Resultados para: "Cup-bearer"

We have here an account of the visit which the queen of Sheba made to Solomon, no doubt when he was in the height of his piety and prosperity. Our Saviour calls her the queen of the south, for Sheba lay south of Canaan. The common opinion is that it was in Africa; and the Christians in Ethiopia, to this day, are confident that she came from their country, and that Candace was her successor, who is mentioned Act 8:27. But it is more probable that she came from the south part of Arabia the happy. It should seem she was a queen regent, sovereign of her country. Many a kingdom would have been deprived of its greatest blessings if a Salique law had been admitted into its constitution. Observe, I. On what errand the queen of Sheba came - not to treat of trade or commerce, to adjust the limits of their dominions, to court his alliance for their mutual strength or his assistance against some common enemy, which are the common occasions of the congress of crowned heads and their interviews, but she came, 1. To satisfy her curiosity; for she had heard of his fame, especially for wisdom, and she came to prove him, whether he was so great a man as he was reported to be, Kg1 10:1. Solomon's fleet sailed near the coast of her country, and probably might put in there for fresh water; perhaps it was thus that she heard of the fame of Solomon, that he excelled in wisdom all the children of the east, and nothing would serve her but she would go herself and know the truth of the report. 2. To receive instruction from him. She came to hear his wisdom, and thereby to improve her own (Mat 12:42), that she might be the better able to govern her own kingdom by his maxims of policy. Those whom God has called to any public employment, particularly in the magistracy and ministry, should, by all means possible, be still improving themselves in that knowledge which will more and more qualify them for it, and enable them to discharge their trust well. But, it should seem, that which she chiefly aimed at was to be instructed in the things of God. She was religiously inclined, and had heard not only of the fame of Solomon, but concerning the name of the Lord (Kg1 10:1), the great name of that God whom Solomon worshipped and from whom he received his wisdom, and with this God she desired to be better acquainted. Therefore does our Saviour mention her enquiries after God, by Solomon, as an aggravation of the stupidity of those who enquire not after God by our Lord Jesus Christ, though he, having lain in his bosom, was much better able to instruct them. II. With what equipage she came, with a very great retinue, agreeable to her rank, intending to try Solomon's wealth and generosity, as well as his wisdom, what entertainment he could and would give to a royal visitant, Kg1 10:2. Yet she came not as one begging, but brought enough to bear her charges, and abundantly to recompense Solomon for his attention to her, nothing mean or common, but gold, and precious stones, and spices, because she came to trade for wisdom, which she would purchase at any rate. III. What entertainment Solomon gave her. He despised not the weakness of her sex, blamed her not for leaving her own business at home to come so long a journey, and put herself and him to so much trouble and expense merely to satisfy her curiosity; but he made her welcome and all her train, gave her liberty to put all her questions, though some perhaps were frivolous, some captious, and some over-curious; he allowed her to commune with him of all that was in her heart (Kg1 10:2) and gave her a satisfactory answer to all her questions (Kg1 10:3), whether natural, moral, political, or divine. Were they designed to try him? he gave them such turns as abundantly satisfied her of his uncommon knowledge. Were they designed for her own instruction? (as we suppose most of them were), she received abundant instruction from him, and he made things surprisingly easy which she apprehended insuperably difficult, and satisfied her that there was a divine sentence in the lips of this king. But he informed her no doubt, with particular care, concerning God, and his law and instituted worship. He had taken it for granted (Kg1 8:42) that strangers would hear of his great name, and would come thither to enquire after him; and now that so great a stranger came we may be sure he was not wanting to assist and encourage her enquiries, and give her a description of the temple, and the officers and services of it, that she might be persuaded to serve the Lord whom she now sought. IV. How she was affected with what she saw and heard in Solomon's court. Divers things are here mentioned which she admired, the buildings and furniture of his palace, the provision that was made very day for his table (when she saw that perhaps she wondered where there were mouths for all that meat, but when she saw the multitude of his attendants and guests she was as ready to wonder where was the meat for all those mouths), the orderly sitting of his servants, every one in his place, and the ready attendance of his ministers, without any confusion, their rich liveries, and the propriety with which his cup-bearers waited at his table. These things she admired, as adding much to his magnificence. But, above all these, the first thing mentioned (which contained all) is his wisdom (Kg1 10:4), of the transcendency of which she now had incontestable proofs: and the last thing mentioned, which crowned all, is his piety, the ascent by which he went up to the house of the Lord, with what gravity and seriousness, and an air of devotion in his countenance, he appeared, when he went to the temple to worship God, with as much humility then as majesty at other times. Many of the ancient versions read it, The burnt-offerings which he offered in the house of the Lord; she observed with what a generous bounty he brought his sacrifices, and with what a pious fervour he attended the offering of them; never did she see so much goodness with so much greatness. Every thing was so surprising that there was no more spirit in her, but she stood amazed; she had never seen the like. V. How she expressed herself upon this occasion. 1. She owned her expectation far out-done, though it was highly raised by the report she heard, Kg1 10:6, Kg1 10:7. She is far from repenting her journey or calling herself a fool for undertaking it, but acknowledges it was well worth her while to come so far for the sight of that which she could not believe the report of. Usually things are represented to us, both by common fame and by our own imagination, much greater than we find them when we come to examine them; but here the truth exceeded both fame and fancy. Those who, through grace, are brought to experience the delights of communion with God will say that the one-half was not told them of the pleasures of Wisdom's ways and the advantages of her gates. Glorified saints, much more, will say that it was a true report which they heard of the happiness of heaven, but that the thousandth part was not told them, Co1 2:9. 2. She pronounced those happy that constantly attended him, and waited on him at table: "Happy are thy men, happy are these thy servants (Kg1 10:8); they may improve their own wisdom by hearing thine." She was tempted to envy them and to which herself one of them. Note, It is a great advantage to be in good families, and to have opportunity of frequent converse with those that are wise, and good, and communicative. Many have this happiness who know not how to value it. With much more reason may we say this of Christ's servants, Blessed are those that dwell in his house, they will be still praising him. 3. She blessed God, the giver of Solomon's wisdom and wealth, and the author of his advancement, who had made him king, (1.) In kindness to him, that he might have the larger opportunity of doing good with his wisdom: He delighted in thee, to set thee on the throne of Israel, Kg1 10:9. Solomon's preferment began in the prophet's calling him Jedidiah, because the Lord loved him, Sa2 12:25. It more than doubles our comforts if we have reason to hope they come from God's delight in us. It was his pleasure concerning thee (so it may be read) to set thee on the throne, not for thy merit's sake, but because it so seemed good unto him. (2.) In kindness to the people, because the Lord loved Israel for ever, designed them a lasting bliss, long to survive him that laid the foundations of it. "He has made thee king, not that thou mayest live in pomp and pleasure, and do what thou wilt, but to do judgment and justice." This she kindly reminded Solomon of, and no doubt he took it kindly. Both magistrates and ministers must be more solicitous to do the duty of their places than to secure the honours and profits of them. To this she attributes his prosperity, not to his wisdom, for bread is not always to the wise (Ecc 9:11), but whoso doeth judgment and justice, it shall be well with him, Jer 22:15. Thus giving of thanks must be made for kings, for good kings, for such kings; they are what God makes them to be. VI. How they parted. 1. She made a noble present to Solomon of gold and spices, Kg1 10:10. David had foretold concerning Solomon that to him should be given of the gold of Sheba, Psa 72:15. The present of gold and spices which the wise men of the east brought to Christ was signified by this, Mat 2:11. Thus she paid for the wisdom she had learned and did not think she bought it dearly. Let those that are taught of God give him their hearts, and the present will be more acceptable than this of gold and spices. Mention is made of the great abundance Solomon had of his own, notwithstanding she presented and he accepted this gold. What we present to Christ he needs not, but will have us so to express our gratitude. The almug-trees are here spoken of (Kg1 10:11, Kg1 10:12) as extraordinary, because perhaps much admired by the queen of Sheba. 2. Solomon was not behind-hand with her: He gave her whatsoever, she asked, patterns, we may suppose, of those things that were curious, by which she might make the like; or perhaps he gave her his precepts of wisdom and piety in writing, besides that which he gave her of his royal bounty, Kg1 10:13. Thus those who apply to our Lord Jesus will find him not only greater than Solomon, and wiser, but more kind; whatsoever we ask, it shall be done for us; nay, he will, out of his divine bounty, which infinitely exceeds royal bounty, even Solomon's, do for us more than we are able to ask or think.

SENNACHERIB SENDS A BLASPHEMOUS LETTER TO HEZEKIAH. (Kg2 19:8-13) So Rab-shakeh . . . found the king of Assyria warring against Libnah--Whether Lachish had fallen or not, is not said. But Sennacherib had transferred his battering-rams against the apparently neighboring fortress of Libnah (Jos 10:29; compare Jos 10:31; Jos 15:42), where the chief-cup-bearer reported the execution of his mission.

What tribe Nehemiah was of does nowhere appear; but, if it be true (which we are told by the author of the Maccabees, 2 Macc. 1:18) that he offered sacrifice, we must conclude him to have been a priest. Observe, I. Nehemiah's station at the court of Persia. We are here told that he was in Shushan the palace, or royal city, of the king of Persia, where the court was ordinarily kept (Neh 1:1), and (Neh 1:11) that he was the king's cup-bearer. Kings and great men probably looked upon it as a piece of state to be attended by those of other nations. By this place at court he would be the better qualified for the service of his country in that post for which God had designed him, as Moses was the fitter to govern for being bred up in Pharaoh's court, and David in Saul's. He would also have the fairer opportunity of serving his country by his interest in the king and those about him. Observe, He is not forward to tell us what great preferment he had at court; it is not till the end of the chapter that he tells us he was the king's cup-bearer (a place of great trust, as well as of honour and profit), when he could not avoid the mentioning of it because of the following story; but at first he only said, I was in Shushan the palace. We may hence learn to be humble and modest, and slow to speak of our own advancements. But in the providences of God concerning him we may observe, to our comfort, 1. That when God has work to do he will never want instruments to do it with. 2. That those whom God designs to employ in his service he will find out proper ways both to fit for it and to call to it. 3. That God has his remnant in all places; we read of Obadiah in the house of Ahab, saints in Caesar's household, and a devout Nehemiah in Shushan the palace. 4. That God can make the courts of princes sometimes nurseries and sometimes sanctuaries to the friends and patrons of the church's cause. II. Nehemiah's tender and compassionate enquiry concerning the state of the Jews in their own land, Neh 1:2. It happened that a friend and relation of his came to the court, with some other company, by whom he had an opportunity of informing himself fully how it went with the children of the captivity and what posture Jerusalem, the beloved city, was in. Nehemiah lived at ease, in honour and fulness, himself, but could not forget that he was an Israelite, nor shake off the thoughts of his brethren in distress, but in spirit (like Moses, Act 7:23) he visited them and looked upon their burdens. As distance of place did not alienate his affections from them (though they were out of sight, yet not out of mind), so neither did, 1. The dignity to which he was advanced. Though he was a great man, and probably rising higher, yet he did not think it below him to take cognizance of his brethren that were low and despised, nor was he ashamed to own his relation to them and concern for them. 2. The diversity of their sentiments from his, and the difference of their practice accordingly. Though he did not go to settle at Jerusalem himself (as we think he ought to have done now that liberty was proclaimed), but conformed to the court, and staid there, yet he did not therefore judge nor despise those that had returned, nor upbraid them as impolitic, but kindly concerned himself for them, was ready to do them all the good offices he could, and, that he might know which way to do them a kindness, asked concerning them. Note, It is lawful and good to enquire, "What news?" We should enquire especially concerning the state of the church and religion, and how it fares with the people of God; and the design of our enquiry must be, not that, like the Athenians, we may have something to talk of, but that we may know how to direct our prayers and our praises. III. The melancholy account which is here given him of the present state of the Jews and Jerusalem, Neh 1:3. Hanani, the person he enquired of, has this character given of him (Neh 7:2), that he feared God above many, and therefore would not only speak truly, but, when he spoke of the desolations of Jerusalem, would speak tenderly. It is probable that his errand to court at this time was to solicit some favour, some relief or other, that they stood in need of. Now the account he gives is, 1. That the holy seed was miserably trampled on and abused, in great affliction and reproach, insulted upon all occasions by their neighbours, and filled with the scorning of those that were at ease. 2. That the holy city was exposed and in ruins. The wall of Jerusalem was still broken down, and the gates were, as the Chaldeans left them, in ruins. This made the condition of the inhabitants both very despicable under the abiding marks of poverty and slavery, and very dangerous, for their enemies might when they pleased make an easy prey of them. The temple was built, the government settled, and a work of reformation brought to some head, but here was one good work yet undone; this was still wanting. Every Jerusalem, on this side the heavenly one, will have some defect or other in it, for the making up of which it will required the help and service of its friends. IV. The great affliction this gave to Nehemiah and the deep concern it put him into, Neh 1:4. 1. He wept and mourned. It was not only just when he heard the news that he fell into a passion of weeping, but his sorrow continued certain days. Note, The desolations and distresses of the church ought to be the matter of our grief, how much soever we live at ease. 2. He fasted and prayed; not in public (he had no opportunity of doing that), but before the God of heaven, who sees in secret, and will reward openly. By his fasting and praying, (1.) He consecrated his sorrows, and directed his tears aright, sorrowed after a godly sort, with an eye to God, because his name was reproached in the contempt cast on his people, whose cause therefore he thus commits to him. (2.) He eased his sorrows, and unburdened his spirit, by pouring out his complaint before God and leaving it with him. (3.) He took the right method of fetching in relief for his people and direction for himself in what way to serve them. Let those who are forming any good designs for the service of the public take God along with them for the first conception of them, and utter all their projects before him; this is the way to prosper in them.

When Nehemiah had prayed for the relief of his countrymen, and perhaps in David's words (Psa 51:18, Build thou the walls of Jerusalem), he did not sit still and say, "Let God now do his own work, for I have no more to do," but set himself to forecast what he could do towards it. our prayers must be seconded with our serious endeavours, else we mock God. Nearly four months passed, from Chisleu to Nisan (from November to March), before Nehemiah made his application to the king for leave to go to Jerusalem, either because the winter was not a proper time for such a journey, and he would not make the motion till he could pursue it, or because it was so long before his month of waiting came, and there was no coming into the king's presence uncalled, Est 4:11. Now that he attended the king's table he hoped to have his ear. We are not thus limited to certain moments in our addresses to the King of kings, but have liberty of access to him at all times; to the throne of grace we never come unseasonably. Now here is, I. The occasion which he gave the king to enquire into his cares and griefs, by appearing sad in his presence. Those that speak to such great men must not fall abruptly upon their business, but fetch a compass. Nehemiah would try whether he was in a good humour before he ventured to tell him his errand, and this method he took to try him. He took up the wine and gave it to the king when he called for it, expecting that then he would look him in the face. He had not used to be sad in the king's presence, but conformed to the rules of the court (as courtiers must do), which would admit no sorrows, Est 4:2. Though he was a stranger, a captive, he was easy and pleasant. Good men should do what they can by their cheerfulness to convince the world of the pleasantness of religious ways and to roll away the reproach cast upon them as melancholy; but there is a time for all things, Ecc 3:4. Nehemiah now saw cause both to be sad and to appear so. The miseries of Jerusalem gave him cause to be sad, and his showing his grief would give occasion to the king to enquire into the cause. He did not dissemble sadness, for he was really in grief for the afflictions of Joseph, and was not like the hypocrites who disfigure their faces; yet he could have concealed his grief if it had been necessary (the heart knows its own bitterness, and in the midst of laughter is often sad), but it would now serve his purpose to discover his sadness. Though he had wine before him, and probably, according to the office of the cup-bearer, did himself drink of it before he gave it to the king, yet it would not make his heart glad, while God's Israel was in distress. II. The kind notice which the king took of his sadness and the enquiry he made into the cause of it (Neh 2:2): Why is thy countenance sad, seeing thou art not sick? Note, 1. We ought, from a principle of Christian sympathy, to concern ourselves in the sorrows and sadnesses of others, even of our inferiors, and not say, What is it to us? Let not masters despise their servants' griefs, but desire to make them easy. The great God is not pleased with the dejections and disquietments of his people, but would have them both serve him with gladness and eat their bread with joy. 2. It is not strange if those that are sick have sad countenances, because of what is felt and what is feared; sickness will make those grave that were most airy and gay: yet a good man, even in sickness, may be of good cheer if he knows that his sins are forgiven. 3. Freedom from sickness is so great a mercy that while we have that we ought not to be inordinately dejected under any outward burden; yet sorrow for our own sins, the sins of others, and the calamities of God's church, may well sadden the countenance, without sickness. III. The account which Nehemiah gave the king of the cause of his sadness, which he gave with meekness and fear. 1. With fear. He owned that now (though it appears by the following story that he was a man of courage) he was sorely afraid, perhaps of the king's wrath (for those eastern monarchs assumed an absolute power of life and death, Dan 2:12, Dan 2:13; Dan 5:19) or of misplacing a word, and losing his request by the mismanagement of it. Though he was a wise man, he was jealous of himself, lest he should say any thing imprudently; it becomes us to be so. A good assurance is indeed a good accomplishment, yet a humble self-diffidence is not man's dispraise. 2. With meekness. Without reflection upon any man, and with all the respect, deference, and good-will, imaginable to the king his master, he says, "Let the king live for ever; he is wise and good, and the fittest man in the world to rule." He modestly asked, "Why should not my countenance be sad as it is when (though I myself am well and at east) the city" (the king knew what city he meant), "the place of my fathers' sepulchres, lieth waste?" Many are melancholy and sad but can give no reason for being so, cannot tell why nor wherefore; such should chide themselves for, and chide themselves out of, their unjust and unreasonable griefs and fears. But Nehemiah could give so good a reason for his sadness as to appeal to the king himself concerning it. Observe, (1.) He calls Jerusalem the place of his fathers' sepulchres, the place where his ancestors were buried. It is good for us to think often of our fathers' sepulchres; we are apt to dwell in our thoughts upon their honours and titles, their houses and estates, but let us think also of their sepulchres, and consider that those who have gone before us in the world have also gone before us out of the world, and their monuments are momentos to us. There is also a great respect owing to the memory of our fathers, which we should not be willing to see injured. All nations, even those that have had no expectation of the resurrection of the dead, have looked upon the sepulchres of their ancestors as in some degree sacred and not to be violated. (2.) He justifies himself in his grief: "I do well to be sad. Why should I not be so?" There is a time even for pious and prosperous men to be sad and to show their grief. The best men must not think to antedate heaven by banishing all sorrowful thoughts; it is a vale of tears we pass through, and we must submit to the temper of the climate. (3.) He assigns the ruins of Jerusalem as the true cause of his grief. Note, All the grievances of the church, but especially its desolations, are, and ought to be, matter of grief and sadness to all good people, to all that have a concern for God's honour and that are living members of Christ's mystical body, and are of a public spirit; they favour even Zion's dust, Psa 102:14. IV. The encouragement which the king gave him to tell his mind, and the application he thereupon made in his heart to God, Neh 2:4. The king had an affection for him, and was not pleased to see him melancholy. It is also probable that he had a kindness for the Jews' religion; he had discovered it before in the commission he gave to Ezra, who was a churchman, and now again in the power he put Nehemiah into, who was a statesman. Wanting therefore only to know how he might be serviceable to Jerusalem, he asks this its anxious friend, "For what dost thou make request? Something thou wouldst have; what is it?" He was afraid to speak (Neh 2:2), but this gave him boldness; much more may the invitation Christ has given us to pray, and the promise that we shall speed, enable us to come boldly to the throne of grace. Nehemiah immediately prayed to the God of heaven that he would give him wisdom to ask properly and incline the king's heart to grant him his request. Those that would find favour with kings must secure the favour of the King of kings. He prayed to the God of heaven as infinitely above even this mighty monarch. It was not a solemn prayer (he had not opportunity for that), but a secret sudden ejaculation; he lifted up his heart to that God who understands the language of his heart: Lord, give me a mouth and wisdom; Lord, give me favour in the sight of this man. Note, It is good to be much in pious ejaculations, especially upon particular occasions. Wherever we are we have a way open heaven-ward. This will not hinder any business, but further it rather; therefore let no business hinder this, but give rise to it rather. Nehemiah had prayed very solemnly with reference to this very occasion (Neh 1:11), yet, when it comes to the push, he prays again. Ejaculations and solemn prayers must not jostle out one another, but each have its place. V. His humble petition to the king. When he had this encouragement he presented his petition very modestly and with submission to the king's wisdom (Neh 2:5), but very explicitly. He asked for a commission to go as governor to Judah, to build the wall of Jerusalem, and to stay there for a certain time, so many months, we may suppose; and then either he had his commission renewed or went back and was sent again, so that he presided there twelve years at least, Neh 5:14. He also asked for a convoy (Neh 2:7), and an order upon the governors, not only to permit and suffer him to pass through their respective provinces, but to supply him with what he had occasion for, with another order upon the keeper of the forest of Lebanon to give him timber for the work that he designed. VI. The king's great favour to him in asking him when he would return, Neh 2:6. He intimated that he was unwilling to lose him, or to be long without him, yet to gratify him, and do a real office of kindness to his people, he would spare him awhile, and let him have what clauses he pleased inserted in his commission, Neh 2:8. Here was an immediate answer to his prayer; for the seed of Jacob never sought the God of Jacob in vain. In the account he gives of the success of his petition he takes notice, 1. Of the presence of the queen; she sat by (Neh 2:6), which (they say) was not usual in the Persian court, Est 1:11. Whether the queen was his back friend, that would have hindered him, and he observes it to the praise of God's powerful providence that though she was by yet he succeeded, or whether she was his true friend, and it is observed to the praise of God's kind providence that she was present to help forward his request, is not certain. 2. Of the power and grace of God. He gained his point, not according to his merit, his interest in the king, or his good management, but according to the good hand of his God upon him. Gracious souls take notice of God's hand, his good hand, in all events which turn in favour of them. This is the Lord's doing, and therefore doubly acceptable.

Moreover from the time that I was appointed . . . I and my brethren have not eaten the bread of the governor--We have a remarkable proof both of the opulence and the disinterestedness of Nehemiah. As he declined, on conscientious grounds, to accept the lawful emoluments attached to his government, and yet maintained a style of princely hospitality for twelve years out of his own resources, it is evident that his office of cup-bearer at the court of Shushan must have been very lucrative.

Rab-shakeh--In Kg2 18:17, Tartan and Rab-saris are joined with him. Rab-shakeh was probably the chief leader; Rab is a title of authority, "chief-cup-bearer." Lachish--a frontier town southwest of Jerusalem, in Judah; represented as a great fortified city in a hilly and fruitful country in the Koyunjik bas-reliefs, now in the British Museum; also, its name is found on a slab over a figure of Sennacherib on his throne. upper pool--the side on which the Assyrians would approach Jerusalem coming from the southwest (see on Isa 7:3).