Ye shall kindle no fire. Exodus 35:3 The unkindled fire Biblical Museum. In the old time it was a law that each night, at a prescribed hour, a bell should be rung, on hearing which the people were to put out their fires. This a law not about putting fires out each day, but against lighting a fire on one particular day. Why this law? I. TO SHOW THAT ON THE SABBATH, ESPECIALLY, MEN SHOULD ATTEND TO THE INTERESTS OF THE SOUL RATHER THAN TO THE COMPORTS OF THE BODY. II. TO REMOVE FRIVOLOUS EXCUSES FOR NON-ATTENDANCE ON RELIGIOUS WORSHIP. III. TO GUARD THE TIME OF FEMALES OR SERVANTS FROM UNRIGHTEOUS INVASION; and teach men that women had religious rights and duties equally with themselves. IV. TO INCULCATE IN ALL THE DUTY OF SELF-SACRIFICE IN MATTERS RELATING TO THE SOUL AND GOD. ( Biblical Museum. ) The rest of plants Scientific Illustrations. All creation seems to possess the instinct of rest. We well know how eagerly the human heart sighs for rest. But it is not so well known that even plants sleep. Their strange sleep, says Figuier, vaguely recalls to us the sleep of animals. In its sleep the leaf seems by its disposition to approach the age of infancy. It folds itself up, nearly as it lay folded in the bud before it opened, when it slept the lethargic sleep of winter, sheltered under the robust and hardy scales, or shut up in its warm down. We may say that the plant seeks every night to resume the position which it occupied in its early days, just as the animal rolls itself up, lying as if it lay in its mother's bosom. All the world seems to express the sentiment contained in the words uttered by one of old, who desired the wings of a dove in order to seek and obtain rest. ( Scientific Illustrations. ) Sabbath breaking condemned Dr. Beecher was seen one Monday morning leaving his house with a basket in his hand which he was carrying to the fish-market, and in which he intended to carry home a fish for the family table. Unknown to him, a young man of undecided religious principles was following and watching him. The minister soon came to the fish-market. Here Dr. Beecher picked up a fine-looking fish, and asked the fisherman if it was fresh and sweet. "Certainly," replied the man, "for I caught it myself yesterday," which was the Sabbath. Dr. Beecher at once dropped the fish, saying, "Then I don't want it," and went on without another word. We are not informed whether the preacher obtained his fish, but when the young man who was following him that morning related his experience some time afterwards on his admission to the Christian Church, he stated that Dr. Beecher's consistency evinced in the fish-market had been the turning-point in his career. It convinced him of the power of religion in life, had induced him to attend the ministry of the man who had won his respect, and he was converted. A willing offering. Exodus 35:29 The willing offering J. Vaughan, M. A. Remember that at this time there was no legislation to Israel about giving. A little while after there were strict laws how much they were to give — and every Israelite was by law presently compelled to give no less than two-tenths — first one-tenth and then another tenth — one-fifth of all his property to God; but now that legislation had not taken place, and they gave in the freeness of their own willing hearts. But God has withdrawn legislation again with respect to His Church's gifts to Him. Only He has laid down broad principles — and we act upon those broad principles in the freedom of the gospel. And here is our opportunity of testing our great love to God — that we are ourselves to be a law to ourselves, that we should give as the Spirit of God moves us. Now let us see, a little more carefully, some rules for giving. We cannot give before we have received. We can only give Him of His own; and, therefore, he who would be a good giver must be careful first to be a good receiver. I. Having received largely and freely, then, to give is first to GIVE ONE'S SELF. And I would advise you, before you make any gift whatsoever, to go through an express act of surrender of yourself to God. That done, then make your gift, whatever it be, that you have in your heart to give — make it a solemn, consecrated gift. By some special acts of prayer, dedicate it to God. Then make your act of charity, to the Church or to your fellow-men. II. And now the practical question comes —HOW MUCH OUGHT WE TO GIVE? A question which, in the freeness of the gospel, it is impossible to answer. The answer would vary according to many circumstances, so that it would be impossible to lay down one abstract law. The line has too often, perhaps, been drawn, that it becomes a Christian to give one-tenth of his income to God. But if a man with small means ought to give one-tenth, then a man with double the means ought to give a fifth; because the rate of giving ought to rise in proportion to the income. And, again, the rate of the giving must be according to the demands and the claims which are upon the Christian. So that those who have families — wives and children — depending upon them, ought not to give in the same proportion to their income as those who have none. So that should it be that any person, either of his own fault or other's fault, is involved in debt, then that person should consider first the justice of paying the debt, and then go on to the luxury of giving to God or to the Church. I do not say that a person who is in debt should be deprived altogether of the privilege of giving to God. Because, if he make his gift to God a thing taken out of that which he would certainly otherwise have spent upon himself, then he is not injuring his creditors, though he gives part of his income, and though he be in debt, to God. But then he must be careful that by that gift he does not defraud his creditors, because there must be perfect justice before charity. ( J. Vaughan, M. A. ) The blessings of giving J. Vaughan, M. A. There is nothing so like God — because the essence of God is He is always emitting. "He opens His hand, and fills all things living with plenteousness": and all things are His. And the more expansive our minds, the more open our hearts, the more we give, the more we grow into the likeness of the great giving God. And it is such a sweet feeling one almost fears that we may be led to do it for the very sweetness there is in the act. But it is the happiness of giving when it is done to express our own feelings of love to Jesus. And though there is no merit in any gift that any man can ever give, yet there is "a good foundation for the time to come." And this is the way it is a foundation. It is an evidence. In the great day of judgment, the thing examined will be, "Did you love Christ?" For witness there will stand out your acts, to prove whether you did or did not love Christ — that is, whether you had accepted His salvation, and had loved Him in return. And your acts will stand out in testimony, to prove or disprove your love to Christ. And not only so. This world is a failing world, and everything around us will be bankrupt. Therefore, do you so use "the mammon of unrighteousness," the spoils of Egypt — money — do you so use "the mammon of unrighteousness" that it will be a "friend" to you — not an enemy, to rise up against you as a witness to your selfishness, and your pride, and your worldliness, but a friend to speak for you. ( J. Vaughan, M. A. ) Free giving De Witt S. Clarke. I. THE LORD'S OFFERING SHOULD BE IMMEDIATE. The people in this instance were sufficiently informed of the need. They had time to learn how far they could individually meet it, and then they returned with their presents. A simple, practical reply this, to the Divine call. "He gives twice that gives quickly." Emergencies are not continuous. II. THE LORD'S OFFERING MUST BE VOLUNTARY. III. THE LORD'S OFFERING IS TO BE OF SUCH AS WE HAVE, Good wishes and approving words bring down no scales which turn with deeds. " Most men," said Sydney Smith, "are ready to act the good Samaritan without the oil and the two pence." IV. THE LORD'S OFFERING MAY BE COMPLETE (chap. Exodus 36:5, 6). ( De Witt S. Clarke. ) A great demand, and the gracious response The Preacher's Monthly. I. A GREAT DEMAND. 1. God sometimes makes demands upon His people. Sometimes by providential calls for help. Our brother dies suddenly and leaves his orphan children dependent on our care. In these children God comes to us and says — Give! 2. The demands which God makes upon His people are sometimes apparently harsh and unreasonable. Here, from these newly-escaped slaves, He demands a Tabernacle which cost, it is computed, at least £250,000. 3. God sometimes makes demands upon His people which cannot be met without real self-sacrifice. 4. He demands that these sacrifices shall be made with good will (chap. Exodus 25:2; 35:5; 1 Corinthians 8:12 ; 1 Corinthians 9:7 ). God makes such demands upon His people —(1) Not because He needs anything at their hand ( Psalm 50:9-12 ).(2) But solely for their welfare.(a) They need to be saved from covetousness, which is idolatry.(b) They need to have their character ennobled, and this can be accomplished only by the exercise of self-denial.(c) They need channels for the expression of gratitude and joy. By those who truly love God, opportunities by which they may honour Him are welcomed with eager joy. II. A GLORIOUS RESPONSE. The demand for contributions for the erection of the Tabernacle was more than met ( Exodus 36:5-7 ). How did this come to pass? 1. A spirit of holy enthusiasm possessed the people. 2. This spirit of holy enthusiasm possessed not a few wealthy men only, but the whole people (vers. 21, 29). 3. This spirit of holy enthusiasm moved them to give not only of their superfluity, but also things needful to them in daily life (vers. 22-24); and not only to give, but also to labour (ver. 25). 4. This spirit of holy enthusiasm transformed every sacrifice that was made for God into an occasion and cause of great joy. So, again, was it at the erection of the Temple ( 1 Chronicles 29:9 ). Finally, this glorious response on the part of the people was gloriously acknowledged by the Most High (chap. Exodus 40:34, 35). ( The Preacher's Monthly. ) An old subscription list A. Maclaren, D. D. There was plenty of compulsory work, of statutory contribution, in the Old Testament system of worship. Sacrifices and tithes and other things were imperative, but the Tabernacle was constructed by means of undemanded offerings, and there were parts of the standing ritual which were left to the promptings of the worshipper's own spirit. There was always a door through which the impulses of devout hearts could come in, to animate what else would have become dead, mechanical compliance with prescribed obligations. I. We have set forth here THE TRUE MOTIVE OF ACCEPTABLE SERVICE. "They came, every one whose heart stirred him up, and every one whom his spirit made willing." There is a striking metaphor in that last word. Wherever the spirit is touched with the sweet influences of God's love, and loves and gives back again, that spirit is buoyant, lifted, raised above the low, fiat levels where selfishness feeds fat and then rots. The spirit is raised by any great and unselfish emotion. Continual contact with Jesus Christ, and realization of what He has done for us, is sure to open the deep fountains of the heart, and to secure abundant streams. If we can tap these perennial reservoirs, they will yield like artesian wells, and need no creaking machinery to pump a scanty and intermittent supply. We cannot trust this deepest motive too much, nor appeal to it too exclusively. Let me remind you, too, that Christ's appeal to this motive leaves no loophole for selfishness or laziness. Responsibility is all the greater because we are left to assess ourselves. The blank form is sent to us, and He leaves it to our honour to fill it up. Do not tamper with the paper, for remember there is a Returning Officer that will examine your schedule who knows all about your possessions. II. We get here THE MEASURE OF ACCEPTABLE WORK. We have a long catalogue, very interesting in many respects, of the various things that the people brought. Such sentences as these occur over and over again — "And every man with whom was found" so-and-so "brought it"; "And all the women did spin with their hands, and brought that which they had spun"; "And the rulers brought" so-and-so. Such statements embody the very plain truism that what we have settles what we are bound to give. Or, to put it into grander words, the capacity is the measure of duty. Our work is cut out for us by the faculties and opportunities that God has given us. The form as well as the measure of our service is determined thereby. "She hath done what she could," said Jesus Christ about Mary. We often read that, as if it were a kind of apology for a sentimental and useless gift, because it was the best that she could bestow. I do not hear that tone in the words at all. I hear, rather, this: that duty is settled by faculty, and that nobody else has any business to interfere with that which a Christian soul, all aflame with the love of God, finds to be the spontaneous and natural expression of its devotion to the Master. The words are the vindication of the form of loving service; but let us not forget that they are also a very stringent; requirement as to its measure, if it is to please Christ. "What she could." The engine must be worked up to the last ounce of pressure that it will stand. All must be got out of it that can be got out of it. III. Notice, again, how in this list of offerings there comes out the great thought of THE INFINITE VARIETY OF FORMS OF SERVICE AND OFFERING, WHICH ARE ALL EQUALLY NEEDFUL AND EQUALLY ACCEPTABLE. The list begins with "bracelets, and ear-rings, and rings, and tablets, all jewels of gold." And then it goes on to "blue, and purple, and scarlet, and fine linen, and red skins of rams, and badgers' skins, and shittim wood." And then we read that the women did spin with their hands, and brought that which they had spun — namely, the same things as have been already catalogued, the blue, and purple, and scarlet, and fine linen. That looks as if the richer gave the raw material, and the women gave the labour. Poor women, they could not give, but they could spin. They had no stores, but they had ten fingers and a distaff; and if some neighbour found the stuff, the ten fingers joyfully set the distaff twirling, and spun the yarn for the weavers. Then there were others who willingly undertook the rougher work of spinning, not dainty thread for the rich soft stuffs whose colours were to glow in the sanctuary, but the coarse black goats' hair which was to be made into the heavy covering of the roof of the Tabernacle. No doubt it was less pleasant labour than the other, but it got done by willing hands. And then, at the end of the whole enumeration, there comes — "And the rulers brought precious stones, and spices, and oil," and all the expensive things that were needed. The big subscriptions are at the bottom of the list, and the smaller ones are in the place of honour. All this just teaches us this — what a host of things of all degrees of preciousness in men's eyes go to make God's great building! All the things that are given, and the works that are done from the same motive, because of the willing heart, stand upon the same level of acceptance and preciousness in His eyes, whatever may be their value in the market-place. ( A. Maclaren, D. D. ) Free giving D. C. Hughes, M. A. I. CO-OPERATION IN FREE GIVING. 1. The men brought their gifts (vers. 23, 24). 2. The women brought their gifts (vers. 25, 26). 3. The rulers brought their gifts (vers. 27, 28). II. GIVING BASED ON AN ACCEPTABLE PRINCIPLE. 1. Its motive was right (ver. 29). 2. Its judgment was correct. (1) The givers did what they could in their respective lines. (2) The character and variety in the gifts noticeable. III. FREE GIVING, IN ITS INFLUENCE UPON GOD (vers. 30-35). 1. If the gifts had not been forthcoming, the special skill would not have been brought into requisition. 2. The gifts, without the skill to use them, would have been of no account. 3. A Divine law is here discovered — God ever imparts to a willing people every needed grace for complete success.Lessons: 1. The contrast between the children of Israel bowing before the calves of gold and bearing cheerful offerings for God's sanctuary, is marked and suggestive.(1) It suggests the power of a sentiment for good or evil.(2) It suggests the responsibility of leaders of the people. The few create the sentiment, the many adopt it. 2. The contrast between the feelings of their covenant God toward them in these opposite attitudes. (1) Toward His sinning people He is angry. (2) Toward His obedient people He is full of grace and blessing. 3. Suggestive also is the contrast between the joy and peace of a disobedient and an obedient people. 4. We have here an instructive example of how much can be accomplished by a willing and united people in a short time. (1) Consider the costliness of the Tabernacle. (2) Consider the skill required. ( D. C. Hughes, M. A. ) Free gifts for the Tabernacle William E. Griffis. I. ART SHOULD BE CONSECRATED TO THE SERVICE AND WORSHIP OF GOD. Emptiness and gloom do not honour Him whose are the silver and the gold, and whose handiwork is manifest in star and crystal, flower and feather. We cannot go far wrong when the Word of God encourages us in chaste use of symbols, making art the handmaid of religion, and every avenue to the soul a highway to God. II. THE ARTIZAN'S CALLING IS HONOURED OF GOD AND HIS LAWGIVER. He who is diligent in business and fervent in spirit serves the Lord, and even in our manual occupations we may be fellow-workers with God. He who works rightly is so far God-like. III. GIVING, WHEN RIGHTLY DONE, IS AN ACT OF WORSHIP. To hear the Word without an offering is to be a hearer of it and not a doer. Stinginess in a Christian contradicts the cross and its lesson. We are to give promptly and regularly. Zeal cools by delay. Ideas shrink and vision shortens when the heart is not roused. Like the willing people before Moses, let us give now and see the good of our gifts while we live. Better be our own executors, writing our wills on living human hearts rather than on the skins of dead sheep or lawyers' foolscap. IV. IMPULSIVE GENEROSITY IS NOT TO BE CONTEMNED. Sentiment is more powerful than logic, and every minister of Christ and leader of men should imitate Moses, who proved himself, under God, a heart-rousing, pocket-compelling preacher. To thrill the money-nerve unto good ends is a noble achievement. Then the maid forgets her ornaments. The lady's jewels are cast into the molten mass that is to make a church bell, supply the needs of the battle-field, the hospital, or the famine-stricken land. V. THE PATH OF SACRIFICE LEADS US TO CHRIST AND HIS CROSS. The heart that prompts the offer of the cup of cold water, when cultivated by Divine grace to highest possibilities, rests only under the cross of Calvary. ( William E. Griffis. ) Materials and offerings R. E. Sears. I. THE MATERIALS OF WHICH THE TABERNACLE WAS MADE. 1. Various. Nothing is too good for God's service. Common things are useful, and not to be despised. The meanest things may be sanctified to God's service. In the Church of Christ we find persons of all nations and stations. Sinners of every degree, colour, character, and size; redeemed, called, sanctified, and blessed, are the materials with which God builds His spiritual house. 2. Suitable. We cannot improve on God's Choice, nor conceive of a better plan. So in the Church of God perfect wisdom is seen. His glory is great in our salvation. Christ will have a revenue of praise from every soul He rescues from hell. Great sinners are just suitable for a great Saviour. 3. Very costly. Who can tell the value of one soul? 4. Mostly from Egypt. God gathers all the materials for His sanctuary out of the house of bondage. 5. Beautiful. 6. Durable. II. THE WILLING PEOPLE WHO BROUGHT THE MATERIALS. A beautiful illustration of the fruit and effect of God's forgiving love. Having willing hearts, the people brought willing offerings. All classes had a share in the giving — poor as well as rich — and all their gifts were accepted. III. THE SKILFUL WORKMEN WHO BROUGHT THE MATERIALS INTO BEAUTEOUS FORM. ( R. E. Sears. ) Voluntary contributions for Church work J. Blackburn. I. LET US COMPARE THEIR DESIGN IN ERECTING THE TABERNACLE WITH OURS. It was to establish a religion which, when we consider, we cannot but rejoice that we live in brighter days. Not that we would speak disrespectfully of a system which God Himself instituted; but we may safely say that it was inferior to ours. When the Jews laboured to build the Tabernacle they laboured to establish a religion that was — 1. Obscure. There was some light, but it was mingled with much darkness. The truths taught were enveloped in obscurity. 2. Their system was contracted. When they sought to build a Tabernacle, it was only for the use of a million or a million and a half of people. Theirs was a spirit of sectarianism. It was wisely appointed, indeed, to keep them from mingling with the heathen around them. But we cannot help rejoicing that we are not thus shut up. The gospel is designed for all nations, tongues, and people. 3. Their system was burdensome. Their observances were pompous, their rites were numerous and costly. But our yoke, in this respect, is easy, our burden is light. Here are but few institutions, and those are simple and efficient. 4. Their system was temporary. It was only suited to the Jewish meridian, it was only adapted to the service of the Tabernacle. Whereas the Christian system is adapted to every government, for it interferes with none; to every climate, for it is not regulated by the usages of country; to all people, for it is alike friendly to all. II. LET US COMPARE THE EXERTIONS OF THE JEWS WITH OURS, IN REFERENCE TO THESE RESPECTIVE SYSTEMS. 1. Their exertions were prompt. 2. General. 3. Proportionate.All seemed to ask, "What talent have I by which I may promote this cause?" If our Churches were possessed of this spirit, how much more would be done: ministers can preach and speak, but there must be collectors also, distributors of reports, etc. Those who have not a ready tongue, may have a flowing pen. III. LET US CONSIDER THE OBLIGATIONS UNDER WHICH THEY WERE LAID, AND UNDER WHICH WE ALSO ARE. LAID. 1. They had received a revelation from heaven. If they who received a revelation under the influence of terror did so much, we ought surely to do more! If they did so much under the smoke of Sinai, ought not the droppings of the cross to influence us? Oh, let us feel ashamed that we have made so few exertions. 2. They had experienced merciful deliverances from heaven. 3. They had enjoyed merciful supplies from heaven. ( J. Blackburn. ) The popular response J. Parker, D. D. 1. The answer of the people was marked by the spirit of willinghood. Some form of the word willing occurs again and again: "Every one whom his spirit made willing"; "As many as were willing-hearted." God will have nothing out of the reluctant hand. We may throw an offering down, but it is not taken up by heaven. It evaporates downwards; it is not received by the condescending and sympathetic sun. 2. The answer was the deepest and truest cure of all murmuring. The people had been murmuring again and again, but the moment they began to work they ceased to complain. You would murmur less if you worked more. An evil thing is idleness. It must always sit with coldness, and the two must keep one another in evil countenance. The one thing to be feared is stagnation. Hear heaven's sweet appeal for service, for sacrifice, and know that the appeal is not the demand of exaggeration, but that it is inspired by the very spirit of consideration for human feeling, and expresses the very philosophy of human spiritual education. ( J. Parker, D. D. ) Gifts to the Lord C. S. Robinson, D. D. I. The spirit of the people was thoroughly DEVOTIONAL. It will result in no success whatsoever to attempt to manage the Lord's interests in a merely mercenary and marketable way. Any Church enterprise will fail if it only seeks to please a crowd, to fire the ambition of a denomination, or become a monument of personal pride. For this is not its end; its purpose is salvation of lost souls, and anything short of that is simply waste of money and zeal. We have heard it said that once the venerable keeper of the Eddystone lighthouse was completely prostrated by the wild conflict of the ocean during a violent storm which threatened to destroy the slender shaft of stone out in the midst of the waves. He joined the small company of his helpers in guarding the windows, defending the doors, saving the boats, fastening the broken chains, till he used up his infirm strength completely. They laid him down in one of the little chambers to die, for no one could be spared to watch. After a while they came to tell him the storm was abating; but, left for a moment, he had crept up the stairs to the lantern, and was there feebly trimming the lamps. "I was afraid some vessel might miss the light," he said in explanation. They told him, a little petulantly, that he might have spared his strength to help preserve the building. "No, no," he answered, with an anxious look out over the offing; "I was not put out here to save lighthouses, but to save ships!" II. The spirit of the people was universally INDUSTRIOUS. Personal labour is more valuable often than money in the Lord's service, for it more surely carries the heart with it. There is an exquisite little story told us in the classics, of one Cressinus, whom the Romans arrested for witchcraft because he grew opulent on so small a farm. But he came to the judgment producing his tools, and displaying his hardened hands: "These are my sorceries," he exclaimed; "these implements of honest toil are all the witcheries I know of!" And they freed him on the plea. The eight fingers and two thumbs of Christians are the best ten friends that any congregation in difficulties ever has found under God. III. The spirit of the people was self-sacrificingly LIBERAL. There was once a man who was prospered in business and grew wealthy. Then he lavished his fortune in house and equipage, and in all personal indulgence of self. He suddenly failed, and in shame and sorrow stood by while his furniture and pictures, his horses and plate, were scattered among strangers by the glib auctioneer. Some days afterwards he happened to be present at the dedication of a mission chapel for the poor, which a Christian friend had just erected. "Ah, how I wish," said he, as his memory told him of his improvident excesses in former times — "how I wish now that some of the wealth I wasted was invested here with yours in this building, which will be doing God's service long after I am forgotten!" IV. The spirit of the people was prayerfully INGENIOUS. The principle of division of labour was carried into use among the people so that every sort of fitness should be put into service. Really, the rule appears to have been that every one should do the exact thing he could do the best, and give all he was able to offer in the line of unobtrusive contribution. There was certainly something for each man and each woman to do; and they all became alert to find out their vocation. It is remarkable to see how unconscious they are of any claim to special praise. There is no clapping of hands for each other; there is no plaudit from the skies. The famous statue of Phidias, called the Olympian Jove, was reckoned one of the wonders of the world; and the Grecian orators used to declare that on its completion Jove himself struck the pavement in front of it with glorious lightning in token of his approbation. This will do very well as a tale for a superstitious and self-seeking multitude. But our God never compliments human industry, nor flatters his creatures for simply doing their duty. They must be content to wait with the approval of their own consciences, and watch the rising of each fair enterprise like a tabernacle for God's dwelling. V. The spirit of the people was enthusiastically AFFECTIONATE. Over and over again we are reminded that their hearts were in every case "stirred up," and their spirits were made "willing-hearted." It is not even worth while to delay in illustrating this point; for the whole after history shows that their success in such a vast undertaking came from the same temper as that which actuated the nation in after times when building the Temple: "The people had a mind to work." Therein is our very best lesson for modern endeavour. ( C. S. Robinson, D. D. ) Willinghood Biblical Museum. I. DESCRIBE THE WILLING OFFERER. He is one who gives — 1. As much as he can. 2. Of the best he has. 3. Cheerfully, as to the Lord. II. OFFER SOME REASONS FOR WILLINGNESS IN THE SERVICE OF GOD. 1. The Lord loves a cheerful giver. 2. The value of what is given in enhanced by the manner of the bestowment. 3. The willingness of one stirs the liberality of others. 4. Good works are often delayed, fatally, by the slowness of giving. 5. We are not our own, and all we have is God's. 6. God gave "this unspeakable gift" willingly. ( Biblical Museum. ) Strange offerings Lewis, Missionary in New Guinea. About nine o'clock in the morning the people gathered together in the church. Fully five hundred natives were present, and the building seemed to be well filled. It is hard to say how many the Port Moresby church will hold. The people sit on the floor. They have a way of folding up their legs and then sitting on them, and this saves space by doing away with all need for chairs. They can stay seated in this cramped position for an hour or two. Upon this occasion the floor was almost entirely covered with people who listened well to what was said. I have never faced such a congregation before. Towards the front the people were simply but decently dressed. Many of them were young men and women who are being trained for native teachers in the Mission School. You had only to look a few yards behind them to see the naked savage sitting almost motionless, and looking just a little hideous in his grotesque ornamentation. To look from one man to another was to see what has been done, and what can be done for these people by the gospel of Christ. The collection was a very strange one. Very few of the people have any money, so, instead of silver and gold, they brought such as they have — viz., 325 spears, 65 shell armlets, 92 bows, 180 arrows, besides shields, drums, shell necklaces, feather and other ornaments. Altogether, counting money given by the missionaries and the native teachers, the collection was worth £30 1s. 6d. ( Lewis, Missionary in New Guinea. ) Self-denying offerings of women H. O. Mackey. General Longstreet, speaking of the struggle at Centreville, says: "The Federals had been using balloons in examining our positions, and we watched with envious eyes their beautiful observations, as they floated high up in the air, and well out of the range of our guns. We longed for the balloon that poverty denied us. A genius arose for the occasion and suggested that we send out and gather together all the silk dresses in the Confederacy and make a balloon. It was done, and soon we had a great patchwork ship of many and varied hues." ( H. O. Mackey. ) Consecrated jewels Bp. Bickersteth. — A few months before the death of Miss Frances Ridley Havergal, the sweet and accomplished missionary poetess, she sent to the Church Missionary Society her jewels, value £50. Had she been strong enough, she herself would have gone to India. Consecrated plate : — Lord Shaftesbury, on one occasion, said to me, "I am going to build a schoolroom in your parish." I knew that he had a good many claims on him, and I said "Let me help you to collect the funds." But he would not, and he built schoolrooms in two of the parishes on the estate. Afterwards he said to me, "You asked me to allow you to help me in collecting funds, but I thought it was not my duty to do so. Do you know how I got the money?" I said, "No, of course I do not." "Well," he said, "I found I had so much more plate left me by my father than I wanted, that I thought I would sell enough to build these two schoolrooms." ( Bp. Bickersteth. ) The motive to liberality J. Harris. Diodorus Siculus relates that the forest of the Pyrenean Mountains being set on fire, and the heat penetrating to the soil, a pure

Benson Commentary Exodus 35:1 And Moses gathered all the congregation of the children of Israel together, and said unto them, These are the words which the LORD hath commanded, that ye should do them. Exodus 35:2 Six days shall work be done, but on the seventh day there shall be to you an holy day, a sabbath of rest to the LORD: whosoever doeth work therein shall be put to death. Exodus 35:2 . Six days shall work be done — Work for the tabernacle, but on the seventh day they must not strike a stroke, no, not at the tabernacle work; the honour of the sabbath was above that of the sanctuary. Exodus 35:3 Ye shall kindle no fire throughout your habitations upon the sabbath day. Exodus 35:3 . Ye shall kindle no fire — For any servile work; throughout your habitations — No, not for the service of the tabernacle, as for the heating of tools, or the melting of metals, or other things belonging to it; which being made for God’s service, and deserving and requiring all expedition, they might probably conceive that such work might be done upon that day. And here also, as often elsewhere, under one kind of work, lighting a fire, every other kind is comprehended and forbidden. It is justly observed by Mr. Scott here, “If the kindling of fires in general on the sabbath days be here understood to be prohibited, it must either be viewed as a mere temporary institution, to continue only during the time when the people were miraculously provided for in the wilderness; or that some exceptions were allowed in favour of the sick, infirm, and children, who must suffer extremely, at some seasons, even in warm climates, for want of fire; or that a fire which was burning might be kept up, though a fresh one might not be kindled.” It is remarkable that “the subsequent parts of Scripture give no light on this subject,” further than that, “among the various instances recorded of the Israelites being reproved, and individuals punished, for neglecting to sanctify the sabbath, this is not once mentioned. The modern Jews understand the prohibition literally, yet they use fires in various ways on the sabbath, but employ other persons to kindle them, or to keep them up.” Exodus 35:4 And Moses spake unto all the congregation of the children of Israel, saying, This is the thing which the LORD commanded, saying, Exodus 35:5 Take ye from among you an offering unto the LORD: whosoever is of a willing heart, let him bring it, an offering of the LORD; gold, and silver, and brass, Exodus 35:6 And blue, and purple, and scarlet, and fine linen, and goats' hair , Exodus 35:7 And rams' skins dyed red, and badgers' skins, and shittim wood, Exodus 35:8 And oil for the light, and spices for anointing oil, and for the sweet incense, Exodus 35:9 And onyx stones, and stones to be set for the ephod, and for the breastplate. Exodus 35:10 And every wise hearted among you shall come, and make all that the LORD hath commanded; Exodus 35:11 The tabernacle, his tent, and his covering, his taches, and his boards, his bars, his pillars, and his sockets, Exodus 35:12 The ark, and the staves thereof, with the mercy seat, and the vail of the covering, Exodus 35:13 The table, and his staves, and all his vessels, and the shewbread, Exodus 35:14 The candlestick also for the light, and his furniture, and his lamps, with the oil for the light, Exodus 35:15 And the incense altar, and his staves, and the anointing oil, and the sweet incense, and the hanging for the door at the entering in of the tabernacle, Exodus 35:16 The altar of burnt offering, with his brasen grate, his staves, and all his vessels, the laver and his foot, Exodus 35:17 The hangings of the court, his pillars, and their sockets, and the hanging for the door of the court, Exodus 35:18 The pins of the tabernacle, and the pins of the court, and their cords, Exodus 35:19 The cloths of service, to do service in the holy place , the holy garments for Aaron the priest, and the garments of his sons, to minister in the priest's office. Exodus 35:20 And all the congregation of the children of Israel departed from the presence of Moses. Exodus 35:21 And they came, every one whose heart stirred him up, and every one whom his spirit made willing, and they brought the LORD'S offering to the work of the tabernacle of the congregation, and for all his service, and for the holy garments. Exodus 35:21-22 . Every one whom his spirit made willing — What they did they did cheerfully. They were willing; and it was not any external inducement that made them so, but their spirits. It was from a principle of love to God and his service; a desire of his presence with them by his ordinances, gratitude for the great things he had done for them, and faith in his promises of what he would do further. Exodus 35:22 And they came, both men and women, as many as were willing hearted, and brought bracelets, and earrings, and rings, and tablets, all jewels of gold: and every man that offered offered an offering of gold unto the LORD. Exodus 35:23 And every man, with whom was found blue, and purple, and scarlet, and fine linen, and goats' hair , and red skins of rams, and badgers' skins, brought them . Exodus 35:24 Every one that did offer an offering of silver and brass brought the LORD'S offering: and every man, with whom was found shittim wood for any work of the service, brought it . Exodus 35:25 And all the women that were wise hearted did spin with their hands, and brought that which they had spun, both of blue, and of purple, and of scarlet, and of fine linen. Exodus 35:26 And all the women whose heart stirred them up in wisdom spun goats' hair . Exodus 35:27 And the rulers brought onyx stones, and stones to be set, for the ephod, and for the breastplate; Exodus 35:28 And spice, and oil for the light, and for the anointing oil, and for the sweet incense. Exodus 35:29 The children of Israel brought a willing offering unto the LORD, every man and woman, whose heart made them willing to bring for all manner of work, which the LORD had commanded to be made by the hand of Moses. Exodus 35:30 And Moses said unto the children of Israel, See, the LORD hath called by name Bezaleel the son of Uri, the son of Hur, of the tribe of Judah; Exodus 35:30 . The Lord hath called Bezaleel — And those whom God called by name to this service, he filled with the Spirit of God, to qualify them for it. The work was extraordinary which Bezaleel was designed for, and therefore he was qualified in an extraordinary manner for it. Thus when the apostles were appointed to be master-builders in setting up the gospel tabernacle, they were filled with the Spirit of God in wisdom and understanding. Exodus 35:31 And he hath filled him with the spirit of God, in wisdom, in understanding, and in knowledge, and in all manner of workmanship; Exodus 35:32 And to devise curious works, to work in gold, and in silver, and in brass, Exodus 35:33 And in the cutting of stones, to set them , and in carving of wood, to make any manner of cunning work. Exodus 35:34 And he hath put in his heart that he may teach, both he, and Aholiab, the son of Ahisamach, of the tribe of Dan. Exodus 35:35 Them hath he filled with wisdom of heart, to work all manner of work, of the engraver, and of the cunning workman, and of the embroiderer, in blue, and in purple, in scarlet, and in fine linen, and of the weaver, even of them that do any work, and of those that devise cunning work. Benson Commentary on the Old and New Testaments Text Courtesy of BibleSupport.com . Used by Permission.

Expositor's Bible Commentary Exodus 35:1 And Moses gathered all the congregation of the children of Israel together, and said unto them, These are the words which the LORD hath commanded, that ye should do them. CHAPTER XXXV. THE CONCLUSION. Exodus 35:1-35 - Exodus 40:1-38 . The remainder of the narrative sets forth in terms almost identical with the directions already given, the manner in which the Divine injunctions were obeyed. The people, purified in heart by danger, chastisement and shame, brought much more than was required. A quarter of a million would poorly represent the value of the shrine in which, at the last, Moses and Aaron approached their God, while the cloud covered the tent and the glory filled the tabernacle, and Moses failed to overcome his awe and enter. Thenceforth the cloud was the guide of their halting and their march. Many a time they grieved their God in the wilderness, yet the cloud was on the tabernacle by day, and there was fire therein by night, throughout all their journeyings. That cloud is seen no longer; but One has said, "Lo, I am with you all the days." If the presence is less material, it is because we ought to be more spiritual. * * * * * Looking back upon the story, we can discern more clearly what was asserted when we began--the forming and training of a nation. They are called from shameful servitude by the devotion of a patriot and a hero, who has learned in failure and exile the difference between self-confidence and faith. The new name of God, and His remembrance of their fathers, inspire them at the same time with awe and hope and nationality. They see the hollowness of earthly force, and of superstitious worships, in the abasement and ruin of Egypt. They are taught by the Paschal sacrifice to confess that the Divine favour is a gift and not a right, that their lives also are justly forfeited. The overthrow of Pharaoh's army and the passage of the Sea brings them into a new and utterly strange life, in an atmosphere and amid scenes well calculated to expand and deepen their emotions, to develop their sense of freedom and self-respect, and yet to oblige them to depend wholly on their God. Privation at Marah chastens them. The attack of Amalek introduces them to war, and forbids their dependence to sink into abject softness. The awful scene of Horeb burns and brands his littleness into man. The covenant shows them that, however little in themselves, they may enter into communion with the Eternal. It also crushes out what is selfish and individualising, by making them feel the superiority of what they all share over anything that is peculiar to one of them. The Decalogue reveals a holiness at once simple and profound, and forms a type of character such as will make any nation great. The sacrificial system tells them at once of the pardon and the heinousness of sin. Religion is both exalted above the world and infused into it, so that all is consecrated. The priesthood and the shrine tell them of sin and pardon, exclusion and hope; but that hope is a common heritage, which none may appropriate without his brother. The especial sanctity of a sacred calling is balanced by an immediate assertion of the sacredness of toil, and the Divine Spirit is recognised even in the gift of handicraft. A tragic and shameful failure teaches them, more painfully than any symbolic system of curtains and secret chambers, how little fitted they are for the immediate intercourse of heaven. And yet the ever-present cloud, and the shrine in the heart of their encampment, assure them that God is with them of a truth. The Expositor's Bible Text Courtesy of BibleSupport.com . Used by Permission.