Resultados para: "Bezaleel"

<p>A great deal of fine work God had ordered to be done about the tabernacle; the materials the people were to provide, but who must put them into form? Moses himself was learned in all the learning of the Egyptians, nay, he was well acquainted with the words of God, and the visions of the Almighty; but he knew not how to engrave or embroider. We may suppose that there were some very ingenious men among the Israelites; but, having lived all their days in bondage in Egypt, we cannot think they were any of them instructed in these curious arts. They knew how to make brick and work in clay, but to work in gold and in cutting diamonds was what they had never been brought up to. How should the work be done with the neatness and exactness that were required when they had no goldsmiths or jewellers but what must be made out of masons and bricklayers? We may suppose that there were a sufficient number who would gladly be employed, and would do their best; but it would be hard to find out a proper person to preside in this work. Who was sufficient for these things? But God takes care of this matter also.
I. He nominates the persons that were to be employed, that there might be no contest about the preferment, nor envy at those that were preferred, God himself having made the choice. 1. Bezaleel was to be the architect, or master workman, Exo 31:2. He was of the tribe of Judah, a tribe that God delighted to honour; the grandson of Hur, probably that Hur who had helped to hold up Moses&#039;s hands (ch. 17), and was at this time in commission with Aaron for the government of the people in the absence of Moses (Exo 24:14); out of that family which was of note in Israel was the workman chosen, and it added no little honour to the family that a branch of it was employed, though but as a mechanic, or handicraft tradesman, for the service of the tabernacle. The Jews&#039; tradition is that Hur was the husband of Miriam; and, if so, it was requisite that God should appoint him to this service, lest, if Moses himself had done it, he should be thought partial to his own kindred, his brother Aaron also being advanced to the priesthood. God will put honour upon Moses&#039;s relations, and yet will make it to appear that he takes not the honour to himself or his own family, but that it is purely the Lord&#039;s doing. 2. Aholiab, of the tribe of Dan, is appointed next to Bezaleel, and partner with him, Exo 31:6. Two are better than one. Christ sent forth his disciples who were to rear the gospel tabernacle, two and two, and we read of his two witnesses. Aholiab was of the tribe of Dan, which was one of the less honourable tribes, that the tribes of Judah and Levi might not be lifted up, as if they were to engross all the preferments; to prevent a schism in the body, God gives honour to that part which lacked, Co1 12:24. The head cannot say to the foot, I have no need of thee. Hiram, who was the head workman in the building of Solomon&#039;s temple, was also of the tribe of Dan, Ch2 2:14. 3. There were others that were employed by and under these in the several operations about the tabernacle, Exo 31:6. Note, When God has work to do he will never want instruments to do it with, for all hearts and heads too are under his eye, and in his hand; and those may cheerfully go about any service for God, and go on in it, who have reason to think that, one way or other, he has called them to it; for whom he calls he will own and bear out.
II. He qualifies these persons for the service (Exo 31:3): I have filled him with the Spirit of God; and (Exo 31:6) in the hearts of all that are wise-hearted I have put wisdom. Note, 1. Skill in common arts and employments is the gift of God; from him are derived both the faculty and the improvement of the faculty. It is he that puts even this wisdom into the inward parts, Job 38:36. He teaches the husbandman discretion (Isa 28:26), and the tradesman too; and he must have the praise of it. 2. God dispenses his gifts variously, one gift to one, another to another, and all for the good of the whole body, both of mankind and of the church. Moses was fittest of all to govern Israel, but Bezaleel was fitter than he to build the tabernacle. The common benefit is very much supported by the variety of men&#039;s faculties and inclinations; the genius of some leads them to be serviceable one way, of others another way, and all these worketh that one and the self-same Spirit, Co1 12:11. This forbids pride, envy, contempt, and carnal emulation, and strengthens the bond of mutual love. 3. Those whom God calls to any service he will either find, or make, fit for it. If God give the commission, he will in some measure give the qualifications, according as the service is. The work, that was to be done here was to make the tabernacle and the utensils of it, which are here particularly reckoned up, Exo 31:7, etc. And for this the persons employed were enabled to work in gold, and silver, and brass. When Christ sent his apostles to rear the gospel tabernacle, he poured out his Spirit upon them, to enable them to speak with tongues the wonderful works of God; not to work upon metal, but to work upon men; so much more excellent were the gifts, as the tabernacle to be pitched was a greater and more perfect tabernacle, as the apostle calls it, Heb 9:11.</p>

<p>I have given with him Aholiab--He belonged to the tribe of Dan, one of the least influential and honorable in Israel; and here, too, we can trace the evidence of wise and paternal design, in choosing the colleague or assistant of Bezaleel from an inferior tribe (compare Co1 12:14-25; also Mar 6:7).

all that are wise-hearted I have put wisdom--At that period, when one spirit pervaded all Israel, it was not the man full of heavenly genius who presided over the work; but all who contributed their skill, experience, and labor, in rendering the smallest assistance, showed their piety and devotedness to the divine service. In like manner, it was at the commencement of the Christian Church (Act 6:5; Act 18:2).</p>

<p>Moses having made known to them the will of God, they went home and immediately put in practice what they had heard, Exo 35:20. O that every congregation would thus depart from the hearing of the word of God, with a full resolution to be doers of the same! Observe here,
I. The offerings that were brought for the service of the tabernacle (Exo 35:21, etc.), concerning which many things may be noted. 1. It is intimated that they brought their offerings immediately; they departed to their tents immediately to fetch their offering, and did not desire time to consider of it, lest their zeal should be cooled by delays. What duty God convinces us of, and calls us to, we should set about speedily. No season will be more convenient than the present season. 2. It is said that their spirits made them willing (Exo 35:21), and their hearts, Exo 35:29. What they did they did cheerfully, and from a good principle. 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 in his ordinances, gratitude for the great things he had done for them, faith in his promise of what he would further do (or, at least, from the present consideration of these things), that they were willing to offer. What we give and do for God is then acceptable when it comes from a good principle in the heart and spirit. 3. When it is said that as many as were willing-hearted brought their offerings (Exo 35:22), it should seem as if there were some who were not, who loved their gold better than their God, and would not part with it, no, not for the service of the tabernacle. Such there are, who will be called Israelites, and yet will not be moved by the equity of the thing, God&#039;s expectations from them, and the good examples of those about them, to part with any thing for the interests of God&#039;s kingdom: they are for the true religion, provided it be cheap and will cost them nothing. 4. The offerings were of divers kinds, according as they had; those that had gold and precious stones brought them, not thinking any thing too good and too rich to part with for the honour of God. Those that had not precious stones to bring brought goats&#039; hair, and rams&#039; skins. If we cannot do as much as others for God, we must not therefore sit still and do nothing: if the meaner offerings which are according to our ability gain us not such a reputation among men, yet they shall not fail of acceptance with God, who requires according to what a man hath, and not according to what he hath not, Co2 8:12; Kg2 5:23. Two mites from a pauper were more pleasing than so many talents from a Dives. God has an eye to the heart of the giver more than to the value of the gift. 5. Many of the things they offered were their ornaments, bracelets and rings, and tablets or lockets (Exo 35:22); and even the women parted with these. Can a maid forget her ornaments? Thus far they forgot them that they preferred the beautifying of the sanctuary before their own adorning. Let this teach us, in general, to part with that for God, when he calls for it, which is very dear to us, which we value, and value ourselves by; and particularly to lay aside our ornaments, and deny ourselves in them, when either they occasion offence to others or feed our own pride. If we think those gospel rules concerning our clothing too strict (Ti1 2:9, Ti1 2:10; Pe1 3:3, Pe1 3:4), I fear we should scarcely have done as these Israelites did. If they thought their ornaments well bestowed upon the tabernacle, shall not we think the want of ornaments well made up by the graces of the Spirit? Pro 1:9. 6. These rich things that they offered, we may suppose, were mostly the spoils of the Egyptians; for the Israelites in Egypt were kept poor, till they borrowed at parting. And we may suppose the rulers had better things (Exo 35:27), because, having more influence among the Egyptians, they borrowed larger sums. Who would have thought that ever the wealth of Egypt should have been so well employed? but thus God has often made the earth to help the woman, Rev 12:16. It was by a special providence and promise of God that the Israelites got all that spoil, and therefore it was highly fit that they should devote a part of it to the service of that God to whom they owed it all. Let every man give according as God hath prospered him, Co1 16:2. Extraordinary successes should be acknowledged by extraordinary offerings. Apply it to human learning, arts and sciences, which are borrowed, as it were, from the Egyptians. Those that are enriched with these must devote them to the service of God and his tabernacle: they may be used as helps to understand the scriptures, as ornaments or handmaids to divinity. But then great care must be taken that Egypt&#039;s gods mingle not with Egypt&#039;s gold. Moses, though learned in all the learning of the Egyptians, did not therefore pretend, in the least instance, to correct the pattern shown him in the mount. The furnishing of the tabernacle with the riches of Egypt was perhaps a good omen to the Gentiles, who, in the fulness of time, should be brought into the gospel tabernacle, and their silver and their gold with them (Isa 60:9), and it should be said, Blessed be Egypt my people, Isa 19:25. 7. We may suppose that the remembrance of the offerings made for the golden calf made them the more forward in these offerings. Those that had then parted with their ear-rings would not testify their repentance by giving the rest of their jewels to the service of God: godly sorrow worketh such a revenge, Co2 7:11. And those that had kept themselves pure from that idolatry yet argued with themselves, &quot;Were they so forward in contributing to an idol, and shall we be backward or sneaking in our offerings to the Lord?&quot; Thus some good was brought even out of that evil.
II. The work that was done for the service of the tabernacle (Exo 35:25): The women did spin with their hands. Some spun fine work, of blue and purple; others coarse work, of goats&#039; hair, and yet theirs also is said to be done in wisdom, Exo 35:26. As it is not only rich gifts, so it is not only fine work that God accepts. Notice is here taken of the good women&#039;s work for God, as well as of Bezaleel&#039;s and Aholiab&#039;s. The meanest hand for the honour of God, shall have an honourable recompence. Mary&#039;s anointing of Christ&#039;s head shall be told for a memorial (Mat 26:13); and a record is kept of the women that laboured in the gospel tabernacle (Phi 4:3), and were helpers to Paul in Christ Jesus, Rom 16:3. It is part of the character of the virtuous woman that she layeth her hands to the spindle, Pro 31:19. This employment was here turned to a pious use, as it may be still (though we have no hangings to make for the tabernacle) by the imitation of the charity of Dorcas, who made coats and garments for poor widows, Act 9:39. Even those that are not in a capacity to give in charity may yet work in charity; and thus the poor may relieve the poor, and those that have nothing but their limbs and senses may be very charitable in the labour of love.</p>

<p>Here is the divine appointment of the master-workmen, that there might be no strife for the office, and that all who were employed in the work might take direction from, and give account to, these general inspectors; for God is the God of order and not of confusion. Observe, 1. Those whom God called by name to this service he filled with the Spirit of God, to qualify them for it, Exo 35:30, Exo 35:31. Skill in secular employments is God&#039;s gift, and comes from above, Jam 1:17. From him the faculty is, and the improvement of it. To his honour therefore all knowledge must be devoted, and we must study how to serve him with 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. 2. The were appointed, not only to devise, but to work (Exo 35:32), to work all manner of work, Exo 35:35. Those of eminent gifts, that are capable of directing others, must not thing that these will excuse them in idleness. Many are ingenious enough in cutting out work for other people, and can tell what this man and that man should do, but the burdens they ind on others they themselves will not touch with one of their fingers. These will fall under the character of slothful servants. 3. They were not only to devise and work themselves, but they were to teach others, Exo 35:34. Not only had Bezaleel power to command, but he was to take pains to instruct. Those that rule should teach; and those to whom God had given knowledge should be willing to communicate it for the benefit of others, not coveting to monopolize it.</p>

<p>See, the Lord hath called by name Bezaleel, the son of Uri, &amp;c.--Moses had made this communication before [see Exo 31:2-5; also see on Exo 31:2]. But now that the collection had been made, the materials were contributed, and the operations of building about to be commenced, it was with the greatest propriety he reminded the people that the individuals entrusted with the application of their gold and silver had been nominated to the work by authority to which all would bow.</p>

<p>Here is, 1. The making of the golden altar, on which incense was to be burnt daily, which signified both the prayers of saints and the intercession of Christ, to which are owing the acceptableness and success of those prayers. The rings and staves, and all the appurtenances of this altar, were overlaid with gold, as all the vessels of the table and candlestick were of gold, for these were used in the holy place. God is the best, and we must serve him with the best we have; but the best we can serve him with in his courts on earth is but as brass, compared with the gold, the sinless and spotless perfection, with which his saints shall serve him in his holy place above. 2. The preparing of the incense which was to be burnt upon this altar, and with it the holy anointing oil (Exo 37:29), according to the dispensatory, Exo 30:22, etc. God taught Bezaleel this art also; so that though he was not before acquainted with it yet he made up these things according to the work of the apothecary, as dexterously and exactly as if he had been bred up to the trade. Where God gives wisdom and grace, it will make the man of God perfect, thoroughly furnished to every good work.</p>

<p>Bezaleel having finished the gold-work, which, though the richest, yet was ordered to lie most out of sight, in the tabernacle itself, here goes on to prepare the court, which lay open to the view of all. Two things the court was furnished with, and both made of brass: -
I. An altar of burnt-offering, Exo 38:1-7. On this all their sacrifices were offered, and it was this which, being sanctified itself for this purpose by the divine appointment, sanctified the gift that was in faith offered on it. Christ was himself the altar to his own sacrifice of atonement, and so he is to all our sacrifices of acknowledgment. We must have an eye to him in offering them, as God has in accepting them.
II. A laver, to hold water for the priests to wash in when they went in to minister, Exo 38:8. This signified the provision that is made in the gospel of Christ for the cleansing of our souls from the moral pollution of sin by the merit and grace of Christ, that we may be fit to serve the holy God in holy duties. This is here said to be made of the looking-glasses (or mirrors) of the women that assembled at the door of the tabernacle.
1. It should seem these women were eminent and exemplary for devotion, attending more frequently and seriously at the place of public worship than others did; and notice is here taken of it to their honour. Anna was such a one long afterwards, who departed not from the temple, but served God with fastings and prayers night and day, Luk 2:37. It seems in every age of the church there have been some who have thus distinguished themselves by their serious zealous piety, and they have thereby distinguished themselves; for devout women are really honourable women (Act 13:50), and not the less so for their being called, by the scoffers of the latter days, silly women. Probably these women were such as showed their zeal upon this occasion, by assisting in the work that was now going on for the service of the tabernacle. They assembled by troops, so the word is; a blessed sight, to see so many, and those so zealous and so unanimous, in this good work.
2. These women parted with their mirrors (which were of the finest brass, burnished for that purpose) for the use of the tabernacle. Those women that admire their own beauty, are in love with their own shadow, and make the putting on of apparel their chief adorning by which they value and recommend themselves, can but ill spare their looking-glasses; yet these women offered them to God, either, (1.) In token of their repentance for the former abuse of them, to the support of their pride and vanity; now that they were convinced of their folly, and had devoted themselves to the service of God at the door of the tabernacle, they thus threw away that which, though lawful and useful in itself, yet had been an occasion of sin to them. Thus Mary Magdalene, who had been a sinner, when she became a penitent wiped Christ&#039;s feet with her hair. Or, (2.) In token of their great zeal for the work of the tabernacle; rather than the workmen should want brass, or not have of the best, they would part with their mirrors, though they could not do well without them. God&#039;s service and glory must always be preferred by us before any satisfactions or accommodations of our own. Let us never complain of the want of that which we may honour God by parting with.
3. These mirrors were used for the making of the laver. Either they were artfully joined together, or else molten down and cast anew; but it is probable that the laver was so brightly burnished that the sides of it still served for mirrors, that the priests, when they came to wash, might there see their faces, and so discover the spots, to wash them clean. Note, In the washing of repentance, there is need of the looking-glass of self-examination. The word of God is a glass, in which we may see our own faces (see Jam 1:23); and with it we must compare our own hearts and lives, that, finding out our blemishes, we may wash with particular sorrow, and application of the blood of Christ to our souls. Usually the more particular we are in the confession of sin the more comfort we have in the sense of the pardon.</p>

<p>Here we have a breviat of the account which, by Moses&#039;s appointment, the Levites took and kept of the gold, silver, and brass, that was brought in for the tabernacle&#039;s use, and how it was employed. Ithamar the son of Aaron was appointed to draw up this account, and was thus by less services trained up and fitted for greater, Exo 38:21. Bezaleel and Aholiab must bring in the account (Exo 38:22, Exo 38:23), and Ithamar must audit it, and give it in to Moses. And it was thus: - 1. All the gold was a free-will offering; every man brought as he could and would, and it amounted to twenty-nine talents, and 730 shekels over, which some compute to be about 150,000l. worth of gold, according to the present value of it. Of this were made all the golden furniture and vessels. 2. The silver was levied by way of tax; every man was assessed half a shekel, a kind of poll-money, which amounted in the whole to 100 talents, and 1775 shekels over, Exo 38:25, Exo 38:26. Of this they made the sockets into which the boards of the tabernacle were let, and on which they rested; so that they were as the foundation of the tabernacle, Exo 38:27. The silver amounted to about 34,000l. of our money. The raising of the gold by voluntary contribution, and of the silver by way of tribute, shows that either way may be taken for the defraying of public expenses, provided that nothing be done with partiality. 3. The brass, though less valuable, was of use not only for the brazen altar, but for the sockets of the court, which probably in other tents were of wood: but it is promised (Isa 60:17), For wood I will bring brass. See how liberal the people were and how faithful the workmen were, in both which respects their good example ought to be followed.</p>

<p>There were four things in and by which God showed himself reconciled to Israel and made them truly great and happy, and in which God&#039;s goodness took occasion from their badness to make him the more illustrious: -
I. He gave them his law, gave it to them in writing, as a standing pledge of his favour. Though the tables that were first written were broken, because Israel had broken the commandments, and God might justly break the covenant, yet when his anger was turned away the tables were renewed, Deu 10:1, Deu 10:2. Note, God&#039;s putting his law in our reconciliation to God and the best earnest of our happiness in him. Moses is told to hew the tables; for the law prepares the heart by conviction and humiliation for the grace of God, but it is only that grace that then writes the law in it. Moses made an ark of shittim-wood (Deu 10:3), a plain chest, the same, I suppose, in which the tables were afterwards preserved: but Bezaleel is said to make it (Exo 37:1), because he afterwards finished it up and overlaid it with gold. Or Moses is said to make it because, when he went up the second time into the mount, he ordered it to be made by Bezaleel against he came down. And it is observable that for this reason the ark was the first thing that God gave orders about, Exo 25:10. And this left an earnest to the congregation that the tables should not miscarry this second time, as they had done the first. God will send his law and gospel to those whose hearts are prepared as arks to receive them. Christ is the ark in which now our salvation is kept safely, that it may not be lost as it was in the first Adam, when he had it in his own hand. Observe, 1. What it was that God wrote on the two tables, the ten commandments (Deu 10:4), or ten words, intimating in how little a compass they were contained: they were not ten volumes, but ten words: it was the same with the first writing, and both the same that he spoke in the mount. The second edition needed no correction nor amendment, nor did what he wrote differ form what he spoke. The written word is as truly the word of God as that which he spoke to his servants the prophets. 2. What care was taken of it. These two tables, thus engraven, were faithfully laid up in the ark. And there they be, said Moses, pointing it is probable towards the sanctuary, Deu 10:5. That good thing which was committed to him he transmitted to them, and left it pure and entire in their hands; now let them look to it at their peril. Thus we may say to the rising generation, &quot;God has entrusted us with Bibles, sabbaths, sacraments, etc., as tokens of his presence and favour, and there they be; we lodge them with you,&quot; Ti2 1:13, Ti2 1:14.
II. He led them forward towards Canaan, though they in their hearts turned back towards Egypt, and he might justly have chosen their delusions, Deu 10:6, Deu 10:7. He brought them to a land of rivers of waters, out of a dry and barren wilderness. Sometimes God supplied their wants by the ordinary course of nature: when that failed, then by miracles; and yet after this, when they were brought into a little distress, we find them distrusting God and murmuring, Num 20:3, Num 20:4.
III. He appointed a standing ministry among them, to deal for them in holy things. At that time when Moses went up a second time to the mount, or soon after, he had orders to separate the tribe of Levi to God, and to his immediate service, they having distinguished themselves by their zeal against the worshippers of the golden calf, Deu 10:8, Deu 10:9. The Kohathites carried the ark; they and the other Levites stood before the Lord, to minister to him in all the offices of the tabernacle; and the priests, who were of that tribe, were to bless the people. This was a standing ordinance, which had now continued almost forty years, even unto this day; and provision was made for the perpetuating of it by the settled maintenance of that tribe, which was such as gave them great encouragement in their work, and no diversion from it. The Lord is his inheritance. Note, A settled ministry is a great blessing to a people, and a special token of God&#039;s favour. And, since the particular priests could not continue by reason of death, God showed his care of the people in securing a succession, which Moses takes notice of here, Deu 10:6. When Aaron died, the priesthood did not die with him, but Eleazar his son ministered in his stead, and took care of the ark, in which the tables of stone, those precious stones, were deposited, that they should suffer no damage; there they be, and he has the custody of them. Under the law, a succession in the ministry was kept up, by an entail of the office on a certain tribe and family. But now, under the gospel, when the effusion of the Spirit is more plentiful and powerful, the succession is kept up by the Spirit&#039;s operation on men&#039;s hearts, qualifying men for, and inclining men to, that work, some in every age, that the name of Israel may not be blotted out.
IV. He accepted Moses as an advocate or intercessor for them, and therefore constituted him their prince and leader (Deu 10:10, Deu 10:11): The Lord hearkened to me and said, Arise, go before the people. It was a mercy to them that they had such a friend, so faithful both to him that appointed him and to those for whom he was appointed. It was fit that he who had saved them from ruin, by his intercession with heaven, should have the conduct and command of them. And herein he was a type of Christ, who, as he ever lives making intercession for us, so he has all power both in heaven and in earth.</p>

<p>And I made an ark of shittim wood--It appears, however, from Exo 37:1, that the ark was not framed till his return from the mount, or most probably, he gave instructions to Bezaleel, the artist employed on the work, before he ascended the mount--that, on his descent, it might be finished, and ready to receive the precious deposit.</p>

<p>The persons mentioned in the former paragraph are most of them such as we read of, and most of them such as we read much of, in other scriptures; but very few of those to whom this paragraph relates are mentioned any where else. It should seem, the tribe of Judah were more full and exact in their genealogies than any other of the tribes, in which we must acknowledge a special providence, for the clearing of the genealogy of Christ. 1. Here we find Bezaleel, who was head-workman in building the tabernacle, Exo 31:2. 2. Hezron, who was the son of Pharez (Ch1 2:5), was the father of all this progeny, his sons, Caleb and Jerahmeel, being very fruitful, and he himself likewise, even in his old age, for he left his wife pregnant when he died, Ch1 2:24. This Hezron was one of the seventy that went down with Jacob into Egypt, Gen 46:12. There his family thus increased, as other oppressed families there did. We cannot but suppose that he died during the Israelites&#039; bondage in Egypt; and yet it is here said he died in Caleb-Ephratah (that is, Bethlehem), in the land of Canaan, Ch1 2:24. Perhaps, though the body of the people continued in Egypt, yet some that were more active than the rest, at least before their bondage came to be extreme, visited Canaan sometimes and got footing there, though afterwards they lost it. The achievements of Jair, here mentioned (Ch1 2:22, Ch1 2:23), we had an account of in Num 32:41; and, it is supposed, they were long after the conquest of Canaan. The Jews say, Hezron married his third wife when he was sixty years old (Ch1 2:21), and another afterwards (Ch1 2:24), because he had a great desire of posterity in the family of Pharez, from whom the Messiah was to descend. 3. Here is mention of one that died without children (Ch1 2:30), and another (Ch1 2:32), and of one that had no sons, but daughters, Ch1 2:34. Let those that are in any of these ways afflicted not think their case new or singular. Providence orders these affairs of families by an incontestable sovereignty, as pleaseth him, giving children, or withholding them, or giving all of one sex. He is not bound to please us, but we are bound to acquiesce in his good pleasure. To those that love him he will himself be better than ten sons, and give them in his house a place and a name better than of sons and daughters. Let not those therefore that are written childless envy the families that are built up and replenished. Shall our eye be evil because God&#039;s is good? 4. Here is mention of one who had an only daughter, and married her to his servant an Egyptian, Ch1 2:34, Ch1 2:35. If it be mentioned to his praise, we must suppose that this Egyptian was proselyted to the Jewish religion and that he was very eminent for wisdom and virtue, otherwise it would not have become a true-born Israelite to match a daughter to him, especially an only daughter. If Egyptians become converts, and servants do worthily, neither their parentage nor their servitude should be a bar to their preferment. Such a one this Egyptian servant might be that she who married him might live as happily with him as if she had married one of the rulers of her tribe. 5. The pedigree of several of these terminates, not in a person, but in a place or country, as one is said to be the father of Kirjath-jearim (Ch1 2:50), another of Bethlehem (Ch1 2:51), which was afterwards David&#039;s city, because these places fell to their lot in the division of the land. 6. here are some that are said to be families of scribes (Ch1 2:55), such as kept up learning in their family, especially scripture-learning, and taught the people the good knowledge of God. Among all these great families we are glad to find some that were families of scribes. Would to God that all the Lord&#039;s people were prophets - all the families of Israel families of scribes, well instructed to the kingdom of heaven, and able to bring out of their treasury things new and old!</p>

<p>Send me now therefore a man cunning to work--Masons and carpenters were not asked for. Those whom David had obtained (Ch1 14:1) were probably still remaining in Jerusalem, and had instructed others. But he required a master of works; a person capable, like Bezaleel (Exo 35:31), of superintending and directing every department; for, as the division of labor was at that time little known or observed, an overseer had to be possessed of very versatile talents and experience. The things specified, in which he was to be skilled, relate not to the building, but the furniture of the temple. Iron, which could not be obtained in the wilderness when the tabernacle was built, was now, through intercourse with the coast, plentiful and much used. The cloths intended for curtains were, from the crimson or scarlet-red and hyacinth colors named, evidently those stuffs, for the manufacture and dyeing of which the Tyrians were so famous. &quot;The graving,&quot; probably, included embroidery of figures like cherubim in needlework, as well as wood carving of pomegranates and other ornaments.</p>

<p>We have here an account how the work of this fast-day was carried on. 1. The names of the ministers that were employed. They are twice named (Neh 9:4, Neh 9:5), only with some variation of the names. Either they prayed successively, according to that rule which the apostle gives (Co1 14:31, You may all prophesy one by one), or, as some think, there were eight several congregations at some distance from each other, and each had a Levite to preside in it. 2. The work itself in which they employed themselves. (1.) They prayed to God, cried to him with a loud voice (Neh 9:4), for the pardon of the sins of Israel and God&#039;s favour to them. They cried aloud, not that God might the better hear them, as Baal&#039;s worshippers, but that the people might, and to excite their fervency. (2.) They praised God; for the work of praise is not unseasonable on a fast-day; in all acts of devotion we must aim at this, to give unto God the glory due to his name. The summary of their prayers we have here upon record; whether drawn up before, as a directory to the Levites what to enlarge on, or recollected after, as the heads of what they had in prayer enlarged upon, is uncertain. Much more no doubt was said than is here recorded, else confessing and worshipping God would not have taken up a fourth part of the day, much less two-fourths.
In this solemn address to God we have,
I. An awful adoration of God, as a perfect and glorious Being, and the fountain of all beings, Neh 9:5, Neh 9:6. The congregation is called upon to signify their concurrence herewith by standing up; and so the minister directs himself to God, Blessed be thy glorious name. God is here adored, 1. As the only living and true God: Thou art Jehovah alone, self-existent and independent; there is no God besides thee. 2. As the Creator of all things: Thou hast made heaven, earth, and seas, and all that is in them. The first article of our creed is fitly made the first article of our praises. 3. As the great Protector of the whole creation: &quot;Thou preservest in being all the creatures thou hast given being to.&quot; God&#039;s providence extends itself to the highest beings, for they need it, and to the meanest, for they are not slighted by it. What God has made he will preserve; what he does is done effectually, Ecc 3:14. 4. As the object of the creatures&#039; praises: &quot;The host of heaven, the world of holy angels, worshippeth thee, Neh 9:6. But thy name is exalted above all blessing and praise; it needs not the praises of the creatures, nor is any addition made to its glory by those praises.&quot; The best performances in the praising of God&#039;s name, even those of the angels themselves, fall infinitely short of what it deserves. It is not only exalted above our blessing, but above all blessing. Put all the praises of heaven and earth together, and the thousandth part is not said of what might and should be said of the glory of God. Our goodness extendeth not to him.
II. A thankful acknowledgment of God&#039;s favours to Israel.
1. Many of these are here reckoned up in order before him, and very much to the purpose, for, (1.) We must take all occasions to mention the loving kindness of the Lord, and in every prayer give thanks. (2.) When we are confessing our sins it is good to take notice of the mercies of God as the aggravations of our sins, that we may be the more humbled and ashamed, and call ourselves by the scandalous name of ungrateful. (3.) When we are seeking to God for mercy and relief in the time of distress it is an encouragement to our faith and hope to look back upon our own and our fathers&#039; experiences: &quot;Lord, thou hast done well for us formerly; shall it be all undone again? Art not thou the same God still?&quot;
2. Let us briefly observe the particular instances of God&#039;s goodness to Israel here recounted. (1.) The call of Abraham, Neh 9:7. God&#039;s favour to him was distinguishing: &quot;Thou didst choose him.&quot; His grace in him was powerful to bring him out of Ur of the Chaldees, and, in giving him the name of Abraham, he put honour upon him as his own and assured him that he should be the father of many nations. Look unto Abraham your father (Isa 51:2) and see free grace glorified in him. (2.) The covenant God made with him to give the land of Canaan to him and his seed, a type of the better country, Neh 9:8. And this covenant was sure, for God found Abraham&#039;s heart faithful before God, and found it so because he made it so (for faith is not of ourselves, it is the gift of God), and therefore performed his words; for with the upright he will show himself upright, and wherever he finds a faithful heart he will be found a faithful God. (3.) The deliverance of Israel out of Egypt, Neh 9:9-11. It was seasonable to remember this now that they were interceding for the perfecting of their deliverance out of Babylon. They were then delivered, in compassion to their affliction, in answer to their cry, and in resistance of the pride and insolence of their persecutors. Wherein they dealt proudly, God showed himself above them (Exo 18:11), and so got himself a name; for he said, I will get me honour upon Pharaoh. Even to this day the name of God is glorified for that wonderful work. It was done miraculously: signs and wonders were shown for the effecting of it; their deliverance was the destruction of their enemies; they were thrown into the deeps, as irrecoverably as a stone into the mighty waters. (4.) The conducting of them through the wilderness, by the pillar of cloud and fire, which showed them which way they should go, when they should remove, and when and where they should rest, directed all their stages and all their steps, Neh 9:12. It was also a visible token of God&#039;s presence with them, to guide and guard them. They mention this again (Neh 9:19), observing that though they had by their sins provoked God to withdraw from them, and leave them to wander and perish in the by-paths of the wilderness, yet in his manifold mercy he continued to lead them, and took not away the pillar of cloud and fire, Neh 9:19. When mercies, though forfeited, are continued, we are bound to be doubly thankful. (5.) The plentiful provision made for them in the wilderness, that they might not perish for hunger: Thou gavest them bread from heaven, and water out of the rock (Neh 9:15), and, to hold up their hearts, a promise that they should go in and possess the land of Canaan. They had meat and drink, food convenient in the way, and the good land at their journey&#039;s end; what would they more? This also is repeated (Neh 9:20, Neh 9:21) as that which was continued, notwithstanding their provocations: Forty years didst thou sustain them. Never was people so long nursed and so tenderly; they were wonderfully provided for, and, in so long a time, their clothes waxed not old, and, though the way was rough and tedious, their feet swelled not; for they were carried as upon eagles&#039; wings. (6.) The giving of the law upon Mount Sinai. This was the greatest favour of all that was done them and the greatest honour that was put upon them. The Lawgiver was very glorious, Neh 9:13. &quot;Thou didst not only send, but camest down thyself, and didst speak with them,&quot; Deu 4:33. The law given was very good. No nation under the sun had such right judgments, true laws, and good statutes, Deu 4:8. The moral and judicial precepts were true and right, founded upon natural equity and the eternal reasons of good and evil; and even the ceremonial institutions were good, tokens of God&#039;s goodness to them and types of gospel grace. Particular notice is taken of the law of the fourth commandment as a great favour to them: Thou madest known unto them thy holy sabbath, which was a token of God&#039;s particular favour to them, distinguishing them from the nations who had revolted from God and quite lost that ancient part of revealed religion, and was likewise a means of keeping up their communion with him. And, with the law and the sabbath, he gave his good Spirit to instruct them, Neh 9:20. Besides the law given on Mount Sinai, the five books of Moses, which he wrote as he was moved by the Holy Ghost, were constant instructions to them, particularly the book of Deuteronomy, in which God&#039;s Spirit by Moses instructed them fully. Bezaleel was filled with the Spirit of God (Exo 31:3), so was Joshua (Num 27:18), and Caleb had another spirit. (7.) The putting of them in possession of Canaan, that good land, kingdoms and nations, Neh 9:22. They were made so numerous as to replenish it (Neh 9:23) and so victorious as to be masters of it (Neh 9:24); the natives were given into their hands, that they might do with them as they would, set their feet, if they pleased, on the necks of their kings. Thus they gained a happy settlement, Neh 9:25. Look upon their cities, and you see them strong and well fortified. Look into their houses, and you find them fine and well furnished, filled with all sorts of rich goods. Take a view of the country, and you will say that you never saw such a fat land, so well stored with vineyards and oliveyards. All these they found made ready to their hands; so they delighted themselves in the gifts of God&#039;s great goodness. They could not wish to be more easy or happy than they were, or might have been, in Canaan, had it not been their own fault. (8.) God&#039;s great readiness to pardon their sins, and work deliverance for them, when they had by their provocations brought his judgments upon themselves. When they were in the wilderness they found him a God ready to pardon (Neh 9:17), a God of pardons (so the margin reads it), who had proclaimed his name as a God forgiving iniquity, transgression, and sin, who has power to forgive sin, is willing to forgive, and glories in forgiving. Though they forsook him, he did not forsake them, as justly he might have done, but continued his care of them and favour to them. Afterwards, when they were settled in Canaan and sold themselves by their sins into the hands of their enemies, upon their submission and humble request he gave them saviours (Neh 9:27), the judges, by whom God wrought many a great deliverance for them when they were on the brink of ruin. This he did, not for any merit of theirs, for their deserved nothing but ill, but according to his mercies, his manifold mercies. (9.) The admonitions and fair warnings he gave them by his servants the prophets. When he delivered them from their troubles he testified against their sins (Neh 9:28, Neh 9:29), that they might not misconstrue their deliverances as connivances at their wickedness. That which was designed in all the testimonies which the prophets bore against them was to bring them again to God&#039;s law, to lay their necks under its yoke, and walk by its rule. The end of our ministry is to bring people to God by bringing them to his law, not to bring them to ourselves by bringing them under any law of ours. This we have again (Neh 9:30): Thou testifiedst against them by thy Spirit in thy prophets. The testimony of the prophets was the testimony of the Spirit in the prophets, and it was the Spirit of Christ in them, Pe1 1:10, Pe1 1:11. They spoke as they were moved by the Holy Ghost, and what they said is to be received accordingly. God gave them his Spirit to instruct them (Neh 9:20), but, they not receiving that instruction, he did by his Spirit testify against them. If we will not suffer God&#039;s word to teach and rule us, it will accuse and judge us. God sends prophets, in compassion to his people (Ch2 36:15), that he may not send judgments. (10.) The lengthening out of his patience and the moderating of his rebukes: Many years did he forbear them (Neh 9:30), as loth to punish them, and waiting to see if they would repent; and, when he did punish them, he did not utterly consume them nor forsake them, Neh 9:31. Had he forsaken them they would have been utterly consumed; but he did not stir up all his wrath, for he designed their reformation, not their destruction. Thus do they multiply, thus do they magnify, the instances of God&#039;s goodness to Israel, and we should do in like manner, that the goodness of God, duly considered by us, may lead us to repentance, and overcome our badness. The more thankful we are for God&#039;s mercies the more humbled we shall be for our own sins.
III. Here is a penitent confession of sin, their own sins, and the sins of their fathers. The mention of these is interwoven with the memorials of God&#039;s favours, that God&#039;s goodness, notwithstanding their provocations, might appear the more illustrious, and their sins, notwithstanding his favours, might appear the more heinous. Many passages in this acknowledgment of sins and mercies are taken from Eze. 20:5-26, as will appear by comparing those verses with these; for the word of God is of use to direct us in prayer, and by what he says to us we may learn what to say to him.
1. They begin with the sins of Israel in the wilderness: They, even our fathers (so it might better be read), dealt proudly (though, considering what they were, and how lately they had come out of slavery, they had no reason to be proud), and hardened their necks, Neh 9:16. Pride is at the bottom of men&#039;s obstinacy and disobedience; they think it below them to bow their necks to God&#039;s yoke, and a piece of state to set up their own will in opposition to the will of God himself. (1.) There were two things which they did not duly give heed to, else they would not have done as they did: - The word of God they heard, but they did not hearken to God&#039;s commandments; and the works of God they saw, but they were not mindful of his wonders: had they duly considered them as miracles, they would have obeyed from a principle of faith and holy fear; had they duly considered them as mercies, they would have obeyed from a principle of gratitude and holy love. But, when men make no right use either of God&#039;s ordinances or of his providences, what can be expected from them? (2.) Two great sins are here specified; which they were guilty of in the wilderness - meditating a return, [1.] To Egyptian slavery, which, for the sake of the garlick and onions, they preferred before the glorious liberty of the Israel of God attended with some difficulty and inconvenience. In their rebellion they appointed a captain to return to their bondage, in distrust of God&#039;s power and contempt of his holy promise, Neh 9:17. [2.] To Egyptian idolatry: They made a molten calf, and were so sottish as to say, This is thy God.
2. They next bewail the provocations of their fathers after they were put in possession of Canaan. Though they were delighted themselves in God&#039;s great goodness, yet that would not prevail to keep them closely to him; for, nevertheless, they were disobedient (Neh 9:26) and wrought great provocations. For, (1.) They abused God&#039;s prophets, slew them because they testified against them to turn them to God (Neh 9:26), so returning the greatest injury for the greatest kindness. (2.) They abused his favours: After they had rest, they did evil again, Neh 9:28. They were not wrought upon either by their troubles or their deliverances out of trouble. Neither fear nor love would hold them to their duty.
3. They at length come nearer to their own day, and lament the sins which had brought those judgments upon them which they had long been groaning under and were now but in part delivered from: We have done wickedly (Neh 9:33): our kings, our princes, our priests, and our fathers, have all been guilty, and we in them, Neh 9:34. Two things they charge upon themselves and their fathers, as the cause of their troubles: - (1.) A contempt of the good law God had given them: They sinned against thy judgments, the dictates of divine wisdom, and the demands of divine sovereignty. Though they were told how much it would be for their own advantage to govern themselves by them, for, if a man do them, he shall live in them (Neh 9:29), yet they would not do them, and so, in effect, said that they would not live. They forsook their own mercies. This abridgment of the covenant, Do this and live, is taken from Eze 20:13, and is quoted, Gal 3:12, to prove that the law is not of faith; it was not them as it is now, Believe and live, yet they gave a withdrawing shoulder, so it is in the margin. They pretended to lay their shoulders under the burden of God&#039;s law, and put their shoulders to the work, but they proved withdrawing shoulders; they soon flew off, would not keep to it, would not abide by it. When it came, as we say, to the setting to, they shrunk back, and would not hear. They had a backsliding heart; and, though God by his prophets called them to return, they would not give ear, Neh 9:30. He stretched out his hands, but no man regarded. (2.) A contempt of the good land god had given them (Neh 9:35): &quot;Our kings have not served thee in their kingdom, have not used their power for the support of religion; our people have not served thee in the use of the gifts of thy great goodness, and in that large and fat land which thou not only gavest them by thy grant, but gavest before them by the expulsion of the natives and the complete victories they obtained over them.&quot; Those that would not serve God in their own land were made to serve their enemies in a strange land, as was threatened, Deu 28:47, Deu 28:48. It is a pity that a good land should have bad inhabitants, but so it was with Sodom. Fatness and fulness often make men proud and sensual.
IV. Here is a humble representation of the judgments of God, which they had been and were now under.
1. Former judgments are remembered as aggravations of their sins, that they had not taken warning. In the days of the judges their enemies vexed them (Neh 9:27); and, when they did evil again, God did again leave them in the hand of their enemies, who could not have touched them if God had not given them up; but, when God left them, they got and kept dominion over them.
2. Their present calamitous state is laid before the Lord (Neh 9:36, Neh 9:37): We are servants this day. Free-born Israelites are enslaved, and the land which they had long held by a much more honourable tenure than grand sergeantry itself, even by immediate grant from the crown of heaven to them as a peculiar people above all people on the earth, they now held by as base a tenure as villenage itself, by, from, and under, the kings of Persia, whose vassals they were. A sad change! But see what work sin makes! They were bound to personal service: They have dominion over our bodies; they held all they had precariously, were tenants at will, and the land-tax that they paid was so great that it amounted even to a rack-rent; so that all the rents, issues, and profits, of their land did in effect accrue to the king, and it was as much as they could do to get a bare subsistence for themselves and their families out of it. This, they honestly own, was for their sins. Poverty and slavery are the fruits of sin; it is sin that brings us into all our distresses.
V. Here is their address to God under these calamities. 1. By way of request, that their trouble might not seem little, Neh 9:32. It is the only petition in all this prayer. The trouble was universal; it had come on their kings, princes, priests, prophets, fathers, and all their people; they had all shared in the sin (Neh 9:34), and now all shared in the judgment. It was of long continuance: From the time of the kings of Assyria, who carried the ten tribes captive, unto this day. &quot;Lord, let it not all seem little and not worthy to be regarded, or not needing to be relieved.&quot; They do not prescribe to God what he shall do for them, but leave it to him, only desiring he would please to take cognizance of it, remembering that when he saw the affliction of his people in Egypt to be great he came down to deliver them, Exo 3:7, Exo 3:8. In this request they have an eye to God as one that is to be feared (for he is the great, the mighty, and the terrible, God), and as one that is to be trusted, for he is our God in covenant, and a God that keeps covenant and mercy. 2. By way of acknowledgment, notwithstanding, that really it was less than they deserved, Neh 9:33. They own the justice of God in all their troubles, that he had done them no wrong. &quot;We have done wickedly in breaking thy laws, and therefore thou hast done right in bringing all these miseries upon us.&quot; Note, It becomes us, when we are under the rebukes of divine Providence, though ever so sharp and ever so long, to justify God and to judge ourselves; for he will be clear when he judgeth. Psa 51:4.
VI. Here is the result and conclusion of this whole matter. After this long remonstrance of their case was made they came at last to this resolution, that they would return to God and to their duty, and oblige themselves never to forsake God, but always to continue in their duty. &quot;Because of all this, we make a sure covenant with God; in consideration of our frequent departures from God, we will now more firmly than ever bind ourselves to him. Because we have smarted so much for sin, we will now stedfastly resolve against it, that we may not any more withdraw the shoulder.&quot; Observe, 1. This covenant was made with serious consideration. It is the result of a chain of suitable thoughts, and so is a reasonable service. 2. With great solemnity. It was written, in perpetuam rei memoriam - that it might remain a memorial for all ages; it was sealed and left upon record, that it might be a witness against them if they dealt deceitfully. 3. With join consent: &quot;We make it; we are all agreed in making it, and do it unanimously, that we may strengthen the hands one of another.&quot; 4. With fixed resolution: &quot;It is a sure covenant, without reserving a power of revocation. It is what we will live and die by, and never go back from.&quot; A certain number of the princes, priests, and Levites, were chosen as the representatives of the congregation, to subscribe and seal it for and in the name of the rest. Now was fulfilled that promise concerning the Jews, that, when they returned out of captivity, they should join themselves to the Lord in a perpetual covenant (Jer 50:5), and that in Isa 44:5, that they should subscribe with their hand unto the Lord. He that bears an honest mind will not startle at assurances; nor will those that know the deceitfulness of their own hearts think them needless.</p>

<p>Not only were there four distinct living creatures, but each of the four had four faces, making sixteen in all. The four living creatures of the cherubim answer by contrast to the four world monarchies represented by four beasts, Assyria, Persia, Greece, and Rome (Dan. 7:1-28). The Fathers identified them with the four Gospels: Matthew the lion, Mark the ox, Luke the man, John the eagle. Two cherubim only stood over the ark in the temple; two more are now added, to imply that, while the law is retained as the basis, a new form is needed to be added to impart new life to it. The number four may have respect to the four quarters of the world, to imply that God&#039;s angels execute His commands everywhere. Each head in front had the face of a man as the primary and prominent one: on the right the face of a lion, on the left the face of an ox, above from behind the face of an eagle. The Mosaic cherubim were similar, only that the human faces were put looking towards each other, and towards the mercy seat between, being formed out of the same mass of pure gold as the latter (Exo 25:19-20). In Isa 6:2 two wings are added to cover their countenances; because there they stand by the throne, here under the throne; there God deigns to consult them, and His condescension calls forth their humility, so that they veil their faces before Him; here they execute His commands. The face expresses their intelligence; the wings, their rapidity in fulfilling God&#039;s will. The Shekinah or flame, that signified God&#039;s presence, and the written name, JEHOVAH, occupied the intervening space between the cherubim Gen 4:14, Gen 4:16; Gen 3:24 (&quot;placed&quot;; properly, &quot;to place in a tabernacle&quot;), imply that the cherubim were appointed at the fall as symbols of God&#039;s presence in a consecrated place, and that man was to worship there. In the patriarchal dispensation when the flood had caused the removal of the cherubim from Eden, seraphim or teraphim (Chaldean dialect) were made as models of them for domestic use (Gen 31:19, Margin; Gen 31:30). The silence of the twenty-fifth and twenty-sixth chapters of Exodus to their configuration, whereas everything else is minutely described, is because their form was so well-known already to Bezaleel and all Israel by tradition as to need no detailed description. Hence Ezekiel (Eze 10:20) at once knows them, for he had seen them repeatedly in the carved work of the outer sanctuary of Solomon&#039;s temple (Kg1 6:23-29). He therefore consoles the exiles with the hope of having the same cherubim in the renovated temple which should be reared; and he assures them that the same God who dwelt between the cherubim of the temple would be still with His people by the Chebar. But they were not in Zerubbabel&#039;s temple; therefore Ezekiel&#039;s foretold temple, if literal, is yet future. The ox is selected as chief of the tame animals, the lion among the wild, the eagle among birds, and man the head of all, in his ideal, realized by the Lord Jesus, combining all the excellencies of the animal kingdom. The cherubim probably represent the ruling powers by which God acts in the natural and moral world. Hence they sometimes answer to the ministering angels; elsewhere, to the redeemed saints (the elect Church) through whom, as by the angels, God shall hereafter rule the world and proclaim the manifold wisdom of God (Mat 19:28; Co1 6:2; Eph 3:10; Rev 3:21; Rev 4:6-8). The &quot;lions&quot; and &quot;oxen,&quot; amidst &quot;palms&quot; and &quot;open flowers&quot; carved in the temple, were the four-faced cherubim which, being traced on a flat surface, presented only one aspect of the four. The human-headed winged bulls and eagle-headed gods found in Nineveh, sculptured amidst palms and tulip-shaped flowers, were borrowed by corrupted tradition from the cherubim placed in Eden near its fruits and flowers. So the Aaronic calf (Exo 32:4-5) and Jeroboam&#039;s calves at Dan and Beth-el, a schismatic imitation of the sacred symbols in the temple at Jerusalem. So the ox figures of Apis on the sacred arks of Egypt.</p>