(2) I have called by name.—It is a high honour to be called of God by name. He thus calls only those whom He appoints to some great work, as Moses (Exodus 3:4; Exodus 33:12), Samuel (1 Samuel 3:10), and Cyrus (Isaiah 45:3-4).
Bezaleel the son of Uri, the son of Hur.—Hur, the grandfather of Bezaleel, is generally supposed to be identical with the Hur who supported Moses’s hands (Exodus 17:12), and was left joint regent with Aaron when Moses went up into Mount Sinai (Exodus 24:14). There is, however, no evidence of this beyond the identity of the name.
Of the tribe of Judah.—Descended from Judah through Pharez, Hezron, and Caleb (1 Chronicles 2:5; 1 Chronicles 2:18-20).

(6) Aholiab, the son of Ahisamach.—It has been observed above (see the first Note on the chapter) that Bezaleel’s work was general, Aholiab’s, special. Our version, indeed, styles the latter “an engraver, and a cunning workman, and an embroiderer” (Exodus 38:23), from which it might be supposed that, like Bezaleel, he cultivated various branches of art. In the original, however, nothing is said of engraving, and the true meaning seems to be that Aholiab had the charge of the textile fabrics needed for the sanctuary, and directed both the weaving and the embroidery, but did not intermeddle in other matters. (See Note on Exodus 38:23).
Of the tribe of Dan.—The tribe of Dan is among the most undistinguished; but it produced two great artists—Aholiab, the skilful maker of the textile fabrics of the tabernacle, and Hiram, the master workman employed in the ornamentation of Solomon’s temple (2 Chronicles 2:14).
All that are wise hearted.—On the expression “wise hearted,” see Note 1 on Exodus 28:3.

(10) The cloths of service.—Modern critics generally suppose the state robes of the high priest to be meant (Keil, Knobel, De Wette, Kalisch, Cook); but the Rabbinical interpreters understand the cloths in which the ark and other vessels of the sanctuary were wrapped when the camp was moved from place to place (see Numbers 4:6-13). These, like the cloths here spoken of (Exodus 39:1), were to be of blue, and purple, and scarlet; and it would be natural to distinguish them from the “holy garments,” as is done both here and also in Exodus 35:19; Exodus 39:1; Exodus 39:41. They had, however, not been previously mentioned in the directions. Perhaps the true explanation is, that under the words “cloths of service” (bigdey sĕrâd, or bigdeh hassĕrâd) are included both the garments of Aaron and also those of his sons, the two later clauses of the verse being exegetical of the first clause. In that case, we should translate: The robes of service, both the holy garments for Aaron the priest, and also the garments of his sons. Exodus 39:41 is decidedly favourable to this interpretation.

(13) It is a sign between me and you.—Circumcision had been given as a covenant sign to Abraham and his descendants (Genesis 17:9-13); but its adoption by many of the heathen nations had rendered it no longer a distinguishing mark by which God’s people could be certainly known from others. Thus a new “sign” was needed. The observance of one day in seven as a day of holy rest became henceforth the distinguishing sign, and proved effectual. It was not likely to be adopted, and in point of fact was not adopted, by any of the heathen. We find it in the latest time of the Jewish nation still regarded as the special mark and badge of a Jew (Juv. Sat. vi. 159, 14:96; Mart. Epig. 4:4, 50:7, &c.).

(14) Every one that defileth it shall surely be put to death.—This is a new enactment, and must be regarded in conjunction with the new dignity attached to Sabbath observance by its having become the special covenant sign between God and His people. The Sabbath-breaker now threw himself out of covenant with God, and not only so, but did what in him lay to throw the whole people out of covenant. His guilt was therefore great, and the assignment to it of the death-penalty is in no way surprising; rather, it is in accordance with the general spirit of the code (see Exodus 21:16-17; Exodus 21:29; Exodus 22:18-20, &c.). When the occasion arose, there was no hesitation in carrying the law out (Numbers 15:32-35).
Cut off.—Or, separated, set apart from. His act at once cast him out from the number of God’s people, made him an outlaw, ipso facto excommunicated him.

(15) Six days.—Comp. Exodus 20:9.
The sabbath of rest.—Rather, a sabbath of rest, or a complete rest. The repetition (sabbath sabbâthôn) gives an idea of completeness.

(17) For in six days the Lord made heaven and earth.—Whatever other grounds there were for Sabbath observance, this idea always lay at its root. Man was through it to be made like unto his Maker—to have from time to time a rest from his labours, as God had had (Genesis 2:2-3)—and thereby to realise the blessedness of that final rest which he may be sure “remaineth for the people of God.”

THE TWO TABLES GIVEN.
(18) The termination and crown of the entire conference which Moses had held with God on Mount Sinai for forty days and forty nights (Exodus 24:18) was the committal to his hands of the two tables of testimony which had been promised before the ascent into the mount was made (Exodus 24:12), and which were pre-supposed in the entire arrangement of the sanctuary. The Court pre-supposed the tabernacle; the outer chamber of the tabernacle, or holy place, was a mere vestibule to the inner chamber, or holy of holies: the inner chamber was a receptacle for the ark; and the ark was a chest or coffer constructed to contain the Two Tables. The entire design having been laid down, it was a first step towards the carrying out of the design to put into the hands of Moses that treasure with a view to which all the directions concerning the tabernacle had been given.
Two tables of testimony.—Rather, the two tables. The treasure which had been glanced at in Exodus 25:21, and distinctly promised in Exodus 24:12.
Written with the finger of God.—Comp. Exodus 24:12, where God speaks of “commandments which He has written.” We must understand that the tables were inscribed by some supernatural process, and not by any human hand. The exact nature of the supernatural process is not revealed to us.