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<p>We have here a further instance of God&#039;s care concerning our first parents, notwithstanding their sin. Though he corrects his disobedient children, and put them under the marks of his displeasure, yet he does not disinherit them, but, like a tender father, provides the herb of the field for their food and coats of skins for their clothing. Thus the father provided for the returning prodigal, Luk 15:22, Luk 15:23. If the Lord had been pleased to kill them, he would not have done this for them. Observe, 1. That clothes came in with sin. We should have had no occasion for them, either for defence or decency, if sin had not made us naked, to our shame. Little reason therefore we have to be proud of our clothes, which are but the badges of our poverty and infamy. 2. That when God made clothes for our first parents he made them warm and strong, but coarse and very plain: not robes of scarlet, but coats of skin. Their clothes were made, not of silk and satin, but plain skins; not trimmed, nor embroidered, none of the ornaments which the daughters of Sion afterwards invented, and prided themselves in. Let the poor, that are meanly clad, learn hence not to complain: having food and a covering, let them be content; they are as well done to as Adam and Eve were. And let the rich, that are finely clad, learn hence not to make the putting on of apparel their adorning, Pe1 3:3. 3. That God is to be acknowledged with thankfulness, not only in giving us food, but in giving us clothes also, Gen 28:20. The wool and the flax are his, as well as the corn and the wine, Hos 2:9. 4. These coats of skin had a significancy. The beasts whose skins they were must be slain, slain before their eyes, to show them what death is, and (as it is Ecc 3:18) that they may see that they themselves were beasts, mortal and dying. It is supposed that they were slain, not for food, but for sacrifice, to typify the great sacrifice, which, in the latter end of the world, should be offered once for all. Thus the first thing that died was a sacrifice, or Christ in a figure, who is therefore said to be the Lamb slain from the foundation of the world. These sacrifices were divided between God and man, in token of reconciliation: the flesh was offered to God, a whole burnt-offering; the skins were given to man for clothing, signifying that, Jesus Christ having offered himself to God a sacrifice of a sweet-smelling savour, we are to clothe ourselves with his righteousness as with a garment, that the shame of our nakedness may not appear. Adam and Eve made for themselves aprons of fig-leaves, a covering too narrow for them to wrap themselves in, Isa 28:20. Such are all the rags of our own righteousness. But God made them coats of skins; large, and strong, and durable, and fit for them; such is the righteousness of Christ. Therefore put on the Lord Jesus Christ.</p>

<p>I. The house must be a tabernacle or tent, such as soldiers now use in the camp, which was both a mean dwelling and a movable one; and yet the ark of God had not better, till Solomon built the temple 480 years after this, Kg1 6:1. God manifested his presence among them thus in a tabernacle, 1. In compliance with their present condition in the wilderness, that they might have him with them wherever they went. Note, God suits the tokens of his favour, and the gifts of his grace, to his people&#039;s wants and necessities, according as they are, accommodating his mercy to their state, prosperous or adverse, settled or unsettled. When thou passest through the waters, I will be with thee, Isa 43:2. 2. That it might represent the state of God&#039;s church in this world, it is a tabernacle-state, Psa 15:1. We have here no continuing city; being strangers in this world, and travellers towards a better, we shall never be fixed till we come to heaven. Church-privileges are movable goods, from one place to another; the gospel is not tied to any place; the candlestick is in a tent, and may easily be taken away, Rev 2:5. If we make much of the tabernacle, and improve the privilege of it, wherever we go it will accompany us; but, if we neglect and disgrace it, wherever we stay it will forsake us. What hath my beloved to do in my house? Jer 11:15.
II. The curtains of the tabernacle must correspond to a divine pattern. 1. They were to be very rich, the best of the kind, fine twined linen; and colours very pleasing, blue, and purple, and scarlet. 2. They were to be embroidered with cherubim (Exo 26:1), to intimate that the angels of God pitch their tents round about the church, Psa 34:7. As there were cherubim over the mercy-seat, so there were round the tabernacle; for we find the angels compassing, not only the throne, but the elders; see Rev 5:11. 3. There were to be two hangings, five breadths in each, sewed together, and the two hangings coupled together with golden clasps, or tacks, so that it might be all one tabernacle, Exo 26:6. Thus the churches of Christ and the saints, though they are many, are yet one, being fitly joined together in holy love, and by the unity of the Spirit, so growing into one holy temple in the Lord, Eph 2:21, Eph 2:22; Eph 4:16. This tabernacle was very strait and narrow; but, at the preaching of the gospel, the church is bidden to enlarge the place of her tent, and to stretch forth her curtains, Isa 54:2.</p>

<p>an hanging for the door of the tent--Curtains of rich and elaborate embroidery, made by the women, are suspended over the doors or entrances of the tents occupied by Eastern chiefs and princes. In a similar style of elegance was the hanging finished which was to cover the door of this tabernacle--the chosen habitation of the God and King of Israel. It appears from Exo 26:12, Exo 26:22-23, that the ark and mercy seat were placed in the west end of the tabernacle, and consequently the door or entrance fronted the east, so that the Israelites in worshipping Jehovah, turned their faces towards the west; that they might be thus figuratively taught to turn from the worship of that luminary which was the great idol of the nations, and to adore the God who made it and them [HEWLETT].




Next: Exodus Chapter 27</p>

<p>the court of the tabernacle--The enclosure in which the edifice stood was a rectangular court, extending rather more than fifty yards in length and half that space in breadth, and the enclosing parapet was about three yards or half the height of the tabernacle. That parapet consisted of a connected series of curtains, made of fine twined linen yarn, woven into a kind of network, so that the people could see through; but that large curtain which overhung the entrance was of a different texture, being embroidered and dyed with variegated colors, and it was furnished with cords for pulling it up or drawing it aside when the priests had occasion to enter. The curtains of this enclosure were supported on sixty brazen pillars which stood on pedestals of the same metal, but their capitals and fillets were of silver, and the hooks on which they were suspended were of silver also.</p>

<p>holy garments--No inherent holiness belonged either to the material or the workmanship. But they are called &quot;holy&quot; simply because they were not worn on ordinary occasions, but assumed in the discharge of the sacred functions (Eze 44:19).

for glory and for beauty--It was a grand and sumptuous attire. In material, elaborate embroidery, and color, it had an imposing splendor. The tabernacle being adapted to the infantine aid of the church, it was right and necessary that the priests&#039; garments should be of such superb and dazzling appearance, that the people might be inspired with a due respect for the ministers as well as the rites of religion. But they had also a further meaning; for being all made of linen, they were symbolical of the truth, purity, and other qualities in Christ that rendered Him such a high priest as became us.</p>

<p>ephod--It was a very gorgeous robe made of byssus, curiously embroidered, and dyed with variegated colors, and further enriched with golden tissue, the threads of gold being either originally interwoven or afterwards inserted by the embroiderer. It was short--reaching from the breast to a little below the loins--and though destitute of sleeves, retained its position by the support of straps thrown over each shoulder. These straps or braces, connecting the one with the back, the other with the front piece of which the tunic was composed, were united on the shoulder by two onyx stones, serving as buttons, and on which the names of the twelve tribes were engraved, and set in golden encasements. The symbolical design of this was, that the high priest, who bore the names along with him in all his ministrations before the Lord, might be kept in remembrance of his duty to plead their cause, and supplicate the accomplishment of the divine promises in their favor. The ephod was fastened by a girdle of the same costly materials, that is, dyed, embroidered, and wrought with threads of gold. It was about a handbreadth wide and wound twice round the upper part of the waist; it fastened in front, the ends hanging down at great length (Rev 1:13).</p>

<p>thou shalt make the breastplate of judgment with cunning work--a very splendid and richly embroidered piece of brocade, a span square, and doubled, to enable it the better to bear the weight of the precious stones in it. There were twelve different stones, containing each the name of a tribe, and arranged in four rows, three in each. The Israelites had acquired a knowledge of the lapidary&#039;s art in Egypt, and the amount of their skill in cutting, polishing, and setting precious stones, may be judged of by the diamond forming one of the engraved ornaments on this breastplate. A ring was attached to each corner, through which the golden chains were passed to fasten this brilliant piece of jewelry at the top and bottom tightly on the breast of the ephod.</p>

<p>Here is, 1. Direction given concerning the robe of the ephod, Exo 28:31-35. This was next under the ephod, and reached down to the knees, was without sleeves, and was put on over their head, having holes on the sides to put the arms through, or, as Maimonides describes it, was not sewed together on the sides at all. The hole on the top, through which the head was put, was carefully bound about, that it might not tear in the putting on. In religious worship, care must be taken to prevent every thing that may distract the minds of the worshippers, or render the service despicable. Round the skirts of the robe were hung golden bells, and the representations of pomegranates made of yarn of divers colours. The pomegranates added to the beauty of the robe, and the sound of the bells gave notice to the people in the outer court when he went into the holy place to burn incense, that they might then apply themselves to their devotions at the same time (Luk 1:10), in token of their concurrence with him in his offering, and their hopes of the ascent of their prayers to God in virtue of the incense he offered. Aaron must come near to minister in the garments that were appointed him, that he die not. It is at his peril if he attend otherwise than according to the institution. This intimates that we must serve the Lord with fear and holy trembling, as those that know we deserve to die, and are in danger of making some fatal mistake. Some make the bells of the holy robe to typify the sound of the gospel of Christ in the world, giving notice of his entrance within the veil for us. Blessed are those that hear this joyful sound, Psa 89:15. The adding of the pomegranates, which are a fragrant fruit, denotes the sweet savour of the gospel, as well as the joyful sound of it, for it is a savour of life unto life. The church is called an orchard of pomegranates. 2. Concerning the golden plate fixed upon Aaron&#039;s forehead, on which must be engraven, Holiness to the Lord (Exo 28:36, Exo 28:37), or The holiness of Jehovah. Aaron must hereby be reminded that God is holy, and that his priests must be holy. Holiness becomes his house and household. The high priest must be sequestered from all pollution, and consecrated to God and to his service and honour, and so must all his ministrations be. All that attend in God&#039;s house must have Holiness to the Lord engraven upon their foreheads, that is, they must be holy, devoted to the Lord, and designing his glory in all they do. This must appear in their forehead, in an open profession of their relation to God, as those that are not ashamed to own it, and in a conversation in the world answerable to it. It must likewise be engraven like the engravings of a signet, so deep, so durable, not painted to be washed off, but sincere and lasting; such must our holiness to the Lord be. Aaron must have this upon his forehead, that he may bear the iniquity of the holy things (Exo 28:38), and that they may be accepted before the Lord. Herein he was a type of Christ, the great Mediator between God and man, through whom it is that we have to do with God. (1.) Through him what is amiss in our services is pardoned. The divine law is strict; in many things we come short of our duty, so that we cannot but be conscious to ourselves of much iniquity cleaving even to our holy things; when we would do good evil is present; even this would be our ruin if God should enter into judgment with us. But Christ, our high priest, bears this iniquity, bears it for us so as to bear it from us, and through him it is forgiven to us and not laid to our charge. (2.) Through him what is good is accepted; our persons, our performances, are pleasing to God upon the account of Christ&#039;s intercession, and not otherwise, Pe1 2:5. His being holiness to the Lord recommends all those to the divine favour that are interested in his righteousness, and clothed with his Spirit; and therefore he has said it was for our sakes that he sanctified himself, Joh 17:19. Having such a high priest, we come boldly to the throne of grace, Heb 4:14-16. 3. The rest of the garments are but named (Exo 28:39), because there was nothing extraordinary in them. The embroidered coat of fine linen was the innermost of the priestly garments; it reached to the feet, and the sleeves to the wrists, and was bound to the body with a girdle or sash of needle-work. The mitre, or diadem, was of linen, such as kings anciently wore in the east, typifying the kingly office of Christ. He is a priest upon a throne (Zac 6:13), a priest with a crown. These two God has joined, and we must not think to separate them.</p>

<p>mitre--crown-like cap for the head, not covering the entire head, but adhering closely to it, composed of fine linen. The Scripture has not described its form, but from JOSEPHUS we may gather that it was conical in shape, as he distinguishes the mitres of the common priests by saying that they were not conical--that it was encircled with swathes of blue embroidered, and that it was covered by one piece of fine linen to hide the seams.</p>

<p>coat of fine linen--a garment fastened at the neck, and reaching far down the person, with the sleeves terminating at the elbow.

girdle of needlework--a piece of fine twined linen, richly embroidered, and variously dyed. It is said to have been very long, and being many times wound round the body, it was fastened in front and the ends hung down, which, being an impediment to a priest in active duty, were usually thrown across the shoulders. This was the outer garment of the common priests.</p>

<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>The first work they set about was the framing of the house, which must be done before the furniture of it was prepared. This house was not made of timber or stone, but of curtains curiously embroidered and coupled together. This served to typify the state of the church in this world, the palace of God&#039;s kingdom among men. 1. Though it is upon the earth, yet its foundation is not in the earth, as that of a house is; no, Christ&#039;s kingdom is not of this world, nor founded in it. 2. It is mean and mutable, and in a militant state; shepherds dwelt in tents, and God is the Shepherd of Israel; soldiers dwelt in tents, and the Lord is a man of war, and his church marches through an enemy&#039;s country, and must fight its way. The kings of the earth enclose themselves in cedar (Jer 22:15), but the ark of God was lodged in curtains only. 3. Yet there is a beauty in holiness; the curtains were embroidered, so is the church adorned with the gifts and graces of the Spirit, that raiment of needle-work, Psa 45:14. 4. The several societies of believers are united in one, and, as here, all become one tabernacle; for there is one Lord, one faith, and one baptism.</p>

<p>he made a veil of blue--the second or inner veil, which separated the holy from the most holy place, embroidered with cherubim and of great size and thickness.</p>

<p>cut the gold into wires to work it--that is, the metal was beaten with a hammer into thin plates, cut with scissors or some other instrument into long slips, then rounded into filaments or threads. &quot;Cloth of golden tissue is not uncommon on the monuments, and specimens of it have been found rolled about mummies; but it is not easy to determine whether the gold thread was originally interwoven or subsequently inserted by the embroiderer&quot; [TAYLOR].</p>

<p>Observe here, I. The builders of the tabernacle made very good despatch. It was not much more than five months from the beginning to the finishing of it. Though there was a great deal of fine work about it, such as is usually the work of time, embroidering and engraving, not only in gold, but in precious stones, yet they went through with it in a little time. Church-work is usually slow work, but they made quick work of this, and yet did it with the greatest exactness imaginable. For, 1. Many hands were employed, all unanimous, and not striving with each other. This expedited the business, and made it easy. 2. The workmen were taught of God, and so were kept from making blunders, which would have retarded them. 3. The people were hearty and zealous in the work, and impatient till it was finished. God had prepared their hearts, and then the thing was done suddenly, Ch2 29:36. Resolution and industry, and a cheerful application of mind, will, by the grace of God, bring a great deal of good work to pass in a little time, in less than one would expect.
II. They punctually observed their orders, and did not in the least vary from them. They did it according to all that the Lord commanded Moses, Exo 39:32, Exo 39:42. Note, God&#039;s work must be done, in every thing, according to his own will. His institutions neither need nor admit men&#039;s inventions to make them either more beautiful or more likely to answer the intention of them. Add thou not unto his words. God is pleased with willing worship, but not with will-worship.
III. They brought all their work to Moses, and submitted it to his inspection and censure, Exo 39:33. He knew what he had ordered them to make; and now the particulars were called over, and all produced, that Moses might see both that they had made all, omitting nothing, and that they had made all according to the instructions given them, and that, if they had made a mistake in any thing, it might be forthwith rectified. Thus they showed respect to Moses, who was set over them in the Lord; not objecting that Moses did not understand such work, and therefore that there was no reason for submitting it to his judgment. No, that God who gave them so much knowledge as to do the work gave them also so much humility as to be willing to have it examined and compared with the model. Moses was in authority, and they would pay a deference to his place. The spirit of the prophets is subject to the prophets. And besides, though they knew how to do the work better than Moses, Moses had a better and more exact idea of the model than they had, and therefore they could not be well pleased with their own work, unless they had his approbation. Thus in all the services of religion we should labour to be accepted of the Lord.
IV. Moses, upon search, found all done according to the rule, Exo 39:43. Moses, both for their satisfaction and for his own, did look upon all the work, piece by piece, and behold they had done it according to the pattern shown him, for the same Being that showed him the pattern guided their hand in the work. All the copies of God&#039;s grace exactly agree with the original of his counsels: what God works in us, and by us, is the fulfilling of the good pleasure of his own goodness; and when the mystery of God shall be finished, and all his performances come to be compared with his purposes, it will appear that behold all is done according to the counsel of his own will, not one iota or tittle of which shall fall to the ground, or be varied from.
V. Moses blessed them. 1. He commended them, and signified his approbation of all they had done. He did not find fault where there was none, as some do, who think they disparage their own judgment if they do not find something amiss in the best and most accomplished performance. In all this work it is probable there might have been found here and there a stitch amiss, and a stroke awry, which would have served for an over-curious and censorious critic to animadvert upon; but Moses was too candid to notice small faults where there were no great ones. Note, All governors must be a praise to those that do well, as well as a terror to evil-doers. Why should any take a pride in being hard to be pleased? 2. He not only praised them, but prayed for them. He blessed them as one having authority, for the less is blessed of the better. We read not of any wages that Moses paid them for their work, but this blessing he gave them. For, though ordinarily the labourer be worthy of his hire, yet in this case, 1. They wrought for themselves. The honour and comfort of God&#039;s tabernacle among them would be recompence enough. If thou be wise, thou shalt be wise for thyself. 2. They had their meat from heaven on free-cost, for themselves and their families, and their raiment waxed not old upon them; so that they neither needed wages nor had reason to expect any. Freely you have received, freely give. The obligations we lie under, both in duty and interest, to serve God, should be sufficient to quicken us to our work, though we had not a reward in prospect. But, 3. This blessing, in the name of the Lord, was wages enough for all their work. Those whom God employs he will bless, and those whom he blesses are blessed indeed. The blessing he commands is life for evermore.</p>

<p>This is the service of the families of the Gershonites, &amp;c.--They were appointed to carry &quot;the curtains of the tabernacle&quot;--that is, the goats&#039; hair covering of the tent--the ten curious curtains and embroidered hangings at the entrance, with their red morocco covering, &amp;c.</p>

<p>Moses took the wagons and the oxen--The Hebrew word seems to be fairly rendered by the word &quot;wagons.&quot; Wheel carriages of some kind are certainly intended; and as they were covered, the best idea we can form of them is, that they bore some resemblance to our covered wagons. That wheel carriages were anciently used in Egypt, and in what is now Asiatic Turkey, is attested, not only by history, but by existing sculptures and paintings. Some of these the Israelites might have brought with them at their departure; and others, the skilful artisans, who did the mechanical work of the tabernacle, could easily have constructed, according to models with which they had been familiar. Each wagon was drawn by two oxen, and a greater number does not seem to have been employed on any of the different occasions mentioned in Scripture. Oxen seem to have been generally used for draught in ancient times among other nations as well as the Hebrews; and they continue still to be employed in dragging the few carts which are in use in some parts of Western Asia [KITTO].

gave them unto the Levites--The principle of distribution was natural and judicious. The Merarites had twice the number of wagons and oxen appropriated to them that the Gershonites had, obviously because, while the latter had charge only of the coverings and hangings (the light but precious and richly-embroidered drapery, [Num 4:24-26]) the former were appointed to transport all the heavy and bulky materials (the boards, bars, pillars, and sockets) in short, all the larger articles of furniture [Num 4:31-32]. Whoever thinks only of the enormous weight of metal, the gold, silver, brass, &amp;c., that were on the bases, chapiters, and pillars, &amp;c., will probably come to the conclusion that four wagons and eight oxen were not nearly sufficient for the conveyance of so vast a load. Besides, the Merarites were not very numerous, as they amounted only to thirty-two hundred men from thirty years and upward [Num 4:44]; and, therefore, there is reason to suppose that a much greater number of wagons would afterwards be found necessary, and be furnished, than were given on this occasion [CALMET]. Others, who consider the full number of wagons and oxen to be stated in the sacred record, suppose that the Merarites may have carried many of the smaller things in their hands--the sockets, for instance, which being each a talent weight, was one man&#039;s burden (Kg2 5:23). The Kohathites had neither wheeled vehicles nor beasts of burden assigned them, because, being charged with the transport of the furniture belonging to the holy place, the sacred worth and character of the vessels entrusted to them (see on Num 4:15) demanded a more honorable mode of conveyance. These were carried by those Levites shoulder high. Even in this minute arrangement every reflecting reader will perceive the evidence of divine wisdom and holiness; and a deviation from the prescribed rule of duty led, in one recorded instance, to a manifestation of holy displeasure, calculated to make a salutary and solemn impression (Sa2 6:6-13).</p>

<p>a goodly Babylonish garment--literally, &quot;a mantle of Shinar.&quot; The plain of Shinar was in early times celebrated for its gorgeous robes, which were of brilliant and various colors, generally arranged in figured patterns, probably resembling those of modern Turkish carpets, and the colors were either interwoven in the loom or embroidered with the needle.

two hundred shekels of silver--equivalent to £22 10s. sterling, according to the old Mosaic shekel, or the half of that sum, reckoning by the common shekel.

a wedge of gold--literally, an ingot or bar in the shape of a tongue.</p>

<p>Deborah here concludes this triumphant song,
I. With the praises of Jael, her sister-heroine, whose valiant act had completed and crowned the victory. She had mentioned her before (Jdg 5:6) as one that would have served her country if it had been in her power; now she applauds her as one that did serve it admirably well when it was in her power. Her poetry is finest and most florid here in the latter end of the song. How honourably does she speak of Jael (Jdg 5:24), who preferred her peace with the God of Israel before her peace with the king of Canaan, and though not a native of Israel (for aught that appears) yet heartily espoused the cause of Israel in this critical conjuncture, jeoparded her life as truly as if she had been in the high places of the field, and bravely fought for those whom she saw God fought for! Blessed shall she be above women in the tent. Note, Those whose lot is cast in the tent, in a very low and narrow sphere of activity, if they serve God in that according to their capacity, shall in no wise lose their reward. Jael in the tent wins as rich a blessing as Barak in the field. Nothing is more confounding, grievous, and shameful, than disappointment, and Deborah here does most elegantly describe two great disappointments, the shame of which was typical of sinners&#039; everlasting shame.
1. Sisera found a fatal enemy where he expected a firm and faithful friend. (1.) Jael showed him the kindness of a friend, and perhaps at that time intended no other than kindness, until God, by an immediate impulse upon her mind (which impulses then were to be regarded, and carried so much of their own evidence with them that they might be relied upon, but cannot now be pretended to), directed her to do otherwise, Jdg 5:25. He asked only for fair water to quench his thirst, but she, not only to show her housewifery and good housekeeping, but to express her respect to him, gave him milk and brought forth butter, that is (say some interpreters), milk which had the butter taken from it; we call it butter-milk. No (say others), it was milk that had the butter still in it; we call it cream. Whichsoever it was, it was probably the best her house afforded; and, to set it off, she brought it in a lordly dish, such as she called so, the finest she had, and better than she ordinarily used at her town table. This confirmed Sisera&#039;s opinion of her friendship, and made him sleep the faster and the more secure. But, (2.) She proved his mortal enemy, gave him his death&#039;s stroke: it is curiously described, Jdg 5:26, Jdg 5:27. [1.] How great does Jael look, hammering Sisera, as it is in the margin, mauling that proud man who had been so long the terror of the mighty, and sending him down slain to the pit with his iniquities upon his bones! Eze 32:27. She seems to have gone about it with no more terror nor concern than if she had been going to nail one of the boards or bars of her tent, so confident was she of divine aid and protection. We read it she smote off his head, probably with his own sword, which, now that his head was nailed through, she durst take from his side, but not before, for fear of waking him. But because there was no occasion for cutting off his head, nor was it mentioned in the history, many think it should be read, she struck through his head. That head which had been proudly lifted up against God and Israel, and in which had been forged bloody designs for the destruction of God&#039;s people, Jael finds a soft place in, and into that with a good will strikes her nail. [2.] How mean does Sisera look, fallen at Jael&#039;s feet! Jdg 5:27. At the feet of this female executioner he bowed, he fell; all his struggles for life availed not; she followed her blow until he fell down dead. There lies extended the deserted carcase of that proud man, not on the bed of honour, not in the high places of the field, not having any glorious wound to show from a glittering sword, or a bow of steel, but in the corner of a tent, at the feet of a woman, with a disgraceful wound by a sorry nail struck through his head. Thus is shame the fate of proud men. And this is a very lively representation of the ruin of those sinners whose prosperity slays them; it flatters and caresses them with milk and butter in a lordly dish, as if it would make them easy and happy, but it nails their heads and hearts too to the ground in earthly-mindedness, and pierces them through with many sorrows; its flatteries are fatal, and sink them at last into destruction and perdition, Ti1 6:9, Ti1 6:10.
2. Sisera&#039;s mother had the tidings brought her of her son&#039;s fall and ruin when she was big with expectation of his glorious and triumphant return, Jdg 5:28-30, where we have, (1.) Her fond desire to see her son come back in triumph: Why is his chariot so long in coming? She speaks this, not so much out of a concern for his safety, or any jealousy of his having miscarried (she had no fear of that, so confident was she of his success), but out of a longing for his glory, which with a feminine weakness she was passionately impatient to see, chiding the lingering chariot, and expostulating concerning the delays of it, little thinking that her unhappy son had been, before this, forced to quit that chariot which they were so proud of, and which she thought came so slowly. The chariots of his glory had now become the shame of his house, Isa 22:18. Let us take heed of indulging such desires as these towards any temporal good thing, particularly towards that which cherishes vain-glory, for this was what she here doted on. Eagerness and impatience in our desires do us a great deal of prejudice, and make it intolerable to us to be crossed. But towards the second coming of Jesus Christ, and the glories of that day, we should thus stand affected (Come, Lord Jesus, come quickly), for here we cannot be disappointed. (2.) Her foolish hope and confidence that he would come at last in so much the greater pomp. Her wise ladies answered her, and thought they gave a very good account of the delay; yea, she (in her wisdom, says the Chaldee) tauntingly made answer to herself, &quot;Have they not sped? No doubt they have, and that which delays them is that they are dividing the prey, which is so much that it is a work of time to make a distribution of it.&quot; In the spoil they pleased themselves with the thought of, observe, [1.] How impudently, and to the reproach and scandal of their sex, these ladies boast of the multitude of damsels which the soldiers would have the abusing of. [2.] How childishly they pleased themselves with the hope of seeing Sisera himself in a gaudy mantle of divers colours; how charmingly would it look! of divers colours of needle-work, plundered out of the wardrobe of some Israelitish lady; it is repeated again, as that which pleased their fancy above any thing, of divers colours of needle-work on both sides, and therefore very rich; such pieces of embroidery they hoped Sisera would have to present his mother and the ladies with. Thus apt are we to deceive ourselves with great expectations and confident hopes of honour, and pleasure, and wealth in this world, by which we prepare for ourselves the shame and grief of a disappointment. And thus does God often bring ruin on his enemies when they are most elevated.
II. She concludes all with a prayer to God, 1. For the destruction of all his foes: &quot;So, so shamefully, so miserably, let all thy enemies perish, O Lord; let all that hope to triumph in Israel&#039;s ruin be thus disappointed and triumphed over. Do to them all as unto Sisera,&quot; Psa 83:9. Though our enemies are to be prayed for, God&#039;s enemies, as such, are to be prayed against; and, when we see some of God&#039;s enemies remarkably humbled and brought down, this is an encouragement to us to pray for the downfall of all the rest. Deborah was a prophetess, and this prayer was a prediction that in due time all God&#039;s enemies shall perish, Psa 92:9. None ever hardened his heart against God and prospered. 2. For the exaltation and comfort of all his friends. &quot;But let those that love him, and heartily wish well to his kingdom among men, be as the sun when he goeth forth in his strength; let them shine so bright, appear so glorious in the eye of the world, cast such benign influences, be as much out of the reach of their enemies, who curse the rising sun because it scorches them; let them rejoice as a strong man to run a race, Psa 19:5. Let them, as burning and shining lights in their places, dispel the mists of darkness, and shine with more and more lustre and power unto the perfect day.&quot; Pro 4:18. Such shall be the honour, and such the joy, of all that love God in sincerity, and for ever they shall shine as the sun in the firmament of our Father.
The victory here celebrated with this song was of such happy consequence to Israel that for the best part of one age they enjoyed the peace which it opened the way to: The land had rest forty years, that is, so long it was from this victory to the raising up of Gideon. And well would it have been if, when the churches and the tribes had rest, they had been edified, and had walked in the fear of the Lord.</p>

<p>to every man a damsel or two--Young maidens formed always a valued part of Oriental conquerors&#039; war-spoils. But Sisera&#039;s mother wished other booty for him; namely, the gold-threaded, richly embroidered, and scarlet-colored cloaks which were held in such high esteem. The ode concludes with a wish in keeping with the pious and patriotic character of the prophetess.




Next: Judges Chapter 6</p>

<p>Here is, I. David settling again in Ziklag, his own city, after he had rescued his family and friends out of the hands of the Amalekites (Sa2 1:1): He abode in Ziklag. Thence he was now sending presents to his friends (Sa1 30:26), and there he was ready to receive those that came into his interests; not men in distress and debt, as his first followers were, but persons of quality in their country, mighty men, men of war, and captains of thousands (as we find, Ch1 12:1, Ch1 12:8, Ch1 12:20); such came day by day to him, God stirring up their hearts to do so, till he had a great host, like the host of God, as it is said, Ch1 12:22. The secret springs of revolutions are unaccountable, and must be resolved into that Providence which turns all hearts as the rivers of water.
II. Intelligence brought him thither of the death of Saul. It was strange that he did not leave some spies about the camp, to bring him early notice of the issue of the engagement, a sign that he desired not Saul&#039;s woeful day, nor was impatient to come to the throne, but willing to wait till those tidings were brought to him which many a one would have sent more than half-way to meet. He that believes does not make haste, takes good news when it comes and is not uneasy while it is in the coming. 1. The messenger presents himself to David as an express, in the posture of a mourner for the deceased prince and a subject to the succeeding one. He came with his clothes rent, and made obeisance to David (Sa2 1:2), pleasing himself with the fancy that he had the honour to be the first that did him homage as his sovereign, but it proved he was the first that received from him sentence of death as his judge. He told David he came from the camp of Israel, and intimated the bad posture it was in when he said he had escaped out of it, having much ado to get away with his life, Sa2 1:3. 2. He gives him a general account of the issue of the battle. David was very desirous to know how the matter went, as one that had more reason than any to be concerned for the public; and he told him very distinctly that the army of Israel was routed, many slain, and, among the rest, Saul and Jonathan, Sa2 1:4. He named only Saul and Jonathan, because he knew David would be most solicitous to know their fate; for Saul was the man whom he most feared and Jonathan the man whom he most loved. 3. He gives him a more particular account of the death of Saul. It is probable that David had heard, by the report of others, what the issue of the war was, for multitudes resorted to him, it should seem, in consequence; but he was desirous to know the certainty of the report concerning Saul and Jonathan, either because he was not forward to believe it or because he would not proceed upon it to make his own claims till he was fully assured of it. He therefore asks, How knowest thou that Saul and Jonathan are dead? in answer to which the young man tells him a very ready story, putting it past doubt that Saul was dead, for he himself had been not only an eye-witness of his death, but an instrument of it, and therefore David might rely upon his testimony. He says nothing, in his narrative, of the death of Jonathan, knowing how ungrateful that would be to David, but accounts only for Saul, thinking (as David understood it well enough, Sa2 4:10) that he should be welcome for that, and rewarded as one that brought good tidings. The account he gives of this matter is, (1.) Very particular. That he happened to go to the place where Saul was (Sa2 1:6) as a passenger, not as a soldier, and therefore an indifferent person, that he found Saul endeavouring to run himself through with his own spear, none of his attendants being willing to do it for him; and, it seems, he could not do it dexterously for himself: his hand and heart failed him. The miserable man had not courage enough either to live or die; he therefore called this stranger to him (Sa2 1:7), enquired what countryman he was, for, provided he was not a Philistine, he would gladly receive from his hand the coup de grace (as the French call it concerning those that are broken on the wheel) - the merciful stroke, that might dispatch him out of his pain. Understanding that he was an Amalekite (neither one of his subjects nor one of his enemies), he begs this favour from him (Sa2 1:9): Stand upon me, and slay me. He is now sick of his dignity and willing to be trampled upon, sick of his life and willing to be slain. Who then would be inordinately fond of life or honour? The case may he such, even with those that have no hope in their death, that yet they may desire to die, and death flee from them, Rev 9:6. Anguish has come upon me; so we read it, as a complaint of the pain and terror his spirit was seized with. If his conscience now brought to mind the javelin he had cast at David, his pride, malice, and perfidiousness, and especially the murder of the priests, no marvel that anguish came upon him: moles (they say) open their eyes when they are dying. Sense of unpardoned guilt will make death indeed the king of terrors. Those that have baffled their convictions will perhaps, in their dying moments, be overpowered by them. The margin reads it as a complaint of the inconvenience of his clothes; that his coat of mail which he had for defence, or his embroidered coat which he had for ornament, hindered him, that he could not get the spear far enough into his body, or so straitened him, now that his body swelled with anguish, that he could not expire. Let no man&#039;s clothes be his pride, for it may so happen that they may be his burden and snare. &quot;Hereupon,&quot; saith our young man, &quot;I stood upon him, and slew him&quot; (Sa2 1:10) at which word, perhaps, he observed David look upon him with some show of displeasure, and therefore he excuses himself in the next words: &quot;For I was sure he could not live; his life was whole in him indeed, but he would certainly have fallen into the hands of the Philistines or given himself another thrust.&quot; (2.) It is doubtful whether this story be true. If it be, the righteousness of God is to be observed, that Saul, who spared the Amalekites in contempt of the divine command, received his death&#039;s wound from an Amalekite. But most interpreters think that it was false, and that, though he might happen to be present, yet he was not assisting in the death of Saul, but told David so in expectation that he would reward him for it, as having done him a piece of good service. Those who would rejoice at the fall of an enemy are apt to measure others by themselves, and to think that they will do so too. But a man after God&#039;s own heart is not to be judged of by common men. I am not clear whether this young man&#039;s story was true or no: it may consist with the narrative in the chapter before, and be an addition to it, as Peter&#039;s account of the death of Judas (Act 1:18) is to the narrative, Mat 27:5. What is there called a sword may here be called a spear, or when he fell upon his sword he leaned on his spear. (3.) However he produced that which was proof sufficient of the death of Saul, the crown that was upon his head and the bracelet that was on his arm. It should seem Saul was so foolishly fond of these as to wear them in the field of battle, which made him a fair mark for the archers, by distinguishing him from those about him; but as pride (we say) feels no cold, so it fears no danger, from that which gratifies it. These fell into the hands of this Amalekite. Saul spared the best of their spoil, and now the best of his came to one of that devoted nation. He brought them to David, as the rightful owner of them now that Saul was dead, not doubting but by his officiousness herein to recommend himself to the best preferments in his court or camp. The tradition of the Jews is that this Amalekite was the son of Doeg (for the Amalekites were descendants from Edom), and that Doeg, who they suppose was Saul&#039;s armour-bearer, before he slew himself gave Saul&#039;s crown and bracelet (the ensigns of his royalty) to his son, and bade him carry them to David, to curry favour with him. But this is a groundless conceit. Doeg&#039;s son, it is likely, was so well known to Saul that he needed not ask him as he did this Amalekite (Sa2 1:8), Who art thou? David had been long waiting for the crown, and now it was brought to him by an Amalekite. See how God can serve his own purposes of kindness to his people, even by designing (ill-designing) men, who aim at nothing but to set up themselves.</p>

<p>garment of divers colours--As embroidery in ancient times was the occupation or pastime of ladies of the highest rank, the possession of these parti-colored garments was a mark of distinction; they were worn exclusively by young women of royal condition. Since the art of manufacturing cloth stuffs has made so great progress, dresses of this variegated description are now more common in the East.</p>

<p>brake down the houses of the sodomites--not solid houses, but tents, called elsewhere [Kg2 17:30] Succoth-benoth, &quot;the booths of the young women,&quot; who were devoted to the service of Asherah, for which they made embroidered hangings, and in which they gave themselves to unbridled revelry and lust. Or the hangings might be for Asherah itself, as it is a popular superstition in the East to hang pieces of cloth on trees.</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>the king&#039;s daughter--a term of dignity. It may also intimate, with some allusion to the teaching of the allegory, that the bride of Christ, the Church, is the daughter of the great king, God.

within--Not only is her outward raiment costly, but all her apparel is of the richest texture.

wrought gold--gold embroidery, or cloth in which gold is woven.</p>