John Calvin Commentary Exodus 31:2

"See, I have called by name Bezalel the son of Uri, the son of Hur, of the tribe of Judah:" — Exodus 31:2 (ASV)

See, I have called by name Bezaleel. In the remainder of this work, we will follow the course of the history to the end of Deuteronomy, where the death of Moses himself is recorded.

Although God had omitted nothing that related to the form of the tabernacle, but had accurately prescribed everything that was to be done, still the actual difficulty of the work might have overwhelmed both Moses and the whole people with despair. For this was no ordinary work, or one on which the most skillful artisans might exercise their ingenuity, but a marvelous structure, the pattern of which had been shown on the Mount, so that it might seem incredible that any mortals could, by their skill, accomplish what God had commanded. Besides, they had been entirely engaged in servile tasks in Egypt, tasks that would extinguish all intellectual vigor and prevent them from aspiring to any liberal arts.

From this, we gather that all who obediently follow God’s voice are never without His aid. In all our difficulties, then, let this prayer encourage us to proceed: ²⁹⁰ “Give what You command, and command what You will.”

To “call by name” is equivalent to making eminent, so that Moses indicates that Bezaleel was to be something extraordinary, as being endowed with a special gift. Thus Cyrus is said in Isaiah 45:4, to be called by his name, because in the purpose of God he had been destined in a remarkable manner to execute such great things.

Still, although the call of Bezaleel was special because, as I have just said, God entrusted to him an unusual and by no means ordinary work, we gather that no one excels even in the most despised and humble handicraft, except to the extent that God’s Spirit works in him. For, although there are diversities of gifts, it is still the same Spirit from whom they all flow (1 Corinthians 12:4); and God also distributes them to each person as He sees fit.

This applies not only to the spiritual gifts that follow regeneration, but to all the branches of knowledge used in everyday life. It is, therefore, a false division when ungodly people attribute all the means of our support partly to nature and God’s blessing, and partly to human industry, since human industry itself is a blessing from God.

The poets are more correct who acknowledge that all that is suggested by nature comes from God, and that all the arts emanate from Him and therefore ought to be considered divine inventions.

The utility of this doctrine is twofold. First, all things related to the support and defense of life, whenever we encounter them, should arouse our gratitude; and whatever seems to be derived from human ingenuity should be regarded as proofs of God’s paternal care for us. Secondly, we should honor God as the Author of so many good things, since He sanctifies them for our use.

Moses applies many epithets to the Spirit because he is speaking of so remarkable a work; yet we must conclude that whatever ability is possessed by anyone emanates from only one source, and is conferred by God. This is the only difference: Bezaleel was endowed with consummate excellence, while God distributes to others according to His pleasure.

²⁹⁰ Augustin. Confess. 10. 40. “Et tota spes mea non nisi in magna valde misericordia tua. Da quod jubes, , et jube quod vis.” See also .” See also ibid., Section 45, 7. ., Section 45, 7. Edit. . Bened., Tom. 1, pp. 184, 186, 191; et Tom. 10. 851 A.., Tom. 1, pp. 184, 186, 191; et Tom. 10. 851 A.