■eBMBlB^BXlV S'. f-7 .<^^ #*** ^^ ttit ®ltw%ia| fr, PRINCETON, N. J. ^ *%. Presented byVVxT-^ . CNv^rxoXcX SVvAn^oV , Division .4^.. >--<.... • I &f/?<>« ....».'>J..>J.C- ^99 i«i. X \ # tmjp:; Aii^'rAiK 'J.v ^©:lo;>i#:vs tkmple &^- I'hi- Tah,'i> qj' Shell b re iiJ '/,'■ Alfi^r q/ hufi/sr hXOD JX' -'3 .,!/ fJX'jij .cor j e> * i'fhr ttii Of/fif'ff /tr\f/ J /I' .ya// //if'// ' Je//ip/r 'ii/iiih/ti/ I'll il.' hiinr I'l fetJr.i till OOMMENTAET, CRITICAL AND EXPLANATORY, ON THE Old ai^d New Testameots. BY THE REV. ROBERT JAMIESON, D.D., ST. PAUL'S, GLASGOW, SCOTLAND; REV. A. R. FAUSSET, A.M., ST. CUTHBERT'S, YORK, ENGLAND; AND THE REV. DAVID BROWN, D.D., PROFESSOR OF THEOLOGY, ABERDEEN, SCOTLAND. yOUi. X. OLD TESTAMElsTT. GENESIS— ESTHER: REV. ROBERT JAMIESON, D.D. JOB— MALACHI: REV. A. R. FAUSSET, A.M. S. S. SOEANTOJN" AND COMPAJSTY, NEW YORK; PHILADELPHIA; HARTFORD; CINCINNATI. 1873. NOTE OF THE AMERICAN PUBLISHERS. The publication of the present work has been undertaken in conse- quence of the general demand for a popular commentary on the whole Bible, which should embody the results of modern Biblical research and scholarship. Enriched with the fruits of learning more various and ad- vanced, and of interpretation more critical and exact than can be found in the older popular commentaries, it will undoubtedly afford to families, Sabbath Schools, and English readers generally, more help in the study of the Scriptures than any other work yet issued from the press. The letter press is an accurate reprint of the English edition. Believing that a series of illustrations would not only add to its beau- ty, but greatly enhance its usefulness and value, numerous appropriate engravings are given in this edition, consisting of views of Historical Lo- calities, Maps, and Illustrations of Natural History, Manners, Customs and Costumes, &c. LIST OF ILLUSTRATIONS. [OLD TESTAMENT.] Page. The Altar in Solomon's Temple, &c Frontispiece. Mount Ararat 22 Banks of the Jordan 22 Abraham and Isaac 28 Plants mentioned in the Bible 43 The Pistachio tree and nut 43 The Balm of Gilcad 43 The Myrtle 43 The Myrrh 43 The Poplar Tree 43 Bird's-eye view of Egypt 46 Drawings from Egyptian monuments, illustrating ancient manners and customs: Egyptian Dancers 59 Carpenters .59 Foreign Captives making brick at Thebes 59 Egyptian blow-pipe 59 Egyptians kneading dough with their hands 59 An ancient Egyptian dinner party 59 Moses reciting the law G2 Plants mentioned in the Bible : The Bulrush 05 TheShittah Tree 05 The Oil Tree 05 The Reed 05 Tabernacle in the wilderness 73 Altar of burnt oflferings 73 The laver of brass belonging to the tabernacle 73 Tabernacle uncovered 73 Birds mentioned in the Bible: TheOspray 80 The Partridge ,. 80 The Quail 80 The Sparrow 80 The White Stork 80 The Ostrich 80 .Ancient and modern censers and perfume vessels : Roman perfume vessel 84 Turkish servant, with censer 84 Eastern perfume bottle 84 Censer used in Arabia 84 Censer, from Pococke's Travels 84 Eastern censer 84 Ancient censer 84 Roman perfume vase 84 Ancient incense box 84 Ancient military weapons : Disciplined Egyptian troops 102 Various ancient weapons 102 Ancient bows and arrows 102 Helmets ' 103 Ancient swords 102 The Plains of Jericho 120 The ruined temple of Baalbec 124 Ancient implements and household utensils : Egyptian axes 134 Egyptian Hint knives 134 Bed and bed rest 134 Egyptian bellows 134 Egyptian lamp 134 Modern Egyptian drinking cup 134 Page. Egyptian cart with two wheels 134 Assyrian cart drawn by oxen 134 Oxen treading out corn 137 Hill country of Lebanon ..153 Mount Horeb 153 The Holy Land divided among the Twelve Tribes 1.55 Hebron 169 Rumleh on the supposed site of Arimathea 169 Eastern articles of dress and of the toilet: Egyptian wigs 203 Crowns worn by Assyrian kings 203 Anklets 203 Frontlets or phylacteries 203 Egyptian ear-rings 203 Mirrors 203 Heads of modern Asiatics ornamented with horns 203 Assyrian sandals 203 Joab killing Ainasa 21 "' Ancient implements and household utensils: Ancient drinking cups 320 Egyptian earthenware bottles 220 Alabaster vessels 220 Assyrian gla.-^s bottles 220 Bronze caldron from Egyptian Thebes 220 The Temple of Ipsambnl 233 The valley of Salt between the territories of Judah and Edom 2.39 The Gibeonites obtaining a league with Josliua 239 Jethro meets Moses 24S Map of Mesopotamia and kingdoms of Nineveh and Bibylon 260 Map of the dominions and conquests of David and Sol- omon.... 370 The Adiava, supposed to be " the river that runneth to Aliava" 293 Open Sepulchres 293 The ruins of Perscpolis, the ancient capital of Persia.... 295 Quadrupeds mentioned in the Bible : The Ass 310 Behemoth 310 The Roe 310 The Arabian Camel 310 Bactriau, or two humped Camels, on Assyrian monument. 310 The long-eared Syrian Goat 310 Broad-tailed Sheep 310 Ancient musical instruments : Greek flute player 34; Huggab, the ancient organ 345 Double flute of the ancients 345 The horn 345 Greek flute player 345 The trumpet 345 The sackbut 345 Bells, called Mezilothaim 345 Cymbals of the ancients 345 The symphony 345 The Itinnor, or harp 345 Tlie ancient cithara, or hazur 345 The nablum, or psaltery 345 Harp, from the medals of Simon Maccabeus 345 The harji, or kinnor, from Description de VEgypte 346 Pagb. The timbrel, or tabret 345 Tambourines of Eastern origin 345 Eastern lyre 345 "My son, keep my words! " 393 "He tliat walketh with Arise men shall be wise." 397 An eastern well 400 Eastern letter carrier 400 Plants mentioned in the Bible : Lign Aloe , 423 The coriander plant 422 The pomegranate 422 The saffron 422 Eastern articles of dress and of the toilet : Ornaments worn by ladies 432 Median dress 4o2 Egyptian mirror 432 Dress of Egyptian high priest 432 Ancient agricultural instruments: Egyptian hoes , 438 Plough, etc., as still used in Asia Minor 43 S Winnowing with wooden shovels 438 Shadoof, or pole and bucket for watering the garden.. . . .438 Egyptian granary 438 Ancient Egyptian machines for raising water 438 Threshing lloor 438 Ancient oriental vineyard 448 Paoz. Ancient military weapons : Egyptian princes in their chariot 454 Assyrian chariot, with quiver 454 Ass3'rian war engine 454 Egyptian slingers 454 Egj'ptian standard 454 The plains of Babylon 456 The banks of the Nile 456 Illustrations of ancient manners and customs: Goats treading in grain, when sown in the field 405 Ancient breastplate worn by priests 4t>5 Beards of modern orientals 405 Reaping wheat 465 Egyptian beards 465 The towers of Judca — part of the walls of Hebron 4Sl The tomb of Cyrus 4Sl Jeremiah at the potter's house .524 Refining silver i 595 Reapers and gleantrs of ancient Palestine 595 Plants mentioned in the Scriptures: Ebony GOl The palm tree 001 The Fitch 001 Egyptian melon GOl The sycamore 001 The mulberry .- 601 [NEW TESTAMENT.] Page. Flan of Jerusalem 6 The environs of Jerusalem .- 6 Map to illustrate the travels of our Lord and his apostles . . 34 The Holy Land, to illustrate the New Testament ' 60 Nazareth 66 Ruins of the supposed site of Emmaus 76 The Lake of Gcnnessaret 76 Modern Bethany 120 Bethlehem 120 Fac-similes of ancient coins in use about the first century of the Christian era : Coin of Antioch 130 Coin of Thessalonica 130 Tetradrachm of Tigranes, King of Syria 130 Coin of Nero (with the harbor of Ostea) 130 Colonial coin of Philippi 130 Coin of Tarsus 130 Coin of Ephesus 130 Coin of Tarsus 130 Coin of Aretas, King of Damascus 130 Coin of Corinth 1,30 Modern Jerusalem 140 The Mount of Olives 160 "Then came Jesus, wearing the crown of thorns." 164 Gaza 182 Cana 182 Map illustrating St. Paul's early life, and his first mission- ary journey 190 Map illustrating St. Paul's second missionary journey. . .194 Map of Macedonia 197 The mountains of Samaria, with the environs of Sychar. .197 Ancient Athens and its ports restored 201 Plan of ancient Athens 203 The ruins of Miletus 208 Athens and its harbors 208 Page. The ruins of Ephesus 208 Corinth and its ports 208 Map of St. Paul's third missionary journey 212 Plan of Rome ; 215 Candia, the ancient Crete 216 Cyprus 216 Chart to illustrate St. Paul's voyage from Ccesarca to Puteoli 219 The Appian Way, Rome 220 The supposed temple of Minerva, Corinth 263 Ruins of the Necropolis of Cyrene 263 Fac-similes of ancient coins: Coin of ancient Athens 298 Coin of Corinth 298 Coin of Claudius and Agrippa 1 298 Coin of Macedonia 298 Coin of Rhcgium 298 Farthing of the New Testament 298 Coin of Nero and Herod Agrippa II 298 Jewish Shekel 298 Coin of Brutii 298 Shekel of Israel 298 Daric, or Darum 298 Fac-similes of ancient coins : Tetradrachm (Attic talent) of Lysimachus, King of Thrace. 426 Colonial coin of Corinth 426 Copper coin of Cyprus 436 Tetradrachm of Cos 426 Denarius of Tiberias 426 Greek imperial coin of Ephesus and Smyrna allied 426 Coin of Antioch, in Pisidia 426 Ruins of Capernaum 530 The City of Samaria 530 Ruins of the supposed site of Ephesus 554 Allah Shehr, the ancient Philadelphia 554 PREFACE TO THE PENTATEUCH AND HISTORICAL BOOKS. THE Pentateuch, tlie name by which the first five books of the Bible are designated, ia derived from two Greek words, pente, five, and teuchos, a vokime, thus signifiying the fivefold volume. Originally these books formed one continuous work, as in the Hebrew manuscripts they are still connected in one unbroken roll. At what time they were divided into five portions, each having a separate title, is not known, but it is certain that the distinction dates at or before the time of the Septuagint translation. The names they bear in our English version are borrowed from the LXX. , and they were applied by those Greek translators as' de- scriptive of the principal subjects — the leading contents of the respective books. In the later Scriptures they are frequently comprehended under the general designation. The Laio, The Boole of the Law^ since, to give a detailed account of the preparations for, and the delivery of, the divine code, with all the civil and sacred in- stitutions that were peculiar to the ancient economy, is the object to which they are exclusively devoted. They have been always placed at the beginning of the Bible, not only on account of their priority in point of time, but as forming an appropriate and indispensable introduction to the rest of the sacred books. The nu- merous and oft-recurring references made in the later Scriptures to the events, the ritual, and the doctrines of the ancient Church would have not only lost much of their point and significance, but have been absolutely unintelligible without the information which these five books contain. They constitute the groundwork or basis on which the whole fabric of revelation rests, and a knowledge of the authority and importance that is thus attached to them will sufiiciently account for the determined assaults that infidels have made on these books, as well as for the zeal and earnestness which the friends of the truth have displayed in their defence. The jMosaic origin of the Pentateuch is established by the concurring voices both of Jewish and Christian tradition ; and their unanimous testimony is supported by the internal character and statements of the work itself That Moses did keep a written record of the important transactions relative to the Israelites is attested by his own express afiirmation. For in relating the victory over the Amalekites, which he was commanded by divine authority to record, the langm^ge emj^loyed, "write this for a memorial in a book {Ilchreic, the book)," (Exodus 17. 14), shows that that narrative was to form part of a register already in progress, and various circumstances combine to prove that this register was a continuous history of the special goodness and care of divine providence in the choice, protection and guidance of the Hebrew nation. First, there are the repeated assertions of Moses himself that the events which chequered the experience of that people were written down as they occurred (see Exodus 24. 4-7 ; 34. 27 ; Numbers 33,' 2). Secondly, there are the testi- monies borne in various parts of the later historical books to the Pentateuch as a work well known, and fam- iliar to all the people (see Joshua 1. 8 ; 8. 34; 23. G; 24. 26; i Kings 2. 3, etc.). Thirdly, frequent refer- ences are made in the works of the prophets to the facts recorded in the books of Moses (cf. Isaiah 1. 9 ^vith .Genesis 19. 1; 12. 2 with Exodus 15. 2; 51. 2 with Genesis 12. 2; 54. 9 with Genesis 8. 21, 22; Hosea 9. 10 cf with Numbers 25. 3 ; 11. 8 with Genesis 19. 24 ; 12. 4 with Genesis 32. 24, 25 ; 12. 12 ^\'ith Genesis 28. 5; 29. 20; Joel 1. 9 cf. with Numbers 15. 4-7; 28. 7-14; Deuteronomy 12. 6, 7; 16. 10, 11 ; Amos 2. 9 cf. with Numbers 21. 21 ; 4. 4 with Numbers 28. 3; 4. 11 with Genesis 19. 24; 9. 13 with Leviticus 26. 5; Micah 6. 5 cf with Numbers 22. 25 ; 6. 6 with Leviticus 9. 2; 6. 15 with Leviticus 26. 16, etc.). Fourthly, the testimony of Christ and the Apostles is repeatedly borne to the books of Moses (Matthew 19. 7 ; Luke 16. 29; 24. 27; John 1. 17; 7. 19; Acts 3. 22; 28. 23; Eomans 10. 5). Indeed the references are so nu- merous, and the testimonies so distinctly borne to the existence of the Mosaic books throughout the whole history of the Jewish nation, and the unity of character, design and style pervading these books is so clearly perceptible, notwithstanding the rationalistic assertions of their forming a series of separate and unconnected fragments, that it may with all safety be said, there is immensely stronger and more varied evidence in proof of their being the authorship of Moses than of any of the Greek or Roman classics being the productions of the authors whose names they bear. But admitting that the Pentateuch was written by Moses, an important question arises, as to whether the books which compose it have reached us in an authentic form ; whether they exist genuine and entire as they came from the hands of their author. In answer to this question, it might be sufficient to state tha't, in the public and periodical rehearsals of the law in the solemn religious as- semblies of the people, implying the existence of numerous copies, provision was made for presei-ving the in- tegi'ity of ' ' The Book of the Law. ' ' But besides this, two remarkable facts, the one of which occuiTed before and the other after the captivity, afford conclusive evidence of the genuineness and authenticity of the Pen- tateuch. The first is the discovery in the reign of Josiah of the autogi-aph copy which was deposited by Moses in the ark of the testimony ; and the second is the schism of the Samaritans, who erected a temple on 6 PREFACE TO THE PENTATEUCH AND HISTORICAL BOOKS. Mount Gerizim, and who, appealing to the Mosaic law as the standard of their faith and worship equally with the Jews, watched with jealous care over every circumstance that could affect the purity of the Mosaic record. There is the strongest reason, then, for believing that the Pentateuch, as it exists now, is substantially the same as it came from the hands of Moses. The appearance of a later hand, it is true, is traceable in the narrative of the death of Moses at the close of Deuteronomy, and some few interpolations, such as inserting the altered names of places, may have been made by Ezra, who revised and corrected the version of the an- cient Scriptures. But, substantially the Pentateuch is the genuine work of Moses, and many, who once im- pugned its claims to that character, and looked upon it as the production of a later age, have found them- selves compelled, after a full and unprejudiced investigation of the subject, to proclaim their conviction that its authenticity is to be fully relied on. The genuineness and authenticity of the Pentateuch being admitted, the inspiration and canonical authority of the work follow as a necessary consequence. The admission of Moses to the privilege of frequent and direct communion with Grod (Exodus 25. 22; 33. 3 ; Numbers 7. 89 ; 9. 8) ; his repeated and solemn declara- tions that he spoke and wrote by command of God ; the submissive reverence that was paid to the authority of his precepts by all classes of the Jewish people, including the king himself (Deuteronomy 17. 18; 27. 3) ; and the acknowledgment of the divine mission of Moses by the writers of the New Testament, all prove the inspired character and authority of his books. The Pentateuch possessed the strongest claims on the atten- tion of the Jewish people, as forming the standard of their faith, the rule of their obedience, the record of their whole civil and religious polity. But it is interesting and important to all mankind, inasmuch as besides revealing the origin and early development of the divine plan of grace, it is the source of all authentic know- ledge, giving the true philosophy, history, geography and chronology of the ancient world. Finally, the Pen- tateuch "is indispensable to the whole revelation contained in the Bible ; for Genesis being the legitimate preface to the law ; the law being the natural introduction to the Old Testament ; and the whole a prelude to the gospel revelation, it could not have been omitted. What the four Gospels are in the New, the five books of Moses are in the Old Testament." Genesis, the book of the origin or production of all things, consists of two parts ; the first, comprehended in chs. 1-11., gives a general ; the second, contained in the subsequent chapters, gives a special history. The two parts are essentially connected ; the one, which sets out with an account of the descent of the human raeo from a single pair, the introduction of sin into the world, and the announcement of the scheme of divino mercy for repairing the ruins of the fall, was necessary to pave the way for relating the other, viz., the call of Abraham, and the selection of his posterity for carrying out the gracious purpose of God. An evident unity of method, therefore, pervades this book, and the information contained in it was of the greatest importariioe to the Hebrew people, as without it they could not have understood the frequent references made in their law to the purposes and promises of God regarding themselves. The arguments that have been already adduced as establishing the Mosaic origin of the Pentateuch prove of course that Moses was the author of Genesis. The few passages on which the rationalists grounded their assertions that it was the composition of a later age have been successfully shown to warrant no such conclusion ; the use of Egyptian words and the minute acquaintance with Egyptian life and manners, displayed in the history of Joseph, harmonize with the educa- tion of Moses, and whether he received his information by immediate revelation, from tradition or from written documents, it comes to us as the authentic work of an author who wrote as he was inspired by the HolyGhost(2Peter 1. 21). Exodus, a going forth, derives its name from its being occupied principally with a relation of the depart- ure of the Israelites from Egypt, and the incidents that immediately preceded as well as followed that mem- orable migration. Its authorship by Moses is distinctly asserted by himself (Exodus 24. 4), as well as by our Lord (Mark 12. 26 ; Luke 20. 37). Besides, the thorough knowledge it exhibits of the institutions and usages of the ancient Egyptians, and the minute geogi-aphical details of the journey to Sinai, establish in the clearest manner the authenticity of this book. Leviticus. — So called from its treating of the laws relating to the ritual, the services and sacrifices of the Jewish religion, ,the superintendence of which was entrusted to the Levitical priesthood. It is chiefly, how- ever, the duties of the priests, " the sons of Aaron," which this book describes ; and its claim to be the work of Moses is established by the following passages :— 2 Chronicles 30. 16 ; Nehemiah 8. 14 ; Jeremiah 7. 22, 23 ; Ezekiel 20. 11 ; Matthew 8. 4; Luke 2. 22; John 8. 5; Komans 10. 4; 13. 9; 2 Corinthians 6. 16; Gala- tians3. 12; 1 Peter 1. 16. Numbers. — This book is so called from its containing an account of the enumeration and arrangement of the Israelites. The early part of it, from chs. 1-10., appears to be a supplement to Leviticus, being occupied with relating the appointment of the Levites to the sacred offices. The journal of the march through tb^ wilderness is then given as far as ch. 21. 20 ; after which the early incidents of the invasion are narrated. 6 PBEFACE TO THE PENTATEUCH AND HISTORICAL BOOKS. One direct quotation only from this book (ch. 16. 5) is made in the New Testament (2 Timothy 2. 19) ; but mdirect references to it by the later sacred writers are very numerous. Deuteronomy, the second law, a title which plainly enough shows what is the object of this book, viz., a recapitulation of the law. It was given in the form of public addresses to the people ; and as Moses spoke in the prospect of his speedy removal, he enforced obedience to it by many forcible appeals to the Israelites, concerning their long and varied experience both of the mercies and the judgments of God. The minute no- tices of the heathen people with whom they had come in contact, but who afterward disappeared from the page of history, as well as the accounts of the fertility and products of Canaan, and the counsels respecting the conquest of that country, fix the date of this book and the time of its composition by the hand of Moses. The close, however, must have been added by another ; and, indeed, is supposed by some to have formed the original preface to the Book of Joshua. Joshua. — The title of this book is derived from the pious and valiant leader whose achievements it re- lates, and who is commonly supposed to have been its author. The objections to this idea are founded chiefly on the clause, " unto this day," which occurs several times (ch. 4. 9 ; 6. 25 ; 8. 28). But this, at least in the case of Eahab, is no valid reason for rejecting the idea of his authorship ; for assuming what is most probable, that this book was composed toward the close of Joshua's long career, or compiled from written documents left by him, Rahab might have been still alive. A more simple and satisfactory way of accounting for the frequent insertion of the clause, " unto this day," is the opinion that it was a comment introduced by Ezra, when revising the sacred canon ; and this difficulty being removed, the direct proofs of the book having been produced by a witness of the transactions related in it ; the strong and vivid descriptions of the passing scenes, and the use of the words "we" and "us," (ch. 5. 1-6), viewed in connection with the fact, that, after his farewell address to the people, Joshua "wrote these words in the book of the law of God" — all afibrd strong presumptive proof that the entire book was the work of that eminent individual. Its inspiration and canon- ical authority are fully established by the repeated testimonies of other Scripture writers (cf. ch. 6. 26 with 1 Kings 16. 34; cf ch. 10. 13 with Habakkuk 3. 11; ch. 3. 14 with Acts 7. 45; 6. 17-2b with Hebrews 11. 30 ; ch. 2 with James 2. 25 ; Psalm 44. 2 ; 68. 12-14 ; 78. 54, 55). As a narrative of God's faithfulness in giving the Israelites possession of the promised land, this history is most valuable, and bears the same character as a sequel to the Pentateuch, that the Acts of the Apostles do to the Gospels. Judges is the title given to this book, from its containing the history of those non-regal rulers who gov- erned the Hebrews from the time of Joshua to that of Eli, and whose functions in time of peace consisted chiefly in the administration of justice, although they occasionally led the people in their wars against their public enemies. The date and authorship of this book are not precisely known. It is certain, however, that it preceded the Second Book of Samuel (cf ch. 9. 35 with 2 Samuel 11. 21), as well as the conquest of Jeru- salem by David (cf ch. 1. 21 with 2 Samuel 5. 6). Its author was in all probability Samuel, the last of the judges (see ch. 19. 1 ; 21. 25), and the date of the first part of it is fixed in the reign of Saul, while the five chapters at the close might not be written till after David's establishment as king in Israel (see ch. 18. 31). It is a fragmentary history, being a collection of important facts and signal deliverances at difierent times and in various parts of the land, during the intermediate period of 300 years between Joshua and the establish- ment of monarchy. The inspired character of this book is confirmed by allusions to it in many passages of Scripture (cf ch. 4. 2; 6. 14 with 1 Samuel 12. 9-12; ch. 9. 53 with 2 Samuel 11. 21 ; ch. 7. 25 with Psalm 83. 11 ; cf ch. 5. 4, 5 with Psalm 7. 5 ; ch. 13. 5 ; 16. 17 with Matthew 2. 13-23 ; Acts 13. 20 ; Hebrews 11. 32). PtUTH is properly a supplement to the preceding book, to which, in fact, it was appended in the ancient Jewish canon. Although it relates an episode belonging to the time of the Judges, its precise date is un- known. It appears certain, however, that it could not have been written prior to the time of Samuel (see sh. 4. 17-22), who is generally supposed to have been its author; and this opinion, in addition to other reasons on which it rests, is confirmed by ch. 4. 7, where it is evident that the history was not compiled till long after the transactions recorded. The inspiration and canonical authority of the book is attested by the feet of Kuth's name being inserted by Matthew in the Saviour's genealogy. The First and Second Books of Samuel. — The two were, by the ancient Jews, conjoined, so as to make one book, and in that form could be called the Book of Samuel with more propriety than now, the second being wholly occupied with the relation of transactions that did not take place till after the death of that eminent judge. Accordingly, in the Sqptuagint and the Vulgate, it is called the First and Second Books of Bangs. The early portion of the First Book, down to the end of the twenty-fourth chapter, was probably written by Samuel ; while the rest of it, and the whole of the Second, are commonly ascribed to Nathan and Gad, founding the opinion on 1 Chronicles 29. 29. Commentators, however, are divided about this, some supposing that the statements in ch. 2. 26 ; 3. 1, indicate the hand of the judge himself, or a contemporary; while some think, from ch. 6. 18 ; 12. 5 ; 27. 6, that its composition must be refened to a later age. It is 7 PREFACE TO THE PENTATEUCH AND HISTORICAL BOOKS. probable, however, that these supposed marks of an after period were interpolations of Ezra. This uncer- tainty, however, as to the authorship does not affect the inspired authority of the book, which is indisputable, being quoted in the New Testament (Acts 13. 22 ; Hebrews 1. 5), as well as in many of the Psalms. The First and Second Books op Kings, in the ancient copies of the Hebrew Bible, constitute one book. '\''arious titles have been given them ; in the Scptvagint and the Vulgate they are called the Third and Fourth Books of Kings. The authorship of these books is unknown ; but the prevailing opinion is that they were compiloJ by Ezra, or one of the later prophets, from the ancient documents that are so frequently referred to in the course of the history as of public and established authority. Their inspired character was acknowledged by the Jewish Church, which ranked them in the sacred canon ; and, besides, is attested by our Lord, who frequently quotes from them (cf 1 Kings 17. 9; 2 Kings 5. 14 with Luke 4. 24-27; 1 Kings 10. 1 with Matthew 12. 42). The First and Second Books op Chronicles were also considered as one by the ancient Jews, who called them "words of days," i. e., diaries or journals, being probably compiled from those registers that were kept by the king's historiographers of passing occm-rences. In the Septuagint the title given them is Para- leipomenon, "of things omitted," i. e., the books are supplementarj', because many things unnoticed in the former books are here recorded ; and not only the omissions are supplied, but seme narratives extended, while others are added. The authorship is commonly ascribed to Ezra, whose leading object seems to have been to show the division of families, possessions, etc. , before the captivity, with a view to the exact restoration of the same order after the return from Babylon. Although many things are re-stated, and others are exact repetitions of what is contained in Kings, there is so much new and important information that, as Jerome has well said, the Chronicles furnish the means of comprehending parts of the New Testament, which must have been unintelligible without them. They are frequently referred to by Christ and the Apostles as forming part of "the Word of God" (see the genealogies in Matthew 1. ; Luke 3.; cf 2 Chronicles 19. 7 with 1 Peter 1. 17 ; 2 Chronicles 24. 19-21 with JMatthew 23. 32-35). Ezra was, along with Nehemiah, reckoned one book by the ancient Jews, who called them the First and Second Books of Ezra, and they are still designated by Ptoman Catholic writers the First and Second Books of Esdras. This book naturally divides itself into two parts or sections, the one contained in the first six chapters, and relates the circumstances connected with the return of the first detachment of Babylonish exiles under Zenibbabel with the consequent rebuilding of the temple and the re-establishment of the divine service. The other part, embraced in the four concluding chapters, narrates the journey of a second caravan of returning captives under the conduct of Ezra himself, who was invested with powers to restore, in all its splendour, the entire system of the Jewish ritual. The general opinion of the Church in every succeeding age has been that Ezra was the author of this book. The chief objection is founded on ch. 5. 4, where the words " then said," etc., have occasioned a surmise that the first portion of the book was not written by Ezra, who did not go to Jerusalem for many years after. But a little attention will show the futility of this objec- tion, as the words in question did not refer to the writer, but were used by Tatnai and his associates. The style and unity of object in the book clearly prove it to have been the production but of one author. The canoni- cal authority of this book is well established ; but another under the name of Ezra is rejected as apocryphal. Neiiemlvh appears to have been the author of this book, from his usually writing in his own name, and indeed except in those parts which arc unmistakably later editions or borrowed from public documents, he usually employs the first person. The major portion of the book is occupied with a hist^jry of Nehemiah's twelve years' administration in Jerusalem, after which he returned to his duties in Shushan. At a later period he returned with new powers, and commenced new and vigorous measures of reform, which are detailed in the latter chapters of the book. Esther derives its name from the Jewish lady, who, having become wife of the king of Persia, employed her royal influence to efiect a memorable deliverance for the persecuted Church of God. Various opinions are embraced and supported as to the authorship of this book, some ascribing it to Ezra, to Nehemiah, and to Mordecai. The preponderance of authorities is in favour of the last. The historical character of the book is undoubted, since, besides many internal evidences, its authenticity is proved by the strong testimony of the feast of Pmim, the celebration of which can be traced up to the events which are described in this book. Its claim, however, to canonical authority has been questioned on the ground that the name of God does not once occur in it. But the uniform tradition both of the Jewish and the Christian Churches sup- ports this claim, which nothing in the book tends to shake ; while it is a record of the superintending care of divine providence over his chosen people, with which it is of the utmost importance the Church should be furnished. The name of God is strangely enough omitted, but the presence of God is felt throughout the history ; and the whole tone and tendency of the book is so decidedly subservient to the honour of God and the cause of true religion that it has been generally received by the Church in all ages into the sacred canon. PREFACE TO THE POETICAL BOOKS. HEBREW poetry is unique in its kind ; in essence, the most sublime ; in form, marked by a simplicity and ease which flow from its sublimity. " The Spirit of (lie Lord spahe l>y the Hebrew poet, and His word was upon his tongue" (2 Samuel 23. 2). Even the music was put under the charge of spiritually gifted men; and one of the cnief musicians, Hcman, is called " the king's seer in the words of God" (1 Chronicles 25. 1, 5). King David is stated to have invented instruments of music (Amos 6. 5). There is not in Hebrew poetry the artistic rhythm of form which appears in the classical poetry of Greece and Rome, but it amply makes up for this by its fresh and graceful naturalness. Early specimens of Hebrew poetry occur, ex. gr., Lamech's sceptical parody of Enoch's prophecy, or, as others think, lamentation for a homicide committed in those lawless times in self-defence (Genesis 4. 23 ; cf Jude 14; Exodus 32. 18 ; Numbers 21. 14, 15, 17, 18, 27 ; 23. 7, 8, 18 ; 24. 3, 15). The poetical element appears much more in the Old than in the New Testament. The poetical hooks are exclusively those of the Old Testament; and in the Old Testament itself, the portions that are the most fundamental {ex. gr., the Pentateuch of Moses, the lawgiver, in its main body), are those which have in them least of the poetical element in form. Elijah, the father of the iirophets, is quite free of poetical art. The succeeding prophets were not strictly poets, except in so far as the ecstatic state in inspiration lifted them to poetic modes of thought and expression. The prophet was more of an inspired teacher than a poet. It is when the sacred writer acts as the representative of the personal experiences of the children of God and of the Church, that poetiy finds its proper sphere. The use of poetry in Scripture was particulai'ly to supply the want not provided for by the law, viz. , of devotional forms to express in private, and in public joint worship, the feelings of pious Israelites. The schools of the prophets fostered and diffused a religious spirit among the people ; and we find them using lyric instruments to accompany their prophesyings (1 Samuel 10. 5). David, however, it was who specially matured the lyric efi"usions of devotion into a perfection which they had not before attained. Another purpose which Psalmody, through David's inspired productions, served, was to draiv forth from under the typical forms of legal services their hidden essence and spirit, adapting them to the various spi)itual exigencies of individual and congregational life. Nature, too, is in them shown to speak the glory and goodness of the invisible, yet ever present God. A handbook of devotion was furnished to the Israelite whereby he could enter into the true , spirit of the services of the sanctuary, and so feel the need of that coming Messiah, of whom especially the Book of Psalms testifies throughout. We also, in our Christian dispensation, need its help in our devotions. Obliged as we are, notwithstanding our higher privileges in most respects, to walk by faith rather than 1)y sight in a greater degree than they, we find the Psalms, with their realizing expression of the felt nearness of God, the best repertory whence to draw divinely-sanctioned language, wherewith to express our prayers and thanksgivings to God, and our breathings after holy com- munion with our fellow-saints. As to the objection raised against the spirit of revenge which breathes in some psalms, the answer is, a wide distinction is to be drawn between personal vindictiveness, and the desire for God's honour being vindi- cated. Personal revenge, not only in the other parts of Scripture, but also in the Psalms, in theory and in practice, is alike reprobated (Exodus 23. 4, 5 ; Leviticus 19. 18 ; Job 31. 29, 30; Psalm 7. 4, 5, 8, 11, 12; Proverbs 25. 21, 22), which corresponds to David's practice in the case of his unrelenting enemy (1 Samuel 24. 5, 6 ; 26. 8-10). On the other hand, the people of God have always desired that, whatever mars tho cause of God, as for instance the prosperity of the enemies of God and His Church, should be brought to an end (Psalm 10. 12; 30. 27; 40. 16; 79. 6, 10). It is well for us, too, in our dispensation of love, to be reminded by these psalms of the danger of lax views as to God's hatred of sin ; and of the need there is, W6 should altogether enter into the mind of God on such points, at the same time that we seek to convex-t all men to God (cf 1 Samuel 16. 1 ; Psalm 139. 21 ; Isaiah 66. 24; Revelation 14. 10). Some psalms are composed of twenty-two parallel sentences or strophes of verses, beginning with words of which the initial letters correspond with the Hebrew letters (twenty-two) in their order (cf Psalm 37. and 119). So Lamentations. This arrangement was designed as a help to the memory, and is only found in such compositions as handle not a distinct and progressive subject, but a series of pious reflections, in the case of 9 PREFACE TO THE POETICAL BOOKS. wMch the precise order was of less moment. The Psalmist in adopting it does not slavishly follow it ; but, as in the 25th Psalm, deviates from it, so as to make the form, when needful, bend to the sense. Of these poems there are twelve in all in the Hebrew Bible (Psahn 25., 34., 37., 111., 112., 119., 145. ; Proverbs 31. 10-31 ; Lamentations 1., 2., 3., 4). The great excellence of the Hebrew principle of versification, viz., parallelism, or "thought rhythm" [Ewald], is that, while the poetry of every other language, whose versification depends on the regular recur- rences of certain soimds, suffers considerably by translation, Hebrew poetry, whose rhjthm depends on the parallel coiTCspondence of similar thoughts, loses almost nothing in being translated — the Holy Spirit having thus presciently provided for its ultimate translation into everj' language, without loss to the sense. Thus our English Version, Job and Psalms, though but translations, are eminently poetical. On parallelism, see my Introdtiction to Job. Thus also a clue is given to the meaning in many passages, the sense of the word in one clause being more fixlly set forth by the corresponding word in the succeeding parallel clause. In the Masoretic punctuation of the Hebrew, the metrical arrangement is marked by the distinctive accents. It accords with the divine inspiration of Scripture poetiy, that the thought is more prominent than the form, the kernel than the shell. The Hebrew poetic rhythm resembled our blank verse, without, however, metrical feet. There is a verbal rhythm above that of prose ; but as the true Hebrew pronunciation is lost, the rhythm is but imper- fectly recognised. The peculiarity of the Hebrew poetical age is, that it was always historic and true, not mythical, as the early poetical ages of all other nations. Again, its poetry is distinguished from prose by the use of terms decidedly poetic. David's lament over Jonathaii, furnishes a beautiful specimen of another feature found in Hebrew poetry, the strophe : three strophes being marked by the recurrence three times of the dirge sung by the chorus ; the first dirge sung by the whole body of singers, representing Israel ; the second, by a chorus of damsels; the third, by a chorus of youths (2 Samuel 1. 17-27). The lyrical poetry, which is the predominant style in the Bible, and is especially terse and sententious, seems to have come from an earlier kind resembling the more modern Book of Proverhs (cf. Genesis 4. 23, 24). The Oriental mind tends to embody thought in pithy gnomes, maxims, and proverbs. ''The poetry of the Easterns is a string of pearls. Every word has life. Every proposition is condensed wisdom. Every thought is striking and epigrammatical. " [Kitto, Biblical Cyclopaedia.^ -We are led to the same inference from the teiTB 3faschal, "a proverb" or "similitude," being used to designate poetry in general. "Hebrew poetry, in its origin, was a painting to the eye, a parable or teaching by likenesses discovered by the popular mind, expressed by the popular tongue, and adopted and polished by the national poet." Solomon, under inspira- tion, may have embodied in his Proverbs such of the pre-existing popular wise sajangs as were sanctioned by the Spirit of God. The Hebrew title for the Psalms, Tehilim, means hymns, i. e., joyous praises (sometimes accompanied with dancing. Exodus 15. ; Judges 5.), not exactly answering to the LXX. title. Psalms, i. e., lyrical odes, or songs accompanied by an instrument. The title Tehilim, " hjTnns," was probably adopted on account of the use made of the Psalms in divine service, though only a part can be strictly called songs of praise, others being dirges, and very many prayers (whence in Psalm 72. 20, David styles all his previous compositions, " the prayers of David"). Sixty-five bear the title, lyrical odes [Mizmorim], whilst only one is styled Tehilah or Hymn. From the title being Psalms in the LXX. and New Testament, and also the Peshito, it is prob- able that Psalms {Mizmorim) or lyrical odes, was the old title before Tehilim. Epic poetry, as having its proper sphere in a mythical heroic age, has no place among the Hebrews of tlie Old Testament Scripture age. For in their earliest ages, viz., the patriarchal, not fable as in Greece, Borne, Egypt, and all heathen nations, but truth and historic reality reigned ; so much so, that the poetic element, which is the off'spring of the imagination, is less found in those earlier, than in the later ages. The Penta- teuch is almost throughout historic prose. In the subsequent uninspired age, in Tobit we have some approach to the Epos. Drama, also, in the full modem sense, is not found in Hebrew literature. This was due, not to any want of intellectual culture, as is fully shown by the high excellence of their lyric and didactic poetrj', but to their earnest character, and to the solemnity of the subjects of their literature. The dramatic element appears in Job, more than in any other book in the Bible ; there are the dramatis personce, a plot, and the "denoue- ment" prepared for by Elihu, the fourth friend's speech, and brought about by the interposition of Jehovah Himself Still it is not a strict drama, but rather an inspired debate on a difficult problem of the divine government exemplified in Job's case, with historic narrative, prologue, and epilogue. The Song of Solomon, too, has much of the dramatic cast. See my Introductions to Job and Song of Solomon. The Style of many psalms is verj' dramatic, transitions often occurring from one to another person, without introduction, 10 PREFACE TO THE POETICAL BOOKS. and especially from speaking indirectly of God to addresses to God ; thus in Psalm 32. 1, 2, David makes a general introduction, "Blessed is the man whose iniquity is forgiven," etc.; then at v. 3-7, he passes to addressing God directly ; then in v. 8, without preface God is introduced, directly speaking, in answer to the previous prayer; then v. 10, 11, again he resumes indirect speaking o/ God, and addresses himself in conclusion to the righteous. These quick changes of person do not startle us, but give us a stronger sense of his habitual converse with God, than any assertions oould do. Cf. also in Psalm 132. 8-10, the prayer, "Arise, 0 Lord, into thy rest; thou, and the ark of thy strength. Let thy priest's be clothed with righteousness; and let thy saints shout for joy. For thy servant David's sake turn not away the face of thine anointed," with God's direct answer, which follows in almost the words of the prayer, "The Lord hath sworn unto David, etc. This is my rest for ever {v. 14). I will clothe her priests with salvation : and her saints shall shout aloud for joy.'' Thus also in Psalm 2., various personages are introduced, dramatically acting and speaking— the con- federate nations, Jehovah, the Messiah, and the Psalmist. A frequent feature is, the alternate sticcession of parts, adapting the several psalms to alternate recitation by two semi-choruses in the temple worship, followed by a full chorus between the parts or at the end. So Psalm 107. 15, 21, 31. De Burgh, in his valuable commentary on the Psalms, remarks, "Our cathedral service exemplifies the form of chanting the Psalms, except that the semi-chorus is alternately a whole verse, instead of alternating, as of old, the half verse; while the full chorus is the 'gloria' at the end of each Psalm." In conclusion, besides its unique point of excellence, its divine inspu-ation, Hebrew poetry is characterized as being essentially national, yet eminently catholic, speaking to the heart and spiritual sensibilities of univer- sal humanity. Simple and unconstrained, it is distinguished by a natural freshness which is the result of its genuine truthfulness. The Hebrew poet sought not self, or his own fame, as all heathen poets, but.was inspired by the Spirit of God to meet a pressing want which his own and his nation's spiritual aspirations after God made to be at once a necessity and a delight. Cf 2 Samuel 23. 1, 2, "The sweet Psalmist of Israel said. The Spirit of the Lord spake by me," etc. Ewald rightly remarks, as several odes of the highest poetic excellence are not included {ex. gr., the songs of Moses, Exodus 15. and 32. ; of Deborah, Judges 5. ; of Hannah, 1 Samuel 2. 1-10; of Hezekiah, Isaiah 38. 9-20; of Habakkuk, Habakkuk 3. ; and even David's dirge over Saul and Jonathan, 2 Samuel 1. 17, 18). The selection of the Psalms collected in one book was made not so much with reference to the beauty of the pieces, as to their adaptation for public worship. Still one overruling Spirit ordered the selection and arrange- ment of the contents of the book, as one pervading tone and subject appear throughout, Christ in His own inner life as the God-man, and in His past, present, and future relations to the Church and the world. Isaac Taylor well calls the Psalms "The Liturgy of the spiritual life ;" axidi Luther, "A Bible in miniature." The principle of the order in which the Psalms are given to us, though not always discoverable, is in Bome cases clear, and shows the arrangement to be unmistakably the work of the Spirit, not merely that of the collector. Thus Psalm 22. plainly portrays the dying agonies of Messiah ; Psalm 23., His peacefiil rest in Paradise after His death on the cross ; and Psalm 24., His glorious ascension into heaven. H INTRODUCTION TO THE PROPHETICAL BOOKS. THE second division of Scripture, the others being the Law and Hagiographa. It inckided Joshua Judges, 1st and 2d Samuel, Ist and 2d Kings, called the former prophets ; and Isaiah, Jeremiah, Ezekiel, etc., to Malachi, the latter prophets.. Daniel is excluded, because, though highly endowed with prophetic gifts, he had not filled the prophetic office: his book is therefore classed with the Hagiographa. Fyiiu probably commenced, and others subsequently completed, the arrangement of the canon. The prophets were not mere predictors. Their Hebrew name, Nabi^ comes from a root to boil up as a fountain [ Geseniiis] ; hence the fervour of inspiration, 2 Peter 1. 21 (others interpret it as from an Arabic root, Exodus 4. 16, apohesman of God, the Holy Ghost supplying him with words) ; communicated by dreams, Joel 2. 28 ; Job ".3. 14-17 (no instance of this occurs in Isaiah) ; or visions, the scene being made to pass before their mind (Isaiah 1. 1); or trance, ecstasi/ (Numbers 24. 4, 16 ; Ezekiel 1. 3; 3. 14) ; not depriving them, however, of free conscious agency (Jeremiah 20. 7, 9 ; 1 Corinthians 14. 32). These PECULIAR forms of inspiration distinguish prophets, strictly so called, from Moses and others though inspired (Numbers 12. 6-8). Hence their name seers. Hence, too, the poetical cast of their style, though less restricted, owing to their practical tendency, by the outward forms observed in strictly poetical books. Hence, too, the union of music with prophesying (1 Samuel 10. 5). This ecstatic state, though exalted, is not the highest: for Jesus Christ was never in it, nor Moses. It was rendered necessary by the frailty of the prophets, and the spiritual obtuseness of the people. It accordingly predominates in the Old Testament, but is subordinate in the New Testament, where the Holy Ghost by the fulness of His ordinary gifts renders the extraordinaiy less necessary. After the time of the Mosaic economy, the idea of a prophet was regularly connected with the prophetic office, — not conferred by men, but by God. In this they differ from mystics whose pretended inspiration is for themselves: prophetism is practical, not dreamy and secluded; the prophets' inspiration is theirs only as God's messengers to the people. His ordinary servants and regular teachers of the people were the priests : the prophets, distinguished from them by inspiration, were designed to ix)use and excite. In Israel, however, as distinguished from Judah, as there was no true priesthood, the prophets were the regular and only ministers of God. Prophecy in Israel needed to be supported more powerfully: therefore the "schools" were more established; and more striking prophetic deeds [e.g., Elijah's and Elisha's) are recorded, than in Judah. The law was their basis (Isaiah 8. 16, 20), both its form and spirit (Deuteronomy 4. 2; 13. 1-3) : at times they looked forward to a day when its ever-living spirit would break its then imperfect form for a freer and more perfect development (Jeremiah 3. 16; 31. 31) : but they altered not a tittle in their own days. Eichorn well calls Moses' song (Deuteronomy 32. ) the Magna Charta 01 prophesy. The fulfilment of their predictions was to be the sign of their being real prophets of God (Deuteronomy 18. 22). Also, their speaking in the name of no other but the true God! (Deuteronomy 18. 20). Prophecy was the only sanctioned indulgence of the craving after knowledge of future events, which is so ]jrevalent in tlae East (Deuteronomy 18. 10, 11). For a momentaiy inspiration the mere beginning of spiritual life sufficed, as in Balaam's case ; but for a continuous mission, the prophet must be converted (Isaiah 6. 7). In Samuel's days (1 Samuel 10. 8; 19. 20) begin the prophetic " schools." These were associations of men, more or less endoioed with the Spirit, in which the feebler were helped by those of greater spiritual i)Owers : so at Beth-el and Gilgal (2 Kings 2. 3 ; 4. 38 ; 6. 21). Only the leaders stood in immediate communion with God, whilst tlie rest were joined to Him through their mediation (1 Kings 19. 15 ; 2 Kings 8. 13) ; the former Kcted through the latter as their instruments (1 Kings 19. 16 ; 2 Kings 9. 1,2). The bestowal of prophetic gifts was not, however, limited to these schools (Amos 7. 14, 15). As to SYMBOLIC ACTIONS, many of them are not actual but only parts of the prophetic visions, internal not external facts, being impossible or indecent (Jeremiah 13. 1-10; 25. 12-38; Hosea 1. 2-11). Still the internal actions, when possible and proper, were often expressed externally (1 Kings 22. 11). Those purely internal express the subject more strikingly than a naked statement could. Other CRITERIA of a true prophet, besides the two above, were, the accordance of his addresses icith the laio; Ms not promising prosperity without repentance; his own assurance of his divine mission (sometimes received reluctantly, Jeremiah 20. 8, 9), Jeremiah 26. 12, producing that inward assurance of the tnith in others, which is to them a stronger proof from the Spirit of God, than even outward miracles and arguments : his pious life, fortitude in suffering, and freedom from fanaticism, confirm these criteria. Miracles, tliough 12 INTRODUCTION TO THE PEOPHETICAL BOOKS. proofs, are not to be trusted without the negative criteria (Deuteronomy 13. 2). Predictions fulfilled in the prophet's lifetime established his authority thenceforth (1 Samuel 3. 19; Jeremiah 22. 11, 12; Ezekiel 12. 12,13; 24). As to their PROMULaATiON, it was usually oral, before the assembled people, and afterwards revised in writing. The second part of Isaiah, and Ezekiel 40.-48., were probably not given orally, but in writing. Before Isaiah's and his contemporaries' time, prophecies were not written^ as not being intended for universal use. But now a larger field was opened. To the woridly power of heathen nations which threatened to destroy the theocracy is henceforth opposed the kingdom of God, about to conquer all through JMessiah, whose coming concerns all ages. The lesser prophets give the quintessence of the prophecies of their respective authors. An instance of the mode of collecting and publishing prophecies occurs, Jeremiah 36. 4-14. Those of the later prophets rest on those of the earlier (Zechariah 1. 4; 7. 7, 12). Ewald fancies that a great number of prophetic rolls have been lost. But the fact of the prophets often alluding to writings which we have, and never to those which it can be proved we have not, makes it likely that we have all those predictions which were committed to writing ; the care bestowed on them as divine, and the exact knowledge of them long after (Jeremiah 26. 18, 19), confirm this view. The ARRANGEifENT is chronological ; but as the twelve lesser prophets are regarded as one work, and the three last of them lived later than Jeremiah and Ezekiel, the former are put after the latter. The lesser prophets are arranged chronologically, except Hosea, who being the largest, is placed first, though some were earlier than he : also Jonah, who seems to have been the earliest of the latter prophets. As to THE Messiah, no single prophet gives a complete view of Him : this is made up of the various aspects of Him in difierent prophecies combined ; just as His life in the gospels is one under a fourfold aspect. In the first part of Isaiah, addressed to the whole people, the prominent idea is His triumph, as King, the design being there to remove their fears of the surrounding nations ; in the second, addressed to the elect rexinant, He is exhibited as Prophet and Priest, Himself being the sacrifice. PREFACE TO THE PROPHETS OF THE RESTORATION. THE prophetic gift existed long before the prophetic office was instituted. Thus Enoch had the former (Jude 14); so Abraham is called "a prophet" (Genesis 20. 7); also the patriarchs (Psalm 105. 15). The office was first instituted under the Mosaic economy ; but even then the gift was not always connected with the office; e. g.^ Daniel was endowed largely with the gift, but was never called to the office, as living in a heathen court where he could not have exercised it. So David (Matthew 13. 35; 27. 35). Hence the writings of both are classed with the Hagiographa, not with the prophets. Moreover, though the office ceased with the close of the Old Testament dispensation, the gift continued, and was among the leading charisms of the New Testament church. Prophet (in Hebrew from a root, "to gush out like a foimtain") meant one acting as spokesman for another (Exodus 7. 1); so, one speaking authoritatively for God as interpreter oi His will. Seer was the more ancient term (1 Samuel 9. 9), implying that he spake by a divine communica- tion presented either to his senses or his mind: as "prophet" indicated his authority as speaking for God. Christ was the only fountain of prophecy (1 Peter 1. 11 ; Revelation 19. 10; also Acts 16. 7, the oldest reading, "the Spirit of Jesm"), and declared God's will to men by His Holy Spirit acting on the minds of the prophets. Thus the history of the Church is the history of God's revelations of Himself in His Son to man. The three divisions of this history, the Patriarchal, the Mosaic, and the Christian dispensations, are characterized each by a distinct mode of God's manifestations — i e., by a distinct form of the prophetic gift. The theophanic mode characterizes the Patriarchal dispensation : God revealing Himself in visible appear- ances or theophanies. The theopneustic mode, the Mosaic : God revealing Himself through God-inspired men. The theologic mode, the Christian : God revealing Himself, not merely at intervals as before, but per- manently by inspired writings ("the oracles of God," 1 Peter 4. 11). In the^rs^ or patriarchal age, men work no miracles, unlike all other primeval histories, which abound in miracles wrought by men : a proof of genuineness. All the miracles are wrought by God without man's intervention ; and the divine communications are usually by direct utterance, whence the prophetic gift is rare, as God in this dispensation only exceptionally employs the prophetic agency of men in it : only in Genesis 20. 7, is the term " prophet" found. In the second or Mosaic dispensation, God withdraws Himself more from direct communication with man, and manifests Himself through human instruments. Instead of working miracles directly, Moses, Joshua, etc., are His agents. So in His communications He speaks not directly, but through Moses and his successors. The theocracy needed a new form of prophetic gift: God- inspired [theopneustic) men must speak and act for God, the Head of the theocracy, as his administrators; the prophetic gift is therefore now connected with the prophetic office. These prophets accordingly are acting., not writing, prophets. The latter do not arise till the later ages of this second dispensation. Moses acted as a legislator ; Joshua, the Judges and Samuel as executive prophets ; David and Solomon as devo- tional prophets. Even in the case of the wiiting prophets of the latter half of the Mosaic dispensation, their primary duty was to speak and act. Their writing had reference more to the use of the New Testament dis- pensation than to their own (1 Peter 1. 12). So that even in their case the characteristic of the Mosaic dispensation was theopneustic, rather than theologic. The third, or Christian dispensation, is theologic, i. e., a revelation of God by inspired writings; 1 Peter 4. 11 ; 2 Peter 1. 16-21, where he contrasts "the old time" when "holy men spake by the Holy Ghost" with our time when we have the " sure word of prophecy ;" or, as it may be translated, "the word of prophecy confirmed (to us)." Thus God now reveals His will, not by direct theophanies, as in the first dispensation — not by inspired men, as in the second, but by the written word which liveth and dbideth for ever (as opposed to the desultory manifestations of God, and the noncontinuance in life of the prophets, under the two former dispensations respectively, 1 Peter 1. 23 ; 2 Peter 3. 2, 16). The next form shall be the return of the theophanic manifestations on earth, in a more perfect and abiding form than in the first age (Revelation 21. 3). The history of the prophetic office under the Mosaic dispensation falls into three divisions. The first ends with the age of Samuel, and has no regular succession of prophets, these not being needed whilst God Himself ruled the people without an hereditary executive. The second period extends from Samuel to Uzziah, 800 B. C, and is the age of prophets of action. Samuel combined in himself the three elements of the theocracy, being a judge, a priest, and a prophet. The creation of a human king rendered the formal office of prophet more necessary as a counterpoise to it Hence the age of the kings is the age of th^ 14 PREFACE TO THE PEOPHETS OF THE RESTORATION. prophets. But at this stage they were prophets of action, rather than of writing. Towards the close of this second period, the devotional and Messianic prophecies of David and Solomon prepared the way for the third period (from 800 B. c. to 400 B. c), which began under Uzziah, and which was the age of written prophecy. In this third period the prophets turn from the present to the future, and so the Messianic element grows more distinct. Thus in these three shorter periods the grand characteristics of the three great dispensations re-appear. The first is theophainc; the second, theopneustic ; and the third, theologic. Just as the great organic laws of the world re-appear in smaller departments, the law of the tree developing itself in miniature forms in the structure of the leaf, and the curve of the planet's orbit re-appearing in the line traced by the projected cannon-ball. [Moore.'\ Samuel probably enacted rules giving a permanent form to the prophetic order ; at least in his time the first mention occurs of "schools of the prophets." These were all near each other, and in Benjamin, viz., Bethel, Grilgal, Kamah and Jericho. Had the prophet been a mere foreteller of events, such schools would have been useless. But he was also God's representative to ensure the due execution of the Mosaic ritual in its purity ; hence arose the need of schools wherein to study that diviuely-ordained institution. God mostly chose His prophets from those thus educated, though not exclusively, as the cases of Amos (Amos 7. 14) and Elisha (1 Kings 19. 19) prove. The fact that the humblest might be called to the prophetic office acted as a check to the hereditary kingly power, and a stimulus to seeking the qualifications needed for so exalted an office. The Messianic Psalms towards the close of this second period form the transition between the prophets of action and the prophets of word, the men who were busy only with the present, and the men who looked out from the present into the glorious future. The third period, that from Uzziah to Malachi, includes three classes of prophets: (1.) Those of the ten tribes; (2.) Those of the Gentiles ; (3.) Those of Judah. In the first class were Hosea and Amos. Few of the writing prophets belonged to Israel. They naturally gathered about the seat of the theocracy in Judah. Hence those of the ten tribes were mostly prophets of action. Under the second class fall Jonah, Nahum, and Obadiah, who were witnesses for God's authority over the Gentile world, as others witnessed for the same in the theocracy. The third class, those of Judah, have a wider scope and a more hopeful, joyous tone. They fall into five divisions : (1.) Those dwelling in Judah at the highest point of its greatness during its separate state, viz., the century between Uzziah and Hezekiah, 800-700 B.C., Isaiah, Joel, and Micah. (2.) The declining period of Judah, from Manasseh to Zedekiah, e. g., Zephaniah and Habakkuk. (3.) The captivity : Jeremiah. (4. ) The exile, when the future was all that the eye could rest on with hope, e. g. , Eze- kiel and Daniel, who are chiefly prophets of the future. (5.) The restoration: to which period belong the three last writing prophets of the Old Testament, Haggai, Zechariah, and Malachi. John the Baptist long subsequently belonged to the same dispensation, but he wrote nothing (Matthew 11. 9-11) ; like Elijah, he was a prophet of action and preaching, preparing the way for the prophets of word, as John did for the Incarnate Word. To understand the spirit of each prophet's teaching, his historical position and the circumstances of the time must be considered. The captivity was designed to eradicate the Jews' tendency to idolatry, and to restore the theocratic spirit which recognized God as the only ruler, and the Mosaic institutions as His estab- lished law, for a time until Messiah should come. Hence the prophets of the restoration are best illustrated by comparison with the histories of Ezra and Nehemiah, contemporaries of Malachi. Of the three prophets of the restoration, two, Haggai and Zechariah, are at the beginning of the period, and the remaining one, Malachi, is at the close. The exile was not one complete deportation of the people, but a series of deportations extending over a century and a half So the restoration was not accomplished at once, but in successive returns extending over a century. Hence arises the diflerent tone of Haggai and Zechariah at its beginning, and of Malachi at its close. The first return took place in the first year of Cyrus, B. c. 536; 42,360 persons returned under Sheshbazzar or Zerubbabel and Joshua (Ezra 2. 64). They built an altar and laid the foundations of the temple. They were interrupted by the misrepresentations of the Samaritans, and the work was suspended for fourteen years. The death of Smerdis gave an opportunity of renewing the work, seventy years after the destruction of the first temple. This was the time when Haggai and Zechariah arose, the former to incite to the immediate rebuilding of the temple and restoration of the Mosaic ritual, the latter to aid in the work, and to unfold the grand future of the theocracy as an incentive to present labour. The impossibility of observing the Mosaic ritual in the exile generated an anti-theocratic indiff"erence to it in the young who were strangers to the Jerusalem worship, from which the nation had been upwards of half a century debarred. Moreover, the gorgeous pomp of Babylon tended to make them under- value the humble rites of Jehovah's worship at that time. Hence there was need of a Haggai and a Zecha- riah to correct these feelings by unfolding the true glory of the theocratic institutions. 15 PREFACE TO THE PROPHETS OF THE RESTORATION. Tlie next great epoch was the return of Ezra, B. c. 458, eighty years after the first expedition under Zerubbabel, Thirteen years later, 445 B. C. , Nehemiah came to aid Ezra in the good work. It was now that Malachi arose to second these works, three-fourths of a century after Haggai and Zechariah. As their work was that of restorers^ his was that of a reformer. The estates of many had become mortgaged, and depres- sion of circumstances had led many into a sceptical spirit as to the service of God. They not only neglected the temple of worship, but took heathen wives, to the wrong of their Jewish wives and the dishonour of God. Therefore, besides the reformation of c/{;?7 abuses, and the rebuilding of the wall, effected through Nehemiah' s exertions, a religious reformer was needed such as was Ezra, who reformed the ecclesiastical abuses, estab- lished synagogues, where regular instruction in the law could be received ; restored the Sabbath, and the Passover, and the dignity of the priesthood, and generated a reverence for the written law, which afterwards became a superstition. Malachi aided in this good work by giving it his prophetical authority. How thoroughly the work was effected is proved by the utter change in the national character. Once always prone to idolatry, ever since the captivity they have abhon-ed it. Once loving kingly rule, now contraiy to the ordi- nary course of history, they became submissive to priestly mle. Once negligent of the written Word, now they regarded it with reverence sometimes bordering on superstition. Once fond of foreign alliances, hence- forth they shrank with abhorrence from all foreigners. Once fond of agriculture, now they became a trading people. From being pliable before, they now became intensely bigoted and nationally intolerant. Thus the restoration from Babylon moulded the national character more than any event since the Exodus from Egypt. Now the distinction between Judah and the ten tribes of Israel disappears. So in the New Testament the twelve tribes are mentioned (Acts 26. 7 ; James 1. 1). The theocratic feeling generated at the restoration drew all of the elect nation round the seat of the theocracy, the metropolis of the true religion, Jerusalem. Malachi tended to promote this feeling ; thus his prophecy, though addressed to the people of Jerusalem, is called "the word of the Lord to Israel.'^ The long silence of prophets from Malachi to the times of Messiah was calcidated to awaken in the Jewish mind the more earnest desire for Him who was to exceed infinitely in word and deed all the prophets. His forerunners. The three prophets of the restoration being the last of the Old Testament, are especially distinct in pointing to Him who, as the great subject of the New Testament, was to fulfil all the Old Testament. LIST OF ABBREVIATIONS AND CONTRACTIONS USED IN THIS WORK. The Capital Letters of the Roman alphabet, A. B. C. D., Ex.—Examplc, Exodus. designate the various manuscripts used by critics for the Heb.— Epistle to the Hebrews. correction of the printed text. Hist.— History. A.— Is used to designate the Alexandrian manuscript, which ibid.— i&^ic?em. In the same place. is so called from the place of its origin, the city of Alex- i. &.—id est. That is. andria, in Egypt. Yih.—liler. Book. B.— The "Vatican manuscript, which is kept in the Vatican lit.— literal, or literally. Library, at Eome. . LXX.-the Seventy, or the Septuagint. C— The Ephraim manusoript, so called from Ephraim, a Marg. and marg. ref.— Margin, and marginal reference, res, Mesopotamian saint of the age of Constantino. pcetively. D.— The Beza manuscript, presented to the University of MS. and MSS.— Manuscript and manuscripts, respectively. Cambridge, in England, by Theodore Beza, A. D. 1581. N. B.— Take notice. A. D. — Anno Domini. In the year of our Lord. N. T. — New Testament. App. — Appendix. O. T. — Old Testament. B. C. — Before Christ. p. and pp.— P.'igc and pages, respectively. Cant.— Canticles, or Song of Solomon. q. (1.— quasi dicat. As if he should say. Ch. and Chs.— Chapter and Chapters. Quinet. Curt.— Quinctius Curtius. Chron.— Chronicles. Sept. — The Septuagint Greek version of the Old Testament. Cf— Compare. [French, Confer.] Talm.— Talmud. Ed. — Edition. v. and ver. — Verse, or verses. E. g.— Exempli gratia. For example. Virg. Georg.— The Georgics of Virgil. E. v.— English Version. 16 A GENERAL TABLE OF CONTENTS. OLD TESTAMENT. Psgc. Preface to the Pentateuch and Historical Books, . . 5-11 Introduction to the Prophetical Books, 12-13 Prefiice to the Prophets of the Restoration, 14-16 GENESIS.— The Creation of Heaven and Earth, 17 Creation of Man. The making of Woman 18 Tlie Temptation. The Fall, 19 Birth of Cain and Abel. The Murder of Abel, 20 Wickedness of the World. Noah builds an Ark, .... 21 Assuairing of the Waters. Departure from t!ie Ark, . . 22 God's Covenant signified by the Rainbow. Confusion of Tongues 23 Call to Abrara. Return from Egypt 24 Lot taken Prisoner. Bestowment of Hagar, 25 Renewal of the Covenant. Entertainment of Angels, . 26 liOt's Entertainment. Abraham's Denial of his Wife, . . 27 Birtli of Isaac. Offering Isaac, 28 A Marriage Commission. The Journey, 29 Death of Abraham. Sojourn in Gerar, 30 The Blessing. Jacob's Departure, 31 Th(3 Well of Haran. The Marriage of Jacob, 32 Jacob's Covenant with Laban. Envy of Laban and his Sous, ; 33 Laban Pursueth Jacob. Vision of Angels, 34 J acob ■ Wrestleth with an Angel. Kindness of Jacob and Esau, 35 The Dishonour of Dinah. Jacob Reproveth Simeon and Levi, 36 His Removal to Bethel. Death of Isaac, 37 Parental Partiahty. The Dreams of Josepli, 38 Josepli Sold by his Brethren. Joseph in Potiphar's House, 39 Josepli Cast into Prison. Tlie Butler's Dream, 40 The Baker's Dream. Pharaoh's Dream, 41 Joseph made Ruler of Egypt. Journey into Egj'pt, . . 42 Josepli's Brethren come to buy Corn. Their Second Arrival in Egypt, 43 Joseph's Policy to Stay his Brethren. He makes Him- self known, 44 Jacob's Sacrifice at Beer-sheba. His Arrival in Egypt, 45 Presentation at Court. Joseph's Visit to his Sick Father 46 The Patriarchal Blessing. Mourning for Jacob, 47 EXOUUS. — Increase of the Israelites. Birth and Preservation of Moses, 48 Moses' Sympathy for tho Hebrews. His Flight to Midian, 49 The Commission of Moses. Miraculous Change of his Rod, etc., 50 First Interview with Pharaoh. Renewal of the Promise, 51 Genealogy of Moses. His Second Interview with Pharaoh, 52 The Plague of Frogs. The Murrain of Beasts, 53 The Plague of Hail. The Plague of Locusts, 54 Death of the First-Born Threatened. The Passover Instituted, 55 Death of the First-Born. Departure of the Israelites, . 50 Memorial of the Passover. Journey from Egypt, 57 God Instructeth the Israelites as to tiieir Journe}^, .... 58 Song of Moses. Murmurs for Want of Bread, 59 Quails and Manna sent. Tho People Murmur for Water, CO Visit of Jethro. Arrival at Sinai, 61 The Ten Commandments. Laws for Men Servants,. . . 62 Laws concerning Theil. Laws concerning Slander, etc., 63 Delivery of tlie Law and Covenant. Concerning an Offering, 64 Page. The Table of Showbread. Altar for Burnt Offering, ... 65 Appointment to tlie Priesthood. Consecration of the Priests, etc., 66 Consecration of tlie Altar. The Altar of Incense, ... 67 The Holy Anointing Oil. Bezaleel and Aholiab, 68 Idolatry of the People. Mo.ses Breaketh the Tables, . 69 The Tabernacle Removed. The Tallies are Renewed, 70 Contributions to the Tabernacle. Oli'erings Delivered to the Workmen, 71 Furniture of the Tabernacle. Garments of the Priests, 72 The Tabernacle Set up. A Cloud Covereth it, 73 LEVITICUS.— Burnt, and Meat Offerings, 74 The Peace Offering of the Herd. Sin Offering for the Priest, 75 Trespass Offering for Swearing. Law of the Burnt Offering, 76 Law of the Trespass Offering. Consecration of Aaron and his Sons 71 The Priests' Entry into Office. Nadab and Abihu Burnt, 78 Beasts that may and may not be Eaten, 79 '" " " " " 80 The Laws and Tokens in Discerning Leprosy, 81 " " 82 The Rites and Sacrifices in Cleansing of the Leper, ... 83 How the High Priest must enter into the Holy Place, 84 The Sacrifices and Ceremonies on entering the Holy Place, 85 Unlawful Marriages. Unlawful Lusts, ,• 86 A Repetition of Sundry Laws, 87 " " Of the Priests' Mourn- ing, 88 The Priests in their Uncleanness. Who may Eat of the Holy Things, 89 Of Sundry Feasts. The Passover, Pentecost, etc., ... 90 Feasts of Trumpets. Sabbath of the Seventh Tear, . . 91 The Jubilee. A Blessing to the Obedient, 92 A Curse to the Disobedient. Concerning Vows, 93 NUMBERS.— Mo.ses numbering the Men of War. The Levites Hvempted 94 The Order of the Tribes in their Tents. The Levites' Service, 95 The Families of the Levite.s. Of the Levites' Service, 96 Of the Levites' Service. The Unclean to be Removed, 97 The Trial of Jealousy. The Law of the Nazarite, ... 98 The Princes' Offerings for the Dedication of the Altar, 99 The Princes' Offerings. Con.secration of the Levites, 100 The Passover Enjoined. A Cloud Guideth the Israel- ites, 101 Use of the Silver Trumpets. The Order of the Israelites 102 Manna Loathed. Seventy Elders Appointed, 1 03 Quails are Sent. Miriam's Leprcsy, 104 Spies Sent Out. Murmuring at the Spies' Report, . . . 105 The Rebellious are Smitten. The Law of Sundry Offerings, ■. 106 The Rebellion of Korah, Dathan. and Abirara, 107 Aaron's Rod Flourisheth. The Priests' Portion, 108 Tlie Water of Separation. The Death of Miriam, 109 Moses Smiteth the Rock. Israel Attacked by the Canaanites, 110 Fiery Serpents Sent. Balak Sendeth for Balaam, .... Ill Balak's Sacrifices. Balaam's Parables, 112 Balaam Prophesicth. Israel Numbered, 113 The Levites Numbered. Ofl'erings to be Observed .. . 114 A GENERAL TABLE OF CONTENTS. Page. The Ofiferings of the Feast of Trumpets. Tows are not to be Broken, 115 The Midianites Spoiled, and Balaam Slain, . 116 The Reubenites and Gadites Sue for an Inheritance, . . 117 Two and Forty Journeys of the Israelites from Egypt to Sinai, 113 Borders of the Land of Canaan. The Blood Avenger, 119 DEUTERONOMY,— Moses' Speech at the end of the Fortieth Year, 120-121 The Story is Continued. Sihon the Aniorite to be Subdued, • 122 Conquest of Og. An Exhortation to Obedience 123 A Particular Dissuasive against Idolatiy. Commem- oration of the Covenant of Horeb, 124 Israel to Keep God's Commandments. Communion with Nations Forbidden, 125 Images to be Destroyed. An Exhortation to Obe- dience, 126 Moses Dissuadeth them from the Opinion of their own Righteousness, 127 An Exhortation to Obedience, and Blessings Promised, 128 Monuments of Idolatry to be Destroyed. Blood Pro- hibited, 129 Enticers to Idolatry to be Slain. What may and what may Not be Eaten, 130 Hebrew Servants' Freedom. The Feast of the Passover, 131 Groves and Images Forbidden. The Election and Duty of a King, 132 Christ the Prophet to be heard. The Cities of Refuge, 133 Priests to Exhort the People. Expiation of Uncertain Murder, 134 Of Humanity towards Brethren. Various Laws and Ordinances, 135 Various Commands and Ordinances, 136 Confession of the Ollerer of First-Fruits. The Law to be Written upon Stones, 137 Blessings for Obedience, and the Curses for Disobe- dience, 138 An Exhortation to Obedience. Mercy to the Penitent, 139 The People and Joshua Encouraged. The Song of Moses, 140 The Song of Moses. The Majesty of God, 141 Moses Blesseth the Tribes. The Death of Moses, .... 142 JOSHUA. — Joshua Succeedeth Moses. Rahab Con- ceals the Two Spies, 143 Covenant between Rahab and the Spies. The Jordan Divided, 144 Twelve Stones taken for a Memorial. God Magnifies Joshua, 145 Circumcision is Renewed. Jericho Shut up, 146 The Walls of Jericho Fall Down. The Israelites Smitten at Ai, 147 Achan Confesseth, and is Put to Death. Ai given to the Israelites, 148 Ai taken, and its King hanged. Joshua Builds an Altar, 149 The Gibeonites obtain a League by Craft. Five Kings War against Gibeon, 150 The Sun and Moon stand Still. Divers Kings over- come, 151 Bounds of the Land not vet Conquered. Inheritance of the Nine and a Half'Tribes, 152 Borders of the Lot of Judah. Caleb's Portion and Conquest, 153 The Lot of Manasseh. The Tabernacle Set up at Shiloh, 154 The Lots of Simeon, etc. The Cities of Refuge Com- manded, 155 Forty-eight Cities given to the Levitcs. Altar of Testimony Built, 156 Josliua's Exhortations before his Death. He Assembles the Tribes, 157 JUDGES.— The Acts of Judah and Simeon. Adoni- bezek Punished, 158 An Angel Rebukes the People. Wickedness of the New Generation, 159 Ehud Slays Eglon. Deborah and Barak Deliver Israel, 160 Death of Sisera. Song of Deborah and Barak, 161 Gideon Sent to Deliver Israel. He Destroys Baal's Altar, 162 Gideon Encouraged by the Dream. The Ephraimites Ofiended. but Pacified, 163 Zebah and Zalmunna Taken. Abimelech is made King by the Shechemites, 164 Gaal's Conspiracy. Israel Oppressed by their P^nemies, 165 The Gileadites' Covenant with Jephthah. His Vow and Victor)', 166 Quarrel of the Ephraimites. The Birth of Samson, . . 167 Samson's Marriage and Riddle. He Burns the Phil- istines' Corn, .... 168 Delilah Betrays Samson. He is Overcome, and his Death, . . . .' 169 Micah Sets up Idolatry. The Danites Seek an In- heritance, 170 Of the Levite and his Wife. An Old Man Entertains him at Gibeah, 171 The Levite Declares his Wrong. The Benjamites Smitten, 172 RUTH. — Naomi Returns Home with Ruth, 173 Ruth Gleans in the Field of Boaz, Who Acknowledges her 174 L SAMUEL —Of Elkanah and his Two Wives. He goes to Worship in Shiloh, .' 175 Hannah's Prayer and Thanks. Samuel's Ministry, . . . 176 The Lord Appears to Samuel. Israel Overcome by the Phihstines, 177 The Death of Eli. The Philistines Send Back the Ark, 178 The Ark at Kirjath-jearim. The Israelites ask for a King, 179 Saul comes to Samuel. Saul Appointed to the Kingdom, 180 Samuel Anoints Saul, and he is Chosen King by the People, 181 Samuel Reproves the People. Saul's Selected Band, . 182 The Sacrifice of Saul. Jonathan Smites tlie Philistines, 183 Saul Sent to Destroy Amalek. Rejected by God for Disobedience, 184 Samuel Sent by God to Bethlehem. He Anoints David, 185 Goliatli Challenges the Israelites. David Accepts the Challenge, and Slays Him, 18G Saul Offers David his Daughter. Saul's Rage aga'^nst David, 187 David Consults with Jonathan. Saul Seeks to Kill Jonathan, 188 David Obtains Hallowed Bread. His Kinsmen Resort to Him at Adullam, 189 Saul Pursues David. David Spares Saul's Life, 190 Tiie Death of Samuel. Abigail's Discreet Conduct, . . . 191 David Marrieth Abigail. He Spares Saul Again, .... 192 David Begs Ziklag of Achish. Saul and the Witch of En-dor, • . 193 The Amalekites Spoil Ziklag, but are Defeated by David, 194 II. SAMUEL.— Tidings Brought of Saul's Death. David Laments Saul and Jonathan, 195 David Goes to Hebron, and is made King. Asahel Slain by Abncr, 196 Abner Revolts to David. Joab Kills Abner, 197 David Takes Zion from the Jebusites. He brings the Ark from Kirjath-jearim, 198 David Proposes to Build the Temple. He Subdues the Philistines, 199 David's Reign over the People. His Messengers Dis- gracefully Treated 200 David's Sin with Bath-sheba. Nathan's Parable, ... . 201 Rabbah is Taken. Amnon Defiles Tamar 202 Amnon is Slain, and Absalom Fleeth. Joab Sent to Bring Abisalom Home, 203 A GENERAL TABLE OF CONTENTS. Page. Absalom Steals the Hearts of Israel. David Flees from Jerusalem, 204 Shimei Curses David. Ahithopliel's Counsel Over- thrown 205 David's Charge Respectiug Absalom, but who is Slain by Joab, 206 Joab Causes the King to Cease Mourning, 207 Sheba Makes a Pai ty in Israel. Amasa is Slain, 208 Seven of Saul's Sons Hanged. David's Faith in God's Promises, 209 A List of David's Mighty Men. He Numbers the People, 210 L KINGS. — Abishag Cherishes David. Adonijah Usurps the Kingdom, 211 Nathan Counsels Bath-sheba. Solomon is Anointed King, 212 The Death of David. Solomon Succeeds Him, 213 Solomon Marries Pharaoh's Daughter. Solomon's Choice of Wisdom, 214 Solomon's Twelve Officers. Hiram Sends to Congrat- ulate him, 215 The Building of the Temple. The Building of Solomon's House, 216 Hiram's Works. The Utensils of the Temple, 217 The Dedication of the Temple. Solomon's Sacrifice of Peace Oflerings, 218 Mutual Presents of Solomon and Hiram. The Queen of Sheba's Visit to Solomon, 219 Solon)on's Wives and Concubines. God Threatens Him, 220 Solomon's Adversaries. The Revolt of the Ten Tribes, 221 Jeroboam's Hand Withers. God's Judgments against Jeroboam, 222 Jeroboam's Wicked Reign. Asa's Good Reign, 223 Jehu's Prophecy against Baasha. Omri Builds Saramia, 224 Elijali Sent lo Cherith. He Raises the Widow's Son to Life, 225 The Trial on Mount Carrnel. Elijah, by prayer, Obtains Rain, 226 Elijah Flees to Beer-shcba. Ben-hadad Besieges Samaria, 227 The Syrians are Slain. Ahab Desires Naboth's Vine- yprd 228 Judgments Denounced by Elijali. Ahab Slain at Rainorh-gilead, 229 IL KINGS.— Ahaziah's Judgment by Elijah. Eli- jah Brings Fire from Heaven, 230 Elijah Divides Jordan. Jehoram's Evil Reign over Israel, : 231 Elisha Promises Victory over Moab. Raises the Dead Son of the Shunanunite, 232 Naaraan's Leprosy. He is Sent to Jordan, and Healed, 233 Elisha Causes Iron to Swin. Ben-hadad Besieges Samaria, 234 Elisha Prophesies Plenty in Samaria. Hazael Kills Ben-hadad, and Succeeds him, 235 Jehu is Anointed King. Jorara Slain, and Jezebel Eaten by Dogs, 236 Seventy of Ahab's Children Beheaded. Jehoash is Made King, 237 Jehoash orders the Repair of the Temple. Jehoahaz's Wicked Reign over Israel, 238 The Reigns of Joash and Amaziah. Joash Defeats Amaziah, 239 The Reigns of Azariah, Jeroboam, Zechariah, Monahem, Pekahiah, Pekah, etc., 240 Hoshea's Wicked Reign. Samaria Taken and Israel Curried Captive, 241 The Mixed Wonship of the Samaritans. Hezekiah Destroys Idolatrj', 242 Sennacherib Besieges Jerusalem. His Blasphemous Letter to Hezekiah, 243 An Angel Destroys the Assyrians. Ilozekiah's Life Lengthened, 244 Page. The Sun goes Ten Degrees Backward. Manasseh's Wicked Reign, 245 Josiah's Good Reign. He destroys Idolatry, 246 Josiah Destroys Idolatry, and Deliles the High Places, 247 Jerusalem Taken by Nebuchadnezzar. Zedekiah Taken Captive, 248 I. CHRONICLES.— Adam's Line to Noah, 249 The Posterity of Caleb. The Sons of David, 250 David's Line to Zedekiah. Of Jabez, and his Prayer, 251 Posterity of Simeon and of Reuben. The Line of the Priests, 252 The Sous of Issachar and of Benjamin. Of Naphtali and of Manas.seh, 253 Original Registers of Israel and Judah. Saul's Over- thnnv and Death, 254 A Catalogue of David's Worthies. Those who came to David at Ziklag, 255 Those who came to David at Ziklag. He brings the Ark from Kirjalh-jearim, 256 David's Victories over the Philistines. He brings the Ark li-om Obed-edom, 257 David's Festival Sacrifice, and Psalm of Thanksgiving, 258 David Subdues the Philistines, etc. His Messengers to Hauum Maltreated, 259 Rabbah Beseiged by Joab. David's Sin in Numbering the People, 260 David Builds an Altar. Number and Distribution of the Levites 261 Division of the Sons of Aaron. Number and Office of the Singers, ; 262 The Gates Assigned by Lot. Twelve Captains for each Month, 263 Princes of the Twelve Tribes. David Encourages Solomon^ 264 Offerings for the Temple. David's Thanksgiving, .... 2G5 II. CHRONICLES.— Tiie Offering of Solomon at Gibeon. His Message to Huram, 266 Place of Building the Temple. Its Dimensions, Altar, Molten Sea, etc., 2G7 The Bringing up of the Ark. Solomon's Dedicatory Prayer, 2G8 Solomon's Sacrifices. The Cities Built by him, 269 Visit of the Queen of Sheba to Solomon. Relioboam Refuses the Old Men's Counsel, 270 Relioboam Raisetli an Army. Shisliak Invades Judah, 271 Abijah Wars against Jeroboam, and Overcomes him, . . 272 Asa Overcomes Zerah. Judah Makes a Covenant with God, 273 Asa's League with the Syrians. Jehoshaphat Reigns AVeli, 274 Jahoshaphat Visits his Kingdom. He proclaims a Fast, 275 The Overthrow of Jehoshaphat's Enemies. Revolt of Edom and Libnah, 276 Ahaziah Reigns Wickedly. Joash Made King, 277 Joash Falls into Idolatry. He is Slain by his Servants, 278 Amaziah Overthrows the Edomites. Uzziah Succeeds him, 279 Jotham's Good Reign. The Evil Reign of Ahaz, 280 Hezekiah's Good Reign. The House of God Cleansed, 281 Hezekiah Proclaims a Passover. The Altars of Idolatry Destroyed, 282 Disposal of the Tithes. Sennacherib Invades Judah, 283 Hezekiah's Riches and Works. Manasseh Carried Captive to Balaylon, 284 Josiah Destroys IdolatrJ^ He Keeps a Solemn Pass- over, 285 Josiah Keeps a Solemn Pa.ssover. He is Slain at Megiddo, 286 Jehoahaz is Deposed by Pharaoh. Jehoiakim is Carried Captive to Babylon, 287 EZRA. — Cyrus Orders the Building of the Temple, and the Return of the People, 283 IV A GENERAL TABLE OF CONTENTS. Page. Number of the People that Returned. The Foundatiou of the Temple laid, 289 The Building o! the Temple Hindered. Its Building again Renewed, 290 Tl)e Decree of Darius in favour of the Jews. The Temple Finished and Dedicated, 291 Ezra goes up to Jerusalem. His Companions from Bab3'lon, 292 A Fast Proclaimed. Ezra's Prayer and Confession, . . 293 NEliEMIAH.— Nehemiali Mourns, Fasts, and Prays. • His Commission from Artaxerxes 294 Nehemiah's Commission from Artaxerxes. Names and Order of the Builders, 295 The Enemies are Wroth, and Scoff. The Usurers Rebuked, 296 Sanballat Practises against Nehemiah. The Charge of Jerusalem, 297 Manner of Reading and Hearing the Law. The Fast and Repentance of the People, 298 The Confession of the Levites. The Points of the Covenant, 299 The Inhabitants of Jerusalem, and of the Other Cities, 300 Succession of the High Priests. Israel Separated from the Strangers, 301 ESTHER. — Ahasuerus makes Royal Feasts to his Princes and Servants, 302 Vashti Refuses to attend the Feasts. Esther Choeen to be Queen, 303 Haman seeks Revenge on the Jews. Mordecai and the Jews Mourn, 304 Esther's Banquet to the King and Haman. Mordecai Rewarded for Former Service, 305 Haman Hanged on his own Gallows. Tiie Jews allowed to Ddfend Themselves, 306 Tlie Jews Slay their Enemies. The Institution of the Feast of Purim, 307 JOB. — Introduction, 308 Introduction, 309 Tlie Holiness of Job, his "Wealth, etc. Being Afflicted, he still Blesses God 310 Satan Further Tempts Job. Job Reproves his Wife, . 311 Job Cursjs his Birth, and Wishes for Death. Eliphaz Reproveth him for Want of Religion, 312 First Speech of Eliphaz. His Conclusion from the Vision 313 Reply of Job to Eliphaz. He Reproveth his Friends for Unkindness, 314 Job's Reproof Continued. He Excuses his Desire for Death, 315 First Speech of Bildad, more Severe than that of Eliphaz, 316 Reply of Job to Bildad. No Contending with God, . . 317 Job's Reply to Bildad Continued. First Speech of Zophar, 318 Job's Reply to Zophar. He Professeth his Confidence in God, 319 Job Passes from his Own to the Common Misery of Mankind, 320 Second Speech of Eliphaz. State of Wicked Men, ... 321 Job's Reply to Eliphaz. He Maintaineth hislnnocency, 322 Job's Answer to Eliphaz. Reply of Bildad, 323 Job's Reply to Bildad. His Belief in the Resurrection, 324 Reply of Zophar to Job. State and Portion of the Wicked, 325 Job's Answer to Zophar. The Wicked Despise God, . 326 Job Accused of Divers Sins, and Exhorted to Repent, 327 Job's Answer to Eliphaz. Wickedness goeth often Unpuni-shed, 328 The End of the Wicked. Bildad's Reply to Job, 329 Job's Reply to Bildad. Protesteth his Sincerity, 330 Job's Speech Continued. Wisdom is an Excellent Gift of God, 331 P»e6 Job Beraoaneth himself of his Former Prosperity and Honour, 332 Job's Honour is Turned into Extreme C'ontempt, .... 333 Job's Solemn Protestation of his Integrity in Several Duties, 334 Job's Protestations of his Integrity. Elihu Reproveth Job and his Friends 335 Elihu Offers to Reason with Job. God Calleth Man to Repentance, 336 Job Accused of Charging God with Injustice. God Onmipotent cannot be Unjust, ' 337 Comparison not to be made with God. God is Just in his Ways, 338 How Job's Sins hinder God's Blessings. God's Words to be Magnified 339 God to be Feared for His Great Works. Ho Appears in a Whirlwind, 340 God, by His Mighty Works, Convinceth Job of Igno- rance, etc., 341 God Shows His Power among the Animals. Job Humbleth himself to God, 342 God's great Power in Behemoth, and in the Leviathan, 343 Job's Penitent Reply to God. God Blesses him, 344 PSALMS. — Introduction, 345 The Happiness of the Godl}', and the Unhappiness of the Ungodly 346 The Kingdom of Christ. The Security of God's Pro- tection, 347 Praj'er in Sickness. Profession of Innocency, 348 God's Love to Man. God Praised for his Judgments, 349 God's Providence and Justice. Corruption of Mankind, 350 Preservation in God. Hope of Everlasting Life, 351 David Praiseth God for his Manifold Blessings, 352 A Thanksgiving for Victory. Complaint and Prayer in Great Distress, 353 David Praiseth God. God's Lordship in the World, . . 354 David's Confidence in God. His Faith in God's Pro- tection, 355 David Exhorteth to Praise. Remission of Sin a great Blessing, 356 God to be Praised for His Goodness, etc. An Appeal for Protection, 357 The Different Estate of Men. David Imploreth God's Mercy, 358 The Benefit of Confidence in God. Obedience the Best Sacrifice, 359 David's Zeal to Serve God. The Church Complaiueth, 360 The Majesty of Christ's Kingdom. The Duty of the Church, 361 Confidence and Privileges of the Church. A Per- suasion to Faith in God, 362 The Majesty of God. The Destruction of Doeg, 363 David's Prayer in Distress. He Reproveth Wicked Judges, 364 Nature of the Wicked. Confidence in God, 365 Desire for God's Strvice. Infinite Goodness of God, . 366 An P]xhortation to Praise God. David Complaineth of his Affliction, 367 David Prays for Deliverance. His Prayer in behalf of Solomon 368 The Prosperity of the Wicked. The Psalmist Craves God's Help, 369 The Psalmist's Combat with Diffidence. Exhortation to Learn God's Law, 370 Complaints of the Desolation of Jerusalem, and of the Miseries of the Church, 371 Negligent Judges Reproved. Blessedness of God's Service, 372 A Complaint in Distress. Praise to God for His Favour, 373 The State of the Godly. The Psalmist Rebukes h.is Enemies, 374 An Exhortation to Praise God. The People Exhorted to Worship God, 375 A GENERAL TABLE OF CONTENTS. P«Ke. A Grevious Complaint. The Mighty Power of God. . . 376 Exhortation to Praise God. His Care for His Servants, 377 The Rebellion of the People. The Mercy of God towards tliem, 378 God's Providence over His People. David Devoteth his Enemies, 379 Of Christ's Kingdom. The People Incited to Praise God, 380 Exhortation to Fear God. Exhortation to Praise God, 381 Sundry Prayers, Praises, and Professions of Obedience, 382 Sundry Prayers, Praises, and Professions of Obedience, 383 Sundry Prayers, Praises, and Professions of Obedience, 384 The Great Safety of the Church, The Churcli Blcsscth God 385 The Virtue of God's Blessing. David's Zealous Care for the Ark, 386 Exhortations to Praise God. David's Confidence in God, 387 Psalm of Praise to God. Tlie Psalmist Exhorteth to Praise, 388 PROVERBS.— Introduction, 389 Design of the Book. An Exliortation to Fear God, . . 390 Wisdom promiseth Godliness. An Exhortation to Obedience, etc., 391 Exhortation to Study Wisdom. The Mischiefs of Whoredom, 392 The Arts of Strange Women. The Excellcncj', etc., of Wisdom, 393 Sundry Observations of Moral Virtues, and of their Contrary Vices, 394 Sundry Observations of Moral Virtues, and of their Contrary Vices 395 Sundry Observations of Moral Virtues, and of their Contrary Vices, 396 Sundry Observations of Moral Virtues, and of their Contrary Vices, 397 Sundry Observations of Moral Virtues, and of their Contrary Vices, 398 Sundry Observations of Moral Virtues, and of their Contrary Vices, 399 Maxims and Observations of Solomon, 400 Maxims and Observations of Solomon 401 The Sayings of Agar. The Words of King Lemuel, . . 402 ECCLESIASTES.— Introduction. The " Preacher Showeth that all Human Courses are Vain, 403 Vanity of all Human Courses in the Works of Pleasure, 404 The Vanity of Pleasure, and of Human Labour 405 A Season for Everything. God shall Judge Man's Works, 406 Vanity through Oppression, etc. Vanities in Divine Service, etc., 407 Vanities in Riches. The Vanity of Riches, Children, etc 408 Remedies against Vanity are, a Good Name, Morti- fication, etc., 409 The Difficulty of getting Wisdom. Kings to be Re- spected, 410 Mysteries of Providence. Like Things Happen to All, 411 Observations of Wisdom and Folly. Men should Revere Kings, 412 Exhortations to Charitableness. ' Exhortation to the Young 413 THE SONG OF SOLOMON.— Introduction, 414 The Bride Searching for and Finding the King, 415 The Bride Searching for and Finding the King 416 Christ giveth his Church gracious Promises. The Love of Christ and the Church, 417 Hope and Calling of the Church. John the Baptist's Ministry, 418 Christ's Care of the Church. The Profession of the Church, 419 The Church's Fight and Victorv. She Glorieth in Christ, .' 420 P«ge. The Church Glorieth in Christ. The Graces of the Church, 421 Christ shows His Love for the Church. The Church's Prayer for Fitness, 422 The Church is Sick of Love. A Description of Christ, 423 A Description of Christ. Tlie Church's Faith in Christ, 424 Christ's Love for the Church. The Graces of the Church Described, 425 The Church's Faith and Desire. The Love of the Church to Christ, 426 ISAIAH.— Introduction, 427 Introduction, 428 The Prophet Complaineth of Jud^ih for her Rebellion, 429 Judgments against Judah. Exhortations to Repent- ance, 430 The Coming of Christ's Kingdom. The Terrible Day of the Lord 431 The Calamities coming upon Judah for Sin, 432 Christ's Kingdom sliall be a Sanctuary. Parable of Jehovah's Vineyard, 433 Parable of Jehovah's Vineyard. Judgments upon Covctousness, etc., 434 Vision of Jehovah in His Temple. The Prophet is Confirmed for his Message, 435 A Remnant to bo Saved. Ahaz's Alliance with Assyria, 436 Christ is Promised for a Sign to Aliaz, 437 Judgment to come througli Assj'ria. Prophecy against Syria and Israel, 438 Comfort to those who fear God, and Great Afflictions to Idolaters, 439 The Church's Joy in Christ's Birth. Prophecy as to tlie Ten Tribes 440 Judgments for Hypocrisy and Impenitence. Destruc- tion of Assyria Prophesied, 441 A Remnant of Israel shall be Saved. Israel to be Delivered from Assyria, 442 The Peaceable Kingdom of the Promised Messiah, . . . 443 The Calling of the Gentiles. Mustering of the Armies of God's AVrath, 444 Threatened Destruction of Babylon. The Restoration of Israel, 445 The Jews' 'Triumphal Song at Babylon's Downfall, . . . 446 Prophecy against Philistia. A Prophecy on Moab, . . . 447 Propliecy as toMoab. Prophecy concerning Damascus, 448 The Woe of Israel's Enemies. Announcement to the Ethiopians, ' 449 Christ's Kingdom shall Strengthen. Prophecy as to Egypt, 450 Prophecy p.s to Egypt. Her Calling to the Church, . . 451 The Predicted Captivity of Egypt and Ethiopia, 452 The Fall of Babylon. Prophecy as to Idumea, 453 Prophecy as to an Attack on Jerusalem, 454 Deposition of Shebna. Prophecy respecting Tyre, . . . 455 A Prophecy Respecting Tyre. Its Miserable Over- throw, 456 The Judgments of God on the Land, which shall Advance His Kingdom, : 457 God Praised for His Judgments, etc. Israel's Song of Prai.se for Restoration, 458 Prai.-e to God for his Favour. The Care of God over His Vineyard, 459 The Prophet Threateneth Ephraim, and Rebuketh their Errors, 460 Christ the Sure Foundation. Coming Invasion of Jerusalem, 461 The Coming Invasion of Jerusalem, and the Unbelief of the Jews, 462 Confidence in Egypt Reproved. God's Mercies towards His Church, .' 463 The Destruction of Assyria. Folly of Trusting in Egypt, 464 Tl A GENERAL TABLE OF CONTENTS. Page. The Blessings of Christ's Kingdom. The Enemies of Zion Threatened, 465 The Privileges of tlie Godly. Judgments ou Idumea, 466 Judgments on Idumea, 467 Sennacherib Invadeth Judea. Rabshakeh Soliciteth the People to Revolt, 468 Hezekiah Sends to the Prophet. Sennacherib's Blas- phemous Letter, 469 Destruction of Sennacherib Predicted. An Angel Slayeth the Assyrians, 470 Hezekiah has his Life Prolonged. The Sun goeth Ten Degrees Backward, 471 Hezekiah's Song of Thanksgiving. His Error in the Display of his Riches, 472 The Babylonian Captivity Foretold. The Promulgation of the Gospel, \ . .. 473 The Preaching of the Apostles. The Prophet Com- forteth the People, 474 The People Comforted. God's Mercies towards His Church, 475 God Exhorteth the Church. Christ's Mission to the Gentiles, 476 God Exhorteth the Church to Trust in Him without Fear, . . . s 477 The People Reproved for Incredulity. The Church Comforted with Promises, 478 The Fall of Babylon Foretold. The People's Sins Inexcusable, 479 The Church Comforted with Promises. The Vanity of Idol-worship, 480 The People Exhorted to Praise God. The Church's Deliverance by Cyrus, 481 God, by His Omuipoteney, Challengeth Obedience to Him, 482 Babylon's Idols could not Save her. God Saveth His People to the End, 483 Judgments upon Babylon and Chaldea. The Revel- ation of the Prophecies, 484 God's Exhortation to Obedience, because of His Power and Providence, 485 Christ Sent to the Gentiles. God's Constant Love to His Church, 486 The Ample Restoration of the Church. Judgments on Israel Provoked by them 487 Encouragement to trust in God. Christ Defendeth His People, 488 Christ's Free Redemption. His Kingdom shall be Exalted, ; 489 Christ's Kingdom shall be Exalted. His Vicarious Sufferings Foretold, 490 Christ's Sufferings Foretold by the Prophet, 491 Christ's Sufferings Foretold. The Church Comforted with Promises, 492 The Call of the Gentile World. Their Certain Deliver- ance, Edification, etc., 493 Exhortation to Holiness of Life. The Peaceful Death of the Righteous, 494 The Jews Reproved for Idolatry. Promises to the Penitent, 495 Reproof of the People for Hypocrisy. Blessings due for Godliness, etc 496 The Sins of the People. Salvation is only of God, . . . 497 Israel's Glory after her Affliction, and tlie Great Blessings to follow 498 The OEBces of Messiah. Prayers for Zion's Resto- ration, 499 The Office of the Ministers. Messiah coming as the A-venger, 500 The Church professes her Faith, and Prnyeth to God, 501 God's Reply in Justification of His Dealings with Israel, 502 The Church Professes her Faith. The Gatherings' of all Nations, 503 P'Ce, God Comforteth His Humble People. His Judgments against the Wicked, 504 JERKMIAH —Introduction, 505 The Time and the Calling of Jeremiah, 506 Jeremiah's Prophetical Visions. God's Expostulation with the Jews, 507 The People cause their own Calamities, by their Sins, 508 Judaii's Confidence Rejected. God's Mercy towards the People, 509 Promises to the Penitent. God Calleth Israel by His Promise, 510 God Exhorteth Judah to Repentance. His Judgments upon the Jews, 511 Judgments upon the Jews for Impiety. Zion's Foes prepare War against her, 512 The Prophet Lamenteth the Judgments of God because of tlie People's Sins, 513 The People Tiircatened for Idolatry. They are Ex- horted to Mourn for Sins, 514 The Prophet U()braideth the Jews, and Lamenteth their Manifold Sins, 515 The Jews Exiiorted to Mourn. Contrast between Jehovah and Idols, 516 The People Exhorted to Flee from Calamity. Jeremiah Proclaimeth God's Covenant, 517 Many Coming Evils Predicted. Complaint of the Prosperity of the Wicked, 518 A Return from Captivity Promised. The Destruction of tiie People Prefigured, 519 Abominations the Cause of Judgments. Drought Sent in Judgment on Judea, 520 The Rejection of the Jews. The Prophet Complaineth to God, 521 The Jews' Utter Ruin Foreshown, because they were worse than their Fathers, 522 The Jews' Love of Idolatry. The Salvation of God, . 523 The Sabbath to be Hallowed. God's Power over Nations, 524 Judah is Threatened. The Desolation of the Jews, . . 525 The Fearful Doom of Pashur. The Prophet Com- plaineth of his Misery 52G Zedekiah Consults the Prophet. An Exhortation to Repentance, 527 The Judgment of Shallum, of Jehoiakim, and of Coniah, 528 A Prophecy of Restoration. Christ to be the King, . . 529 Against False Prophets, and Mockers of the True Prophets, 530 Restoration of the Captives in Babylon. The Seventy Years' Captivity Predicted, 531 The Prophet Foreshadoweth the Overthrow of Divers Nations 532 The Prophet Exhorteth to Repentance. The Sub- jection of the Kings Predicted, 533 The Removal of the Sacred Vessels Foretold. Han- aniah's False Propliecj"-, 534 The Prophets' Letter to the Captives, Foretelling their Return after Seventy Years, 535 Restoration of the Jews from Babylon. God Com- forteth the People 536 The Restoration of Israel, and the Publication thereof, 537 Rachel, Mourning-, is Comforted. Ephraim, Repenting, is brought home again, 538 Christ is Promised. His Care over tiie Church 539 Jeremiah Imprisoned for his Peophecy. In his Prayer he Complaineth to God '. . . 540 Restoration from Babylon Promised. Christ the Branch, and His Kingdom, 541 The Captivity of Zedekiah Foretold. Disobedience of the Jews Condemned, 542 Baruch Writes Jeremiah's Prophecies. King Jehoiakim Burns the Roll, 543 Chaldeans Raise the Siege. Their Return and Success Predicted, 544 A GENERAL TABLE OF CONTENTS. TW P»ge. The Prophet Imprisoned. Taking of Jerusalem, and Zedekiah's Fate, U5 Jerusalem Ruined by Nebuchadnezzar. The Jews Resort to Gedaliah, 646 The Murder of Gedaliah by Ishmael. The Jews and Johanan Inquire of God 547 The Prophet Reproves the Jews' Hypocrisj'. lie Foretelleth tlie Conquest of Egypt, 548 The Obstinacy of the Jews. Jeremiah Comforts Baruch, 549 Jeremiah Foretelleth the Overthrow of the Egyptians by Nebuchadnezzar, 550 Israel is Comforted. Prophecy against the Philistines, 551 The Judgment of Moab, for their Contempt of God, . . 552 The Restoration of Moab. Judgments upon Ammon, Idumea, etc., 553 The Judgment of Edom, Damascus, Kedar, Ilazor, and Elara, 554 The Restoration of Elam. Babylon's Coming Downfall, 555 The Judgment of Babylon, and tlie Restoration of Israel, 556 The Severe Judgment of God against Babylon m Revenge of Israel, 557 The Severe Judgment of God against Babylon in Revenge of Israel, 558 Jeremiah Delivers this Prophecy to Seraiah. Jerusalem Besieged and Taken, 559 LAMENTATIONS.— Introduction 560 The Miserable State of Jerusalem, by Reason of her Sin, 561 Jerusalem Complainetli to God. Jeremiah Lamenteth her Misery, 562 The Faithful Bewail their Calamities. They Nourish their Hope through God, 563 God's Justice Acknowledged. Zion Bewaileth her Pitiful State, 564 Zion Confesseth her Sins. Her Pitiful Complaint to God, 565 EZEKl EL. —Introduction, 566 Ezekiel's Vision by the Chebar, of Four Cherubim and Wheels, 567 The Vision of Four Cherubim, and of the Four Wheels, 568 Vision of tlie Glory of God. The Commission of Ezekiel, 569 God Encourageth the Prophet. God Openeth and Shutteth his Mouth 570 The Type of a Siege. Tlie Hardne!5s of the Famine,, 571 The Type of the Propliet's Hair. The Judgment upon Jerusalem, 572 The Faithful Exhorted lo Lament. The Final Des- olation of Israel, 573 The Repentance of the Escaped. The Idolatries Practised in Jerusalem, 574 The Image of Jealousy. Tammuz and Sun-wor- shippers, 575 The Sealing of the Faithful, and the Destruction of the Rest, 576 The Vision of the Coals of Fire. The Vision of the Cherubim, 577 The Judgment of the Princes. The Sudden Death of Pelatiah, 578 The Glory of God leaveth the City. The Captivity of Zedeklah Typified, 579 The Jews' Presumptuousness Reproved. The Reproof of Lying Prophets 580 The False Prophets' Teachings, and God's Consequent Judgments, 581 An E.vhortution to Repentance, for fear of God's Judgments, 582 Tiie Rejection of Jerusalem. Her Original State Described, 583 Jerusalem's Monstrous Whoredom, and her Grevious Judgment, 584 Far. Jerusalem's Grevious Judgment. Her Sin Calleth for Punishment, 585 Mercy Promised in the End. Parable of Two Eagles and a Vine 586 God's Judgment upon Jerusalem for Revolting from Babylon to Egypt .* 581 God's Just Dealings with Men. Every Man Judged by his own Acts, 588 Every Man shall be Judged by his own Good or Bad Actions, 589 A Lamentation for the Princes. A Recital of Israel's Rebellions, 590 Israel's Rebellions in the Wilderness, and in the Land of Canaan 591 God Promiselh to Gather Israel through the Power of the Gospel, 692 A Prophecy against Jerusalem. A Sword drawn against Israel, 593 A Prophecy against Jerusalem, Israel, and the Am- monites, 594 God's Judgment on Jerusalem's Sins. Israel's and Judah's Punishment, 595 The Whoredoms of Aholah and Aholibah, 596 Vision of the Boiling Caldron, and of the Death of Ezekiel's Wife, 59T God's Vengeance upon Ammon, Moab, Seir, Edom, etc., 598 The Judgment of Tyre. The Power of Nebuchad- nezzar, 599 The Mourning for the Fall of Tyre. Her Riches and Large Commerce, 600 The Riches and Commerce of Tyre. The Irrecover- able Fall of the City, 601 God's Judgment on the King of Tyre. Judgment of Zidon, and Israel Restored, 602 The Judgment of Pharaoh. The Restoration of Egypt, 603 The Desolation of Egypt by the Arm of Babylon, .... 604 The Greatness and Fall of Assyria. A Lamentation for the Fall of Egypt, 605 Babylon shall Destroy Egypt. The Duty of Ezekiel as Watchman, 606 God's Judgments upon Jerusalem. Reproof of the False Shepherds, 607 The Kingdom of Christ. God's Judgment on Edom, . 608 Tlie Land of Israel is Comforted, Israel is Rejected for her Sins, 609 The Blessings of Christ's Kingdom. The Vision of Dry Bones Revivified, 610 The Union of Israel and Judah. The Army and Malice of Gog, 611 God's .Tudgraent against Gog. Further Prophecy against him, 612 The Feast of the Fowls. A Picture of the Restored Temple, 613 A Picture of the Restored Temple. A Description of the Gates, 614 The Chambers of the Temple. The Chambers of the Priests, 615 The Prophet Exhorteth to Repentance. Ordinances for the Prince and Priests 616 The Allotment of the Land. Ordinances for the Prince, etc., 617 The Virtue of the Holy Waters. The Division of the Land by Lot, 618 DANIEL.— Introduction, 619 Introduction, 620 Nebuchadnezzar Besieges Jerusalem. The Babylonian Captivity Begins, 621 The Hebrew Children Educated. The Dream of Nebuchadnezzar, 622 Nebuchadnezzar's Dream. Daniel's Interpretation Thereof, 623 Daniel Telieth the King's Dream, and the Interpretation of it, 624 A GENERAL TABLE OF CONTENTS. P«gc. Daniel Telleth the King's Dream, and the Interpretation thereof; 625 Daniel's Advancement. The Golden Image set up, . . 62G Shadrach, Meshach, and Abed-nego Delivered from the Fiery Furnace, 627 Nebuchadnezzar Relates his Dream, which is Inter- preted by Daniel, '. 628 The King's Dream Fulfilled, and his Edict concerning it, 629 Belshazzar's Impious Feast. The Handwriting on the Wall, 630 The Monarchy Transferred to the Medes. Daniel Dis- obeys the King's Decree, 631 Daniel Cast into the Lion's Den. The Vision of the Four Beasts, 632 Vision of tlie Four Beasts. The Interpretation thereof^ 633 Vision of the Four Beasts. The Interpretation thereof, 634 Vision of the Four Beasts. The Interpretation thereof, 635 The Interpretation of the Vision. Vision of the Ram and He-Goat, 636 Vision of the Ram and He-Goat. Twenty-three Hundred Days of Sacrifice, 637 Gabriel Comforteth Daniel, and Interpreteth the Vision, 638 Daniel's Confession and Prayer for the Restoration of Jerusalem, 639 Gabriel Informeth Daniel of the Seventy Weeks, 640 Gabriel Informeth Daniel of the Seventy Weeks, 641 Daniel seeth a Glorious Vision. He is Comforted by an Angel, 642 Daniel Comforted by an Angel. The Overthrow of Persia by Grecia ^ 643 Leagues and Confiicts between the Kings of the South and the North, 644 Leagues and Conflicts between the Kings of the South and the North, 645 Leagues and Conflicts between the Kings. The Invasion of the Romans, 646 Tlie Invasion of the Romans. The DeUverance of Israel, 647 The Deliverance of Israel. David Informed of the Times 648 HOSEA— Introduction, 649 The Spiritual Whoredom of Israel. The Idolatry of the People, 650 God's Judgments against the People. His Promises of Reconciliation with tliem, 651 Israel's Condition in their Dispersion. God's Judgments Denounced upon them, 652 God's Judgments against Israel. An Exhortation to Judah to Repent, 653 God's Judgments on the Priests, the People, and the Princes of Israel, 654 The Israelites' Exhortation to each other to Seek the Lord, 655 A Reproof of Manifold Sins. God's Wrath against Hypocrisy, 656 Destruction is Threatened for Impiety and Idolatry, . . C57 Israel's Distress and Captivity. Reproofs and Tlireaten- ings for Idolatry, , 658 Reproof and Threatenings for Idolatry. The Ingrati- tude of Israel, 659 God's Judgment upon Israel. Reproof of Ephraim and Judah, 660' Ephraim and Judah Exhorted to Repent. Ephraim's Sins Provoke God, 601 God's Anger against Ephraim. A Judgment for Rebellion, 6G2 JOEL. — Introduction, 663 Joel Exhorteth to an Observance of Sundry Judgments of God, 664 The Prophet Prescribeth a Fast. The Terribleness of God's Judgments, 665 The Prophet Comforteth Zion with Present and Future Blessings, 666 Fagc* Future Blessings to Zion Promised. God's Judgments against her Enemies, 667 God to be known in His Judgments. His Blessing upon the Church, 668 AMOS. — God's Judgments upon Syria, Philistia, Tyre, Edom, and Ammon, 669 God's Judgments upon Syria, Philistia, etc. His Wrath against Moab, 670 God's Judgments against Judah and IsraeL Israel's Ingratitude to God, 671 The Publication of God's Judgment against Israel, and the Cause thereof, 672 Israel Reproved for Oppression, for Idolatiy and for Incorrigibleness, 673 A Lamentation for Fallen Israel. An Exhortation to Repentance, 674 God Rejecteth Hypocritical Service. Denunciation of Zion and Samaria, 675 The Desolation of Israel. The Judgment of the Grasshopper.^!, 676 Vision of the Fire and the Plumb-line. Amaziah Com- plaineth of Amos, 677 Vision of a Basket of Fruit. A Famine of the Word Threatened 678 The Certainity of the Desolation. The Restoration of David's Taiaernacle, 679 OB ADIAH.— The Doom of Edom, 680 The Destruction of Edom. The Salvation of Jacob,, 681 JONAH.— Introduction 682 Jonah's Commission to the City of Nineveh. Flight, Punishment, and Preservation by Miracle, 683 Jonah Swallowed by a Fish. His Prayer of Faith to God 684 The Repentance of the Ninevites. God Repents of the Evil Threatened, 685 God Repents of the Evil Threatened. Jonah Repines at God's Mercy to Nineveh, 686 MTC AH.— Introduction, 687 God's Wrath against Samaria and Judah. Micah Ex- horts them to Mourning, 688 Samaria and Judali Called to Mourn. Denunciation of the Evils Prevalent, 689 A Reproof of Injustice and Idolatry. A Promise of Restoring Jacob, 690 Tlie Falsehood of the Prophets. The Glory, Peace, and Victory of Zion, 691 Mieah Foretelleth Christ's Birth, His Kingdom, and His Conquest 692 The Kingdom of Christ. God's Controversy with His People, 693 God's Controversy with His People, for their Injustice and Idolatry, 694 The Church's Confidence in God. He Comforteth her by Promises, 695 NAHUM.— Introduction. 696 The Goodness of God to His People, and His Severity to His Enemies, 697 God's Severity against His Enemies. His Armies against Nineveh, 698 God's Armies against Nineveh. Her Miserable Ruin, 699 The Repetition of Nineveh's Doom, 700 HABAKKUK.— Habakkuk's Expostulation with Jeliovah on account of the Prevalence of Injustice, 701 The Eternity and Purity of God. The Prophet Receives a Revelation, 702 The Chaldean shall be Punished for his Insatiable Rapaeitj^ 703 Judgment upon the Chaldeans. Habakkuk's Prayer to God, : 704 Habakkuk, in his Prayer, Trembleth at God's Majesty, 705 ZEPHANI AH.— Introduction, 706 God's Severe Judgment against Judah for the Divers Sins of the Land, 707 A GENERAL TABLE OF CONTENTS. ir F»RC. God's Severe Judgment against Judah. Exhortation to Repent ere Judgment, 70S The Judgment of Pliilistia, Moab, etc. A Sharp Re- proof of Jerusalem fOO An Exliortation to Wait for tlie Restoration of Israel, 710 HAGGAL— Haggai Reproveth the People for Neg- lecting to Build God's House, 711 The Prophet Incites the People to the Building of the Temple, 712 The People Encouraged to Work by the Promised » Glory of the Second Temple, 713 The Glory of the Second Temple. No Santilication without Obedience, 714 ZECH A RI AH.— Introduction, 715 Zechariah Exhorteth to Repentance. Tlie Vision of the Horses, 7 IG Comfortable Promises made to Jerusalem. Vision of Horns and Carpenters, 717 Vision of the Measuring-line. God's Presence in Zion Promised .' 718 The Restoration of the Church. Christ the Branch, is Promised 719 Christ the Branch, is Promisedi Vision of the Golden Candlestick, 720 By tlie Vision of the Two Olive Trees arc .shown tlie Two Anointed Ones, 721 The Vision of the Flying Roll, and that of tlie Woman in t!ie Ephah 722 The Vision of the Four Chariots, and tiiat of the Crowning of Joshua, 723 Christ the Branch, Typified. Fasting Reproved by Zechariah, 724 Sin tlie Cause of Punishment. The Restoration of Jerusalem, 725 Good Works Required by God. God Defendeth His Church, ' 726 God Defendeth His Church. The Coming of Christ Foretold, . . '. 727 Promises of Victory and Defence. God only to be Sought unto, not Idols, 728 As God has Visited His Flock for Sin, .so He will Save and Restore them, 729 The Destruction of the Second Temple, and the Jewish Polity for Messiah's Rejection, 730 The Staves of Beauty and Bands Broken by the Rejection of Christ, 731 Jerusalem a Cup of Trembling. The Restoration of Judah, • 732 Cleansing of the Jews from Idolatry and False Prophecy, 733 The Destroyers of Jerusalem Destroyed. Christ's Coming and Kingdom. 734 The Plague of Jerusalem's Enemies. The Remnant shall Turn to the Lord 735 MALACHI. — Introduction. The Prophet Complain- eth of Israel's Irreligiousness and Profoneness, . . . . 736 The Prophet Complaineth of Israel's Irreligiou.sness and Profaneness, 737 The Priests Reproved for Neglect, and the People for Idolatry, etc., 738 Reproof of the People for Adulterv, etc. The coming of Christ Foretold, '. 739 The Coming of the Messiah to Punish tlio Guilty People, 740 Promises to the Righteous. God's Judgment on the Wicked, 741 The Mission of the Prophet Elijah before the Dreadful Day of the Lord, 742 NEW TESTAMENT. The Gospel of ST. MATTHEW.— Introduction, ... 3-4 The Genealogy of Christ, from Abraham to Josepii, . . 5 The Birth of the Messiah. The Visit of the Wise Men, G ITerod Troubled because of Christ's Birth. The Wise Men Present their Gifts, 7 Tlie Fligiit into Egypt. The Massacre of the Innocents, 8 Christ Brought again to Galilee. Preaching of John the Baptist, 9 John's Otlice, Life and Baptism. He Reprehendeth the Pli;irisees, 10 John Reprehendeth the Pharisees. The Baptism of Clirist by John, 11 Descent o! tlie Holy Ghost in form of a Dove. Christ Fastetli Forty Days and is Tempted, 12 Christ Fastetli Forty Days, and is Tempted by the Devil, 13 Chri.st is Tempted by tlio Devil. He is Ministered to by Angels, 14 Christ's Entry into Galilee. He Preacheth in Caper- naum, 15 Calling of Peter, Andrew, etc. Christ's Sermon on the Mount, 16 Christ's Sermon on the Mount. The Beatitudes : The Meek, etc., 17 Christ's Sermon on the Mount. The Beatitudes : The Merciful, etc., 18 Christ's Sermon on the Mount. The Beatitudes : The Persecuted, 19 Clirist's Sermon on the Mount. He Comes to Fulfil the Law, 20 Christ's Sermon on the Mount. The Sixth Command- ment Illustrated, 21 Christ's Sermon on the Mount. The Seventh Com- mandment Illustrated, 22 Christ's Sermon on the Mount. The Third Command- ment Illustrated, 23 Christ's Sermon on the Mount. Against Ostentation in Rigliteousness, 24 Christ's Sermon on the Mount. The Lord's Prayer a Model, 25 Christ's Sermon on the Mount. The Lord's Prayer. . . 26 Christ's Sermon on the Mount. Against Ostentation in Fasting, 27 Christ's Sermon on the Mount. Against Care for Worldly Things, 28 Christ's Sermon on the Mount. A Reproof of Rash Judgment, ■ 29 Christ's Sermon ou the Mount. Its Conclusion and Eftect, 30 The Conclusion of the Sermon. The Healing of a Leper, 31 Incidents Illustrative of Discipleship. The Rash and Procrastinating Disciples, 32 The Irresolute Disciple. Tlie Call of Matthew, 33 Two Blind Men Healed. A Dumb Demoniac Cured, . . 34 Mission of the Twelve Apostles. Christ's Commission to them, 35 Ciirist Comforteth His Disciples against Persecuting Enemies, 36 God's Protection Promised to His Faithful Ministers, . . 37 John Sendeth his Di.sciples to Christ. The Gospel Revealed to the Simple, 38 Christ's Invitation to the Weary. The Blindness of the Pharisees Reproved, 39 The Healing of a Withered Hand, Jesus Retires to Avoid Danger, 40 Blind and Dumb Demoniac Healed. The Sin against the Holy Ghost 41 A Sign Demanded, and the Rejily. Jesus Teaches by Parables, 42 Reason for Teaching in Parables. Parable of the Tares and the Wheat, 43 Parable of the Wheat and the Tares. Parable of the Mustard Seed 44 Parable of the Pearl of Great Price. Christ Contemned by His Countrymen, 45 A GENERAL TABLE OF CONTENTS. Page. Discourse on Ceremonial Pollution. Man is not Defiled by what he Eats, 46 Peter's No'ole Confession of Christ. The Benediction Pronounced upon Him, 47 Jesus Foreshoweth His Deatli. Peter Eeproved by Him, 48 Christ Foretelleth His Passion. The Tribute Money, . 49 The Disciples Warned to lie Humble. The Parable of the Unmerciful Debtor, 60 Christ's Final Departure from Galilee. The Parable of the Labourers, , 51 The Parable of the Labourers. The Authority of Jesus Questioned, 52 Tlie Parable of the Wicked Husbandmen, who Slew such as were sent unto them, 53 Marriag;e of the King's Son. The Calling of the Gentiles, 54 Denunciation of tiio Scribes and Pharisees. Woes Threatened. against their Sins, 55 Hypocrisy and Blindness Denounced. Clirist's Lament- ation over Jerusalem, 56 Tiie Destruction of the Temple. Parable of the Ten Virgins, » 57 The Parable of the Ten Virgins. The Parable of the Talents, 58 The Parable of the Talents. Description of the Last Judgment, 59 Description of the Last Judgment. The Sentence of the Accursed 60 Remorse and Suicide of Judas. Crucifixion and Death of Christ, 61 The Testimony of the Centurion. The Resurrection Announced, 62 Clu-ist's Appearance to the Women. He Meets with the Disciples, 63 The Gospel of ST. MARK.— Introduction, 64 The Preaching and Baptism of John. The Healing of a Demoniac at Capernaum, 65 The Healing of Peter's Mother-in-Law, and of Many other Diseased Persons, 66 Christ Preacheth in Capernaum, and Healeth one Sick of Palsy, 67 Tlie Parable of the Sower, and the Meaning thereof, . . 68 Christ's Reason for Teaching in Parables. He Stills a Tempest, on the Sea of Galilee, 69 Christ Stilleth the Tempest. Tlie Cure of tlie Gadarene Demoniac, 70 Jairus' Daughter Restored to Life. Woman with an Issue of Blood Healed, 71 Jairus' Daughter Raised to Life. John the Baptist's Imprisonment and Death, 72 Joiin the Baptist Beheaded. Five Thousand People Fed, 73 Five Thousand People Fed. Jesus Walketh upon the Sea, 74 Jesus Walketh upon the Sea. He Healeth all who Touch Him, 75 The Syro-phoenician Woman. Deaf and Dumb Man Healed, 76 Deaf and Dumb Man Healed. Feeding of the Four Thousand, 77 The Leaven of the Pharisees and Sadducees. Blind Man at Bethsaida Restored to Sight, 78 The Disciples Dispute with the Scribes. A Dumb and Deaf Spirit Cast Forth 79 Second Announcement of Christ's Death. The Twelve Strive as to who should be Greatest, 80 Cautions against Offending the Faithful. Christ's Third Announcement of his I)eath, 81 Ambitious Request of James and John, and the Reply of our Lord, 82 The Barren Fig Tree Cursed, and Lessons to be De- rived therefrom 83 On Paying Tribute unto Caesar. The Error of the Sadducees Confuted, 84 The First Great Commandment. The Second Great Commandment, 85 Christ Baffles the Pliarisees. Destruction of Jerusalem Prophesied, 86 Great Calamities to Happen. The Signs of Christ's Corning, 87 The Signs of Christ's Coming. Warnings to Prepare for it, 88 Conspiracy to Put Jesus to Death. The Anointing at % Bethany, 89 Jesus before the Sanhedrim. Peter Follows Him to Trial 90 Annas Sends Jesus to Caiaphas. Condemnation of Jesus by the Sanhedrim, 91 Christ Questioned by theHigli Priest, and His Answers in Return .' 92 Peter's l.ieni.ds of his Lord. The Redeemer's Look upon Peter, 93 The Resurrection Announced to the Women. Appear- ances of Jesus after His Resurrection, 94 The Gospel of ST. LUKE.— Introduction 95 The Preface of Luke to his Gospel. The Announce- ment of the Forerunner, 36 The Annunciation of Christ. The Visit of Mary to Elizabeth, 9? The Prophecy of Zacharias. The Birth of Christ, ... 98 The Birth of Ciirist. Tl)e Circumcision of Christ, 99 Simeon and Anna Prophecy of Christ. His First Conscious Visit to Jerusalem, 100 Christ Disputes with the Doctors. Jolin's Preacliing, Baptism, and Imprisonment, 101 The Baptism of Christ. The Genealogy of Christ, . . . 102 Christ Beginneth to Preach. Miraculous Draught of Fishes, ." 103 Plucking Corn on tlie Sabbath. Tlie Twelve Apostles Chosen, 104 Christ's Testimony of John. His Feet washed with Tears 105 Christ Ministered to by Women. Peter's Confession of Clirist, 106 The Transfiguration of Christ. Demoniac and Lunatic Boy Healed, 107 The Refusal of the Samaritans. The Mission of the Seventy, 108 Parable of the Good Samaritan. Christ Reprehendeth Martha, 109 The Disciples Tauglit to Pray. The Denunciation of the Pharisees, 110 Christ's Exhortation against Hypocrisy, against Covet- ousness. and to Watehfulness, Ill An Exiiortation to be Read}'. The Parable of the Barren Fig Tree, 112 The Mustard Seed and the Leaven. Healing of a Dropsical Man, 113 The Parable of the Great Supper. The Parable of the Lost Sheep, 114 The Parable of the Lost Coin. The Parable of the Prodigal Son, 115 The Parable of the Unjust Steward. The Parable of the Rich Man and Lazarus, 116 The Ten Lepers Cleansed. The Coming of the Kingdom, 117 Parable of the Importunate Widow. Little Children brought to Chri.st, 118 The Rich Young Ruler. The Blind Man Healed, 119 Zaccheus the Publican. Parable of the Pounds 120 Parable of the Wicked Husbandmen. The Widow's Two Mites, 121 The Destruction of Jerusalem Prophesied. Conspiracy to Put Jesus to Death, 122 Christ's Discourse at the Table. His Agony in the Garden, 123 A GENERAL TABLE OF CONTENTS. XI Page. Jesus Led away to be Crucified. Two Tbieves Crucified with Him, 124 Christ Appears to Two of his Disciples. He Appears to the Assembled Disciples, 125 The (iosi'EL of ST. JOHN.— Introduction, 126 The Divinity, Humanity, and Office of Jesus Christ,. . 127 The Divinity, Humanity, and Office of Jesus Christ,. . 128 The Baptist's Testimony to Christ. The First Gather- ing of Disciples, 129 The Miracle of the Water made Wine. The Interview « of Nicodemus with Jesus, 130 Christ Teacheth Nicodemus the Necessity of Eegen- eration, 131 God's great Love to the World. John Baptist's Testi- mony to iiis Master, 132 Christ and the Woman of Samaria. lie Revealetli Himself to her, 133 Christ Declareth to His Disciples His Zeal for God's Glory, 134 The Healing of the Courtier's Son. The Impotent Man Healed, 135 The Jews Cavil at Christ's Miracles. Christ, answering, Showeth who He is, 136 The Scriptures Bear Witness to Christ. Jesus Walks upon the Sea, 13V Christ, Followed by Great Multitudes, Discourses on the Bread of Life, 138 Jesus Declares Himself to be the Bread of Life to all Believers, 139 Many Disciples Depart from Jesus, but Peter boldly Confesses Him, 140 Christ at the Feast of Tabernacles. He Teaches in the Temple, 141 Christ Teaches in the Temple. Divers Opinions Con- cerning Him, 142 The Woman Taken in Adultery. Christ Justifieth his Doctrine, 143 Christ's Answer to the Jews, who had Boasted of Abraham, 144 Christ's Answer to theJews. One Born Blind Restored to Sight, 145 The Restored Man Confesseth Jesus. Christ tlie Good Shepherd, 146 Christ the Good Shepherd. Discourse at the Feast of Dedication, 147 Jesus Proves Himself to be the Son of God. Lazarus Raised from the Dead, 148 Lazarus Raised from the Dead, after being Four Days Buried, ' . 149 Lazarus Raised from the Dead, after being Four Days Buried, 150 Tiie Anointing by Mary at Bethany. Christ Excuseth her Action, 151 Christ's Discourse with the Greeks. He Foretelleth Ilis Death, , 152 Christ Foretelleth the Manner of His Death. Jesus Washes the Disciples' Feet, 153 The Disciples Exhorted to Humihty. The Traitor Indicated by a Sign, 154 Peter's Denial of Christ Predicted. Christ Comfortetli His Disciples, 155 Christ the Way, the Truth, and the Life. He Affirms His Unity with the Father, 156 Christ Leaveth his Peace. Mutual Love of Christ and His People, 157 Christ Comorteth His Disciples by the Promise of the Holy Ghost, 153 Christ's Intercessory Prayer to the Father to Glorify Him and Preserve his Apostles, 159 Christ Prayeth for His Apostles, and for all True Believers, IGO Betrayal and Apprehension of Jesus. Peter Smiteth off Malchus' Ear, IGl Page. Jesus before Annas and Caiaphas. Peter's Denial of his Master, 162 Jesus' Arraignment before Pilate, who Questions Him as to who He is, 163 Christ's Answer to Pilate. Jesus Scourged, and Crowned with Thorns, 164 Jesus Delivered to be Crucified. His Crucifixion and Deatli, 165 The Soldiers Cast Lots for Christ's Garments. He Com- mendeth His Mother to John, 166 Christ Yieldeth up the Ghost. He is Buried by Joseph and Nicodemus, 167 Christ's Burial in the Garden. Mary's Visit to the Sepulchre, , 168 Jesus Appearelh to Mar3^ He Appears also to the Disciples, 169 The Incredulity and Confession of Thomas. Christ's Third Appcarnnce to his Disciples, 170 Peter Connnanded to Feed the Sheep. The Final Close of John's Gospel, , 171 The Miracles of Christ. The Parables of Christ, 172 THE ACTS OF THE APOSTLES —Introduction, . . 173 Last Days of our Lord on Earth. Return of the Eleven to Jerusalem, 174 Tlie Apostles Filled with the Holy Ghost. Peter's Sermon on the Day of Pentecost, 175 The Beginnings of the Christian Church. Peter Heals a Lame Man at the Temple 176 Peter's Exhortation to the People. Peter and John before tlie Sanliedrim, 177 The Death of Ananias and Sapphira. The Progress of the New Cause, etc., 178 The First Election of Deacons. Stephen Arraigned before the Sanhedrim, 179 Stephen's Defence against his Accusers. His Denun- ciation of his Judges, ISO Stephen Stoned to Death by the People. Success of Philnp's Preaching in Samaria, 181 Philip Sent by an Angel to Baptize the Ethiopian Eunuch 182 Saul, going towards Damascus, is Stricken Down to the Earth, 183 Saul is Called to the Apostleship. The Jews Lay in Wait to Kill him, 184 Saul's Fiist Visit to Jerusalem. Conversion and Baptism of Cornelius, 185 Peter's Vision upon the Housetop. He Preaches to Cornelius and his Household, 186 Cornelius and his Household Baptized. Peter's Defence for Preaching to the Gentiles, 187 Barnabas goes to Tarsus for Saul. The Church Per- secuted by Herod Agrippa, 188 The Miraculous Deliverance of Peter. The Growing Success of the Gospel, 189 Paul and Barnabas Sent to the Gentiles. Elymas the Sorcerer Smitten with Blindness, 190 Paul Preaches at Antioeh. that Jesus is Ciirist, 191 Many of the Gentiles Believe. Paul and Barnabas Driven from leonium, 192 Paul Heals a Cripple at Lj^stra. Saul is Stoned, and Departs tlie City, 193 Dissensions about Circumcision. The Consultation of the Apostles, 194 The Apostles Letter to the Gentiles. Dissension between Paul and Barnabas, 195 Dissension between Barnabas and Paul. Paul's Second Missionary Journey, 196 Paul Circumciseth Timothy. Visitation of the Churches, etc., 197 Lydia and Her Household Baptized. A Spirit of Divination Expelled, 198 Paul and Silas Scourged and Imprisoned. The Con- version of their Jailor, 199 A GENERAL TABLE OF CONTENTS. Paul and Silas Delivered from Prison. Paul Preaches at Thessalonica, 200 Paul Preaches at Berea. He Arrives at Athens, .... 201 Paul Preaclieth to the Athenians of the Living God, to them Unknown, ^ 202 Some Athenians Mock, others Believe. Paul Preacheth and Labours at Corinth, 203 Paul Encouraged in a Vision. He Strengtheneth the Disciples, 204 The Preaching of Apollos at Ephesus. Paul's Signal Success in tiiat City, 205 Jewish Exorcists Beaten by tlie Devil. Demetrius Raiseth an Uproar against Paul, 20G The Tumult Quieted by the Town-clerk. Paul Goeth into Macedonia, 207 Paul Goeth to Macedonia. On his way to Jerusalem, he Reaches Miletus, 208 Paul's Address to the Elders of Ephesus. He Com- mits to them the Care of God's Flock, 209 Paul Journeyeth to Jerusalem, where lie Addresseth the Elders, 210 Paul Assaulted in the Temple. His Defence from the Stairs of the Fortress, 211 Paul's Defence before the Sanhedrim. He is En- couraged by a Vision, 212 Paul's Defence before Felix on the Doctrine of the Resurrection, 213 Felix Disappointed as to a Bribe. Paul Accused before Festus, 214 Paul's Defence before King Agrippa, Declaring his Life from his Childhood, 215 Festus Chargeth Paul with being Mad. Paul sets forward toward Rome, 21G Paul Foretelleth much Disaster, but Encourageth the Ship's Crew 217 Paul's Warning to the Centurion. The Occurreuces at Melita, 218 The Miracle of a Viper. Paul's Departure for Rome 219 Paul Preaches to the Jews at Rome. Some Believe, while others Disbelieve, 220 Chronological Table of the Principal Events connected with the Life of the Apostle Paul, 221 The Epistle of Paul to the ROMANS.— Introduc- tion 222 Paul Commendeth his Calling, and his desire to Visit Rome, 223 The Gospel for the Justification of all Men. God's Wratli Overhangs the Heathen World, 224 God's Wrath Overhangs the Heathen World. What were tlie Sins of the Gentiles 225 What were the Sins of the Gentile World. The Jew under like Condemnation with the Gentile 22G Circumcision, without Obedience, .'^hall not Profit. The Jews' Prerogative, which they have not Lo.st 227 No Flesh Justified hy the Law, but all Justified by Faith only, 228 The Law is not Abolished. Abraham Justified by Faith, 229 Faith Imputed to us for Righteousness. Blessed Effects of Justification by Faitii, 230 Being Purchased by His Blood, wo have Reconcili- ation to Clirist by Faith 231 As Sin and Death came by Adam, so Righteousness and Life by Jesus Christ, 232 Death came by the Otfenco of Adam, and Life by the Gift of Christ 233 Where sin Abounded, Grace did more Abound. The Bearing of Justification upon a Holy Life 234 We are Dead to Sin. End of the Reign of Sin 235 Christians Obliged to Holiness. The Wages of Sin is Death, 236 The Law without Power after Death. The Law not Sin, but Holy and Just, 237 Pag*. The Law of Sin in our Members. Paul Confesses his Inability to Keep the Law, 238 Conclusion of the Whole Argument. The Sanctifi- cation of Believers, 239 What Harm cometh of the Flesh, 240 The Sonship of Believers. The Future Inheritance, . . 241 The Intercession of the Spirit. The Foreknowledge of God, 242 The Calling of the Predestinated. Christ's Intercession for us, 243 Nothing can Sever us from the Love of Christ. Paul's t Sorrow for his Brethren the Jews, 244 All the Seed of Abraham not the Children of the Promise, 245 God liath Mercy upon whom He will. The Calling of the Gentiles was Foretold, 246 How Israel came to miss Salvation, and the Gentiles to Find it, 247 None who Believe shall be Confounded. The Gentiles shall Receive the Word, 248 God hath not Cast oft' all Israel. Some Elected, the Rest Hardened, 249 The Gentiles may not Insult the Jews, for there is Promise of their Salvation, 250 Promise of the Salvation of the Jews. God's Judg- ments are Unsearchable, 251 God's Mercies must move us to Please Him. Each to Exercise the Gifts he Possesses, 252 The Duties Required of Believers. Revenge is Specially Forbidden, 253 The Duties wo owe to Magistrates. Gluttony and Drunkenness Forbidden, 254 Men may not Contemn or Condemn Each Other for Tilings Indifferent, 255 The Dut}' of Christian Forbearance from the Strong to the Weak, 256 We may not Please Ourselves. Paul Excuseth Him- self for Writing, 257 Paul Promiseth to Visit Rome, and Requestetli the Prayers of the Brethren, 258 The Apostle Seiideth Divers Salutations to the Chris- tians who are in Rome, 259 Sundry Directions and Salutations to the Christian Brethren at Rome 260 The FiiiST Epistle of P.\ul to the CORINTH- IANS.—Introduction 261 Paul's Salutation to the Brethren at Corinth, 262 Paul's Tlianksgiviug for the Church. He Exhorteth thein to Unity, 263 God Destroyeth the Wisdom of the Wise by the Fool- ishness of Preaching, 204 Not the Wi.se, but the Foolish, called. Paul Declareth the Manner of his Preaching, 265 Paul's Preaching Consists in the Power of God, and so Excelleth tlie Wi.sdom of the World 266 The Natural Man Void of Understanding. Neither Paul nor Apollos Any tiling, 267 Clirist the Only Foundation. Men the Temples of God 268 The Wisdom of this World, Foolishness. How to Esteem God's Ministers, 269 We iiave nothing we have not Received. The Apostles our Fatliers in Christ, 270 AVe ought to Follow the Apostles. The Case of the Incestuous Person, 271 The Old Leaven to be Purged out. Christians must not Go to Law together, 272 The Unrighteous shall not Inherit. Our Bodies are the Members of Clirist, 273 We must not Defile our Bodies. Paul Instructeth as to Marriage, 274 Marriage Bonds not Lightly to be Broken. We should be Content in our Vocation, 275 A GENERAL TABLE OF CONTENTS. Concerning the Marriage of Virgins. For what Reasona we may Marry, 276 Abstinence from Meats Offered to Idols. AVe mn.=t not Abuse our Liberty, 277 Paul Shovveth his Ciiristian Liberty. The Minister ought to Live by the Gospel, 273 Paul Abstains from being Charitable or Offensive to the Corinthians, 279 Our Life is Like unto a Race. Jewish. Sacraments Types of the Christian, 280 The Jews' Punishments our Examples. "We must Avoid Idolatry, 281 We must Avoid Idolatry, and not Pollute the Lord's Table 282 Censure of Disorders in the Public Assemblies and Love-Feasts 283 Rules for Divine Worship. Women's Veiling in the Congregation 284 Paul Instructeth the Corinthians as to the Mode of Celebrating the Lord's Supper, 285 First Institution of the Lord's Supper; Use and Abuse of Spiritual Gifts, 28G Use and Abuse of Spiritual Gifts, Especially Proph- esying and Tongues, 287 Use and Abuse of Spiritual Gifts. The Best Gift that of Cliarity, 288 The Excellency of Cliarity. Superiority of Prophecy over Tongues, 289 The True and Proper End of Prophecy and of Tongues, 290 Rules for the Excercise of Gifts. Proofs of Christ's Resurrection, 291 Paul, by Christ's Resurrection, Proves the Necessity of Ours, 292 The Order of our Resurrection. Christ's Enemies under His Feet, 293 The Danger of Evil Communications. In what Manner we shall Rise 2.94 The Believer's Resurrection, and the Manner of it, . . . 295 The Strength of Sin is the Law. The Brethren Exhorted to Charity, 296 Timothy Commended to tliem 297 The Second Epistle of Paul to tue CORINTfl- lANS.— Introduction, 293 The Apostle Encourageth the Brethren by his Deliver- ances from Affliction 299 The Apostle Comforteth the Brethren. His Manner of Preaching the Gospel, 300 The Apostle Excuseth himself for not Visiting the Corintliians, 301 Paul's Reason for not Visiting Corinth. The Incestuous Person to be Forgiven, 302 Why Paul had gone to Macedonia. A Sufficient Com- mendatinn of his Ministry, 303 The Letter Killeth, but the Spirit giveth Life 304 The Ministration of the Gospel. Paul's Zeal in Preach- ing, 305 How Paul's Troubles and Afflictions Redound to the Glory of the Gospel, 306 Paul's Hope of Eternal Glory in the Resurrection Body, 307-309 Paul's Apostolic Ministry Approved by his Faithful- ness in Afflictions, 310 We are Temples of the Living God. The Duty of Self- Purification, 311 The Good Effect of Godly Sorrow. The Contributions for the Saints, 312 Spiritual Profit Due to Liberality. Titus Commended to the Brethren, 313 Paul's Reasons for Sending Titus. Liberal Almsgiving Recommended, 314 Paul Vindicates his Authority. He Excuseth his Self- boasting, 315 Page, He that Glorieth, should Glory in the Lord. The Apostle is Forced to Commend himself, 316 Paul's Equility with the Cliief Apostles, and his Superiority to the False Ones, 317 Paul's Service for Christ makes him far Superior to Others, 318 Revelations in which to Glor}', but Paul Glorieth in his Infirmities, 319 Paul Promiseth to Come again. Threateneth a Proof of his Authority, 320 Tub Ei'iSTLE of Paul to the GALATIANS. — In- troduction, 321-322 Paul's Greetings to the Disciples. The Cause of his Writing to tliem, 323 Paul Learned the Gospel not of Men, but by the Revelation of Jesus Christ, 324 What Paul was before his Calhng, and what he Did Presently after, 325 Paul's Co-ordinate Authority witli the other Apostles, 326 Paul's Expostulations with Peter. Why Paul Believed in Justification by Faith, 327 No Justification by tlie Works of the Law. Reproof for Abandoning Faith fur Legalism, 328 They that Believe are Justified: this Shown by Many Reasons, 329-331 Faith being come there is no Schoolmaster. We were under the Law till Christ came, 332 Christ Freed us from the Law ; therefore wo are no longer Servants to it, 333 The Galatians' Good-will to Paul, and his, in Return to Them 334 The Allegory of Agar and Sara. Exhortation to Stand Fast in Liberty, ■ • • • ^35 The Galatians not to Observe Circumcision. The Danger of a Little Leaven, 336 The Sum of the Law is Love. Reckoning up of the Works of the Flesh, 337 Exhortation to Forbearance and Humility, and to be Liberal to Teachers, 338 Let us not be Weary in Well-doing. Paul Glorieth only in the Cross of Christ 339 The Epistle of Paul to the EPHESIANS. — Intro- duction, 340 Paul Treateth of our Election and Adoption by Grace, 341 Our Adoption by Grace is the True Foundation of Man's Salvation, 342 The Mystery of Election and Adoption cannot Easily be attained to, 343 Christ the Head of the Church. What we are by Nature and by Grace, 344 What we are by Grace. We are Made for Good Works, 345 Union of the Once Alien Gentiles with the Jews in Clirist, 346 That the Gentiles should be Saved, made known to Paul Ijy Revelation 347 The Grace tliat was Given to Paul. His Prayer for the ICphesians, 348 Paul's Exhortation to Unity. God's Divers Gifts to Men 349 God Giveth Divers Gifts unto Men, that His Church may be Edified, 350 The Ephesians Called from Impurity to Put on the New Man, 351 Exhortation to Cast off" Lying, and to Avoid Corrupt Communication, 352 General Exhortations against Fornication, Uncleanness, and Converse with the Wicked, 353 Exhortation to Walk Warily, and to be Filled with the Spirit, 354 Duties of Wives and Husbands. Christ's Love to His Church, 355 Duties of Chrildrcn to their Parents. Of Servants to their Masters, 356 XIV A GENERAL TABLE OF CONTENTS. p«ee. Our Life is a "Warfare. The Whole Christian Armour, 357 The Epistle of Paul to the PHILIPPIANS. — In- troduction, : 358-359 Paul's Thanksgiving for the Spiritual State of the Philippians, 360 Paul's Prayer for the Philippians. The Result of his Imprisonment, 361 Paul's Readiness to Glorify Christ. His Exhortation to Unity and Fortitude, 362 Paul's Exhortation to Unity, and to Humbleness of iMind, 363 Exiiortation to Zeal in Seeiiing Perfection, tliat they may be his Joy in Christ's Day, 364 Paul Promiseth to Send Timothy. His Warning against Judaizers, 365 Paul Giveth up all for Christ, but Couuteth it as Nothing 366 Paul Acknowledges his own Imperfection, but yet the Philippians are to Follow liim, 367 Pariicular Admonitions. General Exhortations, 368 Thanks for Supplies from Philippi. Prayer and Salutations, 369 The Epistle of Paul to the COLOSSIANS. — In- troduction, 370 Paul Confirmeth the Doctrine of Epaphras, and Prayeth . for their Increase in Grace, 371 Paul Describeth the True Christ, through whose Blood we have Redemption, 372 Paul Prayeth for their Increase in Faith, and Describeth the True Christ, 373 The Colossians' Reconciliation by Christ. Paul Com- mendeth his own Ministry, 374 An Exhortation to Steadfastness, 375 Exhortation to be Stead ast in Christ. Warning against Vain Traditions 376 Paul Exhorteih the Colossians to Avoid Philosophy and Vain Traditions, 377 Warning against Angel-worshipping, and against Legal Ordinances, 378 The Ritual Law Abolished. Where we should Seek Christ, 379 An Exhortation to Mortification, to Put off the Old Man, and Put on Christ 380 Exhortation to Charity, Humility, and other Christian Duties, 381 Paul Saluteth the Brethren, and Wisheth them all Prosperitj', 382 The First Epistle of Paul to the THESSALON- lANS. — Introduction, 383 Paul's Kindly Remembrance of his Thessalonian Brethren 384 Persuasion of the Truth and Sincerity of the Faith of the Thessalonians, 385 In what Manner the Gospel was Preached to the Thessalonians, 386 Why Paul was so long Absent, and why he was Desirous to See them, 387 Paul Testifieth his Love to the Thessalonians, and Re- joices Heartily in their Well-doing, 388 An Exhortation to Chastity, Brotherly Love, and Quiet Industry, 389 Excessive Grief for the Dead Forbidden. The Second Coming of Christ, 390 Suddenness of Christ's Second Coming a Motive to our Watchfulness, 391 Paul Giveth Divers Precepts. Hold Fast that which is Good, 392 The Second Epistle of Paul to the THESSA- LONIANS.—Introduction, 393 Paul's Good Opinion of the Faith and Patience of the Thessalonians, 394 The Brethren Comforted in Persecution. Exhortation to Steadfastness in the Truth, 395 The Revelation of the Man of Sin, who Sitteth in the Temple of God, 390-397 The Discovery of Antichrist, before the Day of the Lord, 398 Paul Pra5'eth for the Brethren. They are Exhorted to Shun 111 Company, 399 The Epistles of Paul to TIMOTHY AND TITUS. — Introduction, 400-403 Timothy Reminded of Paul's Charge to him at his Going to Macedonia, .".... 404 The Right Use and End of the Law. Paul's Calling to be an Apostle, 405 His Charge to Timothy, 406 Directions as to Public Worship. Paul Claims to be an Apostle, 407 How Women should be Attired. They are not Per- mitted to Teach, 408 How Bishops and Deacons should be Qualified to Rule, 409 Qualifications of Bishops and Deacons, and their Rule in their Houses, 410 The Blessed Truths Taught and Professed in the Church, 411 Paul's Prediction that there shall be a Departure from the Faith in the Latter Times, 412 That Timothy might not Fail in Duty, Paul giveth him Sundry Directions, 413 Divers Precepts to Timothy. Rules as to Reproving, . 414 Concerning the Widows of the Church. The Younger Widows to Re-marry, 415 The Elders to be Honoured. A Precept as to Timothy's Health 416 Exhortations on»Various Subjects. Timothy's Pursuit is to be Godliness 417 Charge to be Faithful as Before Him who shall soon Appear, 418 Charge to the Rich. Avoid Vain Babblings, 419 The Second Epistle of Paul to TIMOTHY.— In- troduction, 420 Paul's Thankful Expression of Love and Desire to see Timothy 421 God's Gift to us is Power and Love, not Fear 422 Timothy is Exhorted to Steadfestness and to Constancy and Perseverance, 423 The Duty of a Faithful Servant in Dividing the Word Aright, 424 The Foundation of the Lord is Sure. Timothy is Taught Whereof to Beware, 425 Coming Evil Days. Signs of Evil Already, 426 Paul Appeals to Timothy's Knowledge of his Life, . . . 427 Solemn Charge to Timothy. Nearness of the Apostle's Death, 428 Paul Requests Timothy to come,as he is almost Deserted, 429 The Epistle of Paul to TiTUS — Introduction, . . . 430 Titus' Function in Crete. Qualifications for Elders, . . 431 Evil Teachers to be Silenced. Sundry Directious to Titus 432 The Grace of God in Christ our Incentive to live Godly 433 Titus is Further Directed by Paul. The Washing of Regeneration, 434 Spiritual P]Sects of Baptism. Titus is to Reject Heretics, 435 The Epistle of Paul to PHILEMON 436 Intercession for Onesimus. He will now Serve as a Brother 437 The Epistle of Paul to the HEBREWS. — Intro- duction, 438—439 The Dignity of the Son, by whom God now Speaks, . . 440 Christ's Exalted Position. His Right to the Title Son of God, 441 Christ is Preferred above the Angels, both in His Person and His Office, 442 We ought to be Obedient to Christ. Why he took upon Him our Nature, 443 A GENERAL TABLE OF CONTENTS. Psge. All things Subjected to Christ. By Him and to Him are all Things, 444 Christ took upon Him our Nature, that He might be like His Brethren, 445 Christ, being Tempted, can Succour us. Christ is moro Worthy than Moses, 446 Christ more Worthy than Moses. The Danger of our Unbelief in Him, 447 The Cliristian's Rest Attained by Faith. The Preached Word does not Pioflt Unbelievers, 448 The Christian's Rest Attained by Faith. The Power of God's Word, 449 By our High Priest, Jesus, we go Boldly to the Throne of Grace, 450 The Authority and Honour of the Priesthood of Christ, 451 Ignorance of Christ's Priesthood Reproved. The Guilt and Danger of Apostasy, 452 The Guilt and Danger of Apostasy, which Crucifies Anew the Son of God, ^ . . 453 The Guilt and Danger of Apostasy. Exhortations to Diligence and Patience, 454 Christ a Priest after the Order of Melchisedec, and so, far more E.\celleiit than Aaron, 455 Christ a Priest after the Order of Melchisedec, and so, far more Excellent than Aaron, 456 Christ a Priest after the Order of Melchisedec, and so, far more Excellent than Aaron, 457 Christ's Priesthood far above Aaron's, whose Office has been Abolished, 458 Aaron's Priesthood Abolished, and a New Covenant Made, 459 Inferiority of the Old to the New Covenant. The Blood of Bulls and Goats of no Avail, 460 The Sacrifices of the Law far Inferior to that of Christ, 461 Tlie Sacrifices of the Law far Inferior to that of Christ, 462 The Sacrifices of the Law far Inferior to that of Christ, 463 The Sacrifices of the Law far Inferior to that of Christ, 464 The Once-olfered Sacrifice of Christ. Tlie Weakness of tlie Law Sacrifices, 465 The Weakness of the Law Sacrifices. God has no Pleasure in Burnt Offerings, 406 The Sacrifice of Christ, once Offered, has For Ever Taken away Siu, 467 Exhortation to hold fast the Faith with Patience and Thanksgiving, 468 Exhortation to hold fast the Faith with Patience and Thanksgiving 409 Definition of the Faith just Spoken of by Paul, 470 The Nature of Faith, and its Acceptableness witli God, 47 1 The Worthy Fruits of Faith in the Fathers of Old Time, 472 The Worthy Fruits of Faith in the Fatliers of Old Time, 473 The Wortliy Fruits of Faith in the Fatliers of Old Time, 474 God's Provision for Believers. Exhortation to Faith, Patience, etc., 475 An Earnest Exliortation to Constant Faith, Patience, and Godliness, 476 An Earnest Exhortation to Constant Faith, Patience, and Godliness, 477 The New Testament Commended. Christ's Blood better than that of Abel, 478 The Danger of Refusing the Word. An Exhortation to Charity, etc., 479 The Regard of God's Preachers. We are to Confess Christ, 480 Divers Admonitions to the Brethren. The Apostle Asks their Pra3'ers, 481 The General Epistle op JAMES. — Introduction, . 482 We are to Rejoice under the Cross, and to Ask Patience of God 484 P»Be. God Tempteth No Man, but is the Author of all Good, 485 We are to be not only Hearers, but Doers of the Word, 486 We are not to Regard the Rich, and Despise the Poor Brethren, 487 We are to be Loving and Merciful. Faith without Works is Dead Faith, 488 Dead Faith tlie Faith of Devils, and not of Abraham ■ and Rahab, 489 We are not Rasiily to Reprove Others, but rather to Bridle the Tongue, 490 Tlie Wise are Mild and Peaceable. We are to Strive against Covetousness, 491 The Apostle's Caution against Detraction. The Wicked Rich should Fear God's Vengeance, 492 We ought to be Patient in Afflictions, after the Example of the Propliets, etc., 493 The P'ikst Episile General of PETER. — Introduc- tion, 494-497 The Apostle Blesses God for Hia Manifold Spiritual Graces, 498 The Apostle Blesses God for His Manifold Spiritual Graces, 499 Salvation in Christ no New Thing, but a Thing Prophesied of Old, 500 We are E.xhorted to be Sober, and Hopeful for the Grace of Ciirist, 501 We are Redeemed with the Blood of Christ, more Precious than Silver and Gold, 502 Dehortation against the Breach of Charity. We are to Desire the Sincere Milk of the Word, . , , 503 Christ tlie Foundation-stone whereon we are Built,. . . 504 Exhortation to Abstain from Fleshly Lusts. We are to be Obedient to Magistrates, 505 Servants are to Obey their Masters, Patiently Suffering for Well-doing, 506 The Apostle Teaclies the Duty of Husbands and Wives to Each Other, 507 It is Better to Suffer for Well-doing than to Suffer for Evil-doing 508 Clirist was Quickened by the Spirit. God's Long- suffering in the Days of Noah, 509 We should be of the Same Mind with Christ. We should not Consort with Evil-doers, 510 Exhortation to Charity, Hospitality, etc. Our Comfort under Persecution, 511 The Christian should not be Ashamed. The Elders should Feed their Flocks, 512 The Young sliould Submit themselves. All should Resist the Devil, 513 The Second Epistle General of PETER. — Intro- duction, 514-515 The Apostle Confirms the Brethren in tlie Hope of an Increase of Grace, 516 He Exliorteth the Brethren, by Faith and Good Works, to make their Calling Sure, 517 Tlie Apostle Speaketh of his Death, and Wanieth tlieni to be Constant in Faith, 518 No Prophecy is of Private Interpretation. False Teachers to Ari.se among them, 519 The Godly are Delivered out of Temptations. The Wicked Principles of Seducers Described, 520 The Wicked Princinles of Seducers Described.- The Certainty of Christ's Second Coming, 521 The Godly Warned to Hasten their Repentance, and Exhorted by the Apostle to a Holy Life, 522 The First General Epistle of JOHN. — Introduc- tion, 523-524 The Apostle's Authority, as an Eye-witucs.s of the Gospel Facts 525 The Apostlels Message to the Brethren. The Blood of Christ Cleanses from all Sins, 526 The Brethren Comlbrted against Sins of Infirmity. To Know God we must Keep His Comiuaudnieuts, .... 527 xvi A GENERAL TABLE OF CONTENTS. Paere. "We are to Love our Brethren, and not to Love the World, 628 "VVe are not to Love the World, but to Beware of Wicked Seducers, 529 The Godly are Preserved by Perseverance in Faith and Holiness. 530 The Singular Love of God to us. We ought therefore to Obey Him, 531 We ought to Obey God. The Duty of Loving One Another, ^ ; 532 We sliould Love Each Otiier in Deed and in Truth, and Believe on the Name of Jesus Christ, 533 The Manner of Testing False Prophets. He that Loveth not, Knoweth not God, 534 The Apostle Exiiorteth to Brotherly Love. He who Loveth God. Keepeth His Commandments 535 The Keeping of God's Commandments is Light, and not Grievous, 536 Jesus, the Son of God, able to Serve us, and to Heat our Prayers for Ourselves, 537 The SecOxVd Epistle op JOHN. — Introduction, 538 The Elect Lady Hxhorted to Persevere in Christian Love and Belief, 539 Tub Third Epistle op JOHN. — Gaias Commended for his Piety, and His Ho.spitality to True Preachers, 540 The General Epistle of JUDE. — Introduction. 541-542 Exhortation to be Con.staut in tlie Faith. False Teachers Creep in to Seduce them, 543 Horrible Punishments are Prepared for the Teachers of Damnable Doctrines, 544 Horrible Punishments are Prepared for the Teachers of Damnable Doctrines, 545 THE REVELATION of St. John The Divine.— In- troduction, 54G-549 John Writeth his Revelation to the Seven Churches of Asia 550 John Writeth his Revelation to the Seven Churches of Asia, 551 The Coming of Christ with Clouds. John in the Spirit on tlie Lord's Day, 552 Ciirist the Alpha and Omega. His Glorious Power and Majesty, 553 Christ's Glorious Power and Majesty. The Epistle to the Church at Ephesus, 554 The Epistle to the Church at Ephesus. The Promise to him that Overcoraeth, 555 The Epistle to the Church at Smyrna. The Epistle to the Church at Pergamos, 556 Against Eating things Sacrificed to Idols. The Epistle to the Church at Thyatira, 557 What is Commended and what is Wanting in the Church at Thyatira, 558 The Epistle to the Church at Sardis. Threatenings against Unrepentance, 559 The Promise to the Church at Sardis. The Epistle to the Church at Philadelphia, 500 The Epistle to the Church at Philadelphia. The Epistle to the Church at Laodicea, 561 The Laodiceans Rebuked for being neither Hot nor Cold , 562 Christ Standeth at the Door and Knocketh. The Vision of God's Throne in Heaven, 563 The Four and Twenty Elders. The Four Beasts Full of Eyes, 564 The Four Beasts give Glory to God Almighty. The Elders Worship Him that Sat on the Throne, 565 The Book Sealed with Seven Seals, which only the Lamb is Worthy to Open, 566 The Elders Praise the Lamb that was Slain. The Opening of the First Six Seals, 567 What Followed the Opening of the Seals. A Prophecy of the End of the World, 568 A Prophecy of the End of the World. An Angel Sealeth the Servants of God, ■ 569 The Number of them that were Sealed. Their Robes Washed in the Lamb's Blood, 570 The Opening of the Seventh Seal. Four Angels Sound tlieir Trumpets, 571 A Star Falleth from Heaven. The Sounding of the. Fifth Trumpet, 572 The Sounding of the Fifth Trumpet. An Angel Appeareth with a Little Book, 573 The Angel Sweareth Time shall be no more. John is Commanded to Eat the Book, 574 The Measurement of the Temple. The Testimony of the Two Witnesses, 575 The Testimony of the Two Witnesses. The Beast from the Pit shall Kill them, 576 Tlie Two Witnesses shall Rise again after Three Days and a Half, 577 The Sounding of the Seventh Trumpet. The Woman Clotlied with the Sun, 578 The Woman Clothed with the Sun. The Great Dragon Ready to Devour her Child 579 Miciiael and his Angels Fight with the Dragon, and Prevail, 580 The Dragon, cast out of Heaven, Persecuteth and Pursueth the Woman, 581 A Beast Riscth out of the Sea, with Seven Heads and Ten Horns, 582 A Beast Riseth out of tlie Sea. Another Cometh up out of tlie Earth 583 An Image is Made of the Former Beast, and Men Worship and Receive its Mark, 584 The Lamb Seen on Mount Zion, with His Company. Their Song 585 The Fall of the City Babylon. The Harvest of the World, 586 The Last Seven Vials of Plagues. The Song of Moses and the Lamb, 587 The Angels Pour out their Vials of Wrath. The Plagues that Fohow thereupon, 588 The Vials of Wrath Poured Out. The Gathering to Battle at Armageddon, 589 The Vision of the Great Harlot, Babylon, the Mother of all Abominations, ... 590 Babylon, the Mother of all Abominations. The Inter- pretation of the Seven Heads, 591 Interpretation of the Seven Heads, and that of the Ten Horns, 592 The Victory of the Lamb. The Fall of Babylon the Great, 593 God's People Depart from Babylon. The Lamentation over her, 594 Tiie Church's Thanksgiving in Heaven for the Judg- ment on the Harlot, 595 Tiie Marriage of the Lamb. The Angel not to be Worshipped, 596 He who Rode upon the White Horse. The Fowls Called to the Great Slaughter, 597 Satan Bound for a Thousand Years, and Cast into the Bottomless Pit, 598 Those in tlie First Resurrection Blessed. Satan Loosed out of his Prison, 599 The Devil Cast into the Lake of Fire. The Last and General Resurrection, 600 A New Heaven and a New Earth. God's Promise to the Faithful, 601 The Heavenly New Jerusalem, Avith a Full Description •tliereof, 602 The River of the Water of Life. God Himself shall be the Light of the City, 603 The Wicked to Remain Wicked. The Spirit and the Bride say, Come, 604 Nothing to be Added to the Word of God, nor Taken therefrom, 605 THE CRITICAL AND EXPLANATORY COMMENTARY. THE FIEST BOOK OF MOSES, CALLED GENESIS. CHAPTER I. Ver. 1, 2. The Creation of Heaven and Earth. 1. In the begflnntiig— a period of remote and unknown an- tiquity, hid In the depths of eternal ages; and so the phrase is used In Proverbs 8. 22, 23, also Marginal Reference. God — the name of the Supreme Being, signifying in He- brew, " Strong," " Mighty." It is expressive of omnipotent power; and by its use here In the plural form, is obscurely taught at the opening of the Bible, a doctrine clearly re- vealed in other parts of it, viz., that though God is one, there is a plurality of persons in the Godhead— Father, Son, and Spirit, who were engaged in the creative work (Proverbs 8. 27; John 1.3, 10; Ephesians 3. 9; Hebrews 1. 2; Job 26. 13). created — not formed from any pre-existing ma- terials, but made out of nothing, the heaven and the earth— the universe. This first verse is a general intro- duction to the inspired volume, declaring the great and important truth, that all things had a beginning; that nothing throughout the wide extent of nature existed from eternity, originated by chance, or from the skill of any in- ferior agent; but that the whole universe was produced by the creative power of God (Acts 17. 21 ; Romans 11. 36). After this preface, the narrative is confined to the earth. S. the earth ivag .without form and void — or in " con- fusion and emptiness" as the words are rendered in Isaiah 34. 11. This globe, at some undescribed period, having been convulsed and broken up, was a dark and watery waste fpr ages perhaps, till out of this chaotic state, the present fabric of the world was made to arise, the Spirit of God moved— ii<., continued brooding over it, as a fowl does, when hatching eggs. The immediate agency of the Spirit, by working on the dead and discordant elements, com- bined, arranged, and ripened them into a state adapted for being the scene of a new creation. The account of this new creation properly begins at the end of this second verse ; and the details of the process are described in the natural way an onlooker would have done, who beheld the changes that successively took place. 3-5. The First Day. 3. God said— This phrase, which occurs so repeatedly in the account means— willed, de- creed, appointed ; and the determining will of God was followed In every Instance by an immediate result. Whether the sun was created at the same time with, or long before, the earth, the dense accumulation of fogs and vapours which enveloped the chaos, had covered the globe with a settled gloom. But by the command of God, light was rendered visible; the thick murky clouds were dis- persed, broken, or rarefied, and light diffused over the expanse of waters. The effect is described in the name Day, which in Hebrew signifies warmth, heat; while the name Night signifies a rolling up, as night wraps all things in a shady mantle. 4. divided the light from darhnesa— refers to the alternation or succession of the one to the other, produced by the daily revolution of the earth round its axis. 6. flrst day— a natural day, as the mention of Its two parts clearly determines; and Moses reckons, according to Oriental usage, from sunset to sun- set, saying not day and night as we do, but evening and morning. •-8. Second Dat. 6. flrmament— an expanse— a beat- 2 Ing out as a plate of metal : a name given to the atmos- phere from its appearing to an observer to be the vault of heaven, supporting the weight of the watery clouds. By the creation of an atmosphere, the lighter parts of the waters which overspread the earth's surface were drawn up and suspended in the visible heavens, while the larger and heavier mass remained below. The air was thus " in the midst of the waters," i.e., separated them; and this being the apparent use of it, is the only one mentioned, although the atmosphere serves other uses, as a medium of life and light. 9-13. Third Day. 9. let the vraters nnder the heaven he gathered together Into one place — The world was to be rendered a terraqueous globe, and this was effected by a volcanic convulsion on its surface, the upheaving of some parts, the sinking of others, and the formation of vast hollows, into which the waters impetuously rushed, as is graphically described. (Psalm 104. 6-9.) [Hitchcock.] Thus a large part of the earth was left "dry land," and thus were formed oceans, seas, lakes, and rivers which, though each having their own beds, or channels, are all connected with the sea (Job 38. 10; Ecclesiastes 1.7). 11. let the earth hrlng forth— The bare soil was clothed with verdure, and it is noticeable that the trees, plants, and grasses — the three great divisions of the vegetable king- dom, here mentioned, were not called into existence in the same way as the light and the air; they were made to grow, and they grew as they do still out of the ground — not, however, by the slow process of vegetation, but through the Divine power, without rain, dew, or any pro- cess of labour— sprouting up and flourishing in a single day. 14-19. Fourth Day. 14. let there be lights In the firmament— The atmosphere being completely purified— the sun, moon, and stars were for the flrst time unveiled in all their glory in the cloudless sky ; and they are de- scribed as " in the flrmament" which to the eye they ap- pear to be, though we know they are really at vast dis- tances from it. 16. tivo great lights — In consequence of the day being reckoned as commencing at even— the moon, which would be seen flrst in the horizon, would appear "a great light," compared with the little twinkling stars; while its pale benign radiance would be eclipsed by the dazzling splendour of the sun ; when his resplendent orb rose in the morning and gradually attained its meridian blaze of glory, it would appear "the greater light" that ruled the day. Both these lights may be said to be " made" on the fourth day— not created, indeed, for it is a different word that is here used, but constituted, appointed to the important and necessary office of serving as luminaries to the world, and regulating by their motions and tlielr influence the progress and divisions of time. 20-23. Fifth Day. The signs of animal life appeared In the waters and In the air. ao. moving creature— all oviparous animals, both among the finny and the feathery tribes— remarkable for their rapid and prodigious increase, fowl— means every flying thing: The word rendered " whales," includes also sharks, crocodiles, &c. : so that from the countless shoals of small fish to the great sea monsters, from the tiny Insect to the king of birds, the waters and the air were made suddenly to swarm with 17 Cfreation of Man. GENESIS II. The ^faking of Woman. creatures formed to live and sport in their respective ele- ments. 24-31. Sixth Day. A farther advance was made by the creation of terrestrial animals, all the various species of which are included in three classes— viz,, cattle, the herb- ivorous kind capable of labour or domestication. 24. beasts of the earth — i. e., wild animals, whose ravenous natures were then kept in check, and all the various forms of creeping things— from the huge reptiles to the insig- nificant caterpillars. 26. The last stage in the progress of creation being now reached— God said, Let us make man— words which show the peculiar importance of the work to be done, the formation of a creature, who was to be God's representative, clothed with authority and rule as visible head and monarch of the world. In onr image, after our likeness— This was a peculiar distinction— the value attached to which appears in the words being twice mentioned. And in what did this image of God consist? —not in the erect form or features of man, not in his intel- lect; for the devil and his angels are, in this respect. Car superior— not in his immortality; for he has not, like God, a past as well as a future eternity of being; but in the moral dispositions of his soul, commonly called original righteousness (Ecclesiastes 7. 29). As the new creation is only a restoration of this image, the history of the one throws light on the other; and we are informed that it is renewed after the image of God in knowledge, righteous- ness and true holiness (Colossians 3. 10 ; Ephesians 4, 24), 28. Be fruitful, &c.— The human race in every country and age have been the offspring of the first pair. Amid all the varieties found amongst men, some black, as negroes, others copper-coloured, as well as white, the re- searches of modern science lead to a conclusion, fully accordant with the sacred history, that they are all of one species and of one family (Acts 17. 26). What power in the word of God! "He spake and it was done. He com- manded and all things stood fast." " Great and manifold are thy works. Lord God Almighty !— in wisdom liast thou made them all." We admire that wisdom— not only in the regular progress of creation, but in its perfect adapta- tion to the end. God is represented as pausing at every stage to look at His work. No wonder He contemplated it with complacency. Every object was in its right place, every vegetable process going on in season, every animal In its structure and instincts suited to its mode of life, and its use in the economy of the world. He saw every- thing that He had made answering tbe plan which His eternal wisdom had conceived ; and, 31. " Behold it was VERY GOOD." CHAPTER II. Ver. 1. The Narrative of the Six Days' Creation CONTINUED, The course of the narrative being improperly broken by the division of the chapter, 1. the heavens —the firmament or atmosphere, host— a multitude, a numerous array— usually connected in Scripture with heaven only, but here with the earth also, meaning all that they contain. -*vere ftnlshed— brought to completion —no permanent change has ever since been made on the course of the world, no new species of animals been formed, no law of nature repealed or added to. They could have been finished in a moment as well as in six days, but the work of creation was gradual for the in- Btruction of man, as well, perhaps, as of higher creatures (Job 38. 7). 2-7. The First Sabbath. 3. and he rested on the •eveutli day— not to repose from exhaustion with labour (see Isaiah 40. 28), but ceased from working, an example equivalent to a command, that we also should cease from labour of every kind. 3. blessed and sanctifled the seventh day— a peculiar distinction put upon It above the other six days, and showing it was devoted to sacred purposes. The institution of the Sabbath Is as old as creation, giving rise to that weekly division ot time which prevailed in the earliest ages. It is a wise and beneficent law, affording that regular interval of rest which the physical nature of man and the animals 18 employed In his service requires, and the neglect of which brings both to premature decay. Moreover, it secures an appointed season for religious worship, and if it was necessary in a state of primeval innocence, how much more so now, when mankind have a strong tend- ency to forget God and Hia claims? 4. These are tl»e generations of the heavens and tl»e eartli— the history or account of their production. Whence did Moses obtain this account so different from the puerile and absurd fic- tions of the heathen ? not from any human source ; for man was not in existence to witness it— not from the light of nature or reason ; for though they proclaim the eternal power and Godhead by the things which are made, they cannot tell ?iow they were made. None but the Creator himself could give this information, and therefore it is through faith we understand that the worlds were framed by the word of God (Hebrews 11. 3). rain, mist— See on ch, 1. 12. 7. Here the sacred writer supplies a few more particulars about the first pair, formed— had formed MAN OUT OF THE DUST OF THE GROUND. Science has proved that the substance of his fiesh, sinews, and bones, consists of the very same elements as the soil which forms the crust of the earth, and the limestone that lies em- bedded in its bowels. But from that mean material what an admirable structure has been reared in the human body (Psalm 139. 14). breath of life— it(., of lives— not only animal but spiritual life. If the body is so admirable, how much more the soul with all its varied faculties. breathed into his nostrils the breath of life — not that the Creator literally performed this act, but respiration being the medium and sign of life, this phrase is used to show that man's life originated in a different way from his body— being implanted directly by God (Ecclesiastes 12.7), and hence in the new creation of the soul Christ breathed on His disciples (John 20. 22). 8-17. The Garden of Eden. 8. Eden— was probably a very extensive region in Mesopotamia, it is thought, distinguished for its natural beauty and the richness and variety of its produce. Hence its name signifying pleas- antness. God planted a garden eastward — an extensive park — a paradise, in which the man was put to be trained under the paternal care of his Maker to piety and useful- ness, tree of life — so called from its symbolic character as a sign and seal of immortal life. Its prominent posi- tion "in the midst of the garden," where it must have been an object of daily observation and interest, was ad- mirably fitted to keep them habitually in mind of God and futurity. 9. tree of the knowledge of good and evil — so called because it was a test of obedience by which our first parents were to be tried, whether tliey would be good or bad, obey God or break His commands. 17. thou Shalt not eat of it . . . thou slialt surely die — no reason assigned for the prohibition, but death was to be the punishment of disobedience. A positive command like this was not only the simplest and easiest, but the only trial to which their fidelity could be exposed. 15. put the man into the garden of Eden to dress it — ^not only to give him a pleasant employment, but to-place him on his probation, and as the title of this garden, the garden of the Lord (ch. 13. 10; Ezekiel 28. 13), indicates— it was in fact a temple in which he worshipped God, and was dally employed in offering the sacrifices of thanksgiving and praise. 18-25. The Making of Woman, and Institution of Marriage, 18. it is not good for man to be nloue — In the midst of plenty and delights, he was conscious of feel- ings he could not gratify. To make him sensible of his wants, 19. God brought unto Adam — not all the ani- mals in existence, but those chiefly in his immediate neighbourhood, and to be subservient to his use. -what- soever Adam called every living creature, that was the iiante thereof— His powers of perception and intel- ligence were snpernaturally enlarged to know the charac- ters, habits, and uses of each species that was brought to him, 20. but for Adam tliere tvas not found an help meet for him— The design of this singular scene was to show him that none of the living creatures he saw were on an equal footing with himself, and that while each The Temptation, GENESIS III. The FaU. class came with its mate of the same nature, Jbrm, and habits, he alone had no companion. Besides, in giving names to tliem he was led to exercise his powers of speech, and prepare for social intercourse with his partner, a creature yet to be formed. 21. deep sleep — probably an ecstacy or trance like tliat of the prophets, when they had visions and revelations of tlie Lord, for the wliole scene was probably visible to the 'mental eye of Adam, and hence his rapturous exclamation. tooU one of lils ribs — "She was not made out of his head to surpass him, nor from his feet to be trampled on, but from his side to be equal to him, and near his heart to be dear to him." 23. "Woman — i. e., in Hebreiv — man-Ess. one flesli — the liu- man pair differed from all other pairs, that by the peculiar formation of Eve, tliey were one. And this passage is ap- pealed to by our Lord as the divine institution of marriage (Matthew 19. 4, 5; Ephesians 5. 28). Tlius Adam appears as a creature formed after the image of God— showing his knowledge by giving names to the animals, his righteous- ness by his approval of the marriage relation, and his holi- ness by his principles and feelings— finding their gratifica- tion in the service and enjoyment of God. CHAPTER III. Ver. 1-5. The Temptation. 1. tUc serpent— The fall of man was effected by the seductions of a serpent. That it was a real serpent is evident from the plain and artless style of the history ; and from the many allusions made to it in the New Testament. But the material serpent was the instrument or tool of a higher agent,— Satan or the Devil, — to whom the sacred writers apply from this inci- dent the reproachful name of "the Serpent"— "the old Dragon." Though Moses makes no mention of this wicked spirit— giving only the history of the visible world— yet in the fuller discoveries of the Gospel, it is distinctly inti- mated that Satan was the author of the plot (John 8.4-1; 2 Corinthians 11.3; 1 John 3. 8; 1 Timothy 2. 14; Revela- tions 20. 2). more subtile— Serpents are proverbial for wis- dom (Matthew 10. 16). But these reptiles were at first, probably, far superior in beauty as well as in sagacity to what they ai-e in their present state. He said. — There be- ing in the pure bosoms of the first pair, no principle of evil to work upon, a solicitation to sin could come only from without, as in the analogous case of Jesus Christ (Mat- thew 4. 3) ; and as the tempter could not assume the human form— there being only Adam and Eve in the world— the agency of an inferior creature had to be employed. The Dragon-serpent [Bochaet] seemed the fittest for the vile purpose; and the Devil was allowed by Him who per- mitted tlie trial, to bring articulate sounds from its mouth. nnto the vt^oman — the object of attack, from his know- ledge of her frailty, of her having been but a short time in the world— her limited experience of the animal tribes, and, above all, her being alone, unfortified by the presence and counsels of her husband. Though sinless and holy, she was a free agent, liable to be tempted and seduced. yea, hath CKtd said — Is it true that he has restricted you In using the fruits of this delightful place? This is not like one so good and kind. Surely there is some mistake. He Insinuated a doubt as to her sense of the divine will, and appeared as "an angel of light" (2 Corinthians 11. 14), offering to lead her to the true interpretation. It was evidently from her regarding him as specially sent on that errand— that, Instead of being startled by the reptile's speaking— she received him as a heavenly mes- senger, a. the ^voinan said, We may eat of tlie fruit of the trees of the garden— In her answer. Eve extolled the large extent of liberty they enjoyed in ranging at will amongst all the trees— one only excepted— with respect to which, she declared there was no doubt, either of the pro- hibition or the penalty. But there is reason to think that she had already received an injurious Impression; for in nslng the words—" lest ye die," Instead of " ye shall surely die"— she spoke as if the tree had been forbidden from aorne poisonous quality of its fruit. The tempter, per- ceiving this, became bolder in his assertions. 4-. Ye shall not surely die— he proceeded— not only to assure her of perfect impunity; but to promise great benefits from par- taking of it. 5. your eyes sliall he opened— his words meant more than met the ear. In one sense their ej'es were opened; for they acquired a direful experience oi "good and evil"— of the happiness of a holy, and the misery of a sinful condition. But he studiously concealed this result from Evc,who, fired with a generous desire for knowledge, thought only of rising to the rank and privi- leges of her angelic visitants. 6-9. The Fall,. G. And -ivhen the woman sa^v tliat the tree waa good for food— Her imagination and feel- ings were completely won; and the fall of Eve was soon followed by that of Adam. The history of every temp- tation, and of every sin, is the same; the outward object of attraction— tlie inward commotion of mind— the in- crease and triumph of passionate desire; ending in the degradation, slavery, and ruin of the soul (James 1. 15; 1 John 2. 16). 8. they Iieard tlie voice of the Lord God -ivalking in the garden— The divine Being appeared in the same manner as formerly— uttering the well-known tones of kindness, walking in some visible form— not run- ning hastily, as one impelled by the influence of angry feelings. How beautifully expressive are these words of the familiar and condescending manner in which He had hitherto held intercourse with the first pair, in the cool of the Any— lit., the breeze of the day— the evening, hid themselves amongst the trees— Shame, remorse, fear— a sense of guilt— feelings to which they had hitherto been strangers, disordered their minds, and led them to shun Him whose approach they used to welcome. How foolish to tliink of eluding His notice (Psalm 139. 1-12). 10-13. The Examination. 10. afraid, because . . . nalced— apparentlj', a confession— the language of sorrow ; but it was evasive— no signs of true humility and peni- tence—each tries to throw tlie blame on another. 12. The -woman . , . gave me— He blames God. [Calvin.] As the woman had been given him for his companion and help, he had eaten of the tree from love to her; and per- ceiving she was ruined, was determined not to survive her. [M'Knight.] 13. beguiled— cajoled by flattering lies. This sin of the first pair was heinous and aggravated— it was not simply eating an apple, but a love of self, dishonour to God, ingratitude to a benefactor, disobedience to tlio best of Masters— a preference of the creature to the Creator. 14-24. The Sentence. 14. And the Lord God said unto the serpent— The Judge pronounces a doom first — on the material serpent, which is cursed above all crea- tures; from being a model of grace and elegance in form- it has become the type of all that is odious, disgusting, and low [Leclekc, Rosenmuller] ; or the curse has con- verted its natural condition into a punishment; it L, now branded witli infamy, and avoided with horror; next, on the spiritual Serpent — the seducer. Already fallen, he was to be still more degraded, and his power wholly destroyed, by the offspring of those he had deceived. 15. thy seed — not only evil spirits, but wicked men. seed of the •woman— the Messiah, or His Church. [Calvin, Heng- STENBEKG.] I 'wlll put enmity bet-ween thee and the -woman— God can only be said to do so by leaving "the Serpent and his seed to the influence of their own corrup- tion; and by those measures which, pursued for the sal- vation of men, fill Satan and his angels with envy and rage." thou slialt bruise his heel — The serpent wounds the heel that crushes him ; and so Satan would be per- mitted to afflict the humanity of Christ, and bring sufter- ing and persecution on His people, it shall bruise thy head— tlie serpent's poison is lodged in its head; and a bruise on that part is fatal. Thus, fatal shall be the stroke which Satan shall receive from Christ ; though, it is prob- able, he did not first understand the nature and extent of his doom. 16. unto tlie -woman he said, I -will greatly multiply thy sorro-%v — She was doomed as a wife and mother, to suffer pain of body and distress of mind. From being the helpmeet of man and the partner of his affections, her condition would henceforth be that of humble subjection. lT-19. unto Adam he said— mado to gain his livelihood by tilling the ground; but what be- fore his fall he did with ease and pleasure, was not to be 19 £irlh of Cain and Abel. GENESIS IV, V. T7ie Murder of AbeL accomplished after it without painful and persevering exertion, till tbou retnmi unto the ground-man be- came mortal ; although he did not die the moment he ate the forbidden fruifr— his body underwent a change, and that would lead to dissolution— the union subsisting be- tween his soul and God having already been dissolved, he had become liable to all the miseries of this life, and to the pains of hell for ever. What a mournful cliapter this is in the history of man ! It gives the only true account of the origin of all the physical and moral evils that are In the world— upholds the moral character of God ; shows that man, made upright, fell from not being able to resist a slight temptation ; and becoming guilty and miserable, plunged all his posterity into the same abyss (Romans 5. 12). How astonishing the grace which at that moment gave pronalse of a Saviour; and conferred on her who had the disgrace of introducing sin— the future honour of in- troducing that Deliverer (1 Timothy 2. 15). 30. Adam caUed Ills ivlfe's name Eve — probably in reference to her being a mother of the promised Saviour, as well as of all mankind. 21. Codmadecoatsof skins— taught them to make these for themselves. This implies the institu- tion of animal sacrifice, which was undoubtedly of Divine appointment, and instruction in the only acceptable mode of worship for sintful creatures, through faitli in a Kedeemer (Hebrews 9. 22). 33. And God said, Beliold, the man la become as one of us — not spoken in irony as is generally supposed, but in deep compassion. The words should be rendered, "Behold, what has become (by sin) of. the man who was as one of us! formed at first, in our image to know good and evil— how sad his condition now. and no'W, lest lie put forth his hand, and take of the tree of life— This tree being a pledge of that immortal life with which obedience should be rewarded, he lost, on his fall, all claim to this tree ; and therefore, that he might not eat of it, or delude himself with the idea, that eating of it would restore what he had forfeited, the Lord sent him forth from the garden. 34. placed . . . cheruhlm— The passage should be rendered thus :— "And he dwelt be- tween the cherubim at the East of the Garden of Eden, and a fierce fire or Shechinah unfolding itself to preserve the way of the tree of life." This was the mode of worship now established to show God's anger at sin, and teach the mediation of a promised Saviour, as the way of life, as well as of access to God. They were the same figures as were afterwards in the tabernacle and temple ; and now, as then, God said, " I will commune with thee from be- tween the cherubim" (Exodus 25. 22). CHAPTER IV. Ver. 1-26. Bikth of Cain and Abel. 1. Eve said, I have gotten a man from the liord— i. e., " by the help of the Lord"— an expression of pious gratitude— and she called him Cain, i. e., "a possession," as if valued above every thing else; while the arrival of another son re- minding her of the misery she had entailed on her oflT- spring, led to the name Abel, i. e., either weakness, vanity (Psalm 39. 5), or grief, lamentation. Cain and Abel were probably twins; and it is thought tliat, at this early period, children were born in pairs (ch. 5. 4). [Calvin.] Ahel was a keeper of sheep— Zii., "feeder of a fiock," which, in Oriental countries, always includes goats as well as sheep. Abel, though the younger, is mentioned first, probably on account of the pre-eminence of his re- ligious character. 3. Inprocessof time— .Heftrew, "at the end of days;" probably on the Sabbath, brought . . . an offering unto the Lord— Both manifested by the very act of offering their faith in the being of God, and in his claims to their reverence and worship; and had the kind of offering been left to themselves, what more natural than that the one should bring "of the fruits of the ground;" that the other should bring "of the firstlings of his flock and the fat thereof." 4. the Lord had respect imto Abel, not unto Cain, Ac— The words, " had respect to," signify in Ilebreiv— to look at any thing with a keen earnest glance; which has been translated— "kindle into .a flje," BO that the Divine approval of Abel's offering was 20 shown inrtts being consumed by fire (see ch. 15. 17 ; Judges 13. 20). 7. If thou doest -well, shalt thou not be ac- cepted ?— In the Margin it is, " Shalt thou not have the excellency?" which is the true sense of the words refer- ring to the high privileges and authority belonging to the first-born in patriarchal times, sin lleth at the door — sin, i. e., a sin-offering— a «ommon meaning of the word In Scripture— as in Hosea 4. 8; 2 Corinthians 5. 21; He- brews 9. 28. The purport of the Divine rebuke to Cain was this, "Why art thou angry, as if unjustly treated? If thou doest well, t. e., wert innocent and sinless— a thank- offering would have been accepted as a token of thy de- pendence as a creature. But as thou doest not well, i. e., art a sinner- a sin-offering is necessary, by bringing which thou wouldest have met with acceptance, and re- tained the honours of thy birth-right." This language implies that previous instructions had been given as to the mode of worship; Abel offered through faith (Hebrews 11. 4). unto thee shall be his desire— The high distinction conferred by priority of birth is described, ch. 27. 29; and it was Cain's conviction, that this honour had been with- drawn from him by the rejection of his sacrifice, and con- ferred on his younger brother — hence the secret flame of jealousy, which kindled into a settled hatred, and fell revenge. 8. And Cain talked ^vlth Abel his brother— Under the guise of brotherly familiarity, he concealed his premeditated purpose till a convenient time and place occurred for the murder (1 John 3. 12; 9. 10). 10. the voice of thy brother's blood crleth unto me — Cain, to lull suspicion, had probably been engaging in the solemnities of religion where he was challenged directly from the Shechinah itself. 9. I know not — a falsehood. One sin leads to another. 11, 13. now art thon cursed from the earth— A curse superadded to the general one denounced on the ground for Adam's sin. a fugitive — condemned to perpetual exile- a degraded outcast— the miserable victim of an accusing conscience. 13, 14. And Cain said . . . My punishment is greater tlian I can bear — What au overwhelming sense of misery; but no sign of penitence, nor cry for pardon, every one that flndeth me shall slay me— This shows that the population of the world was now considerably increased. 15. whosoever slaycth Cain— By a special act of Divine forbearance, the life of Cain was to be spared in the then small state of the hu- man race, set a mark — not any visible mark or brand on his forehead, but some siffn or token of assurance that his life would be preserved. This sign is thought by the best writers to have been a wild ferocity of aspect, that rendered him an object of universal horror and avoidance. 16. presence of the Lord— the appointed place of wor- ship at Eden. Leaving it, he not only severed himself from his relatives, but forsook the ordinances of religion, probably casting off all fear of God from his eyes, so that the last end of tliis man is worse than tlie first (Matthew 12. 45). land of Nod— of flight or exile— thought by many to have been Arabia Petrsea- which was cursed to sterility on his account. 17-33. bullded a city— It has been in cities that the human race has ever made the greatest social progress; and several of Cain's descendants distin- guished themselves by their inventive genius in the arts. 19. Lamech took unto him tivo -wives- This is the first transgression of the law of marriage on record, and the practice of polygamy, lilce all other breaches of God's in. stitutions,has been a fruitful source of corruption and miserj'. 33, 34. Lamech said unto his ^vlves— This speech is in a poetical form, probably the fragment of an old poem, transmitted to the time of Moses. It seems to indicate that Lamech had slain a man in self-defence, and its drift is to assure his wives, by the preservation of Cain, that an unintentional homicide, as he only was, could be in no danger. 36. men began to call upon the nan»e of the Lord— rather, by the name of the Lord. God's people, a name probably applied to them in contempt by the world. CHAPTER V. Ver. 1-32. Genealogy of the Patriarchs. 1. book of the generations— See ch. 11. 4. Adam— used here either Wickedness of the World, GENESIS VI, VII. Noah builds an Ark a« tne name of the first man, or of the human race gener- ally. 5. all the days . . . Adain. lived— The most Striking feature in this catalogue is the longevity of Adam and his immediate descendants. Ten are enumerated in direct Buccesslon whose lives far exceed the ordinary limits with which we are familiar— the shortest being 36.5, and the longest 930. It is useless to inquire whether and what secondary causes may have contributed to this protracted longevity — vigorous constitutions, the nature of their diet, the temperature and salubrity of the climate; or, finally, as this list comprises only the true worshippers of God— whether their great age might be owing to the better government of their passions, and the quiet even tenor of their lives. Since we cannot obtain satisfactory evi- dence on these points, it is wise to resolve the fact into the sovereign will of God. We can, however, trace some of the important uses to which, in the early economy of Providence, it was subservient. It was the chief means of reserving a knowledge of God, of the great truths of religion, as well as the influence of genuine piety. So that, as their knowledge was obtained by tradition, they would be in a condition to preserve it in the greatest purity. 584:. And Knoch. -walked -with. God— A com- mon phrase in Eastern countries denoting constant and familiar intercourse, was not; for God toolc lilin — In Hebrews 11. 5, we are informed that he was translated to heaven— a mighty miracle, designed to eflect what ordi- nary means of instruction had failed to accomplish — gave a palpable proof to an age of almost universal unbelief that the doctrines which he had taught (Jude 14. 15) were true, and that his devotedness to the cause of God, and righteousness in the midst of opposition, was highly pleasing to the mind of God. 31. Enoch. . . . hegat Me- thuselah— This name signifies, "He dieth, and the send- ing forth," so that Enoch gave it as prophetical of the flood. It is computed that Methuselah died in the year .of that catastrophe. 26. Ijamech— a diffierent person from the one mentioned in pi'eceding chapter. Like his name- sake, however, he also spoke in numbers on occasion of the birth of Noah— t. e., "rest" or "comfort." "The allu- Blon is, undoubtedly, to the penal consequences of the fall in earthly tolls and sufTerings, and to the hope of a De- liverer, excited by the promise made to Eve. That this expectation was founded on a divine communication we Infer from the importance attached to it and the confi- dence of its expression." [Peter Smith.] 33. Noah -was five hundred years old: and . . . begat — That he and the other patriarchs were advanced in life ere children were born to them, is a difliculty accounted for probably from the circumstance that Moses does not here record their first-born sons, but only the succession from Adam tnrough Seth to Abraham. CHAPTER VI. Ver. 1-22. Wickedness of the World, a. the sons •f God sa-w the daughters of men— By the former is meant the family of Seth, who were professedly religious; by the latter, the descendants of apostate Cain. Mixed marriages between parties of opposite principles and practice were necessarily sources of extensive corruption. The women, irreligious themselves, would, as wives and mothers, exert an influence fatal to the existence of re- ligion in their household, and consequently the people of that later age sank to the lowest depravity. 3. flesh- utterly, hopelessly debased. And tlie Lord said, My Spirit shall not always strive— Christ, as God, had by His Spirit inspiring Enoch, Noah, and perhaps other prophets (1 Peter 3. 20; 2 Peter 2. 5; Jude 14), preached repentance to the antediluvians ; but they were incorrigi- ble, yet his days shall he an hundred and twenty years— It is probable that the corruption of the world, which had now reached its height, had been long and gradually increasing, and this idea receives support from the long respite granted. 4. giants— the term In Hebrew implies not so much the idea of great stature as of reck- less ferocity, impious and daring characters, who spread devastation and carnage IJar and wide. 5, 6. God saw It, repented . , . grieved— God cannot change (Malachi 3. 6; James 1. 17) ; but, by language suUed to our mUure arid experience. He is described as about to alter His visible procedure towards mankind— from being merciful and long-suffering. He was about to show Himself a God of judgment; and, as that impious race had filled up the measure of their iniquities. He was about to Introduce a terrible display of His justice (Eccleslastes 8. 11). 8. But Noah found grace in the eyes of the I.ord— favour. What an awful state of things when only one man or one family of piety and virtue was now existing among the professed sons of God ! 9. Noah . . , just . . . and per- fect—not absolutely ; for since the fall of Adam no man has been free from sin except Jesus Christ. But as living by faith he was just (Galatians 3. 2; Hebrews 11. 7) and perfectr-i. e., sincere In his desire to do God's will. 11. the earth wa» ftlled -with violence — In the absence of any well-regulated government It Is easy to Imagine what evils would arise. Men did what was right In their own eyes, and, having no fear of God, destruction and misery were In their ways. 13. And God said unto Noah- How startling must have been the announcement of the threatened destruction! There was no outward indica- tion of it. The course of nature and experience seemed against the probability of Its occurrence. The public opinion of mankind would ridicule it. The whole world would be ranged against him. Yet, persuaded the com- munication was from God, through faith (Hebrews 11. 7), he set about preparing the means for preserving himself and family from the Impending calamity. 14. Make thee an ark— ark, a hollow chest (Exodus 2. 3). gopher vr ood —probably cypress, remarkable for its durability, and abounding on the Armenian mountains, rooms — cabins or small cells, pitch it -within and -vrithout — mineral pitch, asphalt, naphtha, or some bituminous substance, which, when smeared over and become hardened, would make It perfectly water-tight. 15. And this is tljie fash- ion—According to the description, the ark was not a ship, but an Immense house in form and structure like the houses in the East, designed not to sail, but only float. Assuming the cubit to be 21,888 inches, the ark would be 547 feet long, 91 feet 2 inches wide, and 47 feet 2 inches high — that is, three times the length of a first-rate man-of-war in the British navy. 16. A windo-w— probably a sky- light, formed of some transparent substance unknown. in a cuhit shalt thou finish it above — a direction to raise the roof In the middle, seemingly to form a gentle slope for letting the water run oflT, 17-33. And, behold, I, even I, Ao bring a flood— The repetition of the an- nouncement was to establish Its certainty (ch, 41. 32). Whatever opinion may be entertained as to the operation of natural laws and agencies in the deluge, it was brouglit on the world by God as a punishment for the enormous wickedness of its inhabitants. 18. But -with thee -will 1 establish my covenant— a special promise of deliver- ance, called a covenant, to convince him of the confidence to be reposed in it. The substance and terms of this cove- nant are related between v. 19 and 21. 33. Thus did Noah — He began without delaj' to prepare the colossal fabric, and in every step of his progress faithfully followed the Divine directions he had received. CHAPTER VII. Ver. 1-24. Entrance into the Ark. 1. And the I— i. e., light, or fire. Its name probably derived from its being devoted to the rites of fire-worship. Terah and his family were equally infected with that Idolatry as the rest of the inliabitants (Joshua 584.15). 31. Sarat his daugliter-in-la^v— the same as Iscah, grand-daughter of Terah, probably by a second wife, and by early usages considered marriageable to her uncle Abraham, and tliey came unto Haran — two days' Journey South-South-East from Ur, in the direct road to the ford of the Euphrates at Rakka, the nearest and most convenient route to Palestine. CHAPTER XII. Ver. 1-20. Call to Abram. l. Now tlie Iveen Beth-el and Hai — "a conspicuous hill— it« topmost summit resting on the rocky slopes beloAV, and distinguished by its olive groves— offering a natural base for the altar and a fitting shade for the tent of the patri- arch." [Stanley.] 4. there Abram called on the name of the liOrd— he felt a strong desire to re-animate his faith and piety on the scene of his former worship: it might be to express humility and penitence for his mis- conduct in Egypt, or thankfulness for deliverance fiom perils— to embrace the first opportunity on returning to Canaan of leading his family to renew allegiance to God, and offer the typical sacrifices which pointed to the bless- ings of the promise. T. And there -was a strife — Abra- ham's character appears here in a most amiable light. Having a strong sense of religion, he was afraid of doing anything that might tend to injure its character or bring discredit on its name, and he rightly judged that such unhappy effects would be produced if two persons whom nature and grace had so closely connected should come to a rupture. Waiving his right to dictate, he gave the free- dom of choice to Lot. The conduct of Abraham was not only disinterested and peaceable, but generous and conde- scending in an extraordinary degree, exemplifying the Scripture precepts, Matthew 6. 32; Romans 12. 10, 11 ; Phil- ippians 2. 4. 10. Lot lifted up his eyes — Travellers de- scribe that from the top of this hill, a little " to the east of Bethel," they can see the Jordan, the broad meadows on either bank, and the waving line of verdure which marks the course of the stream. 11. Then tot chos« him all the plain— a choice excellent in a worldly point of view, but most inexpedient for his best interests. He seems, though a good man, to have been too much under the infiuence of a selfish and covetous spirit : and how many, alas ! Imperil the good of their souls for the' pros- pect of worldly advantage. 14, 15. liift up no^v thine eyes . . . all the land -which thou seest^— so extensive a survey of the country, in all directions, can be obtained from no other point in the neighbourhood; and those plains and hills, then lying desolate before the eyes of the solitary patriarch, were to be peopled with a mighty na- tion " like the dust of the earth in number," as they were in Solomon's time (1 Kings 4. 20). 18. plain of SIam.rf Lot taken Prisoner, GENESIS XrV, XV, XVI, Beitovcment of Hagar. . . . built ... an altar— grove of Mamre— the renewal of the promise was acknowledged by Abram by a fresh trib- ute of devout gratitude. CHAPTER XIV. Ver. 1-24. Wak. 1. And it came to pass— This chapter presents Abram in the unexpectpd character of a warrior. The occasion was this: The king of Sodom and tlie kings of the adjoining cities, after having been tributaries for twelve years to the king of Elam, combined to throw off his yoke. To chastise their rebellion, as he deemed it, Chedorlaomer, with the aid of three allies, invaded the territories of the refractory princes— defeated them in a pitched battle, where the nature of the ground favoured his army (v. 10), and hastened in triumph on his home- ward march, with a large amount of captives and booty, thougli merely a stranger. 1)S. tliey took Lot . . . and liis goods, and departed — How would the conscience of that young man now upbraid him for his selfish folly and Ingratitude in withdrawing from his kind and pious rela- tive ! Whenever we go out of the path of duty, we put ourselves away from God's protection, and cannot expect that the choice we make will be for our lasting good. 13. there came one tliat Kad escaped— Abram might have excused himself from taking any active concern in his " brother," i. e., nephew, who little deserved that he should Incur trouble or danger on 7iis account. But Abram, far from rendering evil for evil, resolved to take immediate measures for the rescue of Lot. 14. And tvlien Abram heard that his brother was taken captive, he armed his trained servants — domestic slaves, sucli as are com- mon in Eastern countries still, and are considered and treated as members of the family. If Abram could spare three hundred and eighteen slaves and leave a sufficient number to take care of the flocks, what a large establish- ment lie must have had. 15, 16. he divided himself . . . by night — This war between the petty princes of ancient Canaan is exactly the same as the frays and skirmishes be- tween Arab chiefs in the present day. When a defeated party resolve to pursue the enemy, they wait till they are fast asleep— then, as they have no idea of posting sentinels, they rusli upon them from different directions, strike down the tent poles — if there is any fight at all, it is the fray of a tumultuous mob— a panic commonly ensues, and the whole contest is ended with little or no loss on either side. 18. Melchiiedek— This victory conferred a public benefit on that part of the country ; and Abram, on his return, was treated with high respect and consideration, particu- larly by the king of Sodom and Melchizedek, who seems to have been one of the few native princes, if not the only one, who knew and worshipped, "the Most High God," whom Abram served. This king who was a type of the Saviour (Hebrews 7. 1), came to bless God for the victory which had been won, and in the name of God to bless Abram, by whose arms it had been achieved— a pious acknow- ledgment which we should imitate on succeeding in any lawful enterprise, ao. he gave him tithes of all— Here is an evidence of Abram's piety, as well as of his valour; for it was to a priest or official mediator between God and him, that Abram gave a tenth of the spoil— a token of his gratitude and in honour of a Divine ordinance (Prov- erbs 3. 9). SI. the King of Sodont said . . . Give nie the persons— According to the war customs still existing among the Arab tribes, Abram might have retained the recovered goods— and his right was acknowledged by the king of Sodom. But with honest pride, and a generosity unknown in that part of the world, he replied with strong phraseology common to the East, " I have lifted up mine hand (t. e., I have sworn unto the Lord), that I will not take from a thread even to a sandal-thong— that I will not take any thing that is thine, lest thou shouldst say, I have made Abram. rich." CHAPTER XV. Ver. 1-21. Divine Encouragement. 1. After these things— the conquest of the invading kings, the word of the Lord— a phrase used, when connect«d with a vision, to denote a prophetic message. Fear not, Abram — When the excitement of the enterprise was over he had become a prey to despondency and terror at the probable revenge that might be meditated against him. To dispel his fear, he was favoured with this gracious announcement. Hav- ing such a promise, how well did it become him, and all God's people who have the same promise, to dismiss their fears, and cast their burdens on the Lord (Psalm 27. 3). %. Lord God, what -wilt thou give? — To his mind the declaration, "I am thy exceeding great reward," had but one meaning, or was viewed but in one particular light, as bearing on the fulfllment of the promise, and he was still experiencing the sickness of hope deferred. Ellezer of Damascus . , . one born In my house is mine heir — According to the usage of Nomadic tribes, his chief con- fidential servant would be heir to his possessions and honours. But this man could have become his son only by adoption ; and how sadly would that have come short of the parental hopes he had been encouraged to enter- tain ! His language betrayed a latent spirit of fretfulness, or perhaps a temporary failure in the very virtue for which he is so renowned— an absolute submission to God's time as well as way of accomplishing His promise. 4. This shall not be thine heir — To the first part of his address no reply was given ; but having renewed it in a spirit of more becoming submission, "whereby shall I know that I shall inherit it," he was delighted by a most explicit promise of Canaan, which was immediately con- firmed by a remarkable ceremony. 9-13. Take me an heifer, &c.— On occasions of great importance, when two or more parties join in a compact, they either observe precisely the same rites as Abram did, or, where they do not, they invoke the lamp as their witness. According to these ideas, which have been from time immemorial engraven on the minds of Eastern people, the Lord him- self condescended to enter into covenant with Abram. The patriarch did not pass between the sacrifice, and tlie reason was that in this transaction he was bound to nothing. He asked a sign, and God was pleased to give him a sign, by which, according to Eastern ideas, he bound himself. In like manner God has entered into covenant with us; and in the glory of the Only Begotten Sou, who passed through between God and us, all who believe have, like Abram, a sign or pledge in the gift of the Spirit, whereby they may know that they shall in- herit the heavenly Canaan. CHAPTER XVI. Ver. 1-16. Bestowment OF Hagak. 1. No>vSaral . . . had a handmaid— a female slave — one of those obtained in Egypt. 3. Saral . . . gave her to . . , Abram to be his wife— wife is here used to describe an inferior, though not degrading relation, in countries where polygamy pre- vails. In the case of these female slaves, which are the personal property of his lady, being purchased before her marriage or given as a special present to herself— no one can become the husband's secondary wife without her mistress' consent or permission. This usage seems to have prevailed in patriarchal times ; and Hagar, the slave of Sarai, of whom she had the entire right of disposing, was given by her mistress' spontaneous offer, to be the secondary wife of Abram, in the hope of obtaining the long-looked for heir. It was a wrong step— indicating a want of simple reliance on God— and Sarai was the first to reap the bitter fruits of her device. 5. And Saral said . . . Mywrongbeuponthee— Bursts of temper, or blows, as the original may bear, took place, till at length Hagar, perceiving the hopelessness of maintaining the unequal strife, resolved to escape from what had become to her in reality, as well as in name, a house of bondage. 7. And the angel of the X.ord found her by a fountain— This well, pointed out by tradition, lay on the side of the cara- van road, in the midst of Shur, a sandy desert on the west of Arabia Petraia, to the extejit of 150 miles, between Palestine and Egypt. By taking that direction, she seem» to have intended to return to her relatives in that country, 25 Renewal of the Covenant. GENESIS XVII, XVIII. Entertainment of Angels, Nothing but pride, passion, and sullen obstinacy, could have driven any solitary person to brave the dangers of Buch an inhospitable wild; and she must have died, had not the timely appearance and words of the angel recalled her to reflection and duty. 11. Ishmael— Like other He- brew names, this had a signification, and it is made up of two words— " God hears.' The reason is explained. 12. he •fvill be a -wllcl man— lit., a wild ass man, expressing how the wildness of Ishmael and his descendants resembles that of the wild ass. his hand will l>e against every man— descriptive of the rude, turbulent, and plundering character of the Arabs. d>veH in the presence of all his brethren— dwell, t, e., pitch tents; and the meaning is that they maintain their independence In spite of all attempts to extirpate or subdue them. 13. called the name — com- mon in ancient times to name places from circumstances; and the name given to this well was a gi-ateful recognition of God's gracious appearance iu the hour of her distress. CHAPTER XVII. Ver. 1--27. Renewai- of the Covenant. 1. Abram . . . ninety years old and nine— Thirteen years after the birth of Ishmael. During that Interval he had enjoyed the comforts of communion with God, but had been favoured with no special revelation as formerly, probably on ac- count of his hasty and blameable marriage with Hagar. the Lord appeared— some visible manifestation of the Divine presence, probably the shechinah or radiant glory of overpowering elTulgence. 1 am the Almighty God — the name by which He made himself known to the patri- archs (Exodus 6. 3), designed to convey the sense of " all- sufflcient" (Psalm 16. 5, 6; 73. 2.5). walk; . , . and be . . . perfect— upright, sincere (Psalm 51. 6) in heart, speech, and behaviour. 3. Abram fell on his face— the attitude of profoundest reverence assumed by Eastern people. It consists in 'the prostrate body resting on the hands and knees, with the face bent till the forehead touches the ground. It is an expression of conscious humility and profound reverence. 4. my covenant is with tliiee — re- newed mention is made of it as the foundation of the communication that follows. It is the covenant of grace naade with all who believe in the Saviour. 5. btxt thy name shall be Abraham — In Eastern countries a change of name is an advertisement of some new circumstance in the history, rank, or religion of the individual who bears it. The change is made variously, by the old name being entirely dropped for the new, or by conjoining the new with the old, or sometimes only a few letters are in- serted, so that the altered form may express the diflference in the owner's state or prospects. It is surprising how soon a new name is known and its import spread through the country. In dealing with Abraham and Sarai, God was pleased to adapt His procedure to the ideas and cus- toms of the country and age. Instead of Abram, "a high father," he was to be called Abraham, father of a multi- tude of nations (Revelation 2. 17). 6-8. I will give nnto thee . . . the land— It had been previously promised to Abraham and his posterity (ch. 15. 18). Here it is promised as an "everlasting possession," and was, therefore, a type of heaven, "the better country" (Hebrews 11. 16). 10. Every man-child among you shall be circum- cised—This was the sign in the Old Testament Church as baptism is in the New, and hence the covenant is called "covenant of circumcision" (Acts 7. 8; Romans 4. 11). The terms of the covenant were these — on the one hand Abraham and his seed were to observe the right of cir- cumcision; and on the other, God promised, in the event of such observance, to give them Canaan for a perpetual possession, to be a God to him and his posterity, and that in him and his seed all nations should be blessed. 15, 16. As for Sarai ... I w^ill , . . give thee a son also of her— God's purposes are gradually made known. A son had been long ago promised to Abraham. Now, at length, for the first time he Is informed that it was to be a child of Sarai. 17. Abraham fell upon his face, and laughed— It was not the sneer of unbelief, but a smile of delight at the improbabi ity of the event (Romans 4. 20), 26 18. O that Ishmael mlglit live before thee — natural solicitude of a parent. But God's thoughts are not as • man's thoughts. 19, 20. The blessings of the covenant are resei-ved for Isaac, but common blessings were abun- dantly promised to Ishmael; and thougli the visible Church did not descend from his family, yet personally he might, and it is to be hoped did, enjoy its benefits. CHAPTER XVIII. Ver. 1-8. Entertainment of Angels. 1. the liord appeared— another manifestation of the Divine presence, more familiar than any yet narrated ; and more like that in the fulness of time, when the Word was made flesh. plains of Mamre — rather, terebinth or oak of Marare— a tall-spreading tree or grove of trees, sat in the tent dooz —the tent itself being too close and sultry at noon, the shaded open front is usually resorted to for the air that may be stirring. 2. lift np his eyes . . . and, lo, thres men — Travellers in that quarter start at sunrise and con- tinue till midday, when they look out for some resting- place, he ran to mieet them — When the visitor is an ordinary person, they merely rise ; but if of superior rank, the custom is to advance a little towards the stranger, and after a very low bow, turn and lead him to the tent— put- ting an arm round his waist, or tapping him on the shoul- der as they go, to assure him of welcome. 3. My Lord, it no-w I have found favour— The hospitalities offered are just of the kind that are necessary and most grateful, the refreshment of water, for feet exposed to dust and heat by the sandals being still the first observed amongst the pas- toral people of Hebron. 5. for therefore are ye come- No questions were asked. But Abraham knew their ob- ject by the course they took — approaching directly In front of the chief sheick's tent, which is always distin- guishable from the rest, and thus showing their wish to be his guests. 6. Abraham hastened . . . unto Sarah . . . make cakes upon the hearth— Bread is baked daily, and no more than is required for family use, and always by the women, commonly the wife. It is a short process. Flour mixed with water is made into dough, and being rolled out into cakes, it is placed on the earthen floor, pre- viously heated by a fire. The fire being removed, the cakes are laid on the ground, and being covered over with hot embers, are soon baked, and eaten the moment they are taken ofl". 7. Abraham ran unto tlie herd, and fetched a calf— Animal food is never provided except for visitors of a superior rank, when a kid or lamb is killed. A calf is still a higher stret«h of hospitality, and it would probably be cooked as is usually done when haste is re- quired—either by roasting it whole or by cutting it up •into small pieces, and broiling them on skewers over the fire. It is always eaten along with boiled corn swimming in butter or melted fat, into which every morsel of meat, laid upon a piece of bread, is dipped, before being con- veyed by the fingers to the mouth. 8. milk— a bowl of camel's milk ends the repast, he stood by them under the tree— The host himself, even though he has a number of servants, deems it a necessary act of politeness to stand while his guests are at their food, and Abraham evidently did this before he was aware of the real charactel: of his visitors. 9-15. Reproof of Sarah. An inquiry about his wife, so surprising in strangers— the subject of conversation, and the fulfilment of the fondly-cherished promise within a specified time, showed Abraham that he had been enter- taining more than ordinary travellers (Hebrews 13.2). 10. Sarah heard it in the tent door, -tvhich was be- hind him- The women's apartment is in the back of the tent, divided by a thin partition from the men's. 12. Therefore Sarah laughed within herself— long delay seems to have weakened faith. Sarah treated the an- nouncement as incredible, and when taxed with the si- lent sneer, she added falsehood to distrust. It was an aggravated offence (Acts 5. 4), and nothing but grace saved her (Romans 9. 18). 16-22. Disclosure of Sodom's Doom. 16. the men ro8« . . . Abraham went -with them— It is customary for a Lof!s Eniertainment, GENESIS XIX, XX. Abraham's Denial oj his Wife. host to escort hia guests a little way. V7, Hie Ir, and was -weaned — children are suckled longer in the East than In Europe — boys usually for two or three years. Abraliom made a great feast, &c, — In Eastern countries this is always a season of domestic festivity, and the newly-weaued child is for- mally brought, in presence of the assembled relatives and friends, to partake of some simple viands. Isaac, attired in the symbolic robe— the badge of birthright— was then admitted heir of the tribe. [Rosenmuller,] 9. Sarah saw the son of Hagar . , . moclclng- Ishmael was aware of the great change in his prospects, and under the impulse of irritated or resentful feelings, in whicli he was probably joined b^ his mother, treated tlie young heir with derision and probably some violence (Galatlans 4. 29). 10. Wherefore she said unto Abraliain, Cast out this bond-'woman — Nothing but the expulsion of both could now preserve harmony in tlic household, Abraham's perplexity was relieved by an announcement of the Divine will, which in every thing, liowevcr pain- ful to flesh and blood, all who fear God and are walking in his ways will, like him, promptly obej'. This story, as the apostle tells us, is "an allegory," and the "persecu- tion" by the son of the Egyptian was the commencement of the four hundred years' affliction of Abraham's seed by the Egyptians, Vi. In all that Sarali liatli said— it is called the Scripture (Galatlans 4. 30). 13. also of tlie son of the bond- vroman will I make a nation— Thus Providence overruled a family brawl to give rise to two great and extraordinary peoples. 14-21. Expulsion of Ishmael. 14. AbraJ»am rose up early, &c.— early, that the wanderers might reach an asylum before noon. Bread Includes all sorts of victuals — bottle, a leathern vessel, formed of the entire skin of a lamb or kid sewed up, with the legs for handles, usually carried over the shoulder. Ishmael was a lad of seven- teen years, and it is quite customary for Arab chiefs to send out their sons at such an age to do for themselves: often with nothing but a few days' provisions in a bag. wandered in the wilderness of Beer-sheba— In the 28 southern border of Palestine, but out of the common di- rection, a wide-extending desert, where they missed the track. 15. the water -was spent, Ac— Ishmael sunk ex- hausted from fatigue and thirst— his mother laid his head under one of the bushes to smell the damp, while she herself, unable to witness his distress, sat down at a little distance in hopeless sorrow, 19. God opened lier eyes — Had she forgotten the promise (ch. 16. 11) ? Whether she looked to God or not. He regarded her and directed her to a fountain close beside her, but probably hid amid brush- wood, by the waters of which her almost expiring son was revived. !80, 21. God was -with the lad, &c, — Paran, r. e., Arabia, where his posterity have ever dwelt (cf. ch. 16. 12; also Isaiah 48. 19; 1 Peter 1, 25), his mother took, him a wife— On a father's death, the mother looks out for a wife for her son, however young ; and as Ishmael was now vir- tually deprived of his father, his mother set about form- ing a marriage connection for him, it would seem, amongst her relatives. 23-34. Covenant, 22. Abimelech and Phicliol— Here a proof of the promise (ch, 12, 2) being fulfilled, in a native prince wishing to form a solemn league with Abraham. The proposal was reasonable, and agreed to, 25-31« Abraham reproved Abimelech because of a -fvell— • Wells were of great importance to a pastoral chief and on the successful operation of sinking a new one, the owner was solemnly infeoft in person. If, however, they were allowed to get out of repair, the restorer acquired a right to them. In unoccupied lands the possession of wells gave a right of property in the land, and dread of this had caused the offence for which Abraham reproved Abime- lech, Some describe four, others five wells in Beer-slieba. 33, Abraham planted a grove — Hebrew of tamarisks, in which sacrificial worship was offered, as In a roofless tem- ple. 34. Abraliam sojourned in the Philistines' land — A picture of pastoral and an emblem of Christian life. CHAPTER XXII. Ver. 1-19, Offering Isaac, l. God did tempt Abra- ham— not incite to sin (James 1. 13), but try, prove— give occasion for the development of his faith (1 Peter li 7). and he said, . . . Here I am — ready at a moment's warn- ing for God's service. 2. Take wow thy son, &c.,— Every circumstance mentioned was calculated to give a deeper stab to the parental bosom. To lose his only son, and by an act of his own hand, too! — what a host of conflicting feelings must the order have raised: but he heard and obeyed without a murmur (Galatlans 1, 16; Luke 14. 26). 3. Abraham rose . . , early, -on one who cared "fcir religion— she acted in the sincerity of faith; but in crooked policy— with unenlightened zeal; on the false principle that the end would sanctify the means. 11. Jacob said, Esau my brother Is an. hali-y man— It is remarkable that his scruples were founded not on the evil of the act; but the risk and consequences of deception. 13-17. and his mother said, Upon me be thy curse — His conscience being soothed by his mother — preparations were hastily made for carrying out the de- vice; consisting, first, of a kid's flesh, which, naade into a ragout, spiced with salt, onions, garlic, and lemon-juice, might easily be passed ofi" on a blind old man, with blunted senses, as game; secondly, of pieces of goat's skin bound on his hands and neck, its soft silken hair resem- bling that on the cheek of a young man; thii'dly, of the long white robe — the vestment of the flrst-born, which, transmitted from father to son, and kept in a chest among fragrant herbs and perfumed flowers, used much in the East to keep away moths — his motlier provided for him. 18-37. lie came unto liis father — The scheme planned by the mother was to be executed by the son in tlie father's bed-chamber ; and it is painful to think of tlic deliberate falsehoods, as well as daring profanity, he resorted to. The disguise, though wanting in one thing, which had nearly upset the whole plot, succeeded in misleading Isaac; and while giving his paternal embrace, tlie old man was roused into a state of high satisfaction and de- light. 37. tlie smell of my son is as of a Held — The ar- omatic odours of the Syrian fields and meadows, often impart a strong fragrance to the person and clothes, as has been noticed by many travellers. 28-46. The Blessing. God give tliee of tlie dc^v of heaven— To an Orienta.1 mind, this phraseology implied the highest flow of prosperity. The copious fall of dew is indispensable to the fruitfulness of lands, which would be otherwise arid and sterile through the violent heat; and It abounds most in hilly regions— such as Canaan— hence called the fat land (Nehemiah 9. 25, 35). plenty of corn and wine — Palestine was famous for vineyards, and it produced varietes of corn, viz., wheat, barley, oats, and rye. Let people serve thee — fulfilled in the discointiture of the hostile tribes that opposed the Israelites in the wilderness; and in the pre-eminence and power they attained after their national establishment in the prom- ised land. This blessing was not realized to Jacob, but to his descendants; and the temporal blessings promised, were but a shadow of those spiritual ones, which formed the grand distinction of Jacob's posterity. 30-35. Ksau came in from his hunting— scarcely had the former scene been concluded, when the fraud was discovered. The emotions of Isaac, as well as Esau, may easily be im- agined—the astonishment, alarm, and sorrow of the one —the disappointment and Indignation of the other. But a moment's reflection convinced the aged patriarch that the transfer of the blessing was "of the Lord," and now irrevocable. The Importunities of Esau, however, over- powered him ; and as the proplietic afflatus was upon tlie patriarch, he added what was probably as pleasing to a man of Esau's character, as the other would have been. 39, 40. Behold thy dwelling shall be the fatness of the *'^*"th— The first part is a promise of temporal prosperity, made in the same tei-ms as Jacob's— the second refers to the roving life of hunting freebooters, which he and his descendants should lead. Though Esau was not person- ally subject to his brother, his posterity were tributary to the Israelites, till the relgnof Joram— when they revolted, and esuabllshed a king of their own (2 Kings 8. 20 ; 2 Chron. 21. 8-10). 41. Esau hated Jacob— It is scarcely to be won- dered at— that Esau resented the conduct of Jacob, and vowed revenge. The days of mourning for my father are at hand— a common Oriental phrase for the death of a parent. 43-45. these words of Esau were told Re- beltah— Poor woman ! she now early begins to reap the bitter fruits of her fraudulent device; slie is obliged to part with her son, for whom she planned it, never, prob- ably, seeing him again ; and he felt the retributive justice of heaven fall upon him heavily in his own future family. 45. IVhy should I be deprived of you botli— This refers to the law of Goelism, by which the nearest of kin would be obliged to avenge the death of Jacob upon his brother. 46. Rebekah said to Isaac— Another pretext her cun- ning had to devise to obtain her husband's consent to Jacob's journey to Mesopotamia; and she succeeded by touching the aged patriarch in a tender point, afflicting to his pious heart— the proper marriage of their youngest son. CHAPTER XXVIII. Ver. 1-19. Jacob's Departukb. 1. Isaac called Jacob and blessed him— He entered fully into Rebekah's feel- ings—and the burden of his parting counsel to his son was, to avoid a marriage alliance with any but the Meso- potamian branch of the family. At the same time he gave him a solemn blessing — pronounced before unwit- tingly, now designedly, and with a cordial spirit. It is more explicitly and fully given, and Jacob was thus aclcnowledged "the heir of the promise." 6-9. vrhen Esau saw that Isaac had blessed Jacob — desirous to humour his parents, and if possible get the last will revoked, he became wise when too late (see Matthew 25. 10), and lioped by gratifying his parents in one thing to atone for all his former delinquencies. But he only made bad worse, and though he did not marry a "wife of the daughters of Canaan," he married into a family which God had rejected— it showed a partial reformation, but no repentance, for he gave no proofs of abating his vindictive purposes against his brother, nor cherishing that pious spirit tlaat would have gratified his father— he was like Micah (see Judges 17. 13). 10. Jacob went out, &c.— His departure from his father's house was an ignominious flight; and for fear of being pursued or waylaid by his vindictive brother, he did not take the common road, but went by lonely and unfrequented paths, which increased the length and dangers of the journey. 11. he lighted upon a certain place — By a forced march he had reached Beth-el, about forty-eight miles from Beer-sheba, and had to spend the night in the open field, lie took of the ■ stones, &c. — " The natui'e of the soil is an existing com- ment on the record of the stony territory where Jacob lay." [Clarke's Travels.] 13. he dreamed . . . and behold a ladder— Some writers are of opinion that it was not a literal ladder that is meant, as it is impossible to conceive any imagery stranger and more unnatural than tliat of a ladder, whose base was on earth, wliile its top i-eaehed heaven, without having any thing on wliioh to rest its upper extremity. They suppose that tlie little heap of stones, on which his head reclined for a pillow, being the miniature model of the object that appeared to his imagination, the latter was a gigantic mountain pile, whose sides, indented In the rock, gave it the appearance of a scaling ladder. There can be no doubt that this use of the original terra was common among the early He- brews; as Josephus, describing the town of Ptolemais (Acre), says it was bounded by a mountain, which, from Its projecting sides, was called "the ladder;" and the stairs that led down to the city are. In the original, termed a ladder (Nehemi.ah 3.) though they were only a flight of steps cut In the side of the rock. But whether the image presented to the mental eye of Jacob were a common lad- der, or such a mountain pile as has been described, the design of this vision was to afiTord comfort, eucourage- ment, and confidence to the lonely fugitive, both in his present circumstances and as to his future prospects. His thoughts during the day must have been painful— he would be his own self-accuser that he had brought exile and privation upon himself— and above all, that though he had obtained the forgiveness of his father, he had 31 The WeU of Harm. GENESIS XXIX, XXX. The Marriage of Jacob, much reason to fear lest God might have forsaken him. Solitude affords time for reflection; and It was now that God began to bring Jacob under a course of religious in- struction and training. To dispel his fears and allay the inward tumult of his mind, nothing was better fitted than the vision of the gigantic ladder, which reached from himself to heaven, and on which the angels were contin- ually ascending and descending from God himself on their benevolent errands (John 1. 51). 13. The Lord stood above it, and said— That Jacob might be at no loss to know the purport of the vision, he heard the Divine voice ; and the announcement of His name, together with a renewal of the covenant, and an assurance of personal protection, produced at once the most solemnizing and inspiriting effect on his mind. 16. Jacob awaked ont of bis sleep— His language and his conduct were alike that of a man whose mind was pervaded by sentiments of solemn awe, of fervent piety, and lively gratitude (Jeremiah 31. 36). 18, 19. Jacob set up a stone, &c.— The mere setting up of the stone might have been as a future memorial to mark the spot; and this practice is still com- mon in the East, in memory of a religious vow or engage- ment. But the pouring oil upon it was a consecration. Accordingly he gave it a new name, Beth-el, "the house of God " (Hosea 12. 4) ; and it will not appear a thing forced or unnatural to call a stone a house, when one considers the common practice in warm countries of sitting in the open air by or on a stone, as are those of this place, "broad sheets of bare rock, some of them standing like the cromlechs of Druidical monuments." [Stanley.] 20-22. Jacob's Vow. 80. Jacob vowed a vo%v— His words are not to be considered as implying a doubt, far less as stating the condition or terms on which he would dedicate himself to God. Let "if" be changed into "since," and tlie language will appear a proper expres- sion of Jacob's faith— an evidence of his having truly em- braced the promise. How edifying often to meditate on Jacob at Beth-el. CHAPTER XXIX. Ver. 1-35. The Weli, of Haean. 1. Then Jacob •went, &c. — Hebrew, lifted up his feet. He resumed his way next morning with a light heart and elastic step after the vision of the ladder; for tokens of the Divine favour tend to quicken the discharge of duty (Nehemiah 8. 10). and came into the land, &c.— Mesopotamia and the whole region beyond the Euphrates are by the sacred writers designated "the East" (Judges 6. 3; 1 Kings 4, 32; Job 1. 3). Between the first and the second clause of this verse is included a Journey of four hundred miles, a. And he looked, &c. — As he approached the place of his destination, he, according to custom, repaired to the well adjoining the town where he would obtain an easy intro- duction to his relatives. 3. thither w^ere all the flocks gathered! and a stone, Ac- In Arabia, owing to the shifting sands, and in other places, owing to the strong evaporation, the mouth of a well is generally covered, especially when it is private property. Over many is laid a broad, thick, fiat stone, with a round hole cut in the middle, forming the mouth of the cistern. This hole is covered with a heavy stone which it would require two or three men to roll away. Such was the description of the well at Haran. ■*. Jacob said, My brethren— Find- ing from the shepherds who were reposing there with flocks, and who all belonged to Haran, that his relatives in Haran were well, and that one of the family was shortly expected, he enquired why they were idling the best part of the day there instead of watering their flocks, and sending them back to pasture? 8. They said, We cannot, until all the flocks be gathered— In order to prevent the consequences of too frequent exposure in places where water is scarce, it is not only covered, but it Is customary to have all the flocks collected round the well before the covering is removed in presence of the owner or one of his representatives; and it was for this reason that those who were reposing at the well of Haran with the three flocks were waiting the arrival of Rachel. 9-11. While he yet spake, Rachel came— Among the 32 pastoral tribes the young unmarried daughters of the greatest sheicks tend the flocks, going out at sunrise, and continuing to watch their fleecy charge till sunset. Wa- tering them, which is done twice a-day, is a work of time and labour, and Jacob rendered no small service in vol- unteering his aid to the young shepherdess. The inter- view was affecting, the reception welcome, and Jacob for- got all his toils in the society of his Mesopotamian rela- tives. Can we doubt that he returned thanks to God for His goodness by the way? 1!8. Jacob told Rachel, &c. — According to the practice of the East, the term "brother" is extended to remote degrees of relationship, as uncle, cousin or nephew. 14-80. he abode a montli— Among pastoral people a stranger Is freely entertained for three days ; on the fourth day he is expected to tell his name and errand ; and if he prolongs his stay after that time, he must set his hand to work in some way, as may be agreed upon. A similar rule obtained in Laban's estab- lishment, and the wages for which his nephew engaged to continue in his employment was the hand of Racliel. 17. Leah tender-eyed— i. e., soft blue eyes— thought a blemish. Rachel beautiful and -well-favoured— t. c, comely and handsome in form. The latter was Jacob's choice. 18. I -wrlll serve thee seven years for Rachel thy daughter— A proposal of marriage is made to the father without the daughter being consulted, and the match is effected by the suitor either bestowing costly presents on the family, or by giving cattle to the value the father sets upon his daughter, or else by giving per- sonal services for a specified period. The last was the course necessity imposed on Jacob ; and there for seven years he submitted to the drudgery of a hired shepherd, with the view of obtaining Rachel. The time went ra- pidly away ; for even severe and difficult duties become light when love is the spring of action. 31. Jacob said, Give me n»y -wife — At the expiry of the stipulated term the marriage festivities were held. But an infamous fraud was practised on Jacob, and on his showing a righteous indignation, the usage of the country was pleaded in ex- cuse. No plea of kindred should ever be allowed to come in opposition to the claim of justice. But this is often overlooked by the selfish mind of man, and fashion or custom rules instead of the will of God. This was wliat Laban did, as he said, "it must not be so done in our country, to give the younger before the first-born." But, then, if tliat were the prevailing custom of society at Haran, he should have apprized his nephew of it at an early period in an honourable manner. This, however, is too much the way with the people at the East still. The duty of marrying an elder daughter before a younger, the tricks which parents take to get off an elder daughter that is plain or deformed, and in which they are favoured by the long bridal veil that entirely conceals her features all the wedding day, and the prolongation for a week of the marriage festivities among the greater sheicks, are accord- ant witli the habits of the people in Arabia and Armenia in the present day. 38. gave him Racliel also — It is evi- dent that the marriage of both sisters took place nearly about the same time, and that such a connexion was then allowed, though afterwards prohibited (Leviticus 18. 18). !29. gave to Rachel his daughter Bllhah to be her maid- A father in good circumstances still gives his daughter from his household a female slave, over whom the young wife, independently of her husband, has the absolute control. 31. Lieah . . . hated — i. e., not loved so much as she ought to have been. Her becoming a mother ensured her rising in the estimation both of her husband and of society. 3^3S. son . . . called his name Reuben— Names were also significant; and those which Leah gave to her sons were expressive of her varying feel- ings of thankfulness or joy, or allusive to circumstances in the history of the family. There was piety and wisdom In attaching a signification to names, as it tended to keep the bearer in remembrance of his duty and the claims of God. CHAPTER XXX. Ver. 1-24. Domestic Jealousies. 1. Rachel envied her sister— The maternal relation confers a high degr€-e of honour in the East, and the want of that status is felt Jiicob's Covenant with Laban. GENESIS XXXI. Envy of Laban and his Sons. as a stigma, and deplored as a grievous calamity. Give me clilldren or else I ale— either be reckoned as good as dead, or pine away from vexation. Tlie intense anxiety of Hebrew women for children arose from the hope of giving birth to the promised seed. Rachel's conduct was Binful, and contrasts unfavourably with that of Rebekah (cf. ch. 25.22) and of Hannah (1 Samuel 1.11). 3-9. BU- Ikali, . . . ZllpaU— Following the example of Sarah with regard to Hagar, an example which is not seldom imi- tated still, she adopted the children of her maid. Leah took the same course. A bitter and intense rivalry ex- isted between them, all the more from their close re- lationship as sisters; and although they occupied sepa- rate apartments, with their families, as is the uniform custom where a plurality of wives obtains, and the hus- band and father spends a day with each in regular suc- cession, that did not allay their mutual jealousies. The evil lies in the system, which being a violation of God's original ordinance, cannot yield happiness. 30. L.eali said, God Iiath. endued inc -witli a good do-»vry — The birth of a son is hailed with demonstrations of joy, and the possession of several sons confers upon the mother an honour and respectability proportioned to tlieir num- ber. The husband attaches a similar importance to tlie possession, and it forms a bond of union which renders It Impossible for him ever to forsake or to be cold to a wife who has borne him sons. This explains the happy anticipations Leah founded on the possession of her six sons. )J1. afterwards, slie bare a daugliter — The in- ferior value set on a daughter is displayed in the bare announcement of the birth. 25-43. Jacob's Covenant with Laban. 25. when Racliel had borne Joseph — Shortly after the birth of this son, Jacob's term of servitude expired, and feeling anxious to establish an independence for his family, he probably, from knowing that Esau was out of the way, announced his intention of returning to Canaan (Hebrews 13. 14). In this resolution the faith of Jacob was renaarkable, for as yet he had nothing to rely on but the promise of God (cf. ch. 2S. 15). 27. Liaban said ... I have learned — Plis selfish uncle was averse to a separation, not from warmth of affection either for Jacob or his daughters, but from the damage his own interests would sustain. He had found, from long observation, that the blessing of heaven rested on Jacob, and that his stock had wonderfully in- creased under Jacob's management. This was a remark- able testimony that good men are blessings to the places where they reside. Men of the world are often blessed with temporal benefits on account of their pious rela- tives, though they have not always, like Laban, the wisdom to discern, or the grace to acknowledge it. 28. appoint me thy tvages, and 1 will give it— The Eastern shepherds receive for their hire not money, but a certain amount of the increase or produce of the flock; but Laban would at the time have done any thing to secure the continued services of his nephew, and make a show of liberality, which Jacob well knew was constrained. 31. Jacob said, Thou shalt not give me any thing— A new agreement was made, the substance of which was, that he was to receive remuneration in the usual way, but on certain conditions which Jacob specified. 32. I ^vill pass through all thy flock to-day— Eastern slieep being generally white, the goats black, and spotted or speckled ones comparatively few and rare, Jacob pro- posed to remove all existing ones of that description from the flock, and to be content with what might appear at the next lambing time. The proposal seemed so much in favour of Laban, that he at once agreed to it. But Jacob has been accused of taking advantage of his uncle, and thougli it is difficult to exculpate him from practising some degree of dissimulation, he was only availing him- self of the results of his great skill and experience in the breeding of cattle. But it is evident from the next chap- ter (5-13), that there was something miraculous, and that the means he had employed had been suggested by a Divine intimation. 37. Jacob took rods, &c.— There are many varieties of the hazel, some of which are more erect tlian the common hazel, and it was probably one of the 3 varieties Jacob employed. The styles are of a bright red colour, when peeled ; and along with them he took wands of other shrubs, which, when stripped of the bark, had white streaks. These, kept constantly before the eyes of the female at the time of gestation, his observation had taught him would have an influence, through the imagi- nation, on the future offspring. 38. ^vatering troughs — usually a long stone block hollowed out, from which several sheep could drink at once, but sometimes so small as to admit of one only drinking at a time. CHAPTEE XXXT. Ver. 1-21. Envy of Laban and Sons. I. he heard the tvords of Iiaban's sons — It must have been from rumour that Jacob got knowledge of the invidious re- flections cast upon him by his cousins; for they were separated at the distance of three daj's' journey. 2. And Jacob beheld the countenance of Laban — lit., was not the same as yesterday, and the day before;— a comnvon Oriental form of speech. The insinuations against Jacob's fldelity by Laban's sons, and the sullen reserve, the churl- ish conduct, of Laban himself, had made Jacob's situa- tion, in his uncle's establisliment, most trying and pain- ful. It is always one of the vexations attendant on worldly prosperity, tlaat it excites the envy of others (Ecclesiastes 4. 4) ; and that, however careful a man is to maintain a good conscience, he cannot always reckon on maintaining a good name, in a censorious world. This, Jacob experienced; and it is probable that, like a good man, he had asked direction and relief in prayer. 3. the liord said, . . . Return unto the land of thy fathers — Notwithstanding the ill usage he had received, Jacob n^ight not have deemed himself at liberty to quit his present sphere, under the impulse of passionate fretful- ness and discontent. Having been conducted to Haran by God (ch. 28.15); and having got a promise that the same heavenly Guardian would bring him again into the land of Canaan— he might have thought he ought not to leave it, Avithout being clearly persuaded as to the path of duty. So ought we to set the Lord before us, and to acknowledge him in all our ways, our journeys, our settlements, and plans in life. 4. Jacob sent and called Rachel and l>ah— His wives and family were in their usual residence ; and whether he wished them to be pres- ent at the festivities of slieep-shearing, as some think; or, because he could not leave his flock, he called them both to come to him, in order that, having resolved on immediate departure, he might communicate his inten- tions. Rachel and Leah only were called, for the other two wives, being secondary, and still in a st-ate of servi- tude, were not entitled to be taken into account. Jacob acted the part of a dutiful husband in telling them his plans; for husbands, that love their wives, should con- sult with them, and trust in them (Proverbs 31. 11). 6. ye know that ... I have served your father— Having stated his strong grounds of dissatisfaction witli their father's conduct, and the ill requital he had got fon all his faithful services, he informed them of the blessing of God, that had made him rich notwithstanding Laban's design to ruin him; and finally, of the command from God he had received to return to his own country, that they might not accuse him of caprice, or disaffection to their family; but be convinced, that in resolving to de- part, he acted from a principle of religious obedience. 14. Rachel and Leah answered — Having heard his views, they expressed their entire ^vpproval; and from grievances of their own, were fully as desirous of a sepa- ration as himself. They display not only conjugal affec- tion, but piety in following the course described—" what- soever God hath said unto theo, do." "Those that are really their husbands' helps meet, will never be their hindrances in doing that to which God calls them." [liENRY.] 17. Then Jacob rose up— Little time is spent by pastoral people in removing. The striking down the tents and poles, and stowing them among their other baggage; the putting their wives and children in houiias like cradles, on the backs of camels, or in panniers on 33 Laban Pursueth Jacob. GENESIS XXXII. Vmon oj Angets. asses; and the ranging of the various parts of the flock under the respective shepherds; all this is a short pro- cess. A plain that is covered in the morning witli a long array of tents, and with browsing flocks, may, in a few hours, appear so desolate, that not a vestige of the en- campment remains, except the holes in which the tent- poles had been fixed, ao. Jacob stole a^vay— The result showed the prudence and necessity of departing secretly; otherwise, Laban might have detained him by violence or artifice. 18. lie carried tlie cattle of his getting— i.e., his own and nothing more. He did not indemnify himself for his many losses by carrying off any thing of Laban's, but was content with what Providence had given hira. Some may think that due notice sliould have been given ; but when a man feels himself In danger— the law of self-preservation prescribes the duty of immediate flight, if it can be done consistently with conscience. 22-5.5. Laban Pursueth Jacob— their Covenant at GlLEAD. aa. It -was told Iiabaii on the tliird day — No sooner did the intelligence reach Laban than he set out in pursuit, and he being not encumbered, advanced rap- idly; whereas Jacob, with a young family and numerous flocks, had to march slowly, so that he overtook the fugi- tives after seven days' journey, as they lay encamped on the brow of mount Gilead, an extensive range of hills forming the eastern boundary of Canaan. Being accom- panied by a number of his people, he might have used violence had he not been Divinely warned in a dream to give no interruption to his nephew's journey. How strik- ing and sudden a change! For several days he had been full of rage, and was now in eager anticipation that his vengeance would be fully wreaked, when lo! his hands are tied by invisible power (Psalm 76. 10). He durst not touch Jacob, but there was a war of words. 25-30. liaban said . . . What liast tliou done T— Not a word is said of the charge, v. 1. His reproaches were of a different kind. His flrst charge was for depriving him of the satisfaction of giving Jacob and his family the usual salutations at parting. In the East it is customary, when any are set- ting out to a great distance, for their relatives and friends to accompany them a considerable way with music and valedictory songs. Considering the past conduct of Laban, his complaint on this ground was hypocritical cant. But his second charge was a grave one— the carrying off his gods— //ebrew, Teraphim, small images of human figure, used not as idols or objects of worship, but as talismans, forsuperstitious purposes. 31, 33. Jacob said, . . . With Tvlioinsoevcr thou flndeth thy gods let him not live — Conscious of liis own innocence, and little suspecting the misdeed of his favourite wife, he boldly challenged a search, and denounced the heaviest penalty on the cul- prit. A personal scrutiny was made by Laban, who ex- amined every tent; and having entered Rachel's last, would have infallibly discovered the stolen images had not Rachel made an appeal to him which prevented furtlier search. 34-. Rachel Itad taken tlie images, and put them in the camel's furniture, and sat upon them —The common pack-saddle is often used as a seat or a cushion, against which a person squatted on the floor may lean. 30, 37. Jacob was wroth — Recrimination on his part was natural in the circumstances, and, as usual, when passion is high, the charges took a wide range. He rapidly enumerated his grievatices for twenty years, and in a tone of unrestrained severity described the niggard character and vexatious exactions of his uncle, together with the hardships of various kinds he had patiently en- dured. 38. The rants of thy fleck have I not eaten— Eastern people seldom kill the females for food except they are barren. 30. That vrhich xraa torn, of beasts I brought not unto thee— The shepherds are strictly re- sponsible for losses in the flook, -unless thej' can prove these were occasioned by wild'beasts. *0. In the day the droiight . . . and the frost by night— The temperature changes often in twenty-four hours from the greatest ex- tremes of heat and cold, most trying to the shepherd who has to keep watch by his flocks. Much allowance must be made for Jacob. Great and long-conttnued provoca- '.>ons ruflle the mildest and most discipliioed tempers. It 34 is diflicult to " be angry and sin not." But these two rela- tives, after having given utterance to their pent up feel- ings, came at length to a mutual understanding, or rather, God influenced Laban to make reconciliation witli his in- jured nephew (Proverbs 16.7). 44:. Come thou, let us make a covenant— The way in which this covenant was ratified was by a heap of stones being laid in a circular pile, to serve as seats, and in the centre of this circle a large one was set up perpendicularly for an altar. It is probable that a sacrifice was flrst offered, and then that the feast of reconciliation was partaken of by both par- ties seated on the stones around it. To this day heaps of stones, which have been used as memorials, are found abundantly in the region where this transaction took place. 53. This heap be witness— Objects of nature were frequently thus spoken of. But over and above, there was a solemn appeal to God; and it is observable that there was a marked difference in the religious senti- ments of the two. Laban spake of the God of Abraham and Nahor, their common ancestors; but Jacob, knowing that idolatry had crept in among that branch of the family, swore by the Fear of Isaac, They who have one God should have one heart : they who are agreed in re- ligion should endeavour to agree in every thing else. CHAPTER XXXII. Ver, 1, 2. Vision of Angels, 1. angels of God meet him— It is not said whether this angelic manifestation was made in a vision by day, or a dream by night. There Is an evident allusion, however, to the appearance upon the ladder (cf, ch, 28. 12), and this occurring to Jacob on his return to Canaan, was an encouraging pledge of the continued presence and protection of God (Psalm 34,7; HebrcAvs 1, 14). 3. Mahanaim— two hosts or camps. The place was situated between mount Gilead and the Jabbok —near the banks of that brook. 3-32. Mission to Esau. 3. Jacob sent messengers be- fore him to Esau — i. e., had sent. It was a prudent pre- caution to ascertain the present temper of Esau, as the road, on approaching the eastern confines of Canaan, lay near the wild district where his brother was now estab- lished, the land of Seir— a highland country on the east and south of the Dead Sea, inhabited by the Horites, who were dispossessed by Esau, or his posterity (Deuteronomy 11. 12). When, and in what circumstances he had emi- grated thither — whether the separation arose out of the undutiful conduct and idolatrous habits of his wives, which had made them unwelcome inmates in the tent of his parents, or whether his roving disposition had sought a country from his love of adventure and the chase, he was living in a state of power and affluence, and tliis settlement on the outer borders of Canaan, tliough made of his own free-will — was overruled by Providence to pave the way for Jacob's return to the promised land, 4. Thus shall ye speak unto my lord Esau — The pur- port of the message was that, after a residence of twenty years in Mesopotamia, he was now returning to his native land — that he did not need any thing, for he had abun- dance of pastoral wealth— but that he could not pass without notifying his arrival to his brother, and paying the homage of his respectful obeisance. Acts of civility tend to disarm opposition, and soften hatred (Ecclesiastes 10. 4). Thy servant Jacob— He had been made lord over his brethren (cf. ch. 27. 29). But it is probable he thought this referred to a spiritual superiority; or if to temporal, that it was to be realized only to his posterity. At all events, leaving it to God to fulfil that purpose, he deemed it prudent to assume the most kind and respectful bear- ing. 6. The messengers returned to Jacob — Their re- port left Jacob in painful uncertainty as to what was his brother's views and feelings. Esau's studied reserve gavo him reason to dread the worst. Jacob was naturally timid; but his conscience told him that there was much ground for apprehension, and his distress was all the more aggravated that he had to provide for the safety of a large and helpless family. 9-13. Jacob said, O God of my father Abraham— In this great emergency, he had Jacob Wrestleth with an Angel. GENESIS XXXIII. Kindness of Jacob and Esau. recourse to prayer. This is the first recorded example of prayer In the Bible. It is short, earnest, and bearing directly on the occasion. The appeal is made to God, as standing in a covenant-relation to his family, just as we ought to put our hopes of acceptance with God in Christ. It pleads the special promise made to himself of a safe return; and after a most humble and affecting confession of u/i worthiness, breathes an earnest desire for deliver- ance from the impending danger. It was the prayer of a kind husband, an affectionate father, a firm believer in the promises. 13-33. took ... a present for Ksau Ills brotUer— Jacob combined active exertions with earnest prayer ; and this teaches us that we must not depend upon the aid and interposition of God in such a way as to supersede the exercise of prudence and foresight. Supe- riors are always approached with presents, and the re- spect expressed is estimated by the quality and amount of the gift. The present of Jacob consisted of 550 head of cattle, of different kinds, such as would be most prized by Esau. It was a most magnificent present, skilfully arranged and proportioned. Tlie milch camels alone were of immense value ; for the she-camels form the principal part of Arab wealth ; their milk is a chief article of diet ; and in many other respects they are of the greatest use. 16. every drove by tbemselves — There was great pru- dence in this arrangement ; for the present would thus have a more imposing appearance; Esau's passion would have time to cool as he passed each successive companj'; and if the first was refused, the others would hasten back to convey a timely warning. 17. lie commaiidcd tUe foremost — The messengers were strictly commanded to say the same words, that Esau might be more impressed, and that the uniformity of the address might appear more clearly to have come from Jacob himself. 21. Uim- self lodged— not the wliole niglit, but only a part of it. a-3. ford Jabbok— now the Zerka—ix, stream that rises among the mountains of Gilead, and running from east to west, enters the Jordan, about forty miles south of the Sea of Tiberias. At the ford it is ten yards wide. It is some- times forded with difficulty; but In summer, very shallow. lie rose up and took— Unable to sleep, he waded the ford in the night-time l>y himself; and having ascertained its safety, he returned to the north bank, and sent over his family and attendants— remaining behind, to seek anew, in silent prayer, the Divine blessing on the means he had Bet in motion. 3-1, 25. Tliere wrestled a man -wltli Uim — ^Tliis mysterious person is called an angel (Hosea 12. 5) and God (v. 28, 30; Hosea 12.4); and the opinion that is most supported is, that he was "the angel of the cove- nant," wlio, in a visible form, appeared to animate the mind, and sympathize with the distress of his pious ser- vant. It has been a subject of much discussion whether the incident described was an actual confiict, or a vision- ary scene. Slany think that as the narrative makes no niention in express terms eitlier of sleep, or dream, or vision, it was a real transaction ; while others, considering the bodily exhaustion of Jacob, his great mental anxiety, the kind of aid he supplicated, as well as the analogy of former manifestations with which he was favoured— such as the ladder— have concluded that it was a vision. [Cal- vin, Hessenpekg, Hengstenberg.] The moral design of itwas to revive the sinking spirit of the patriarch, and to arm him with confidence in God, while anticipating Uie dreaded scenes of the morrow. To us it is highly instructive; sliowing that, to encourage us valiantly to meet the trials to which we are subjected, God allows us to ascribe fb the efficacy of our faith and prayers, the victories which His grace alone enables us to make. 20. I will not let thee go, except tlion bless me— It is evident that Jacob was aware of the character of Him with whom he wrestled; and, believing that his power, though by far superior to human, was yet limited by his promise to do him good, he determined not to lose the golden opportunity of securing a blessing. And nothing gives God greater pleasure than to see the hearts of his people firmly adhering to him. 38. Thy name shall be called no more Jacob, but Israel— The old name was not to be abandoned; but, referring as it did to a dishon- ourable part of the patriarch's history— it was to be asso- ciated with another descriptive of his now sanctified and eminently devout character. 39. Jacob asked, Tell me , , . tliy name— The request was denied, that he might not be too elated wif h his conquest, nor suppose that he had obtained such advantage over the angel as to make him do what he pleased. 31. halted upon his tliigh — As Paul had a thorn in the fiesh given to humble him lest he should be too elevated by the atiundant revelations granted him; so Jacob's lameness was to keep him mind- ful of this mysterious scene, and that it was in gracious condescension the victory was yielded to him. In the greatest of these spiritual victories, which, through faith, any of God's people obtain, there is always something to humble them. 33. the sine-»v whicli shrank— the nerve that fastens the thigh-bone in its socket. The practice of the Jews in abstaining from eating this in the flesh of aniinals, is not founded on the law of Moses, but is merely a traditional usage. The sinew is carefully extracted; and where there are no persons skilled enough for tha* operation, they do not make use of the hind legs at all. CHAPTER XXXIII. Ver. 1-11. Kindness of Jacob and Esau. 1. behold, Ksaii came, and -with him four hundred men — Jacob having crossed the ford, and ranged his wives and chil- dren in order— the dearest last, that they might be the least exposed to danger— awaited the expected interview. His faith was strengthened and his fears gone (Psalm 27. 3). Having had power to prevail with God, he was con- fident of the same power with man, according to the promise (cf. ch. 32. 2S). 3. he bo-wed himself . . . seven tlmies— the manner of doing this is by looking towards ii, superior and bowing with the upper part of the body brought pai'allel to the ground, then advancing a few steps and bowing again, and repeating his obeisance till, at the seventh time, the suppliant stands in the imme- diate presence of his superior. The members of his family * did the same. This was a token of profound respect, and, though very marked, it would appear natural ; for Esau being the elder brother, was, according to the custom of the East, entitled to respectful treatment from his younger brother. His attendants would be struck by it, and, ac- cording to Eastern habits, would magnify it in the hearing of their master. 4. Esau ran to meet him— What a sud- den and surprising change! Whether the sight of the princely present and the profound homage of Jacob had produced this effect, or it pi-oceeded from the Impulsive character of Esau, the cherished enmity of twenty years iix a moment disappeared ; the weapons of war were laid aside, and the warmest tokens of mutual affection reciprocated between the brothers. But doubtless, the efficient cans© was the secret, subduing influence of gi'ace (Proverbs 21. 1), which converted Esau from an enemy into a friend. 5, Who are tliose -with theeT — It might have been enough to say, They are my children ; but Jacob was a pious man, and he could not give even a common answer but in the language of piety (Psalms 127. 3; 113.9; 107. 41). 11, Ho urged liim ai»d lue took it — In the East the acceptance by a superior is a proof of friendship, and by aa enemy of reconciliation. It was on both accounts Jacob was so anxious that his brother should receive the cattle; and in Esau's acceptance he had the strongest proofs of a good feeling being established that Eastern notions adroit of. 12-20. The Parting. 13. And he said, Let us take our joiirney- Esau proposed to accompany Jacob and his family through the country, both as a mark of friend- ship and as an escort to guard them. But tho proposal was prudently declined. Jacob did not need any worldly state or equipage. Notwithstanding the present cordial- ity, the brothers were so different in spirit, character, and habits— the one so much a man of the world, and the other a man of God, that there was great risk of some- thing occurring to disturb the harmony. Jacob having alleged a very reasonable excuse for the tarOiness of his movements, the brothers parted in peace. 14. until I come unto my Lord— It seems to have been Jacob's in- 35 I7te J}ishonour of Dinah. GENESIS XXXIV, XXXV. Jacob Iteproveih Simeon and Levi. tentiou, passing round the Dead Sea, to visit his brotlier In Seir, and thus, without crossing the Jordan, go to Beer- sheba to Isaac ; but he changed liis plan, and whether the intention was carried out then or at a future period has not been recorded. 17. Jacob journeyed to Succoth— i. e., booths, that being the first station at which Jacob halted on his arrival in Canaan. His posterity, when dwelling in houses of stone, built a city there and called it Succoth, to commemorate the fact that their ancestor, "a Syrian ready to perish," was glad to dwell in booths. X8. Slialem— i. e., peace; and the meaning maybe that Jacob came into Canaan, arriving safe and sound at the city Shechem— a tribute to Him who had promised such a return (of. ch. 28. 15). But most writers take Shalem as a proper name— a city of Shechem, and the site is marked by one of the little villages about two miles to the north-east. A little further in the valley below Shechem " he bought a parjpel of a field, where he spread his tent," thus being the first of the patriarchs who became a proprietor of land in Canaan. 19. an hundred pieces of money— pieces, lit., " lambs ;" probably a coin with the figure of a lamb on it. aO. and lie erected . . . an altar— A beautiful proof of his personal piety, a most suitable conclusion to his jour- ney, and a lasting memorial of a distinguished favour in the name "God, the God of Israel." Whe^pver we pitch a tent God shall have an altar. CHAPTER XXXIV. Ver. 1-31. The Dishonouk of Dinah. 1-4. Though freed from foreign troubles, Jacob met with a great do- mestic calamity in the fall of his only daughter. Accord- ing to Josephus, she had been attending a festival ; but it is highly probable that she had been often and freely mix- ing in the society of the place, and that being a simple. Inexperienced, and vain young woman, had been flat- tered by the attentions of the ruler's son. There must have been time and opportunities of acquaintance to pro- duce the strong attachment that Shechem had for her. <■ 5. Jacob held his peace — Jacob, as a father and a good man, must have been deeply distressed. But he could do little. In the case of a family by different wives, it is not the father, but the full brothers, on whom the protection of the daughters devolves— they are the guardians of a sis- ter's welfare and the avengers of her wrongs. It was for this reason that Simeon and Levi, the two brothers of Di- nah by Leah, appear the chief actors in this episode; and though the two fathers would have probably brought about an amicable arrangement of the affair, the hasty arrival of these enraged brothers introduced a new ele- ment into the negotiations. 6. Hanior — i.e., ass; and it is a striking proof of the very different ideas which, in the East, are associated with that animal, which there appears sprightly, well proportioned, and of great activity. This chief is called Emmor (Acts 7. 16). 7. the n»en -were grieved, and . . . very -wroth — Good mev . ^n such a case could not but grieve; but it would have becK well if their anger had been less, or that they had known the precept " Jet not the sun go down upoii your wrath." No injury can justify revenge (Deuteronomy 32. ;W; Romans 12. 9); but Jacob's sons planned a scheme of revenge in the most deceitful manner. 8. Hamor communed -^vltli them — The prince and his son seem at first sight to have acted honestly, and our feelings are enlisted on their side. They betray no jealousy of the powerful shepherds; on the con- trary, show every desire to establish friendly intercourse. But their conduct was unjustifiable in neither expressing regret nor restoring Dinah to her family; and this great error was the true cause of the negotiations ending in so unhappy a manner. 11. Shechem said unto her father . . . and brethren — The consideration of the proposal for marriage belonged to Jacob, and he certainly showed great weakness in yielding so much to the fiery impetu- osity of his sons. The sequel shows the unhappy conse- quences of that concession. 1!J. Ash me never so much Aowry and gift— The gift refers to the presents made at betrothal, both to the bride elect and her lelations (cf. ch. H, 53); the dowry to a suitable settlement upon her. 13. 36 The 8on8 of Jacob ans^vered — The honour of their family consisted in having the sign of the covenant. Circum- cision was the external rite by which persons were ad- mitted members of the ancient Church. But that out- ward rite could not make the Shechemites true Israelites ; • and yet it does not appear that Jacob's sons required any thing more. Nothing is said of their teaching the people to worship the true God, but only of their insisting on their being circumcised; and it is evident that they did not seek to convert Shechem, but only made a show of religion— a cloak to cover their diabolical design. Hypoc- risy and deceit, in all cases vicious, are infinitely more so when accompanied with a show of religion ; and here the sons of Jacob, under the pretence of conscientious scru- ples, conceal a scheme of treachery as cruel and diabolical as was, perhaps, ever perpetrated. 20. Hamor and Shechen* . . . came unto the gate of their city — That was the place where every public communication was made; and in the ready obsequious submission of the peo- ple to this measure we see an evidence either of the extra- ordinary affection for the governing family, or of the ab- ject despotism of the East, where the will of a chief is an ab- solute command. 30. Jacob said . , . Ye have troubled . me — ^This atrocious outrage perpetrated on the defence- less citizens and their families made the cup of Jacob's affliction overflow. We may wonder that, in speaking of it to his sons, he did not represent it as a heinous sin — an atrocious violation of the laws of God and man, but dwelt solely on the present consequences. It was probably be- cause that was the only view likely to rouse the cold- blooded apathy, the hardened consciences of those ruf- fian sons. Nothing but the resti'aining power of God saved him and his family from the united vengeance of the people (cf. ch. 35. 5). All his sons had not been en- gaged in the massacre. Joseph was a boy, Benjamin not yet born, and the other eight not concerned in it. Sim- eon and Levi alone, with their retainers, had been the guilty actors in the bloody tragedy. But the Canaanites would not be discriminating in their vengeance; and if all the Shechemites were put to death for the offence of their chiefs son, what wonder if the natives should ex- tend their hatred to all the family of Jacob; and wlio probably, equalled, in number, the inhabitants of tliat village. CHAPTER XXXV. Ver. 1-15. Removat^ to Bethel. 1. God said unto Jacob, Arise, &c.— This command was given as season- ably in point of time, as tenderly in respect of language. The disgraceful and perilous events that had recently taken place in the patriarch's family must have produced in him a strong desire to remove without delay from the vicinity of Shechem. Borne down by an overwhelming sense of tlie criminality of his two sons— of the offence they had given to God, and the dishonour tlioy had brought on the true faith ; distracted, too, witli anxiety, about the probable consequences which their outrage might bring upon himself and family, should the Canuan- ite people combine to extirpate such a band of robbers and murderci-s ; he must have felt this call as aflbrding a great relief to his atllicted feelings. At the same time it con- veyed a tender rebuke, go up to Bethel— Bethel was about thirty miles south of Shechem ; and was an ascent from a low to a highland country. There, he would not only be released from the painful associations of the latter place, but be established on a spot that would revive the most delightful and sublime recollections. The pleasure of revisiting it, however, was not altogether unalloyed. make there an altar unto God, that appeared — It too frequently happens that early impressions are efluced through lapse of time— that promises made in seasons of distress, are forgotten ; or, if remembered on the return of health and prosperity, tLere is not the same alacrity and sense of obligation felt to fulfil them. Jacob was lying under that charge. He had fallen into spiritual indolence. It was now eight or ten years since his return to Canaan. He had effected a comfortable settlement; and had ac- knowledged the Divine mercies, by which that return and tlis Removal to Bethel. GENESIS XXXVI. Death of Isaac. Bettlement had been signally distinguished (of. ch. 33. 19). But for some unrecorded I'eason, his early vow at Bethel, iu a great crisis of liis life, remained unperformed. Tiie Lord appeared now to remind him of his neglected duty, in terms, however, so mild, as awakened less the memory of his fault, than of the kindness of his heavenly Guar- dian ; and how much Jacob felt the touching nature of the appeal to that memorable scene at Bethel, appears in the Immediate preparations he made to arise and ffo vp thither (Psalm 66. 13). 3. Tlien Jacob said uuto Ixis Iiouseliold . . . Put a-way tUe strange gods tliat are amoug you — Hcbretv, gods of the stranger — of foreign na- tions. Jacob had brought, in his service, a number of Mesopotamian retainers, who were addicted to supersti- tious practices ; and there is some reason to fear that the same high testimony as to the religious superintendence of his household could not have been borne of him as was done of Abraham (ch. 18. 19). He might have been too negligent hitherto in winking at tliese evils in his ser- vants; or, perhaps, it was not till his arrival in Canaan, that he had learnt, for the first time, that one nearer and dearer to him was secretly infected with the same corrup- tion (ch. 31. 34). Be that as it may, lie resolved on an im- mediate and thoi'ough reformation of liis household ; and in commanding them to put away the strange gods, lie added, " be clean, and change your garments ;" as if some derilement, from contact witli idolatry, should still re- main about them. In the law of Moses, many ceremonial puriflcations were ordained, and observed by persons who had contracted certain defllements, and without the ob- servance of which, they were reckoned unclean and unfit to join in the social worship of God. These bodily purifl- cations were purely figurative; and as sacrifices were offered before the law, so also were external purifications, as appears from the words of Jacob; hence it would seem that types and symbols were used from the fall of man, representing and teaching the two gi-eat doctrines of re- vealed truth— I'tz., the atonement of Christ, and the sanc- tifica.tion of our natui'e. 4. tUey gave unto Jacob all tlie strange gods . . . and eari-ings — Strange gods— the eeraphini (cf. ch. 31. 30), as well, perhaps, as other idols got amongst the Shechemite spoil — earrings of various forms, sizes, and materials, which are universally worn in the East, and, then as now, connected witli incantation and idolatry (cf. Hosea 2. 13). The decided tone which Jacob now assumed, was the probable cause of the alacrity with which those favourite objects of superstition were sur- rendered. Jacob lild tliem under tbe oak — or tere- binth— a towering tree, which, like all others of the kind, were striking objects in the scenery of Palestine ; and be- neath which, at Shechem, the patriarcli had pitched his tent. He hid the images and amulets, delivered to him by his Mesopotamian dependents, at the root of this tree. The oak being deemed a consecrated tree, to bury them at its root was to deposit them in a place where no bold hand would venture to disturb the ground ; and hence it was called from this circumstance—" the plain of Meonenim" —i.e., the oak of enchantments (Judges 9.37); and from the great stone which Joshua set up—" the oak of the pil- lar" (Judges 9.6). 5. tli^ terror of God -was upon tlie cities— There was every reason to apprehend that a storm of indignation would burst from all quarters upon Jacob's family, and that the Canaanite tribes would have formed one united plan of revenge. But a supernatural panic seized them; and thus, for the sake of the "heir of the promise," the protecting shield of Providence was spe- cially held over his family. 6. So Jacob came to Luz . . . that ig, Bethel— It Is probable that this place was unoccu- pied ground when Jacob first went to it; and that after that period [Calvin], the Canaanites built a town, to which they gave the name of Luz, from the profusion of almond tiees that grew around. The name of Bethel, which would, of course, be confined to Jacob and his family, did not supersede the original one, till long after. It is now Identified with the modern Beitin, and lies on the western slope of the mountain on which Abraham built his altar (Genesis 12. 8). 7. El-Beth-el— i.e., the God of Bethel. 8. Deborah, Rebckah's nurse, died— This event seems to have taken place before the solemnities were commenced. Deborah— a bee— supposing her to have been fifty years" on coming to Canaan, she had attained the great age of 180. When she was removed from Isaac's household to Jacob's, is unknown. But it probably was on his return from Mesopotamia; and she would have been of Invaluable service to his young family. Old nurses, like her, were not only honoured, but loved as mothers ; and, accordingly, her death was the occasion of so great lamentation. She was buried under the oak— hence called "the terebinth of tears" (cf. 1 Kings 13.14). God was pleased to make a new appearance to him after the solemn rites of devotion were over. By tliis manifes- tation of his presence, God testified his acceptance of Jacob's sacrifice, renewed tlie promise of the blessings guaranteed to Abraham and Isaac ; and the patriarcli ob- served the ceremony witli wliich he had formerly conse- crated the place ; comprising a sacramental cup, along M'ith tlie oil tliat he poured on the pillar; and reimposing the memorable name. The whole scene was in accord- ance with the character of the patriarchal dispensation, in wliich the great truths of religion were exhibited to the senses, and "the world's grey fathers" taught in a man- ner suited to the weakness of an infantine condition. 13. God -went up from him- The presence of God was indicated in some visible form, and his acceptance of the sacrifice shown by the miraculous descent of ftre from heaven, consuming it on tlie altar. lG-27. Birth of Benjamin— Death of Rachel, &c. 16. they journeyed from Beth-el — There can be no doubt that much enjoyment was experienced at Bethel, and that in the religious observances solemnized, as well as in the vivid recollections of the glorious vision seen tliere, the afTections of the patriarch were powerfullj' animated, and that he left the place a better and more devoted servant of God. Wiieh the solemnities were over, Jacob, with his family, pursued a route directly southward, and they reached Ephrath, when they were plunged into mourning by the death of Rachel, who sank in child-birth, leaving a posthumous son. A very affecting deatli, considering how ardently the mind of Rachel had been set on off- spring (cf. ch. 30. 1). 18. She called his name Ben-onl — The dying mother gave this name to her child, significant of her circumstances; but Jacob changed it into Benja- min. This is thought by some to have been originally Benjamim, "a son of days" — i.e., of old age. But with its present ending it means " son of the right hand"— i. e., particularly dear and precious. 19. Ephrath, -tvhich is Beth-leliem— The one the old, the other the later name, signifyiflg " house of bread." 30. and Jacob seta pillar on her grave . . , unto this day— The spot still marked out as the grave of Rachel exactly agrees with the Scriptural record, being about a mile from Bethlehem. Anciently it was surmounted by a pyramid of stones, but the present tomb is a Mohammedan erection. 33-36. Sous of Jacob . . . born to him in Padan-aram— It is a common practice of the sacred historian to say of a company or body of men that which, though true of the majority, may not be applicable to every individual. See Matthew 19. 28 ; John 20. 24 ; Hebrews 11. 13. Here is an example, for Benjamin was born in Canaan. 28, 29. Death of Isaac. 39. Isaac gave up the gliost —The death of this venerable patriarch is here recorded by anticipation, for it did not take place till fifteen years after Joseph's disappearance. Feeble and blind though he was, he lived to a very advanced age ; and it is a pleas- ing evidence of the permanent reconciliation between Esau and Jacob that they met at Mamre to perform the funeral rites of their common father. CHAPTER XXXVI. Ver. 1-43. Posterity of Esatj. 1. these are the gen- erations—history of the leading men and events (cf. ch. 2.4). Esau who is Edom— A name applied to him in reference to the peculiar colour of his skin at birth, ren- dered more significant by his inordinate craving for the red pottage, and also by the fierce sanguinary character 37 Parental Partiality. GENESIS XXXVII. 27te Dreams of Joseph of his descendants (cf. Ezekiel 25.12; Obadiah 10). 3,3. Ksau took his vrlves of the daughters of Cauaau — There were three, mentioned under different names ; for It is evident that Bashemath is the same as Mahalath (ch. 28. 9), since they botli stand in the relation of daughter to Ishmael and sister to Nebajoth; and lience it may be in- ferred that Adah is the same as Judith, Aholibamali as Bathsemath (ch. 26. 3-1). It was not unusual for women, in that early age, to have two names, as Sarai was also Iscah ; and this is the more probable in tlie case of Esau's wives, who of course would have to take new names when they went from Canaan to settle in mount Seir. 6, 1. Esau . . . -ivent Into the country from the face of his brother Jacob — lit., a country, without any certain prospect of a settlement. The design of this historical sketch of Esau and his family is to show how the promise (ch. 27. 39, 40) was fulfilled. In temporal prosperity he far exceeds his brother; and it is remarkable that, in the overruling providence of God, the vast increase of his worldly sub- stance was the occasion of his leaving Canaan, and thus making way for the return of Jacob. 8. Thus dwelt £sau In mount Selr — ^This was Divinely assigned as his possession (Joshua 24. 4 ; Deuteronomy 2. 5). 15-19. dukes —The Edomites, like the Israelites, were divided into tribes, which took their names from his sons. The head of each tribe was called by a term which in our version is rendered duke — not of the high rank and wealth of a British peer, but like the sheicks or emirs of the modern East, or the chieftains of our highland clans. Fourteen are mentioned who flourished contemporaneously. 30- 30. Sons of Seir, the Horlte — native dukes, who were incorporated with those of the Edomite race. 34. This was that Anah that found the mules — Tlie word "mules" is, in several ancient versions, rendered "Avater springs;" and this discovery of some remarkable foun- tain was sufficient, among a wandering or J>astoral people, to entitle him to such a distinguishing notice. 31-39. kings of £dom — The royal power was not built on the ruins of the dukedoms, but existed at the same time. 4t0-43. Recapitulation of the dukes according to tlieir residences. CHAPTER XXXVII. Ver. 1-4. Parental Pahtiality. 1. Jacob dwelt in the land '«vherein his father Tvas a stranger — i. e., so- journer: fatlier used collectively. The patriarch was at this time at Mamre, in the valley of Hebron (cf. ch. 3.5. 27); and his dwelling there was continued in the same man- ner, and prompted by the same motives as that of Abra- ham and Isaac (Hebrews 11. 13). 3. generations^leading occurrences, in the domestic history of Jacob, as shown in the narrative about to be commenced. Joseph . . . was feeding the flock — lit., Joseph being seventeen years old was a shepherd over the flock— he a lad, witli the sons of Bilhah and Zilpali. Oversight or superintendence is evi- dently implied. This post of chief shepherd in the party might be assigned him either from his being tlie son of a principal wile, or from his own superior qualities of cha- racter ; and if invested witli this office, he acted not as a gossiping tell-tale, but as a " faithful steward " in report- ing the scandalous conduct of his bretliren. 3. son of liis old age— Benjamin being younger, was more the son of his old age, and consequently on tliat ground might have been expected to be the favourite. Literally i-en- dered, it is " son of old age to him" — Hebrew phrase, for " a wise son" — one who possessed observation and wisdom iibove his years— an old liead on young shoulders, made liim a coat of many colours— formed in tliose early days by sewing together patches of coloured cloth, and con- sidered a dress of distinction (Judges 5. 30 ; 2 Samuel 13. 18). The passion for various colours still reigns amongst the Arabs and other people of the East, who are fond of dressing their children in this gaudy attire. But since the art of interweaving various patterns was introduced, " the coats of colours" are different now from M'hat they seem to have been in patriarchal times, and bear a close resemblance to the varieties of tartan, 4. could not speak peaceably unto him— did not say "peace be to 38 thee," the usual expression of good wishes amongst friends and acquaintances. It is deemed a sacred duty to give all this form of salutation; and the withholding ot it is an unmistakeable sign of dislike or secret hostility. The habitual refusal of Joseph's brethren, therefore, to meet him with " the salaam," showed liow ill-disposed they were towards him. It is very natural in parents to love the youngest, and feel partial to those who excel in talents or amiableness. But in a family constituted as Jacob's— many cliildren by different mothers — he showed great and criminal indiscretion. 5-36. The Dkeams of Joseph. 5. Joseph dreamed a dream— Dreams in ancient times were much attended to, and hence the di-eam of Josepli, though but a mere boy, engaged tlie serious consideration of his family. But this dream Avas evidently symbolical. The meaning was easily discerned, and, from its being repeated under dif- ferent emblems, the fulfilment Avas considered certain (cf. ch. 41.32) — whence it was that "his brethren enA'iod him, but his father observed the saying." 12. his breth- ren went to feed their father's flock in Sliechem — The vale of Sliechem was, from the earliest mention of Canaan, blest witli extraordinary abundance of water. Therefore did the sons of Jacob go from Hebron to tliis place, thougb it must have cost tliem near tAA'enty hours' travelling — i. e., at the shepherd rate, a little more tlian fifty miles. But the herbage there is so rich and nutritious, that they thought it well Avorth tiie pains of so long a journey, to the neglect of the grazing district of Hebron. [Van De Velde.] 13-17. Israel said, . . . Do not thy brethren feed the flock in Shechein? — Anxious to learn how hio sons Avere doing in tlieir distant encampment, Jacob de- spatched Joseph; and the youtli accepting the missioL- with alacrity, left the vale of Hebron— sought them a. Sliechem— heard of them from a man in "the field," th*i wide and richly-cultivated plain of Esdraelon— and found that they had left that neighbourhood for Dothan, prob- ably being compelled by the detestation in wliich, from the horrid massacre, tlieir name Avas held. Joseph went after liis brethren, and found tliem In Dotlian — lie- brew, Dothaim, or "tAvo wells," recently discovered in the modern "Dotan," situated a feAV hours' distance from Sliechem. 18. -wlien they saw Iiim afar ofif— on tlie level grass-field, where they Avere Avatching their cattle, they could perceive him approaching in the distance from the side of Shechem, or rather Samaria. 19. Be- hold, tliis dreamer cometh — lit., "master of dreams"^ a bitterly ironical sneer. Dreams being considered sug- gestions from above, to make false pretensions to liaA'iug recei\'ed one was detested as a si)ecies of blasphemy, and in this light Josepli Avas regarded by his brethren as an artful pretender. They already began to form a plot for his assassination, from which he Avas rescued only by the address of Reuben, a\'1io suggested that he should rather be cast into one of the Avells, which are, and probably were, completely dried up in summer. 33. they sti-ipped Joseph out of his coat ... of many colours — Imagine him advancing in all the unsuspecting openness of brotherly affection. How astonislied and terrified must he liaA-e been at the cold reception, the ferocious aspect, the rough usage of his unnatural assailants! A A-ivid picture of his state of agony and despair Avas afterAvards draAvn by themselves (cf. ch. 42. 21). 35. they sat doivu to eat bread— Wliat a AacAV does this exhibit of those hardened profligates! Their common share in this con- spiracy is not the only dismal feature in the story. The rapidity, the almost instantaneous manner in AAiiich the proposal Avas foUoAved by their joint resolution, and the cool indifference, or rather the fiendish satisfaction, Avith which they sat dOAvn to regale themselves is astonishing. It is impossible that mere envy at his dreams, his gaudy dress, or the doating partiality of their common father, could have goaded them on to such a pitch of frenzied resentment, or confirmed tliem in such consummate wickedness. Their hatred to Joseph must have had a far deeper seat— must have been produced by dislike to liis piety and otlier excellencies, Avhich made his character and conduct a constant censure upon theirs, and on ao« Ju-'icph Sold by his Brethren. GE>'ESIS XXXVIII, XXXIX. Joseph in Poliphar's House. couut of which they found that they could never be at ease till they had rid themselves of his hated presence. This was the true solution of the mystery, just as it was la the case of Cain (1 John 3. 12). tliey lifted up tUelr eyes, . . . and, beliold, a company of Islimaelites — they are called Midianites (v. 28), and Medanltes, Hebrew (v. 38), being a travelling caravan composed of a mixed association of Arabians. Those tribes of Northern Arabia had already addicted themselves to commerce, and long did they enjoy a monopoly, the carrying trade being entirely in their hands. Their approach could easily be seen ; for as their road, after crossing the ford from the transjordanic district, led along the south side of the mountains of Gilboa, a party seated on the plain of Dothan could trace them and their string of camels in the distance as they proceeded through the broad and gently-sloping valley that intervenes. Trading in the produce of Arabia and India, they were in the regular course of traffic on their way to Egypt: and the chief articles of commerce in which this clan dealt, Avere "spicery" from India, i.e., a species of resinous gum, called storax, "balm of Gilead," the juice of the balsam tree, a native of Arabia-Felix, and "myrrh," an Arabic gum of a strong fragrant smell. For these articles there must have been an enormous demand in Egypt, as they were constantly used in the process of embalmment. 36- as. Judah said, . . . tvliat profit is It If we slay our brother 1 — The sight of these travelling merchants gave a sudden turn to the views of the conspirators; for having no wish to commit a greater degree of crime than was necessary for the accomplishment of their end, they readily approved of Judah's suggestion to dispose of their obnoxious brother as a slave. The proposal, of course, was founded on their knowledge that the Arabian merchants trafficked in slaves; and there is the clearest evidence furnislied by the monuments of Egypt, that the traders who were in the habit of bringing slaves from the countries through which they passetl, found a ready market in the cities of the Nile, they . . . lifted up Joseph out of the pit, and sold Iiiin — Acting impul- sively on Judah's advice, they had their poor victim ready by the time the merchants reached; and money being no part of their object, they sold him for "twenty pieces of silver." The money was probably in rings or pieces (shekels), and silver is always mentioned in the records of that early age before gold, on account of its rarity. The wliole sura, if in shekel weight, did not ex- ceed £3. they brought Joseph into Egypt — There were two routes to Egypt — the one was overland by Hebron, where .Jacob dwelt, and by taking which, the fate of his hapless son would likely have readied tlie paternal ears ; the other was directly westward across the country froni Dothan to the maritime coast, and in this, the safest and most expeditious way, the merchants carried Joseph to Egypt, Thus did an overruling Providence lead this murderous conclave of brothers, as well as the slave- merchants,— both following their own free courses, to be parties in an act by which He was to work out, in a mar- vellous manner, the great purposes of His wisdom and goodness towards His ancient Church and people. 29, 30. Reuben returned unto the pit— he seems to have designedly taken a circuitous route, with a view of secretly rescuing the poor lad from a lingering death by starvation. His intentions were excellent, and his feel- ings no doubt painfully lacerated, when he discovered wliat had been done in his absence. But the thing was of God, who had designed that Joseph's deliverance should be accomplished by other means than his. 31-33. they took Joseph's coat— the commission of one sin necessarily leads to another to conceal It ; and the scheme of deception which the sons of Jacob planned and prac- tised on their aged father was a necessary consequence of the atrocious crime they had perpetrated. What a wonder that their cruel sneer, "thy son's coat," and their forced efTorts to comfort him, did not awaken suspicion ! But extreme grief, like every other passion, is blind, and Jacob, great as his affliction was, did allow himself to in- dulge his sorrow more than became one who believed In the government of a supreme and all-wise Disposer. 34. Jacob rent his clothes, and put sackcloth upon his loins— the common signs of Oriental mourning. A rent is made in the skirt more or less long according to the afflicted feelings of the mourner, and a coarse rough piece of black sackcloth or camel's hair cloth is wound round the waist. 35. and he said, For I -ivill go do-\vn into the grave unto my son— not the earth, for Joseph was supposed to be torn in pieces, but the unknown place — the place of departed souls, where Jacob expected at death to meet his beloved son. CHAPTEE XXXVIII. Ver. 1-30. Judah and Pamily. 1. at that time— a formula frequently used by the sacred writers, not to describe any precise period, but an Interval near about it. 3. Judah sa-w there a daughter of a certain Cnnaanltc —Like Esau, this son of Jacob, casting ofT the restraints of religion, married into a Canaanite family; and it is not surprising that the family which sprang from such an unsultaljle connexion should be infamous for bold and unblushing wickedness. 8. Judah said unto Onan . . . marry her, and raise up seed to thy brotlier — Tlae first instance of a custom which was afterwards Incorporated amongst the laws of Moses, tliat when a husband died leaving a widow, his brother next of age was to marry her, and the issue, if any, was to be served heir to the deceased (cf. Deuteronomy 25. 5). 13. Judah . . . went up unto Ills sheep-shearers— This season, which occurs in Palestine towards the end of March, was spent in more than usual hilarity, and the wealthier masters invited their friends, as well as treated their servants, to sumptu- ous entertainments. Accordingly, it is said, Judah was accompanied by his friend Hirah. Tlmnath— in tlie mountains of Judah. 18. signet, &c.— bracelets, including armlets, were worn by men as well as women among the Hebrews. But the Hebreiv word here rendered bracelets. Is everywhere else translated "lace" or "riijbon;" so that as the signet alone was probably more than an equivalent for the kid, it is not easy to conjecture why tiie other things were given in addition, except by supposing the perforated seal was attached by a ribljon to the stafT. 24:. Bring her forth, and let lier be burnt — In patri- archal times fathers seem to have possessed the power of life and death over the members of their families. The crime of adultery was anciently punished in many places by burning (Leviticus 21. 9; Judges 15. C; Jeremiah 29. 22). This chapter contains details which probably would never have obtained a place in the inspired record, had it not been to exhibit the full links of the chain that con- nects the genealogy of the Saviour with Abraham ; and in the disreputable character of the ancestry who figure in this passage, we have a remarkable proof that "He made himself of no reputation." CHAPTER XXXIX. Ver. 1-23. Joseph in Potiphar's House. 1. Potiphar —This name, Potiphar, signifies one "devoted to the sun," the local deity of On or Heliopolis, — a circumstance which fixes the place of his residence In the Delta, the district of Egypt bordering on Canaan, officer — lit., prince of Pharaoh — i. e.. In the service of government, cajitain of the guard— The import of the original term has been variously interpreted, some considering it means "chief cook," others, "chief inspector of plantations;" but that which seems best founded is "chief of the executioners," "head of the police," the same as the captain of the watch, the 2a6M< of modern Egypt. [Wilkinson.] bought him ... of the Ishmaelites— The age, appearance, and Intelligence of the Hebrew slave would soon make him be picked up in the market. But the unseen, unfelt Influ- ence of the great Disposer drew the attention of Potiphar towards him, in order that In the house of one so closely connected with the court, he might receive that previous training which was necessary for the high office he was destined to flU, and in the school of adversity learn the 39 Joseph Cast into Prison. GENESIS XL. The Btitlet^b Dream. lessons of practical wisdom that were to be of greatest utility and importance in his future career. Thus it is, that when God has any important work to be done, He always prepares fitting agents to accomplish it. a. lie was l»» tlie Uousc of his master— Those slaves who had been war captives were generally sent to labour in tlie field, and subjected to hard treatment under the "stick " of taskmasters. But those who were bougM with money were employed in domestic purposes, were kindly treated, and enjoyed as much liberty as the same class does in modern Egypt. 3. Uis master saw tliat tl»e Iioril -tvas wltU liim— Though changed in condition, Joseph was not changed in spirit; though stripped of the gaudy coat that had adorned his person, he had not lost the moral graces that distinguished his character; though separated from his father on earth, he still lived in communion with his Father in heaven; though in the house of an idolater, he continued a worshipper of the true God. 5. tUe Lord blessed tlie Egyptian's House for Joseph's sake, &c.— It might be— it probably was that a special, a miraculous blessing was poured out on a youth, who so faithfully and zealously served God amid all the disad- vantages of his place. But it may be useful to remark that such a blessing usually follows in the ordinary course of things; and the most worldly unprincipled masters always admire and respect religion in a servant when they see that profession supported by conscientious prin- ciple and a consistent life, made him overseer lii his house— We do not know in what capacity Joseph entered into the service of Potiphar; but the observant eye of his master soon discovered his superior qualities, and made him his chief, his confidential servant (ef. Ephesians 6. 7; Colossians 3. 23). The advancement of domestic slaves is not uncommon, and it is considered a great disgrace not to raise one who has been a year or two in the family. But this extraordinary advancement of Joseph was the doing of the Lord, though on the part of Potiphar it was the consequence of observing the astonishing prosperity that attended him in all that he did. T. his master's ■»vife cast luer eyes upon Josepli — Egyptian women were not kept in the same secluded manner as females are in most Oriental countries now. They were treated in a manner more worthy of a civilized people— in fact, en- joyed as much freedom both at home and abroad as ladies do in Britain. Hence Potiphar's wife had constant oppor- tunity of meeting Joseph. But the ancient women of Egypt were very loose in their morals. Intrigues and intemperance were vices very prevalent amongst the sex, as the monuments too plainly attest. [Wilkinson.] Potiphar's wife was probably not worse than many of the same rank, and her infamous advances made to Joseph arose from her superiority of station. 0. Hoiv then can I do this great wickedness, and sin against OodT — This remonstrance, when all inferior arguments had failed, embodied the true principle of moral purity— a principle always sufllcient where it exists, and alone suffi- cient. 14. Then slie called unto the men of her house —Disappointed and affronted, she vowed revenge, and accused Joseph, first to the servants of the house, and on his return to her lord. See, he Itath brouglit in an Ke- hrew ... to moch us — an affected and blind aspersion of her husband for keeping in his house an Hebrew, the very abomination of Egyptians. 20. Joseph's master took him and put him into tlic prison — the round house, from the form of its construction, usually attached to the dwelling of such an ofllcer a.s Potiphar. It was partly a subterranean dungeon (ch. 41. 11), though the brick -built walls rose considerably above the surface of the ground, and were surmounted by a vaulted roof some- what in the form of an inverted bowl. Into such a dun- geon Potiphar, in the first ebullition of rage, threw Joseph, and ordered him to be subjected further to as great harsh- ness of treatment (Psalm 105. 18) as he durst; for the power of masters over their slaves was very properly restrained by law, and the murder of a slave was a capital crime, a place where the king's prisoners -were bound— Though prisons seem to have been an inseparable appendage of the palaces, this was not a common jail— it was the recep- 40 tacle of state criminals; and, therefore, it may be pre- sumed that more than ordinary strictness and vigilance were exercised over the prisoners. In general, however, the Egyptian, like other Oriental prisons, were used solely for the purposes of detention. Accused persons wjre cast into them until the charges against them could be inves- tigated; and though the jailer was responsible for the ap- pearance of those placed under his custody, yet, provided they were produced when called, he was never interro- gated as to the way in which he had kept them. 21-23. The Liord . . . gave him favour In the sight of tlie keeper of the prison, &c. It is highly probable, from the situation of this prison (ch. 40. 3), that the keeper might have been previously acquainted with Joseph, and have had access to khow his innocence of the crime laid to his charge, as well as with all the high integrity of his character. That may partly account for his showing so much kindness and confidence to his prisoner. But there was a higher influence at work ; for " the Lord was with Joseph, and that wliich he did, the Lord made it to prosper." CHAPTER XL. Ver. 1-8. Two State Prisoneks. 1. the butler— not only the cup-bearer, but overseer of the royal vineyards, as well as the cellars ; having, probably, some hundreds of people under him. baker— or cook, had the superin- tendence of every thing relating to the providing and preparing of meats for the royal table. Both officers, es- pecially the former, were, in ancient Egypt, always per- sons of great rank and importance ; and from the confi- dential nature of their employment, as well as their ac- cess to the royal presence, they were, generally, the highest nobles or princes of the blood. 3. Pharaoh put them In -^vard, &c.— Whatever was their crime, they were committed— until their case could be Investigated— to the custody of the captain of the guard, i. e., Potiphar, in an outer part of whose house the royal prison was situa- ted. 4t. The captain of the guard charged Joseph witli them— not the keeper, though he was most favoura- bly disposed; but Potiphar himself, who, it would'seem, was by this time satisfied of the perfect innocence of the young H«brew, though, probably, to preverftthe exposure of his family, he deemed it prudent to detain him in con- finement (see Psalm 37. 5). They continued a season in ward— W<., days, how long, is uncertain; bat as they were called to account on the king's birthday, it has been sup- posed that their offence had been committed on the pre- ceding anniversary. [Calvin.] 5-8. they dreamed a dream— Joseph, influenced by the spirit of true religion, could feel for others (Ecclesiastes 4. 1 ; Romans 12. 15; Phil- ijjpians 2. 4). Observing them one day extremely depressed, he inquired the cause of their melancholy; and being in- formed it was owing to a dream they had respectively dreamed during the previous night, after piously direct- ing them to God (Daniel 2. 30 ; Isaiah 26. 10), he volu nteered to aid them, through the Divine help, in discovering the import of their vision. The influence of Pi'ovidence must be seen in the remarkable fact of both officers dreaming such dreams in one night. He moveth the spirits of men. 9-16. The Butler's Dream. 9. In my dream, be- hold, a vine was before me— The visionary scene de- scribed, seems to represent the king as abroad, takini^ exercise, and attended by his butler, who gave him a cool- ing draught. On all occasions, the kings of ancient Egypt were required to practise temperance in the use of wine [Wilkinson] ; but in this scene, it is a prepared beverage he is drinking, probably the sherbet of th* present day. Every thing was done in the king's presence — the cup was washed, the juice of the grapes pressed into it ; and it was then handed to him— not grasped; but lightly resting on the tips of the fingers. 12-13. Joseph said, . . . This is the Interpretation— Speaking as an inspired interpreter, he told the butler that within three days he would be restored to all the honours and privileges of his office; and while making tiiat joyful announcement, earnestly bespoke the officer's infiuence for his own lib- eration. Nothing has hitherto met us in the record iudio The Bakei's Dream, GENESIS XLI. Pharaoh's Dream. ative of Joseph's feelings; but this earnest appeal reveals a sadness and impatient longing for release, wliich not all his piety and faitli in God could dispel. 16-23. The Baker's Dream. 16. I had tlirec white basUe.ts— The circumstances mentioned exactly describe bis duties, which, notwithstanding numerous assistants, tie performed with his own hands, ivlilte—lit., full of holes— t. e., wicker baskets. The meats were carried to table upon the head in three baskets, one piled upon the other; and in the uppermost, the bakemeats. And in crossing the open courts, from the kitchen to the dining- rooms, the abstraction of the viands by a vulture, eagle, ibis, or other rapacious bird, was a frequent occurrence in the palaces of Egypt, as it is an every-day incident in the hot countries of the East still. The risk from these carnivorous birds was the greater in the cities of Egypt, that being held sacred, it was unlawful to destroy them; and they swarmed in such numbers, as to be a great an- noyance to the people. 18, 19. Joseph ans-»vered and Bald, This Is the interpretation — The purport was that, in three days, his execution should be ordered. The lan- guage of Joseph describes minutely one form of capital punishment that prevailed in Egypt— viz., that the crim- inal was decapitated, and then his headless body gib- beted on a tree by the highway, till it was gradually de- voured by the ravenous birds. 30-33. it came to pass the third day, -wliich was Pliaraoh's birthday — This was a holiday season, celebrated at court with great mag- nificence and honoured by a free pardon to prisoners. Accordingly, the issue happened to the butler and baker, as Joseph had foretold. Doubtless, he felt it painful to communicate such dismal tidings to the baker; but he could not help announcing what God had revealed to him; and it was for the honour of the true God that he should speak plainly. 33. yet did not the chief hntlcr remeniher Josepli- Tliis was human nature. How prone are men to forget and neglect in prosperity, those who have been their companions in adversity (Amos 6. 6) ! But although reflecting no credit on the butler, it was wisely ordered in the providence of God that he should forget him. The Dl.vine purposes required that Joseph should ob- tain his deliverance in another way, and by other means. CHAPTER XLI. Ver. 1-24. Pharaoh's Dream. 1. at the end of tw.o full years — It is not certain whether these years are reck- oned from the beginning of Joseph's imprisonment, or from the events described in the preceding chapter— most likely the latter. What a long time for Joseph to expe- rience the sickness of hope deferred ! But tlie time of his enlargement was come when he had sufficiently learned the lessons of God designed for him; and the plans of Providence were matured. Pliaraoli dreamed— Pharaoh, from an Egyptian word Phre, signifying the "sun," was the official title of the kings of that country. The prince, who occupied the throne of Egypt, was Aphophis, one of the Memphite kings, whose capital was On or Heliopolis; and who is universally acknowledged to have been a pa- triot king. Between the arrival of Abraham and the ap- pearance of Joseph in that country, somewhat more than two centuries had elapsed. Kings sleep and dream, as well as their subjects. And this Pharaoh had two dreams in one night so singular and so similar, so distinct and so apparently significant, so coherent and vividly impressed on his memory, that his spirit was troubled. 8. he called for all the magicians of Egypt— It is not possible to de- fine the exact distinction between " magicians and wise men ;" but they formed dilTerent branches of a numerous bot.eitained regarding strangers in all Eastern countries down to the present day. Joseph, however, who was well aware that his brethren were not spies, has been charged with cruel dissimulation, with a deliberate violation of what he knew to be the truth, in imputing to them such a character. But it must be remembered that he was sus- taining the part of a ruler; and, in fact, acting on the very principle sanctioned by many of the sacred writers, and our Lord himself, Avho spoke parables (fictitious stories) to promote a good end. 13. By tJie life of PJiaraoli— It is a very common practice in Western Asia to swear by the life of the king. Joseph spoke in the style of an Egyp- tian, and perhaps did not think there was any evil in it. But we are taught to regard all such expressions in the light of an oath (Matthew 5. U; James 5. 12). 17-34. put tliiein . . . liito ivard three days — Their confinement had been designed to bring them to salutary reflection. And this object was attained, for they looked upon the retrib- utive justice of God as now pursuing them in that for- eign land. The drift of their conversation is one of the most striking instances of the power of conscience on record. 34;. took . . . Simeon, and bound Him — he had probably been the chief instigator — the most violent actor in the outrage upon Joseph; and if so, his selection to be the imprisoned and fettered hostage for their return would, in the present course of their reflections, have a painful significance. 35-iJ8. Josepli commanded to till tlieir sacks ivith corn, and to restore every man's money — This private generosity was not an infringement of his duty— a defrauding of the revenue. lie would have a discretionary power— he was daily enriching the king's exchequer — and he might have paid the sum from his own purse. 37. inn— a mere station for baiting beasts of bur- den, lie espied Uis money — the discovery tlirew them into greater perplexity than ever. If they had been con- gratulating themselves on escaping from the rutliless gov- ernor, they perceived that now he would have a handle against them; and it is observable, that they looked upon this as a judgment of heaven. Thus one leading design of Joseph was gained in their consciences being roused to a sense of guilt. 35. as tliey emptied their sacks, that, beliold, every man's . . , money yvas in his sack — It appears that they had been silent about the money dis- covery at the resting-place, as their father might have blamed them for not instantly returning. However inno- cent tliey knew themselves to be, it was universally felt to be an unhappy circumstance, which might bring thera Into new and greater perils, 3G. Me have ye bereaved— this exclamation indicates a painfully excited state of feeling, and it shows how difficult it is for even a good man to yield implicit submission to the course of Provi- dence. The language does not imply that his missing 8ons had got foul play from the hands of the rest, but he looks upon Simeon as lost, as well as Joseph, and he in- Binuates it was by some imprudent statements of theirs that he was exposed to the risk of losing Beiijamin also. 37. Reuben spake, . . . .Slay my tyvo sons, if I bring him not to tliee— This was a thoughtless and unwarrant- able condition— one that he never seriously expected his father would accept. It was designed only to give assur- ance of the greatest care being taken of Benjamin, But unforeseen circumstances miglat arise to render it Impos- sible for all of thera to preserve that j'Dung lad (James 4, 13), and Jacob was much pained by the prospect. Little did he know that God was dealing with him severely, but in kindness (Hebrews 12. 7, 8), and that all those things he thought against him were working together for his good. CHAPTER XLIII. Ver. 1-14. Preparations for a Second Journey to EavPT. it. their father «aid, ... Go again, buy ua a little food— It was no easy matter to bring Jacob to agree to the only conditions on which liis sons could return to Egypt (ch. 42. 15). The necessity of immediately procur- ing fresh supplies for the maintenance of themselves and their families overcame every other consideration, and extorted liis consent to Benjamin joining in a journey, which his sons entered on with mingled feelings of hope and anxiety— of hope; because having now complied with the governor's demand to bring down their youngest brother, they flattered themselves that the alleged ground of suspecting them would be removed; and of apprehen- sion, that some ill designs were meditated against them. 11. take of tl»e best fruits ... a present— It is an Ori- ental practice never to approach a man of power without a present, and Jacob might remember how he pacified his brother (Proverbs 21. 14)— balm, spices, and myrrh (ch. 37. 25), honey, which some think was dibs, a syrnp made from ripe dates [Bochart]; but others, the honey of Hebron, whicli is still valued as far superior to that of Egypt; nuts, pistachio nuts, of which Syria grows the best in the world ; almonds, which were most abundant in Palestine. la. take double money— the first sum to be returned, and another sum for a new supply. The restored money in the sacks' mouth was a perplexing circumstance. But it might have been done inadvertently by one of the ser- vants— so Jacob persuaded himself— and happy it was for his own peace and the encouragement of the travellers that he took this view. Besides the duty of restoring it, honesty in their ease was clearly the best— the safest policy. 14. God Almighty give you mercy before the man— Jacob is here committing them all to the care of God, and, resigned to what appears a heavy trial, prays that it may be overruled for good. 15-30. Arrival in Egypt. 15. stood before Joseph— We may easily imagine the delight with which, amid the crowd of other applicants, the eye of Joseph would fix on his brethren and Benjamin. But occupied with his public duties, he consigned them to the care of a confidential ser- vant tin he should have finished the business of the day. 16. i-uler of his house- In the houses of wealthy Egyp- tians one upper man-servant was intrusted with the man- agement of the house (cf. ch. 39. 5). slay, and make ready— Hebrew, "kill a killing"— implying preparations for a grand entertainment (cf. ch. 31. 54; 1 Samuel 2.5. 11; Proverbs 9. 2 ; ■ Matthew 22. 4). The animals have to be killed as well as prepared at home. The heat of the cli- mate requires that the cook should take the joints directly from the hands of the flesher, and the Oriental taste is, from habit, fond of newly-killed meat. A great profusion of viands, with an inexhaustible supply of vegetables, was provided for the repasts, to which strangers were In- vited, the pride of Egyptian people consisting rather in the quantity and variety than In the choice or delicacy of the dishes at their table, fline ... at noon — the hour of dinner was at mid-day. 18. the men were afraid— Their feelings of awe on entering the stately mansion, unaccus- tomed as they were to houses at all— their anxiety at the reasons of their being taken there— their solicitude about the restored money— their honest simplicity in communi- cating their distress to the steward, and his assurances of having received their money In "full weight" — the offer- ing of their fruit-present, which would, as usual, be done with some parade, and the Oriental salutations that passed between their host and them — are all described in a graphic and animated manner, 31-34. The Dinner. 31. Joseph said. Set on bi-ead — equivalent to having dinner served, bread being a term inclusive of all victuals. The table was a small stool,' most probably the usual round form, "since persons might even then be seated according to their rank or seniority, and the modern Egyptian table Is not without its post of honour and a fixed gradation of place." [Wil- kinson.] Two or at most three persons were seated at one table. But the host being the highest in rank of the com- pany had a table to himself ; whilst It was so arranged that an Egyptian was not placed nor obliged to eat from the same dish as an Hebrew. 33. Egyptians might not cat breact with the Hebrews 5 for tliat is on abomination 43 JosepKs Policy to Stay his Brethren. GENESIS XLIV, XLV. Me makes Himself known. —The prejudice probably arose fl-om the detestation In which, from the oppressions of the shepherd-kings, the nation held all of that occupation. 34. took and sent messes . . . Benjamin's mess was flve times— In Egypt, as in other Oriental countries, there were, and are, two modes of paying attention to a guest wliom tlie host wishes to honour — either by giving a clioice piece from his own hand, or ordering it to be taken to the stranger. The degree of respect shown consists in the quantity, and While the ordinary rule of distinction is a double mess, it must have appeared a very distinguished mark of favour bestowed on Benjamin to have no less than five times any of his brethren, tliey drank, and -were merry -with iilm— Hebrew, "drank freely," same as Solomon's Song, 5. 1 ; John 2. 10. In all these cases the idea of Intemper- ance is excluded. The painful anxieties and cares of Joseph's brethren were dispelled, and they were at ease, CHAPTER XLIV. Ver. 1-34. Policy to Stay his Brethren. 1. And Josepli commanded tlic ste^vard— The design of putting the cup into the sack of Benjamin was obviously to bring that young man Into a situation of difficulty or danger, in order thereby to discover how far the brotherly feelings of the rest would be roused to sympathize with his distress, and stimulate their exertions in procuring his deliver- ance. But for what purpose was the money restored? It was done, in the first instance, from kindly feelings to his father; but another and further design seems to have been, tiie prevention of any injurious impressions as to the character of Benjamin. The discovery of the cup in his possession, if there had been nothing else to judge by, might have fastened a painful suspicion of guilt on the youngest brother; but the sight of the money in eacli man's sack would lead all to the same conclusion, that Benjamin was just as innocent as themselves, although the additional circumstance of the cup being found in his sack would bring him into greater trouble and danger. 2. pnt my cup, tlie silver c»p, in tlie sack's montli — it was a large goblet, as the original denotes, liighly valued l)y its owner, on account of its costly material, or its elegant finish, and which had probably graced his table at tlie sumptuous entertainment of the previous day. 3. As soon OS tlie morning 'was liglit, tkc men were sent aivay— They commenced their liomeward journey at early dawn (see on ch. 18. 2) ; and it may be readily sup- posed in high spirits, after so happy an issue from all tlieir troubles and anxieties. ■*. AVlien tliey were gone out of tite city . . . Josepli said imto liis ste^vard — They were brought to a sudden halt by tlie stunning intelligence that an article of rare value was amissing from tlie governor's house. It was a silver cup ; so strong suspicions were entertained against them, that a special messenger was despatched to search them. 5. Is not tliis it in -wliicli my lord drinketii— not only kept for the governor's personal use, but whereby he divineth. Divi- nation by cups, to ascertain the course of futurity, was one of the prevalent superstitions of ancient Egypt, as it is of Eastern countries still. It is not likely that Joseph, a pious believer in the true God, would have addicted himself to this superstitious practice. But he miglit have availed himself of that popular notion to carry out the successful execution of his stratagem for the last decisive trial of his brethren. 6, 7. lie overtook tliem, and lie spake . . . tliese -words — The intelligence must have come upon them like a thunderbolt, and one of their most predominant feelings must have been the humil- iating and galling sense of being made so often objects of suspicion. Protesting their innocence, they invited a search. The challenge was accepted. Beginning with the eldest, every sack was examined, and the cup being found in Benjamin's, they all returned in an indescribable agony of mind to the house of the governor, throwing themselves at his feet, with the remarkable confession, "God hath found out the iniquity of thy servants." 16-34:. Judali said. What sliall we say 1 — This address needs no comments-consisting at first of short, broken 44 sentepces, as Ifi under the overwhelming force of the speaker's emotions, his utterance were choked, it becomes more free and copious by the effort of speaking, as he proceeds. Every word finds its way to the heart ; and it may well be imagined that Benjamin, who stood there speechless, like a victim about to be laid on the altar, When he heard the magnanimous offer of Judah to sub- mit to slavery for his ransom, would be bound by a life- long gratitude to his generous brother; a tie that Seems to have become hereditary in his tribe. Josepli's be- haviour must not be viewed from any single point, or in separate parts, but as a whole — a well-thought, deep-laid, closely-connected plan ; and though some features of it do certainly exhibit an appearance of harshness, yet the pervading principle of his conduct was real, genuine brotherly kindness. Read in this light, the narrative of the proceedings describes the continuous, though secret pursuit of one end ; and Joseph discovers, in his manage- ment of the scheme, a very high order of Intellect — a warm and susceptible heart, united tb a judgment that exerted a complete control over his feelings— a happy ' invention in devising means towards the attainment of his ends, and an inflexible adherence to the course, how- ever painful, which prudence required. CHAPTER XLV. Ver. 1-28. Joseph making Himself Known, 1. Tlien Joseph could not refrain liimself— The severity of the Inflexible magistrate here gives way to the natural feel- ings of the man and the brother. However well he had disciplined his mind, he felt it impossible to resist the artless eloquence of Judah. He saw a satisfactory proof, in the return of all his brethren on such an occasion, that they were affectionately united to one another; he had heard enough to convince him, that time, reflection, or grace, had made a happy improvement on their character ; and he would, probably, have prooeeded in a calm and leisurely manner, to reveal himself as prudence might have dictated. But when he heard the heroic self-sacriflce of Judah, and realized all the aftection of that pixjposal — a proposal for which he was totally unprepared— he was completely unmanned ; he felt himself forced to bring this painful trial to an end. lie cried, Cause every man to go out from me — In ordering the departure of witnesses of this last scene, he acted as a warm-hearted and real friend to his brothers— his conduct was dictated by mo- tives of the highest prudence— that of preventing their early iniquities from becoming known either to tlie mem- bers of his household, or amongst the people of Egypt. 3. lie tvept aloud— No doubt, from the fulness of highly excited feelings; but to indulge in vehement and long- continued transports of sobbing is the usual way in which the Orientals express their grief. 3. I am Josepli — Tlio emotions that now rose in the breast of himself as well as his brethren— and chased each other in. rapid succes- sion—were many and violent. He was agitated by sym- pathy and joy ; they were astonished, confounded, terri- fied; and betrayed their terror, by shrinking as far as they could from his presence. So "troubled " were they, that he had to repeat his announcement of himself; and what kind, affectionate terms did he use. He spoke of their having sold him— not to wound their feelings, but to convince them of his identity; and then, to reassure their minds, he traced the agency of an overruling Providence, in. his exile and present honour. Not that he wished them to roll the responsibility of their crime on God ; no, his only object was to encourage their confidence, and in- duce ihem to trust in the plans he had formed for the future comfort of tlieir father and themselves. G. and yet tliere are flve years, in tlie ^vliich there shall neither be earing nor harvest— Ear is an old English word, meaning to plough (cf. 1 Samuel 8. 12; Isaiah 30. 24). This seems to confirm the view given (ch. 41. 57), that tlie famine was caused by an extraordinary drought, which prevented the annual overfiowiiig of the Nile; and of course made the land unfit to receive the seed of Egypt. 14, 15. and he fell upon . , . Benjamin's neck— Tho JmoVs Sacrifice at Bcer-sheba. GENESIS XLVI, XLVII. ITia Arrival in Byypt, sudden transition from a condemned criminal to a fondled brother, might have occasioned fainting or even deatli, had not his tumultuous feelings been relieved by a tor- rent of tears. But Joseph's attentions were not confined to Benjamin. He affectionately embraced every one of his brothers in succession; and by those actions, his for- giveness was demonstrated more fully than it could be by words. 17-30, Pbaraoh said unto Joeepli, Say unto thy bretHreu- -As Joseph might have been prevented by delicacy, the king himself invited tlie patriarch and all his family to migrate into Egypt; and made most liberal arrangements for their removal and their subsequent settlement. It displays the character of this Pliaraoli to advantage, that he was so kind to the relatives of Joseph, but indeed the greatest liberality he could show, could never recompense the services of so great a benefactor of his kingdom. 21. Joseph gave tliem ^ragong— wliich nxust have been novelties in Palestine; for wiieeled car- riages were and are almost unknown there. 33. changes of raiment— It was and is customary with great men, to bestow on their friends dresses of distinction, and in places where they are of the same description and qual- ity, the value of these presents consists in their number. Tlie great number given to Benjamin bespoke the warmth of his brother's attachment to him; and Josepli felt, from the amiable temper they now all displayed, he might, with perfect safety, indulge this fond partiality for a mother's son. 33. to liis father lie sent — a supply of every thing that could contribute to his support and com- fort—the large and liberal scale on which that supply was given being intended— like the Ave messes of Benjamin — as a tolcen of his filial love, 34:. so lie sent his I>i'etliren away — In dismissing them on their homeward journey, he gave tliem tliis particular admonition: "See that ye fall not out by the way" — a caution that would l)e greatly needed; for not only during the journey would tliey be occupied in recalling tlie parts tliey had respectively acted in the events that led to Joseph's being sold into Egypt, but their wickedness would soon have to come to the knowledge of their venerable father. CHAPTER XLVI. Ver. 1-4. Sacrifice at Beer-siieba. 1. Israel took his journey >vlth all that lie had — that is, his house- hold ; for in compliance witli Pliaraoh's recommendation, he left his heavy furniture behind. In contemplating a step so important as that of leaving Canaan, which at his time of life he miglit never revisit, so pious a patriarch would ask the guidance and counsel of God. With all his anxiety to see Josepli, he would rather have died in Ca- naan witliout that highest of earthly gratifications, than leave it without the consciousness of carrying the Divine blessing along with him. came to Beer-sheba— That place, which was in his direct route to Egypt, had been a favourite encampment of Abraham (ch. 21. 3.5) and Isaac (ch. 26. 2.5), and was memorable for their experience of the Divine goodness ; and Jacob seems to have deferred his public devotions till he had reached a spot so consecrated by covenant to his own God and the God of his fathers. 3, God spake unto Israel— Here Is a virtual renewal of the covenant and an assurance of Its blessings. More- over, here is an answer on the chief subject of Jacob's prayer, and a removal of any doubt as to the course he was meditating. At first the prospect of paying a per- sonal visit to Joseph had been viewed with unmlngled joy. But, on calmer consideration, many difticulties ap- peared to lie in the way. He might remember the proph- ecy to Abraham that his posterity was to be afflicted In Egypt, and also that his father had been expressly told not to go; he might fear the contamination of idolatry to his family and their forgetfulness of the land of promise. These doubts were removed by the answer of the onicle, and an assurance given him of great and increasing pros- perity. 3. I will there make of thee a great naUon— How truly this promise was fulfilled, appears in the fact, that the seventy souls who went down into Egypt In- ereMed, in the space of 216 years, to 180,000. 4. I wUl also surely bring thee up again— As Jacob could not expect td live till the former promise was realized, he must have seen that the latter was to l)e accomplished only to liis pos- terity. To himself it was literally verified in tlie removal of his remains to Canaan; but, in the large and liberal sense of the words, it was made good only on tlie estab- lishment of Israel in the land of promise. JosepSi shall put his hand upon thine eyes— shall perform the last olTice of filial piety; and this implied that he should henceforth enjoy, without Interruption, the society of that favourite son. 5-27. Immigration to Egypt. 5. Jacob rose up from Becr-sheba— to cross the border and settle in Egj'pt. However refreshed and invigorated in spirit by the re- ligious services at Beer-sheba, he was now borne down by the infirmities of advanced age; and, therefore, his sons undertook all the trouble and toil of the arrangements, while the enfeebled old patriarch, with the wives and children, was conveyed, by slow and leisurely stages, In the Egyptian vehicles sent for their accommodation. 6. goods, ^Tliicli they had gotten in the land— not furni • ture, but substance— precious things. 7. daughters— As Dinah Avas his only daughter, this must mean daughters- i n-law. all his seed, brought he with him— Though dis- abled by age from active superintendence, j'et, as the ven- erable sheick of the tribe, he was looked upon as their common head, and consulted In every step. 8-37. all the souls of the house of Jacob, which came into Egypt, were threescore and ten— Strictly speaking, there were only slxty-slx went to Egypt; but to these add Joseph and his two sons, and Jacob tlie head of the clan, and the whole number amounts to seventy. In the speech of Stephen (Acts 7. 14) the number Is stated to be seventy-five ; but as that estimate Includes five sons of Ephraim and Manasseh (1 Chronicles 7. 14-20), born in Egypt, tlie two accounts coincide. 28-34. Arrival, in Egypt. 38. he sent Judah before him unto Joseph — This precautionary measure was ob- viously proper for apprising the king of the entrance of so large a company within his territories; moreover, it was necessary in order to receive instruction from Joseph as to the locale of their future settlement. 39, 30. Josepli made ready his chariot — The difference between chariot and wagon was not only In the lighter and more elegant construction of the former, but In the one being drawn by horses and the other by oxen. Being a public man in Egypt, Joseph was required to appear every where in an equipage suitable to his dignity; and, therefore, it was not owing either to pride or ostentatious parade that he drove his carriage, while his father's family were accom- modated only in rude and humble wagons, presented himself unto him — In an attitude of filial reverence (cf. Exodus 22. 17). The interview was a most affecting one— the happiness of the delighted father was now at its height; and life having no higher charms, he could, in the very spirit of the aged Simeon, have departed in peace. 31-34:. Joseph said, . . I tvillgoup, andsho'w Pharaoh— it was a tribute of respect due to the king to apprise him of their arrival. And the instructions which he gave them were worthy of his character alike as an affectionate brother and a religious man. CHAPTER XLVII. Ver. 1-31. Presentation at Cottrt. 1. Josepit . . . told Pharaoh, My father, and my brethren— Josejih furnishes a beautiful example of a man who could bear equally well the extremes of prosperity and adversity. High as he was, he did not forget that he had a superior. Dearly as he loved his father, and anxiously as he desired to provide for the whole family, he would not go into the arrangements he had planned for their stay in Goshen, until he had obtained the sanction of his royal master, 3. he took some of his brethren — probably the five eldest brothers: seniority being the least invidious prin- ciple of selection. 4. For to sojourn . . , are •»ve conie — The royal conversation took the course which Joseph had anticipated (ch. 46.33), and they answered according to 45 Presentation at Court. GENESIS XLVIII, XLIX. Joseph's Visit to his Sick Father. previous instructions— :nanifestlng, however, in their de- termination to return to Canaan, a faith and piety wliich affords a hopeful symptom of their having become all, or most of them, religious men, 7. JTosepti brought in Jacob his father— There is a pathetic and most affecting interest attending this interview with I'oyalty ; and when, with all the simplicity and dignified solemnity of a man of God, Jacob signalized his entrance by imploring the Divine blessing on the royal head, it may easily be im- agined what a striking impression the scene would pro- duce (cf. Hebrews 7. 7). 8. Pliaraoh said, unto Jacob, How old art thou 1— The question was put from the deep and impressive interest which the appearance of the old patriarch had created in the minds of Pharaoh and his court. In the low-lying land of Egypt, and from the ar- tificial habits of its society, the age of man was far shorter amongst the inhabitants of that country, than it had yet become in the pure bracing climate and among the sim- ple mountaineers of Canaan. The Hebrews, at least, still attained a protracted longevity. 9. The days of the years of my pilgrimage, &c. — Though 130 years, he reckons by days (cf. Psalm 90. 12), which he calls few, as they appeared in the retrospect, and evil, because his life had been one almost unbroken series of trouble. The an- swer is remarkable, considering the comparative dark- ness of the patriarelial age (cf. 2 Timothy 1. 10). 11. Joseph placed his father and his brethren ... in the best of the land— best paxiure land in lower Egypt. Goshen, "the land of verdure," lay along the Pelusaic or eastern branch of the Nile. It : icluded a part of the district of Heliopolis, or " On," the capital, and on the east stretched out a considerable length into the desert. The ground in- cluded within these boundaries was a rich and fertile extent of natural meadow, and admirably adapted for the purposes of the Hebrew shepherds (cf. ch. 49. 24 ; Psalm 34. 10; 78. 72). 13-15. there was no bread In all the land — This probably refers to the second year of the famine (ch. 45. 6), when any little stores of individuals or families were exhausted, and when the people had become uni- versally dependent on the government. At first they ob- tained supplies for payment. Ere long money failed. 16. And Joseph said, Give your cattle — "This was the wisest course that could be adopted for the preservation both of the people and the cattle, which, being bought by Joseph, was supported at the royal expense, and very likely returned to the people at the end of the famine, to enable them to resume their agricultural labours." 21. as for the people, he removed tliem to the cities — ob- viously for the convenience of the country people, who were doing nothing, to the cities where the corn stores were situated. 'H'A. Only the land of the priests, bought he not— These lands were inalienable, being endowments by which the temples were supported. The priests for themselves received an annual allowance of provision from the state, and it would evidently have been the height of cruelty to withhold that allowance when their lands were incapable of being tilled. 23-38. Josepli said. Behold, &c.— The land being sold to the government (v. 19, 20), seed would be distributed for the first crop after the famine; and the people occupy them as tenants-at-will on the pay.nent of a produce rent, almost the same rule as obtains in Egypt in the present day. 39-31. the time dre-*v nigh that Israel must die — One only of his dying arrangements is recorded ; but that one reveals his whole character. It was the disposal of his remains, which were to be carried to Canaan, not from a mere romantic attach- ment to his native soil, nor, like his modern descendants, from a superstitious feeling for the soil of the Holy Land, but from faith in the promises. His address to Joseph— " if I have found grace in thy sight," i. e., as the vizier of Egypt— his exacting a solemn oath that his wishes would be fulfilled, and the peculiar form of that oath, all pointed significantly to the promise, and showed the intensity of his desire to enjoy its blessings (cf. Numbers 10. 29). Israel bovred himself upon the bed's head — Oriental beds are mere mats, having no head, and the translation should be "the top of his staff," as the apostle renders it (Hebrews 11. 21). 46 CHAPTER XLVIII. Ver. 1-22. Joseph's Visit to his Sick Father. 1. one told Joseph, Behold, thy father is sick — Joseph was hastily sent for, and on this occasion he took with him his two sons. 3. Israel strengthened himself, and sat upon the bed — In the chamber where a good man lies, edifying and spiritual discourse may be expected. 3, ■*. God Al- mighty appeared unto me at liUZ — The object of Jacob, in thus reverting to the memorable vision at Bethel— one of the great landmarks in his history — was to point out the splendid promises in reserve for liis posterity— to en- gage Joseph's interest and preserve his continued connec- tion with the people of God, rather than with the Egyp- tians. Behold, I ^vill make tliee fruitful— This is a repetition. of the covenant (ch. 28. 13-15; 35. 12). Whether these words are to be viewed in a limited sense, as point- ing to the many centuries during which the Jews were occupiers of the Holy Land, or whether the words bear a wider meaning, and intimate that the scattered tribes of Israel are to be reinstated in tlie land of promise, as their "everlasting possession," are points that have not yet been satisfactorily determined. 5. thy t^vo sons, Bphraim and Manasseh— It was the intention of the aged patriarch to adopt Joseph's sons as his own, thus giving him a double portion. The reasons of this pro- cedure are stated (1 Chronicles 5. 1, 2). are mine— though their connections might have attached them to Egypt, and opened to them brilliant prospects in the land of their nativity, they willingly accepted the adoption (He- brews 11. 23). 9. Bring them, I pray thee, unto me, and I M^ill bless them— The apostle (Hebrews 11.21) selected the blessing of Joseph's son as the chief, because the most comprehensive, instance of the patriarch's faitli which his whole history furnishes. 13. Joseph took them both —The very act of pronouncing the blessing was remark- able, showing that Jacob's bosom was animated by the spirit of prophecy. 31. Israel said unto Joseph, Behold, I die— The patriarch could speak of death with compo- sure, but he wished to prepare Joseph and the rest of the family for the shock, but God shall be -tvitli you— Jacob, in all probability, was not authorized to speak of their bondage— he dwelt only on the certainty of their re- storation to Canaan. 33. moreover, I have given to tliee one portion above thy brethren — this was near Shechem (ch. &3. 18; John 4.5; also Joshua 16.1; 20.7). And it is probable that the Amorites, having seized upon it during one of his frequent absences, the patriarch, with the united forces of his ti-Abe, recovered it from them by his sword and his bow. CHAPTER XLIX. Ver. 1-33. Patriarchal Blessing. 1. Jacob called unto his sons— It is not to the sayings of the dying saint, so much as of the inspired prophet, that attention is called in this chapter. Under the immediate influence of the Holy Spirit he pronounced his prophetic benediction, and described the condition of their respective descend- ants in the last days, or future times. 3, 4. Reuben forfeited by his crime the rights and hon- ours of primogeniture. His posterity never made any figure- no judge, prophet, nor ruler, sprang from this tribe. 5-7. Simeon and Levi were associate in wickedness, and the same prediction would be equally applicable to both their tribes. Levi had cities allotted to them (Joshua 21.) in every tribe. On account of their zeal against idol- atry, they were honourably "divided in Jacob;" whereas the tribe of Simeon, which was guilty of the grossest idol- atry, and the vices inseparable from it were Ignominiously " scattered." 8-12. JUDAH.— A high pre-eminence is destined to this tribe (Numbers 10. 14; Judges 1. 2). Besides the honour of giving name to the Promised Land— David, and a greater than David— the Messiah sprang from it. Chief amongst the tribes, "It grew up from a lion's whelp," t. e., a little power, till it became " an old lion" — t. e., calm and quiet, BTRD'S-EYE view of EGYPT. The Palriarchal Blessing. GENESIS L. Mourning for Jacob. yet still formidable, until Slilloli com©— Shiloh— this obscure word is variously interpreted to mean " the sent " (John 17. 3), "the seed" (Isaiali 11. 1), the "peaceable or prosperous one " (Ephesians 2. 14>— f. e., the Messiah (Isaiah 11. 10 ; Romans 15. 12) ; aud when He should come, " the iribe of Judah should no longer boast either an inde- pendent king or a judge of their own." [Calvin.] Tlie Jews have been for eigliteen centuries without a ruler and without a judge since Shiloh came, and "to Him the gath- ering of the people has been." 13. Zebulun was to have its lot on the sea coast, close to Zidon, and to engage, like that state, la maritime pur- suits and commerce. 14, 15. IssACHAK.— A strong ass couching down between two burdens— i'. e., it was to be active, patieni, given to ag- ricultural labours. It was established in lower Galilee— a "good land," settling down in the midst of the Canaan- ites, where, for the sake of quiet, they "bowed their shoulder to bear, and became a servant unto tribute." 1(>-18. Dan— though the son of a secondary wife, was to be "as one of the tribes of Israel." Dan — "a judge." a eerpeut, . . . an. adder— A serpent, an adder, implies sub- tlety and stratagem; such was pre-eminently the cha- racter of Samson the most illustrious of its judges. 19. Gad.— This tribe should be often attacked and wasted by hostile powers on their borders (Judges 10. 8 ; Jeremiah 49. 1). But they were generally victorious in the close of their wars, 20. ASHER — " Blessed." Its allotment was the sea coast between Tyre and Carmel, a district fertile in the pro- duction of the finest corn and oil in all Palestine. 21. Naphtah — The best rendering we know is this, " Naphtali is a deer roaming at liberty ; he shooteth forth goodly branches," or majestic antlers [Taylor's Scripture Illustrations], and the meaning of the prophecy seems to be that the tribe of Naphtali would be located in a terri- tory so fertile and peaceable, that, feeding on tlie ricliest pasture, he would spread out, like a deer, its branching antlers, 22-26. Joseph.— A fruitful bougli, (fee. — denotes the ex- traordinary increase of that tribe (cf. Numbers 1. 33-35; Joshua 17. 17; Deuteronomy 33. 17). The patriarch de- scribes him as attacked by envy, revenge, temptation, ingratitude, yet still, by the grace of God, he triumphed over all opposition, so that he became the suslainer of Israel ; and then he proceeds to shower blessings of every kind upon the head of this favourite son. Tlie history of the tribes of Ephraim and Manasseh, shows how fully these blessings were realized. 27-33. Benjamin shall ravin like a wolf.— This tribe in its early history spent its energies in petty or inglorious warfare, and especially in the violent and unjust contest (Judges 19., 20.), in which it engaged with the other tribes, when, notwithstanding two victories, it was almost exter- minated. !28. all these are tUe t^velve tribes of Israel — or ancestors. Jacob's prophetic words obviously refer not so much to the sons as to the tribes of Israel. 29. he charged them— The charge had already been given, and solemnly undertaken (ch, 47. 31). But in mentioning liis wishes now, and rehearsing all the circumstances con- nected with the purchase of Machpelali, he wished to de- clare, with his latest breath, before all his family, that he died in the same faith as Abraham. 33. tvhen Jacob bad made an end of commanding his sons — It is prob- able that he was supernaturally strengthened for this last momentous office of the patriarch, and that when the Divine afflatus ceased, his exhausted powers giving way, he yielded up the ghost, and was gathered unto his people. CHAPTER L. Ver. 1-26. Mourning for Jacob. 1. Joseph fell upon his father's face, Ac— On him, as the principal member of the family, devolved the duty of closing the eyes of his venerable parent (cf. ch. 46. 4), and imprinting the farewell kiss. 2. Joseph commanded his servants the physi- cians to embalm his father, &c.— In ancient Egypt the embalmers were a class by themselves. The process of em- balmment consisted in infusing a great quantity of resin- ous substances into the cavities of the body, after the in- testines had been removed, and then a regulated degree of heat was applied to dry up tlie humours, as well as de- compose the tarry materials which had been previously introduced. Thirty days were allotted for the completion of this process; forty more were spent in anointing it with spices; the body, tanned from this operation, being then washed, was wrapped in numerous folds of linen cloth— the joinings of which were fastened with gum, and then deposited in a wooden chest made in the form of a human figure. 3. the Egyptians mourned, &c.— It was made a period of public mourning, as on the death of a royal personage. 4. Joseph spake unto the house of Pharaoh, &c.— Care was taken to let it be known that the family sepulchre was provided before leaving Canaan, and that an oath bound his family to convey the remains thither. Besides, Joseph deemed it riglit to apply for a special leave of absence ; and being unfit, as a mournei-, to appear in the royal presence, he made the request through the medium of others. 7-9. Joseph went up to bury his father— a journey of 300 miles. The funeral cav- alcade, composed of the nobility and military, with their equipages, would exhibit an imposing appearance. 10. they came to the threshing-floor of Atad, &c. — " Atad " may be taken as a common noun, signifying " the plain of the thorn bushes." It was on the border between Egypt and Canaan ; and as the last opportunity of indulging grief was always the most violent, the Egyptians made a pro- longed halt at this spot, while the family of Jacob prob- ably proceeded by themselves to the place of sepulture. 15-21. When Joseph's brethren sa^v that their father was dead, they said, Joseph ^vill peradventure hate us, &c.— Joseph was deeply afiected by this communica- tion. He gave them the strongest assurances of his for- giveness, and thereby gave both a beautiful trait of his own pious character, as well as appeared an eminent type of tlie Saviour, aa, 23. Joseph dwelt in Egypt— He lived eighty years after his elevation to the chief power, witnessing a great increase in the prosperity of the king- dom, and also of his own family and kindred— the infant churcli of God. 24. Joseph said unto his brethren, I die— The national feelings of the Egyptians would have been opposed to his burial in Canaan ; but he gave the strongest proof of the strength of his faith and full assur- ance of the promises, by "the commandment concerning his bones." 26. they embalmed him — His funeral would be conducted in the highest style of Egyptian magnifi- cence, and his mummied corpse carefully preserved till the Exodus. 47 fncrease of the Israelites. EXODUS I, II. Birth and Preservation of Moses. THE SECOND BOOK OF MOSES, CALLED EXODUS. CHAPTER I. Vcr. 1-22. INCKEASE OF THE ISRAELITES. 1. Now these are tlie names— (See on ch. 46. 8-26). T. children of Israel were fruitful— They were living in a land where, accord- ing to the testimony of an ancient author, mothers pro- duced three and four sometimes at a birth ; and a modern ■writer declares "the females in Egypt, as well among the liunian race as among animals, surpass all others in fruit- fulness." To this natural circumstance must be added tlie fulfilment of the promise made to Abraham. 8. Now there arose up a new^ Uing— About sixty years after the death of Joseph a revolution took place— by which the old dynasty was overthrown, and upper and lower Egypt were united into one kingdom. Assuming that the king formerly reigned in Thebes, it is probable that he would know nothing about the Hebrews ; and that, as foreigners and shepherds, the new govei'nment would, from the flrst, regard them with dislike and scorn. 9. he said . . . Be- hold, tlie . . . children of Isroel are more and might- ier than we— They had risen to great prosperity— as during the lifetime of Joseph and his royal patron, they had, probably, enjoyed a free grant of the laud. Their increase and prosperity Avere viewed with jealousy by the new government; end as Goshen lay between Egypt and Canaan, on the border of which latter country were a number of war'lke tribes, it was perfectly conformable to the suggestions of worldly policy that they should en- slave and maltreat them, through apprehension of their joining in any invasion by those foreign rovers. Tlie new Iving, who neither knew the name nor cared for the services of Joseph, was either Amogis, or one of his imme- diate successors. [OSBURN.] 11.. Therefore they did set over theni taskmasters — Having flrst obliged them, it is thouglit, to pay a ruinous rent, and involved them in ditHculties, that new government, in pursuance of its op- pressive policy, degraded them to the condition of serfs — employing them exactly as the labouring people are in the present day (driven in companies or bands), in rear- ing the public works, with taskmasters, who anciently had sticlis— now whips— to punish the indolent, or spur on the too languid. All public or royal buildings, in ancient Egypt, were built by captives; and on some of them was placed an inscription that no free citizen had l)een engaged in this servile employment, they built for Pharaoh treasure cities— Tliese two store places were in the land of Goshen; and being situated near a border liable to invasion, they were fortified cities (ef. 2 Chron- icles 11. 12). Pithom {Greek Patumos), lay on the eastern Pelusiac branch of the Nile, about twelve Roman miles from Heliopolis; and Raarases, called by the LXX. Hero- opolis, lay between the same branch of the Nile and the Bitter Lakes. These two fortified cities were Situated, therefore, in the same valley; and the fortifications, which Pharaoh commanded to be built around both, had prob- ably the same common object, of obstructing the entrance into Egypt, which this vajley furnished tlie enemy from Asia. [Hengstenbekg.] 13, 14. Tlie Egyptians . . . made tlieir lives bitter with hard bondage, in mortar and in brich— Ru.ns of great brick buildings are found in all parts of Egypt. The use of crude brick, baked in the sun, was universal in upper and lower Egypt, both for public and private buildings; all but the temples themselves, were of crude brick. It is worthy of remark, that more bricks bearing tlie name of Thothmcs III., who is supposed to have been the king of Egypt at the time of the Exodus, have been discovered than of any other period. [Wilkinson.] Parties of these brickmakers are seen depicted on the ancient monuments with "task- masters "—some standing, others in a sitting posture be- 48 side the labourers, with their uplifted sticks in their hands. 15. the king of Egypt spake to the Hebrewr mld^vlves— Two only were spoken to — either they were the heads of a large corporation [Laborde], or, by tam- pering with these two, the king designed to terrify the rest into secret compliance with his wishes. [Calvin.] 16. if it be a son, then ye shall kill him — Opinions are divided, however, what was the method of destruction which the king did recommend. Some think that the "stools" were low seats on which these obstetric practi- tioners sat by the bedside of the Hebrew women; and that, as they might easily discover the sex, so, whenever a boy appeared, they were to strangle it, unknown to its parents; while others are of opinion that the "stools" were stone troughs, by the river side — into which, when the infants were washed, they were to be, as it were, ac- cidentally dropped. 17. But the midw^ives feared God — Their faith Inspired them with such courage as to risk their lives, by disobeying the mandate of a cruel tyrant; but it was blended witli weakness, which made them shrink from speaking the truth, the whole truth, and nothing but the truth. 30. God dealt well with the midwives— This represents God as rewarding them for telling a lie. Tliis difficulty is wholly removed by a more correct translation. To make or build up a house in He- brew idiom, means to have a numerous progeny. The passage then should be rendered thus: God protected the midwives, and the people waxed very mighty; and be- cause the midwives feared, the Hebrews grew and pros- pered. CHAPTER II. Ver. 1-10. Birth and Preservation of Moses. 1. there went a man of the house of Zievi, Ac— Amram was the husband, and Jochebed the wife (cf. ch. 6. 2; Num- bers 26. 59). The marriage took place, and two children, Miriam and Aaron, were born some years before the in« fanticidal edict. H. the woman . . . bare a son, Ac- Some extraordinary appearance of remarkable comeli- ness led his parents to augur his future greatness. Beauty was regarded by the ancients as a mark of the Divine favour, hid him three months — The parents were a pious couple, and the measures they took were prompted not only by parental attachment, but by a strong faith in the blessing of God prospering their endeavours to save the infant. 3. she took for him an ark of bulrushes — papyrus, a thick, strong, and tough reed, slime— the niud of the Nile, which, when hardened, is very tena- cious, pitch— mineral tar. Boats of this description are seen daily floating on the surface of the river, with no other caulking than Nile mud (cf. Isaiab 18. 2), and they are perfectly water-tight, unless the coating is forced off by stormy weather, flags— a general term for sea or river-weed. The chest was not, as is often repre- sented, committed to the bosom of the water, but laid on the bank, where it would naturally appear to have been drifted by the current and arrested by the reedy thicket. The spot is traditionally said to be the Isle of Rodah, near Old Cairo. 4. his sister— Miriam would probably be a girl of ten or twelve years of age at the time. 5. the daughter of Pharaoh came down to wash herself at the river- The occasion is thought to have been a re- ligious solemnity which the royal family opened by bathing in the sacred stream. Peculiar sacredness was attached to those portions of the Nile which flowed near the temples. The water was there fenced off as a protec- tion from the crocodiles; and doubtless the princess had an enclosure reserved for her own use, the road to which seems to have been well known to Jochebed. walked along— in procession or in file, she sent her maid— her Mose^ Sympathy for the Hebrews. EXODUS III. His Flight to Midian. Immediate attendant. The term is different from that rendered " maidens." 6-9. when slie Uad opened It, slie saw tlie clilld— The narrative is picturesque. No tale of romance ever described a plot more skilfully laid, or more full of interest in the development. The expedient of the ark— the slime and pitch— the choice of the time and place— the appeal to the sensibilities of the female breast— the stationing of the sister as a watch of the pro- ceedings—her timely suggestion of a nurse— and the en- gagement of the mother herself— all bespeak a more than ordinary measure of ingenuity as well as intense solicitude on the part of the parents. But the origin of the scheme ■was most probably owing to a Divine suggestion, as its success was due to an overruling Providence, who not only preserved the child's life, but provided for his being trained in the nurture and admonition of the Lord. Hence it Is said to have been done by faith (Hebrews 11. 23), either in the general promise of deliverance, or some special revelation made to Amram and Jochebed— and in this view, the pious couple gave a beautiful example of a Arm reliance on the word of God, united with an active use of the most suitable means. 10. SKe brongUt lilin unto Pharaoh's daughter— Though it must have been nearly as severe a trial for Jochebed to part with him the second time as the first, she was doubtless reconciled to it by her belief in his high destination as the future de- liverer of Israel. His age when removed to the palace Is not stated ; but he was old enough to be well instructed In the principles of the true religion; and those early impressions, deepened by the power of Divine grace, were never forgotten or effaced, he became her son— by adoption, and his high rank afforded him advantages in education, which in the providence of God were made subservient to far different purposes from what his royal patroness intended, she called his name Moses — His parents might, as usual, at the time of his circumcision, have given him a name, which is traditionally said to have been Joachim. But the name chosen by the prin- cess, whether of Egyptian or Hebrew origin, is the only one by which he has ever been known to the church ; and it is a permanent memorial of the painful incidents of his birth and infancy. 11-2.5. His Sympathy with the Hebkews. 11. in those days, ■when Moses ■ivas gro'wn — not in age and stature only, but in power as well as in renown for ac- complishments and military prowess (Acts 7. 23). There is a gap here in the sacred history which, however, is sup- plied by the inspired commentary of Paul, Avho has fully detailed the reasons as well as extent of the change that tpok place in his worldly condition ; and whether, as some say, his royal mother had proposed to make him co-re- gent and successor to the crown, or some other circum- stances, led to a declaration of his mind, he determined to renounce the palace and identify himself with the suf- . fering people of God (Hebrews 11.21-26). The descent of some great sovereigns, like Diocletian and Charles V., from a throne into private life, is nothing to the sacrifice which Moses made through the power of faith, he went out unto his brethren— to make a full and systematic Inspection of their condition in the various parts of the country where they were dispersed (Acts 7. 23), and he adopted this proceeding in pursuance of the patriotic purpose that the faith, which is of the operation of God, wa« even then forming in his heart, he spied an Egyp- tian smiting an Hebrew — one of the taskmasters scourg- ing a Hebrew slave without any just cause (Acts 7. 21), and In so cruel a manner, that he seems to have died under the barbarous treatment— for the conditions of the sacred story imply such a fatal issue. The sight was new and strange to him, and though pre-eminent for meekness (Numbers 12.3), he was fired with indignation. 1^. he slew the Egyptian, and l»ld him In the sand— This act of Moses may seem, and indeed by some has been condemned as rash and unjustifiable- in plain terms a deed of assassination. But we must not judge of his action in such a country and age by the standard of law and the notions of right which prevail in our Christian land ; and, besides, not only is it not spoken of as a crime in Scripture or as distressing the perpetrator with re- morse, but according to existiiig customs among nomadic tribes, he was bound to avenge the ulood of a brother. The person he slew, however, being a government ofl[icer, he had rendered himself amenable to the laws of Egypt, and therefore he endeavoured to screen himself from the consequences by concealment of the corpse. 13, 14. t-*vo nten of the Hebrews strove together — His benevolent mediation in this strife — though made in the kindest and mildest manner, was resented, and the taunt of the ag- gressor showing that Moses' conduct on the preceding day had become generally known, he determined to con- sult his safety by immediate flight (Hebrews 11. 27). These two incidents prove that neither were the Israelites yet ready to go out of Egypt, nor Moses prepared to be their leader (James 1. 20). It was by the staff and not the sword — by the meekness, and not the wrath of Moses that God was to accomplish that great work of deliverance. Both he and the people of Israel were for forty years longer cast into the furnace of affliction, yet it was therein that He had chosen them (Isaiah 48. 10). 15. Aloses fled from the face of Pharaoh — his flight took place in the second year of Thothmes I. d-»velt In the land of Mldlan— situated on the eastern sliore of the gulf of the Red Sea, and oc- cupied by the posterity of Midian the son of Cush. The territoBy extended northward to the top of the gulf, and westward far across the desert of Sinai. And from their position near the sea, they early combined trading with pastoral pursuits (Genesis 37.28). The head-quarters of Jethro are supposed to have been where Dahab-Madian now stands; and from Moses coming direct to that place, he may have travelled with a caravan of merchants. But another place is fixed by tradition in Wady Shuweib, or Jethro's valley, on the east of the mountain of Moses. sat do-tvn by a -*vell— See on Genesis 29.3. 16-32. the priest of Mldlan— As the ofllcers were usually conjoined, he was the ruler also of the people called Cushites or Ethiopians, and like many other chiefs of pastoral people In that early age, he still retained the faith and worship of the true God. seven daughters — were shepherdesses to whom Moses was favourably introduced, by an act of courtesy and courage in protecting them from the rude shepherds of some neighbouring tribe at a well. He after- wards formed a close and permanent alliance witli this family, by marrying one of the daughters, Zipporah (a little bird), called a Cushite or Ethiopian (Numbers 12. 1), and whom he doubtless obtained in the manner of Jacob by service. He had by her two sons, whose names were, according to common practice, commemorative of inci- dents in the family history. 23. The king of Egypt died t and the children of Israel sighed by reason of the bondage— The language seems to imply that the Is- raelites had experienced a partial relaxation, probably through the influence of Moses' royal patroness; but in the reign of her father's successor the persecution was re- newed with increased severity. CHAPTER III. Ver, 1-22. Divine Appearance and Cobibiission to Moses, l. Now^ Moses Itept the floclc — This employment he had entered on in furtherance of his matrimonial views (see on oh. 2. 21), but it is probable he was continuing his service now on otlier terms like Jacob during the lat- ter years of his stay with Laban. (Genesis 30. 28). he led the flock to the back side of the desert — t. e., on the west of the desert [Gesenius], and assuming Jethro's head- quarters to have been at Dahab — the route by which :MoseM led his flock must have been west through the wide valley called by the Arabs,"Wady-es-Zugherah [Robinson], which conducted into the interior of the wilderness. Mountain of God— so named either according to Hebrew idiom from its great height, as "great mountains," //ebrew, "moun- tains of God" (Psalm 36. 6); "goodly cedars," /fe6r«. i. 5-8. Song of Moses. EXODUS XV, XVI. Murmurs for Want of Bread. than that at the waving of Moses' rod, the dividing waters left tlie channspl dry, and on liis malting the same motion on the opposite side, they returned, commingling with instantaneous fury? Is such the character of any ebb- tide? as. tiiere remained not so mucU as one of tUem —It is surprising that, with such a declai-ation, sonie in- telligent writers can maintain tliere is no evidence of the destruction of Pharaoh himself (Psalm lOG. 11). 30. Israel ea-w tlie Egyptians tlead upon tlie sea-sliore, &c.— The tide threw them up and left multitudes of corpses on the beach; a result that brought greater infamy on the Egyp- tians, that tended, on the other hand, to enhance the tri- umph of the Israelites, and doubtless enriched them with arms, which they had not before. The locality of this famous passage has not yet been, and probably never will be, satisfactorily fixed. Some place it in the immediate neiglibourhood of Suez; where, they say, the part of the sea is most likely to be affected by "a strong east wind;" where the road from the defile of Migdol (now Mulitala) leads directly to this point; and where the sea, not above two miles broad, could be crossed in a short time. The vast majority, however, wlio have examined the spot, re- ject this opinion, and fix the passage, as does local tradi- tion, about ten or twelve miles further down the shore at Wady-Tawarik. " The time of the miracle was tlie whole night, at the season of the year, too, when the niglit would be about its average length. The sea at that point extends from six and a half to eiglit miles in breadth. There was thus ample time for tlie passage of the Israelites from any part of the valley, especially considering tlieir excitement and animation by the gracious and wonderful interposi- tion of Providence in tlieir behalf." [Wilson.] CHAPTER XV. Ver. 1-27. Song of Moses. 1. Then sang Moses and the children of Israel— The scene of tliis thanksgiving song is supposed to have been at the landing-place on the eastern shore of the Red Sea, at Ayoun Musa, tlie foun- tains of Moses. They are situated somewliat fartlier northward along the shore than the opposite point from which the Israelites set out. But the line of the people would be extended during the passage, and one extremity of it would reach as far north as tliese fountains, which would supply them witli water on landing. The time when it was sung is supposed to have been the morning after the passage. This song is by some hundred years the oldest poem in the world. There is a sublimity and beauty in tlie language that is unexampled. But its un- rivalled superiority arises not solely from the splendour of the diction. Its poetical excellencies have often drawn forth the admiration of tlie best judges, wliile tlie charac- ter of the event commemorated, and its being prompted by Divine inspiration, contribute to give it an interest and sublimity peculiar to itself. I -will sing unto tUc £iord, for lie liath triumplied gloriously — Considering the state of servitude in wliich tliey had been born and bred, and tlie rude features of character wliicli tlieir sub- sequent history often displays, it cannot be supposed tliat the children of Israel generally were qualified to commit to memory or to appreciate tlio beauties of tliis inimitable song. But they might perfectly understand its pervading strain of sentiment; and, with the view of suitably im- proving the occasion, it was thouglit necessary that all, old and young, should join their united voices in the re- hearsal of its words. As every individual had cause, so every individual gave utterance to his feelings of grati- tude. 30. Miriam the proplietess— so called from her receiving Divine revelations (Numbers 12. 1; Micah 6. 4), but in this instance principally from her being eminently skilled in music, and in this sense the word "prophecy" Is sometimes used in Scripture (1 Clironicles 25. 1; 1 Cor- inthiau.s 11. 5). took a timbrel— or tabret— a musical in- strument in the form of a hoop, edged round with rings or pieces of brass to make a jingling noise, and covered over with tightened parcliment like a drum. It was beat with the fingers, and corresponds to our tambourine, all tlie women -went out after lier with timbrels and with dances— We shall understand this by attending to the modern customs of the East, wliere the dance— a slow, grave, and solemn gesture, generally accompanied with singing and the sound of the timbrel, is still led by the principal female of the company, the rest imitating Iier movements, and repeating tlie words of the song as tliey drop from her lips. 31. Miriam answered tlieni-" them" in the Hebrew is masculine, so that Moses probably led the men and Miriam the women— tlie two bands respond- ing alternately, and singing tlie first verse as a chorus. 33. ivilderncss of Shur — comprehending all the western part of Arabia Petrma. The desert of Etliam was a part of it, extending round the northern portion of the Red Sea, and a considerable distance along its eastern shore; whereas the "wilderness of Shur" (now Sudhr) was the designation of all the desert region of Arabia Petrtea that lay next to Palestine. 33. -when they came to Marah, they could not di'inic of the ivaters — Following tho general route of all travellers southward, between the sea and the table-land of the Tih (valley of wandering), Marah is almost universally believed to be what is now called Howarah, in Wady-Araarah, about thirty miles from the place where the Israelites landed on the eastern shore of tlie Red Sea— a distance quite suflicient for their march of tliree days. There is no other perennial spring in the Intermediate space. Tlie water still retains its ancient cliaracter, and has a bad name among the Arabs, who seldom allow their camels to partake of it. 35. the Lord sho-vved liim a tree, -wliich -»vhen he had cast into the ■waters, the -waters -were made s-iveet — Some travellers have pronounced this to -be the Elvah of tlie Arabs— a shrub in form and flower resembling our hawthorn; others, the berries of the Ghurkhud— a bush found grow- ing around all brackish fountains. But neither of these shrubs are known by tlie natives to possess such natural ■ virtues. It is far more likely that God miraculously en- dowed some tree with the property of purifying tlie bitter water — a tree employed as the medium, but the sweeten- ing was not dependent upon the nature or quality of the tree, but the power of God (cf. John 9. 6). And hence tho " statute and ordinance " that followed, which would have been singularly inopportune if there had no miracle been v,rrought. and there he proved tliem — God now brought the Israelites into circumstances wliich would put their faith and obedience to the test (cf. Genesis 22. 1). 37. tliey came to Elim, -wliere -were twelve -wells of -^vater — supposed to be what is noAV called Wady-Gliurandel, the most extensive water-course in the western desert— an oasis, adorned with a great variety of trees, among which the palm is still conspicuous, and fertilized by a copious stream. It is estimated to be a mile in breadth, but stretching out far to tlie north-east. After tho weary travel through the desert, this must have appeared a most delightful encampment from its shade and verdure, as well as from its aliundant supply of sweet water for the thirsty multitude. The palm is called "the tree of the desert," as its presence is always a sign of water. The palms in this spot are greatly increased in number, but the wells are diminished. CHAPTER XVI. Ver. 1-36. Murmurs fob Want of Bread. 1. they took their journey from Elim— where they had re- mained several days, came unto the -wilderness of Sin — It appears from Numbers 32. that several stations are omitted in this historical notice of the journey. This passage represents the Israelites as advanced into the great plain, which, beginning near El-Murkali, extends Avith a greater or less breadth to almost the extremity of the peninsula. In its broadest part nortliward of Tur it is called 151-Kaa, which is probably the desert of Sin. [RORINSON.] 3. the -wliole congregation . . . mur- m^urcd against Moses and Aaron— Modern travellers through the desert of Sinai are accustomed to take as much as is suflicient for the sustenance of men and beasta during forty days. The Israelites having been rather more than a month on their journey, their store of corn 59 QuaUa and Manna sent. EXODUS XVII. 27ie People Murmur for Water, or other provisions was altogether or nearly exhausted ; and there being no prospect of procuring any means of subsistence in the desert, except some wild olives and wild honey (Deuteronomy 32. 13), loud complaints were made against the leaders. 3. Would to God we had died by the hand of the liord In the land of Egypt- How unreasonable and absurd the charge against Moses and Aaron! how ungrateful and impious against God! After all their experience of the Divine wisdom, good- ness, and power, we pause and wonder over tlie sacred narrative of their hardness and unbelief. But the ex- pression of feeling is contagious in so vast a multitude, and there is a feeling of solitude and despondency in the desert which numbers cannot dispel; and besides, we must remember that they were men engrossed with the present— that the Comforter was not then given— and that they were destitute of all visible means of sustenance, and cut oflf from every visible comfort, with only the promises of an unseen God to look to as the ground of their hope. And though we may lament they should tempt God in the wilderness, and freely admit their sin in so doing, we can be at no loss for a reason why those who had all their lives been accustomed to wallt by sigM • should, in circumstances of unparalleled difficulty and perplexity, find it hard to walk by faith. Do not even we find it difficult to walk by faith througli the wilderness of this world, though in the liglit of a clearer revelation, and under a nobler leader than Moses? [Fisk.] (See 1 Corinthians 10. 11, 12), ■*. Tlien said tlie Lord nnto Moses— Though the outbreak was immediately against the human leaders, it was indirectly against God : yet mark His patience, and how graciously He promised to redress the grievance. I -will rain bread from heaven — Israel, a type of the Church which is from above, and being under the conduct, government, and laws of heaven, received their food from heaven also (Psalm 78. 24). that I may prove them, -whether they will -tvalfc in my law, or no— The grand object of their being led into the wilderness was that they miglit receive a religious train- ing directly under the eye of God; and the first lesson taught them was a constant dependence on God for their daily nourishment. 13. at even the quails came up, and covered the camp — This bird is of the gallinaceous kind, resembling the red partridge, but not larger than the turtle-dove. They are found in certain seasons in the places through which the Israelites passed, being mi- gratory birds, and they were probably brought to the camp by "a wind from the Lord" as on another occasion (Numbers 11.31). 13-31. and in the morning ... a small round thing . . . manna— There is a gum of the same name distilled in this desert region from the tama- risk, whicli is much prized by the natives, and preserved carefully by those who gather it. It is collected early in the morning, melts under the heat of the sun, and is con- gealed by the cold of niglit. In taste it is as sweet as honey, and has been supposed by distinguished travel- lers, from its whitish colour, time and place of its appear- afice, to be the manna on whicli the Israelites were fed : so that, according to the views of some, it was a produc- tion indigenous to the desert; according to otliers, there was a miracle, which consisted, however, only in the pre- ternatural arrangements regarding its supply. But more recent and accurate examination has proved tliis gum of the tarfa-tree to be wanting in all tlie principal charac- teristics of the Scripture manna. It exudes only in small quantities, and not every year; it does not admit of being baked (Numbers 11. 8) or boiled (v. 23). Though it may be exhaled by the heat and afterwards fall with tlie dew, it is a medicine, not food— it is well known to the natives of the desert, while the Israelites were strangers to theirs; and in taste as well as in tlie appearance of double quan- tity on Friday, none on Sabbath, and in not breeding worms, it is essentially different from the manna fur- nished to the Israelites. 33-36. Fill an omer of it to be Uept for your generations— The mere fact of such a multitude being fed for forty years in the wilderness, where no food of any kind is to be obtained, will show tlie utter impossibility of their subsisting on a natural 60 production of the kind and quantity as this tarfa-gum; and as if for the purpose of removing all such groundless speculations, Aaron was commanded to put a sample of it in a pot— a golden pot (Hebrews 9. 4)— to be laid before the Testimony— to be kept for future generations, that they might see the bread on which the Lord fed their fathers in the wilderness. But we have the bread of which that was merely typical (1 Corinthians 10. 3 ; John 6. 32). CHAPTER XVII. Ver. 1-7. The People Murmur for Water. 1. the children of Israel journeyed from the -wilderness of Sin— In the succinct annals of tliis book, those places only are selected for particular notice by the inspired historian, which were scenes memorable for their happy or painful interest in the history of the Israelites. A more detailed itinerary is given in the later books of Moses, and we find that here two stations are omitted (Numbers 33). according to the commandntent of the liOrd, &c.— not given in oracular response, nor a vision of the night, but indicated by the movement of the cloudy pillar. The same phraseology occurs elsewhere (Numbers 9. 18, 19). pitclied in Rephidlm— now believed, on good grounds, to be Wady Feiran, which is exactly a day's marcli from Mount Sinai, and at the entrance of the Horeb district. It is a long circuitous defile about forty feet in breadth, witli perpendicular granite rocks on both sides. The wilderness of Sin through which they approached to this valley is very barren, lias an extremely dry and thirsty aspect, little or no water scarcely even a dwarfish shrub to be seen, and the onl> shelter to the panting pilgrims is under the shadow of the great overhanging cliffs, a, 3. tlie people did chide -with Moses, and said. Give us -water tliat -we may drinlc— The want of water was a privation, the severity of which we cannot estimate, and it was a great trial to the Israelites, but their conduct on this new occasion was outrageous; it amounted even to "a tempting of tlie Lord." It was an opposition to His minister, a distrust of His care, an indifference to His kindness, an unbelief in His providence, a trying of His patience and fatherly forbearance. 4.-. Moses cried imto tlie £iord, saying, What sliall 1 do unto this people 1 — His language, in- stead of betrajdng any signs of resentment or vindictive imprecation on a people who had given him a cruel and unmerited treatment, was the expression of an anxious wish to know what was the best to be done in the circum- stances (cf. Matthew 5.44; Romans 12.21). 5. the liord said unto Moses, &c.— not to smite the rebels, but the rock ; not to bring a stream of blood from the breast of the offenders, but a stream of water from the granite cliffs. The cloud rested on a particular rock, Just as the star rested on the house where the infant Saviour was lodged. And from the rod-smitten rock there forthwith gushed a current of pure and refreshing water. It was perhaps the greatest miracle performed by Moses, and in many respects bore a resemblance to the greatest of Christ's: being done without ostentation, and in the presence of a few chosen witnesses (1 Corinthians 10. 4). 7. called the name of the place — Massali (temptation; Meribah — chiding,— strife): the same word whicli is ren- dered "provocation" (Hebrews 3. 8). 8-16. Attack of Amalek. 8. Then came Amalelc— Some time probably elapsed before they were exposed to tills new evil ; and the presumption of there being such an interval affords the only ground on which we can sat- isfactorily account for the altered, the better and former spirit that animated the people in this sudden contest. The miracles of the manna and the water from the rock had produced a deep impression and permanent convic- tion that God was indeed among them; and with feelings elevated by the conscious experience of the Divine pres- ence and aid, they remained calm, resolute, and cour- ageous under the attack of their unexpected foe. fought -^vith Israel— The language implies that no occasion had been furnished for this attack; but, as descendants of Esau, the Amalekites entertained a deep-seated grudge Visit of Jetho, EXODUS XVIII, XIX. Arrival at Sinai. against them, especially as the rapid prosperity and mar- veJlous experience of Israel sliowed that the blessing con- tained in the birthright was taking effect. It seems to have been a mean, dastardly, insidious surprise on the rear (Numbers 24. 20; Deuteronomy 25. 17), and an impious defiance of God. 9. Mo8e« said unto Josliua— or Jesus (Acts 7. 45; Hebrews 4. 8), and this is the earliest notice of a young warrior destined to act a prominent part in the history of Israel. He went with a number of picked men. There is not here a wide open plain on whicla the battle took place, as according to the rules of modern warfare. The Amalekites were a nomadic tribe, making an irreg- ular attack on a multitude probably not better trained than themselves, and for such a conflict the low hills and open country around this wady would afford ample space. [Robinson.] 10-13. Moses . . . -went up . . . the lilH . . . lield up his hand— with the wonder-working rod; he acted as the standard-bearer of Israel, and also their intercessor, praying for success and victory to crown their arms— the earnestness of his feelings being conspicuously evinced amid the feebleness of nature. 13. Josliua dis- comfited Amnlelt — Victory at length decided in favour of Israel, and the glory of the victory, by an act of national piety, ascribed to God (cf. 1 John 5. 4). 14-16. Write this for a memorial— If the bloody character of this statute seems to be at variance with the mild and merciful cha- racter of God, the reasons are to be sought for in the deep and implacable vengeance they meditated against Israel (Psalm 83. 4). CHAPTER XVIII. Ver. 1-27. Visit of Jethro. 1-5. JetHro . . . came . . . nutq Moses, &c. — It Is thought by many eminent commentators that this episode is inserted out of its chronological order, for it is described as occurring when the Israelites were " encamped at the mount of God." And yet they did not reacli it till the tliird month after their departure from Egypt (ch. 19. 1, 2; cf. Deuteronomy 1.6, 9-15). 0. tliy -wife, and licr t-\vo sons— See on ch. 4. 20. 7. Moses went out to meet Ills fatlier-ln-la'M', &c. — Tlioir salutations would be marked by all tlie warm and social greetings of Oriental friends (see on ch. 4.27) — the one going out to "meet" the otlier, the "obeisance," the "kiss" on eacli side of the head, the silent entrance into tlie tent for consultation, and their conversation ran in the strain that miglit have been expected of two pious men, rehearsing and listening to a narrative of the won- derful works and providence of God. 12. Jetliro . . . took a burnt offering— This friendly interview was ter- minated by a solemn religious service — t »e burnt offerings were consumed on tlie altar, and the sacrifices were peace offerings, used in a feast of joy and gratitude at which Jethro, as priest of the true God, seems to have presided, and to which the chiefs of Israel were invited. This inci- dent is in beautiful keeping with the character of the parties, and is well wortliy of the imitation of Christian friends when they meet in the present day. 13-36. on the mori'ow . . . Moses sat to judge the people, &c.— We are here presented with a specimen of his daily morn- ing occupations; and amongst the multifarious duties his Divine legation imposed, it must be considered only a small portion of his official employments. He appears in this attitude as a type of Christ in his legislative and Ju- dicial characters, the people stood by Moses front the morning unto the evening, Ac- Governors in the East seat themselves at the most public gate of their palace or the city, and there, amid a crowd of applicants, hear causes, receive petitions, redress grievances, and adjust the claims of contending parties. IT. Moses' father-in- law said unto him, The thing ... is not good— not good either for Moses himself, for the maintenance of jus- tice, or for the satisfaction and interests of the people. Jethro gave a prudent counsel as to the division of labour, and universal experience in the Church and State has at- tested the soundness and advantages of the principle. 83. If thou Shalt do this thing, Ac- Jethro's counsel •was given merely in the form of a suggestion ; it was not to be adopted without the express sanction and approval of a better and higher Counsellor; and although w« are not informed of it, there can be no doubt tliat Moses, be- fore appointing subordinate magistrates, -ytfould ask the mind of God, as it is the duty and privilege of every (Chris- tian in like manner to supplicate the Divine direction in all his ways. CHAPTER XIX. Ver. 1-25. Arrival at Sinai. 1. In the third month — according to Jewish usage, the first day of that month— "same day"— It is added, to mark the time more ex- plicitly, i. e., forty-five days after Egypt — one day spent on the mount (v. 3), one returning the people's answer (v. 7, 8), three days of preparation, making the whole time fifty days from the first passover to the promulgation of the law. Hence the feast of pentecost, i. e., the fiftieth day, was tlie inauguration of the Old Testament church, and the Divine wisdom is apparent in the selection of the same reason for the institution of the New Testament cliurch (John 1. 17 ; Acts 2. 1). 3. were come to the desert of Sinai — The desert has its provinces, or divisions, dis- tinguished by a variety of names; and the "desert of Sinai" is that wild and desolate region which occupies the very centre of the peninsula, comprising tlie lofty range to which the mount of God belongs. It is a wilderness of shaggy rocks of porphyry and red granite, and of valleys for the most part bare of verdure, and there Israel camped before the mount— SI nai, so called from Sen eh , or acacia bush. It is now called JebelMusa. Their way into the interior of the gigantic cluster was by Wady Feiran, which would lead the bulk of the hosts with their flocks and herds into the high valleys of Jebel Musa, with their abundant springs, especially into the great thorougiifare of the desert — the longest, widest, and most continzious of all the valleys, the Wady-es-Sheikh, whilst many would be scattered among the adjacent valleys ; so that thus secluded from the world in a wild and sublime am- phitheatre of rocks, they "camped before the mount.' "In this valley — a long flat valley— about a quarter of a mile in breadth, winding northwards, Israel would find ample room for their encampment. Of all the wadys in that region, it seeriis the most suitable for a prolonged so- journ. The 'goodly tents' of Israel could spread them- selves without limit." [Bonar.] 3-6. Moses M-ent up unto God — the Shechinah — within the cloud (cli.33. 20; John 1. 18). Thus shalt thou say to the house of Jacob, &c. — The object for which Moses went up was to receive and convey to the people the message contained in these verses, and the purport of which was a general announce- ment of the terms on which God was to take the Israelites into a close and peculiar relation to Himself. In thus negotiating between God and His people, the highest post of duty which any mortal man was ever called to occupy, Moses was still but a servant. The only Mediator is Jesus Christ, ye shall be unto me a kingdom of prlests^as the priestly order was set apart from tlie common mass, so the Israelites, compared with other people, were to sus- tain the same ne'ar relation to God; a community of spiritual sovereigns, an holy nation — set apart to pre- serve the knowledge and worship of God. 7, 8. Moses came, and called for the elders of the people — The mes- sage was conveyed to the miglitj' multitude through their eiders, who, doubtless. Instructed them in the conditions required. Their unanimous acceptance was conveyed through the same channel to Moses, and by him reported to the Lord. Ah! how much self-confidence did their language betray! how little did they know what spirit they were of! 9-15. The Lord said unto Moses, liO, I come ... In a tlilck cloud, &c. — The deepest impres- sions are made on the mind through the medium of the senses; and so He who knew what was in man signalized His descent at the inauguration of the ancient church, by all the sensible tokens of august majesty that were fitted to produce the conviction that He is the great and terrible God. The whole multitude must have anticipated tliw event with feelings of intense .solemnity and awe. The extraordinary preparations enjoined, the ablutions and rigid abstinence they were required to observe, the bar* 61 2%e Ten Commandmenta. EXODUS XX, XXI. Laws f 01' 3Ien Servants. Tiers erected all round the base of the mount, and the stern penalties annexed to the breacli of any of tlie con- ditions, all tended to create an earnest and solemn expec- tation whicli increased as tiie appointed day drew near. 10. on tlie third day, In the morning, tUat tUcre -were tHunders and llglitnings, &c.— Tlie descent of God was signalized by every object imagination can conceive con- nectee laid on liim a swm of money, &c.— Blood fines are common among the Arabs as they were once general throughout the East. This Is the only case where a luoney compen- sation, instead of capital punishment, was expressly allowwl in the Mosaic law. CHAPTER XXII. Ver. 1-31. Laws concerning Theft. 1. If a man sliall steal an ox, or a glieep — The law respects the theft of cattle which constituted the chief part of their property. The penalty for the theft of a sheep which was slain or Bo!.d, was fourfold ; for an ox fivefold, because of its greater utility in lab»ur; but, should the stolen animal have been rocovered alive, a double compensation was all that was required, because It was presumable he (the thief) was not a practised adept In dishonesty. A robber breaking Into a house at midnight might. In self-defence, be slain with impunity; but If he was slain after sunrise, It would be considered murder, for It was not thought likely an assault would then be made upon the lives of the In- mates. In every case where a thief could not make resti- tution, he was sold as a slave for the usual term. 6. If Ave brealt ont, and catcli in tliorns — This refers to the common practice in the East of setting fire to the dry grass before the fall of the autumnal rains, which pre- vents the ravages of vermin, and is considered a good preparation of the ground for the next crop. The very parched state of the herbage and the long droughts of summer, make the kindling of a fire an operation often dangerous, and always requiring caution from its liability to spread rapidly, stacks — or as it is rendered "shocks" (Judges 15.5; Job 5. 26), means simply a bundle of loose sheaves. 36, !JT. If tliou at all taUc tliy nelgJibouv's raiment to pledge, v thy land— intermitting the cultivation of the land every seventh year. But It appears that even then there was a spontaneous produce which the poor were permitted freely to gather for their nse, and the beasts driven out fed on the remainder, the owners of fields not being allowed to reap or col- lect the fruits of the vineyard or oUveyard during the course of this sabbatical year. This was a regulation subservient to many excellent purposes; for, besides in- culcating the general lesson of dependence on Provi- dence, and of confidence In His faithfulness to His prom- ise respecting the triple increase on the sixth year (Leviticus 25. 20,21), It gave the Israelites a practical proof that they held their properties of the Lord as His ten- ants, and must conform to His rules on pain of forfeiting the lease of them. 13. Six days thou slialt do tliyivork, and on the seventh day thou shalt rest — This law is repeated lest any mlgiit suppose there was a relaxation of its observance during the sabbatical j'ear. 13. maUe no mention of tlie name of other gods, &c. — i. c, in common conversation, for a familiar use of tlicm would tend to lessen horror of idolatry. 14-18. Three times . . , keep a feast ... in the year — This was the institution of the great religious festivals — "The feast of unleavened bread" or the passover — "the feast of harvest" or pente- cost— "the feast of In-gathering" or the feast of taber- nacles, which was a memorial of the dwelling in booths in the wilderness, and Avhich was observed "in tlie end of the year," or tlie seventh month (ch. 12. 2). All the males were enjoined to repair to the tabernacle and after- wards the temple, and the women frequently went. The Institution of this national custom was of the greatest Importance In many ways— by keeping up a national sense of religion and a public uniformity in wofship, by cre- ating a bond of unity, and also promoting Internal com- merce amongst the people. Though the absence of all the males at these three festivals left the country defenceless, a special promise was given of Divine protection, and no incui-sion of enemies was ever permitted to happen on tliose occasions. 10. Thou slialt not seethe a kid in his mother's milk— A prohibition against Imitating the superstitious rites of the idolaters in Egypt, who, at the end of their harvest, seethed a kid in its mother's milk and sprinkled the broth as a magical charm on their gardens and fields, to render them more productive the following season. 30-35. Behold, I send an Angel be- fore thee, to keep thee in the -way— The communication of these laws made to Moses and by him rehearsed to the people, was concluded by the addition of many animating promises, intermingled with several solemn warnings that lapses into sin and idolatry would not be tolerated or passed with impunity, my name is in liim— This angel is frequently called Jehovah and Elohim, i. e., God. 38. I will send hornets before thee, &c. (Joshua 2J. 12).— Some instrument of Divine judgment, but variously in- terpreted, as hornets in a literal sense. [BOCHART.] Asa pestilential disease. [Rosenmuller.] As a terror of the Lord— an extraordinary dejection. [Junius.] 39, 30. X •will not drive . . . out ... in one year; lest the land become desolate— Many reasons recommend a gradual extirpation of the former inhabitants of Canaan. But Only one is here specified— the danger lest in the unoccu- pied grounds, wild beasts should inconveniently multi- ply; a clear proof that the promised land was m6re than sufficient to contain the actual population of the Israelites CHAPTER XXIV. Ver. 1-lS. Delivery of the Law and Covenant. 3. Moses cnme and told the people all the ■words of the liord— The rehearsal of the foregoing laws and the ten commandments, together with the promises of special blessings in the event of tJieir obedience, having drawn forth from the people a unanimous declaration of their consent. It was forthwith recorded as the conditions of the national covenant. The next day preparations v/ere made for having it solemnly ratified, by building an altar and twelve pillars; the altar representing God, and the pillars the tribes of Israel- the two parties In this solemn compact— while Moses acted as tj-pical mediator. 5, yotiiig men— priests (ch. 19. 22), probably the eldest sons of particular families, who acted under the direction of Moses, oxen— other animals, though not mentioned, wi re offered in sacrifice (Hebrews 9. 18-20). G. Moafs tool* lialf of the blood . . . sijrinkled— Preliminary to this, was the public reading of the law, and the renewed acceptance of the terms by the people; then the sprink- ling of the blood was the sign of solemn ratification- half on each party in the transaction. 8. Moses tooU th« 63 Delivery of the Law and Covenant, EXODUS XXV. Concerning an Offering, Mood, and sprinkled It on the people— probably on the twelve pillars, as representing the people (also the book, Hebrews 9. 19), and the act was accompanied by a public pioclamation of its import. It was setting their seal to the covenant (cf. 1 Corinthians 11. 25). It must have been a deeply impressive, as well as instructive scene, for it tausiht the Israelites that the covenant was made with them only through the sprinkling of blood — that the Divine acceptance of themselves and services, was only ))y virtue of an atoning sacrifice, and that even the bless- ings of tlie national covenant were promised and secured to them only tlirough grace. The ceremonial, however, had a further and higher significance, as is shown by the apostle (see as above). 9. Tl»en -went wp Moses and Aaron— In obedience to a command given (v. 1, 2 ; also ch. 19. 21), previous to the religious engagement of the people, now described. Nadab and Abllin— the two eldest sons of Aaron, seventy of the elders— a select number ; what was the principle of selection is not said; but they were the chief representatives, the most conspicuous for official rank and station, as well as for their probity and weight of character in their respective tribes. 10. they saw the God or Isl-ael— That there was no visible form or repre- sentation of the Divine nature, we have express inti- mation (Deuteronomy 4. 15). But a symbol or emblem of His glory was distinctly, and at a distance, displayed be- fore those chosen witnesses. Many think, however, that in this private scene was discovered, amid the luminous blaze, the faint adumbrated form of the humanity of Christ (Ezekiel 1. 26 ; cf. Galatians 3. 24). sapphire— one of the most valuable and lustrous of the precious gems— of a sky-blue or light azure colour, and frequently cliosen to describe the throne of God (see Ezekiel 1.26; 10.1). 11. upon the nobles of the children of Israel lie laid not his hand— The " nobles," t. e., the elders, after the sprinkling of the blood, were not inspired with ten-or in presence of the calm, benign, radiant symbol of the Di- vine majesty; so diflferent from the terrific exhibitions at the giving of tlie law. The report of so many com- petent witnesses would tend to confirm the people's faith in the divine mission of Moses, eat and drink —feasted on the peace offering— on the remnants of the late sacrifices and libations. This feast had a pro- phetic bearing, intimating God's dwelling witli men. lis. I -will give thee tables of stone — The ten command- ments, wliich had already been spoken, were to be given in a permanent form. Inscribed on stone, for greater durability, by the hand of God himself, they were thus authenticated and honoured above the judicial or ceremo- nial parts of the law. 13. Moses went up Into tlie mount of God— He was called to receive the Divine transcript. Joshua was taken a little higher, and it would be a great comfort for the leader to have his company during tlie six days he was in patient waiting for the call on the seventh or sabbath-day. 14. lie said uiito the elders, Tarry ye here for us — There is a circular valley or hollow a good way up on the brow of Jebel Musa, which was their halting-place, while he alone was privileged to asuend the highest peak. The people stood below, as in the "outer court," the elders in the "holy place," Moses, as a type of Christ, in "the holy of holies." 18. Moses went into the midst of the cloud — the visible token of God's presence. Divine grace animated and supported him to enter with holy boldness. Moses was in the mount forty days and forty nights— The six days spent in waiting are not included. During that protracted period he was miraculously supported (Deuteronomy 9. 9), on a peak scarcely thirty paces In compass. CHAPTER XXV. Ver. 1-40. Concerning an Offering. 1. the Lord spake unto Moses, &c.— The business that chiefly occu- pied Moses on the mount, whatever other disclosures were made to him there, was in receiving directions about the tabernacle, and they are here recorded as given to him. 2. bring me an offering : of every man that glveth It willingly, (Sc— Having declared allegiance to God as 61 their sovereign, they were expected to contribute to His state, as other subjects to their kings ; and the " offering" required of them was not to be imposed as a tax, but to come from their own loyal and liberal feelings. 3. this in the offering ■which ye shall take of them— The articles of which the offerings should consist, brass — rather cop- per, brass being a composite metal. 4:. goats' hair— or leather of goats' skin. 5. badgers' skin— The badger was an unclean animal, and is not a native of the East — rather some kind of fish, of the leather of which sandals are made in the East, shittim wood — or S?utta}i (Isaiah 41. 19), the acacia, a shrub which grows plentifully in the deserts of Arabia, yielding a light, strong, and beautiful wood, in long planks. 7. Ephod— a square cloak, hanging down from the shoulders, and worn by priests. 8, a sanctuary j that I may d^vell among them — In one sense the taber- nacle was to be a palace, the royal residence of the king of Israel, in which he was to dwell amongst his people, receive their petitions, and issue his responses. But it was also to be a place of worship, in which God was to re- cord His name and to enshrine the mystic symbols of His presence. 9. According to all that I show thee, after the pattern of the tabernacle — The proposed erection could be in the circumstances of the Israelites, not of a fixed and stable but of a temporary and movable descrip- tion, capable of being carried about with tliem in their various sojournings. It was made after "the pattern" shown to Moses, by which is now generally understood, not that it was an unheard-of novelty, or an entirely orig- inal structure, for it is ascertained to have borne resem- blance in form and arrangements to the style of an Egyp- tian temple, but that it was so altered, modified, and puri- fied from all idolatrous associations, as to be appropriated to right objects, and suggestive of ideas connected with the true God and His worship. 10. an ark— a coffer or chest, overlaid with gold, the dimensions of which, taking the cubit at eighteen inches, are computed to be three feet nine inclies in length, two feet three inches in breadth. 11. a cro-»vii— a rim or cornice. 13. rings — staples for the poles, with which it was to be carried from place to place. 15. staves shall be in the rings of the ark — i. e., always remain in the rings, whether the ark be at rest or in mo- tion. 16. the testimony— that is, the two tables of stone, containing the ten commandments, and called " the Tes- timony," because by it God did testify His sovereign au- thority over Israel as His people. His selection of them as the guardians of His will and worship, and His displea.s- ure in the event of their transgressing His laws ; while on their part, by receiving and depositing this law in its appointed place, they testified their acknowledgment of God's right to rule over them, and their submission to the authority of His law. The superb and elaborate style of the ark that contained "tlie Testimony" was emblematic of the great treasure it held; in other words, the incom- parable value and excellence of the Word of God, while its being placed in this chest further showed the great care which God has ever taken for preserving it. 17. thou shalt make a mercy-seat of pure gold — to serve as a lid, covering it exactly. It was "the propitiatory cover," as the term may be rendered, denoting that Clirist, our great propitiation, has fully answered all the de- mands of the law, covers our transgressions, and comes between us and the curse of a violated law. 18. two cherubim— Tlie real meaning of these figures, as well as the shape or form of them, is not known with certainty— probably similar to what was afterwards introduced into the temple, and described, Ezekiel 10. They stretched out their wings, and their faces were turned towards the mercy-seat, probably in a bowing attitude. The prevail- ing opinion now is, that those splendid figures were syin- bolical not of angelic but of earthly and human beings — the members of the church of God interested in the dis- pensation of grace, the redeemed in every age — and tliat these hieroglyphic forms symbolized the qualities of tlie true people of God — courage, patience, intelligence, and activity. 22. there I will meet with thee, and I -»vill commune -with thee from above the mercy-seat — Tlie Sliechinah or symbol of the Divine presence rested on the PLANTS MENTIONED IN THE SCRIPTURES. SHITTAH-TREE. Ex. XXV. 23. REED. 2 Kings xviii. 21. The Table of Showbread. EXODLS XXVI— XXVIII. Altar for Burnt Offering. mercy-seat, and was indicated by a cloud, from the midst of wliicli responses were audibly given when God was consulted on behalf of His people. Hence God Is de- scribed as "dwelling" or "sitting" between the cherubim. as. table of slilttlm M^ood— of the same material and decorations as the ark, and like it, too, furnished with rings for the poles on which it was carried. The staves, however, were taken out of it when stationary, in order not to encumber the priests while engaged in their ser- vices at the table. It was half a cubit less than the ark, but of the same height. 24. crowM— The moulding or ornamental rim, which is thought to have been raised above the level of the table, to prevent any thing from falling off. 29. dlBhes— broad platters, spoons— cups or concave vessels, used for holding incense, covers— both for bread and incense, bowls — cups ; for though no men- tion is made of wine, libations were undoubtedly made to God, according to Josephus and the rabbins, once a week, when the bread was changed, to cover witbal— rather to pour out withal. 30. Hl\ow\>rea.A— lit., presence bread, BO called because it was constantly exhibited before the Lord, or because the bread of His presence, like the angel of His presence, pointed symbolically to Christ. It con- sisted of twelve unleavened loaves, said traditionally to have been laid in piles of six each. This bread was de- signed to be a symbol of the full and never-failing provis- ion which is made in the church for the spiritual suste- nance and refreshment of God's people. 31. candlestick — lit., a lamp-bearer. It was so constructed as to be capa- ble of being taken to pieces for facility in removal. The shaft or stock rested on a pedestal. It had seven branches, shaped like reeds or canes— three on each side, with one In the centre— and worked out into knobs, flowers, and bowls, placed alternately. The figure represented on the arch of Titus gives the best idea of this candlestick. 33. luiops — old spelling for knobs — bosses. 37. tbey sliall light tlie lamps . . . that they may give light — The light was derived from pure olive oil, and probably kept continually burning (cf. ch. 30. 7; Leviticus oi. 2). 38. tongs— snuffers. 39. a talent of pure gold — in weight equivalent to 125 lbs. troy. 40. look that thou make them after their pattern — This caution, which is re- peated with no small frequency in other parts of the nar- rative, is an evidence of the deep interest taken by the Divine King in the erection of His palace or sanctuary ; and it is impossible to account for the circumstance of God's condescending to such minute details, except on the assumption that this tabernacle was to be of a typical character, and eminently subservient to the religious in- struction and benefit of mankind, by shadowing forth in its leading features the grand truths of the Christian church. CHAPTER XXVI. Ver. 1-37. Ten Ctjbtains. 1. cunning work— i, e., of elegant texture, richly embroidered. The word "cun- ning," in old English, is synonymous with skilful. 3. length— Each curtain was to be fifteen yards in length and a little exceeding two in breadth. 3. The five cur- tains shall be coupled together one to another, (&c.— BO as to form two grand divisions, each eleven yards wide. 6. taches— clasps ; supposed in shape, as well as in use, to be the same as hooks and eyes. 7-13. curtains of goats' 1»«**" — These coarse curtains were to be one more in number than the others, and to extend a yard lower on each side, the use of them being to protect and conceal the richer curtains. 14. a covering ... of rams' skins dyed red— i. e., of Turkey red leather. 15-30. thou shalt make boards . . . rear up the tabernacle according to the faslilon . . . which was showed thee— The taber- nacle, from its name, as well as from its general appear- ance and arrangements, was a tent ; but from the descrip- tion given In these verses, the boards that formed its walls, the five (cross) bars that strengthened them, and the 1. iddle bar that " reached from end to end," and gave It solidity and compactness, it was evidently a more sub- stantial fabric than the light and fragile tent, probably on accoui t of the weight of its various coverings as well as 6 for the protection of its precious furniture. 36. an hang« Ing for the door of tlie tent — curtains of rich and elabo- rate embroidery made by the female inmates, are sus- pended over tiie doors or entrances of the tents occupied by Eastern chiefs and princes. In a similar style of ele- gance was ihJb hanging finished which was to cover the door of this tabernacle — tlie chosen habitation of the God and King of Israel. It appears from verses 12, 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.] CHAPTER XXVII. Ver. 1-21. Altak for Burnt Offering. 1. altar of shittim wood— The dimensions of this altar which was placed at the entrance of the sanctuary were nearly three yards square, and a yard and a half in height. Under the wooden frame of this chest-like altar the inside was hol- low, and each coi'ner was to be terminated by "horns"— angular projections, perpendicular or oblique, in the form of horns. The animals to be sacrificed were bound to these (Psalm 118. 27), and part of the blood was applied to them. 3. shovels— fire shovels for scraping together any of the scattered ashes, basons— for receiving the blood of the sacrifice to be sprinkled on the people, flesh- hooks— curved, three-pronged forks (1 Samuel 2. 13, 14). fire-pans— A large sort of vessel, wherein the sacred fire which came down from heaven (Leviticus 9. 24) was kept burning, while they cleaned the altar and the grate from the coals and ashes, and while the altar was carried from one place to another in the wilderness. [Patrick, Spen- cer, Le Clerc] 4. a grate of net--»vorkof brass — sunk lattice-work to support the fire. 5. put it under the compass of the altar beneath — i. e., the grating in which they were carried to a clean place (Leviticus 4. 12). 4. four brazen rings— by which the grating miglit be lifted and taken away as occasion required from the body of the altar. 6, 7. staves . . . rings— those rings were placed at the side through which the poles were inserted on occasions of removal. 9. the court of the tabernacle —The enclosure in which the edifice stood was a rectangu- lar 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.s, made of fine twined linen yam, woven into a kind of net-- work, so that the people could see through ; but that large curtain which overhung the entrance was of a diffeTont" texture, being embroidered and dyed with variegated, colours, 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. 19. pins— were designed to hold down the curtaina- at the bottom, lest the wind should waft them aside. 20,, 21. pure oil olive beaten— i. e., such as runs fi'om the olives when bruised and without the application of fire. , for the light . . . Aaron and his sons — were to take charge of lighting it in all time coming, slfall order it. fk-om evening to morning — The tabernaclfe having no windows, the lamps required to be ligMed during the. day. Josephus says that in his time only three ^vere lighted; but his were degenerate times, and there is no Scripture authority for this limitation. But although tHe= priests were obliged from necessity to light them by day, . they might have let them go out at night had iC not been, for this express ordinance. CHAPTER XXVIII. Ver. 1-43. Appointment to the Priesthood, i. tali*, thou unto thee Aarou thy brother, and Ikis sons with' 65 Appointment to the Priesthood. EXODUS XXIX. CoTisecraiton of the Priests, etc hlni— Moses had hitherto discharged the priestly func- tlous (Psalm 99. 6), and he evinced the piety as well as humility of his character, in readily complying with the command to invest his brother with the sacred office, though it involved the perpetual exclusion of his own family. The appointment was a special act of God's sov- ereignty, so that there could be no ground for popular umbrage by the selection of Aaron's family, with whom the office was inalienably established and continued in unbroken succession till the introduction of the Christian era. a-5. lioly garments— No Inherent holiness be- longed either to the material or the workmanship. But they are called "holy" simply because they were not worn on ordinary occasions, but assumed in the discharge of the sacred functions (Ezekiel 44. 19). for glory and for Ijcaiity— It was ft grand and sumptuous attire. In ma- terial, elaborate embroidery, and colour, it had an impos- ing splendour. The tabernacle being adapted to tlie in- fantine aid of the church, it was right and necessary that the priests' 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. 6-14. epUod— It was a very gorgeous robe made of byssus, curiously embroidered, and dyed with variegated colours, and further enriched With golden tissue, the threads of gold being either origi- nally interwoven or afterwards inserted by the embroid- erer. 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 tlieir favour. The ephod was fast- ened by a girdle of the same costly materials, i. e., dyed, embroidered, and wrought with threads of gold. It was about a hand-breadth wide, and wound twice round the upper part of tlie waist ; it fastened in front, the ends hang- ing down at great length (Revelation 1. 13). 15-39. tliou slialt make tlie breastplate of judgment witU cun- ning -work— a very splendid and riehly 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 diflTerent stones, containing each the name of a tribe, and arranged in four rows, tliree in each. The Israelites had acquired a knowledge of the lapidary'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 tiie engraved ornaments on this breastplate. A ring was attached to eacli 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. 30. tliou shalt put in tlie breastplate of judgment tlie Urim and Thum- mim— The words signify "liglits" and "perfections;" and nothing more is meant than the precious stones of the breastplate already described (cf. ch. 39. 8-21 ; Leviticus 8. 8). They received the name because the bearing of them qualified the high priest to consult the Divine oracle on all public or national emergencies, by going into the holy place — standing close before the veil and putting his hand upon the Urim and Thummim, conveyed a petition from the people and asked counsel of God, wlio, as the Sov- ereign of Israel, gave response from the midst of His glory. Little, however, is known about them. But it may oe remarked that Egyptian judges wore on the breast of their official robes a representation of Justice, aud the high priest in Israel long officiated also as a 66 Judge; so that some think the Urim and Tliummim had a reference to his judicial functions. 31. tbe robe of tlie ephod all of blue— it was the middle garment, under the ephod and above the coat. It had a hole through which the head was thrust, and was formed carefully of one piece, such as was the coat of Christ (John 19. 23). The high priest's was of a sky-blue colour. The binding at the neck was strongly woven, and It terminated below in a fringe, made of blue, purple, and scarlet tassels, in the form of a pomegranate, interspersed with small bells (if gold, which tinkled as the wearer was in motion. 34. a golden bell and a pomegranate— The bells were hung between the pomegranates, which are said to have amounted to seventy-two, and the use of them seems to have been to announce to the people when the high priest entered the most holy place, that they might accompany him with their prayers, and also to remind himself to be attired in his official dress, to minister without which was death. 36-38. 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, plate— lit., a petal of a flower, which seems to have been the figure of this golden plate, which was tied with a ribbon of blue on the front of the mitre, so that every one facing him could read the inscription. 39. coat of fine linen— a garment fastened at the neck, and reaching far down the person, with the sleeves ter- minating at the elbow, girdle of needle--*vorli — 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. 40. bonnets — turbans. 42. linen breeclies— drawers, which encompassed the loins and reached half- way down the thighs. They are seen very frequently represented in Egyptian figures. CHAPTER XXIX. Ver. 1-35. Conseckating the Priests and the Altar. — 1. Iiallo^v them, to minister unto me In tbe priest's office— The act of inaugurating the priests was accom- panied by ceremonial solemnities well calculated not only to lead the people to entertain exalted views of the office, but to impress those functionaries themselves with a profound sense of its magnitude and Importance. In short, they were taught to know that the service was for them as well as for the people; and every time they en- gaged in a new performance of their duties, they were re- minded of their personal interest in the worship, by being obliged to ofl'er for themselves, before they were qualified to offer as the representatives of the people, tliis is the thing that thou shalt do — Steps are taken at the begin- ning of a society, which would not be repealed when the social machine was in full motion; and Moses, at the opening of the tabernacle, was employed to discharge functions which in later periods would have been re- garded as sacrilege, laying an unhallowed hand on the ark, and punished with instant death. But he acted under the special directions of God. 4-10. Aaron and his sons tliou shalt bring unto tlie door of the taberi nacle — As occupying the intermediate space between the court Avhere the people stood, and the dwelling-place of Israel's king, and therefore the fittest spot for the priest* being duly prepared for entrance, and the people witness* Ing the ceremony of inauguration, -wash them -ivith •U'ater. And . . . take the garments — The manner in which these parts of the ceremonial was performed is minutely described, and in discovering their symbolical Import, which indeed, is sufficiently plain and obvious, we have inspired authority to guide us. It signified thu Omseeration of the Altar. EXODUS XXX. The Altar of Incense. necessity and importance of moral purity or iioliness (Isalaii 52. H ; Joiin 13. 10; 2 Corintlilans 7. 1 ; 1 Peter 3. 21), In like manner, the investiture with tlie lioly garments Bignifled their being clothed with righteousness (Revela- tion 19. 8), and equipped as men active and well prepared for the service of God; the anointing the high priest with oil denoted that he was to be filled witli tlie influ- ences of the Spirit, for the edification and delight of tlie church (Leviticus 10. 7 ; Psalm 45. 7 ; Isaiah 61. 1 ; 1 John 2. 27), and as he was officially a type of Christ (Hebrews 7. 26; John 8. 34; also Matthew 3. 10; 11. 29). TUoii sUalt cause a bullock to be brougkt before tbe tabernacle — This part of the ceremonial consisted of tliree sacrifices. — (1;) The sacrifice of a bullock, as a sin offering ; and in ren- dering It, the priest was directed to put his hand upon tlie head of his sacrifice, expressing by that act a conscious- ness of personal guilt, and a wish that it might be ac- cepted as a vicarious satisfaction. (2.) Tlie sacrifice of a ram as a burnt offering — (v. 15-18) — tlie ram was to be wholly burnt, in token of the priest's dedication of him- self to God and His service. Tlie sin offering was first to be presented, and <;ien the burnt oflering; for until guilt be removed, no acceptable service can be performed. (3.) There was to be a peace offering, called the ram of conse- cration (v. 19-22). And there was a marked peculiarity in the manner in which this other ram was to be disposed of. The former was for the glory of God— this was for the comfort of the priest himself; and as a sign of a mutual covenant being ratified, the blood of the sacrifice was di- vided—part sprinkled on the altar round about, and part upon the persons and garments of the priests. Nay, the blood was, by a singular act, directed to be put upon the extremities of the body, thereby signifying that the bene- fits of the atonement would be applied to the whole na- ture of man. Moreover, tlie flesh of this sacrifice was to be divided, as It were, between God and the priest — part of it to be put into his hand to be waved up and down, in token of its being ottered to God, and then it was to be burnt upon the altar ; the other part was to be eaten by the priests at tlie door of the tabernacle— tliat feast being a symbol of communion or fellowship with God. These ceremonies, performed in the order described, showed the qualifications necessary for the priests. (See Hebrews 7. 26, 27; 10. 14.) 35. geveu clays shalt tlioit consecrate them— The renewal of these ceremonies on the return of ever5'' day in tlie seven, with the Intervention of a Sab- bath, was a wise preparatory arrangement, in order to afford a sufficient interval for calm and devout reflection (Hebrews 9.1; 10.1). 38, 37. COXSECEATION OF THE Altar. 30. tbou sbalt cleanse tlte altar — The phrase, " when thou hast made an atonement for it," should be, upon it; and the purport of the direction is, that during all the time they were en- gaged as above from day to day, in offering the appointed sacrifices, the greatest care was to be taken to keep the altar properly cleansed— to remove the ashes, and sprin- kle It with the prescribed unction, that at the conclusion of the whole ceremonial the altar itself should be conse- crated as much as the ministers wlio were to officiate at it (Matthew 23. 19). It was thenceforth associated with the services of religion. 38-M). Institution of Daily Service. 38. t^vo lambs of the first year day by day continually — The sacred preliminaries being completed, Moses was Instructed In the end or design to which these preparations were sub- servient, viz., the worship of God ; and hence the Institu- tion of the morning and evening sacrifice. The institu- tion was so Imperative, that In no circumstances was this daily oblation to be dispensed with ; and the due observ- ance of it would secure the oft-promised grace and bless- ing of their heavenly King. CHAPTER XXX. Ver. 1-38. The Altar of Incense. 1. thou shalt make an altar to burm Incense upon, &c.— Its material was to be like that of the ark of the testimony, but Its dlmensioBB very smalL a. four-square— the meaning of which is not that It was to be entirely of a cubical form, but that upon Its upper and under surface, it showed four equal sides. It was twice as high as it was broad, being twenty-one Inches broad and three feet six inches higli. It had "horns;" Its top or fiat surface was surmounted by an ornamental ledge or rim, called a crown, and it was furnished .at the sides with rings for carriage. Its only accompanying piece of furniture was a golden censer or pan, in which the incense was set fire to upon tlie altar. Hence it was called the altar of incense, or tlie "golden altar," from the profuse degree In which it was gilded or overlaid with the precious metal. This splendour was adapted to the early age of the church, but In later times, when the worship was to be more spiritual, the altar of incense is prophetically described as not of gold but of wood, and double the size of that in the tabernacle, be- cause the church should be vastly extended (Malachi 1. 11). 6. thou shalt'put It before the veil that is by the ark of tlie testimony— which separated the holy from the most holy place. The altar was in the middle, be- tween the table of showbread and the candlestick next the holy of holies, at equal distances from the north and south walls; In other words. It occupied a spot on the outside of the great partition veil, but directly in front of the mercy-seat, which was within that sacred enclo- sure; so that although the priest who ministered at this altar could not behold the merc5^-seat, he was to look towards It, and present his Incense In that direction. This was a special arrangement, and it was designed to teach the important lesson, that though we cannot with the eye of sense, see the throne of grace, we must " (lirect our prayer to it and look up" (cf. 2 Corinthians 3. II ; He- brews 10. 20 ; Revelation 4. 1). 7. Aaron shall burn thereon sweet Inceixse— lit., Incense of spices— strong ar- omatic substances were burnt upon this altar to counteract by their odoriferous fragrance the offensive fumes of the sacrifices; or the Incense was employed in an offering of tributary homage which the Orientals used to make as a mark of honour to kings; and as God was Theocratic Ruler of Israel, His palace was not to be wanting iu a usage of such significaney. Both these ends were served by this altar— that of fumigating the apartments of the sacred edifice, while the pure lambent flame, according to Oriental notions, was an honorary tribute to the inajesry of Israel's king. But there was a far higher meaning in it still; for as the tabernacle was not only a palace for Israel's King, but a place of worship for Israel's God, this altar was immediately connected with a religious pur- pose. In the style of the sacred writers, incense Wiip a symbol or emblem of prayer (Psalm 141.2; Revelation 5. 8 ; 8. 3). From the uniform combination of the two ser- vices, it is evident that the incense was an emblem of the prayers of sincere worshippers ascending to heaven in the cloud of perfume ; and, accordingly, the priest who of- ficiated at this altar typified the intercessory office of Christ (Luke 1. 10; Hebrews 7. 25). 8. Aaron shall burn Incense— seemingly limiting the privilege of officiating at the altar of incense to the high priest alone, and there is no doubt that he and his successors exclusively at- tended this altar on the great religious festivals. But "Aaron" Is frequently used for the whole pricstlj' order; and in later times, any of the priests might have officiated' at this altar in rotation (Luke 1. 9). every morning . . . at even— In every period of the national history this daily worship was scrupulously observed. 9. Te shall offer no strange incense — t. e., of a different composition from that of which the ingredients are described so minutely. 11-16. AVhen thou takest the sum of the children of Israel, &c.— Moses did so twice, and doubtless observed the law here prescribed. The tax was not levied from women, minors, old men (Numbers 1. 42, 45), and the Le- vites (Numbers 1.47), they being not numbered. Assuming the shekel of the sanctuary to be about half an ounce trov though nothing certain is known about it, the sum pay- able by each individual was two and fourpence. This was not a voluntary contribution, but a ransom for the sor.I or lives of the people. It was required from all classed alike, and a refusal to pay Implied a wilful exclusion from 67 The Holy Anointing Oil. EXODUS XXXI, XXXII. Bexcded and Aholiab, the privileges of the sanctuary, as well as exposure to Di- vine Judgments. It was probably the same impost that was exacted from our Lord (Matthew 17. 2i-27), and it was usually devoted to repairs and other purposes connected with the services of the sanctuary. IS-iil. Tliou shalt . . . luake a laver of brass — Though not actually forming a component part of the furniture of the tabernacle, this vase was closely connected with it; and though from standing at the entrance it would be a familiar object, it possessed great interest and importance from the bap- tismal purposes to which it was applied. No data are given by which its form and size can be ascertained ; but it was probably a miniature pattern of Solomon's— a cir- cular basin, his foot — supposed not to be the pedestal on which it rested, but a trough or shallow receptacle below, into which the water, let out from a cock or spout, flowed; for the way in which all Eastern people wash their hands or feet is by pouring upon them the water which falls into a basin. This laver was provided for the priests alone. But in the Christian dispensation, all believers are priests, and hence the apostle exhorts them how to draw near to God (Joshua 13. 10; Hebrews 10.22). SS-33. Take tliou also . . . principal spices, «fec. — Oil is frequently mentioned in Scripture as an em- blem of sanctiflcation, and anointing with it a means of designating objects as well as persons to the ser- vice of God. Here it is prescribed by Divine authority, and the various ingredients in their several proportions described which were to compose the oil used in conse- crating the furniture of the tabernacle. myrrU — a fra- grant and medicinal gum from a little known tree in Arabia, sweet cinnamon— produced from a species of laurel or sweet bay, found chiefly in Ceylon, growing to a height of twenty feet: this spice is extracted from the Inner bark, but it is not certain whether that mentioned by Moses is the same as that with which we are familiar. sweet calamus — or sweet cane, a product of Arabia and India, of a tawny colour in appearance; it is like the 3onimon cane, and strongly odoriferous, cassia— from the same species of tree as the cinnamon — some think the outer bark of that tree. All these together would amount to 120 lbs. troy weight. Kin— a word of Egyptian origin, equal to ten pints. Being mixed with the olive oil — no doubt of the purest kind— this composition prob- ably remained always in a liquid state, and the strictest prohibition issued against using it for any other purpose than anointing the tabernacle and its furniture. 34-38. the liord said unto Moses, Take unto tUee s'weet spices — These were: stacte, the finest myrrh; onyclia, supposed to be an odoriferous shell; galbanum, a gum- resin from an umbelliferous plant, frankincense— a dry, resinous, aromatic gum, of a yellow colour, which comes from a tree in Arabia, and is obtained by incision of the bark. This incense was placed within the sanc- tuary, to be at hand when the priest required to burn on the altar. The art of compounding unguents and per- fumes was well known in Egypt, where sweet-scented spices were extensively used not only in common life, but in the ritual of the temples. Most of the ingredients here mentioned have been found on minute examination of mummies and other Egyptian relics ; and the Israel- ites, therefore, would have the best opportunities of ac- quiring In that country the skill in pounding and mix- ing them which they were called to exercise in the service of the tatoernacle. But the recipe for the incense as well as for the ofil in the tabernacle, though it receives illus- tration from the customs of Egypt, was peculiar, and being prescribed by Divine authority, was to be applied to no commoa or inferior purpose. CHAPTER XXXI. Ver. 1-18. BEZAI.EEL and Ahoi^iab, 2. See, I Have called— Though the instructions about the tabernacle were privately communicated to Moses, it was plainly Impossible that he could superintend the work in person, amid the multiplicity of his other duties. A head director or builder was selected by God himself; and the nomina- 6S tion by such high authority removed all ground of jeal- ousy or discontent on the part of any who miglit have thought their merits overlooked (cf, Matthew 18. 1). by name Bezaleel— Signifying " in the shadow or protection of God;" and, as called to discharge a duty of great mag- nitude—to execute a confidential trust in the ancient church of God, has his family and lineage recorded with marked distinction. He belonged to the tribe of Judah, which, doubtless for wise and weighty reasons, God all along delighted to honour; and he was the grandson of Hur, a pious patriot (ch. 17. 12), who was associated, by a special commission, with Aarori in the government of the people during the absence of Moses. Moreover, It may be noticed that a Jewish tradition afilrms Hur to-be the husband of Miriam; and if this tradition may be re- lied on, it aflbrds an additional reason for the appoint- ment of Bezaleel emanating from the direct authority of God. 3-5. I Have fllled blm with the Spirit of God- It is probable that he was naturally endowed with a mechanical genius, and had acquired in Egypt great knowledge and skill in the useful, as well as liberal arts, so as to be a flrst-class artisan, competent to take charge of both the plain and ornamental work, which the build- ing of the sacred edifice required. When God has any special work to be accomplished, He always raises up instruments capable of doing it; and it is likely that He had given to the son of Uri that strong natural aptitude, and those opportunities of gaining mechanical skill, with an ultimate view to this responsible oflice. Notwith- standing his grand duty was to conform with scrupulous fidelity to the pattern furnished, there was still plenty of room for inventive talent and tasteful exactness in the execution ; and his natural and acquired gifts were en- larged and invigorated for the important work. 6. I have given -with him Alkoliab — He belonged to the tribe of Dan, one of the least influential and honourable in Israel ; and here, too, we can trace the evidence of wise and paternal design, in choosing the colleague or assist- ant of Bezaleel from an inferior tribe (cf. 1 Corinthians 12. 14-25 ; also Mark 6. 7). all that are -tvlse-liearted I have put 'wisdom — At that period, when one spirit per- vaded all Israel, it was not tlie man full of heavenly genius who presided over the work, but all who contril>- uted their skill, experience, and labour, in rendering the smallest assistance, that showed their piety and devoted- ness to the Divine service. In like manner, it was at the commeucenient of the Cliristian church (Acts 6. 5 ; 18. 2). l:i-17. "Verily iny sabbaths ye shall keep — The reason for the fresh inculcation of the fourth commandment at this particular period was, that the great ardour and eagerness with which all classes betook themselves to tlie construction of the tabernacle, exposed them to the temptation of encroaching on the sanctity of the ap- pointed day of rest. They might suppose that the ei-ection of the tabernacle was a sacred work, and that it would be a high merit, an acceptable tribute, to prosecute the un- dertaking without the interruption of a day's repose; and therefore the caution here given, at the commence- ment of the undertaking, was a seasonable admonition. 18. tables of stone, written >vlth the finger of God — containing the ten commandments (ch. 24. 12), called " tables of testimony," because God testified His will in them. CHAPTER XXXII. Ver. 1-35. The Golden Calf. 1. when the people saw^ that Moses delayed— they supposed that he had lost his way in the darkness or perished in the fire. th« people gathered themselves together unto Aaron— rather "against" Aaron in a tumultuous manner, to compel him to do what they wished. The incidents re- lated in this chapter disclose a state of popular sentiment and feeling among the Israelites that stands in singular contrast to the tone of profound and humble reverence they displayed at the giving of the law. Within a space of little more than thirty days, their impressions were dissipated; and although they were still encamped upon ground which they had every reason to regard as holy; laolatry of the People. EXODUS XXXII. Moses Breaketh the Tables. although the cloud of glory that capped the summit of Binal was stlU before their eyes, affording a visible dem- onstration of tlieir being in close contact, or rather in tlie immediate presence, of God, they acted as if they had entirely forgotten, the impressive scenes of which they had been so recently the witnesses, said unto Htm, Up, make ns gods; wKlcli shall go before us — The Hebrew word rendered gods Is simply the name of God in its plural form. The image made was single, and therefore it would be imputing to the Israelites a greater sin than they were guilty of, to charge them with re- nouncing the worship of the true God for idols. The fact is, that they required, like children, to have some- thing to strike their senses, and as the Shechinah, " the glory of God," of which they had hitherto enjoyed the sight, was now veiled, they wished for some visible material object as the symbol of the Divine presence, which should go before them as the pillar of fire had done. a. Aaron said, . . . Break off . , . earrings — It was not an Egyptian custom for young men to wear ear- rings, and the circumstance, therefore, seems to point out "the mixed rabble," who were chiefly /oretgrn slaves, as the ringleaders in this insurrection. In giving direction to break their earrings, Aaron probably calculated on gaining time; or, perhaps, on their covetousness and love of flnery proving stronger than their idolatrous propen- sity. If such were his expectations, they were doomed to signal disappointment. Better to have calmly and earn- estly remonstrated with them, or to have preferred duty to expediency, leaving the issue in the hands of Provi- dence. 3. all the people brake offtlie golden earrings —The Egyptian rings, as seen on the monuments, weie round massy plates of metal ; and as they were rings of this sort the Israelites wore, tlieir size and number must, in the general collection, have produced a large store of the precious metal. 4. fashioned it ivith a graving-tool, after he had made it a molten calf— The words are transposed, and the rendering should be, "he framed with a graving-tool the image to be made, and having poured the liquid gold into the mould, he made it a molten calf." It is not said whether it was of life size, whether it was of solid gold or merely a wooden frame covered with plates of gold. This idol seems to have been the god Apis, the chief deity of the Egyptians, wor- shipped at Memphis under the form of a live ox, three years old. It was distinguished by a triangular white spot on its forehead and other peculiar marks. Images of It in the form of a whole ox, or of a calf's head on the end of a pole, were very common ; and it makes a great figure on the monuments, where it is represented in the van of all processions, as borne aloft on men's shoulders. they said. These be thy gods, O Israel, which brouglit thee up out of the land of Egypt^It Is inconceivable, that they who but a few weeks before had witnessed such amazing demonstrations of the true God, could have sud- denly sunk to such a pitch of infatuation and brutish stupidity, as to Imagine that human art or hands could make a god that should go before them. But it must be borne in mind, that though by election and in name they were the people of God, they were as yet, in feelings and associations, in habits and tastes, little, if at all differ- ent, from Egyptians. They meant the calf to be an image, a visible sign or symbol of Jehovah, so that their sin con- sisted not in a breach of the first, but of the second com- mandment. 5, 6. Aaron made proclamation, and said. To-morrow ig a feast to the liord— a remarkable cir- cumstance, strongly confirmatory of the view that they had not renounced the worship of Jehovah, but in accord- ance with Egyptian notions, had formed an image wit*^ which they had been familiar, to be the visible symbol of the Divine presence. But there seems to have been much of the revelry that marked the feasts of the heathen. 7-14. the liord said unto Moses, Go, get tliec down- Intelligence of the Idolatrous scene enacted at the foot of the mount was communicated to Moses in lajiguage borrowed from human passions and feelings, and the Judgment of a justly offended God pronounced in terms of Just indignation against the gross violation of the so recently promulgated laws, make of thee a great natl on —Care must be taken not to suppose this language as be- tokening any change or vacillation in the Divine pur- pose. The covenant made with the patriarchs had been ratified in the most solemn manner; it could not and never was intended that it should be broken. But the manner in which God spoke to Moses served two import- ant pui-poses— it tended to develop the faith and inter- cessory patriotism of the Hebrew leader, and to excite the serious alarm of the people, that God would reject them and deprive them of the privileges they had fondly fan- cied were so secure. 15-18. Moses turned, and ^vent dow^n from the mount— The plain, Er-Raheh, is not visible from the top of Jebel Musa, nor can the mount be descended on the side towards that valley ; hence Moses and his companion wlio on duty had patiently waited his return in the hollow of the mountain's brow, heard the shouting some time before they actually saw the camp. 19. Moses' anger ^vaxed liot, and he cast the tables out of his hands— The arrival of the leader, like the appear- ance of a spectre, arrested the revellers in the midst of their carnival, and his act of righteous indignation, when he dashed on the ground the tables of the law, in token that as they had so soon departed from their covenant re- lation, God would withdraw the peculiar privileges that He had promised them— that act, together with the rigor- ous measures that followed, forms one of the most striking scenes recorded in sacred historj'. 30. he took the calf tvhicli they had made, and burnt it in the fire, schools are seen studded with pictorial figures, by which the children, in a manner level to their capacities and suited to arrest their volatile minds, are kept in constant and familiar remembrance of the lessons of piety and virtue; so the tabernacle was intended by its furniture and all its arrangements to serve as a "shadow of good things to come." In this view, the minute de- scription given In this chapter respecting the ark and mercy-seat, the table of showbread, the candlestick, the altar of incense, and the holy oil, were of the greatest utility and importance; and though there are a few things that are merely ornamental appendages, such as the knops and the flowers, yet, in introducing these into the tabernacle, God displayed the same wisdom and goodness as He has done by introducing real flowers into the kingdom of nature to engage and gratify the eye of man. CHAPTER XXXVIII. Ver. 1-31. FiTRNiTUEE of the Tabernacle. 1. the altar of burnt offering— The repetitions are continued, in which may be traced the exact conformity of the exe- cution to the order. 8. laver of brass ... of the look- •ng-glasses of the women— the word mtrror« should have been used, as those implements, usually round, inserted into a handle of wood, stone, or metal, were made of brass, silver, or bronze, highly polished. [Wilkinson.] It was customary for the Egyptian women to carry mirrors ■\rith them to the temples; and whether by taking the looking-glasses of the Hebrew womdn Moses designed to put it out of their power to follow a similar practice at the tabernacle, or whether the supply of brass from other 72 sources in the camp was exhausted. It is interesting to learn how zealously and to a vast extent they surrendered those valued accompaniments of the female toilet, of the -^vomen assembling ... at the door— not priestesses but females of pious character and influence, who fre- quented the courts of the sacred building (Luke 2. ifZ), and whose parting with their mirrors, like the cutting the hair of the Nazarites, was their renouncing the world for a season. [Hengstenberg.] 9. tlie court— It occupied a space of one hundred and fifty feet by seventy-five, and it was enclosed by curtains of fine linen about eight feet high, suspended on brazen or copper pillars. Those cur- tains were secured by rods fastened to the top, and kept ex- tended by being fastened to pins stuck in the ground. lO. hooks — the hooks of the pillars in the court were for hang- ing up the carcasses of tlie sacrificial beasts — those on the pillars at the entry of the tabernacle were for hanging the sacerdotal robes and other things used in the ser- vice. 11. sockets — mortices or holes in which the end of the pillars stood. 17. chapiters — or capitals of the pillars, were wooden posts which ran along their top, to which were attached the hooks for the hangings. 18. the height in the breadth— or ii^ the measure. The sense is that the hangings of the court gate, which was twenty cubits wide, were of the same height as the hangings all round the court. [Wall.] 21. This is the sum of the tabernacle — Having completed his description of the component parts of the tabernacle, the inspired historian digresses into a statement respecting the gold and silver employed in it, the computation being made according to an order of Moses— by the Levites, under the direction of Ithamar, Aaron's youngest son. 34. t'^venty and nine talents, and seven hundred and thirty sliekels — equivalent to JE150,000 sterling. 35. the silver of them that -vrere numbered — 603,550 men at half a shekel each would contribute 301,775 shekels; which at 2s. 4d. each, amounts to £35,207 sterling. It may seem difficult to imagine how the Israelites should be possessed of so much wealth in the desert; but it should be remembered that they were enriched first by the spoils of the Egyptians, and afterwards by those of the Amalekites. Besides, it is highly probable that during their sojourn they traded wltli tlie neighbouring nations who bordered on the wil- derness. [Hewlett.] CHAPTER XXXIX. Ver. 1-13. Garments of the Priests. 1. cloths of sei-vice— official robes. The ephod of the high priest, the robe of the ephod, the girdle of needlework and the broid- ered coat were all of fine linen ; for on no material less delicate could such elaborate symbolical figures have been portrayed in embroidery, and all beautified with the same brilliant colours. (See on ch. 28.) 3. cut the gold Into -»vlres to -work it— t. e., 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. " 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." [Taylor.] 30. a -tvriting, like to the engravings of a signet— the seal-ring worn both by ancient and modern Egyptians on the little finger of the right hand, contained, inscribed on a cornelian or other precious stone, along with the owner's name, a religious sentiment or sacred symbol, intimating that he was the servant of God, or expressive of trust in Him. And it was to this practice the inscrip- tion on the high priest alludes (cf. Joshua 3. 33). 34. the covering of rams' skin dyed red— (See ch. 25. 7). It was probably red morocco leather, and "badgers' skins," rather "the skins of the tahash, supposed to be the du- gong, or dolphin of the Red Sea, the skin of which is still used by the Arabs under the same appellation."' [Uoss.] 43. Sloses did look upon all the ^tvork, and, behold, they had done it as tlie Lord had commanded —A formal inspection was made on the completion of the '/I// Che intcl ol Chf 7 h i>e // / cr r/ ,■ K.Aod \.N[7 XilY/ //// / UfRct /iM.A:i> riFIC u W-' 7( rf/f nfit R\ -If ^ A H r. w a' A r 1. ,K ir t^: '(' o y ic iR fi-: iD . Kxr.d xxiv/ The Tabernacle Set up. EXODUS XL. A Cloud Covereth U. tabernacle, not only with a view to have the work trans- ferred from the charge of the workmen, but to ascertain whether it corresponded witli " the pattern." The result of a careful and minute survey showed that every plank, curtain, altar, and vase had been most accurately made of the form, and in the place designed by the Divine archilect — and Moses, in accepting it of their hands, thanked God for them, and begged Him to bless them. CHAPTER XL. Ver. 1-38. The Tabernacle Reared and Anointed. 2. on the flrst day of the first month— From a careful consideration of the incidents recorded to have happened after the exodus (ch. 12.2; 13.4; 19.1; 20.18; 34.28, &c.), it has been computed that the work of the tabernacle was commenced within six months after that emigration; and consequently, that other six months had been occu- pied in building it. So long a period spent in preparing the materials of a movable pavilion, it would be diffi- cult to understand, were it not for what we are told of tlie vast dimensions of the tabernacle, as well as the immense variety of curious and elaborate workmanship Avhich its different articles of furniture required, the tabernacle •—the entire edifice, the tent— the covering that sur- mounted it (v. 19). 15. ahoint them, as thon dlclst anoint their fathers— Tlie sacred oil was used, but it does not appear that the ceremony was performed ex- actly in the same manner; for although tlie anointing oil was sprinkled over the garments both of Aaron and his sons (ch. 29. 21; Leviticus 8. 30), it was not poured over the heads of the latter. This distinction was reserved for the high priest (ch. 29. 7 ; Leviticus 8. 12; Tsalm 133.2). 16. Thus did. nioses : according to all that the Lord com- manded him — On his part, the same scrupulous fidelity was shown in conforming to the "pattern " in the dispo- sition of tiie furniture, as had been displayed by the workmen in the erection of the edifice. 33. so Moses finished the -worlc— Though it is not expressly recorded In this passage, yet, from what took place on all similar occasions, there is reason to believe that on the inaugura- tion-day the people were summoned from their tents, — were all drawn up a vast assemblage, yet in calm and orderly arrangement, around the newly-erected taber- nacle. 34. a cloud— W., " The" cloud, — the mystic cloud which was the well-known symbol of the Divine pres- ence. After remaining at a great distance from them on the summit of the mount, it appeared to be in motion; and if many among them had a secret misgiving about the issue, how would the fainting heart revive, the inter- est of the moment intensely increase, and the tide of joy swell in every bosom, when that symbolic cloud was seen slowly and majestically descending towai-ds the plain below, and covering the tabernacle. The entire and uni- versal concealment of the tabernacle within the folds of an impervious cloud was not without a deep and instruc- tive meaning,— it was a protection to the sacred edifice from the burning heats of the Arabian climate,— it was a token of the Divine presence, — and it was also an emblem of the Mosaic dispensation, which, though it was a revela- tion from heaven, yet left many things hid In obscurity; for It was a dark cloud compared with the bright cloud, which betokened the clearer and fuller discoveries of the Divine character and glory in the gospel (Matthew 17. 5). the glory of the Lord filled the tabernacle— t. e., light and fire, a created splendour, which was the peculiar symbol of God (1 John 1. 5). Whether this light was in- herent in the cloud or not. It emanated from it on this occasion, and making its entry, not with the speed of a lightning flash, as if It were merely an electric spark, but in majestic splendour, it passed through the outer porch Into the Interior of the most holy place (1 Kings 8. 10; John 1. 14). Its miraculous character is shown by the tact, that, though "it filled the tabernacle," not a curtain or any article of furniture was so much as singed. 35. Moses tvas not able to enter into the tent of the con- gregation—How does this circumstance show the inca- pacity of man, in his present state, to look upon the unveiled perfections of the Godhead ! Moses could not endure the unclouded effulgence, nor the sublimest of the prophets (Isaiah 6. 5). But what neither Moses nor the most eminent of God's messengers to the ancient cliurch through the weakness of nature could endure, we can all now do by an exercise of faith ; looking unto Jesus, who reflected with chastened radiance the brightness of the Father's glory; and who, having as the Forerunner for us, entered within the veil, has invited us to come boldly to the mercy-seat. While Moses was compelled, through the influence of overwhelming awe, to stand aloof, and could not enter the tabernacle, Christ entered into the holy place not made with hands; nay. He is himself the true tabernacle, filled with the glory of God, ever with the grace and truth which the Shechinah typified. What reason have we to thank God for Jesus Christ, who, while He himself was the brightness of the Father's glory, yet exhibited that glory in so mild and attractive a manner, as to allure us to draw near with confidence and love into the Divine presence ! 36. -when the cloud ■was taken up from over the tabernacle — In journeying thi-ough the sandy trackless deserts of the East, tlie use of torches, exhibiting a cloud of smoke by day and of -fire by night, has been resorted to from time immemorial. The armies of Darius and Alexander were conducted on their marches in this manner. [Faber.] The Arab cara- vans in the present day observe the same custom; and materials for these torches are stored up among other necessary preparations for a journey. Live fuel, hoisted in chafing-dishes at the end of long poles, and being seen at a great distance, serves, by the smoke in the daj-time and the light at night, as a better signal for march than the sound of a trumpet, which is not heard at the extrem- ities of a large camp. [Laborde.] This usage, and the miracle related by Moses, mutually illustrate each other. The usage leads us to think that the miracle was neces- sary, and worthy of God to perform ; and, on the other hand, the miracle of the cloudy pillar, affording double benefit of shade by day and light at night, implies not only that the usage was not unknown to the Hebrews, but supplied all the wants which they felt in common with other travellers through those dreary regions. [Fa- ber, Hess, Grandpierre.] But its peculiar appearance, unvarying character, and regular movements, distin- guished it from all the common atmospheric phenomena. It was an invaluable boon to the Israelites, and being recognized by all classes among that people as the symbol of the Divine presence, it guided their journeys and reg- ulated their encampments (cf. Psalms 29., 105). 38. the cloud of the Lord '«vas upon the tabernacle, <&c. — While it had hitherto appeared sometimes in one place, sometimes in another, it was now found on the taber- nacle only ; so that from the moment that sanctuary was erected, and the glory of the Lord had filled the sacred edifice, the Israelites had to look to the place which God had chosen to put His name there, in order that they might enjoy the benefit of a heavenly Guide (Numbers 9. 15-23). In like manner, the church had Divine revelation for its guide from the first— long before the Word of God existed in a written form; but ever since the setting up of that sacred canon, it rests on that as its tabernacle and there only Is it to be found. It accompanies us wherever we are or go, Just as the cloud led the way of the Israelites. It Is always accessible — can be carried in our pockets when we walk abroad; it may be engraven on the inner tablets of our memories and our hearts; and so true, faithful, and complete a guide is It, that there is not a scene of duty or of trial through which we may be called to pass in the world, but it furnishes a clear, a safe, and unerring direction (Colosslans 3. 16> VS Burnt Oferinga of the Herd. LEVITICUS I, II. The Meat Offering*. THE THIRD BOOK OF MOSES, CALLED LEVITICUS. CHAPTER I. Ver. 1-17. BuENT Offerings of the Herd. 1. the liOrd . . . spake . . . out of the tabernacle— The laws that are contained in the previous record were delivered either to the people publicly from Sinai, or to Moses pri- vately, on the summit of that mountain ; but on the com- pletion of the tabernacle, the remainder of the law was announced to the Hebrew leader by an audible voice from the Divine glory, which surmounted the mercy-seat. 3. Speak unto the children of Israel, and say unto them —If the subject of communication were of a temporal na- ture, the Levites were excluded ; but if it were a spiritual matter, the whole tribes were comprehended under this name (Deuteronomy 27. 12). If any man of you bring an otTerlnff unto the Lord— The directions given here relate solely to voluntary or freewill offerings— those ren- dered over and above such, as being of standing and uni- versal obligation, could not be dispensed with or com- muted for any other kind of oflSering (Exodus 29. 38 ; ch. 23.37; Numbers 28. 3, 11-27, «fcc). bring your offering of the cattle, &c.—i. e., those animals that were not only tame, innocent and gentle, but useful and adapted for food. This rule excluded horses, dogs, swine, camels, and asses, which were used in sacrifice by some heathen na- tions, beasts and birds of prey, as also hares and deers. 3. a burnt sacrifice— so called from its being wholly con- sumed on the altar; no part of it was eaten either by the priests or the offerer. It was designed to propitiate the anger of God incurred by original sin, or by particular transgressions; and its entire combustion indicated the self-dedication of the offerer— his whole nature — his body and soul — as necessary to form a sacrifice acceptable to God (Romans 12. 1; Philippians 1. 20). This was the most ancient as well as the most conspicuous mode of sacrifice. a male without blemish — no animal was allowed to be offered that had any deformity or defect. Among the Egyptians, a minute inspection was made by the priest, and the bullock having been declared perfect, a certificate to that effect being fastened to its horns with wax, was sealed with his ring, and no other might be sul^stituted. A similar process of examining the condition of the beasts brought as offerings, seems to have been adopted by the priests in Israel (John 6. 27). at the door of the taber- nacle—where stood the altar of burnt offering (Exodus 40. 6), and every other place was forbidden, under the higli est penalty (ch. 17. 4). 4. shall put his hand upon the head —This was a significant act which implied not only that the offerer devoted the animal to God, but that he con- fessed his consciousness of sin, and prayed that his guilt and Its punishment might be transferred to the victim. and it shall be — rather, "that it maybe an acceptable atonement." 5. lie shall kill the bullock— The animal should be killed by the offerer, not by the priest, for it was not his duty in caseof voluntary sacrifices; in later times, however, the oflice was generally performed by Levites, before the Iiord— on the spot where the hands had been laid upon the animal's head, on the north side of the altar. sprinkle the blood— This was to be done by the priests. The blood being cxjnsidered the life, the effusion of it was the essential part of the sacrifice, and the sprinkling of It — the application of the atonement— which made the per- son and services of the offerer acceptable to God. The Bkin having been stripped off, and the carcass cut up, the various pieces were disposed on the altar in the manner best calculated to facilitate their being consumed by the fire. 8. the fat— that about the kidneys especially, which is called " suet." 9. but his in^vards and his legs shall he wash In -water, &o.— This part of the ceremony was Bymbolical of the inward purity, and the holy aialk, that became acceptable worshippers, a stveet savour unto the Lord— is an expression of the offerer's piety, but es- pecially as a sacrificial type of Christ. 10-13. if his of- fering be of the flocks— Those who could not afford the expense of a bullock might offer a ram or a he-goat, and the same ceremonies were to be observed in the act of offering. 14-17. If the burnt sacrifice ... be of fo-^vls —The gentle nature and cleanly habits of the dove led to its selection, while all other fowls were rejected, either for the fierceness of their disposition or the grossness of their taste ; and in this case, there being from the smallness of the animal no blood for waste, the priest was directed to prepare It at the altar and sprinkle the blood. This was the offering appointed for the poor. The fowls were al- ways offered in pairs, and the reason why Moses ordered two turtle-doves or two young pigeons, was not merely to suit the convenience of the offerer, but according as the latter was in season; for pigeons are sometimes quite hard and unfit for eating, at which time turtle-doves are very good in Egypt and Palestine. The turtle-doves are not restricted to any age, because they are always good when they appear in those countries, being birds of pas- sage ; but the age of the pigeons is particularly marked, tliat they might not be offered to God at times when they are rejected by men. [Harmek.] It is obvious, from the varying scale of these voluntary sacrifices, that the dis- position of the offerer was the thing looked to— not the costliness of ills offering. CHAPTER II. Ver. 1-16. The Meat Offerings. 1. •»vhen any w^ill ofler a meat offering — or gift — distinguishing a bloodless fronx a bloody sacrifice. The word "meat," however, is impi-oper, as its meaning as now used is different from that attaclied at tlie date of our English translation. It was tlien applied not to "flesh," but "food," generally, and here it is applied to the flour of wheat. The meat offerings were intended as a thankful acknowledgment for tlie bounty of Providence; and hence, although meat offerings accompanied some of the appointed sacrifices, tliose here described being voluntary oblations, were ofl"ered alone, pour oil upon it — oil was used as butter is with us — symbolically it meant the influences of the Spirit, of which oil was the emblem, as incense was of prayer. 3. shall burn tl»e memorial — rather "for a memorial," i. e., a part of it. 3. tlie remnant of the meat offering shall be Aaron's and his sons' — The circum- stance of a portion of it being appropriated to the use of the priests distinguishes this from a burnt offering. They alone were to partake of it within the sacred precincts, as among " the most holy things." 4. if thou bring an ob- lation of a meat offering baken in the oven — generally a circular hole excavated in the floor, from one to five feet deep; the sides of which are covered with hardened plas- ter, on which cakes are baked of tlie form and thickness of pancakes. (See on Genesis 18. 6.) Tlie shape of Eastern ovens varies considerably according to the nomadic or settled habits of the people. 5. baken in a pan— a thin plate, generally of copper or iron, placed on a slow fire, similar to what the country people in Scotland called a " girdle " for baking oat-meal cakes. 6. part it in pieces, and pour oil thereon — pouring oil on bread is a common practice among Eastern people, who are fond of broken bread dipped in oil, butter, and milk— oil only was used in the meat offerings, and probably for a synibolic reason. It is evident that these meat offerings were previously prepared by the offerer, and when brought, the priest was to take it from his hands and burn a portion oa the altar. 11. ye shall bum no leaven, nor any houey) in any The Peace Offering of tlie Herd. LEVITICUS III, IV. Sin Offering for the PriesL offering of the Lord— Nothing sweet or sour was to be offered. In the warm climates of the East leavened bread soon spoils, and hence It was regarded as the emblem of hypocrisy or corruption. Some, liowever, thinlc tliat the chief reason of the prohibition was that leaven and honey were used in the idolatrous rites of the heathen. 13. the oblation of the flrst-fruitsi— voluntary offerings made by individuals out of their increase, and leaven and honey might be used with these (eh. 23. 17 ; Numbers 15. 20). Though presented at the altar, they were not con- sumed, but assigned by God for the use of the priests. 13. every . . . meat offering shalt thou season ^vith salt— The same reasons which led to the prohibition of leaven, recommended the use of salt— if the one soon putrefies, the other possesses a strongly preservative property, and hence it became an emblem of incorruption and purity, as well as of a perpetual covenant— a perfect reconcilia- tion and lasting friendship. No injunction in the whole law was more sacredly observed than this application of salt; for besides other uses of it, that will be noticed else- where, it had a typical meaning referred to by our Lord concerning the effect of the gospel on those who embrace it (Mark 9. 49, 50); as when plentifully applied it preserves meat from spoiling, so will the gospel keep men from being corrupted by sin. And as salt was indispensable to render sacrifices acceptable to God, so the Gospel brought home to the hearts of men by the Holy Ghost, is indis- pensably requisite to t}*eir offering up of themselves living sacrifices. [Brown.] 14. a meat offering of thy flrst-frults— From the mention of green ears, this seems tb have been a voluntary offering before tlie harvest— tlie ears being prepared in the favourite way of Eastern peo- ple, by parching them at the fire, and then beating them out for use. It was designed to be an early tribute of pious thankfulness for the earth's increase, and it was offered according to the usual directions. CHAPTER III. Ver. 1-17. The Peace Offering of the Herd. 1. If his oblation be a sacrifice of peace offering, &c. — "peace " being used in Scripture to denote prosperity and happiness generally, a peace offering was a voluntary tribute of gratitude for health or other benefits. In this view it was eucharistic, being a token of thanksgiving lor benefits already received, or it was sometimes votive, pre- sented in prayer for benefits wished for in future, of the herd— This kind of offering being of a festive character, either male or female, if witliout blemish, might be used, as both of them were equally good for food, and, if the circumstances of the offerer allowed it, it might be a calf. /). he sliall lay his hand upon tlie head of his offering —Having performed tills significant act, he killed it before the door of the tabernacle, and tlie priests sprinkled the blood round about upon the altar. 3. he shall offer of the sacrifice of the peace offering — The peace ottering differed from the oblations formerly mentioned in this respect: that while tlie burnt offering was wholly con- sumed on the altar, and the free-will offering was partly consumed and partly assigned to the priests ; in this olFer- Ing the fat alone was burnt, only a small part was allotted to the priests, while the rest was granted to tlie offerer and his friends, thus forming a sacred feast of which the Lord, His pz-iests and people conjointly partook, and which was symbolical of the spiritual feast, the sacred communion which, through Christ, the great peace offer- ing, believers enjoy. (See further on chs. 19., 22.) the fat that covcreth the Inwards— t. e., the web-work tliat pre- sents Itself first to the eye on opening the l)elly of a cow. the fat . . . upon the In^vards- adhering to the intes- tines, but easily removable from them ; or, according to some, that which was next the ventricle. 4:-ll. the two kidneys ... of the flock . . . the whole rumi»— There !s. In Eastern countries, a species of sheep the tails of which are not less than four feet and a half in length. These tails are of a substance between fat and marrow. A sheep of this kind weighs sixty or seventy English pounds weight, of which the tail usually weighs fifteen pounds and upwards. This species Is by far the most nu- merous in Arabia, Syria, and Palestine, and, forming probably a large portion in the flocks of the Israelites, seems to have been the kind that usually bled on the Jewish altars. The extraordinary size and deliciousness of their tails give additional importance to this law. To command by an express law the tail of a British sheep to be offered in sacrifice to God, might well surprise us ; but the wonder ceases, when we are told of those broad- tailed Eastern sheep, and of the extreme delicacy of that part which was so particularly specified in the statute. [Pax- ton.] 13. If Ills offering be a goat— Whether this or any of the other two animals were chosen, the same general directions were to be followed in the ceremony of offering. 17. ye eat neither fat nor blood— The details given above distinctly define the fat in animals which was not to be eaten, so that all the rest, whatever adhered to other parts, or was intermixed with them, might be used. The prohibition of blood rested on a different foundation, being intended to preserve their reverence for the Messiah, who was to shed His blood as an atoning sacriflce for the sins of the world. [Brown.] CHAPTER IV. Ver. 1, 2. Sin Offering of Ignorance, a. If a soul shall sin tlirough Ignorance against any of the com- maiidnienta of tl»e Lord— a soul— an individual. All sins may be considered, in a certain sense, as committed "through ignorance," error, or misapprehension of one's true interests. The sins, however, referred to in this law were unintentional violations of the ceremonial laws,— breaches made through haste, or inadvertency of some negative precepts, which, if done knowingly and wilfully, would have involved a capital punishment, do against any of them— To bring out the meaning, it is necessary to supply, " he shall bring a sin offering." 3-a5. Sin Offering for the Priest. 3. If the priest that Is anointed do sin— i. «., the high priest, in whom, considering his character as typical mediator, and his ex- alted office, the people had the deepest interest; and whose transgression of any part of the Divine law, there- fore, whether done unconsciously or heedlessly, was a very serious offence, both as regarded himself individ- ually, and the influence of his example. He is the per- son principally meant, though the common order of the priesthood was included, according to the sin of the people— i. e., bring guilt on the people. He was to take a young bullock (the age and sex being expressly men- tioned), and having killed It according to the form pre- scribed for the burnt offerings, he was to take it into the holy place, and sprinkle the atoning blood seven times before the veil, and tip with the crimson fluid the horns of the golden altar of incense, on his way to the court of the priests,— a solemn ceremonial appointed only for very grave and heinous offences, and which betokened tliat his sin, though done in Ignorance, had vitiated all his ser- vices ; nor could any official duty he engaged in be bene- ficial either tohimself or the people, unless it were atoned for by blood. 11. the skin of the bullock, and all his flesli— In ordinary circumstances, these were perquisites of the priests. But in the expiation necessary for a sin of the high priest's, after the fat of tlie sacriflce was offered on the altar, the carcass was carried without the camp, in order that the total combustion of it in the place of ashes might the more strikingly indicate the enormity of the transgression, and the horror with which he regarded it (cf. Hebrews 13. 12, 13). 13. If the whole congregation of Israel sin through ignorance — In consequence of some culpable neglect or misapprehension of the law, the people might contract national guilt, and national expi- ation was necessary. The same sacrifice was to be offered as in the former case, but with this difference in the cere- monial, that the elders or heads of the tribes, as repre- senting the people, and being the principal aggressors in misleading the congregation, laid their hands on the head of the victim. The priest then took the blood Into the holy place, where, after dipping his finger In it seven 75 2Ve«pa»« Offering for Swearing. LEVITICUS V, VL Law of the Burnt Offering. times, he sprinkled tlie drops seven times before the veil, —this done, he returned to the court of the priests, and ascending the altar, put some portion upon its horns; then he poured it out at the foot of the altar. The fat was the only part of the animal which was offered on tlie altar ; for the carcass, with its appurtenances and offals, was carried without the camp, into the place where the ashes were deposited, and there consumed with fire. )8!8-26. When a ruler liLatb sinned, and done somewliat tbrougli if^orance against any of tlie command- menUi— Whatever was the form of government, the king. Judge, or subordinate, was the party concerned in this law. The trespass of such a civil functionary being less serious in its character and consequences than that either of the high priest or the congregation, a sin offering of inferior value was required— "a kid of the goats;" and neither was the blood carried into the sanctuary, but ap- plied only to the altar of burnt offering, nor was tlie car- cass taken without the camp, it was eaten by the priests- in- waiting. 27-34. if any one of the common people sin through ignorance— In this case the expiatory offer- ing appointed was a female kid, or a ewe lamb without blemish; and the ceremonies were exactly tli^ same as those observed in the case of the offending ruler. In these two latter instances, the blood of the sin offering was ap- plied to the altar of burnt offering— the place where bloody sacrifices were appointed to be immolated. But the trans- gression of a high priest, or of the whole congr-igation, entailing a general taint on the ritual of the tabernacle, and vitiating its services, required a further expiation ; and therefore, in these cases, the blood of the sin offering was applied to the altar of incense. 35. it shall he for- given him— None of these sacrifices possessed any in- trinsic value suflicient to free the conscience of the sinner fi:om the pollution of guilt, or to obtain his pardon from God ; but they gave a formal deliverance from a secular penalty (Hebrews 9. 13, 14) ; and they were figurative rep- resentations of the full and perfect sin offering which was to be made by Christ. CHAPTEE V. Ver. 1. Trespass Offerings for Concealing Know- ledge. 1. if a soul . . . hearthe voice of 8-»vearing — or, according to some, "the words of adjuration." A procla- mation was Issued calling any one who could give infor- mation, to come before the court and bear testimony to the guilt of a criminal, and the manner in M'liicli wit- nesses were interrogated In the Jewisli courts of justice was not by swearing them directly, but adjuring them by reading the words of an oath: "the voice of swearing." The offence, then, for the expiation of which this law pro- vides, was that of a person who neglected or avoided the opportunity of lodging the information wliicli It was In his power to communicate. 2, 3. Touching any Thing Unclean. 3. if a soul touch any unclean thing — A person wlio, unknown to himself at the time, came In contact with any thing un- clean, and either neglected the requisite ceremonies of purification, or engaged In the services of religion while under the taint of ceremonial defilement, might be after- wards convinced that he had committed an offence. 4-19. Forswearing. 4. if asoul s^vear— arash oath, without duly considering the nature and consequences of the oath, perhaps Inconsiderately binding himself to do anything wrong, or neglected to perform a vow to do something good. In all such cases a person might have transgressed one of the Divine commandments unwittingly, and have been afterwards brought to a sense of his delinquency. 5. it shall be, Ttvhen he shall be guilty . . . that he shall confess that he hath sin- ned in that thing— make a voluntary acknowledgment of his sin from the Impulse of his own conscience, and be- fore it come to the knowledge of the world. A previous discovery might have subjected him to some degree of punishment from which his spontaneous confession re- leased him, but still he was considered guilty of trespass, to expiate which he was obliged by the ceremonial law to 76 go through certain observances. 6-14. he shall briuf; his trespass o^ering unto the Lord for his sins which he hath sinned— A trespass offering differed from a sin offering in the following respects— that It was appointed for persons who had either done evil unwittingly, or were in doubt as to their own crimlnalty ; or felt themselves in' such a special situation as required sacrifices of that kind. [Brown.] The trespass offering appointed in such cases was a female lamb or kid ; if unable to make such an of- fering, he might bring a pair of turtle-doves or two young pigeons,— the one to be offered for a sin offering, the other for a burnt offering ; or if even that was beyond his ability, the law would be satisfied with the tenth part of an ephah of fine flour without oil or frankincense. 15, 16. sin through ignorance, in the holy things of the Lord, <&c. —This is a case of sacrilege committed Ignorantly, either in not paying the full due of tithes, first-fruits, and similar tribute in eating of meats, which belonged to the priests alone, — or he was required, along with the restitution In money, the amount of which was to be determined by the priest, to offer a ram for a trespass offering, as soon as he came to the knowledge of his involuntary fraud. 17-19. if a soul sin . . . though he wist it not, yet he is guilty — This also refers to holy things, and It differs from the pre- ceding in being one of the doubtful cases, i. e., where con- science suspects, though the understanding be in doubt whether criminality or sin has been committed. The Jewish rabbis give as an example, the case of a person who, knowing that " the fat of the inwards " is not to be eaten, religiously abstained from the use of it ; but should a dish happen to have been at table in which he had reason to suspect some portion of that meat was inter- mingled, and he had, inadvertently, partaken of that un- lawful viand, he was bound to bring a ram as a trespass offering. These provisions were all designed to impress the conscience with the sense of responsibility to God, and keep alive on the hearts of the people a salutary fear of doing any secret wrong. CHAPTER VI. Ver. 1-7. Trespass Offering for Sins Done Wit- tingly. 3. If a soul sin, and commit a ti-espasa against the Liord — This law, the record of which should have been joined with the previous chapter, was given concerning things stolen, fraudulently gotten, or wrong- fully kept. The offender was enjoined to make restitu- tion of the articles to the rightful owner, along with a fifth part out of his own possessions. But it was not enough thus to repair the Injury done to a neiglibour and to so- ciety; he was required to bring a trespass offering, as a token of sorrow and penitence for having hurt the cause of religion and of God. That trespass offering was a ram without blemish, which was to be made on the altar of burnt offerings, and the flesh belonged to the priests. This penalty was equivalent to a mitigated fine, but being associated with a sacred duty, the form In which the fine was inflicted served the important purpose of rousing at- tention to the claims and reviving a sense of responsi- bility to God. 8-13. The Law of the Burnt Offering. 9. Com- mand Aaron and his sons, saying. This . . . la-«v of th« burnt offering — In this passage Moses received instruc- tions to be delivered to the priests respecting their ofllcial duties, and flrstthe burnt offering— i/eftrew, "a sacrlflce, which went up in smoke." The daily service consisted of two lambs, one offered in the morning at sunrise, the other in the evening, when the day began to decline. Both of them were consumed on the altar by means of a slow fire, before which the pieces of the sacrifice were so placed that they fed it all night. At all events, the ob- servance of this daily sacrifice on the altar of burnt offer- ing was a daily expression of national repentance and faith. The fire that consumed these sacrifices had been kindled from heaven at the consecration of the tabernacle, and to keep it from being extinguished, and the sacrifices from being burned with common fire, strict injunctions are here given respecting not only the removal of the Law of the Trespass Offering. LEVITICUS VI r, VIII. Consecration of Aarvn and his Sons. ashes, but the approaching near to the fire-place in gar- ments that were not officially " holy." 14-18. Thk Law of the Mkat Offering. 14. tlila la the law of the meat offering— Though this Avas a pro- vision for the priests and their families, it was to be re- garded as "most holy;" and the way in which it was prepared was, on any meat offerings being presented, the priest carried them to the altar, and taking a handful from each of them as an oblation, salted and burnt it on the altar; the residue became tlie property of the priests, and was the food of those whose duty it was to attend on the service. They themselves as well as the vessels from which they ate were typically holy, and they were not at liberty to partake of the meat offering while they laboured under any ceremonial defilement, 19-23. The High Priest's Meat Offering. 30. This l8 the offering of Aaron, and of his sons— The daily meat offering of the high priest; for though his sons are mentioned along with him, it was probably only those of his descendants who succeeded him in that high office that are meant. It was to be offered one half of it in the morning, and the other half in the evening— being daily laid by the ministering priest on the altar of burnt offer- ing, where, being dedicated to God, it was wholly con- sumed. This was designed to keep him and the other attendant priests in constant remembrance, that though they were typically expiating the sins of the people, their own persons and services could meet with acceptance only through faith, which required to be daily nourished and strengthened from above. 21-30. The Law of the Sin Offering. 35. This Is the Ia.iv of the sin offering — It was slain, and the fat and inwards, after being washed and salted, were burnt upon the altar. But the rest of the carcass belonged to the of- ficiating priest. He and his family might feast upon it — only, however, within the precincts of the tabernacle; and none else were allowed to partake of it but tlie mem- Ijers of a priestly family— and not even they, if under any ceremonial defilement. The flesh on all occasions was boiled or sodden, Avith the exception of the pascliai lamb, Which was roasted; and if an earthen vessel had been used, ft being porous, and likely to imbibe some of the liquid particles. It was to be broken ; if a metallic pan had been used it was to be scoured and washed with the greatest care, not because the vessels had been defiled, but the reverse— because the flesh of the sin offering having been boiled in them, those vessels were now too sacred for ordinary use. The design of all these minute cere- monies was to impress the minds, both of priests and people, with a sense of the evil nature of sin, and the care they should take to prevent the least taint of its impuri- ties clinging to them. CHAPTER VII. Ver. 1-27. The Law of the Trespass Offering. 1. lilkewise this Is the laiv of the trespass offering — This chapter is a continuation of the laws that were to regulate the duty of the priests respecting tlie trespass offerings. The same regulations obtained in this case as in the burnt offerings— part was to be consumed on the altar, while the other part was a perquisite of the priests— some fell ex- clusively to the officiating minister, and was the fee for his services; others were the common share of all the priestly order, who lived upon them as their provision, and whose meetings at a common table would tend to promote brotherly harmony and friendship. 8. the priest shall have to himself the skin of tlie burnt of- fering which he hath offered— All the flesh and the fat of the burnt offerings being consumed, nothing remained to the priest but the skin. It has been thought that this was a patriarchal usage. Incorporated with the Mosaic law, and that the right of the sacriflccr to the skin of the victim was transmitted from the example of Adam (see on Genesis 3. 21). 11-14. this is the law of the sacri- flee of peace offerings — Besides the usual accompani- ments of other sacrifices, leavened bread was offered with the peace offerings, as a thank-sgiving, such bread being common at feasts. 15-17. the flesli of the sacrifice ot his peace offerings . . . shall be eaten tlie same day that it is offered — The flesh of tlie sacrifices whn eaten on the day of the offering or on the day following. But if any part of it remained till the third day, it was, instead of being made use of, to be burned with fire. In tlie East, butcher-meat is generally eaten the day it is killed, and it is rarely kept a second day, so that as a prohibition was issued against any of the flesh in the peace offerings being used on the third day, it has been thought, not without reason, that this injunction must have been given to pre- vent a superstitious notion arising that tliere was sonie virtue or holiness belonging to it. 18. if any of the flesh of the sacrifice ... be eaten at all on the third day, it shall not be accepted, neither . . . imputed — the sacrifice will not be acceptable to God nor profitable to him that offers it. 30. cut off from his people— i. e., excluded from the privileges of an Israelite— lie under a sentence of excommunication. 31. abominable unclean tiling — Some copies of the Bible read, "any reptile." 33-37. Ye shall eat no manner of fat — See on ch. 3. 17. 28-38. The Priests' Portion. 39. He that offereth tlie sacrifice of his peace offerings unto the Lord — In order to show that the sacrifice was voluntary, the offerer was required to bring it with his own hands to the priest. Tlie breast having been waved to and fro in a solemn manner as devoted to God, was made over to the priests; it was assigned to the use of their order generally, but the right shoulder was the perquisite of the officiating priest. 35-38. This Is the portion of the anointing of Aaron— These verses contain a general summing up of tlie laws which regulate the privileges and duties of the priests. The word "anointing" is often used as synony- mous Avith "office" or "dignity." So that the "portion of the anointing of Aaron" probably means the provision made for the maintenance of the high priest, and the numerous body of functionaries which composed the sa- cerdotal order, in the day when he presented them to minister unto the Lord, &c. — i. e., from the day they ap- proached the Lord in the duties ot their ministry. CHAPTER VIII. Ver. 1-36. Moses Consecrateth Aaron and his Sons. 3. Take Aaron and his sons — The consecration of Aaron and his sons had been ordered long before (Exodus 29.), but it is now described with all the details of the cere- monial, as it was gone through after the tabernacle was completed, and the regulations for the various sacrifices enacted. 3-5. gather thou all the congregation to- gether, &c. — It -was manifestly expedient for the Israel- itish people to be satisfied that Aaron's appointment to the high dignity of the priesthood was not a personal in- trusion, nor a family arrangement between him and Moses; and nothing, therefore, could be a more prudent or necessary measure, for impressing a profound convic- tion of the Divine origin and authority of the priestly Institution, than to summon a general assembly of the people, and in their presence perform the solemn cere- monies of inauguration, which had been prescribed by Divine authority. 6. Closes . . . ivaslied them tvlth water— At consecration they were subjected to entire ablution, thovlgh on ordinary occasions they were re- quired, before entering on their duties, only to wash their hands and feel. This symbolical ablution was de- signed to teach them the necessity of iuAvard purity, and the imperative obligation on those who bore the vessel's and conducted the services of the sanctuary to be holy. 7-9. he put upon him the coat, and girded him wltli. the girdle— The splendour of the official vestments, to- gether with the gorgeous tiara of the high priest, was In- tended, doubtless, In the first instance, to produce in the minds of the people a high respect for the ministers of religion; and In the next, from the predominant use of linen, to inculcate upon Aaron and his sons the duty of maintaining unspotted righteousness in their characters and lives. 10-13. took the anointing oil, Ac— which ■was designed to intimate, that persons who acted ajt 77 Tlie Priest^ Entry into Office. LEVITICUS IX, X. Nadab and Abihu Burnt. leaders In. the solemn services of worship should have the unction of the Holy One both In His gifts and graces. 14-17. brought the bullocK for the sin offierliig, &c. — A timely expression of their sense of iinworthiness— a public and solemn confession of their personal sins, and a transference of their guilt to the typical victim. 18-21. brought the ram, Ac— as a token of their entire dedica- tion to the service of God. 23-30. brought the other ram, &c.— After the sin offering and burnt offering had been presented on their behalf, this was their peace offer- ing, by which they declared the pleasure which they felt in entering upon the service of God, and being brought Into close communion with him as the ministers of His sanctuary, together with their confident reliance on His grace to help them in all their sacred duties. 33. ye shall not go out of the door of the tabernacle of the congregation, &c.— After all these preliminaries, they had still to undergo a week's probation in the court of the tabernacle before they obtained permission to enter into the interior of the sacred building. During the whole of that period the same sacrificial rites were ob- served as on the first day, and they were expressly ad- monished that the smallest breach of any of the ap- pointed observances would lead to the certain forfeiture of their lives. CHAPTER IX. Ver. 1-24. The Priests' Entry into Office. 1, 2. Moses called . . . Take thee a young calf for a sin offering— The directions in these- sacred things were still given by Moses, the circumstances being extraordinary. But he was only the medium of communicating the Divine will to the newly-made priests. The first of their ofllcial acts was the sacrifice of another sin offering to atone for the defects of the inauguration services; and yet that sacrifice did not consist of a bullock— the sacri- fice appointed for some particular transgression ; but of a calf, perhaps, not without a significant reference to Aaron's sin in the golden calf. Then followed a burnt offering, expressive of their voluntary and entire self- devotcment to the Divine service. The newly consecrated priests having done this on their own account, were called to offer a sin offering and burnt offering for the people: ending the ceremonial by a peace offering, which was a sacred feast. This injunction " to make an atonement for himself and for the people" {Septuagint, " for thy family") at the commencement of his sacred functions, furnislies a striking evidence of the Divine origin of tlie Jewish system of worship. In all false or corrupt forms of re- ligion, the studied policy has been to inspire tlie people with an idea of the sanctity of the priesthood as, in point of purity and favour with the Divinity, far above the level of other inen. But among the Hebrews the priests were required to offer for the expiation of their sins as well as the humblest of the people. Tiiis imperfection of Aaron's priesthood, however, does not extend to tlie gospel dispensation : for our great High Priest, who has entered for us into "the true tabernacle," "knew no sin" (Hebrews 10, 10, 11). 8. Aaron . . . -went unto the altai-, and slew the calf of the sin offering — Whether it liad been enjoined the first time, or it was unavoidable from the divisions of the priestly labour not being as yet com- pletely arranged, Aaron, assisted by his sons, appears to have slain the victims with his own hands, as well as gone through all the prescribed ritual at the altar. 17-21. meat offering . . . ^vave offering— It is observable that there Is no notice taken of these In the offerings the priests made for themselves. They could not bear their own sins: and therefore. Instead of eating any part of their own sin offering, as they were at liberty to do in the case of the people's offering, they had to carry the whole carcasses " without the camp and burn them with fire." 22. Aaron lifted up his hand . . . and blessed — The pronouncing of a benediction on the people assem- bled in the court was a necessary part of the high priest's duty, and the formula in which it was to be given is de- scribed (Numbers 6. 23-27). came dovm front offering — The altar waS elevated above the level of the floor, and 78 the ascent was by a gentle slope (Exodus 20.26). 23> Moses and Aaron went into the tabernacle — Moses, according to the Divine Instructions he had received, accompanied Aaron and his sons to initiate tliem into " their sacred duties. Their previous occupations liad de- tained them at the altar, and they now entered in com- pany into the sacred edifice to bear the blood of the offer- lags within the sanctuary, the glory of the Lord ap- peared unto all tlie people — perhaps in a resplendent effulgence above tlie tabernacle as a fresh token of the Divine acceptance of tliat newly-established seat of His worship. 2'^. there came a flre out from , . . the Lord —A flame emanating from that resplendent light that filled the holy place flashed upon the brazen altar and kindled the sacrifices. This miraculous flre— for the de- scent of which the people had probably been prepared, and which the priests were enjoined never to let go out (ch. 6. 13)— was a sign, not only of the acceptance of the offerings and of the establishment of Aaron's authority, but of God's actual residence in that chosen dwelling- place. The moment the solemn though welcome spec- tacle was seen, a simultaneous shout of joy and gratitude burst from the assembled congregation, and in the atti- tude of profoundest reverence they worshipped " a pres- ent Deity." CHAPTER X. Ver. 1-20. Nadab and Abihu Burnt. 1. the sons o* Aaron, &c.— If this incident occurred at the solemn period of the consecrating and dedicating the altar, these young men assumed an office which had been committed to Moses ; or if it were some time after, it was an encroach- ment on duties which devolved on tlieir father alone aa the high priest. But the oflence was of a far more aggra- vated nature than such a mere informality would imply. It consisted not only in their venturing unauthorized to perform tlie incense service, — the highest and most solemn of the priestly offices,— not only in tlieir engaging together in a work, whicli was the duty only of one, but in their presuming to intrude into the holy of holies, to which access was denied to all but the high priest alone. In this respect, "they offered strange fire before the Lord;" they were guilty of a presumptuous and unwarranted intrusion into a sacred office wliich did not belong to them. But their offence was more aggravated still; for Instead of taking tlie fire wliioh was put into their censers from the brazen altar, they seem to have been content with common fire, and tlius perpetrated an act, which considering tlie descent of tlie miraculous fire they had so recently witnessed, and the solemn obligation under which they were laid to make use of that which was specially appropriated to the service of the altars, they betrayed a carelessness, an irreverence, a want of faith, most surprising and lamentable. A precedent of such evil tendency was dangerous, and it was imperatively neces- sary, therefore, as well for the priests themselves as for the sacred things, that a marked expression of the Divine displeasure should be given for doing that which " God commanded them not." 2. there ^vent out fire from the Lord, and devoured them— rather, killed them ; for it appears (r. 5) that neither their bodies nor their robes were consumed. The expression, " from the Lord," indi- cates that this flre issued from the most holy place; and in the destruction of these two young priests by the in- fliction of an awful judgment, the wisdom of God ob- served the same course, in repressing the first instance of contempt for sacred things, as he did at the commence- ment of tlie Christian dispensation (Acts 5. 1-H). 3. Moses said . . . Tills is it that the Lord spoke ... I ^viU be sanctified In them that come nigh me — "They that come nigh me," points, in this passage, directly to the priests; and they had received repeated and solemn warnings as to the cautious and reverent manner of their approach into the Divine presence (Exodus 19. 22; 29. 44; ch. 8. 35). Aaron held his peace— The loss of two sons In so sudden and awful a manner was a calamity overwhelming to parental feelings. But the pious priest indulged in no vehement ebullition of complaint, and Beasts that may LEVITICUS XL and may not be Eaten. gave vent to no murmur of discontent, but submitted in Bilent resignation to what he saw was " the righteous judgment of God." 4, 5. Moses called Mlshael and EUzaphan— The removal of the two corpses for burial without the camp would spread the painful intelligence amongst all the congregation. The interment of the priestly vestments along with them, was a sign of their being polluted by the sin of their irreligious wearers ; and the remembrance of so appalling a judgment could not fail to strike a salutary fear into tlie hearts both of priests and people. 6. uncover not your heads— They who were ordered to carry out the two bodies, being engaged in their sacred duties were forbidden to remove their turbans. In conformity with the usual customs of mourning; and the prohibition, "neither rend your garments," wasin all probability, confined also to their official cosuime. For at other times the priests wore the ordinary dress of tlieir countrymen, and, in common with their families, might indulge their private feelings by the usual signs or ex- pressions of grief. 8-11. Do not drink vi'inc nor strong drink — This prohibition, and the accompanying admo- nitions, following immediately the occurrence of so fatal a catastrophe, has given rise to an opinion entertained by many, that the two unhappy priests were under the in- fluence of intoxication when they committed the oflence which was expiated only by their lives. But such an idea, though the presumption is in its favour, is nothing more tlian conjecture. l!J-15. Moses spake unto Aaron, Ac— This was a timely and considerate rehearsal of the laws that regulated the conduct of the priests. Amid the distractions of their family bereavement, Aaron and his surviving sons might have forgotten or overlooked some of their duties. 16-!i0. Moses diligently sougUt tlie goat of the sin offering, and, beliold, it -^vas bui-nt — In a sacrifice presented, as that had been, on Ijehalf of the people, it was the duty of the priests, as typically repre- senting them and bearing their sins, to have eaten tlie flesh, after the blood had been sprinkled upon the altar. Instead of using it, however, for a sacred feast, they had burnt it without the camp; and Moses, wlio discovered this departure from the prescribed ritual, probably from a dread of some farther chastisements, challenged — not Aaron, whose heart was too much lacerated to bear a new cause of distress — but his two surviving sons in the priest- nood for the great irregularity. Their father, however, who t.eard the charge, and by whose directions the errqr had been committed, hastened to give the explanation. The Import of his apology is, that all the duty pertaining to tlie presentation of the offering had been duly and sacredly performed, except the festive part of the observ- ance, which privately devolved upon the priest and his family; and that this had been omitted, either because h(s heart was too dejected to join in the celebration of a cheerful feast, or that he supposed, from the appalling judgments that had been inflicted, the whole services of that occasion were so vitiated that he did not complete them. Aaron was decidedly in the wrong. By the ex- press command of God, the sin oflering was to be eaten in the holy place; and no fanciful view of expediency or propriety ought to have led him to dispense at discretion with a positive statute. The law of God was clear, and where that is the case, it is sin to deviate a hair's breadth from the path of duty. But Moses sympathized with his deeply afflicted brother; and having pointed out the error, said no more. . CHAPTER XI. Ver. 1-47. Beasts that may and may not be Eaten. 1. the liord spake unto Moses and to Aaron— These laws being addressed to both the civil and ecclesiastical rulers in Israel, may ^erve to indicate the twofold view that is to be taken of them. Undoubtedly the first and strongest reason for Instituting a distinction among meats, was to discourage, the Israelites from spreading into other countries, and from general intercourse with tlie world— to prevent them acquiring familiarity with the inhabitants of the countries bordering on Canaan, so as to fall into their Idolatries, or be contaminated with their vices : in short, to keep them a distinct and peculiar people. To this purpose, no diSbrence of creed, no system of polity, no diversity of language or manner, was so sub- servient as a distinction of meats founded on religion; and hence the Jews, who were taught by education to abhor many articles of food freely partaken of by other people, never, even at periods of great degeneracy, could amalgamate with the nations amongst which they were dispersed. But although this was the principal founda- tion of these laws, dietetic reasons also had weight; for there is no doubt that the flesh of many of the animals here ranked as unclean, is everywhere, but especially in warm climates, less wholesome and adapted for food than those which are allowed to be eaten. These laws, there- fore, being subservient to sanitary as well as religious ends, were addressed both to Moses and Aaron. 3-7. Whatsoever parteth the hoof, and Is cloven-footed, and che^veth the cud— Ruminating animals by the peculiar structure of their stomachs digest their food more fully than others. It is found that in the act of chewing the cud, a large portion of the poisonous proper- ties of noxious plants eaten by them, passes off" by the' salivary glands. This power of secreting the poisonous effects of vegetables, is said to be particularly remarkable in cows and goats, whose mouths are often sore, and sometimes bleed, in consequence. Their flesh is there- fore in a better state for food, as it contains more of the nutritious juices, and is more easily digested in the human stomach, and is consequently more easily assimi- lated. Animals which do not chew the cud, convert their food less perfectly; their flesh is therefore unwholesome, from the gross animal juices with w.hich they abound, and is apt to produce scorbutic and scrofulous disorders. But the animals that may be eaten are those which "part the hoof as well as chew the cud," and this is an- other means of freeing the flesh of the animal from nox- ious substances. " In the case of animals with parted hoofs, when feeding in unfavourable situations a pro- digious amount of foetid matter is discharged, and passes off" between the toes; while animals with undivided hoofs, feeding on the same ground, become severely aftected in the legs, from the poisonous plants among the pasture." [Whitlaw's Code of Health.] All experi- ence attests this, and accordingly the use of ruminating animals, that is, which both cliew the cud and part the hoof, has always obtained in most countries, though it was observed most carefully by the people who were ftxvoured Avith the promulgation of God's law. 4. the camel— It does to a certain extent divide the hoof, for the foot consists of two large parts, but the division is not complete; the toes rest upon an elastic pad on which the animal goes; as a beast of burden its flesh is tough, and an additional reason for its prohibition might be to keep the Israelites apart from the descendants of Ishmael. 5. the coney— not the rabbit, for it is not found in Palestine or Arabia, but the hyrax, a little animal of the size and general shape of the rabbit, but dlflfering from it in sev- eral essential features; it has no tail, singular long hairt* bristling, like thorns, amongst the fur on its back ; its feet are bare, its nails flat and round, except those on each inner toe of the hind feet, which are sharp and pro- ject like an awl. It does not burrow in the ground, but frequents the clefts of rocks. 0. tlie hare— Two species of hare must have been pointed at, the Sinai hare— the hare of the desert, small and generally brown, the other, the hare of Palestine and Syria, about the size and ap- pearance of that known in our own country. Neither the hare nor the coney are really ruminating. They only appear to be so from working the jaws on the grasses they live on. They arc not cloven-footed, and besides it is said that from the great quantity of down upon them, they are very much subject to vermin— that in order to expel these, they eat poisonous plants, and if used as food while in that state, they are most deleterious. [Wiii'r- I/AW.] 7. the stvine— It is a filthy, foul-feeding aniniai, and it wants one of the natural provisions for purifying the system, " it cheweth not the cud ;" in hot climates In- 79 Beasts that may LEVITICUS XI. and viay not be Eaten dulgence in swine's flesh Is particularly liable to produce leprosy, scurvy, and various cutaneous eruptions. It was tiierefore strictly avoided by the Israelites, and its pro- hibition was further necessary to prevent their adopting many of tlie grossest idolatries practised by neiglibouring nations. 9. These shall ye eat . . . >vhatsoevcr hatli fi»8 and scales — " The fins and scales are the means by wliicli the excrescences of flsh are carried off, the same as in animals by perspiration. I have never known an in- stance of disease produced by eating such flsh ; but those tiiat have no fins and scales cause, in hot climates, tlie most malignant disorders when eaten ; in many cases they prove a mortal poison." [Whitlaw.] 1:3. Whatso- ever hath no fins nor scales, &c. — Under this classiflca- tion frogsi eels, shell-fish of all descriptions, were included as unclean, "many of the latter (shell-fish) enjoy a repu- tation they do not deserve, and have, when plentifully partaken of, produced effects which have led to a sus- picion of their containing something of a poisonous nature." 13-19. these are they which ye shall have in abomination among the fowls— All birds of prey are particularly ranked in the class unclean ; all those which • feed on flesh and carrion ; no less than twenty species of birds, all probably then known, are mentioned under this category, and the inference follows that all wliich are not mentioned were allowed, that is, fowls which subsist on vegetable substances. From our imperfect knowledge of the natural history of Palestine, Arabia, and the con- tiguous countries, it is not easy to determine exactly what some of the prohibited birds are ; although they must have been all well known among the people to whom these laws were given, the ossifrage — Hebreiv, bone-breaker, rendered in the Septuagint griffon, supposed to be the Gy- poetos barbatus, the Lammer Geyer of the Swiss — a bird of the eagle or vulture species, inhabiting the higliest mountain-ranges in Western Asia as well as Europe, and pursues as its prey the chamois, ibex, or marmot, among rugged cliffs, till it drives them over a precipice— tluis obtaining the name of " bone-brealcer." tlie ospray —the black eagle, among tlie smallest, but swiftest and strongest of its kind, the vulture— tlie word so rendered in ou r version means more probably " the kite" or " glede," and describes a varying but majestic flight, exactly that of the kite, which now darts forward witli tlie rapidity of an arrow, now rests motionless on its expanded wings in the air : it feeds on small birds, insects, and flsh. the Uite— the vulture. In Egypt, and perhaps in tlie adjoin- ing countries also, the kite and vulture are often seen to- gether flying in company, or busily pursuing tlieir foul but important ofllce of devouring tlie carrion and relics of putrefying flesh, which might otherwise pollute the atmosphere, after his Itlnd— t. e., tlie prohibition against eating it extended to the whole species, tlie raven— in- oluding the crow, the pie. the owl— It is generally sup- posed the ostrich is denoted by the original word, the night-hawlt— a very small bird, with whicli, from its nocturnal habits, many superstitious ideas were asso- ciated, the cuckoo — evidently some other bird is meant by the original term, from its being ranged among rapa- cious birds. Db. Shaw thinks it is the safsaf ; but tliat being a graminivorous and gregarious bird, is equally ob- jectionable. Others think that the term the sea-mew, or some of the small sea-fowl, are intended, the ha^vk— The Hebrew woi'd includes every variety of the falcon family— as the gos-hawk, the jer-hawk, the sparrow- hawk, &c. Several species of hawks are found in West- ern Asia and Egypt, where they flnd Inexhaustible prey in the immense numbers of pigeons and turtle-doves that abound in those quarters. The hawk was held pre-emi- nently sacred among the Egyptians ; and this, besides its rapacious disposition and gross habits, might have been a strong reason for its prohibition as an article of food to the Israelites, the little owl — or horned owl, as some render it. The common barn owl, which is well known in the East. It is the only bird of the kind here referred to, although the word is thrice mentioned in our version. cormorant — supposed to be the gull, the great owl — according to some, the Ibis of the Egyptians. It was well 80 known to the Israelites, and so rendered by the SeptuagitU, (Deuteronomy 14. 16; Isaiah 34. 11): according to Park- hurst, the bittern, but not determined, the sw^an— found in great numbers in all the countries of the Levant, and frequents marshy places— the vicinity of rivers and lakes. It was held sacred by tlie Egyptians, and kept tame within the precincts of heathen temples. It was probably on this account chiefly its use as food was pro- hibited. MiCHAELis considers it the goose, the pelican —remarkable for the bag or pouch under its lower jaw, which serves not only as a net to catch, but also as a re- ceptacle of, food. It is solitary in its habits, and, like other large aquatic birds, often flies to a great distance from its favourite haunts, the gler eagle — Being here as- sociated with waterfowl, it has been questioned whether any species of eagle is referred to. Some think, as tlie original name racham denotes tenderness, affection, the halcyon or king-flsher is intended. [Calmet.] Otliers that it is the bird now called the rachami, a kind of Egyp- tian vulture, abundant in the streets of Cairo, and pop- ularly called Pharaoh's fowl. It is white in colour, in size like a raven, and feeds on carrion ; it is one of the foulest and fllthiest birds in the world, the stork— a bird of benevolent temper, and held in the highest estimation in all Eastern countries; it was declared unclean, prob- ably, from its feeding on serpents and other venomous reptiles, as well as rearing its young on the same food. the heron— the word so translated only occurs in the pro- hibited list of food and has been variously rendered— the crane, the plover, the woodcock, the parrot. In this great diversity of opinion nothing certain can be aflJrmed re- garding it, and as from the group with wliich it is class- ifled, it must be an aquatic bird that is meant, it may as well be the heron as any other bird, the more especially as herons abound in Egypt and in the Hauran of Pales- tine, the lap^ving — or hoopoe — found in warm regions, a very pretty but fllthy species of bird, and was con- sidered unclean, probably from its feeding on insects, worms, and snails, the bat — the great or Ternat bat, known in the East, noted for its voracity and filthiness. ao. All fo-wls that creep, &c.— By " fowls " here are to be understood all creatures with wings, and by "going upon all fours," not a restriction to animals which have exactly four feet, because many " creeping things" have more than that number. The prohibition is regarded generally as ejftending to insects, reptiles, and worms. 21. Yet these may ye eat of every flying creeping thing that goeth upon all four, tvliich have legs above their feet — Nothing short of a scientific description could convey more accurately the nature "of the locust after its kind." They were allowed as lawful food to the Israelites, and they are eaten by the Arabs, who fry them in olive oil ; or when sprinkled with salt, dried, smoked, and fried, tliey are said to taste not unlike red herrings. 86. every beast . . . not cloven-footed — The prohibited animals under this description include not only the beasts which have a single hoof, as horses and asses, but those also which di- vided the foot into paws, as lions, tigers, Wllirii s;0!.K. itech. V. 9. (;S. KK.II. Job< xxxix. JJ. The Laws and Tokens LEVITICUS XII, XIII. in Discerning Leprosy. mole, lizard, or other unclean animal, might be inadver- tently touched by the hand, or fall on clothes, skin-bot- tles, or any article of common domestic use. By counect- ln«, therefore, the touch of such creatures with ceremonial defilement, which required immediately to be removed, an effectual means was taken to prevent the bad effects of venom and all unclean or noxious matter. 4rT. make a difference bet-»veeii the unclean and tlie clean— i.e., between animals used and not used for food. It is prob- able that the laws contained in this cliapter were not entirely new, but only gave the sanction of Divine enact- ment to ancient usages. Some of the prohibited animals have, on physiological grounds, been everywhere rejected by the general sense or experience of mankind, while others may have been declared unclean from tlieir un- wholesomeness in warm countries, or from some rea- sons, which are now imperfectly known, connected with contemporary idolatry. CHAPTER XII. Ver. 1-8. Woman's Uncleanness by CniLD-BiEXH. a. If a -woman, &c.— The mother of a boy was ceremoni- ally unclean for a week, at the end of which tlie child was circumcised (Genesis 17. 12; Romans 1. 11-13); the mother of a girl for two weeks — a stigma on the sex (1 Timothy 2. 14, 15) for sin, which was removed by Christ ; every one who came near her during that time contracted a similar defilement. After these periods, visitors miglit approach her, though she was still excluded from tlie public ordi- nances of religion. C-8. the days of lier purifying — Though the occasion was of a festive character, yet the sacrifices appointed were not a peace offering, but a burnt offering and sin offering, in order to impress the mind of the parent with recollections of the origin of sin, and that the child inherited a fallen and sinful nature. The offer- ings were to be presented the day after the period of her separation had ended — t. e., forty-first for a boy, eighty- first for a girl, bring t-»vo turtles, &c. — (See orfch. 5. 7). This was the offering made by Mary, the mother of Jesus, and it affords an incontestable proof of the poor and humble condition of the family (Luke 2. 22-24). CHAPTER XIII. Ver. 1-59. The Laws and Tokens in Discerning Lep- KOSY. S. "When a man shall have in the skin, &c.— The fact of the following rules for distinguishing the plague of leprosy being incorporated with the Hebrew code of laws, proves the existence of the odious disease among that people. But a short time, little more than a year, if so long a period had elapsed since the exodus, when symp- toms of leprosy seem extensively to have appeared among them ; and as they could not be very liable to such a cutaneous disorder amid their active journeyings, and In the dry open air of Arabia, the seeds of the disorder must have been laid in Egypt, where it has always been endemic. There is every reason to believe that this was the case: that the leprosy was not a family complaint, hereditary among the Hebrews, but that they got it from Intercourse with the Egyptians, and from the unfavour- able circumstances of their condition in the house of bondage. The great excitement and Irritability of the skin in the hot and sandy regions of the East, produce a far greater predisposition to leprosy of all kinds than in the cooler temperature of Europe ; and cracks or blotches, Inflammations or even contusions of the skin, very often load to these In Arabia and Palestine to some extent, but particularly In Egypt, Besides, the subjugated and dis- tressed state of the Hebrews in the latter country, and the nature of their employment, must have rendered them very liable to this as well as to various other blemishes and mlsaffectlons of the skin; in the production of which there are no causes more active or powerful than a de- pressed state of body and mind, hard labour under a burn- ing sun, the body constantly covered w4th the excoriating dust of brickfields, and an impoverished die^-to all of Which the Israelites were exposed whilst under the Egyp- 6 tlan bondage. It appears that, in consequence of theise hardships, there was, even after they had left Egypt, a general pi-edisposition anaong the Hebrews to the conta- gious forms of leprosy— so that it often occurred as a con- sequence of various other affections of the skin. And hence all cutaneous blemishes or blains— especially such as had a tendency to terminate in leprosy— were watched with a Jealous eye from the first. [Good's Study of Medi- cine] A swelling, a pimple, or bright spot on tlie skin, created a strong ground of suspicion of a man's being attacked by the dreaded disease, then he shall toe brought unto Aaron the priest, .5. 19) was killed by the hands of the higli piiest. While the blood of the victim was being received into a vessel, taking a censer of live coals in his right hand, and a platter of sweet in- cense in his left, he, amid the solemn attention and the anxious prayers of the assembled, multitude, crossed the porch and the holy place, opened the outer veil wliich led into the holy of holies, then the inner veil, and, standing before the ark, deposited the censer of coals on tlie. floor, emptied the plate of incense into his hand, poured it on the burning coals, and the apartment was filled with fragrant smoke, intended, according to Jewish writers, to prevent any presumptuous gazer prying too curiously into the form of the mercy-seat, which was the Lord's throne. The high priest having done this, perfumed the sanctuary, returned to the door, took the blood of the slain bullock, and carrying it into the holy of holies, sprinkled it with his finger once upon the mercy-seat "eastward," — i. e., on the side next to himself; and seven times "be- fore the mercy-seat," — i. e., on the front of the ark. Leav- ing the coals and the incense burning, he went out a second time, to sacrifice at tlie altar of burnt offering the goat which liad been assigned as a sin offering for the people; and carrying its blood into tlie holy of holies, made similar sprinlclings as he had done before with the blood of the bullock. Wliilc the high priest was thus en- gaged in the most holy place, none of tlie ordinary priests were allowed to remain within the precincts of the tuber- nacle. The sanctuary or holy place, and the altar of burnt offering were in like manner sprinkled seven times with the blood of the bullock and the goat. The object of this solemn ceremonial was to impress the minds of the Israelites with the conviction that the whole taber- nacle was stained bj' the sins of a guilty people, that by their sins they had forfeited the privileges of the Divine presence and worship, and that an atonement had to be made as tlie condition of God's remaining with them. The sins and shortcomings of the past j-ear having pol- luted the sacred edifice, the expiation required to be an- nually renewed. The exclusion of the priests indicated their unwortluness, and the impurities of their service. The mingled blood of the two victims being sprinkled on the horns of the altar indicated that the priests and the people equally needed an atonement for their sins. But the sanctuary being thus ceremonially purified, and the people of Israel reconciled by the blood of the conse- crated victim, the Lord continued to dwell in tlie midst of them, and honour them with his gracious presence. 20-33. he shall bring the live goat— Having already been presented before the Lord (v. 10), it was now brought forward to the high priest, who, placing his hands upon its head, and "liaving confessed over it all tiie in- iquities of the people of Israel, and all their transgres- sions in all their sins," transferred them by this act to the goat as their substitute. It was then delivered into the ANCIENT AND MODERN CENSERS AND PERFUME VESSELS. Roman I'erfuine Vessel. Tiu-ki-li Ser.atit with Censer. Kmiii l)c h\ Motravr. Eastern Perfume Bottle. Turkish Servant with Censer. From iJc la Motravr. Censer used in Araiiia. trLiiii ?^iebuiii. Censer. — From Pococke's Travels. Eastern Censer. — From De la Motravr. Roman Perfume Vase. Ancient Censer. — From Montfaucon. Ancient Tncensa Box. — From Montfaucon. The Sacrifices and Ceremonies LEVITICUS XVII. on I .ricrii^g l.'iC Jiuly Place. hands of a person, who was appointed to lead him away Into a distant, solitaj-y, and desort place, where in early times he was let go, to escape for his life, but in the time of Clirist, was carried to a high rock twelve miles from Jerusalem, and there, being thurst over the precipice, he was killed. Commentators have differed widely in their opinions about the character and purpose of tliis part of the ceremonial; some considering the word Azazel, with the LXX., and our translators, to mean, " the scapegoat ; " others, "a lofty, precipitous rock" [Bochart]; others, "a thing separated to God " [Ewald, Tiioluck] ; while otiiers think it designates Satan [GESENica, Hengstexbekg]. This last view is grounded on the idea of both goats form- ing one and the same sacrifice of atonement, and it is supported by Zechariah 3., whicli presents a striking com- mentary on this passage. Whether there was in this peculiar ceremony any reference to an Egyptian super- stition about Typhon, the spirit of evil, inhabiting the wilderness, and the design was to ridicule it by sending a cursed animal into his gloomy dominions, it is impossible to say. The subject Is involved in much obscurity. But in any view there seems to be a typical refei-ence to Christ who bore away our sins. 33-38. Aaron s^iall tome into the tabernacle of the congregation, anrt sliall pwt off tlie linen garments— On the dismissal of the scape-goat, the high priest prepared for the important parts of the service which still remained ; and fol" the performance of these he laid aside his plain linen clothes, and having bathed himself in water, he assumed his pontifical dress. Thus gorgeously attired, he went to present tlie burnt offerings which were prescribed for himself and the peo- ple, consisting of the two rams which had been brought with the sin offerings, but reserved till now. The fat was ordered to be burnt upon the altar ; the rest of the carcasses to be cut down and given to some priestly attendants to burn without the camp, in conformity with the general law for the sin offerings (ch. 4. 8-12; 8. 14-17). The persons employed in burning them, as well as the conductor of the scape-goat, were obliged to wash their clothes and bathe their flesh in water before they were allowed to return into the camp. 29-34. tlils sliall be a statute for ever unto yon, tliat in tlie seventli montli, on tiic tentli day of tlie month, ye sliall atllict yoiir souls — This day of annual expiation for all the sins, irreverences and im- purities of all classes in Israel during the previous year, was to be observed as a solemn fast, in whicli " tliey were to afflict their souls ;" it was reckoned a sabbath— kept ns a season of " holy convocation," or asseml>ling for re- ligious purposes, and the persons who performed any labour were subject to the penalty of deatli. It took place on the tenth day of the seventh nionth, corresponding to our third of October, and this chapter, togetlier v/ith ch. 23. 27-32, as containing special allusion to tlie observances of the day, were publicly read. Tlie rehearsal of these pas- sages appointing the solemn ceremonial was verj^ appro- priate, and the details of the successive parts of it— above all the spectacle of the public dcpartui'e of the scape-goat under the care of its leader, must have produced salutary impressions both of sin and of duty that would not be soon effaced. CHAPTER XVII. Ver. 1-16. Blood of Beasts must be Offered at the Tabernacle Door. 3. "What man . . . killeth an ox— The Israelites, like other people living in the desert, would not make m.uch use of animal food, and when they did kill a lamb or a kid for food, it would almost always be, as in Abraham's entertainment of the angels, an occa- sion of a feast, to be eaten in company. This was what was done with the peace offerings, and accordingly it is here enacted, that the same course shall be followed in slaughtering the animals as in the case of those offerings, viz., that they should be killed publicly, and after being devoted to God, partaken of by the offerers. This law, it is obvious, could only be observable in the wilderness, while the people were encamped within an accessible distance from the tabernacle. The reason of It Is to be found in the strong addietedness oi the Israelites to Idol- atry at the time of their departure fi-om Kgj'pt; and as it would liave been easy for any by killing an animal to sacrifice privately to a favourite object of worsliip, a strict prohibition was made against their slauglitering at home. (See on Deuteronomy 12. 13.) 5. to tlie einl tUat tlie cliil- dren of Israel may bring tliclr sacrifices -tvliicli tliey otTcr in llie open field— "They" is supposed by some commentators to refer to the Egyptians, so that the verse win stand thus: "the children of Israel may bring their sacrifices which they (the Egyptians) offer In the open field." The law is thought to have been directed ajjainst numbers whose Egyptian habits led them to imitate this idolatrous practice, 7. tliey siiall no more offer tlielr sacrifices unto devils— W., "goats." The proliibltlon evidently alludes to the worship of the liircl-footed. kind, such as Pan, Faunus, and Saturn, whose recog- nized symbol was a goat. This was a form of idolatry enthusiastically practised by the Egyptians, particularly In the norae or province of Mendes. Pan was supposed especially to preside over mountainous and desert re- gions, and It was while they were in the wilderness the Israelites seem to have been powerfully influenced by a feeling to propitiate this Idol. Moreover, the ceremonies observed in this Idolatrous worship were extremely licen- tious and obscene, and the gross linpui-lty of the rites gives great point and significance to the expression of Moses, " they have gone a-whorlng." 8, 9. Wliatsocverman . . . offeretli . . . and bringetli it not unto tlie door of tlie tabernacle- Before the promulgation of the law, men worshipped wherever they pleased or pitched their tents. But after that event the rites of religion could be accepta- blj- performed only at the appointed place of worship. This restriction with respect to place was necessary as a preventive of Idolatry; for it prohibited the Israelites, when at a distance, from repairing to the altars of the heathen, wlilch were commonly in groves or fields. 10. 1 will even set luy face against tliat soul tliat eatetH blood, and will cut liSm off from among his people— The face of God is often used In Scripture to denote His anger (Psalm 34.10; Revelation G. 10; Ezeklel 38. 18), and the manner In which God's face would be set against such an offender, was, that if the crime were public and known, he was condemned to death ; it it were secret, vengeance would overtake him. (See on Genesis 9. 4.) But the prac- tice against wluch the law Is here pointed was an idola- trous rite. The Zabians, or worshippers of the heavenly host, were accustomed, in sacrificing animals, to pour out the blood, and eat a part of the flesh at the place where the blood was poured out, and sometimes the blood itself, be- lieving that by means of it, friendship, brotherhood, and familiarity were contracted between the worshippers and the deities. They, moreover, supposed that the blood was very beneficial In obtaining for them a vision of the de- mon during their sleep, and a revelation of future events. The prohibition against eating blood, viewed in the light of this historic commentary, and unconnected with the peculiar terms In which It Is expressed, seems to have been levelled against idolatrous practices, as Is stlU far- ther evident from Ezeklel 33. 25, 26; 1 Corinthians 10. 20, 21. 11. tlie life of tlie flesli is in tUcbloodj and I Have given it to you. upon tlie altar, to make an atonement for your souls— God, as the sovereign author and propri- etor of natui-e, reserved the blood to himself, and allowed men only one use of it— In the way of sacrifices. 13, 14. wliatsocver man . . . liuntetli— It was customary Avith heatlien sportsmen, when they killed any game or veni- son, to pour out the blood as a libation to the god of tlie chase. The Israelites, on the contrary, were enjoined, Instead of leaving It exposed, to cover it with dust, and, by this means, were effectually debarred from all the su- perstitious uses to which the heathen applied it. 15, 16. every soul tliat eatetli tliat whicli dletli. of itself (Ex- odus 22. 31; ch. 11.30; Acts 15. 20), be unclean until tUo even--i. e., from the moment of his discovering his fault, until the evening. This law, however, was binding only on an Israelite. (See Deuteronomy 14. 21.) 85 Unlawful Marriages. LEVITICUS XVIII, Unlawful LwA$, CHAPTER XVIII. Ver. 1-30. Unlawful, Maekiages. 3-4. I am tlie liord your Ood — This renewed mention of the Divine sove- reignty over the Israelites was intended to bear particu- larly on some laws that were widely different from the social customs that obtained both in Egypt and Canaan ; for the enormities which the laws enumerated in this chapter were intended to put down, were freely practised or publicly sanctioned in both of those countries; and, indeed, the extermination of the ancient Cauaanites is described as owing to the abominations with which they had polluted the land, 5. Ye sliall therefore keep my statutes and my Judgements $ -which If a man do, he shall live in them — A special blessing was promised to the Israelites on condition of their obedience to the Di- vine law ; and this promise was remarkably verified at particular eras of their history, when pure and undeflled religion prevailed among them, in the public prosperity and domestic happiness enjoyed by them as a people. Obedience to the Divine law always, indeed, ensures tem- poral advantages ; and this, doubtless, was the primary meaning of the words, "which if a man do, he shall live In them." But that they had a higher reference to spirit- ual life is evident from the application made of them by our Lord (Luke 10. 28) and the apostle (Romans 10. 2). 6. None of yon shall approach to any that is near of kin — ^Very great laxity prevailed amongst the Egj'ptians in their sentiments and practice about the conjugal relation, as they not only openly sanctioned marriages between brothers and sisters, but even between parents and chil- dren. Such incestuous alliances Moses wisely prohibited, and his laws form the basis upon which the marriage regulations of this and other Christian nations are chiefly founded. This verse contains a general summary of all the particular prohibitions; and the forbidden intercourse is pointed out by the phrase, "to approach to." In the specified prohibitions that follow, and all of which are included in this general summary, the prohibited famil- iarity is indicated by the phrases, to "uncover the naked- ness," to "take," and to "lie with." The phrase in this 6th verse, therefore, has the same identical meaning with each of the other three, and the marriages in reference to which it is used are tliose of consanguinity or too close affinity, amounting to incestuous connections. 18. Nei- ther Shalt thou take a ^vife to her sister, to vex her. Tlie original is rendered in the margin, "neither shalt thou take one wife to another to vex her," and two differ- ent and opposite interpretations have been put upon this passage. The marginal construction involves an express prohibition of polygamy; and. Indeed, there can be no doubt that the practice of having more wives than one is directly contrary to the Divine will. It was prohibited by the original law of marriage, and no evidence of its law- fulness under the Levitical code can be discovered, al- though Moses— from "the hardness of their hearts"— tol- erated it to the people of a rude and early age. The second interpretation forms the ground upon which the "vexed question" has been raised in our times respecting the law- fulness of marriage with a deceased wife's sister. What- ever arguments may be used to prove the unlawfulness or inexpediency of such a matrimonial relation, the pas- sage under consideration cannot, on a sound basis of criti- cism, be enlisted in the service; for the crimes with which it is here associated warrant the conclusion that it points not to marriage with a deceased wife's sister, but with a sister in the wife's lifetime— a practice common amongst the ancient Egyptians, Chaldeans, and others. 31. thou Shalt not let any of thy seed pass through the tire to niolech, &c.— Molech, or Moloch, which signifies " king," was the idol of the Ammonites. His statue was of brass, and rested on a pedestal or throne of the same metal. His head, resembling that of a calf, was adorned ^Vith a crown, and his arms were extended in the attitude of embracing' tliose who approached him. His devotees dedicated their children to him ; and when this was to be done, they heated .he statue to a high pitch of intensity by a fire within, and 86 then the infants were either shaken over the flames, or passed through the Ignited arms, by way of lustration to ensure the favour of the pretended deity. The flre-Avor- shippers asserted that all children who did not undergo this purifying process would die in infancy; and the Influence of this Zabian superstition was still so exten- sively prevalent in the days of Moses, that the Divine lawgiver judged it necessary to prohibit it by an express statute, neither shalt thou profane the name of thy God— by giving it to false or pretended divinities; or, perhaps, from this precept standing in close connection with the worship of Molech, tlie meaning rather is, Do not, by devoting your children to him, give foreigners occasion to blaspheme the name of j'our God as a cruel and sanguinary deity, who demands the sacrifice of human victims, and who encourages cruelty in his vo- taries. 34. Defile not yourselves in any of these things— In the preceding verses seventeen express cases of incest are enumerated; comprehending eleven of afllnity, and six of consanguinity, together with some criminal enormities of an aggravated and unnatural character. In such prohibitions it was necessary for the instruction of a people low in the scale of moral percep- tion, that the enumeration should be very specific as well as minute; and then, on completing it, the Divine law- giver announces his own views of these crimes, without any exception or modification, in the remarkable terms employed in this verse, in all these the nations are defiled -^vhich I cast out hefore you, &c. — Ancient his- tory gives many appalling proofs that the enormous vices described in this chapter Avere very prevalent, nay, were regularly practised from religious motives in the temples of Egypt and the groves of Canaan; and it was these gigantic social disorders that occasioned the expulsion, of which the Israelites were, in the hands of a righteous and retributive Providence, the appointed instruments (Genesis 15. 16). The strongly figurative language of " the land itself vomiting out her inhabitants," shows the hopeless depth of their moral corruption. 25. There- fore I do visit the iniquity thereof upon it ; and the land itself vomiteth out its inhabitants — Tlie Canaan- ites, as enormous and incorrigible sinners, were to be exterminated; and this extermination was manifestly a judicial punishment inflicted by a ruler whose laws had been grossly and perseveringly outraged. But before a law can be disobeyed, it must have been previously in existence; and hence a law, prohibiting all the horrid crimes enumerated above— a law obligatory upon the Ca- naanites as well as other nations — was already known and in force before the Levitical law of incest was pro- mulgated. Some general law, then, prohibiting these crimes must have been publislied to mankind at a very early period of the world's history; and that law must either have been the moral law, originally written on the human heart, or a law on the institution of marriage re- vealed to Adam, and known to the Canaanites and others by tradition or otherwise. 39. the souls that comntlt them shall he cut off— Til is strong denunciatory lan- guage is applied to all the crimes specified in the chapter without distinction: to incest as truly as to bestiality, and to the eleven cases of afllnity as fully as to the six of consanguinity. Death is the punishment sternly de- nounced against all of them. No language could be more explicit or universal; none could more strongly indicate intense loathing and abhorrence. 30. Therefore shall ye keep mine ordinance, that ye commit not any one of these ahominahle customs— In giving tlie Israelites these particular institutions, God was onlj' re-delivering the law imprinted on the natural heart of man ; for there Is every reason to believe that the incestuous alliances and unnatural crimes prohibited in this chapter were forbidden to all men by a law expressed or understood, from the beginning of the world, or at least from the era of the flood; since God threatens to condemn and punish, in a manner so sternly severe, these atrocities in the practice of the Canaanites and their neighbours, wbij were not subject to the laws of the Hebrew nation. A liepelition of Sundry Laws. LEVITICUS XIX. A Repetition of Sundry iawa. CHAPTER XIX. Ver. 1-37. A Repetition of Sukdky Laws. 2. Speak, unto all the coiigregation of tlie cUildreii of Israel — Many of the laws enumerated in this chapter had been previously announced. As they were, however, of a general application, not suited to particular classes, but to the nation at large, so Mosea seems, according to Divine Instructions, to have rehearsed them, perhaps on differ- ent occasions and to successive divisions of the people, till "all the congregation of the cliildren of Israel" were taught to know them. The will of God in the Old as well as the New Testament Church was not loclted up in tlae repositories of an unlinown tongue, but communicated plainly and openly to the people. Ye sliall be holy: for I . . . am holy— Separated from the world, the people of God required to be holy, for His character. His laws, and service were holy. (See 1 Peter 1. 15.) 3. Ye shall fear e^-ery mani his mother and his father, and keep my sabbaths— The duty of obedience to parents is placed In connection with the proper obsei-vance of the sabbaths, as both of them lying at tlie foundation of practical re- ligion. 5-8. If ye offer a sacrifice of peaee offerings unto tlie Iiord, ye shall offer it at your otvn '«vill — Those which included thanlc offerings, or offerings made for vows, were always free-will offerings. Except the portions which, being waved and heaved, became the property of the priests (see ch. 3.), -the rest of tlie victim was eaten by the offerer and his friend, under the follow- ing regulations, however, that, if thanlc offerings, they were to be eaten on the day of tlaeir presentation ; and if a free-will offering, altliough it might be eaten on the second day, yet if any remains of it were left till the third day, it was to be burnt, or deep criminality was incurred by the person who then ventured to partake of it. Tlie reason of this strict prohibition seems to have been to prevent any mysterious virtue being superstitiously at- taclied to meat offered on the altar. 9, 10. IVhen ye reap the liarvest of your land, thou shalt not ivholly reap tlie corners of the field— Tlie riglit of the poor in Israel to glean after reapers, as well as to tlie unreaped corners of the field, was" secured by a positive statute, and this, in addition to other enactments connected with the ceremonial laAV, formed a beneficial provision for their support. At tlie same time, proprietors were not obliged to admit them into the field until the grain had been carried off the field; and they seem also to have been left at liberty to choose the poor whom they deemed the most deserving or needful (Ruth 2. 2, 8). This was the earliest poor-law that we read of in the code of any people; and It combined in admirable union the obligation of a public duty with tlie exercise of private and voluntary benevo- lence at a time when the hearts of the rich would be strongly inclined to liberality. 11-lG. Ye shall not steal —A variety of social duties are inculcated in this passage, chiefiy in reference to common and little-thought-of vices towhicli mankind are exceedingly prone ; such as com- mitting petty frauds, or not scrupling to violate truth in transactions of business; ridiculing bodily inflrmities, or circulating stories to the prejudice of others. In oppo- sition to these bad habits, a spirit of humanity and brotherly kindness is strongly enforced, ir. thou shalt in any wise rebuke thy neighbour— Instead of clier- Ishing latent feelings of malice, or meditating purposes of revenge against a person who has committed an insult or injury against them, God's people were taught to re- monstrate with the offender, and endeavour, by calm and kindly reason, to bring him to a sense of his fault. not suffer sin upon film— lit., that ye may not partici- pate in his sin. 18. thou shalt love thy neighbour as thyself— The word " neighbour" is used as synonymous with fellow-creature. The Israelites in a later age re- stricted its meaning as applicable only to their own countrymen. This narrow interpretation was refuted by our Lord in a beautiful parable (Luke 10. 30). 19. Thou ■halt not let thy cattle gender with a diverse kind— This prohibition was probably intended to discourage a practice which seemed to Infringe upon the economy which God has established in the animal kingdom. thou shalt not sow thy field with mingled seed— This also was directed against an idolatrous practice, viz., that of the ancient Zabians, or fire-worshippers, who sowed different seeds, accompanying the act with magical rites and invocations; and commentators have generally thought the design of this and the preceding law was to put an end to tlie unnatural lusts and foolish supersti- tions which were prevalent amongst the heathen. But the reason of the prohibition was probably deeper: for those who have studied the diseases of land and vege- tables tell us, that the practice of mingling seeds is inju- rious both to flowers and to grains. "If the various genera of the natural order Graminese, which includes the grains and the grasses, should be sown in the same'fleld, and flower at the same time, so that the pollen of the two flowers mix, a spurious seed will be the consequence, called by the farmers chess, and is always inferior, and unlike either of the two grains that produced it, in size, flavour, and nutritious principles. Independently of con- tributing to disease the soil, they never fail to produce the same in animals and men that feed on them." [Whit- law.] neither sliall a garment of linen and woollen come upon thee — althougli this precept, like the other two with which it is associated, was in all probability de- signed to root out some superstition, it seems to have had a farther meaning. The law, it is to be observed, did not prohibit the Israelites wearing many different kinds of cloths together, but only the two specified ; and tlie ob- servations and researches of modern science have proved that "wool, when combined with linen, increases its power of passing off the electricity from the body ; in hot climates, it brings on malignant fevers, and exhausts the strength, and wlien passing off from the body, it meets with the heated air, inflames and excoriates like a blister." [Whitlaw.] (See Ezekiel 44. 17, 18.) 33-!35. ye shall count the fruit tliereof as uncircumcised; tliree years ... it shall not be eaten of—" The wisdom of this law is very striking. Every gardener will teach us not to let fruit trees bear in their earliest years, but to pluck off the blossoms: and for this reason, that they will thus thrive the better, and bear more abundantly afterwards. The very expression, ' to regard them as uncircumcised,' suggests the propriety of pinching them off; I do not say cutting them off, because it is generally the hand, and not a knife, that is employed in this operation." [Michaelis.] 36. Ye shall not eat any thing witli tlie blood — (See on ch. 17. 10.) neither . . . use enchantment, nor observe times— The former refers to divination by serpents— one of the earliest forms of enchantment, and the other means the observation, lit., of clouds, as a study of the appearance and motion of clouds was a common way of foretelling good or bad fortune. Such absurd but deep- rooted superstitions often put a stop to tlie prosecution of serious and important transactions, but they were for- bidden especially as implying a want of faitli in the be- ing, or of reliance on the providence of God. 3T. Ye shall not round tlie corners of your Iieads, &c. — It seems probable, that this fashion had been learned by the Israelites in Egypt, for the ancient Egyptians had their dark locks cropped short or shaved with great nicety, so that what remained on the crown appeared in the form of a circle surrounding the head, whilst the beard was dressed into a square form. This kind of coiffure had a highly idolatrous meaning; and it was adopted, with some slight variations, by almost all idolaters in ancient times. (Jeremiah 9. 25, 26; 25. 23, where "in tlie utmost corners" means having tlie corners of their hair cut.) Frequently a lock or tuft of hair was left on the liiuder part of the head, the rest being cut round in the form of a ring, as the Turks, Chinese, and Hindoos do at the pres- ent day. neither slialt thou mar, &c. — The Egyptians used to cut or shave off their whiskers, as may be .soesj in the cofllns of mummies, and the representations of divin- ities on the monuments. But the Hebrews, in order to separate them from the neighbouring nations, or perliaps to put a stop to some existing superstition, were forbid- den to imitate this practice. It may appear surpr-Ving 87 A JRepetilion of Sundry Laws. LEVITICUS XX, XXI. 0/ the Priest^ Mourning, that Moses should condescend to such minutiae as that of regulating the fashion of the liair and tlie beard— matters which do not usually occupy the attention of a legislator —and which appear widely remote from the province either of government or of a religion. A strong presump- tion, therefore, arises tliat he had it in view by tliese reg- ulations to combat some superstitious practices of tlie Egyptians. 38. Ye sliall not make any cuttings In your flesh for tlie dead — The practice of making deep gashes on the face and arms and legs, in time of bereave- ment, was universal among the heatlien, and it was deemed a becoming mark of respect for the dead, as well as a sort of propitiatory offering to the deities who pre- sided over death and the grave. The Jews learned this custom in Egypt, and thougli weaned from it, relapsed in a later and degenerate age into this old superstition. (Isaiah 15. 2; Jeremiah 16. 6; 41. 5.) nor print any marks upon you — by tatooing — imprinting figures of flowers, leaves, stars, and other fanciful devices on yarious parts of their person — the impression was niade sometimes by means of a hot iron, sometimes by ink or paint, as is done by the Arab females of tlie present day and tlie dif- ferent castes of the Hindoos. It is probable that a strong propensity to adopt such marks in honour of some idol gave occasion to the prohibition in tliis verse; and they were wisely forbidden, for tlicy were signs of apostasy, and, when once made, were insuperable obstacles to a return. (See allusions to the practice, Isaiah 44.5; Rev- elation 13. 17; 14. 1.) 30. keep my sabbaths, and rever- ence my sanctuary — This precept is frequently repeated along with the prohibition of idolatrous practices, and nere it stands closely connected Avith the superstitions forbidden in the previous verses. 31. Regard not them that have familiar spirits— The Hebrew word, rendered "familiar spirit," signifies the belly, and sometimes a leathern bottle, from its similarity to the belly. It was applied in the sense of tliis passage to ventriloquists, vho pretended to have communication witli tiie invisible World ; and the Hebrews were strictly forbidden to con- bult them; as the vain but high pretensions of those im- postors were derogatory to tlie honour of God, and sub- versive of their covenant relations with him as his people. neither seek after -wizards— fortune-tellers, wlio pre- tended, as the Hebrew word indicates, to prognosticate lay palmistry, or an inspection of the lines of the hand, the future fate of those who applied to them. 33, 34. if a stranger sojourn vrlth thee in your land, ye sliall not ■vex him— The Israelites were to hold out encouragement to strangers to settle among them, tliat they miglit be brought to the knowledge and worship of tlic true God; and with this view, they were enjoined to treat them not as aliens, but as friends, on tlie ground that they tlicni- selves, who were strangers in Egypt, were at flrst kindly and hospitably received in that country. 37. I aan the liord- This solemn admonition, by wliich tliese various precepts are repeatedly sanctioned, is equivalent to "I, your Creator — your Deliverer from bondage, and your Sovereign, who have wisdom to establish laws, have power also to punish the violation of them." It was well fitted to impress the minds of the Israelites with a sense of their duty, and God's claims to obedience. CHAPTER XX. Ver. 1-27. Giving One's Seed to Molech. 2. IVlio- soever , . . glveth any of his seed unto Molech (see on ch. 18. 21), the people of the land shall stone hint with stones, &c. — Criminals who were condemned to be stoned were led, with their hands bound, without the gates to a small eminence, where was a large stone placed at the bottom. When they had approached within ten cubits of the spot, they were exhorted to confess, that, by faith and repentance, their souls might be saved. Wlien led forward to within four cubits, they were stripped almost naked, and received some stupefying draught, during which the witnesses prepared, by laying aside their outer garments, to carry into execution the capital sentence which the law bound them to do. The criminal, being 88 placed on the edge of the precipice, was then pushed backwards, so that he fell down the perpendicular height on the stone lying below: if not killed by the fall, tl)6i second witness dashed a large stone down upon hiii breast, and then the "people of the land," wlio were by standers, rushed forward, antl with stones completed tlir work of death. (Matthew 21. 44 ; Acts 7. 58.) 4. If tlie peo pie of tlie land do any ^vays hide their eyes from th« man, &c. — i. e., connive at their countrymen practising the horrid rites of Molech. Awful was it that any He- brew parents could so violate their national covenant ; and no wonder that G'od denounced the severest penaltien against tliem and their families. 7-19. Sanctify your- selves therefore, and be ye holy — Tlie minute specifica • tionof the incestuous and unnatural crimes here enumer- ated shows their sad prevalence amongst the idolatrou? nations around, and the extreme proneness of the Israe'- ites to follow the customs of their neighbours. It is to l)e understood, that, whenever mention is made that the oflTender was "to be put to death" without describing the mode, stoning is meant. The only instance of another form of capital punishment occurs in v. 14, that of being burnt witli fire; and yet it is probable that even here death was first inflicted by stoning, and the body of tlie criminal afterwards consumed by fire. (Joshua 7. 15.) 20. They shall die childless — Either by the judgment of God they shall have no cliildren, or their spurious offspring shall be denied by liuman authority the ordinary priv- ileges of children in Israel. 24. I . . . have separatetl you from other people — Their selection from the rest of the nations was for the all-important end of preserving the knowledge and worship of the true God amidst the universal apostasy; and as tiie distinction of meats was one great means of completing that separation, the law about making a difference between clean and unclean beasts is here repeated with emphatic solemnity. CHAPTER XXI. Ver. 1-24. Of the Pkiests' Mourning. 1. Tliere shall none be defiled for the dead among his people — The obvious design of tlie regulations contained in this chapter was to keep inviolate the purity and dignity of the sacred office. Contact with a corpse, or even contiguity to the place where it lay, entailing ceremonial defilement (Num- bers 19. 14), ail mourners were debarred from the tabei"- nacle for a week ; and as the exclusion of a priest during that period would have been attended with great inconve- nience, the whole order were enjoined to abstain from all approaches to tlie dead, except at tlie funerals of relatives, to wliom affection or necessity might call tliem to perform the last offices. Those exceptional cases, which are speci- fied, were strictly confined to the members of their own family, within the nearest degrees of kindred. 4. But he shall not defile himself— " for any other," as the sense may be fully expi-essed. " The priest. In discharging his sacred functions, might well be regarded as a cliief man among his people, and by these defilements might be said to profane himself." [Bishop Patrick.] The word rend- ered " chief man" signifies also " a husband ; " and the sense according to others is, " But he being a husband, shall not defile himself by the obsequies of a wife." (Eze- kiel 44. 25.) 5. Tliey shall not make baldness upou their heads . . . nor . . . cuttings in their flech — The superstitious marks of sorrow, as well as the violent ex- cesses in which the heathen indulged at the death of their friends, were forbidden by a general law to the Hebrew people (ch. 19. 28). But the priests were to be laid under a special injunction, not only that they might exhibit ex- amples of piety in the moderation of their grief, but also by tlie restraint of their passions, be the better qualified to administer the consolations of religion to others, and show, by their faith in a blessed resurrection, the reasons for sorrowing not as those who have no hope. 7-9. They shall not take a wife that is a whore, or profane — Pri- vate individuals might form several connections, which were forbidden as inexpedient or improper In priests. The respectability of their oflice, and the honour of re- The Priests m their Undeanness. LEVITICUS XXII. Who may Eat of the Holy TJdngn. Ugion, required unblemished sanctity in tlieir families as well as themselves, and departures from it in their case were visited with severer punishment than in that of others. 10-15. lietliat is tlie liigU priest among liis bretliren . . . sUoll not wncover liis lienil, nor rend Iiis clotUes— The indulgence in the excepted cases of family bereavement, mentioned above, which was granted to the common priests, was denied to him ; for his absence from the sanctuary for the removal of any contracted deflle- ment could not have been dispensed with, neither could he have acted as Intercessor for the people, unless ceremo- nially clean. Moreover, the high dignity of his office denuindeda corresponding superiority in personal holi- ness, and stringent rules were prescribed for the purpose of upholding the suitable dignity of his station and ftvmily. The same rules are extended to the families of Christian ministers. (1 Timothy 3.2; Titus l.C.) 16-34. IVlioso- ever Uc be . . . tUat liatli any blcniisli, let Iiini not ap- proacU to offer the bread of Ills God— As visible things exert a strong influence on the minds of men. any pliys- ical inflrraity or malformation of body in the ministers of religion, which disturbs the associations or excites ridi- cule, tends to detract from the weight and authority of the sacred office. Priests labouring under any personal de- fect were not allowed to officiate in the public service; they might be employed in some inferior dut ies about the sanctuary, but could not perform any sacred oflice. In all these regulationsforpreserving the unsullied purity of the sacred cliaracter and office, there was a typical refer- ence to the priesthood of Christ. (Hebrews 7. 20.) CHAPTER XXII. Ver. 1-9. The Pkiests in their Uncleaxness. 3. Speak unto Aaron and to bis sons, tUat tbey separate tbeniselves from tlie boly tbings— " To separate" means, In tlie language of the Mosaic ritual, "to abstain;" and therefore the import of this injunction is, that the priests should abstain from eating that part of tlic sac- riflces which, though belonging to their order, was to be partaken of only by such of them as were free from legal Impurities, tbat tbey profane not my boly name In those tbing« -wlilcli tUey lialloiv unto me, &c. — i. c, let them not, by their want of due reverence, give occa- sion to profane my holy name. A careless or irreverent use of things consecrated to God tends to dishonour the name and bring disrespect on the worship of God. 3. ■Whosoever Ue be ^. . tbat goetU unto t!ie Iioly tUings — The multitude of minute restrictions to wliich the priests, from accidental defilement, were subjected, by keeping them constantlj^ on their guard, lest they should be unfit for the sacred service, tended to preserve in full exercise the feeling of av/e and submission to the autlioi-- Ity of God. The ideas of sin and duty were awakened in their breasts by every case to which either an interdict or an injunction was applied. But why enact an express statute for priests disqualified by the leprosy or polluting touch of a carcass, when a general law was already in force which excluded from society all persons in that condition? Because priests mlglit be apt, from familiar- ity to trifle with religion, and in committing irregular- ities or sins, to shelter themselves under the cloak of the sacred office. This law, therefore, was passed, specifying tlie chief forms of temporary defilement which excluded from the sanctuary, that priests might not deem them- selves entitled to greater license than the rest of the people; and that so far from being in any degree ex- empted from the sanctions of the law, they were under greater obligations, by their priestly station, to observe it in its strict letter and its smallest enactments. 4r-G. -«vaab bis flesh with water— Any Israelite who had con- tracted a defilement of such a nature as debarred him from the enjoyment of his wonted privileges, and had been legally cleansed from the disqualifying impurity, was bound to indicate his state of recovery by the immer- sion of his whole person In water. Althoiigl* all ceremo- uial impurity formed a ground of exclusion, there were degrees of impurity which entailed a longer or shorter period of excommunication, and for the removal of which difl'erent rites required to be observed according to the trivial or the malignant nature of the case. A person who came inadvertently into contact with an unclean animal was rendered unclean for a specified period; and theu, at the expiry of that term, he washed, in token of his recovered purity. But a leper was unclean so long as he remained subject to that disease, and on his convales- cence, he also washed, not to cleanse himself, for the water was ineffectual for that purpose, but to signify that he was clean. Not a single case Is recorded of a leper being restored to communion by the use of water; it served only as an outward and visible sign that such a restoration was to be made. The book of Leviticus abounds with examples which show that in all the cere- monial washings, as uncleanness meant loss of privileges, so baptism with water indicated a restoration to those privileges. There was no exemption ; for as the unclean Israelite was exiled from the congregation, so the unclean priest was disqualified from executing his sacred func- tions in the sanctuary; and in the case of both, the same observance was required— a formal intimation of their being re-admitted to forfeited privileges was intimated by the appointed rite of baptism. If any one neglected or re- fused to perform the washing, he disobeyed a positive precept, and he remained in his uncleanness ; he forbore to avail himself of this privilege, and was therefore said to bo "cutoff" from the presence of the Lord. 8. dieth of itself— The feelings of nature revolt against such food. It might have been left to the discretion of the Hebrews, who it maybe supposed, like the people of all civilized nations, would have abstained from the use of it without any positive Interdict. But an express precept was ne- cessary to show them that whatever died naturally or from disease, was prohibited to them by the operation of that law which forbade them the use of any meat with its blood. 10-16. Who of the Priests' House may Eat of them. 10. There shall no stranger eat tlie lioly thing— The portion of the sacrifices assigned for the support of the officiating priests was restricted to the exclusive use of his own family. A temporary guest or a hired servant was not at liberty to eat of them; but an exception was made In favor of a bought or home-born slave, because such was a stated member of his household. On the same principle, his own daughter, who married a husband not a priest, could not eat of them ; though, if a widow and childless, she was reinstated in the privileges of her father's liouse as before her marriage. But if she had become a mother, as her children had no right to the privileges of the priesthood, she was under a necessity of finding support for them elsewhere than under her father's roof. 13. There sliall no stranger eat tliereof —The Interdict recorded (v. 10) is repeated to show its stringency. All the Hebrews, even the nearest neigh- bours of the priest, tlie members of his family excepted, were considered strangers in this respect, that they had no right to eat of things ofl'ered at the altar. 14. If a man eat of tlie holy things unvi-ittlngly— A common Israelite might unconscioiisly partake of wliat had been oflTered as tithes, first-fruits, &c., and on discovering his unintentional error, he was not only to restore as much as he had used, but be fined in a fifth part more for the priests to carry into the sanctuary. 15, 16. They shall not profane the holy things of the clilldren of Israel —There is some difficulty felt in determining to whom " they" refers. The subject of the preceding context being occupied about the priests, It is supposed by some that this relates to them also; and the meaning is, that the whole people would Incur guilt through the fault o/ the priests, If they should defile the sacred oflerlngs, which they would have done had they presented them while under any defilement. [Calvin.] According to otliers, "the children of Israel" is the nominative in the sen- tence; which thus signifies, the children of Israel shall not profane or defile their oflerlngs, by touching them or reserving any part of them, lest they incur the guilt 89 Cy Sundry Feastg. LEVITICUS XXIII. 2'ke PaH^sorer, Pentecost, etc. of eating what is divinely appointed to tlie priests alone. [Calmet.] 17-33. The Sacrifices must be without Blemish. 19. Ye sliall offer at your own will— rather, to your being accepted, a male -tvithout bleniisli— Tliis law (ch. 1.3) is founded on a sense of natural propriety, which required the greatest care to be taken In the selection of animals for sacrifice. The reason for this extreme caution is found in the fact, that sacrifices are either an expression of praise to God for his goodness, or else they are the designed means of conciliating or retaining His favour. No vic- tim that was not perfect in its kind ccald be deemed a fitting instrument for such purposes, if we assume that the significance of sacrifices is derived entirely from their "elation to Jehovah. Sacrifices may be likened to gifts made to a king by his subjects, and hence the reason- ableness of God's strong remonstrance with tlie worldly- minded Jews (Malachi 1. 8). If the tabernacle, and sub- sequently the temple, were considered the palace "of the great King, then the sacrifices would answer to presents as offered to a monarch on various occasions by liis sub- jects; and in this light they would be the appropriate expressions of their feelings towards their sovereign. When a subject wished to do honour to his sovereign, to acknowledge allegiance, to appease his anger, to sup- plicate forgiveness, or to intercede for another, he brought a present; and all the ideas involved in sacrifices corre- spond to these sentiments— those of gratitude, of worship, of prayer, of confession and atonement. [Bib. Sac] 23. that mayest thou offer, ifec- The passage should be ren- dered thus: if thou ofier it either for a free-will oflering, or for a vow, it shall not be accepted. This sacrifice being required to be "without blemish," symbolically implied that the people of God were to dedicate themselves wholly with sincere purposes of heart, and its being required to be "perfect to be accepted," led them typically to Him without whom no sacrifice could be oSered acceptable to God. 3T, 28. it shall he seven days under tlie dam— A-nimals were not considered perfect nor good for food till the eighth day. As sacrifices are called the bread or food of God {v. 25), to oflTer them immediately after birth. When they were unfit to be eaten, would have indicated a contempt of religion; and besides, this prohibition, as well as that contained in the following verse, inculcated a lesson of humanity or tenderness to the dam, as well as secured the sacrifices from all appearance of unfeeling cruelty. CHAPTER XXIII. Ver. 1-4. Of Sundry Feasts. 3. Speah unto the children of Israel concerning the feasts of the Lord — lit, "the times of assembling, or solemnities" (Isaiah 33. 20); and this is a preferable rendering, applicable to all sacred seasons mentioned in this chapter, even the day of atonement, which was observed as a fast. They were appointed by the direct authority of God, and announced by a public proclamation, which is called "the joyful sound" (Psalm 89.15), Those "holy convocations" were evidences of Divine wisdom, and eminently subservient to the maintenance and diffusion of religious knowledge and piety. 3. Six days shall -worU be done » hut tlie seventh day is the sahhath of rest— (See on Exodus 20. 8, 9.) The Sabbath has the precedence given to it, and it was to be " a holy convocation," observed by families " in their dwellings;" where practicable, by the people re- pairing to the door of the tabernacle ; at later periods, by meeting in the schools of the prophets, and in syna- gogues. 4. these are the feasts of the Iiord, which ye shall proclaim in their seasons — Their observance took place in the parts of the year corresponding to our March, May, and September. Divine wisdom was manifested in fixing them at those periods; in winter, when the days were short and the roads broken up, a^long journey was impracticable ; while in summer the harvest and vintage gave busy employment in the fields. Besides, another reason for the choice of those seasons probably was to counteract the influence of Egyptian associations and >iabits. And God appointed more sacred festivals for the 00 Israelites on the month of September than the people of Egypt had in honour of their idols. These institutions, however, were for the most part prospective, the ob- servance being not binding on the Israelites during their wanderings in the wilderness, while the regular cele- bration was not to commence till their settlement in Canaan. 5-8. The Passover, the Iiord's passovcr — (See Exo- dus 12.2, 14, 18.) The institution of the Passover was in* tended to be a perpetual memorial of the circumstances attending the redemption of the Israelites, while it had a typical reference to a greater redemption to be effected for God's spiritual people. On the first and last days of this feast, the people were forbidden to work ; but while on the Sabbath they were not to do any work, on feast days they were permitted to dress meat — and hence the prohibition is restricted to "no servile work." At the same time, those two days were devoted to "holy con- vocation"— special seasons of social devotion. In addition to the ordinary sacrifices of every day, there were to be "offerings by fire" on the altar (see on Numbers 28.19), while unleavened bread was to be eaten in families all the seven days (see 1 Corinthians 5. 8). 9-14. The Sheaf of First-Fruits. 10. ye shall bring a sheaf of tlie first-fruits of your harvest unto the priest— A sheaf, lit., an omer, of the first-fruits of the barley harvest. The barley being sooner ripe than the otlier grains, the reaping of it formed the commence- ment of the general harvest season. The offering de- scribed in this passage was made on the 16th of the first month, and the day following the first Passover Sabbath, which was on the 15th (corresponding to the beginning of our April); but it was reaped after sunset on the pre- vious evening by persons deputed to go with sickles, and obtain samples from diflterent fields. These being laid together in a sheaf or loose bundle, were brought to the court of the temple, where the grain was winnowed, parched, and bruised in a mortar. Then, after some in- cense had been sprinkled on it, the priest waved it aloft before the Lord towards the four diflerent points of the compass, took a part of it and threw it into the fire of the altar— all the rest being reserved to himself. It was a proper and beautiful act, expressive of dependence on the God of nature and providence— common amongst all people, but more especially becoming the Israelites, who owed their land itself as well as all it produced to the Divine bounty. The offering of the wave-sheaf sancti- fied the whole harvest. (Romans 11.16.) At the same time, this feast had a typical character, and pre-inti- mated the resurrection of Christ (1 Corinthians 15.20), who rose from the dead on the very day the first-fruits were offered. 15-22. Feast of Pentecost. 15. Ye shall count from the morrow after the Sabbath— t. e., after the first day of the passover week, which was observed as a Sabbath. 16. Number fifty days— The forty-ninth day after the presentation of the first-fruits, or the fiftieth, including it, was the feast of Pentecost. (See also Exodus 23.16; Deuteronomy 16.9.) 17. Ye shall bring out of your habitations two wave-loaves of t^vo tenth deals, &c. — These loaves were made of "fine" or wheaten fiour, the quantity contained in them being somewhat more than ' ten lbs. weight. As the wave-sheaf gave the signal for the commencement, the two loaves solemnized the termi- nation of the harvest season. They were the first-fruits of that season, being ofiered unto the Lord by the priest in name of the whole nation. (See on Exodus 34. 22.) The loaves used at the Passover were unleavened ; those pre- sented at Pentecost were leavened — a difference which is thus accounted for, that the one was a memorial of the bread hastily prepared at their departure, while the other was a tribute of gratitude to God for their daily food, which was leavened. !31. Ye shall proclaim on the self-same day, that it may be an Iioly convocation unto youj ye shall do no servile worh therein — Though It ej^tended over a week, the first day only was held as a Sabbath, both for the national offering of first- fruits and a memorial of the giving of the law. 3a. Thou Feast of Trumpets. LEVITICUS XXIV, XXV. Sabbath of the Seventh Year. »lmlt not make clean riddance of tl»e comers of tliy fields wlien tliow reapest, &c.— (See on ch. 19. 9.) The repetition of this law here probably arose from the priests reminding the people, at the presentation of the first-fruits, to unite piety to God with charity to the poor. 23-25. Feast of Trumpets, in the seventh montit, tUe first day of tlie montli, shall ye have a Sabljath— That was the first day of the ancient civil year, a me- morial of blowing of trumpets— Jewish writers say that the trumpets were sounded thirty successive times, and the reason for the institution was for the double pur- pose of announcing the commencement of the new year, ■which was (v. 25) to be religiously observed (see Numbers 29.3), and of preparing the people for the approaching solemn feast. 37-3:3. there shall l»e a day of atone- ment , . . and ye shall afflict your souls— An unusual festival, at which the sins of the whole year were ex- piated. (See ch. 16. 29-34.) It is here only stated that tlie severest penalty was incurred by the violation of this day. 33-4:4. The feast of tabernacles, for seven days unto the liord— This festival, which was instituted in grateful commemoration of tlie Israelites having securely dwelt in booths or tabernacles in the wilderness, was the third of the three great annual festivals, and, like the other two, it lasted a week. It began on the fifteenth day of the month, corresponding to the end of our September and beginning of October, wliicli was observed as a Sab- bath; and it could be celebrated only at the. place of the sanctuary, oflTerings being made on tlie altar every day of Its continuance. The Jews were commanded during the whole period of the festival to dwell in booths, which were erected on the flat roofs of houses, in the streets or fields ; and the trees made use of are by some stated to be the citron, the palm, the myrtle, and tlie willow, while others maintain the people were allowed to take any trees they could obtain that were distinguished for ver- dure and fragrance. While tlie solid branches were re- served for the construction of tlie booths, tlie ligliter branches were carried by men, who marclied in tri- umphal procession, singing psalms, and crying "Ho- sanna !" which signifies, " Save, we beseech thee !" (Psalm 118. 15, 25, 26.) It was a season of great rejoicing. But the ceremony of drawing water from the pool, whicli was done on the last day, seems to have lieen tlie introduc- tion of a later period. (John 7.37.) Tliat last day was the eighth, and, on account of the scene at Siloam, was called " the great day of the feast." The feast of ingath- ering, when the vintage was over, was celebrated also on that day, and, as tlie conclusion of one of the great festi- vals, it was kept as a Sabbath. CHAPTER XXIV. Ver. 1-23. Oil for the Lamps. 3. Command the chil- dren of Israel— Tills is the repetition of a law given (Ex- odus 27.20,21). pure oil olive beaten— or cold-drawn, which is always of great purity. 3, 4r. Aaron shall or- der it from the evening unto the morning — Tlie daily presence of the priests was necessary to superintend tlie cleaning and trimming, of the pure candlestick— so called because of pure gold. This was symbolical of the liglit which ministers are to diffuse through the Cliurch. 5-9. Take fine flour and bake t-»vclvc cakes— for the showbread, as previously appointed. (Exodus 25. 30.) Those cakes were baked by the Levites, the fiour being furnished by the people (1 Chronicles 9. 32; 23. 29), oil, wine, and salt being the other ingredients, (cli. 2. 13.) two-tenth deals — f. c, of an ephah— thirteen and a half lbs. weight each ; and on each row or pile of cakes some frankincense was strewed, which, being burnt, led to the showbread being called "in offering made by fire." Every Sabbath a fresh supply was furnislicd ; hot loaves were placed on the altar Instead of the stale ones, which, having lain a weelc, were removed, and eaten only by the priests, except in cases of necessity. (1 Samuel 21. 3-6; also Luke 6. 3, 4.) 10. The ■on of an Israelltish woman, &c.— Tills passage nar- rates the enactment of a new law, with a detail of the cir- cumstances which gave rise to it. The "mixed multi- tude" that accompanied the Israelites In their exodus from Egypt, creates a presumption that marriage con- nections of the kind described were not infrequent. And it was mosi natural, in the relative circumstances of the two people, that the father should be an Egyptian and the mother an Israelite. 11. the Israelltish w^oman's sou blasphemed the name of theliord— A youth of this half- blood, having quarrelled with an Israelite, vented his rage In some horrid form of impiety. It was a common prac- tice among the Egyptians to curse their Idols when dis- appointed in obtaining the object of their petitions. The Egyptian mind of this youth thought the greatest insult to his opponent was to blaspheme the object of his relig- ious reverence. He spoke disrespectfully of One who sus- tained the double character of the king as well as the God of the Hebrew people; and as the offence was a new one, he was put in ward till the mind of the Lord was ascer- tained as to his disposal. 14. Bring forth hin» that hath cursed without the camp— All executions took place without the camp; and this arrangement probably originated in the idea that, as the Israelites were to be "a holy people," all flagrant offenders should be thrust out of tiieir society, let all that heard him lay their liands upon his head, &c.— The Imposition of hands formed a public and solemn testimony against the crime, and at the same time made the punishment legal. 16. As ^vell the stranger, as he that is bom in tl>e land, >vhen lie blasphemeth the name of tlie liOrd, shall be put to death— Although strangers were not obliged to be circum- cised, yet by joining the Israelitisli camp they became amenable to the law, especially that which related to blasphemy. 17-22. He that kllleth any man shall surely be put to death— These verses contain a repetition of some other laws, relating to offences of a social nature, the penalties for which were to be inflicted, not by the hand of private parties, but through the medium of the judges Ijefore whom the cause was brought. 23. The chil- dren of Israel did as tlie Lord commanded — The chap- ter closes with the execution of Shelomith's son— and stoning having afterwards become the established pun- ishment in all cases of blasphemy, illustrates the fate of Stephen, who suffered under a false imputation of that crime. CHAPTER XXV. Ver. 1-7. Sabbath of the Seventh Year. 2-4. When ye come to tlie land w^hich I give wnto you— It has been questioned on what year, after the occupation of Ca- naan, the Sabbatic year began to be observed. Some thlnlt it was the seventh year after their entrance. But others, considering that as the first six years were spent In the conquest and division of the land (Joshua 5. 12), and that the Sabbatical year was to be observed after six years of agriculture, maintain that the observance did not commence till the fourteenth year, the land keep a Sab- bath unto the Lord— This Was a very peculiar arrange- ment. Not only all agricultural processes were to be in- termitted every seventh year, but the cultivators had no right to the soil. It lay entirely fallow, and its sponta- neous produce was the common property of the poor and the stranger, the cattle and game. This year of rest was to invigorate the productive powers of the land, as the weekly Sabbath was a refreshment to men and cattle. It commenced immediately after the feast of ingathering; and it was calculated to teach the people, in a remarkable manner, the reality of the presence and providential power of God. 8-23. The Jubilee. Thou shalt number seven Sab« baths of years— This most,«xtraordinary of all civil in- stitutions, which received the name of "Jubilee" from a ITebrciv word signifying a musical instrument, a horn or trumpet, began on the tenth day of the seventh month, or the great day of atonement, when, by order of the pub- lic authorities, the sound of trumpets proclaimed the be- ginning of the universal redemption. All prisoners and captives obtained their liberties, slaves were declared free, and debtors were absolved. The land, as on the Sab- 91 The Jvbilee. LEVITICUS XXVI. A Blessing to the Obedient. batlc year, was neither sowed nor reaped, but allowed to enjoy with its inhabitants a Sabbath of repose ; and its natural produce was the common property of all. More- over, every inheritance throughout the land of Judea was restored to its ancient owner, ye shall liollow tlie fif- tietU year— Much difference of opinion exists as to whether the jubilee was observed on the forty-ninth, or, in round numbers, it is called the fiftieth. The prevailing opinion, both in ancient and modern times, has been in favour of the latter, la. Ye shall eat tlie increase there- of out of the field, &c.— All that the ground yielded spon- taneously during that period might be eaten for their * necessary subsistence, but no persons were at liberty to hoard or form a private stock in reserve. 13. Ye shall return every man unto lUs possession, &c. — Inherit- ances, from whatever cause, and how frequently soever they had been alienated, came back into tlie hands of the original proprietors. This law of entail, by which the right heir could never be excluded, was a provision of great wisdom for preserving families and tribes perfectly dis- tinct, and their genealogies faithfully recorded, in order that all might have evidence to establish their right to the ancestral property. Hence the tribe and family of Christ were readily discovered at liis birth. 17. Ye shall not oppress one another, l>»it thou shalt fear tliy God — This, * which is the same as v. U, related to tlie sale or purchase of possessions,and theduty of payingan honestand equitable '•egard, on both sides, to the limited period during which the bargain could stand. Tiie object of the legislator was, as far as possible, to maintain the original order of families, and an equality of condition among the people, !31, 33. I «vill command my hlessing upon you in tlie sixth year, and it shall bring forth fruit for three years, »fec. —A provision was made, by the special interposition of God, to supply the deficiency of food which would otlierwise have resulted from the suspension of all labour during the Sabbatic year. Tlie sixth year was to yield a mirac- ulous supply for three continuous years. And tlie remark Is applicable to the year of Jubilee as well as the Sabbatic year. (See allusions to this extraordinary provision in 2 Kings 19. 29 ; Isaiali 37. 30.) None but a legislator wlio was conscious of acting under Divine authority would have staked his character on so singular an enactment as that of the Sabbatic year; and none Ijut a people who liad wit- nessed tlie fulfilment of the Divine promise would have been induced to suspend their agricultural preparations on a recurrence of a periodical jubilee. 33-33. The land shall not be sold for ever — or, "be quite cut off," as the margin better renders it. The land was God's, and, in prosecution of an important design, he gave it to the peo- ple of his choice, dividing it amongst their tribes and families — wlio, however, held it of Ilini merely as tenants at will, and had no riglit or power of disposing of it to strangers. In necessitous circumstances, individuals might effect a temporary sale. But tliey possessed the right of redeeming it, at any time, on payment of an ade- quate compensation to tlie present liolder; and liy the enactments of the Jubilee they recovei'ed it free— so tliat the land was rendered inalienable. (See an exception to. this law, ch, 27. 20.) 39-31. If a man sell a divelling- Uouse in a trailed city, tlien lie may redeem it M'ltliin a whole year after it is sold — All sales of houses were subject to the same condition. But there was a difference between the houses of villages, which, being connected with agriculture, were treated as parts of the land ; and houses possessed by trading people or foreigners in walled towns, which could only be redeemed witliin the year after the sale ; if not then redeemed, these did not revert to the former owner at the Jubilee, 33-34. Notwith- standing, the cities of the Levites, &c.— The Levites, having no possession^ but their towns and their houses, the law conferred on them the same privileges that were granted to the lands of the other Israelites. A certain portion of the lands surrounding the Levitical cities was appropriated to them for the pasturage of their cattle and 9ocks. (Numbers 35, 4, 5.) This was a permanent endow- Hent for the support of the ministry, and could not be -ienated for any time. The Levites however, were at 92 liberty to make exchanges amongst themselves; and a priest might sell his house, garden, and right of pasture to another priest, but not to an Israelite of another tribe. (Jeremiah 41. 7-9.) 35-38. If thy brother be tvaxen poor, relieve him- This was a most benevolent provision for the poor and unfortunate, designed to aid them or alle- viate the evils of their condition. Whether a native Israelite or a mere sojourner, his richer neighbour was required to give him food, lodging, and a supply of money without usury. Tlie latter was severely condemned (Psalm 15. 5; Ezekiel 18. 8, 17), but the prohibition cannot be con- sidered as applicable to the modern practice of men in business borrowing and lending at legal rates of interest. 39-40. If thy brother be -^vaxen poor, and be sold unto thee, thou shalt not compel him to serve as a bond-servant — An Israelite might be compelled, through misfortune, not only to mortgage his inheritance, but himself. In the event of his being reduced to tliis dis- tress, he was to be treated not as a slave, but a hired ser- vant, whose engagement was temporary, and who might, through the friendly aid of a relative, be redeemed at any time before the Jubilee. The ransom money was deter- mined on a most equitable principle. Taking account of the number of years from the proposal to redeem and the Jubilee, oi the current wages of labour for that time, and multiplying the remaining years by that sum, the amount was to be paid to the master for his redemption. But if no such friendly interposition was made for a Hebrew slave, he continued in servitude till the year of Jubilee, when, as a matter of course, he regained his liberty, as well as his inheritance. Viewed in the various aspects in which it is presented in this chapter, the Jubilee was an admirable institution, and subservient in an eminent degree to uphold the interests of religion, social order, and freedom amongst the Israelites. CHAPTER XXVI. Ver. 1, 2. Of Idolatry. 1. Ye shall make you -no idols— Idolatry had been previously forbidden (Exodus 20. 4, 5), but the law was repeated here with reference to some particular forms of it that were very prevalent among the neighbouring nations, a standing image— i. p., upright pillar, the image of stone— ?". e., an obelisk, inscribed with hieroglyphical and superstitious charac- ters. The former denoting the common and smaller pillars of the Sj^rians or Canaanites; the latter, pointing to the large and elaborate obelisks which the Egyptians worshipped as guardian divinities, or used as stones of adoration to stimulate religious worship. The Israelites were enjoined to beware of them, 3. Ye shall keep jny Sabbatlis, and reverence my sanctuary — Very fre- quentlj', in this book of tlie Law, the Sabbath and the sanctuary are mentioned as antidotes to idolatry. 3-13. A Blessixg TO THE Obedient. 3. If yeivalk in my statutes— In that covenant into which God graciously entered with the people of Israel, He promised to bestow upon them a variety of blessings, so long as they con- tinued obedient to Him as their Almighty Ruler; and in their subsequent history that people found every promise amply fulfilled, in the enjoyment of plenty, peace, a pop- ulous country, and victory over all enemies. 4. I will give you rain in due season, and the land simll yield her increase— Rain seldom fell in Judea except at two seasons— the former rain at the end of autumn, the seed- time; and the latter rain in spring, before the beginning of harvest. (Jeremiah 5. 24.) 5. Your threshing shall reach unto the vintage, and the vintage sliall reach unto tlie sowing-time, &c.— The barley harvest in Judea was about the middle of April; the wheat harvest about six weeks after, or in the beginning of June. After the harvest comes the vintage, and fruit gathering towards the latter end of July. Moses led the Hebrews to believe, that, provided they were faithful to God, there would be no idle time between the harvest and vintage, so great would be the increase. (See Amos 9. 13.) This promise would be very animating to a people who had come from a country where, for three months, they were pent up A Cum to the Disobedient. LEVITICUS XXYII. Conceminij Vowt, without being able to walk abroad, from the fields being under water. 10. Ye sliall eat old store— Their stock of old corn would be still unexhausted and large when the next harvest brought a new supply. 13. I Ixave broken tlie bands of your yoke, and made yon go upriglit— a metaphorical expression to denote their emancipation from Egj'ptian slavery. 11-39. A CUESE TO THE DISOBEDIENT. Bnt if ye will not hearken unto me, &c.— In proportion to the great and manifold privileges bestowed upon the Israelites, would be the extent of their national criminality and the severity of their national punishments if they dis- obeyed. 16. 1 will even appoint over you terror— the falling sickness. [Patkick.] consumption and tlie 1>nmlng ague— Some consider these as symptoms of the same disease; consumption followed by the shiver- ing, burning, and sweating fits that are the usual con- comitants of that malady. According to the Septuagint, ague is "the jaundice," which disorders the eyes and pro- duces greatdepression of spirits. Others, however, consider the word as referring to a scorching wind ;— no certain ex- planation can be given. 18. If ye -^vlU not yet for all tUls liearken unto me, then I will punish you seven times more — t. c, with far more severe and protracted calami t ies. 19. AVill make your heaven as Iron, and your earth as brass — No figures could have been employed to convey a better idea of severe and long-continued famine. H'i. 1 'Will send ^vlld beasts among you — Tliis was one of the four judgments threatened (Ezekiel 11. 21 ; see also 2 Kings 2. 4). your highways sliall be desolate — Trade and com- merce will be destroyed — freedom and safety will be gone — neither stranger nor native will l)e found on the roads (Isaiah 33. 8). Thisis an exact picture of the present state of the Holy Land, which has long lain in a state of desola- tion, brought on by the sins of tlie ancient Jews. 'iG, Ten women sliall bake your bread in one oven, &c. — The bread used in families is usually baked Ijy women, and at home. But sonactinios also, in times of scarcity, it is baked in public ovens for want of fuel; and tlie scarcity predicted liere would he so great, tliat one oven would be Kufiicieiit to bake as mucli as ten women used in ordinary occasions to provide for family use; and even tliis scanty portion of bread would be distributed by weight (Ezekiel 4. 1'i). J29. Ye sliall eat the tlcsh of your sons — The re- volting picture was actually exhibited at the siege of Sa- maria, at the siege of Jerusalem Ijy Nebuchadnezzar (Lamentations 4. 10), and at the destruction of that city by the Romans. (SeconDeuteronomy 28.) 30. I will destroy your higli places— Consecrated enclosures on tlie tops of mountains, or on little hillocks, raised for practising the rites of idolatry. Cut do-*vn your Images — According to Bome, those images were made in tlie form of chariots (2 Kings 2!. 11); according to others, they were of a conical form, like small pyramids. Reared in lionour of the sun, they were usually placed on a very high situation, to enable the worshippers to have a better view of the rising Bun. They were forbidden to the Israelites, and when set up, ordered to be destroyed. Cast your carcasses upon the carcasses of your idols, Ac— Like the statues of idols, which, when broken, lie neglected* and contemned, the Jews during the sieges and subsequent captivity often wanted the rites of sepulture. 31. I will make your cities waste— This destruction of its numerous and flour- ishing cities, which was brought upon Judea through the Bins of Israel, took place by the forced removal of the people during, and long after, the captivity. But it is realized to a far greater extent now. Bring your sanc- tuaries unto desolation, and I will not smell the •avour of your sweet odour»— The tabernacle and tem- ple, as is evident from the tenor of the subsequent clause. In which God announces that He will not accept or regard their sacrifices. 33. I will scatter you among the heathen, &c.— as was done when the elite of the na- tion were removed into Assyria, and placed in various parts of the kingdom. 34. Then shaU the land enjoy her Sabbaths, as long as it lleth desolate, &c.— A long arrear of Sabbatic years had accumulated through the avarice and apostasy of the Israelites, who had deprived their land of its appointed season of rest. The number of those Sabbatic years seems to have been seventy, as de- termined by the duration of the captivity. This early prediction is very remarkable, considering that the usual policy of the Assyrian conquerors was to send colonics to cultivate and inliabit their newly-acquired provinces. 38. Tlie land of your enemies shall eat you up, &c. — On the removal of the ten tribes into captivity, they never returned, and all traces of them were lost. 40-45. If they shall confess their iniquity, &c.— This passage holds out the gracious promise of Divine forgiveness and favour on their repentance, and their happy restoration to their land, in memory of the covenant made with their fathers (Romans 2). 46. These are the statutes and judgments and la-»vs— It has been thought by some that the last chapter was originally placed after the twenty-fifth [Adam Clarke], while others consider that the next chapter was added as an appendix, in consequence of many people being influenced by the promises and threats of the preceding one, to resolve that they would dedicate themselves and their possessions to the service of God. [Calmet.] CHAPTEE XXVII. Ver. 1-19. Concerning Vows. 2-8. "When a man sliall make a singular vo-%v, &c. — Persons have, at all times and in all places, been accustomed to present votive offerings, either from gratitude for benefits received, or in the event of deliverance fi'om apprehended evil. And Moses was empowered, by Divine authority, to prescribe the conditions of this voluntary duty, the person shall be for the Lord, &c.— better rendered thus :—" According to thy estimation, the persons shall be for the Lord." Persons might consecrate themselves or their children to the Divine service, in some inferior or servile kind of work about the sanctuary (1 Samuel 3. 1). In the event of any change, the persons so devoted had the privilege in their power of redeeming themselves; and this chapter specifies the amount of the redemption money, which the priest had the discretionary power of I'educing, as circum- stances might seem to require. Those of mature age, be- tween twenty and sixty, being capable of the greatest service, were rated highest; young people, from five till twenty, less, because not so serviceable; infants, though devotable by their parents before birth (1 Samuel 1. 11), could notbeoflTered nor redeemed till a month after it; old people were valued below the young, but above chil- dren ; and the poor— in no case freed from payment, in order to prevent the rash formation of vows— were rated according to their means. 9-13. If it be a beast whereof men bring an offering unto the Lord — a clean beast ; after it had been vowed, it could neither be employed in common purposes nor exchanged for an equivalent— it must be sacrificed— or if, through some discovered blem- ish, it was unsuitable for the altar, it might be sold, and the money applied for the sacred service. If an unclean beast — such as an ass or camel, for instance— had been vowed, it was to be appi'opriated to the use of the priest at the estimated value, or it might be redeemed by the pei"son vowing on payment of that value, and the ad- ditional fine of a fifth more. 14-16. AVhen a man shall sanctify his liouse to be holy unto the Lord, &c. — In this case, the house having been valued by the priest and sold, the proceeds of the sale were to be dedicated to the sanctuary. But If the owner wished, on second thoughts, to redeem It, he might have it by adding a fifth part to the price. lG-!24. If a man shall sanctify unto the Lord some part of a field of his possession, (&c. — In the case of acquired property in land, if not redeemed, it re- turned to the donor at the Jubilee ; whereas the part of a hereditary estate, which had been vowed, did not revert to the owner, but remained attached in perpetuity to the sanctuary. The reason of this remarkable diflference was to lay every man under an obligation to redeem tho property, or stimulate his nearest kinsman to do ft. In order to prevent a patrimonial inheritance going out from any family in Israel. HO, »T. Only the ftrstlings of the 93 Moses Numbering the Men of War. NUMBERS I. The Levites Exempted. beasts— These, In the case of clean beasts, being conse- crated to God by a universal and standing law (Exodus 13. 12; M. 19), could not be devoted ; and in that of unclean beasts, were subject to the rule mentioned (v. 11, 12). 38, fi9. No devoted thing tliat a man shall flevote unto the Iiord of all that he hath, shall be sold or redeemed — This relates to vows of the most solemn kind — the de- votee accompanying his vow with a solemn imprecation on himself not to fall in accomplishing his declared pur- pose, shall surely be put to death— This announcement Imported not that the person was to be sacrificed or doomed to a violent death ; but only that he should re- main till death unalterably in the devoted condition. Tlie preceding regulations were evidently designed to prevent rashness in vowing (Ecclesiastes 5. 4), and to en- courage serious and considerate reflection in all matters between God and the soul. (Luke 21. 4.) 30-33. All the tithe of the land, whether of the seed of the land — This law gave the sanction of Divine authority to an an- cient usage. (Genesis 14.20; 28.22.) The whole produce of the land was subjected to the tithe tribute — it was a yearly rent which the Israelites, as tenants, paid to God, the owner of the land, and a thank offering they ren- dered to Him for the bounties of His providence. (See Pro- verbs 3. 9; 1 Corinthians 9. 11 ; Galatians 6. 6.) 33. What- soever passetli under the rod, &c. — This alludes to the mode of taking the tithe of cattle, which were made to pass singly through a narrow gateway, where a person with a rod, dipped in ochre, stood, and counting them, marked the baclt of every tenth best, whether male or female, sound or unsound. 34. These are the com- mandments, &c. — The laws contained in this book, for the most part ceremonial, had an important spiritual bearing, the study of which is highly instructive. (Romans 10,4; Hebrews 4.2; 12.18.) They imposed a burdensome yoke (Acts 15. 10), but yet in the infantine age of the Church formed the necessary discipline of "a schoolmaster to Christ." THE FOUETH BOOK OF MOSES, CALLED ISrUMBEKS. CHAPTER I. Ver. 1-54. Moses Numbering the Men of War. 1. On the first day of the second month, &c.— Thirteen months had elapsed since the exodus. About one month had been occupied in the journey; and the rest of the period had been passed in encampment amongst the recesses of Sinai, where the transactions took place, and the laws, re- ligious and civil, were promulgated, which are contained in the two preceding books. As tlie tabernacle was pi'ected on the first day of the first month, and the order here mentioned was given on the first day of the second, Kome thinlt the laws in Leviticus were all given in one month. The Israelites having been formed into a sep- arate nation, under tlie special government of God as their King, it was necessary, before resuming tlieir march towards the promised land, to put them into good order. And accordingly Moses was commissioned, along with Aaron, to take a census of the people. This census was incidentally noticed (Exodus 38. 26), in reference to the poll-tax for the works of the tabernacle; but it is here described in detail, in order to show the relative increase and military strength of tlie different tribes. The enume- ration was confined to those capable of bearing arms, and it was to be made with a careful distinction of the tribe, family, and household to which every individual be- longed. By this rule of summation many important advantages were secured — an exact genealogical register was formed— the relative strength of each tribe was ascer- tained, and tlie reason found for arranging the order of precedence in march as well as disposing the different tribes in camp around the tabernacle. Tlie promise of God to Abraham was seen to be fulfilled in the extraordi- nary increase of his posterity, and provision made for ti'acing the regular descent of the Messiah. 3. Aaron shall number them by their armies — or companies. In their departure from Egypt they were divided into five grand companies (Exodus 13. 18), but from the sojourn in the wilderness to the passage of the Jordan they were formed into four great divisions. Tlie latter is here re- ferred to. 4-16. With you there sliall be a man of every tribe, &c.— The social condition of the Israelites in the wilderness bore a close resemblance to that of the no- mad tribes of the East in the present day. The head of the tribe was a hereditary dignity, vested in the eldest son or some other to whom the right of primogeniture was transferred, and under whom were other inferior heads, also hereditary, among the different branches of the tribe. The Israelites being divided into twelve tribes, 94 there were twelve chiefs appointed to assist in taking the census of the people. 5. These are the names of the men that shall stand -with you, &c. — Each is designated by adding the name of the ancestors of his tribe, the peo- ple of which were called "Beni-Reuben, Beni-Levi," sons of Reuben, sons of Levi, according to the custom of the Arabs still, as well as other nations which are divided into clans, as the Macs of Scotland, the Aps of Wales, and and the O's and the Fltz's of Ireland. [Chalmers.] 16- 18. These ivcre the rcno^vned — lit., the called of the con- gregation, summoned by name ; and they entered upon the survey the very day the order was given, by their polls — individually, one by one. 19. As the Lord cont- mauded Moses, &c. — The numbering of the people was hot an act sinful in itself, as Moses did it by Divine ap- pointment; but David incurred guilt by doing it without the authority of God. (See on 2 Samuel 24. 10.) 30-44:. These are those that 'were numbered^ — In this registra- tion the tribe of Judah appears the most numerous; and accordingly, as the pre-eminence had been assigned to it by Jacob, it got tlie precedence in all the encampments of Israel. Of the two half tribes of Joseph, who is seen to be " a fruitful bough," that of Ephraim was the larger, as had been predicted. The relative increase of all, as in the two just mentioned, was owing to the special blessing of God, conformably to the prophetic declaration of the dying pa- triarch. But the Divine blessing is usually conveyed through the influence of secondary causes; and there Is reason to believe tliat the relative populousness of the tribes would, under God, depend upon the productiveness of the respective localities assigned to them. 45, 46. All they tliat 'were numbered 'were six hundred thousand^ «fcc. — What an astonishing increase from seventy-five per- sons who went down to Egypt about 215 years before, and who were subjected to the greatest privations and hard- ships! And yet this enumeration was restricted to men from 20 years and upwards. Including women, children, and old men, together with the Levites, the whole popu- lation of Israel, on the ordinary principles of computa- tion, amounted to about 2,400,000. 47-54. But the Le- vites -^vere not niimbered among them — They were obliged to keep a register of tlieir own. They were con- secrated to the priestly office, which in all countries has been exempted customarily, and in Israel by the express authority of God, from military service. The custody of the things devoted to the Divine service was assigned to them so exclusively, that "no stranger "—t. e,, no person, .not even an Israelite of any other tribe, was allow.! The Order of the Tribes in their Tents. KUMBEES II, III. The Leviks' Service. under penalty of death, to approach these, and hence they encamped round the tabernacle, that there should be no manifestation of the Divine displeasure among the peo- ple. Thus the numljerlng of the people was subservient to the separation of the Levites from those Israelites who •were fit for military service, and to the practical intro- duction of the law respecting the first-born, for whom the tribe of Levi became a substitute. CHAPTER II. Ver. 1-34. The Order of the Tribes in their Tents. a. Every main shall pitcH by Ws own standard with the ensign of their father's house— Standards were vis- ible signs of a certain recognized form for directing the movements of large bodies of people. As tlie Israelites were commanded to encamp "each by his own standard, with the ensign of their father's house," the direction has been considered as implying that they possessed three varieties— (1.) the great tribal standards, which served as rallying-points for the twelve large clans of the people; (2.) the standards of the subdivided portions; and, (3.) those of families or houses. The latter must have been absolutely necessary, as one ensign only for a tribe would not have been visible at the extremities of so large a body. We possess no authentic information as to their forms, material, colours, and devices. But it is probable that they might bear some resemblance to those of Egypt, only stripped of any idolatrous symbols. These were of an umbrella or a fan-like form, made of ostrich feathers, shawls, &c., lifted on the points of long poles, which were borne, either like the sacred central one, on a car, or on men's shoulders, whilst others might be like the beacon lights which are set on poles by Eastern pilgrims at night. Jewish writers say that the standards of the Hebrew tribes were symbols borrowed from tlae proplietic Ijlessing of Jacob— Judah's being a lion, Benjamin's a wolf, &c. ; and that the ensigns or banners were distinguished by their colours— the colours of each tribe being tlic same as that of the precious stone representing tliat tril)e in the breastplate of the high priest, far off about the taber- nacle of the congregation shall they pitch — i". e., over against, at a reverential distance. Tlie place of every tribe is successively and specifically descrilied, because each had a certain part assigned both in the order of march and the disposition of the encampment. 3. On the east side toward the rising of the sun shall they of the standard of the camp of Judah pitch, &c. — Judah was placed at the head of a camp composed of three tribes rallying under its standard, said to have combined the united colours in the high priest's breastpljite, but called by the name of Judah. They were appointed to occupy the east side, and to take the lead in the march, Avhich, for the most part, was in an easterly direction. 5. Those that pitch next unto him — i. e., on the one side. 7. Then the tribe of Zebulun — on the other side. While Judah's tribe was the most numerous, those of Issachar and Zeb- ulun were also very nilmerous ; so that the association of those three tribes formed a strong and imposing van. Wah- Bhon or Naasson (Matthew 1. 4) shall be captain— It appears that the twelve men who were called to superin- tend the census were also appointed to be the captains of their respective tribes— a dignity which they owed prob- ably to the circumstances, formerly noticed, of their hold- ing the hereditary office of head or "prince." 10-31. On the south side the standard of the camp of Reuben — The description given of the position of Reuben and his attendant tribes on the south, of Epliraim and his asso- ciates on the west, of Dan and his confederates on the north, with that of Judah on the east, suggests the idea of a square or quadrangle, which, allowing one square cubit to each soldier whilst remaining close in the ranks, has been computed to extend over an area of somewhat more than twelve square miles. But Into our calculations of the occupied space must be taken not only the fighting men, whose numbers are here given, but also the families, tents, and baggage. The tabernacle or sacred tent of their Divine King, with the camp of the Levites around it (see on ch. 3. 38), formed the centre, as does the chief's in the encampment of all nomad people. In marching, this order was adhered to, with some necessary variations. Judah led the way, followed, it is most probable, by Issa- char and Zebulun. Reuben, Simeon, and Gad, formed the second gi-eat division. They were followed by the central company, composed of the Levites, bearing the taber- nacle. 'Then the third and posterior squadron consisted of Ephraim, Manasseh, and Benjamin, while the hind- most place was assigned to Dan, Asher, and Naphtali. Thus Judah's, which was the most numerous, formed the van: and Dan's, which was the next in force, brought up the rear; while Reuben's and Ephraim's, with the tribes associated with them respectively, being the smallest and weakest, were placed in the centre. (See on cli. 10. 14.) CHAPTER III. Ver. 1-51. The Levites' Service. 1. These are the generations of Aaron and Moses, &c. — This chapter con- tains an account of their families; and although that of Moses is not detailed like his brother's, his children are Included under the general designation of the Amram- ites (v. 27), a term which comprehends all the descendants of their common father Amram. The reason why the family of Moses was so undistinguished in this record is, that they were in the private ranks of the Levites, the dignity of the priesthood being conferred exclusively on the posterity of Aaron ; and hence, as the sacerdotal order is the subject of this chapter, Aaron, contrary to the usual style of the sacred history, is mentioned before Moses, in the day that the Lord spake with Moses In mount Slnal— This is added, because at the date of the following record the family of Aaron was unbroken. 2-4. These arc the names of the sons of Aaron— All the sons of Aaron, four in number, were consecrated to minister in the priest's office. The two eldest enjoyed but a brief term of office (Leviticus 10.1, 2; ch. 26. 61); but Eleazar and Ithamar, the other two, were dutiful, and performed the sacred service during the lifetime of their father, as his assistants, and under his superintendence. 5-10. Bring the tribe of L,evi near— The Heb. word "bring near" is a sacrificial term, denoting the presentation of an oflTering to God ; and the use of the word, therefore, in connection with the Levites, signifies that they were de- voted a.s an oflfering to the sanctuary, no longer to be em- ployed in any common offices. They were subordinate to the priests, who alone enjoyed the privilege of entering the holy place; but they were employed in discharging many of the humbler duties which belonged to the sanc- tuary, as well as in various offices of great utility and importance to the religion and morals of the people. 9. They are ^vholly given unto him out of tlie children of Israel, Ac- The priests hold the place of God, and-+he Levites are the servants of God in the obedience they render to the priests. 11-13. I have taken the I^evites, &c.— The consecration of this tribe did not originate in the legislative wisdom of Moses, but in the special ap- pointment of God, who chose them as substitutes for the first-born. By an appointment made in memory of the last solemn judgment on Egypt, from which the Israel- itish households were miraculously exempt, all the first- born Wjgre consecrated to God (Exodus 13.12; 22. 29), who thus, under peculiar circumstances, seemed to adopt the patriarchal usage of appointing the eldest to act as the priest of the family. But the privilege of redemption that was allowed the first-born opened the way for a change; and accordingly, on the full organization of the Mosaic economy, the administration * of sacred things formerly committed to the first-born was transferred from them to the Levites, who received that honour partly as a tribute to Moses and Aaron, partly because this tribe had distinguished themselves by their zeal in the affair of the "golden calf (Exodus 32.29), and also because, being the smallest of the tribes, tliey could ill find suitable employment and support in the work. (See on Deuteronomy 33. 9.) The designation of a spe- cial class for the sacred offices of religion was a wise 95 The Families of the Leviies. KUMBEKS IV. Of the Levites' Sei-vice» arrangement; for, on their settlement lu Canaan, the people would be so occupied that tney might not be at leisure to wait on the service of th^ sanctuary, and sacred things might, from various causes, fall into neglect. But the appointment of an entire tri'ie to the Divine service ensured the regular performance of the rites of religion. The subsequent portion of tte cliapter relates to the formal substitution of this tribe. I am the Lord — t. e., I decree it to be so; and being possessed of sovereign authority, expect full obedience. 14:-37. IViimber tUe cUllclreu of Levi — They were numbered as well as the other tribes; but the enumeration was made on a di Cerent principle— for while in the other tribes the amount of males was calculated from twenty years and upward, in that of Levi they were counted from a month old and upward. The reason of the distinction is obvious. In the other tribes the survey was made for purposes of war, from which the Levites were totally exempt, and were appointed to a work on which they entered as soon as they were capable of instruction. They are mentioned under the names of Gershon, Kphath, and Merari, sons of Levi, and chiefs or ancestral heads of three subdivis- ions into which this tribe was distributed. Their duties were to assist in the conveyance of the tabernacle when the people were removing the various encampments, and to form its guard whilst stationary— the Gershonites being stationed on the west, the Kohathites on the south, and tlie families of Merari on the north. The Kohathites had the principal place about the tabernacle, and charge of the most precious and sacred things— a distinction with which they were honoured, probably, from the Aaronic family belonging to this division of the Levitical tribe. The Gershonites, being the oldest, had tlie next honourable post assigned them, while the burden of the drudgery was throAvn on the division of Merari. 33. Cliief— rather, chiefs of the Levites. Three persons arc mentioned as chiefs of these respective divisions. And Eleazar presided over them; whence he is called "the second priest " (2 Kings 25. 18) ; and in tlie case of the high priest's absence from illness or other necessary occasions, he performed the duties (1 Kings A. 4). 38. Tliose tlint c-ncainp, &c.— That being the entrance-side, was the post of honour, and consequently reserved to Moses and the priestly family. But thp sons of Moses had no station here. 39. Twenty and t^vo tliousnnd- The result of this census, though made on conditions most advantageous to Levi, proved it to be by far the smallest in Israel. The Beparate numbers stated in v. 22, 28, 34, when added to- gether, amount to 22,300. The omission of the 300 is vari- ously accounted for— by some, because they might be Srst-boru who were already devoted to God, and could not be counted as substitutes ; and by others, because in Scripture style, the sum is reckoned in round numbers. The most probable conjecture is, that as lleb. letters ariTemployed for figures, one letter was, in the course of transcription, taken for another of like form but smaller value. 40, 51. Number all tlie first-born of tUe males of the clkildren of Israel, (tc— The principle on which the enumeration of the Levites had been made was now to be applied to the other tribes* The number of their male children, from a mouth old and upward, was to be reckoned, in order that a comparison might be Instituted with that of the Levites, for the formal adop- tion of the latter as substitutes for the first-born. The Levites, amounting to 22,000, were given in exchange for an equal number of the first-born from the other tribes, leaving an excess of 273; and as there were no substitutes for these, they were redeemed at the rate of five shekels for each (ch. 18.15, 16). Every Israelite would naturally wish that his son might be redeemed by a Levite without the payment of this tax, and yet some would have to incur the expense, for there were not Levites enough to make an equal exchange. Jewish writers say the matter was determined by lot, in this manner: Moses put into an urn 22,000 pieces of parchment, on each of which he wrote "a son of Levi," and 273 more, containing the words, "five shekels." These being shaken, he ordered each of the first-born to put in his hand and take out a 96 slip. If it contained the first inscription, the boy was re- deemed by a Levite; if the latter, the parent had to pay. The ransom-money, which, reckoning the shekel at half a crown, would amount to 123. 6d. each, was appropriated to the use of the sanctuary. The excess of the general over the Levitical first-born is so small, that the only way of accounting for it is, by supposing those flrst-bom only were counted as were males remaining in their parents' household, or that those first-born only wer«» numbered which had been born since the departure from Egypt, Avhen God claimed all the first-born as his special property. 41. TUe cattle of the Le-vites — These, which they kept to graze on the glebes and meadows in the suburbs of their cities, and supply their families with dairy produce and animal food, were also taken as an equivalent for all the firstlings of the cattle which the Israelites at that time possessed. In consequence of this excliange the firstlings were not brought then, as after- wards, to the altar and the priests. CHAPTER IV. Ver. 1-19. Or the Levites' Seuvice. 3, 3. Sons of K.ollatl^ from tliix-ty years old and np>vard — ^This age was specifically fixed on (see on ch. 8. 24) as the full maturity of bodily energy to perform the laborious duties assigned them in the wilderness, as well as of mental activity to assist in the management of the sacred services. And hence it was the period of life at which the Baptist and Christ entered on their respective ministries, even unto tlfty— The term prescribed for active duty was a period of 20 years, at the end of whith they were exempted from the physical labours of the office, though still expected to attend in the tabernacle (cli. 8. 20). all that enter Into tlie host — so called from their number, the order and discipline maintained tlirough their ranks, and their special duty as guards of the tabernacle. The Heb. word, however, signifies also a station or office ; and hence the passage may be rendered, "All that enter into the sacerdotal office "(v. 23). 4-15. This shall be the service of the sons of Kohath, &c. — They are mentioned first, from their close connection with Aaron ; and the special department of duty assigned to them during the journeyings of Israel accorded with the charge they had received of the precious contents of the tabernacle. But these were to be previously covered by the common priests, who, as well as the high priest, were adrrtitted on such necessary occasions into the holy place. This was an exception to the general rule, which proliibited the entrance of any but the high priest. But when the cloud removed from the tabernacle, the sanc- tuary might be entered by the common priests, as to them was reserved the exclusive privilege of packing the sacred utensils ; and it was not till the lioly. things were til us ready for carriage, that the Kohathites were allowed to approach. 5. Cov.ering veil — the inner veil, which sep- arated the holy from the most holy place. (See on Exodu3 36. 3.) 6. covering of badgers' skins — (See on Exodus 25. 5.) The covering, however, referred to was not that of the tabernacle, but one made for the special purpose of protect- ing the ark. put in the staves — These golden staves were now taken out. (See on Exodus 25. 15, compared with 1 Kings 8. 8.) The ^/eb. word rendered "put in," signifies also "dispose," and probably refers here to their insertion through the openings in the coverings made for receiving them, to preserve tliem from the touch of the carriers as well as from the infiuence of the weather. It is worthy of notice, that the coverings did not consist of canvas or coarse tarpauling, butof a kind Which united beauty with decency. T. Continual sliovrbread- Though the people were in the wilderness fed upon manna, the sacred loaves were constantly made of corn, which was probably raised in small quantities from the verdant patches of the des- ert. 10. A bar— or bier, formed of two poles fastened by two cross-pieces, and borne by two men, after the fashion of a sedan chair. I'j. Instruments of ministry— tite official dress of the priests. (Exodus 31. 10.) 13. Shall take a^vay the ashe»froni the altar, &c.— The necessity Oj the Lemtesl Service, KUMBERS V. The Unclean to be Removed. of removing ashes from the altar plainly implies that sac- rifices were offered in the wilderness (cf. Exodus 18. 12; 2i. 4), though that rebellious race seems frequently to have neglected the duty. (Amos 5. 25.) No mention is made of the sacred fire; but as, by Divine command, it was to be kept constantly burning, it must have been transferred to some pan or brazier under the covering, and borne by the appointed carriers. 15. tlie sons of KoUath. sliall come to bear It, but sliall not toucli any lioly thing, lest tliey die— The mode of transport was upon the shoul- ders of the Levites (see on ch. 7. 9), althougli afterwards wheeled vehicles were employed. (2 Samuel 6. 3 ; 1 Chron- icles 15. 12.) And it was allowed to touch the covering, but not the things covered, on the penalty of death, whicla was more than once Inflicted. (1 Samuel 6. 19; 2 Samuel 6. 6, 7.) This stern denunciation was designed to inspire a sentiment of deep and habitual reverence in the minds of those who were officially engaged about holy things. 16. To the office of Eleazar pertalneth the oil for the Ilglit, and the g-weet incense, &c.— He was charged with the special duty of superintending the squadron who Avere em- ployed in the carriage of the sacred furniture ; besides, to his personal care were committed the materials requisite for the daily service, and which it Avas necessary lie should have easily at command. (Exodus 29. 38.) 17-ao. Cut ye not off the tribe of the families of the Kohathites from among the Lievltes, &c, — a solemn admonition to Moses and Aaron to beware, lest, by any negligence on their part, disorder and improprieties should creep in, and to talie the greatest care that all the parts of this important service be apportioned to the proper parties, lest the Ko- hathites should be disqualified for tlieir high and honour- able duties. The guilt of their death would be incurred by the superintending priest, if they failed to give proper directions, or allowed any irreverent familiarity witli sa- cred things. 24-38. This is the service of the families of the Gershonites, &c. — They were appointed to carry "the curtains of the tabernacle" — i. e., the goats' liair cover- ing of the tent — the ten curious curtains and embroidered hangings at the entrance, with their red morocco cover- ing, &c. !i8. Their charge shall be under the hand of Itliamar the son of Aaron, &c. — The Levites were sub- ject to the official command of the priests generally in doing the ordinary worls; of the tabernacle. But during tlie journeyings Eleazar, who was next in succession to his father, toolc the special charge of the Kohathites, while his brother Itharaar had the superintendence t)f the Ger- fihonites and Merarites. 29-33. As for the sons of Me- rari— They carried the coarser and heavier appurtenances, which, however, were so Important and necessary, that an inventory was kept of them— not only on account of their number and variety, but of their comparative common- ness and smallness, which might have led to their being lost or missing through carelessness, inadvertency, or neglect. It was a useful lesson, showing that God disre- gards nothing pertaining to his service, and that even in the least and most trivial matters he requires the duty of faithful obedience. 34-49. Aloses and Aaron and the chief of the congregation numbered the sons of the Kohathites, &c.— This enumeration was made on a dif- ferent principle from that which is recorded in the pre- ceding chapter. That was confined to the males from a month old and upward, while this was extended to all capable of service in the three classes of the Levitlcal tril)e. In considering their relative numbers, the wisdom of Divine Providence appears in arranging that, whereas in tlie Kohathites and Gershonites, whose burdens were few and easier, there were but about a third part of them which were fit for service; the Merarites, whose burdens were more and heavier, had above one-half of them fit for this work. [Poole.] The small population of this tribe, so inferior to that of the other tribes, is attempted to be explained (see on ch. 3. 39). CHAPTER V. Ver. 1-4. The Unclean to be Removed out of the Cakp. a. Command the children of Israel, that they 7 put out of tl\e camp e^ ery leper— The exclusion of lep- rous persons from the camp in the wilderness, as from cities and villages afterwards, was a sanitary measure taken according to prescribed rules. (Leviticus chaps. 13., 14.) This exclusion of lepers from society has been acted upon ever since; and it affords almost the only instance in which any kind of attention is paid in the East to the prevention of contagion. The usage still more or- less prevails in the East among people who do not tliink the least precaution against the plague or cholera necessary but judging from personal observation, we think that in Asia the leprosy has now much abated in frequency and virulence. It usually appears in a comparatively mild form in Egypt, Palestine, and other countries where the disorder is, or was, endemic. Small societies of excluded lepers live miserably in paltry huts. Many of them are beggars, going out into the roads to solicit alms, which they receive in a wooden bowl ; charitable people also sometimes bring different articles of food, which they leave on the ground at a short distance from the hut of the lepers, for whom it is intended. They are generally obliged to wear a distinctive badge, that people may know them at first sight and be warned to avoid them. Other means were adopted amongst the ancient Jews by putting their hand on their moutli and crying, " Unclean, un- clean." But their general treatinent, as to exclusion from society, was the same as now described. The association of the lepers, however, in tliis passage, with those who were subject only to ceremonial uncleanness, shows that one important design in the temporary exile of such per- sons was to remove all impurities that reflected dishonour on the character and residence of Israel's King. And this vigilant care to maintain external cleanliness in the people was typically designed to teacli them the practice of moral purity, or cleansing themselves from all filthi- ness of the flesh and spirit. The regulations made for en- suring cleanliness in the camp suggest the adoption of similar means for maintaining purity in the church. And although, in large communities of Christians, it may be often difficult or delicate to do this, the suspension or, in flagrant cases of sin, the total excommunication of the offender from the privileges and communion of tlie church is an imperative duty, as necessary to the moral purity of tlie Christian as the exclusion of the leper from the camp was to physical health and ceremonial purity in the Jew- ish church. 5-10. Restitution Enjoined. 6. -wlien a man or a woman shall commit any sin that men commit, to do a trespass against the Lord — This is a wrong or injury done by one man to the property of another, and as it is called "a trespass against the Lord," it is implied, in the case supposed, that the offence has been aggravated by prevaricating— by a false oath, or a fraudulent lie in de- nying it, which is a " trespass" committed against God, who is the sole judge of what is falsely sworn or spoken. (Acts 5. 3, 4.) And that person be guilty — i. c, from the obvious tenor of the passage, conscience-smitten, or brought to a sense and conviction of liis evil conduct. (See on Leviticus 6. 4.) In that case there must be, flrst, confession, a penitential acknowledgment of sin ; secondly, restitution of the property, or the giving of an equivalent, with the additional fine of a fifth part, both as a compen- sation to the person defrauded, and as a penalty inflicted on the Injurer, to deter otliers from the commission of similar trespasses. (See on Exodus 22. 1.) The difference between the law recorded in that passage and this is, that the one was enacted against flagrant and determined thieves, the other against those whose necessities might liave urged them into fraud, and whose consciences were distressed by their sin. This law also supposes the injured party to be dead, in which case, the compensation due to his representatives was to be paid to the priest, wlio, as God's deputy, received the required satisfaction. 9, 10. every offering shall be his — Wliatever was given in this way, or otherwise, as by free-will offerings, irrevocably belonged to the priest. 11-31. The Trial of Jealousy. If any man's wife go aside— This law was given both as a strong discourage- 97 The Trial of Jealousy. NUMBERS VI, VII. The Law of the Naxarile. ment to conjugal infidelity on the part of a wife, and a sufficient protection of her from tlie consequences of a hasty and groundless suspicion on tlie part of tlie hus- band. His suspicions, however, were sufficient in the absence of witnesses (Leviticus 20. 10), to warrant the trial described ; and the course of proceeding to be followed was for .the jealous husband to bring his wife unto the priest With an oflfering of barley meal, because none were al- lowed to approacli the sanctuary empty-handed. (Exodus 23. 15.) On other occasions, there were mingled with tlie offering, oil which signified joy, and frankincense wliicli denoted acceptance. (Psalm HI. 2.) But on the occasion referred to, botli these ingredients were to be excluded, partly because it was a solemn appeal to God in distress- ing circumstances, and partly because it vras a sin offers ing on the part of tlie wife, who came before God in the character of a real or suspected offender. 17. the priest sball talte holy -tvatcr— Water from the laver, whicli was to be mixed with dust— an emblem of vileness and misery. (Genesis 3. 14; Psalm 22. 15.) Iw an earthen ves- sel—This fragile wai'e was chosen, because after being used it was brolcen in pieces. (Leviticus 6. 28; 11. 33.) Tlie whole circumstances of tliis awful ceremony— her being placed with her face toward tlie arlc—lier uncovered head, a sign of her being deprived of the protection of her hus- band (1 Corinthians 11. 7) — the bitter potion being put into her hands preparatory to an appeal to God— tlie solemn adjuration of the priest (t>. 19-22), all were calculated in no common degree to excite and appall the imagination of a person conscious of guilt. 81. the Lord, make thee a curse, &c.— a usual form of imprecation. (Isaiah 6.5. 15; Jeremiah 29. 22.) /J2. The -^voniait shall say Amen, Amen— The Israelites were accustomed, instead of form- ally repeating the words of an oath, merely to say Amen, a " so be it " to the imprecations it contained. The redu- plication of the word was designed as an evidence of the woman's innocence, and a willingness that God would do to her according to her desert. 2,3, 24. "Write tliese curses In a hook — The imprecations, along with her name, were inscribed in some kind of record — on parch- ment, or more probably on a wooden tablet, blot them out -with the bitter tvater — If she were innocent, they could be easily erased, and perfectly harmless; but if guilty, she would experience the fatal effects of the water Bhe had drunk. 29. this is tlic laAv of jealousies— Adul- tery discovered and proved was punished with deatli. But strongly-suspected cases would occur, and this law made provision for the conviction of the guilty person. It was, however, not a trial conducted according to tlie forms of judicial process, but an ordeal tlirough which a sus- pected adulteress was made to go — the ceremony being of that terrifying nature, that, on the kno\vn principles of human nature, guilt or innocence could not fail to appear. From the earliest times, the Jealousy of Eastern people has established ordeals for the detection and punishment of suspected unchastity in wives. The practice was deep- rooted as well as universal. And it has been thought, that the Israelites being strongly biassed in favour of such usages, this law of jealousies "was incorporated amongst the other Institutions of the Mosaic economy, in order to free it from the idolatrous rites whicli the hea- thens had blended with it." Viewed in this light, its Banction by Divine authority in a corrected and improved form exhibits a proof at once of the wisdom and conde- scension of God. CHAPTER VI. Ver. 1-22. The Law of the Nazarite in His Seipa- JtATION. ;}-6. "When eitlier man or woman . . . shall vow a vow of a Nazarite — i. e., "a separated one," from a Hebrew word, to separate. And it was used to designate a class of persons who, under tlie impulse of extraordi- nary piety, and with a view to higher degrees of religious improvement, voluntarily renounced the occupations and pleasures of the world to dedicate themselves unreservedly to the Divine service. Tlie vow might be taken by either Bex, provided they had the disposal of themselves (ch. 30. 4), and for a limited period— usually a month or a life- 98 time. (Judges 13. 5; 16. 17.) We do not know, perhaps, the whole extent of abstinence they practised. But they separated themselves from three things in particular— viz., from wine, and all the varieties of vinous produce; from the application of a razor to their liead, allowing their hair to grow; and from pollution by a dead body. The reasons of the self-restrictions are obvious. Tlie use of wine tended to inflame the passions, intoxicate the brain, and create a taste for luxurious indulgence. The cutting off the hair being a recognized sign of uncleau- ness (Leviticus 11, 8, 9), its unpolled luxuriance was a symbol of the purity he professed. Besides, its extraor- dinary length kept him in constant remembrance of his vow, as well as stimulated others to imitate his pious ex- ample. Moreover, contact with a dead body, disqualify- ing for the Divine service, the Nazarite carefully avoided such a cause of unfitness, and, like the high priest, did not assist at the funeral rites of his nearest relatives, pre- ferring his duty to God to the indulgence of his strongest natural affections. 8-11. If any man tlie suddenly by him, and he Ikath defiled the head of his consecration — Gases of sudden death might occur to make him con- tract pollution; and in such circumstances he required, after shaving his head, to make the prescribed offerings necessary for the removal of ceremonial defilement. (Leviticus 15. 13; ch. 19. 11.) But by the terms of this law an accidental defilement vitiated the whole of his pre- vious observances, and he required to begin the period of his Nazaritism afresh. But even this full completion did not supersede the necessity of a sin offering at the close. Sin mingles witli our best and holiest performances, and the blood of sprinkling is necessary to procure acceptance to us and our services. l3-!40. "IVhen the days of his separation are fulfilled, tfec. — On the accomplishment of a limited vow of Nazaritism, Nazarites might cut their hair wherever they happened to be (Acts IS. 18); but the hair was to be carefully kept and brought to the door of the sanctuary. Then after the presentation of sin offer- ings and burnt offerings, it was put under the vessel in which the peace offerings were boiled; and the piiest, taking the slioulder (Leviticus 7. 32), wlien boiled, and a cake and wafer of the meat offering, put them on the hands of the Nazarites to wave before the Lord, as a token of thanksgiving, and tlius released tliem from their vow. 23-27. The Fokm of Blessing the People. Speak unto Aaron and unto his sons, saying. On this tvise ye shall bless the congregation of Israel, &c. — ^Tliis passage records the solemn benediction wlilch God ap- pointed for dismissing tlie people at the close of tiie daily service. The repetition of the name "Lord" or "Jeho- vah" three times, expresses the great mystery of the God- head—tliree persons, and yet one God. The expression:* in the separate clauses correspond to the respective offices of the Father, to "bless and keep us;" of the Son, to be "gracious to us;" and of the Holy Ghost, to "give us peace." And that the benediction, though pronounced by the lips of a fellow-man, derived its virtue, not from the priest, but from God, the encouraging assurance was added, "I the Lord will bless them." CHAPTER VII. Ver. 1-89. The Princes' Offerings. 1. the day that Moses had. fully set up the tabernacle— Those who take the word "day" as literally pointing to the exact date of the completion of the tabernacle, are under a necessity of considering the sacred narrative as disjointed, and thi.s I>ortion of the history from the seventh to the eleventh chapters as out of its place— the chronology requiring that it should have immediately followed the fortieth chapter of Exodus, wliich relates that the tabernacle was reared on the first day of the first month of the second year. But that the term "day" is used in a loose and indeterminate sense, as synonjMiious with time, is evident from the fact that not one day but several days were occupied with the transactions about to be described. So that this chapter stands in its proper place in the order of the history ; after the tabernacle and its instruments, the altar and its ves- The Prince^ Offerings for the NUMBERS Vir. Dedication of the Altar. Bels, had been anointed (Leviticus 8. 10), the Levites sep- arated to the sacred service— the numbering of the people, and the disposal of the tribes about the tabei-nacle, in a certain order, which was observed by the princes in the presentation of their oflerings. This would fix the period of tlie imposing ceremonial described in this chapter about a month after the completion of the tabernacle. 3, 3. Tlie princes of Israel . . , lirouglit their offering be- fore the liord— The finishing of the sacred edifice would, it may well be imagined, be hailed as an auspicious occa- sion, diffusing great joy and thankfulness throughout the whole population of Israel. But the leading men, not content with participating in the general expression of satisfaction, distinguished themselves by a movement, which, while purely spontaneous, was at the same time BO appropriate in tlie circumstances, and so equal in cha- racter, as indicates it to have been the result of concert and previous arrangement. It Avas an oflTer of tlie means of carriage, suitable to the migratory state of the nation in the wilderness, for transporting the tabernacle from place to place. In the pattern of that sacred tent ex- hibited on the mount, and to which its symbolic and typ- ical character required a faithful adlierence, no provision had been made for its removal in the frequent journe.y- ings of the Israelites. That not being essential to the plan of the Divine architect, was left to be accomplished by vol- untary liberality ; and whether we look to the judicious character of the gifts, or to the public manner in which they were presented, we have unmistakable evidence of the pious and patriotic feelings from which tliey ema- nated, and the extensive interest the occasion produced. The oflferers were " the princes of Israel, heads of the house of their fathers," and the ofl'ering consisted of six covered wagons or little cars, and twelve oxen, two of the princes being partners in a wagon, and each furnishing an ox. 4, 5. The Ijord spake unto Moses saying, Take it of them, tliat tliey may he to do the service of tlic tahernacle of the congregation — They exliibited a beautiful exam- ple to all who are great in dignity and in wealth, to be foremost in contributing to the support and in pro- moting the interests of religion. The strictness of the in- junctions Moses had received to adliere witli scrupulous fidelity to the divine model of the tabernacle probably led him to doubt whether he was at liberty to act in this matter without orders. God, however, relieved him by declaring His acceptance of the free-will oflfcrings, as well »s by giving instructions as to the mode of their distribu- tion among the Levites. It is probable that in doing so. He merely sanctioned tbe object for which they were offered, and that rfie practical wisdom of the offerers had previously determined that they should be distributed " unto the Levites, to every man according to his service ;" i. c, more or fewer were assigned to each of the Levitical divisions, as their department of duty seemed to require. This divine sanction it is of great importance to notice, as establishing the principle, that, while in the great matters of divine worship and church-government we are to ad- here faithfully to the revealed rule of faith and duty, minor arrangements respecting them may be lawfully made, according to the means and convenience of God's people In different places. "There is a great deal left to human regulation— appendages of undoubted convenience, and which It were as absurd to resist on the ground that an express warrant cannot be produced for them, as to pro- test against the convening of the people to divine service, because there is no Scripture for the erection and ringing of a church bell." [Chalmehs.] C-9. KIoscs took the tvagons and the oxen— The Heb. word seems to be fairly rendered by the word "wagons." Wheel carriages of Bome kind are certainly intended ; and as they were cov- ered, the best idea we can form of them is, that they bore some resemblance to our tilted wagons. That wheel car- riages 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 Is- raelites 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, ac- cording to models with which they had been familiar. Each wagon was drawn by two oxen, and a greater num- ber does not seem to have been employed on any of the different occasions mentioned in Scripture. Oxen sccni 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. [Kittc] gave them unto the licvltes — The principle of distribu- tion was natural and judicious — The Merarites having twice tlie number of wagons and oxen appropriated to them that the Gefshonites had ; obviously because, while the latter had charge only of the coverings and hangings —the light but precious and richly-embroidered drapery— 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. Whoever thinks only of the enormous weight of metal, the gold, silver, brass, &c., that were on the bases, chapiters, and pillars, &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 3200 men from thirty years and upward; and, therefore, thei-e is reason to suppose that a much greater number of wagons would afterwards be found necessary, and be furnished, than were given on tliis 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, wliich being each a talent weight, was one man's burden. (2 Kings 5. 23.) The Kohathites had neither wheeled vehicles nor beasts of burden as- signed 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 ch. 4. 15) demanded a more honourable mode of conveyance, These were carried by those Levites shoulder-high. Even in tills 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 re- corded instance, to a manifestation of holy displeasure, ciil- culated to make a salutary and solemn impression. (2 Sam- uel G. 6-13.) 10,11. The princes offered for dedicating of the altar, &c.— " Altar" is here used in the singular lor the plural ; for itis evident, from the kind of offerings, that the altars of burnt offering and incense are both referred to. This was not the first or proper dedication of those altars, which had been made by Moses and Aaron some time before. But it might be considered an additional dedication— those offerings being the first that were made for particular persons or tribes. Tlicy sliali offer each prince on his day, &c.— Eastern princes were accustomed anciently, as they are in Persia still on a certain yearly festival, to sit upon their thrones in great state, when the princes and nobles, from all parts of their dominions, appear before them with tributary presents, which foi-m a large proportion of their royal revenue. And in the offering of all gifts or presents to great personages, every article is presented singly and with ostentatious display. The tabernacle being the palace of their great King, as well as the sanctuary of their God, the princes of Israel may be viewed, on the occasion under notice, as present- ing their tributary ofterings, and in the same manner of successive detail, which accords with the immemorial usages of the East. A day was set apart for each, as much for the imposing solemnity and splendour of the cere- mony, as for the prevention of disorder and hurry ; and it is observable that, in the order of oftering, regard was paid to priority not of birth, but of rank and dignity as they were ranked in the camp— beginning at the east, proceeding to the south, then to the west, and closing with tlie north, according to the course of the sun. 12-17. He that offered his offering tlie first day, IVahshon . . . of the tribe of Jiiduh, &c. — Judah having had the pre- cedence assigned to it, the prince or head of that tribe was the first admitted to offer as its representative ; and his offering, as well as that of the others, is thought, from 99 The Prince^ Offeringt. NUMBEKS VIII. Consecration of Ike Levitet. Its costliness, to have been furnished not from liia own private means, but from the general contributions of each tribe. Some parts of the offering, as the animals for sac- rifice, were for the ritual service of the day, the peace offerings being by much the most numerous, as the princes and some of the people joined with the priests afterwards in celebrating the occasion with festive re- joicing. Hence the feast of dedication became afterwards an anniversary festival. Other parts of the offering were intended for permanent use, as utensils necessary in the service of the sanctuary, as an immense platter and bowl (Exodus 25. 29), which, being of silver, were to be em- ployed at the altar of burnt offering, or in the court, not in the holy place, all the furniture of which was of solid or plated gold; and a golden spoon, the contents of which show its destination to have been the altar of incense. The word rendered "spoon" means a liollow cup, in the shape of a hand, Avith which the priests on ordinary occa- sions might lift a quantity from the incense-box to throw on the altar-flre, or into the censers ; but on the ceremo- nial on the day of the annual atonement no instrument was allowed but the high priest's own hands. (Leviticus 16. 12.) 18. On tlie second, Netlianeel, prince of Is8a- cliar, did offer— This tribe being stationed on the right side of Judah, offered next through its representative; then Zebulun, which was on the leftside; and so on in orderly succession, every tribe making the same kind of offering and in the same amount, to show that, as each was under equal obligation, each rendered an equal tribute. Although each offering made was the same in quantity as well as quality, a separate notice is given of each, as a separate day was appointed for the presenta- tion, that equal honour might be conferred on each, and none appear to be overlooked or slighted. And as the sacred books were frequently read in public, posterity, in each successive age, would feel a livelier interest in the national worship, from the permanent recognition of the offerings made by tlie ancestors of the respective tribes. But while this was done in one respect, as subjects offer- ing tribute to their king, it was in another respect, a purely religious act. The vessels offered were for a sacri- ficial use— the animals brought were clean and fit for sac- rifice, both symbolically denoting, that while God was to dwell amongst them as their Sovereign, they wore a holy people, who by this offering dedicated themselves to God. 48. On tlie seventh day — Surprise has been expressed by some that this work of presentation was continued on tJie Sabbath. But assuming that the seventh day re- ferred to was a Sabbath (which is uncertain), the work was of a directly religious character, and perfectly in ac- cordance with the design of the sacred day. 84:-88. TUis ■was the dedication of the altar — The inspired historian here sums up the separate items detailed in the preceding narrative, and the aggregate amount is as follows: 121 silver chargers, each weighing 130 shekels = 1560; 12 silver bowls, each 70 shekels = 840: total weight. A silver cliarger at 130 shekels, reduced to troy weight, made 75 oz., 9 dwts., 16 8.31 gr. ; and a silver boAvl at 70 shekels amounts to 40 oz., 12 dwts., 21 21.31 gr. The total weight of the 12 chargers is therefore 905 oz., 16 dwts., 3 3.11 gr., and thatof the 12 bowls 487 oz., 14 dwts., 20 4.31 gr.; making the total weight of silver vessels 1393 oz., 10 dwts., 23 7.31 gr. ; which, at 5s. per oz., is equal to £383 Is. 8id. The 12 golden spoons, allowing each to be 5 oz., 16 dwts., 3.31 gr., amount to 69 oz., 3 dwts., 13 5.31 gr., whicli, at £4 per oz., is equal to £320 14s. lOjd., and added to the amount of tlie silver, makes a total of £703 16s. 6jd. Besides these the offerings comprised 12 bullocks, 12 rams, 12 lambs, 21 goats, 60 rams, 60 he-goats, 60 lambs— amounting in all to 210. So large a collection of cattle offered for sacrifice on one occasion proves both the large flocks of the Israelites and the abundance of pastures which were then, and still are, found in the valleys that lie between the Sinaitic Mountains. All travellers attest the luxuriant verdure of those extensive wadys; and that they were equally or still more rich in pasture anciently, is confirmed by the numerous flocks of the Amalekites, as well as of Nabal, which were fed in the wilderness of Paran. (1 Samuel 15. 100 9.) 89. And -ivhen Moses -ivas gone into the taber- nacle of the congregation to speak ^vith him — As a king gives private audience to his minister, so special license was granted to Moses, who, though not a priest, was admitted into the sanctuary to receive instructions from his heavenly King as occasion demanded, then lie heard the voice of one speaking to him — Though standing on the outer side of the veil, he could distinctly hear it, and the mention of this circumstance is important as the fulfilment, at the dedication of the tabernacle, of a special promise made by the Lord Christ himself, the Angel of the Covenant, commanding its erection. (Exodus 25. 22.) It was the reward of Moses' zeal and obedience ; and, in like manner, to all who love Him and keep Hia commandments He will manifest Himself. (John 14. 21.) CHAPTEE VIII. "Ver. 1-4. How the Lamps are to be Lighted. 1. The liord spake unto Moses— The order of this chapter sug- gests the idea that the following instructions were given to Moses while he was within tlie tabernacle of the con- gregation, after the princes had completed their offering. But from the tenor of the instructions, it is more likely that they were given immediately after the Levites had been given to the priests (see on chaps. 3., 4.), and that the record of these instructions had been postponed till the narrative of other transactions in tlie camp had been made. [Patrick.] 3. Speak unto Aaron, &c.— The can- dlestick, which was made of one solid, massy piece of pure gold, with six lamps supported on as many branches, a seventh in the centre surmounting the shaft itself (Exo- dus 25. 31 ; 37. 17), and completed according to the pattern shown in the mount, was now to be lighted, Avhen the other things in the sanctuary began to be applied to re- ligious service. It was Aaron's personal duty, as the ser- vant of God, to light His house, which, being without windows, required the aid of lights. (2 Peter 1. 19.) And the course he was ordered to follow was first to light the middle lamp from the altar-fire, and then the other lamps from each other— a course symbolical of all the light of heavenly truth being derived from Christ, and diffused by his ministers throughout tlie world. (Revelation i. 6.) the seven lamps sliall give liglit over against tlie candlestick, &c. — The candlestick stood close to the boards of the sanctuary, on the south side, in full view of the table of showbread on the north (Exodus 26. 35), having one set of its lamps turned towards the east, and another towards the west; so that all parts of the taber- nacle were thus lighted up. 5-22. The Consecration OF the Levites. Take the Le- vites and cleanse them — This passage describes the con- secration of tlie Levites. Although the tribe was to be de- voted to the Divine service, their hereditary descent alone was not a sufficient qualification for entering on the duties of the sacred oflice. They were to be set apart by a special cereinonj', which, however, was much simpler than that appointed for the priests; neither wasliing nor anointing, nor investiture Avith olficial robes, was necessary. Their purification consisted, along with tlie offering of the req- uisite sacrifices (Leviticus 1.4; 3.2; 4.4), in being sprinliled by water mixed with the ashes of a red heifer (ch. 19. 9), and shaved all over, and their clothes washed — a com- bination of symbolical acts wliicli was intended to re- mind them of the mortification of carnal and worldly desires, and the maintenance of tliat purity in heart and life which became the servants of God. 9. Thou shalt gather the whole assembly of the children of Isx-ael together, &c.— As it was plainly impossible tliat the w)iole multitude of the Israelites could do this, a select portion of them must be meant. This party, who laid their hands upon the Levites, are supposed by some to liave been the first-born, who by that act, transferred their peculiai privilege of acting as God's ministers to the Levitical tribe ; and by others, to have been the princes, who thus blessed them. It appears, from this passage, that the im- position of hands was a ceremony used in consecrating persons to holy offices in the ancient, as, from the example The Passover Evjoined. NUMBERS IX, X. A Child Guidelh the Israelitei,. of our Lord and his apostles, it has been perpetuated in the Christian Churcli. 11-13. Aaron sliall offtr tUc Le- vites— ^eb., as a wave oflering; and it has been thought probable that the high priest, in bringing the Levites one by one to the altar, directed tliem to make some simple movements of their persons, analogous to what was done at the presentation of the wave ofterings before the Lord. Thus were they first devoted as an offering to God, and by Lim surrendered to the priests to be employed in his ser- v.ce. The consecration ceremonial was repeated in the case of every Levite who Avas taken, as at a later period was done, to assist the priests in the'tabernacle and tem- ple. (See on 2 Chronicles 29. 3-1.) 14. The Levites sliall l>e Milne— i. e., exempt from all military duty or secular work— free from all pecuniary imposition, and wholly de- voted to the custody and service of the sanctuai-j'. 15' AtiifX that, tlie licvites sliall go in to do tlie service of tlie tabernacle of tlie congregation— into the court, to assist the priests; and at removal into the tabernacle— 1. e., the door of it— to receive the covered furniture. 19. to make an atonement for tlie cliildren of Israel, ^'^ ANCIENT SWORDS. 1 Sam. xxi. 9. Manna Loathed. NUMBERS XL Seventy Elders Appointed. all likelihood, " the mixed multitude" had their station. At the intercession of Moses, the appalling judgment eeased, and the name given to the place, "Taberah" (a burning), remained ever after a monument of national Bin and punishment. (See on v. 31, a5.) 4. Tlie mixed multitude tliat -^vas among them fell a lusting— These consisted of Egyptians. To dream of banquets and plenty of animal food in the desert becomes a disease of the im- agination; and to this excitement of the appetite no people are more liable than the natives of Egypt. But the Israelites participated in the same feelings, and expressed dissatisfaction with the manna on which they had hitherto been supported, in comparison with the vege- table luxuries with which they had been regaled in Egypt. 5. Wc remember the Aah. nvliicli -*ve did eat in £:g>-pt freely— See on Exodus 7. 21. The people of Egypt are accustomed to an almost exclusive diet of fish, either fresh or sun-dried, during the hot season in April and May— the very season when the Israelites were travelling in this desert. Lower Egypt, where were the brick-kilns In which they were employed, afforded great facilities for obtaining flsh In the Mediterranean, the lakes and the canals of the Nile, cucumbers— The Egyptian species Is smooth, of a cylindrical form, and about a foot in length. It is highly esteemed by the natives, and when in season is liberally partaken of, being greatly mellowed by the influence of the sun. melons — The watermelons are meant, which grow on the deep loamy soil after the subsidence of the Nile; and as they afford a juicj' and cooling fruit, all classes make use of them for meat, drink, and medicine, leeks — by some said to be a species of grass cresses, which is much relished as a kind of season- lug, onions — the same as ours; but instead of being nauseous, and affecting the eyes, they are sweet to the taste, good for the stomach, and form to a large extent the aliment of the labouring classes, garlic — is now nearly If not altogether extinct in Egypt, although it seems to have grown anciently in great abundance. Tlie herbs now mentioned form a diet very grateful in warm countries, where vegetables and other fruits of the season are much more used than with us. We can scarcely wonder that both the Egyptian hangers-on, and tlie general body of the Israelites, incited by their clamours, also complained bitterly of the want of the refreshing viands in their toilsome wanderings. But after all their experience of the bounty and care of God, their vehement longing for the luxuries of Egypt was an impeachment of the Divine arrangements ; and if it was the sin that be- set tliem in the desert, it became tliem more strenuously to repress a rebellious spirit, as dislionourlng to God, and unbecoining their relation to Him as a chosen people. 0-9. But no-w tlier^ is nothing but tliis manna- Daily familiarity had disgusted tliem with tlie sight and taste of the monotonous food; and, ungrateful for the heavenly gift, they longed for a change of fare. It may be noticed that tlie resemblance of the manna to coriander seed was not in Ihe colour, but in the size and figure; and from its comparison to bdellium, which is either a drop of white gum or a white pearl, we are enabled to form a better idea of it. Moreover, it is evident, from the process of baking into cakes, that it could not have been the natural manna of the Arabian desert, for that is too gummy or unctuous to admit of being ground into meal. In taste it is said (Exodus 16. 31), to have been like "wafers made with honey," and here to have the taste of fresh oil. The dis- crepancy In these statements is only apparent; for in the former the manna is described in its raw state; in tlie latter, after it was ground and baked. The minute de- scription given here of its nature and use was designed to sliow tlie great sinfulness of the people in being dissatis- fied with sucli excellent food, furnished so plentifully And gratuitously. 10-15. Moses said unto the Lord, "Where- fore liast thou afflicted thy scr^-ant, &c.— It is impos- sible not to sympathize with his feelings, although the tone and language of his remonstrances to God cannot be justified. He was in a most distressing situation— hav- ing a mighty multitude under his care, with no means of iatlsfylng their clamoroas demands. Their conduct shows how deeply they had been debased and demoralized by long oppression ; while his reveals a state of mind agonized and almost overwhelmed by a sense of the undivided responsibilities of his office. 16, 17. The Lord said unto Moses, Gather unto me seventy men of tlie elders — (Exodus 3. 10; 5. 6; 21. 9; 18. 21, 2J; Leviticus 4. 15.) An order of seventy was to be created, either by a selection from the existing staft" of elders, or by the appointment of new ones, empowered to assist him by their collective wisdom and experience in the onerous cares of govern- ment. The Jewish writers say that this was the origin of the Sanhedrim, or supreme appellate court of their nation. But there is every reason to believe that it was only a temporary expedient, adopted to meet a trying exigency, 17. I will come do'»vn — i. c, not in a visible manner, or by local descent, but by the tokens of the Divine presence and operations. And take of tlie spirit -which is upon thee — The spirit means the gifts and influences of the .Spirit (ch. 27. 18; Joel 2. 28; John 7. 89; 1 Corinthians 14. 12), and by "taking the spirit of Moses, and putting it upon them," is not to be understood that the qualities of the great leader were to be in any degree impaired, but that the elders would be endowed with a portion of the same gifts, especially of prophecy (v. 2.5)— i. e., an extraordinary penetration in discovering hidden and settling difficult things. 18-!80. Say thou unto the people, Sanctify yourselves against to-morro-\v, and ye shall eat flesh — i. e., "prepare yourselves," by repentance and submis- sion, to receive to-morrow the flesh you clamour for. But it is evident that the tenor of the language implied a severe rebuke, and that the blessing promised would prove a curse. 31-^3. Moses said. The people among whom I am, are six hundred thousand, . . . shall tlie flocks and herds be slain for tliem, to sufiice tliem 'i — The great leader, struck with a promise so astonishing ijs that of suddenly furnishing, in the midst of the desert, more than two millions of people with flesh for a Avhole month, betrayed an incredulous spirit, surprising in one wlio had witnessed so many stupendous miracles. But it is probable that it was only a feeling of the moment — at all events, the incredulous doubt was uttered only to him- self—and not, as afterwards, publicly and to the scandal of the people. (See on ch. 20. 10.) It was, therefore, sharply reproved, but not punished. 24. Moses gathered the seventy men of the elders of the people, vorda — A difference of degree is here distinctly expressed in the gifts and authority even of divinely commissioned pro- phets. Moses having been set overall God's house, f. e.. His church and people, was consequently invested with supremacy over Miriam and Aaron also, and privileged beyond all others by direct and clear manifestations of the presence and will of God. 8. with him w^ll I speak mouth to mouth — immediately, not by an interpreter, nor by visionary symbols presented to his fancy, appar- ently— plainly and surely, not in dark speeches — par- ables or similitudes, the similitude of the Iiord shall he behold — not the face or essence of God, who is invis- ible (Exodus 33. 20 ; Colossians 1.15; John 1.18); but some unmistakable evidence of His glorious presence (Exodus 33. 2; 34. 5). The latter clause should have been conjoined with the preceding one, thus : " not in dark speeches, and In a figure shall he behold the Lord." The slight change In the punctuation removes all appearance of contradic- tion to Deuteronomy 4. 15. 10-16. Her Leprosy. 10. the cloud departed fron» the tabernacle — i. e., from the door to resume its perma- nent position over the mercy-seat. Miriami became lep- rous—This malady in its most malignant form (Exodus 4. 6; 2 Kings 5. 27), as its colour, combined with its sudden appearance, proved, was inflicted as a divine Judgment; and she was made the victim, either from her extreme violence, or because the leprosy on Aaron would have interrupted or dishonoured the holy service. 11-13. On the humble and penitential submission of Aaron, Moses interceded for both the offenders, especially for Miriam, who was restored ; not, however, till she had been made, by her exclusion, a public example. 14. Her father had but spit in lier face should she not be ashamed seven days 1— The Jews, in common with all people in the East, seem to have had an intense abhorrence of spitting, and for a parent to express his displeasure by doing so on the person of one of his children, or even on the ground lu his presence, separated that child as unclean from society for seven days. 15. The people journeyed not till Miriani was brought in again — Either not to crush her by a sentence of overwhelming severity, or not to expose her, being a prophetess, to popular contempt. IG. Pitched in the -wilderness of Paran — The station of encamp- ments seems to have been Rithma (ch. 33. 19). CHAPTER XIII. Ver. 1-3.5. The Names of the Men who were Sent to Search the Land. 1, 2. The liord spake unto Moses, Send thou men, that they may search the land of Canaan— Cf. Deuteronomy 1.22, whence it appears, that while the proposal of delegating confldentlal men from spies Sent Out. NUMBERS XIV. Murmuring at the Spies' Report each tribe to explore the land of Canaan emanated from tJie people who petitioned for it, the measure received the special sanction of God, who granted their request at once as a trial, and a punishment of tlieir distrust. 3. Tliese men -were liea.ds of tlie children of Israel — Not tlie princes who are named (cli. 10.), but chiefs, leading men, though not of the first rank. 16. Osliea— t. c, a desii-e of salvation. Jehoshua, by prefixing the name of God, means "divinely appointed," "head of salvation," "Sa- viour," the same as Jesus. 17. Get you up this -^vay, and go up Into the mountain— Jlount Seir (Deuter- onomy 1. 2), whicli lay directly from Sinai across the wil- derness of Paran, In a north-easterly direction into the soutliern parts of the promised land. 30. No-iv the time tvas tlie time of the first ripe grapes — This was in August, when the first clusters are gathered, the second in September, and the third in October. The spies' ab- sence for a period of forty days, determines the grapes they brouglit from Eshcol to have been of the second period. 31-34. So they searcheil tlie land — They ad- vanced from south to north, reconnoitring the whole land, the wilderness of Zin — a long level plain, or deep valley of sand— the monotony of which is relieved by a few tamarisk and rethem trees, and which, under tlie names of El Glior and El Aralia, forms the continuation of the Jordan valley, extending from the Dead Sea to the Gulf of Akaba. Rehob — or, Beth-rehob, was a city and district situated, according to some, eastward of Sidon; and, according to others, is the same as El Hulc, an ex- tensive and fertile champaign country, at the foot of Anti-libanus, a few leagues below Paneas. as men come unto Hamath— or, " the entering in of Hamath" (2 Kings 14. 25), now the valley of Balbeck, a mountfiin-pass or opening in the northern frontier, which formed the ex- treme limit in that direction of the inheritance of Israel. From the mention of these places, the route of the scouts appears to have been along the course of the Jordan in their advance, and their return was by tlie westeni border, through the territories of the Sidonians and Phil- istines. 23. unto Hebron— situated in the heart of the mountains of Judah, in the southern extremity of Pales- tine. The town or "cities of Hebron," as it is expressed in the Heb., consists of a number of sheickdoms distinct from each other, standing at the foot of one of those hills that form a bowl round and enclose it. " The children of Anak," mentioned in this verse, seem to have been also chiefs of townships ; and this coincidence of polity, ex- isting in ages so distant from each other, is remarkable. lVere Monko.] Hebron (Kirjath-Arba, Genesis 23. 2) was one of the oldest cities in the world. Zoan (the Tanis of the Greeks)— was situated on one of the eastern branches of the Nile, near the lake Menzala, and the early royal residence of the Pharaohs, that boasted a higher antiq- uity than any other city in Egypt. Its name, which sig- nifies flat and level, is descriptive of its situation in the low grounds of the Delta. 33. Tliey came unto the brook of Eshcol — {. e., "the torrent of the cluster." Its situation was a little to the south-west of Hebron. The valley and its sloping hills are still covered with vineyards, the character of whose fruit corresponds to Its ancient celebrity, and cut down from thence a branch with one bluster of grapes— The grapes reared In this locality are still as magnificent as formerly — they are said by one to be equal in size to prunes, and compared by another to a man's thumb. One clus- ter sometimes weighs 10 or 12 pounds. The mode of car- rying the cluster cut down by the spies, though not ne- cessary from its weight, was evidently adopted to pre- serve it entire as a specimen of the productions of the promised land ; and the Impression made by the sight of It would be all the greater that the Israelites were familiar only witii the scanty vines and small grapes of Egypt. 26. They came to Kadesh— an Important encampment of the Israelites. But Its exact situation Is not certainly known, nor Is It determined whether it Is the same or a different place from Kadesh-barnea. It is supposed to be Identical with Ain-el-Weibeh, a famous spring on the eastern side of the desert [Robinson], and also with Pe- tra. [Stanley.] 37, 28. They told him, and said, "We came unto tlie land whither thou sentest us, and surely it flo^veth -with milk and honey— The report was given publicly in the audience of the people, and it was artfully arranged to begin their narrative with com- mendations of the natural fertility of the country, in or- der that their subsequent slanders might the more readily receive credit. 39. The Amalekites dwell in the land of the south— Their territory lay between the Dead and the Red Seas, skirting the borders of Canaan. Tllttitea d-»vell in the mountains — Their settlements were in the southern and mountainous part of Palestine. (Genesis 23. 7.) The Canaanites dwell by the sea — The remnant of tlie original inhabitants, who had been dispossessed by the Philistines, were divided into two nomadic hordes — one settled eastward near the Jordan ; the other westward, by the Mediterranean. 33. A land tliat eateth up the inhabitants — i. e., an unhealthy climate and country. Jewish writers say that in the course of their travels they saw a great many funerals, vast numbers of the Canaan- ites being cut oflT at that time, in the providence of God, by a plague or the hornet. (Joshua 24. 12.) men of great stature — This was evidently a false and exaggerated re- port, representing, from timidity or malicious artifice, what was true of a few as descriptive of the people gener- ally. 33. there we saw the giants, the sons of Anak — The name is derived from the son of Arba — a great man among the Arabians (Joshua 15. 14), who probably obtained his appellation from wearing a splendid collar or chain round his neck, as the word imports. The epithet " giant" evidently refers here to stature, (See on Genesis 6. 4.) And it is probable the Anakims were a distinguished family, or perhaps aselect body of warriors, chosen for their extra- ordinary size, we were In our o^tvn sight as grasshop- pers—a strong Orientalism, by which the treacherous spies gave an exaggerated report of the physical strength of the people of Canaan. CHAPTER XIV. Ver. 1-45. 1. The People Murmur at the Spies' Re- port. All the congregation lifted up their voice and cried— Not literally the whole, for there were some excep- tions. 3-4. Would God that we had died in Egypt- Such insolence to their generous leaders, and such base ingratitude to God, show the deep degradation of the Is- raelites, and the absolute necessity of the decree that de- barred that generation from entering the promised land. They were punished by their wishes being granted to die in that wilderness. A leader to reconduct them to Egypt is spoken of (Nehemlah 9. 17) as actually nominated. The sin- fulness and Insane folly of their conduct are almost incred- ible. Their conduct, however, is paralleled by too many amongst ourselves, who shrink from the smallest difllcul- ties, and rather remain slaves to sin than resolutely try to surmount the obstacles that lie in their way to the Ca- naan above. 5. Moses and Aaron fell on their faces— — as humble and earnest suppliants — either to the people, entreating them to desist from so perverse a design ; — or rather, to God, as the usual and only refuge from the vio- lence of that tumultuous and stiff-necked rabble, and a hopeful means of softening and Impressing their hearts. 6. Joshua and Caleb, which ■were of them that searched the land, rent their clothes — the two honest spies testifledtheir grief and horror, in the strongest man- ner, at the mutiny against Moses and the blasphemy against God; while at the same time they endeavoured, by a truthful statement, to persuade the people of the ease with which they might obtain possession of so desirable a country, provided they did not, by their rebellion and ingratitude, provoke God to abandon them. 8. A land flo'wtng -ivith milk and honey — a general expression, descriptive of a ricli and fertile country; but the two ar- ticles specified were amongst the principal products of the Holy Land. 9. Their defence is departed— //(■&., their shadow. The Sultan of Turkey and the Schah of Persia are called " the shadow of God," " the refuge of the world." So that the meaning of the phrase, "their defence Isde- 105 The Rebellious are Smitten. NUMBERS XV. The Law of Sundry Offerings. parted" from them, is, that the favour of God was now lost to those whose Iniquities were full (Genesis 15. IC), and transferred to the Israelites. 10. The glory of the Iiord appeared— It was seasonably manifested on this great emergency to rescue His ambassadors from their perilous situation. 11. The Liord said, ... I -^vlll smite tliem ■with the pestilence — Not a final decree, but a threaten- ing, suspended, as appeared from the issue, on the inter- cession of Moses, and the repentance of Israel. IT. Let the po'wer of my Lord he great — be magnified. !81. All the earth shall he filled witfi the glory of the Lord— This promise, in its full acceptation, remains to be veri- fied by the eventual and universal prevalence of Cliris- tianity in the world. But the terms were used restric- tively in respect to the occasion, to the report which would spread over all the land of the " terrible things in righteousness" which God would do in the infliction of the doom described, to which that rebellious race was now consigned, ten times— very frequently. 32. my servant Caleh — Joshua was also excepted, but he is not named, because he was no longer in the ranks of the peo- ple, being a constant attendant on Moses. 34. becanse he had another spirit, and hath folio-wed me fully — under the influence of God's Spirit, was a man of bold, generous, heroic courage, above worldly anxieties and fears. 35. No-»v the Amalekites and the Canaanites d-welt in the valley— i. e., on the other side of the Idu- mean mountain, at whose base they were then encamped. Those nomad tribes had at that time occupied it witli a de- termination to oppose the further progress of the Hebrew people. Hence the command to seek a safe and timely retreat into the desert, to escape the pursuit of those reso- lute enemies, to whom, with their wives and children, they would fall a helpless prey, because they had forfeited the presence and protection of God. The 2.5th verse forms an important part of the narrative, and sliould be freed from the parenthetical form which our English transla- tors have given it. 30. Save Caleb and Joshua — Tliose ere specially mentioned, as honourable exceptions to tlie rest of the scouts, and also as the future leaders of the people. But it appears that some of the old generation did not join in the mutinous murmuring, including in tliat number the whole order of the priests. (Joshua 14. 1.) 34. ye shall kno-w my breach of promise — i. e., tliat in consequence of your violation of the covenant betwixt you and me, by breaking the terms of it, it shall be null and void on my part, as I shall withhold the blessings I promised in that covenant to confer on you on condition of your obedience. 36-38. the men that did bring up the evil report upon the laud, died by the pla^ie be- fore the Lord — Ten of the spies were struck dead on the spot — either by the pestilence, or some other judgment —the great and appalling mortality occasioned by which clearly betokened the hand of the Lord. 40-4:5. They rose np early in the morning, and gat them to the top of the mountain— Notwithstanding the tidings that Mo- ses communicated, and which diffused a general feeling of melancholy and grief thi'oughout the camp, the im- pression was of very brief continuance. They rushed from one extreme of rashness and perversity to another, and the obstinacy of their rebellious spirit was evinced by their active preparations to ascend the hill, notwith- standing the Divine warning they had received not to un- dertake that enterprise, for -we have sinned — i. e., sen- sible of our sin, we now repent of it, and are eager to do lis Caleb and Joshua exhorted us — or, as some render it, though we have sinned, we trust God will yet give us the land of promise. The entreaties of their prudent and pious leader, who represented to them that their enemies, scaling the other side of the valley, would post themselves on the top of the hill before them, were disregarded. How strangely perverse the conduct of the Israelites, who, shortly before, were afraid that, though their Almighty King was with them, they could not get possession of the land; and yet now they act still more foolishly in sup- posing that, though God were not with them, they could expel the inhabitants by their unaided eflbrts. The con- sequences were sach as might have been anticipated. 106 The Amalekites and Canaanites, who had been lying in ambuscade expecting their movement, i-ushed down upon them from the heights, and became the instruments of punishing their guilty rebellion, even unto Horinah— The name was afterAvards given to that place in memory of the immense slaughter of the Israelites on this occasion. CHAPTEE XV. Ver. 1-41. The Law of Sundry Offerings, l , 3. The Lord spake unto Moses, saying. Speak unto tlie chil~ dren of Israel— Some infer from v. 23, that the date of this communication must be fixed towards the close of the wanderings in the wilderness ; and, also, that all the sacrifices prescribed in the law were to be offered only- after the settlement in Canaan. 3. Make an offering by fire unto the Lord, a burnt offering — It is evident that a peace offering is referred to, because this term is fre- quently used in suoh a sense (Exodus 18.12; Leviticus 17. 5). 4. tenth deal — i. e., an omer, the tenth part of an ephah (Exodus 16. 36). Fourtli part of an hiu of oil— This element shows it to have been different from such meat offerings as were made by themselves, and not merely accompaniments of other sacrifices. 6-13. t-vro tenth deals — The quantity of flour was increased, be- cause tlie sacrifice was of superior value to the former. The accessory sacrifices were always increased in propor- tion to the greater worth and magnitude of its principal. 13-16. a stranger — one who ha'd become a proselyte. There was not any of the national privileges of the Israelites, with hardly an exception, in which the Gen- tile stranger might not, on conforming to certain condi- tions, fully participate. 19. -tvhen ye eat of the bread of tlie land, ye shall offer up an heave offering- — The offering prescribed was to precede the act of eating, unto tlie Lord— t. e., the priests of the Lord. (Ezekiel 44. 30.) 30. heave offering of the threshing-floor — meaning the corn on the threshing-floor — t. e., after harvest, so sliall ye lieave it — to the priests accompanying the cere- mony with the same rites. 33. if ye ha>-e erred and not obsert'cd all these commandments, &c. — respecting the performance of Divine worship, and the rites and ceremonies that constitute the holy service. The law relates only to any omission,and consequently is quite different from that laid down in Leviticus 4. 13, whicli im- plies a transgression or positive neglect of some observ- ances required. This law relates to private parties, or in- dividual tril)es; tJiat to the whole congregation of Israel. 34-36. if aught be committed by ignorance — The Mo- saic ritual was complicated, and the ceremonies to be gone through in the various instances of purification which are specified, would expose a worshipper, through ignorance, to the risk of omitting or neglecting sonae of them. This law includes the stranger in the number of those for whom the Sacrifice was offered for the sin of general ignorance. 37-39. if any soxxl sin through ignorance — Not only in common with the general body of the people, but his personal sins were to be expiated in the same manner. 30. the soul that doeth aught presumptuously — Heb. wiiJi an high or uplifted hand-~ i. e., knowingly, wilfully, obstinately. In this sense the phraseology occurs. (Exodus 14.8; Leviticus 26. 21; Psalm 19. 13.) the same reproacheth the Lord — sets Him at open defiance, and dishonours His majesty. 31. his in- iqiiity shall be upon him — i.e., the punishment of his sins shall fall on himself individually; no guilt shall be incurred by the nation, iinless there be a criminal care- lessness in overlooking the offence. 33-34. a man that gathered sticks upon the sabbath-day — This incident Is evidently narrated as an Instance of presumptuous sin. The mere gathering of sticks was not a sinful act, and might be necessary for fuel to warm him, or to make ready his food. But its being done on the sabbath altered the entire character of the action. The law of the sab- bath being a plain and positive commandment, this transgression of it was a known and wilful sin, and it was marked by several aggravations. For the deed was done with unblushing boldness In broad daylight, in open Th€ Rebellion of Korah, NUMBERS XVI. . Dalhan, and Abiram. defiance of the Divine authority— ia flagrant inconsist- ency with his religious connection with Israel, as the covenant people of God; and it was an application to improper purposes of time, which God had consecrated to himself and the solemn duties of religion. The offender was brought before the rulers, who, on hearing tlie pain- ful report, were at a loss to determine what ought to be done. That they should have felt any embarrassment in such a case may seem surprising, in the face of the sab- bath law. (Exodus 31. 14.) Their difficulty prolxvbly arose from this being the first public oflence of the kind which had occurred; and the appeal might be made to remove all ground of complaint— to produce a more striking effect, and that the fate of this criminal might be a Deacon to warn all Israelites in future. 35, 36. Tlie Lord said, The man shall surely bcrput to deatli- The Lord was king, as Avell as God of Israel, and the offence being a violation of the law of the realm, the Sovereign Judge gave orders that this man should be put to death, and, moreover, required the whole congregation to unite in exe- cuting the fatal sentence. 38. hid them that they make fringes In the border of their garments— These were narrow strips, in a wing-like form, wrapped over the shoulders, and on various parts of the attire. " Fringe," nowever, is the English rendering of two distinct Hebrew words— the one meaning a narrow lappet or edging, called 'be "hem or border" (Matthew 23. 5; Luke 8. 44), which, m order to make it more attractive to the eye, and conse- quently more serviceable to the purpose described, was covered with a riband of blue or rather purple colour; the other term signifies strings with tassels at the end, fastened to the corners of the garment. Both of these are seen on the Egyptian and Assyrian frocks; and as the Jewish people were commanded by express and re- peated ordinances to have them, the fashion was ren- dered subservient, in their case, to awaken high and religious associations— to keep them in habitual remem- brance of the Divine commandments. 41. I am tlie liord yoixr God— The import of tliis solemn conclusion is, that though he was displeased witli thein for their fre- quent rebellions, for which they would be doomed to forty years' wanderings, He would not abandon them, but continue His divine protection and care of them till they were brought into the land of promise. CHAPTER XVI. Ver. 1-30. The Rebellion of Korah. 1, 9. IVo^v Ko- rah, tlie son of Izhar— Izhar, brother of Amram (Exo- dus 6. 18), was the second son of Kohath, and for some reason unrecorded he had been supplanted by a descend- ant of the fourth son of Kohath, who was appointed prince or chief of the Kohathites. (Ch. 3.30.) Discontent with the preferment over him of a younger relative was prob- ably the originating cause of this seditious movement on the part of Korah. Dathan, Abiram, and On— These were confederate leaders in the rebellion, but On seems to have afterwards withdrawn from the conspiracy. Took men— The latter mentioned Individuals being all sons of Reuben, the eldest of Jacob's family, had been stimulated to this insurrection on the pretext that Moses had, by an arbitrary arrangement, taken away the rlglit of primo- geniture, which had vested the hereditary dignity of the priesthood in the first-born of every family, with a view of transferring the hereditary exorcise of the sacrod func- tions to a particular branch of his own house; and that this gross instance of partiality to his own relations, to the permanent detriment of others, was a sufllclent ground for refusing allegiance to his government. In ad- dition to this grievance, another cause of jealousy and dissatisfaction that rankled In the breasts of the Reuben- Ites was the advancement of Judah to the leadership amongst the tribes. These malcontents had been incited by the artful representations of Korah (Jude 11), with whom the position of their camp on the south side af- forded them facilities of frequent intercourse, and who, In addition to his feeling of personal wrongs, participated In their desire, If he did not originate the attempt, to re- cover their lost rights of primogeniture. When the con- spiracy was ripe, they openly and boldly declared its ob» ject, and at the head of 250 princes, charged Moses with an ambitious and unwarrantable usurpation of autliority especially in the appropriation of the priesthood, for they disputed tlie claim of Aaron also to pre-eminence. 3. They gathered themselves together against Moses and against Aaron — The assemblage seems to have been composed of the whole band of conspirators; and they grounded their complaint on the fact that the whole people being separated to the divine service (Exodus 19. 0), were equally qualified to present offerings on the altar, and that God being graciously present among them by the taber- nacle and the cloud, evinced his readiness to receive sac- rifices from the hand of any others as well as from theirs. 4. AV'^hen Moses heard It lie fell upon his face — This attitude of prostration indicated not only his humble and earnest desire that God would interpose to free him from the false and odious imputation, but his strong sense of tlie daring sin involved in this proceeding. Wliatever feelings may be entertained respecting Aaron, who had formerly headed a sedition himself, it is impossible not to sympathize with Moses in this diflicult emergency. But he was a devout man, and the prudential course ha adopted was probably the dictate of that heavenly wis- dom witli which, in answer to his prayers, he was en- dowed. 5-11. He spake unto Korah and all Ills com» pany— They were first addressed, not only because being a party headed by his own cousin, Moses might hope to have more influence in that quarter, but because tliey were stationed near the tabernacle, and especially be- cause an expostulation was the more weighty coming from him who was a Levite himself, and who was ex- cluded along with his family from the priesthood. But to bring the matter to an issue, he proposed a test which would afford a decisive evidence of the divine appoint- ment. Even to-morrow — lit, "in the morning," the usual time of meeting in the East for tlie settlement of public afiixirs. the Lord -»vill show -fvho arc liis, . . , even him -wliom he hatli chosen -will lie cause to come near unto liim— i. e., will bear attestation to his minis- try by some visible or miraculous token of his approval. 6. take your censers, Korah, and all his company, &c.— I. e., since you aspire to the priesthood, tlien go, per- form the highest function of the office— that of offering incense; and if you are accepted— well. How magnani- mous the conduct of Moses, who was now as willing that God's people should be priests, as formerly that they should be prophets. (Ch. U. 29.) But he warned them that they were making a perilous experiment. VZ-l't. Moses sent to call Dathan and Abii-am — in a separate interview, the ground of their mutiny being different; for while Korah murmured against tlie exclusive appro- priation of the priesthood to Aaron and his family, they were opposed to the supremacy of Moses in civil power. They refused to obey the summons ; and their refusal was grounded on the plausible pretext that their stay in the desert was prolonged for some secret and selfish purposes of the leader, who was conducting them like blind men wherever it suited him. 15, Moses -was vei-y -wroth — Though the meekest of all men, he could not restrain his indignation at these unjust and groundless charges; and the highly-excited state of his feeling was evinced by the utterance of a brief exclamation in the mixed form of a prayer and an impassioned assertion of his integrity. (Cf. 1 Samuel 12. 3.) And said unto the Lord, Respect not their olTering — He calls it tlieir offering, because, though it was to be offered by Korah and his Levitical associates, it was the united appeal of all the mutineers for deciding the contested claims of Moses and Aaron. 16-18. Mose* said unto Korah, Be thou and all thy company befoi**) the Lord— t. c, at "the door of the tabernacle" (v. 18), thai the assembled people might witness the experiment, and be properly impressed by the issue, two hundred and nfty censers— probably the small platters, common iii Egyptian families, where incense was offered to household deities, and which had been among the precious things borrowed at their departure. 30, 31. The Loi-d spake 107 Aaron's Rod Fhurwheth. NUMBERS XVII, XVIII. The Priests* Portion. nnto Moses and Aaron, saying, Separate yourselves from among tills congregation— Curiosity to witness the exciting spectacle attracted a vast concourse of tlie people, and it would seem that the popular mind had been incited to evil by the clamours of the mutineers against Moses and Aaron. There was something in their behaviour very offensive to God ; for after His glory had appeared— as at the installation of Aaron (Leviticus 9. 23), so now for his confirmation in the sacred office— He bade Moses and Aaron withdraw from the assembly " that He might consume them in a moment." 33. Tliey fell upon their faces, and said, O God, the God of tlie spirits of all flesU— The benevolent importunity of their prayer was the more remarkable that the Intercession was made for their enemies. a4r-36. Speak unto the congregation, . . . Get you up fVom the tahernacle — Moses was at- tended in the execution of this mission by the elders. The united and urgent entreaties of so many dignified per- sonages produced the desired effect of convincing the peo- ple of their crime, and of withdrawing them from the company of men who were doomed to destruction, lest, being partakers of their sins, they should perish along with them. 37. the tahernacle of Korah, Dathan, and Ahlram— Korah being a Kohathite, his tent could not have been in the Reubenite camp, and it does not appear that he himself was on the spot where Dathan and Abi- ram stood with their families. Tlieir attitude of defiance Indicated tlieir daring and impenitent character, equally regardless of God and man. 38-34:. Moses said. Hereby ye shall kno'tv that the liord hath sent me to do all these -ivorlts — The awful catastrophe of the earthquake which, as predicted by Moses, swallowed up those im- pious rebels in a living tomb, gave the divine attestation to the mission of Moses, and struck the spectators with solemn awe. 35. there came out a fire from the Liord — i. e., from the cloud — This seems to describe the destruction of Korah and those Levites who with him aspired to the functions of tlie priesthood. (See on ch. 26. 11, 58 ; 1 Chroni- cles 6. 22. 37.) 37-39. Speak unto Eleazar— He was se- lected lest the high priest might contract defilement from going among the dead carcasses, the hrazen censers made broad plates to he a memorial — The altar of burnt offer- ings, being made of wood, and covered with brass, this ad- ditional covering of broad plates not only rendered it doubly secure against the fire, but served as a warning- beacon to deter all from future invasions of the priest- hood. 4:1. The children of Israel murmured against Moses and against Aaron, saying, Ye liave killed the people of the Lord — What a strange exhibition of pop- ular prejudice and passion — to blame the leaders for sav- ing the rebels! Yet Moses and Aaron interceded for the people— the high priest perilling his own life in doing good to that perverse race. 48. he stood het^vcen the living and the dead— The plague seems to have begun in the extremities of the camp. Aaron, in this remark- able act, was a type of Christ. CHAPTER XVII. Ver. 1-13. Aaron's Rod Flourisheth, 3. Speak unto the children of Israel — The controversy with Moses and Aaron about the priesthood was of such a nature and magnitude as required a decisive and authoritative settle- ment. For the removal of all doubts, and the silencing of all murmuring in future regarding the holder of the office, a miracle was wrought of a remarkable character and permanent duration, and in the manner of perform- ing it, all the people were made to have a direct and special interest, take every one , . . princes . . . t'^velve rods— As the princes, being the eldest sons of the chief family, and heads of their tribes, might have advanced the best claims to the priesthood, if that sacred dignity was to be shared among all the tribes, they were there- fore selected, and being twelve in number— that of Joseph being counted only one — Moses was ordered to see that the name of each was inscribed — a practice borrowed from the Egyptians— upon his rod or wand of office. The uame of Aaron rather than of Levi was used, as the latter 108 name would have opened a door of controversy among the Levites ; and as there was to be one rod only for the head of each tribe, the express appointment of a rod for Aaron determined him to be the head of that tribe, as well as that branch or family of the tribe to which the priestly dignity should belong. These rods were to be laid in the tabernacle close to the ark (cf. v. 10 and Hebrews 9. 4), where a divine token was promised that would for all time terminate the dispute. 6. the rod of Aaron tvas among their rods — either one of the twelve, or, as many suppose, a thirteenth in the midst. (Hebrews 9. 4.) The rods were of dry sticks or wands, probably old, as trans- mitted from one head of the family to a succeeding. 8. Moses went Into the tabernacle — being privileged to do so on this occasion by the special command of God ; and he there beheld the remarkable spectacle of Aaron's rod— which, according to Josephus, was a stick of an almond tree, bearing fruit in three different stages at once— buds, blossoms, and fruit. 10. Bring Aaron's i-od again before tlie testimony, to be kept for a token against tlie i*ebel8 — For if, after all admonitions and judgments, seconded by n[iiracles, the people should still rebel, they would cer- tainly pay the penalty by death. 13, 13. Behold -^ve die, ■we perish— An exclamation of fear, both from the re- membrance of former judgments, and the apprehension of future relapses into murmuring, cometh any thing near— I.e., nearer than he ought to do; an error into which many may fall. Will the stern justice of God overtake every slight offence ? We shall all be destroyed. Some, however, regard this exclamation as the symptom of a new discontent, rather than the indication of a rev- erential and submissive spirit. Let us fear and sin not. CHAPTER XVIII. Ver. 1-7. The Charge of the Priests and Levites. 1. The liord said unto Aaron, Thoii, and thy sons, and thy father's house 'ivith thee, shall bear the iniquity of the sanctuary — Security Is here given to the people from the fears expressed (ch. 17. 12), by the responsibility of attending to all sacred things being devolved upon the priesthood, together with the penalties Incurred through neglect; and tlius the solemn responsibilities annexed to tiieir high dignity, of having to answer not only for theii own sins, but also for the sins of the people, were calcu lated in a great measure to remove all feeling of envy at the elevation of Aaron's family, when the honour waa weighed in the balance with its burdens and dangers. 3-7. thy brethren of the tribe of Levi— The depart- ments of the saci-ed office, to be filled respectively by the priests and Levites, are here assigned to each. To the priests were committed the charge of the sanctuary and the altar, while the Levites were to take care of every- thing else about the tabernacle. The Levites were to at- tend the priests as servants— bestowed on them as "gifts" to aid in the service of the tabernacle — while the high and dignified office of the priesthood was a "service of gift." "A stranger," i. e., one, neither a priest nor a Levite, who should intrude into any departments of the sacred office, should incur the penalty of death. 8-20. The Priests' Portion. 8-13. The Lord spake unto Aaron, I have given thee cliarge of my heave offerings— A recapitulation is made in this passage of certain perquisites specially appropriated to tlie main- tenance of the priests. They were parts of the votive and freewill offerings. Including both meat and bread, wine and oil, and the first-fruits, which formed a large and valuable item. 141. every tiling devoted in Israel shall he thine— provided it was adapted for food or consumable by use ; for the gold and silver vessels that were dedicated as the spoils of victory were not given to the priests, but for the use and adornment of the sacred edifice. 19. it Is a covenant of sal<>-i. e., a perpetual ordinance. This fig- urative form of expression was evidently founded on the conservative properties of salt, which keeps meat from corruption, and hence it became an emblem of inviola- bility and permanence. It is a common phrase amongst Oriental people, who consider the eating of salt a pledge The Water of Separation. NUMBEES XIX, XX. The Death of Miriam. of fidelity, binding tliem in a covenant of friendship; and hence the partaking of the altar meats, which Avere appro- priated to the priests on condition of their services, and of which salt formed a necessary accompaniment, was naturally called a covenant of salt (Leviticus 2. 13). 21-32. The Levites' Portion. 31, 33. I liavc given to tlie cSiildren of L.evi all tlie tentli In Israel for an In- heritance, for their service wliicU tliey serve— Neither the priests nor the Levites were to possess any allotments of land, but to depend entirely upon Him who liberally provided for them out of His own portion ; and this law was subservient to many important purposes— such as that, being exempted from the cares and labours of worldly business, they might be exclusively devoted to His service ; that a bond of mutual love and attachment might be formed between the people and the Levites, who, as performing religious services for the people, de- rived their subsistence from them ; and further, tliat being the more easily dispersed among the different tribes, they might be more useful in instructing and directing the people. 33. but the Iievites sliall do tlie service of the congregation: they shall bear tlieir iniquity— They were to be responsible for the right discharge of those duties that were assigned to them, and consequently to bear the penalty that was due to negligence or careless- ness in the guardianship of the holy things. 26. the Le- ■vitA» . . . oflfer a tenth of the tithe— Out of their own they were to pay tithes to the priests equally as the people gave to them. The best of their tithes was to be assigned to the priests, and afterwards they enjoyed the same lib- erty to make use of the remainder that other Israelites had of the produce of their threshing-floors and wine- presses. 33. ye shall bear no sin by reason of It, &c. — Neglect in having the best entailed sin in the use of such unhallowed food, and the holy tilings would be polluted by tlie reservation to themselves of what should be offered to God and the priests. CHAPTER XIX. Vor. 1-22. The Water of Separation. 3. This Is the oi-dinnncc of the la-»v — An institution of a peculiar nature ordained by law for the purifleatioii of sin, and provided at the public expense, because it was for the good of the whole community, spealc unto the children of Israel, that they brli>g tliee a red lieifer tvltliout spot, &c.— This is the only case in which the colour of the victim is specified; and it has been supposed the ordinance was designed in opposition to the superstitious notions of the Egyptians. That people never offei'ed a vow l)ut they sacrificed a red bull, the greatest care being taken bj- their priests in examining whether it possessed the requisite characteristics, and it was an annual ofler- Ing to Typhon, their evil being. By the choice, both of the sex and the colour, provision was made for eradi- cating from the minds of the Israelites a favourite Egyp- tian superstition regarding two objects of their animal worship. 3. ye shall give her unto Kleazar, that lie may bring her forth witliout the camp— He was the second or deputy high priest, and he was selected for this duty because the execution of it entailed temporary de- filement, from which the acting high priest was to be preserved with the greatest care. It was led " forth with- out the camp," in accordance with the law regarding victims laden with the sins of the people, and thus typi- cal of Christ (Hebrews 13.12; also Leviticus 24. IJ). The priest was to sprinkle the blood "seven times" before— lit., towards or near the tabernacle, a description which seems to imply either that he carried a portion of the blood in a bason to the door of the tabernacle (Leviticus 4. 17), or that in the act of sprinkling he turned his face towards the sacred edifice, being disqualified through the defiling influence of this operation from approaching close to It. By this attitude he indicated that he was pre- senting an expiatory sacrifice, for tlie acceptance of which he hoped, in the grace of God, by looking to the mercy- seat. Every part of it was consumed by fire except the blood OBeU in sprinkling, and the ingredients mixed with the ashes were the same as those employed In the sprinfc- ling of lepers (Leviticus 14. 4-7). It was a water of sepa« ration — i.e., of "sanctification' for the people of Israel. 7. tlie priest shall be unclean until the even — The ceremonies prescribed show the imperfection of the Le- vitical priesthood, while they typify the condition of Christ when expiating our sins. (2 Corinthians 5. 21.) 11-33. he that touclieth the dead body of any man, shall be unclean — Tliis law is noticed liere to sliow the uses to which the water of separation was applied. The case of a death is one; and as in every family whicli sus- tained a bereavement the members of the household be- came defiled, so in an immense population, where in- stances of mortality and other cases of uncleanness would be daily occurring, the water of separation must have been in constant requisition. To afford the necessary supply of the cleansing mixture, the Jewish writers say that a red heifer was sacrificed every year, and that the ashes, mingled ■with the sprinkling ingredients, were dis- tributed through all the cities and towns of Israel. 12. lie sliall purify himself the third day — The necessity of applying the water on the third day is inexplicable on any natural or moral ground; and, therefore, the regula- tion has been generally supposed to have had a typical reference to the resurrection, on that day, of Christ, by whom His people are sanctified; while the process of ceremonial purification being extended over seven days, was intended to show that sanctification is progressive and incomplete till the arrival of the eternal Sabbath. Every one knowingly and presumptuously neglecting to have himself sprinkled with this water was guilty of an offence which was punished by excommunication. 14. when a man dieth in a tent, &c. — The instances adduced appear very minute and trivial; but Important ends, both of a religious and of a sanitary nature, were pro- moted by carrying the idea of pollution from contact with dead bodies to s^ great an extent. While it would effectually prevent that Egyptianized race of Israelites imitating the superstitious custom of the Egj'ptians, who kept in their houses the mummied remains of their an- cestors, it ensured a speedy interment to all, thus not only keeping burial-places at a distance, but removing from the habitations of the living the corpses of persons who died from infectious disorders, and from the open field the unburied remains of strangers and foreigners who fell in battle. 31. he that sprlnlileth, and he that toucheth the -water of separation, shall be unclean until even — The opposite effects ascribed to the water of separation — of cleansing one person and defiling another -are very singular, and not capable of very satisfactory explanation. One important lesson, however, was thus taught, that its purifying efficacy was not Inherent iu itself, but arose from the Divine appointment, as in other ordinances of religion, which are effectual means of sal- vation, not from any virtue in them, or in him that administers them, but solely through the grace of God communicated thereby. CHAPTER XX. Ver. 1-29. The Death of Miriam. 1. Tl»en came tl»e eltildren of Israel . . . into the desert of Zln in the first month— i. e., of the fortieth year (cf. v. 22, 23, with ch. 33. 38). In this history only the principal and most important incidents are recorded, those confined chiefly to the first or second and the last years of the journey- ings in the wilderness, thence called Et-Tih. Between the last verse of the preceding and the first verse of this chapter there is a long and undescribed Interval of thirty- seven years, the people abode in Kadesh — supposed to be what Is now known as Ain El-Weibeh, three springs surrounded by palms. (See on ch. 13.26.) It was their second arrival after an Interval of thirty-eight years. (Deuteronomy 11. 10.) The old generation had nearly all died, and the new one encamped in it with the view of entering the promised land, not, however, as fornierl}^ on the south, but by crossing the Edomite region on the east. Miriam died there— four months before Aaron. 109 3fo8es Smiteth the Rock. NUMBERS XXI. Israel Attacked by the Canaanite$, S(-13. there was no -water for tbe congregation — ^There was at Kadesh a fountain, Eu-Mishpat (Genesis 14. 7), and at the first encampment of the Israelites tliere was no want of water. It was then either partially dried up by the heat of the season, or had been exhausted by the de- mands of so vast a multitude. 6. Moses anvomaii also vo'^v a VOAV unto the Lord, and bind herself by a bond, being in lier father's house in her youth — Girls only are specified; but minors of the other sex, who resided under the parental roof, were included, according to Jew- ish writers, who also consider the name "father" as com- prehending all guardians of youth, and tell us that tho age at which young people were deemed capable of vow- ing, was 13 for boys, and 12 for girls. The judgment of a father or guardian on the vow of any under his charge might be given either by an expressed approval, or by silence, which was to be construed as approval. But in the case of a husband— who, after silence from day to day, should ultimately disapprove or hinder his wife's vow, the sin of non-performance was to be imputed to him and not to her. 9. Every vo'w of a vvido'w — In the case of a married woman, who, in the event of a separa- tion from her husband, or of his death, returned, as was not uncommon, to her father's house, a doubt might have been entertained whether she was not, as before, subject to paternal jurisdiction, and obliged to act with the pater- nal consent. The law ordained that the vow was binding, if it had been made in her husband's lifetime, and he, on being made aware of it, had not interposed his veto; as, for Instance, she might have vowed, when not a widow, that she would assign a proportion of her income topiou;: 115 The Midianiles Spoiled, KUMBEKS XXXr. and Balaam Slain and charitable uses, of which slie might repent wlien ac- tually a ■widow; but by this statute she was required to fulfil the obligation, provided her circumstances enabled her to redeem the pledge. The rules laid down must have been exceedingly useful for the prevention or cancelling of rash vows, as well as for giving a proper sanction to such as were legitimate in their nature, and made in a devout, reflecting spirit. CHAPTER XXXI. Ver. 1-54. The Midianites Spoiled and Balaam BLAIN. 1, 3. Tlie liord spake uiito Mosc8, Avenge the dilldren of Israel of the Midianites — a semi-nomad people, descended from Abraham and Keturah, occupy- ing a tract of country east and south-east of Moab, which lay on the eastern coast of the Dead Sea. They seem to have been the principal instigators of the infamous scheme of seduction, planned to entrap the Israelites Into the double crime of idolatry and licentiousness, by' which, it was hoped, the Lord would withdraw from that people the benefit of His protection and favour. More- over, the Midianites had rendered themselves particu- larly obnoxious by entering into a hostile league with the Amorites. (Joshua 13. 21.) Tlie Moabites were at this time spared in consideration of Lot (Deuteronomy 2. 9), and because the measure of their iniquities was not yet full. God spoke of avenging "tlie children of Israel;" Moses spoke of avenging the Lord, as dishonour had been done to God, and an injury inflicted on His people. The interests were identical. God and His people have the same cause, the same friends and assailants. This, in fact, was a religious war, undertaken by tlic express com- mand of God against idolaters, who had seduced the Israelites to practise their al^ominations. arm your- selves—This order was issued but a short time before the death of Moses. The announcement to hira of tliat ap- proaching event seems to have accelerated, rather than retarded, his warlike preparations. 5. Tliere were de- livered—i. e., draughted, cliosen, an equal amount from each tribe, to prevent the outbreak of mutual jealousy or strife. Considering the numerical force of the enemy, this was a small quota to furnish. But the design was to exercise their faith, and animate them to the approach- ing invasion of Canaan. G. Moses sent . . . £leazar tlie priest to tlie -war— Although it is not expressly men- tioned, it is highly probable that Joshua was the general who conducted this war. The pi-eseuco of the priest, who was always with the army (Deuteronomy 20. 2), was ne- cessary to preside over the Levites, who accompanied the expedition, and to inflame the courage of the combatants by his sacred services and counsels, lioly iustnimcnts— As neither the ark nor the Urim and Thummim were carried to the battle-fleld till a later period in tlie history of Israel, the " holy instruments" must mean the " trump- ets" (ch. 10. 9). And this view is agreeable to the text, by simply changing "and" into " even," as the //efcrew par- ticle is frequently rendered, r. tliey slew nil tlie males —This was in accordance with a Divine order in all such cases. (Deuteronomy 20. 13.) But the destruction appears to have been only partial— limited to those who were in the neighbourhood of the Hebrew camp, and who had been accomplices in the villainous plot of Baal-peor, while a large portion qt the Midianites were absent on their pastoral wanderings, or had saved themselves by flight. (Cf. Judges 6, 1.) 8. TUe kiug;s of Midian— so sailed, because each was possessed of absolute power within his own city or district— called also dukes or princes of Sihon (Joshua 13.21), having been probably subject to that Amorlte ruler, as it is not uncommon in the East to find a number of governors or pachas tribu- tary to one great king. Zur— father of CozLI. (Ch. 2.5. 15.) Balaam also tliey slew with the sword -Hils unprin- cipled man, on his dismissal from Balak, set out for his home in Mesopotamia. (Ch. 21. 25.) But, either diverging from his way to tamper with the Midianites, he remained among them, without proceeding further, to Incite them dgalnst Israel, and to watch the effects of his wicked 116 counsel; or, learning in his own country that the Israel- ites had fallen into the snare which he had laid, and which he doubted not would lead to their ruin, he had, under the impulse of insatiable greed, returned to de- mand his reward from tlie Midianites. He was an ob.iect of merited vengeance. In the immense slaughter of the Midianitish people— in the capture of their women, chil- dren, and property — and in the destruction of all theii places of refuge— the severity of a righteous God fell heavily on that base and corrupt race. But, more than all others, Balaam deserved and got the just reward of his deeds. His conduct had been atrociously sinful, con- sidering the knowledge he possessed, and the revelations he had received, of the will of God. For any one in hig circumstances to attempt defeating the prophecies he had himself been the organ of uttering, and plotting to deprive the chosen people of the Divine favour and pro- tection, was an act of desperate wickedness, whicli no language can adequately characterize. 13. Moses and Kleazar tlie priest ^vent forth to meet them without the camp — partly as a token of respect and congratula- tion on their victory, partly to see how they had executed the Lord's commands, and partly to prevent the defile- ment of the camp by the entrance of warriors stained with blood. 14-18. Moses tvas wrotli with tlie officers of the liost— The displeasure of the great leader, though it appears the ebullition of a fierce and sanguinary temper, arose in reality from a pious and enlightened regard to the best interests of Israel. No order had been given for the slaughter of the women, and in ancient wai they were commonly reserved for slaves. By their ante- cedent conduct, however, tlie Midianitish women had forfeited all claims to mild or merciful treatment; and the sacred character, the avowed object of the war (v. 2, 3), made their slaughter necessary without any special order. But why "kill every male among the little ones?" It was designed to be a war of extermination, such as God himself had ordered against the people of Canaan, whom the Midianites equalled in the enormity of their wicked- ness. 19-24:. Abide %vitIiout the camp seven days tvlio- soever hatli hilled any person . . . purify hotli your- selves and your captives — Though the Israelites liad taken the field in obedience to the command of God, they had become defiled by contact with the dead. A process of purification was to be undergone, as the law required (Leviticus 15. 13; ch. 19. 9-12), and this purifying ceremony was extended to dress, houses, tents, to every thing on which a dead body had lain, which had been touclicd by the blood-stained hands of the Israelitish warriors, or which had been the property of idolaters. This became a standing ordinance in all time coming. (Leviticus 0. 23; 11. 33 ; 15. 12.) 35-39. Take tlie sum of the prey that -«vaa taken — i.e., of the captives and cattle, which, having been first slumped together according to ancient usage (Exodus 15.9; Judges 5. 30), were divided into two equal parts: the one to the people at large, who had sustained a common injurj' from the Midianites, and who were all liable to serve: and the other portion to the combatants, who, having encountered the labours and perils of war, justly received the largest share. From both parts, how- ever, a certain deduction was taken for the sanctuary, as a thank offering to God for preservation and for victory. The soldiers had greatly the advantage in the distribu- tion; for a five-hundredth pai"t only of their half went to the priest, while a fiftieth part of tlie congregation's l»ilf was given to the Levites. 33. the booty being tlie rest of the prey ■»vhich the men of tvnr Iiad caught — Some of the captives having been killed (v. 17), and part of the cattle taken for the support of the army, the total amount of the booty rt'maining was in the following propor- tions :— Sheep, 675,000— half to soldiers, 337,500 ; deducted to God, 675; half to congregation, 337,500; deducted to the Levites, 6,750. Beeves, 72, 000— half to soldiers, 36,000; de- ducted to God, 72; half to congregation, 36,000; deducted to the Levites, 720. Asses, 61,000— half to soldiers, 30,500; deducted to God, 61 ; half to congregation, 30,500; deducted to the Levites, 610. Persons, 32,000— half to soldiers, 16,000; deducted to God, 32; half to congregation, 16,000; deducted The Rcubenitcs and Gadites NUMBERS XXXIL Sue for an Inheritance. to the Levitts, 320. 48-54. OlKcerg said, There lacketh not one of us— A victory so signal, and tlie glory of wliich was untarnished by the loss of a single Israelitish soldier, was an astonishing miracle, and so clearly be- tokening the direct interposition of Heaven, might well awaken the liveliest feelings of grateful acknowledgment to God (Psalm 44. 2, 3). The oblation they brought for the Lord " was partly an atonement" or reparation for their error (v. 14-16), for it could not possess any expiatory virtue, and partly a tribute of gratitude for the stupend- ous service rendered them. It consisted of the "spoil," which, being the acquisition of individual valour, was not divided like the " prey," or live stock, each soldier retaining it in lieu of pay; it was offered by the "cap- tains" alone, whose pious feelings were evinced by the dedication of the spoil which fell to their share. There were Jewels to the amount of 16,750 shekels, ■ equal to £87,869 16s. 5d. sterling. CHAPTER XXXII. Ver. 1-42. The Reitbenites and Gadites sue for an Inheritance. 1. The land of Jazcrnnd the land of Gllead — A complete conquest had been made of the coun- try east of the Jordan, comprising "the land of Jazer," which formed the southern district betv/een the, Arnon and Jabbok; "tlie land of Gilead," tlie middle region between the Jabbok and Jarniouk, or Hieromax, iiiclud- Ing Bashan, which lay on the north of that river. The whole of this region is now called the Belka. It has al- waj's been famous for its rich and extensive pastures, and It is still the favourite resort of the Bedouin shepherds, who frequently contend for securing to their immense flocks the benefit of its luxuriant vegetation. In the camp of ancient Israel, Reuben and Gad were pre-emi- nently pastoral; and as these two tribes, being placed under the same standard, had frequent opportunities of conversing and arranging about their common concerns, they united in preferring a request that the transjordanic region, so well suited to the habits of a pastoral people, might be assigned to them. 6-19. Moses said unto the children of Gad and the children of Reuben, Shall your brethren go to war, and shall ye sit here— Their language was ambiguous— and Moses, suspicious tliat this proposal was an act of unbelief— a scheme of self- policy and Indolence to escape the perils of warfare and live in ease and safety, addressed to them a reproachful and passionate remonstrance. Whether they had really meditated such a withdrawal from all share in the war of Invasion, or the effect of their leader's expostulation was to drive them from their original purpose, they now, in answer to his impressive appeal, declared it to be their sincere intention to co-operate with their brethren: but, If 80, mey ought to have been more explicit at first. 10. they came near— The narrative gives a picturesque de- scription of this scene. The suppliants had shrunk back, dreading from the undisguised emotions of tlieir leader, that their request would be refused. But, perceiving, from the tenor of his discourse, that his objection was grounded only on the supposition that they would not cross the Jordan to assist their brethren, they became em- boldened to approach him with assurances of their good- will. "Wc wlU bnlld sheep-folds here for our cattle, «nd cities for our little ones— t. e., rebuild, repair. It would have been impossible within two months to found new cities, or even to reconstruct those which had been razed to the ground. Those of the Amorltes were not ab- solutely demolished, and they probably consisted only of mud-built, or dry-stone walls. 17. and our little ones shaU dwell in the fenced cities, because of the inhab- itants of the land— There was good policy in leaving a sufllclent force to protect the conquered region, lest the enemy should attempt reprisals; and as only 40,000 of the Reubenites and the Gadites, and a half of Manasseh, passed over the Jordan (Joshua 4. 13), there was left for the security of the new possessions 70,580 men, besides women and children under 20 years (cf. ch. 26. 17). We wiU go armed— t. e., all of us In a collective body, or as many as may be deemed necessary, while the rest of our number shall remain at home to provide for the suste- nance and secure the protection of our families and flocks (see on Josliua 4. 12, 13). 30-33. Moses said unto them, If ye -will do this thing— witli sincerity and zeal, go before the Lord to M'ar— The phrase was used in allusion to the order of march in which the tribes of Reuben and Gad immediately preceded the ark (see on ch. 12. 10-77), or to the passage over the Jordan, in which the ark stood in mid-channel, while all the tribes marched by in succes- sion (Josl)ua 3. 4), of course including those of Reuben and Gad, so that, literally, they passed over before the Lord and before the rest of Israel (Joshua 4. 13). Perhaps, however, the phrase is used merely in a general sense to denote their marching on an expedition, the purpose of which was blessed with the presence and destined to promote the glory of God. The displeasure which Moses had felt on the first mention of their proposal had disappeared on the strength of thiiir solemn assurances. But a lurking suspicion of their motives seems still to have been linger- ing in his mind— he continued to speak to them in an ad- monitory strain; and concluded by warning them that in ca,se of their falling to redeem their pledge, the judg- ments of an offended God would assuredly fall upon them. This emphatic caution against such an eventuality throws a strong doubt on the honesty of their first intentions; and yet, whether through the opposing attitude or the strong Invectives of Moses they had been brought to a better state of mind, their final reply showed that now all was right. 3G-33. concerning them Moses commanded —The arrangement itself, as well as the express terms on which he assented to it, was announced by the leader to the public authorities— i.e., the pastoral country the two triljes had desired was to be granted them on condition of their lending their aid to their brethren in the ap- proaching invasion of Canaan. If they refused, or failed to perform tlieir promise, those possessions should be for- feited, and tliemselves compelled to go across the Jordan, and fight for a settlement like the rest of their brethren, 33. half the tribe of Manasseli — It is nowhere explained in the record how they were incorporated with the two tribes, or what broke this great tribe Into two parts, of which one was left to follow the fortunes *)f its brethren in the settled life of the western hills, while the other was allowed to wander as a nomadic tribe over the pasture lands of Gilead and Bashan. They are not mentioned as accompanying Reuben and Gad in their application to Moses, neither were they included in his first directions (v. 25); but as they also were a people addicted to pastoral pursuits, and possessed as immense flocks as the other two, :Moses invited the half of them to remain, in conse- quence, probably, of finding that this region was more than sufficient for the pastoral wants of the others, and gave them the preference, as some have conjectured, for their valorous conduct in the contests with the Amorites (cf. V. 39. with Joshua 17. 1). 34-3G. the children of Gad built— (see on v. 10)— Dibon, identified Avith Dheban, now in ruins, an hour's distance from the Arnon (Mojeb). Ata- roth (crowns) — there are several towns so called in Scrip- ture, but this one in the tribe of Gad has not been iden- tified, Aroer, now Arair, standing on a precipice on the north bank of the Arnon. 35. Atroth, Shophan, or Zaphon— (Joshua 13. 27.) Jaazer, near a famed fountain, Ain Hazier, the waters of which flow into Wadj"- Schaib, about 15 miles from Hesbon. Beth-nimrah, nowNimrin ; Heshbon, now Hesban ; Eloalch' (the high), now Elaal ; Kirjathaim (the double city) ; Nebo, now Neba, near the mountain of that name ; Baal-meon, now Mj'oiin, in ruins, where was a temple of Baal (Joshua 13. 17 ; Jeremiah 48, 23); Shlbmah, or Shebam (y, 2); near Heshbon, famous for vines (Isaiah 16. 9, 10; Jeremiah 48. 32). their names being changed— either because It was the general cus- tom of conquerors to do so; or, rather, because from the prohibition to mention the names of other gods (Exodus 23. 13), as Nebo and Baal were, it was expedient on the first settlement of the Israelites to obliterate all i-emembrance of those Idols. (See on Joshua 13. 17-20.) 39. Gilead— now Jelud. 41. Havoth-Jalr— t. e., tent-villages. Jail", who 117 Two and Forty Journeys of the Israelites NUMBERS XXXIIL from Egypt to Sinai, captured them, was a descendant of Manasseh on the mother's side (1 Chronicles 1. 21, 22). 41. Kobali— also a distinguished person connected with the eastern branch of this tribe. CHAPTER XXXIII. Ver. 1-15. Two and Forty Journeys of the Israel- IXES— FROM Egypt to Sinai. 1. These are tUe journeys of the children of Israel— This chapter may be said to form the winding-up of the history of the travels of the Israelites through the wilderness; for the three following chapters relate to matters connected with the occupation and division of the promised land. As several apparent discrepancies will be discovered on comparing the records here given of the journeyings from Sinai, with tlie de- tailed accounts of the events narrated in tlie book of Exodus, and the occasional notices of places that are found in that of Deuteronomy, it is probable that this itinerary comprises a list of the most important stations only in their journeys— those where they formed pro- longed encampments, and whence they dispersed their flocks and herds to pasture on the adjacent plains till the surrounding herbage was exhausted. The catalogue ex- tends from their departure out of Egypt to their arri val on the plains of Moab. -went forth witli their armies — ■i. e., a vast multitude marshalled in separate companies, but regular order, a. Moses Avrote tlieir goiings out according to their Journeys hy tlie conimandnient of the liord— Tlie wisdom of this Divine order is seen in the importance of the end to which it was subservient — viz., partly to establish the truth of the history, partly to pre- serve a memorial of God's marvellous interpositions on behalf of Israel, and partly to confirm their faith in the prospect of the difficult enterprise on which they were entering, the invasion of Canaan. 3. Rameses — generally identified with Heroopolis, now the modern Abu-Kei- sheid (see on Exodus 12. 37), which was probably the cap- ital of Goshen, and, by direction of Moses, the place of general rendezvous previous to their departure. 4:. upon their gods — used either according to Scripture phrase- ology to denote their rulers, the first-born of the king and his princes, or the idolatrous objects of Egyptian worship. 5. pitched In Succoth— i. e., booths— a place of no note except as a temporary halting-place, at Birketel-Hadji, the Pilgrim's Pool. [Calmet.] 6. Etham— edge, or border of all that part of Arabia Petrsea which lay contiguous to Egypt, and was known by the general name of Sliur. 7. Pi-hlha-roth, Baal-Zephon, and Migdol — (see on Exodus 14. 1-4.) 8. Marah— thought to be Ain Ilowarah, both from its position and the time (three days) it would take them with their children and flocks to march from the water of Ayun Musa to that spot. 9. Elim- supposed to be "Wady Ghurundel (see on Exodus 15. 27.) 10. En- camped by the Red Sea— The road from Wady Ghur- undel leads into the interior, in consequence of a high continuous ridge which excludes all view of the sea. At the mouth of Wady-et-Tayibeh, after about three days' march, it opens again on a plain along the margin of the Red Sea. The minute accuracy of the Scripture narrative, in corresponding so exactly with the geographical features of this region, is remarkably shown in describing the Israelites as proceeding by the only practicable route that could be taken. This plain, where they encamped, was the Desert of Sin (see on Exodus 16. 1.) 13-14. Dopii- kah, Alnsh, and Rephidim— these three stations, in the great valleys of El Sheikh and Feiran, would be equiva- lent to four days' journey for such a host. Rephidim (Exodus 17. 6), was in Horeb, the burnt region— a generic name for a hot, mountainous country. 15. 'Wilderness of Sinai— The Wady Er-Raheh. 16-56. From Sinai to Kadesh and Plains of Moab. 16-37. Klbroth-Hattaavah (the graves of lust, see on ch. 11. 4-34)— The route, on breaking up the encampment at Sinai, led down Wady Sheikh, then crossing Jebel-et- Tih, which intersected the peninsula, they descended Into Wady Zalaka, pitching successively at two brief, though memorable stations (Deuteronomy 9. 22), and en- camped at Hazeroth (unwalled villages), supposed to be 118 at Ain-Hadera (ch. 11. 35). Kadesh or Kadesh-barnea. is supposed to be the great valley of the Ghor, and the city Kadesh to have been situated on the border of this valley [Burckhardt, Robinson]. But as there are no less than eighteen stations inserted Jjetween Hazeroth and Kadesh, and only eleven days were spent in performing that journey (Deuteronomy 1. 2), it is evident that the inter- mediate stations here recorded belong to another and totally diflerent visit to Kadesh. The first was when they left Sinai in the second month (ch. 1. 11; ch. 13. 20), and were in Kadesh in August (Deuteronomy 1. 45), and " abode many days " in it, and murmuring at the report of the spies, were commanded to return into the desert "by the way of the Red Sea." The arrival at Kadesh, mentioned in this catalogue, corresponds to the second sojourn at that place, being t\\e first month, or April (ch. 20. 1), Between the two visits there Intervened a period of thirty-eight years, during which they wandered hither and thitlier through all the region of El-Tih (wanderings), often returning to the same spots as the pastoral necessities of their fiocks required; and there is the strongest reason fot believing that the stations named between Hazeroth {v. S), and Kadesh {v. 36), belong to the long interval of wander- ing. No certainty has yet been attained in ascertaining the locale of many of these stations, and there must have been more than what are recorded ; for it is probable that those only are noted where they remained some time, where the tabernacle was pitched, and where Moses and the elders encamped, the people being scattered for pas- ture in various directions. From Ezion-geber, for in- stance, which stood at the head of the gulf of Akaba, to Kadesh, could not be much less than the whole length of the great valley of the Ghor, a distance of not less than 100 miles, whatever might be the ex.act situation of Kadesh; and, of course, there must have been sever.al intervening stations, though none are mentioned. The incidents and stages of the rest of the journey to the plains of Moab are sufflciently explicit from the preceding chapters. Rithma — the place of the broom, a station possibly in some wady extending westward of the Ghor (ch. 10. 40). Rlmmon-Parer, or Rimmon— a city of Judat and Simeon (Joshua 15. 32), Libnah, so called from itt white poplars (Joshua 10. 29), or, as some think, a white hill between Kadesh and Gaza (Joshua 10. 29), Rissah (El- arish), mount Shapher (Cassius), Moseroth, adjacent to mount Hor, in Wady Mousa. Ezion-geber, near Akaba, a seaport on the western shore of the Elanitic gulf; Wilderness of Zin, on the east side of the peninsula of Sinai ; Punon, in the rocky ravines of mount Hor, and famous for the mines and quarries in its vicinity, as well as for its fruit trees, now Tafyle, on the border of Edoro Abarim, a ridge of rugged hills, north-west of the Arnoi» — the part called Nebo was one of its highest peaks — oppo- site Jericho. (See on Deuteronomy 10, 6.) 50-53. Ye shall drive out all tlie Inhabitants of the land from before you — not, however, by expulsion, but extermination (Deuteronomy 7. 1). destroy all their pictures — obelisks for idolatrous worship (see on Leviticus 20. 1). and destroy all tliclr molten linages — by metonymy for all their groves and altars, and materials of worship on the tops of hills. 54-. ye shall divide the land by lot — the par- ticular locality of each tribe was to be determined in this manner, while a line was to be used in measuring the proportion (Joshua 18. 10; Psalm 16. 5, 6). 55. but If ye 'will not drive out the Inliabltants of the land from before you— No associations were to be formed with the inhabitants ; otherwise, " if let remain, they will be pricks in your eyes, and thorns in your sides " — i. e., they would prove troublesome and dangerous neighbours, enticing to idolatry, and consequently depriving you of the Divine favour and blessing. The neglect of the counsel against union with the idolatrous inhabitants became fatal to them. This earnest admonition given to the Israelites in their peculiar circumstances conveys a salutary lesson to us to allow no lurking habits of sin to remain in us. That spiritual enemy must be eradicated from our nature, otherwise it will be ruinous to our present peace and future salvation. Sorders of llie Land of Canaan. NUMBERS XXXIV, XXXV. The Blood Avenyer. ' CHAPTER XXXIV. Ver. 1-29. The Borders of the Land of Canaan. a. This U tUe . , . land of Canaan— The details given In this chapter mark the general boundary of the Inherit- ance of Israel west of the Jordan. The Israelites never actually possessed all the territory comprised within these boundaries, even when it was most extended by the conquests of David and Solomon. 3-5. Your south. quarter— The line which bounded it on the south is the most difficult to trace. According to the best biblical geographers, the leading points here defined are as fol- lows: The south-west angle of the southern boundary should be where the wilderness of Zin touches the border of Edom, so that the southern boundary should extend eastward from the extremity of the Dead Sea, wind around the precipitous ridge of Akrabbim (scorpions), thought to be the high and difficult Pass of Safeh, which crosses^the stream that flows ftom the south into the Jordan-— i. e., the great valley of the Arabah, reaching from the Dead to the Red Sea. river of Egypt— the ancient brook Sihor, the Rhinocolura of the Greeks, a little to the south of El- Arish, where this wady gently descends towards the Mediterranean (Joshua 13. 3.) 6. The ^vestern horder— There is no uncertainty about this boundary, as it is uni- versally allowed to be the Mediterranean, which is called "the great sea" in comparison with the small inland seas or lakes known to the Hebrews. 7-9. North border— The principal difficulty in understanding the description here arises from wliat our translators have called mount Hor. The Hebrew words, however, Hor-lia-Hor, properly signify "the mountain of the mountain" — "the higli double mountain," which, from the situation, can mean nothing else than the mountain Amana (Song 4. 8), a member of the great Lebanon range (Joshua 13. 5.) En- trance of Hamath — The northern plain between those mountain ranges, now the valley of Balbeclc (see on ch. 13. 21-24.) Zedad— Identified as the present Sudud (Ezekiel 17. 15.) Ziphron (sweet odour); Hazar-enan (village of fountains); but the places are unknown. "An imaginary line from mount Cassius, on the coast along the northern base of Lebanon to the entering into the Bekaa (Valley of Lebanon) at the Kamosa Hermel," must be regarded as the frontier that is meant. [Van de Velde.] 10-13. East border— This is very clearly defined. Shepham and Rib- lah, which were in the valley of Lebanon, are mentioned as the boundary line, which commenced a. little higher than tiie sources of the Jordan. Ain is supposed to be the source of that river ; and thence the eastern boundary ex- tended along the Jordan, the sea of Chinnereth (Lake of Tiberias) — the Jordan; and again terminated at the Dead Sea. The line being drawn on the east of the river and the seas, included tliose waters within the territory of the western tribes. 13-15. The two tribes and the half tribe have received their Inheritance on this side Jordan— The conquered territories of Sihon and Og, lying between the Arnon and mount Hermon, were allotted to them— that of Reuben in the most southerly part. Gad north of It, and the half Manasseh in the northernmost portion. 10-20. names of the men who shall divide the land— Tills appointment by the Lord before the passage of the Jordan tended not only to animate the Israelites' faith in the certainty of the conquest, but to prevent all subse- quent dispute and discontent, which might have been dangerous in presence of the natives. The nominees were ten princes for the nine and a half tribes, one of them be- ing selected from the western section of Manasseh, and all subordinate to the great military and ecclesiastical chiefs, Joshua and Eleazar. The names are mentioned in the exact order In which the tribes obtained possession of the land, and according to brotherly connection. CHAPTER XXXV. Ver. 1-5. Eight and Forty Cities Given to the Le- VITES. a. Give unto the I^evltes of the inheritance of their poggesaions . . . citlea to dwell in- As the Levites «-ere to have no territorial domain allocated to them like the other tribes on the conquest of Canaan, they were to be distributed throughout the land in certain cities ap- propriated to their use; and these cities were to be sur- rounded by extensive suburbs. There is an apparent dis- crepancy betweeen vs. 4 and 5, with regard to the extent of these suburbs ; but the stateinents in the two verses refer to totally diflerent things — tlie one to the extent of the suburbs from the Avails of the city, the other to the space of 2000 cubits from tlieir extremity. In point of fact, there was an extent of ground, amounting to 3000 cubits, measured from the wall of the city. One thousand were most probably occupied with out-houses for the ac- commodation of shepherds and other servants, witli gar- dens, vineyards, or oliveyards. And these which Avere por- tioned out to different families (1 Chronicles 6. 60) might be sold by one Levite to another, but not to any indi- vidual of another tribe (Jeremiah 32. 7.) The other two thousand cubits remained a common for the pasturing of cattle (Leviticus 25. 34) and, considering their num- ber, that space would be fully required. 6-8. Cities of Refuge. Tl»ere shall be six cities for refuge whicli ye sliall appoint for the ntanslayer — The establishment of those privileged sanctuaries amongst the cities of the Levites is probably traceable to the idea, that they would be the most suitable and impartial judges— that their presence and counsels might calm or restrain the stormy passions of the blood avenger— and that, from their being invested with the sacred character, they might be types of Chi-ist, in whom sinners find a ref- uge from the destroyer (see Deuteronomy 4. 43 ; Joshua 20. 8). The cities which ye shall give shall be of the pos*- session of the children of Israel — The burden of fur- nishing those places for the residence and support of the Levitical order was to fall in equitable proportions upon the different tribes (see ch. 33. 54 ; Joshua 20. 7). 9-34. The Blood Avenger. That the slayer may flee, -which kllleth any person at una-*vares — The practice of Goelism— i. e., of the nearest relation of an individual who Avas killed being bound to demand satisfaction from the author of his death, existed from a very remote an- tiquity (Genesis 4. 14 ; 27. 45). It seems to have been an es- tablished usage in the age of Moses; and although In a rude and Imperfect state of society, it Is a natural and intelligible principle of criminal jurisprudence, it Is lia- ble to many great abuses ; the chief of the evils insepara- ble from it are, th.at the kinsman, who Is bound in duty and honour to execute justice, will often be precipitate- little disposed, in the heat of passion, or under the im- pulse of revenge, to examine into the circumstances of the case, to discriminate between the premeditated pur- pose of the assassin and the misfortune of the uninten- tional homicide. Moreover, it had a tendency, not only to foster a vindictive spirit, but in case of the Goel being unsuccessful In finding his victim, to transmit animosi- ties and feuds against his descendants from one genera- tion to another. This Is exemplified among the Arabs In the present day. Should an Arab of one tribe happen to kill one of another tribe, there is "blood" between the tribes, and the stain can only be Avlped off by the death of some Individual of the tribe Avith which the offence originated. Sometimes the penalty is commuted by the payment of a stipulated number of sheep or camels. But such an equivalent, though offered, is as often refused, and blood has to be repaid only by blood. This practice of Goelism obtained among the HebreAVS to such an ex- tent that it was not perhaps expedient to abolish It ; and Moses, while sanctioning Its continuance, Avas directed, by Divine authority, to make some special regulations, which tended both to prevent the unhappy consequences of sudden and personal vengeance, and, at the same time, to afford an accused person time and means of proA'ing his Innocence. This Avas the humane and equitable end contemplated in the institution of cities of refuge. There were to be six of these legalized asyla, three on the east of Jordan, both because the territory there was equal in length, though not in breadth, to Canaan, and because it might be more convenient for some to take refuge across the border. They were appointed for the benefit, not of 119 Jlfoses' Speech at the Knd DEUTERONOMY I. of the Fortieth Tear, the native Israelites only, but of all resident strangers. 16-$S1. If lie smite liiin ^vltli an instrument of iron so tliat lie die, &c.— "Various cases are here enumerated, in which the Goel or avenger was at liberty to take tlie life of the murderer, and every one of them proves a premed- itated purpose. 22-38. But if lie tlirust liim suddenly, tvitliout enmity, or have cast upon him any thing without laying of wait, &c.— Under the excitement of a sudden provocation, or violent passion, an injury might be inflicted issuing in death ; and for a person who had thus undesignedly committed slaughter, the Levitical cities oflered the benefit of full protection. Once hav- ing reached the nearest, for one or other of them was within a day's journey of all parts of the land, he was secure. But he had to "abide in it." His confinement within its walls was a wise and salutary rule, designed to show the sanctity of human blood in God's sight, as well as to protect the manslayer himself, whose presence and intercourse in society might have provoked the passions of deceased's relatives. But the period of his release from this confinement was not until the death of the high priest. " That was a season of public affliction, when pri- vate sorrows were sunk or overlooked under a sense of the national calamity, and when the death of so eminent a servant of God naturally led all to serious consideration about their own mortality. Tlie moment, however, that the refugee broke through the restraints of his confine- ment, and ventured beyond the precincts of the asylum, he forfeited the privilege, and, if he was discovered by his pursuer, might be slain with impunity. 29-34. These things shall he for a statute of judgment unto you throughout your generations— The law of the blood avenger, as thus established by Divine authority, was a vast improvement on the ancient practice of Goelism. By the appointment of cities of refuge, the manslayer was saved, in the mean time, from the blind and impetuous fury of vindictive relatives; but he might be tried by the local court, and, if proved guilty on sufficient evidence, condemned and punished as a murderer, Avithout the pos- sibility of deliverance by any pecuniary satisfaction. The enactment of Moses, which was an adaptation to the character and usages of the Hebrew people, secured the double advantageof promoting the ends both of human- ity and of justice. CHAPTER XXXVI. Ver. 1-13. The Inconvenience of the Iniiekitancb 0» Daxtghtees. 1. Tlie chief fathers of the families of Gllead — Being the tribal governors In Manasseh, they consulted Moses on a case that aflTected the public honour and interests of their tribe. It related once more to the daughters of Zelophehad. Formerly they had applied, at their own instance, to be recognized, for want of heirs male in their family, as entitled to inherit their father's propertj'; now the application was made on behalf of the tribe to which they belonged— that steps might be taken to prevent the alienation of their patrimony by their alli- ance" with husbands of another tribe. The unrestricted marriages of daughters in such circumstances threatened seriously to affect the tenure of land in Israel, as their in- heritance would go to their children, who, by the father's side, would belong to another tribe, and thus lead, through a complication of interests and the confusion of families, to an evil for which even the jubilee could not alford a remedy. (See on Leviticus 25. 13.) 5-12. Moses com- manded the children of Israel according to tlie word of the liord— The plea appeared just and reasonable; and, accoi-dingly an enactment was made by which the daughters of Zelophehad, while left to the free choice of their husbands, were restricted to marry not only within their own tribe, but within the family of their father's tribe —I. e., one of their cousins. This restriction, however, was imposed only on those who were heiresses. The law was not applicable to daughters in diflerent circumstances (i Chronicles 23.22) — for they might marry into another tribe ; but if they did so, they were liable to forfeit their patrimonial inheritance, which, on the death of their father or brothers, went to the nearest of the family kins- men. Here was an instance of progressive legislation (see also Exodus ch. 18. 27) in Israel, the enactments made being suggested by circumstances ; but it is deserving of special notice that those additions to, or modifications of, the law were confined to civil afliairs ; while the sliglitcst change was inadmissible in the laws relating to worship or the maintenance of religion. 13. These command- ments are . . . and tlie judgments tvhich the Liord commanded by the hand of Moses unto tlie children of Israel in the plains of Moah— The Israelitish en- campment was on an extensive plateau, north of the Ar- non, and which, though wrested from the Moabites by Sihon and Og, still retained the name of its original pos- sessors. The particular site, as indicated by the words "Jordan near Jericho," is now called El-Koura— a large plain lying not far from Nebo, between the Arnon and a small tributary stream, the "Wale. [Bueckhaedt.] It was a desert plain on the eastern bank, and marked only by groves of the wild, thornj' acacia ti-ee. THE FIFTH BOOK OF MOSES, CALLED DEUTEEOlSrOMY. CHAPTER I. Ver. 1-46. Moses' Speech at the End of the Foe- TIETH YeAE. 1. These he the words -*vhich Moses spake unto all Israel— The mental condition of the people generally in that infantine age of the church, and the greater number of them being of young or tender years, rendered it expedient to repeat the laws and coun- sels which God had given ; and, accordingly to furnish a recapitulation of the leading branches of their faith and duty was amongst the last public services which Moses rendered to Israel. The scene of their delivery was on the plains of Moab, where the encampment was pitched "on this side Jordan," or, as the Hebrew word may be rendered, " on the bank of the Jordan." In the ^vilder- ness, in the plain — the Arabah, a desert plain, or steppe, extended the whole way from the Red Sea north to the Sea of Tiberias. "While the high table lands of Moab were " cultivated fields," the Jordan valley, at the foot of the 120 mountains where Israel was encamped, was a part of the great desert plain, little more inviting than the desert of Arabia. The locale is indicated by the names of the most prominent places around it. Some of these places are un- known to us. The Hebrew v/ord, Suph, red (for sea, which our translators have inserted, is not in the original, and Moses was now farther from the Red Sea than ever), prob- ably meant a place noted for its reeds (Numbers 21. 14). Tophel— ideiitifled as Tafyle or Tafeilah, lying between Bozrah and Kerak. Hazeroth is a diflierent place from that at which the Israelites encamped after leaving "the desert of Sinai." 2. There are eleven days' journey from Horeh — Distances are computed in the East still by the hours or days occupied by the journey. A day's journey on foot is about twenty miles — on camels, at the rate of three miles an hour, thirty miles— and by cara- vans, about twenty-five miles. But the Israelites, with children and flocks, would move at a slow rate. The length of the Ghor from Ezion-geber to Kadesh is 1(X» Moses' Speech at the End DEUTERONOMY II. of the Fortieth Year miles. The days here mentioned were not necessarily successive days [Robinson], for the journey can be made In a mucli sliorter period. But tliis mention of the time was made to show that the great number of years spent In travelling from Horeb to the plain of Moab was not owing to the length of the way, but to a very different cause, viz., banishment for their apostasy and frequent rebellions. Mount Sctr— the mountainous country of Edom. 3-8. Ill thefortietU year . . . Moses spake unto (be cliildren of Israel, &c.— This impressive discourse, In which Moses reviewed all that God liad done for His people, was delivered about a month before his death, and after peace and tranquillity had been restored by the complete conquest of Silion and Og. AsUtarotU — the royal residence of Og, so called from Astarte (the moon) the tutelary goddess of the Syrians, and he was slain at Edrei— now Edhra, the ruins of which are fourteen miles in circumference [Burckhardt]; its general breadth is about two leagues. 5. on this side Jordan, in tUe land of Moat>, began Moses to declare tills law— declare, i. e., explain this law. He follows the same method liere that be elsewhere observes, viz., that of first enumerating the marvellous doings of God in behalf of His people, and re- minding them what an unworthy requital theyliadmade for all His kindness— then he rehearses the law and its various precepts. 0. tlie Lvalled up to licaven— an Oriental metaplior, meaning very high. The Arab marauders roam about on horseback, and hence the walls of St. Catherine's monastery on Sinai are so lofty that travellers are drawn up by a pulley in a basket. Anakims— (see on Numbers 13. 33). The honest and uncompromising language of Moses in reminding the Israelites of their perverse conduct and outrageous rebel- lion at the report of the treacherous and faint-hearted scouts, affords a strong evidence of the truth of this his- tory as well as of the Divine authority of his mission. There was great reason for liis dwelling on this dark pas- sage in their history, as It was their unbelief that excluded them from the privilege of entering tlie promised land (Hebrews 3.19); and that unbelief was a marvellous ex- hibition of human perversitj', considering tlie miracles which God had wrought In their favour, especially in the daily manifestations they had of His presence among them as their leader and protector. 34-36. Tlxe Lord licard the voice of your -words and -was -wrotli — In consequence of this aggravated offence— unbelief followed by open rebellion, tlie Israelites M'ere doomed. In the righteous judgment of God, to a life of wandering in that dreary wilderness, till the whole adult generation had disappeared by death. The only exceptions mentioned are Caleb, and Joshua who was to be Moses' successor. 37. Also the Lord -was angry -with mc for your sakes — This statement seems to indicate tliat it was on this occasion Moses was condemned to share the fate of the people. But we know that it was several years afterwards that Moses betrayed an unhappy spirit of distrust at the waters of strife (Psalm 100. 32, 33). This verse must be con- sidered therefore as a parenthesis. 39. Your children . . . -who in that day had no kno-vvlcdge between good and evil— all ancient versions read "to-day" Instead of "that day;" and the sense Is— "your children wlio noio know," or "who know not as yet good or evil;" as the children had not been partakers of the sinful outbreak, they were spared to obtain the privilege which their un- believing parents had forfeited. God's ways are not as man's ways. 40-45. Turn you and take your journey into tlie ^vlldemess by the Red Sea— This command thoy disregarded, and, determined in spite of the earnest remonstrances of Moses to force an onward passage, they attempted to cross the heights then occupied by the com- bined forces of the Amorites and Amalekltes (cf. Numbers 14. 43), but were repulsed with great loss. People often experience distress even while in the way of duty. But how different their condition who suffer in situations where God is with them from the feelings of those who are conscious tliat they are in a position directly opposed to the Divine will ! The Israelites were grieved when they found themselves involved in difficulties and perils; but their sorrow arose not from a sense of the guilt, so much as the sad effects of their perverse conduct; and as, "though they wept," they were not true penitents, the Lord would not hearken to their voice, nor give ear unto them. 40. So ye abode at Kadesli many days— That place had been the site of their encampment during the absence of the spies, which lasted forty days, and it is supposed from this verse tliat thej' prolonged their sUvy there after their defeat for a similar period. CHAPTER II. Ver. 1-37. The Story is Continued, 2. Then wv turned and took our Journey Into the -wilderness by 121 The Story is Continued. DEUTEKONOMY III. Sihon the Amorile to be Subdued, the way of the Red Sea. After their unsuccessful attack upon the Canaanites, the Israelitles broke up their en- campment at Kadesh, and Journeying southward over the west desert of Tih, as well as through the great valley of the Ghor and Arabah, they extended their removals as far as the gulf of Akaba. wc compassed mount gelr many days— In these few words Moses comprised the whole of that wandering nomadic life which they passed during 38 years, shifting from place to place, and regulating their stations by the prospect of pasturage and water. Wi thin the in terval they went northward a second time to Kadesh, but being refused a passage through Edom, and opposed by the Canaanites and Amalekites, they again had no alternative but to traverse once more the great Arabah southwards to the Red Sea, where turn- ing to tlie left, and crossing the long, lofty mountain chain to the eastward of Ezion-geber (Numbers 21. 4, 5), they issued into the great and elevated plains, which are still traversed by the Syrian pilgrims in their way to Mecca, and appear to have followed northward nearly the same route, which is now taken by the Syrian hadji, along the western skirts of this great desert, near the moun- tains of Edom. [Robinson.] It was on entering these plains they received the command, " Ye have compassed this mountain (this hilly tract, now Jebel Shera) long enough, turn ye northward." 4. The children of Esau ivhlch dwell in Seir shall he afraid of you— The same people who had haughtily repelled the approach of the Israelites from the western frontier, were alarmed now that they had come round upon the weak side of their country. 5. Meddle not ■»vltli then»— t. e., " which dwell in Seir" (v. 4.)— for there was another branch of Esau's posterity, viz., the Amalekites, who were to be fought against and destroyed (Genesis 36. 12; Exodus 17. 14; Deu- teronomy 25. 17). But the people of Edom were not to be injured, either in their persons or property. And although the approach of so vast a nomadic horde as the Israelites naturally created apprehension, they were to take no ad- vantage of the prevailing terror to compel the Edomites to accept whatever terms they imposed. They were merely to pass "through" or along their border, and to buy meat and water of them for money (v. 6). The people, kinder than their king, did sell them bread, meat, fruits, and water in their passage along their border (v. 29), in the same manner as the Syrian caravan of Mecca is now supplied by the people of the same mountains, who meet the pilgrims as at a fair or market on the hadji route. [Robinson.] Although the Israelites still enjoyed a daily supply of the manna, there was no prohibition against their eating other food when opportunity afTorded, but only they were not to cherish an inordinate desire for it. Water is a scarce commodity, and Is often paid for by travellers in those parts. It was the more incumbent on the Israelites to do so, as, by the blessing of God, they possessed plenty of means to purchase, and the long-con- tinued experience of the extraordinary goodness of God to them, should inspire such confidence in Him as would suppress the smallest thought of resorting to fraud or vio- lence in supplying their wants. 8-18. ^ve passed through the 'ivay of the plain- The Arabah or great valley. From Elath (trees), (the Ailah of the Greeks and Romans); the site of it is marked by extensive mounds of rubbish. Ezion-geber, now Akaba, both were within tlie terri- tory of Edom; and after making a circuit of its south- eastern boundary, the Israelites reached the border of Moabonthe south-east of the Salt Sea. They had been forbidden by Divine command to molest the Moabltes in any way; and this special honour was conferred on that people not on their own account, for they were very wicked, but in virtue of their descent from Lot. (See on ch. 23. 3.) Their territory comprised the fine country on the south, and partly on the north of the Arnon. They had won it by their arms from the original Inhabitants, the Emims, a race, terrible, as their name imports, for physical power and stature (Genesis 14. 5), in like manner as the Edomites had obtained their settlement by the overthrow of the original occupiers of Seir, the Horims (Genesis 14. 6), who were troglodytes, or dwellers in caves ; 122 and Moses alluded to these circumstances to encourage his countrymen to believe that God would much more enable them to expel the wicked and accursed Canaanites. At that time, however, the Moabites, having lost the greater part of their possessions through the usurpations of Sihon, were reduced to the small but fertile region be- tween the Zered and the Arnon. 13. Bfovi^ rise up and get you over tlie brooU Zered — The southern border of Moab, Zered (woody), now "Wady Ahsy, separates the modern district of Kerak from Jebal, and, indeed, forms a natural division of the country between the nortli and south. Ar, called in later times Rabbah, was the capital of Moab, and situated 25 miles south of the Arnon on the banks of a small but shady stream, the Beni-Hamed. It is here mentioned as representative of the country de- pendent on it,— a rich and well-cultivated country, as appears from the numerous ruins of cities, as well as from the traces of tillage still visible on the fields. 16. all the men of war are consumed and dead from among th« people— The outbreak at Kadesh on the false report of the spies had been the occasion of the fatal decree by which God doomed the whole grown-up population to die in the wilderness; but that outbreak only filled up the measure of their Iniquities. For that generation, though not universally abandoned to heathenish and idolatrous practices, yet had all along displayed a fearfYil amount of ungodliness in the desert, which this history only hints at obscurely, but which is expressly asserted elsewhere. (Ezekiel 20. 25, 26; Amos 5. 25, 27 ; Acts 7. 42, 43.) 19-37. -^vhen thou comest nigh unto tliechlldren of Am- nion, distress them not, nor meddle "tvlth tliem — The Ammonites, being kindred to the Moabites, were, from re- gard to the memory of their common ancestor, to remain undisturljed by the Israelites. The territory of this people had been directly north of that of Moab, and extended as far as the Jabbok, having been taken by them from a num- ber of small Canaanitish tribes, viz., the Zamzummins, a bullying, presumptuous band of giants, as their name in- dicates; and the Avims, the aborigines of the district extending from Ilazerim or Hazeroth (El Hudhera) even unto Azzah (Gaza), but of which tliey had been dispos- sessed by the Caphtorim (Philistines), who came out of Caphtor (Lower Egypt), and settled in the western coast, of Palestine. The limits of the Ammonites were now compressed ; but they still possessed the mountainous region beyond the Jabbok. (Joshua 11. 2.) What a strange insight does this parenthesis of four verses give into the early history of Palestine ! How many successive wars of conquest had swept over its early state — what changes of dynasty amongst the Canaanitish tribes had taken place long prior to the transactions recorded in this his- tory ! 34. Rise ye up and pass over the river Arnon — At its mouth, this stream is 82 feet wide and 4 deep — it flows in a channel banked byperpendicular cliffs of sand- stone. At the date of the Israelitish migration to the east of the Jordan, the whole of the fine country lying between the Arnon and the Jabbok, including the moun- tainous tract of Gilead, had been seized by the Amorites, who, being one of the nations doomed to destruction (see ch. 7. 2; 20. 16), were utterlj^ exterminated, and their coun- try fell by right of conquest into the hands of the Is- raelites. Moses, however, considering this doom as re- ferring solely to the Amorite possessions west of Jordan, sent a pacific message to Sihon, requesting permission to go through his territories, which lay on the east of that river. It is always customary to send messengers before to prepare the way; but the rejection of Moses' request by Sihon, and his opposition to the advance of the Is- raelites (Numbers 21. 23; Judges 11. 26) drew down on him- self, and his Amorite subjects, the predicted doom in the first pitched battlefield with the Canaanites, and secured to Israel not only the possession of a fine and pastoral country, but, what was of more importance to them, a free access to the Jordan on the east. CHAPTEE III. Ver. 1-20. Conquest of Og, King of Bashan. 1. we turned, and went up the tvay to Bashan— Bashau Conquest of Og. DEUTEEONOMY IV. An Exhortation to Obedience (iVultful or flat), now El-Bottein, lay situated to the north of GUeacl, and extended as far as Hermon. It was a rugged mountainous country, valuable however for its rich and luxuriant pastures. Og, king of Baslxau, came out against us— Without provocation, he rushed to attack the Israelites; either dislilcing the presence of such dan- gerous neighbours, or burning to avenge the overthrow of his friends and allies. 3. Tlie Lord said, Fear Mm not 5 for I -tvill deliver him, and all Uis people, and his land, into tliy liand— His gigantic appearance, and the formidable array of forces he will bring to the field, need not discourage you ; for, belonging to a doomed i-ace, he is destined to share the fate of Sihon. 3-8. Argoto was the capital of a district in Bashan of the same name, ■which, together with other 59 cities in the same province, ■were conspicuous for their lofty and fortified walls. It was a war of extermination— houses and cities were razed to the ground, all classes of people were put to the sword, and nothing was saved but the cattle, of which an im- mense amount fell as spoil into the hands of the con- querors. Thus, the two Amorite kings and the entire population of their dominions were extirpated, and the whole country east of the Jordan— first upland downs from the torrent of the Arnon on the south to that of the Jabbok on the north; next the higli mountain tract of Gllead and Bashan from the deep ravine of Jabbok— be- came the possession of the Israelites. 9. Hcrinon— now Jebel-Es-Sheick— the majestic hill on which the long and elevated range of Anti-Lebanon terminates; its summit and the ridges on its sides are almost constantly covered with snow. It is not so much one high mountain as a ■whole cluster of mountain peaks, the highest in Palestine. According to the survey taken by the English Govern- ment Engineers in l&W, they were about 9376 feet above the sea. Being a mountain chain, it is no wonder that it should have received different names at diflTerent points from the different tribes which lay along the base— all of them, designating extraordinary height; Hermon, the lofty peak, "Sirion," or in an abbreviated foi-m "Sion" (ch. 4. 48), the upraised "Shonir," the glittering breast- plate of ice. 11. only Og king of Baslian remained of tl»e remnant of giants— lit., of Rephaim. He was not the last giant, but the only living remnant In the trans- jordanic country (Joshua 1.5. 14), of a certain gigantic race, supposed to be the most ancient inhabitants of Palestine. beliold, liis bedstead vk'as a bedstead of iron — Although beds in the East are with the common people nothing more than a simple mattrass, bedsteads are not un- known: they are in use amongst the great, who prefer them of iron or other metals, not only for strength and durability, but for the prevention of the trouble- some insects which in warm climates commonly infest wood. Talcing the cubit at half a yard, tlie bedstead of Og would measure 13j feet, so that as beds are usually a little larger than the persons who occupy them, the stat- ure of the Amorite king may be estimated at about 11 or 12 feet ; or he might have caused his bed to be made much larger than was necessary, as Alexander the Great did for eacli of his foot soldiers, to impress tlie Indians witli an Idea of the extraordinary sti-ength and statui-e of his men. [Leclekc] But how did Og's bedstead come to be in Rab- bath, of the children of Amnion ? In answer to this ques- tion. It lias been said, that Og had, on the eve of engage- ment, conveyed It to Rabbath for safety, or that Moses, after capturing It, may have sold it to the Ammonites, who had kept it as an antiquarian curiosity, till their capital was sacked In the time of David. This is a most unlikely supposition, and besides renders it necessary to consider the latter clause of this verse as an interpolation inserted long after the time of Moses. To avoid this, some eminent critics take the Hebrew word rendered "bed- stead" to mean "coflin." They think that the king of Bashan having been wounded in battle, fled to Rabbath, Where he died, and was buried ; hence the dimensions of his "cofBn" are given. [Dathe, Ros.] 13. This land MTlklch we possessed at that time, from Arocr . . . gave 1 unto tlxe Reubenites and to the Gadites— The whole territory occupied by SIhon was parcelled out among the pastoral tribes of Reuben and Gad. It extended from the north bank of the Arnon to the south half of mount Gilead— a small mountain ridge, now called Djelaad, about six or seven miles south of the Jabbok, and eight miles in length. The northern portion of Gilead, and the rich pasture lands of Bashan— a large province, consist- ing, with the exception of a few bleak and rocky spots, of strong and fertile soil— was assigned to the half tribe of Manasseh. 14:. Jair the son of Manasseh took all the country of Argob — The original inliabitants of tlie pro- vince north of Bashan, comprising sixty cities (v. 4), not having been extirpated along with Og, this people were afterwards brought into subjection by the energy of Jair. This chief, of the tribe of Manasseh, in accordance with the pastoral habits of his people, called these newly-ac- quired towns by a name which signifies " Jair's Bedouin Villages of Tents." unto this day— This remark must evidently have been introduced by Ezra, or some of the pious men who arranged and collected the books of Moses. 15. I gave Gilead unto Machir — It was only the half of Gilead {vs. 12. 13) which was given to the descend- ants of Machir, who was now dead. 16. from Gilead — i. c, not the mountainous region, but the town Ramoth- gilead — even unto the river Arnon, half the valley— The word "valley" signifies a wady, either filled with water or dry, as the Arnon is in summer, and tlius the proper rendering of the passage will be — " even to the half or middle of the river Arnon" (cf. Joshua 12, 2). This prudent arrangement of the boundaries was evidently made to prevent all disputes between the adjacent tribes about the exclusive right to the water. 35. I pray thee, let me go over and see the good land that is beyond Jordan, that goodly mountain, and JLebanou — The natural and very earnest wish of Moses to be allowed to cross the Jordan was founded on the Idea that the Divine threatening miglit be conditional and revertible. "That goodly mountain" is supposed by Jewish writers to have pointed to the hill on which the temple was to be built (chapter 12.5; Exodus 15.2). But biblical scholars now, generally, render the words — "that goodly mountain, even Lebanon," and consider It to be mentioned as typi- fying the beauty of Palestine, of which hills and mouii tains were so prominent a feature. 36. speak no more unto me of this matter— i. e., my decree is unalterable. CHAPTEE IV. Ver. 1-13. An Exhortation TO Obedience. 1. hearken, O Israel, unto the statutes and unto tlie judgments which I teach you — By statutes were meant all ordi- nances respecting religion, and the rites of divine wor- ship; and by judgments, all enactments relative to civil nratters. The two embraced the whole law of God. 3. Ye shall not add unto the 'word -which I command you— By the introduction of any heathen superstition or forms of worship different from those which I have appointed (ch. 12. 32 ; Numbers 15. 39; Matthew 15. 9). neither shall ye diminisli aught from it— by the neglect or omission of any of the observances, however trivial or irksome, which I have prescribed. The character and provisions of the ancient dispensation were adapted with divine wisdom to the instruction of that infant state of the church. But it was only a temporary economy ; and al- though God here authorizes Moses to command that all its institutions should be honoured with unfailing obser- vance, tills did not prevent Him from commissioning otiier prophets to alter or abrogate them when the end of that dispensation was attained. 3, 4. Your eyes have seen -what tlie Lord did because of Baal-peor . . . the liord thy God hath destroyed them from among you — It appears tliat the pestilence and the sword of justice overtook only the guilty In that affair (Numbers 2.5.), while the rest of the people were spared. The allusion to that recent and appalling Judgment was seasonably made as a powerful dissuasive against idolatry, and the fact mentioned was calculated to make a deep impression on people who knew and felt the truth of It. 5, 6. this i» your ■wisdom and your understanding in the sight 123 A Particular Disstutsive against Idolatry. DEUTEEONOMY V. Commemoration of the Covenant in Horeh. of nations -Mrhlcb. shall hear all these statutes — !Moses predicted that the faithful observance of the laws given them would raise their national character for intelligence and wisdom : and in point of fact it did do so; for although tlie heathen world generally ridiculed the Hebrews for what they considered a foolish and absurd exclusiveness, some of the most eminent philosophers expressed the highest admiration of the fundamental principle in the Jewish religion— the unity of God ; and their legislators borrowed some laws from the constitution of the He- brews. 7-9. Trhat nation Is there so great— Here he represents their privileges and their duty in such signifi- cant and comprehensive terms, as were peculiarlj'' calcu- lated to arrest their attention and engage their interest. The former, their national advantages, are described (vs. 7, 8), and they were twofold :— 1. God's readiness to hear and aid them at all times; and 2. the excellence of that religion in which they were instructed, set forth in the "statutes and Judgments so righteous" M-hich the law of Moses contained. Their duty corresponding to these pre-eminent advantages as a people, was also twofold :— 1. their own faithful obedience to that law ; and 2. their obligation to imbue the minds of the young and rising generation with similar sentiments of reverence and re- spect for it. 10. the day thou stoodest before the Lord In Horeb— The delivery of the law from Sinai was an ei'a never to be forgotten in the history of Israel. Some of those whom Moses was addressing liad been present, though very young ; while the rest were federally repre- sented by their parents, who in their name and for their interest entered into the national covenant. 13. Ye heard the voice of the ■»vords, but sa-\v in.o similitude — although articulate sounds wei-e heard emanating from the mount, no form or representation of the Divine Being who spoke was seen to indicate his nature or properties according to the notions of the heathen. Ver. 11-40. A Particular Dissuasive against Idol- atry. 15. Tahe good heed for ye sa-w no manner of similitude— The extreme proneness of the Israelites to idolatrj'', from their position in the midst of surrounding nations already abandoned to its seductions, accounts for their attention being repeatedly drawn to tlie fact that God did not appear on Sinai in any visible form ; and an earnest caution, founded on that remarkable circum- stance, is given to beware, not only of making represen- tations of false gods, but also any fancied representation of the true God. 16-19. lest ye corrupt yourselves and make a graven image — The things are here specified of which God prohibited any image or representation to be made for the purposes of worship ; and, from the variety of details entered into, an idea may be formed of the ex- tensive prevalence of idolatry in that age. In whatever way idolatry originated, whetlier from an intention to worsliip the true God througli those things which seemed to afford the strongest evidences of his power, or whether a Divine principle was supposed to reside in the things themselves, there was scarcely an element or object of nature but was deified. This was particularly tlie case with the Canaanites and Egyptians, against whose Super- Btitious practices the caution, no doubt, was chiefly di- rected. The former worshipped Baal and Astarte, the latter Osiris and Isis, under the figure of a male and a female. It was in Egypt that animal worship most pi'e- vailed, for the natives of that country deified among beasts the ox, the heifer, the sheep, and the goat, the dog, the cat, and the ape; among birds, the ibis, the hawk and the crane; among reptiles, the crocodile, the frog and the beetle ; among fishes, all the fish of the Nile ; some of these, as Osiris and Isis, were worshipped over all Egypt, the others only in particular provinces; in addi- tion to which they embraced the Zablan superstition, the adoration of the Egyptians, In common with that of many other people, extending to the whole starry host. The very circumstantial details here given of the Canaanitish and Egyptian idolatry were owing to the past and pro- Bpective familiarity of the Israelites with it in all these forms. SO. But the XiOrd hath taken yon, and brought you out of the iron furnace— t. e., a furnace for smelting 124 iron. A furnace of this kind is round, sometimes 30 feet deep, and requiring the highest intensity of lieat. Such is the tremendous image chosen to represent the bondage and affliction of the Israelites. [Rosenmullee.] to bo unto him a people of inheritance — His peculiar posses- sion from age to age ; and therefore for you to abandon his worship for that of idols, especially the gross and de- basing system of idolatry that prevails among the Egyp- tians, would be the greatest folly— the blackest ingrati- tude, 26. I call heaven and earth to 'witness against you — this solemn form of adjuration has been common in special circumstances amongst all people. It is used here figuratively, or as in other parts of Scripture where inanimate objects are called up as witnesses (ch. 32. 1 ; Isaiah 1. 2). 38. there ye shall serve gods, the -work of nien's hands — The compulsory measures of their tyranni- cal conquerors would force them into idolatry, so that their choice would become their punishment. 30. in the latter days, if thou turn to the liord tliy God— either towards the destined close of their captivities, when they evinced a returning spirit of repentance and faith, or in the age of Messiah, which Is commonly called "the latter days," and when the scattered tribes of Israel shall be converted to the gospel of Clirist. The occurrence of this auspicious event will be the most illustrious proof of the truth of the promise made in v. 31. 41-43. Then Mosea severed three cities on this side Jordan — (See on Joshua 20. 7, 8.) 44-49. This is the law which Moses set before the children of Israel — This is a preface to the rehearsal of the law, which, with the addition of various explanatory circumstances, the following chapters con- tain. 46. Beth-peor — i. e., house or temple of Peor, It is probable that a temple of this Moabite idol stood in full view of the Hebrew camp, while Moses was urging the exclusive claims of God to their worship, and this allu- sion would be very significant if it were the temple Avhcre so many of the Israelites had grievously offended. 49. The springs of Pisgah— more frequently Ashdoth-pisgah (ch. 3. 17 ; Joshua 12. 3 ; 13. 20), the roots or foot of the moun- tains east of the Jordan. CHAPTER V. Ver. 1-29. A Commemoration of the Covenant in Horeb. X' Hear, O Isi'ael, the statutes and judgments — Whether this rehearsal of the Taw was made in a solemn assembly, or as some think at a general meeting of the elders as representatives of the people, is of little mo- ment; it was addressed either directly or indirectly to the Hebrew people as principles of their peculiar constitution as a nation ; and hence, as has been well observed, " the Jewish law has no obligation upon Cliristians, unless so much of it as given or commanded by Jesus Christ; for whatever in this law is conformable to the laws of nature, obliges us, not as given by Moses, but by virtue of an an- tecedent law common to all rational beings." [Bisnop Wilson.] 3. The Lord made not this covenant -with our fathers, but with us— The meaning is, "not with our fatliers" only, "but with us" also, assuming it to be "a covenant" of grace; or "not with our fathers " at all, if the reference is to the peculiar establishment of tlie covenant of Sinai ; a law was not given to them as to us, nor was the covenant ratified in tlie same public manner, and by the same solemn sanctions. Or, finally, " not with our fathers" who died in the wilderness, in consequence of their rebellion, and to whom God did not give the re- wards promised only to the faithful; but " witii us," who alone, strictly speaking, shall enjoy the benefits of this covenant by entering on the possession of the promised land. 4. The Lord talked ^vith you face to face In the mount>— not in a visible and corporeal form, of which there was no trace (ch. 4. 12, 15), but freely, familiarly, and in such a manner that no doubt could be entertained of His presence. 5. I stood bet-ween the Lord and you at that time- as the messenger and interpreter of thy heav- enly King, bringing near two objects formerly removed from each other at a vast distance, viz., God and the peo- ple (Galatians 10. 19). In this character Moses was a type larad to Keep Qod's Commandments, DEUTEKONOMY VI, VII. Communion with Nations Forbidden. of Christ, who is the only mediator between God and men (1 Timothy 11. 5), the Mediator of a better covenant (He- brews 8. fi; 9. 15; 12. 2-1). to slio-»v you tJie -*voril of tl\e liOrA— not the ten commandments — for tliey were pro- claimed directly by tlae Divine Speaker himself, but tlie statutes and judgments whicli are repeated in the subse- quent portion of this book. G-20. I nm tUc Lorrt tliy God— The word "Lord" is expressive of autliority or do- minion ; and God, wlio by natural claim as well as by cove- nant relation, was entitled to exercise supremacy over his people Israel, had a sovereign right to establisli laws for their government. The commandments which follow are, with a few slight verbal alterations, tlie same as for- merly recorded (Exodus 20.), and in some of them there is a distinct reference to that promulgation. 13. Keep tlic SabbatU day to sanctify it, as tlxe Lord IiatU coni- maiided tliee — i. e., keep it in mind as a sacred institu- tion of former enactment and perpetual obligation. 14. that tiiy man-servant and tlxy inaid-ser»'ant may rest as -well as tlion — Tliis is a different reason for the obser- vance of the Sabbath from what is assigned in Exodus 20., where that day is stated to be an appointed memorial of the creation. But the addition of another motive for the observance does not imply any necessary contrarietj' to the other; and it has been thought probable that, the commemorative design of the Institution being well known, the other reason was specially mentioned on this repetition of the law, to secure the privilege of sabbatic rest to servants, of which, in some Hebrew families, they had been deprived. In thisView, the allusion to the pe- riod of Egyptian bondage (v. 15), when themselves were not permitted to observe the Sabbatli eitlicr as a day of rest or of public devotion, was peculiarly seasonable and significant, well fitted to come home to their business and bosoms. 16. tliat itmay go •tvell -^vitlitliee — This clause is not in Exodus, but admitted into Epliesians 6. 3. 31. neitlier slialt tlion desire tJiy neigliboui''s tvife, lioiise, «nd field— an alteration is here made in the words (see Exodus 20,), but it so slight ("wife" being put in the first clause, and house in the second) that it would not liave been worth while noticing it, except that the interchange proves, contrary to the opinion of some eminent critics, lliat these two objects are included in one and the same cominandment. 3:3. He added no more — (Exodus 20. 1.) The pre-eminence of these ten commandments was shown in God'.s announcing tliem directly : other laws and insti- tutions were communicated to the people througli the instrumentality of Moses. 33-38. And. . . yecameneor nuto me— (See on P^xodus 20. 19.) 39. Oil tliat there -tverc sncii an Ixeart in tliem, that tlicy would fear me — God can bestow such a heart, and has promised to give it, wherever it is asked (Jeremiah 32. 40). But the wish which is here expressed on the part of God for tlie piety and steadfast obedience of the Israelites did not relate to them as individuals, so much as a nation, wliose religions character and progress would have a mighty influence on the world at large. CHAPTER VI. Ver. 1-25. Moses Exhortetii Israel to Hear God and TO Keep His Commandments. 1. Bfo^v tliese are the commandments and tlie statutes and tlie Judgments ■wliicli the Lord commanded to teacli yon, tiiat ye might do them . , . -whither ye go to possess it— The grand design of all the institutions prescribed to Israel was to form a religious people, whose national cliaracter should be distinguished by that fear of the Lord their God which would ensure their Divine observance of His wor- ship, and their steadfast obedience to His will. The basis of their religion was an acknowledgment of the unity of God with the understanding, and the love of God in the heart (v. 4, 5). Compared with the religious creed of all their contemporaries, how sound in principle, how ele- vated in character, how unlimited in the extent of its moral influence on the heart and habits of the people ! Indeed, it is precisely the same basis on which rests the purer and more spiritual form of it which Christianity exhibits (Matthew 22. 37 ; Mark 12. 30 ; Luke 10. 27). More- over, to help in keepinga sense of religion in their minds, it was commanded that its great principles should be car- ried about with them wherever they went, as well as meet their eyes every time they entered their homes ; a further provision was made for the earnest inculcation of tliem on the minds of tlie young by a system of parental train- ing, which was designed to associate religion with all the most familiar and oft-recurring scenes of domestic life. It is probable that Moses used the phraseology in the 7th verse, merely in a figurative way, to signify assiduous, earnest, and frequent instruction ; and perhaps he meant the metaphorical language in the 8tli verse to be taken in the same sense also. But as the Israelites interpreted it literally, many writers suppose that a reference was made to a superstitious custom borrowed from tlie Egyp- tians, who wore jewels and ornamental trinkets on the forehead and arm, inscribed with certain words and sen- tences, as amulets to protect them from danger. These, it has been conjectured, Moses intended to supersede by sub- stituting sentences of the law ; and so the Hebrews under- stood him, for they have always considered the wearing of the Tephilim or frontlets a permanent obligation. The form was as follows : Four pieces of parchment, inscril^ed, tlie first with Exodus 13. 2-10 ; the second with Exodus 13, 11-16; the third with Deuteronomy 6. 1-8; and tlie fourth with Deuteronomy 11.18-21, were enclosed in a square case or box of tough skin, on the side of which was placed the Hebrew letter (shin), ai>d bound round the forehead with a thong or ribbon. When designed for the arms, those four texts were written on one slip of parchment, which, as well as the ink, was carefully prepared for the purpose. With regard to the other usage supposed to be alluded to, the ancient Egyptians had the lintels and im- posts of their doors and gates inscribed with sentences in- dicative of a favourable omen [Wilkinson]; and this is still the case, for in Egypt and other Mohammedan coun- tries, the front doors of houses — in Cairo, for instance— are painted red, white, and green, bearing conspicuously in- scribed upon them such sentences from the Koran, as " God is the Creator," " God is one, and Mohammed is his prophet." Moses designed to turn this ancient and favour- ite custom to a better account, and ordered tliat, instead of the former superstitious inscriptions, should be writ- ten the words of God, persuading and enjoining the peo- ple to hold the laws in perpetual remembrance. 30-33, AVhen thy son asketli tliee in time to come, saying — The directions given for the instruction of their children form only an extension of the preceding counsels, CHAPTER VII. Ver. 1-20. All Communion with the Nations Fob- bidden. 1. Tlie Hittites— This people were descended from Heth, the second son of Canaan (Genesis 10. 15), and occupied the mountainous region about Hebron, in the south of Palestine. The Girgashites — supposed by some to be the same as the Gergesenes (Matthew 8. 2S), who lay to the east of Lake Gennesareth ; but they are placed on the west of Jordan (Joshua 21. 11), and others take them for a branch of the largo family of the Hivites, as they are omitted in nine out of ten places where the tribes of Ca- naan are enumerated ; in the tenth they are mentioned, while the Hivites are not. The Amorltes — descended from the fourth son of Canaan, occupied, besides their conquest on the Moabite territory, extensive settlements west of the Dead Sea, in the mountains. The C'anaan- ites— were located in Phoenicia, particularly about Tyre and Sidon, and being sprung from the eldest branch of the family of Canaan, bore his name. The Perizzites — i. e,, villagers, a tribe who were dispersed throughout the country, and lived in unwalled towns. Tlie Hivites— who dwelt about Ebal and Gerizira, ertending towards Hermon. They are supposed to be the sar^.c as the Avims, The Jcbusites — resided about Jerusalem and the adjacent country, seven nations greater ond mightier than thou— Ten were formerly mentioned (Genesis 15, 19-21). But in the lapse of near Ave hundred years, it cannot je 125 Images to be Destroyed. DEUTERONOMY VIII. An Exhortation to Obedience, surprising that some of them had been extinguished In the many intestine feuds that prevailed amongst those wai'lilie tribes ; and it is more than probable that some, stationed on the east of Jordan, had fallen under tlae vic- torious arms of the Israelites. 3-6. Thou sUalt smite tUent, and utterly destroy tliein ; tliou Ciliialt make no covenant vrltli them— This relentless doom of extermi- nation which God denounced against those tribes of Ca- naan cannot be reconciled with the attributes of the Divine cliuracter, except on the assumption that their gross idola- try and enormous wickedness left no reasonable hope of their repentance and amendment. If they were to be swept uway lilie the antediluvians, or the people of Sodom and Gomorrah, as incorrigible sinners who had filled up the measure of their Iniquities, it mattered not to them in what way thejudgmentw^as inflicted; and God, as the Sovereign Disposer, had a right to employ any instruments that pleased Him for executing His Judgments. Some think that they were to be exterminated as unprincipled usur- pers of a country which God had assigned to the posterity Of Eber, and which had been occupied ages before by wan- dering shepherds of that race, till, on the migration of Jacob's family into Egypt through the pressure of famine, the Canaanites overspread the whole land, though they had no legitimate claim to it, and endeavoured to retain possession of it by force. In this view their expulsion was Just and proper. The strict prohibition against contract- ing any alliances with such infamous idolaters was a prudential rule, founded on the experience that "evil communications corrupt good manners," and its im- portance or necessity was attested by the unhappy ex- amples of Solomon and others in the subsequent history of Israel. 5. Thus sliall ye deal with. tUem, ye sUaU destroy tlicir altars, «fcc.— The removal of the temples, altars, and everything that had been enlisted in the ser- vice, or might tend to perpetuate the remembrance, of Canaanite idolatry, was likewise highly expedient for preserving the Israelites from all risk of contamination. It was imitated by the Scottish Reformers, and although many ardent lovers of architecture and the fine arts have anathematized their proceedings as vandalism, yet there was profound wisdom in the favourite maxim of Knox— "pull down the nests, and the rooks will disappear." 6-10. for thou art an holy people unto the £.ord thy God— i. e., set apart to the service of God, or chosen to execute the important purposes of His providence. Their selection to this high destiny was neither on account of tlieir numerical amount, for, till after the death of Joseph, they were but a handful of people ; nor of their extraor- dinary merits, for they had often pursued a most per- verse and unworthy conduct: but it was in consequence of the covenant or promise made with their pious fore- fathers, and tlie motives that led to that special act were such as tended not only to vindicate God's wisdom, but to illustrate His glory in diflTusing the best and most precious blessings to all mankind. 11-36. Thou shalt therefore keep the commandments, and the statutes, and the Judgments, tvhich 1 command thee this day —In the covenant into which God entered with Israel, He promised to bestow upon them a variety of blessings so long as they continued obedient to Him as their heav- enly King, and pledged His veracity that His infinite perfections would be exerted for this purpose, as well as for delivering them from every evil to which, as a people, they would be exposed. That people accordingly were truly happy as a nation, and found every promise which the faithful God made to them amply fulfilled, so long as they adhered to that obedience which was required of them. See a beautiful illustration of this in Psalm 144. 12-15. The evil diseases of Egypt— (See Exodus 15. 26.) But besides those with which Pharaoh and his subjects were visited, Egypt has always been dreadfully scourged with diseases, and the testimony of Moses is confirmed by the reports of many modern writers, who tell us that, notwithstanding its equal temperature and sereneness, that country has some indigenous maladies which are very malignant, such as ophthalmia, dysentery, small pox, and the plague. 30. God will send the hornet 126 among them— (See on Joshua 24. 11-13.) 33. lest th« beasts of the fleld increase upon thee — (See on ExoduS 23. 28-SO.) The omnipotence of their Almighty Ruler could have given them possession of the promised land at once. But, the unburied corpses of the enemy, and the portions of the country that might have been left desolate for a while, would have drawn an influx of dangerous beasts. This evil would be prevented by a progressive conquest, and by the use of ordinary means, which God would bless. CHAPTER VIII. Ver. 1-20. An Exhortation to Obedience. 1. All the commandments -whicli I command thee this day shall ye observe, that ye may live — Duty has been made in all the wise arrangements of our Creator in- separably connected with happiness, and the earnest en- forcement of the Divine law which Moses was making to the Israelites was in order to secure their being a happy, because a moral and religious people : a course of pros- perity is often called life (Genesis 17.18; Proverbs 3. 2). live and multiply — This reference to the future increase of their population proves that they were too few to oc- cupy the land fully at first. 3. Thou shalt remember all the waLy which the Lord thy God led thee these forty years in the -wilderness — The recapitulation of all their chequered experience during that long period was designed to awaken lively impressions of the goodness of God. First, Moses showed them the object of their pro- tracted wanderings and varied hardships; these were trials of their obedience as well as chastisements for sin. Indeed, the discovery of their infidelity, inconstancy, and their rebellions and perversenesswhicli this varied disci- pline brought to light, was of eminently practical use to the Israelites themselves, as it has been to the church in all subsequent ages. Next, he enlarged on the goodness of God to them, while reduced to the last extremities of despair, in the miraculous provision which, without anxiety or labour, was made for their daily support (see on Exodus 16. 12), and which, possessing no nutritious properties inherent in it, contributed to their suste- nance, as indeed all food does (Matthew 4. 4) solely through the ordinance and blessing of God. Tliis re- mark is applicable to the means of spiritual as well as natural life. 4r. thy raiment -tvaxed not old upon thee, neither did thy foot s-»vell these forty years — What a striking miracle was this ! No doubt the Israelites might have brought from Egypt more clothes than they wore at their outset; they might also have obtained supplies of various articles of food and raiment in barter with the neighbouring tribes for the fieeces and skins of their sheep and goats ; and in furnishing them with such op- portunities the care of Providence appeared. But the strong and pointed terms which Moses here uses (see also ch. 29. 5) indicate a special or miraculous interposition of their loving Guardian in preserving them amid the tear and wear of their nomadic life in the desert. Thirdly, Moses expatiated on the goodness of the promised land. 7. For tlie Lord tliy God bringeth thee into a good land — All accounts, ancient and modern, concur in bear- ing testimony to the natural beauty and fertility of Pal- estine, and its great capabilities if properly cultivated. a land of brooks, of tvater, of fountains, and depthg that spring out of valleys and liills- These character- istic features are mentioned first, as they would be most striking; and all travellers describe how delightful and cheerful it is, after passing through the barren and thirsty desert, to be among running brooks and swelling hills and verdant valleys. It is observable that water is men- tioned as the chief source of its ancient fertility. 8. a land of wheat and barley— These cereal fruits were specially promised to the Israelites in the event of their faithful allegiance to the covenant of God (Psalm 81. 16; 147. 14). The wheat and barley were so abundant as to yield sixty and often an hundredfold (Genesis 26. 12; Mat- thew 13. 8). vines, fig trees, and pomegranates — The limestone rocks and abrupt valleys were entirely cov- ered, as traces of them still show, with plantations of figs. Moses Dissuadeth them from the DEUTERONOMY IX, X. Opinion of their ou^n Righteorisnest. vines, and olive trees. Though in a southern latitude, its mountainous formations tempered the excessive heat, and hence, figs, pomegranates, &c., were produced in Pal- estine equally with wheat and barley, the produce of northern regions. Honey— the word honey is used often in a loose, indeterminate sense, very frequently to signify a syrup of dates or of grapes, which under the name of dibs is m.uch used by all classes, wherever vineyards are found, as a condiment to their food. It resembles thin molasses, but is more pleasant to the taste. [Robinson.] This is esteemed a great delicacy in the East, and it was produced abundantly in Palestine. 9. a Iniul -vvUose Btoues are Iron — The abundance of this metal in Pales- tine, especially among the mountains of Lebanon, those of Kesraoun, and elsewhere, is attested not only by Jo- sephus, but by Volney, Buckingham, and otiiiM- travellers. Brass— not the alloy brass, but the ore of copper. Al- though the mines may now be exhausted or neglected, they yielded plenty of those metals anciently (1 Clironi- cles 22. 3 ; 29. 2-7; Isaiah 60. 17). 11-30. Beware tliat thou forget not the liord — After mentioning those instances of the Divine goodness, Moses founded on them an argu- ment for their future obedience. 15. wUo led tliee tbrough tliat great and terrible 'wilderness wherein •were fiery serpents and scorpions — Large and venom- ous reptiles are found in great numbers there still, par- ticularly in autumn. Travellers require to use great caution in arranging tlieir tents and beds at night ; even during the day the legs not only of men, but of the ani- mals they ride, are liable to be bitten, wlio hronglit thee forth water out of the flinty rock — (See on cliap. 9. 21.) CHAPTER IX. Ver. 1-25. Moses Dissuadeth them from the Opinion OF THEIR own RIGHTEOUSNESS. 1. tliis day— means this time. The Israelites had reached the confines of the promised land, but were obliged, to their great mortifi- cation, to return. But now were they certainly to enter it. No obstacle could prevent their possession ; neither the fortified defences of the towns, nor the resistance of the gigantic inhabitants of whom they had received from the spies so formidable a description, cities great and fenced up to heaven — Oriental cities generally cover a much greater space than those in Europe ; for the houses often stand apart with gardens and fields intervening. They are almost all surrounded with walls built of burnt or sun-dried bricks, about 40 ft. in height. All classes in the East, but especially the nomad tribes, in their igno- rance of engineering and artillery, would abandon in despair the idea of an assault on a walled town, whicli European soldiers would demolish in a few hours. 4. 8peak not thon in thy heart, sayiitg, For my right- eousness tlie liord hath brouglit nic to possess it — Moses takes special care to guard his countrymen against the vanity of supposing that their own merits had pro- cured them the distinguished privilege. The Canaanites were a hopelessly corrupt race, and deserved extermi- nation; but history relates many remarkable instances In which God punished corrupt and guilty nations by the Instrumentality of other people as bad as themselves. It was not for the sake of the Israelites, but for Plis own sake, for the promise made to their pious ancestors, and in furtherance of high and comprehensive purposes of good to the world, that God was about to give them a grant of Canaan. 7. Remember and forget not ho^v thon provokedst the Lord— To dislodge from their minds any presumptuous ideaof their own righteousness, Moses rehearses their acts of disobedience and rebellion committed so frequently, and in circumstances of the most awful and impressive solemnity, that they had for- feited all claims to the favour of God. The candour and boldness with which he gave, and the patient submission with which the people bore, his recital of charges so dis- creditable to their national character, has often been appealed to as among the many evidences of the truth of this history. 8. also in Horeb— rather, even in Horeb, Where it might have been expected they M'ould have acted otherwise. 12-29. Arise, get thee down quickly from hence l for the people have corrupted tlicmselves — With a view to humble them eft'ectually, Moses proceeds to particularize some of the most atrocious instances of their infidelity; and he begins with the impiety of the golden calf— an impiety which, while their miraculous emancipation from Egypt, the most stupendous displays of the Divine Majesty tliat were exhibited on tiie adjoin- ing mount, and the recent ratification of the covenant by which tliey engaged to act as the people of God, were fresh in memory, indicated a degree of inconstancy or de- basement almost incredible. 17. I took the t-wo tables and broke thent before your eyes — not in the heat of intemperate passion, but in righteous indignation, from zeal to vindicate the uiiSuUied honour of God, and by tho suggestion of His Spirit to intimate that the covenant had been broken, and the people excluded from the Divine favour. 18. I fell down before the Iiord— The sudden and painful reaction which this scene of pagan revelry produced on the mind of the pious and patriotic leader can be more easily imagined than described. Great and public sins call for seasons of extraordinary humiliation, and in his deep afl[lietion for the awful apostasy, he seems to have held a miraculous fast as long as before. 20. The Lord 'was very angry 'with Aaron to have destroyed him— By allowing himself to be overborne by the tide of popular clamour, he became a partaker in the guilt of idolatry, and would have suffered the penalty of his sin- ful compliance, had not the earnest intercession of Moses on his behalf prevailed. 31. I cast the dust thereof into the brook that descended out of tlie mount — i. e., the smitten rock (El Leja) which was probably contiguous to, or a part of Sinai. It is too seldom borne in mind that though the Israelites were supplied with water from this rock when they were stationed at Rephidim (Wady Feiran), there is notliing in the Scripture narrative which should lead us to suppose tliat the rock was in the imme- diate neighbourhood of that place (see on Exodus 17. 5, 6), The water on this smitten rock was probably the brook that descended from the mount. The water may have flowed at the distance of many miles from the rock, as the winter ton-ents do now through the wadys of Arabia Petroja (Psalm 78. 15, 16). And tlie rock may have been smitten at svich a height, and at a spot bearing such a relation to the Sinaitic valleys, as to furnish in this way supplies of water to the Israelites during the journey from Horeb by the way of mount Seir and Kadesh-barnea (ch. 1. 1, 2). On this supposition new light is, perhaps, cast on the figurative language of the apostle, when he speaks of *' the rock following " the Israelites (1 Corinthians 10. 4). [Wilson's Land of the Bible.] 25. Thus I fell do^vn before tlie Lord forty days and forty niglits, as I fell do'^vn at the first— After tlie enumeration of various acts of rebellion, he had mentioned the outbreak at Kadesh- barnea, whicli, on a superficial reading of this verse, would seem to have led Moses to a third and protracted season of humiliation. But on a comparison of this pas- sage witii Numbers 14. 5, tlie subject and language of this prayer show that only the second act of intercession (y. 18) is now described in fuller detail. CHAPTER X. Vcr. 1-22. God's Mercy in Restoring the Two Tables. 1. At that time the Lord said unto me, He'w tliee tvi'o tables of stone like unto the first — It was when God had been pacified through the intercessions of Moses with the people who had so greatly offended Him by the worship of the golden calf. The obedient leader executed the orders he had received as to the preparation both of the hewn stones, and the ark or chest in which tliose sacred archives were to be laid. 3. I made an ark of shittim wood— It appears, however, from Exodus .'!". 1, that the arlc was not framed till liis return from tlie 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 flnislied, and ready to receive the precious deposit. 4, 5. he ^vrote on 127 An Exhortation to Obedience, DEUTEKONOMY XI. and Blessings Promised. the table* according to the first writing— i. e., not Moses, who under the divine direction acted as amanu- ensis, but God himself who made this inscription a second time with His own hand, to testify tlie importance He attaclied to the ten commandments. Different from otlaer stone monuments of antiquitj% wliich were made to stand upright and in the open air, tliose on which the Divine law was engraven were portable, and designed to be kept as a treasure. Josephus says that each of the tables con- tained Ave precepts. But the tradition generally received, both amongst Jewish and Christian writers is, that one table contained four precepts, the other six. I put tlicm In tlie ark wlilcli I had made j there they he, as the Lord commanded me — Here is another minute, but im- portant circumstance, the publi(? mention of which at the time attests the veracity of the sacred historian. 6-9. The children of Israel tooK tlielr journey from Beer- oth of the clilldren of JaaUan to Mosera— So sudden a change from a spoken discourse to a historical narra- tive, has greatly puzzled the most eminent biblical scholars, some of whom reject the parenthesis as a mani- fest interpolation. But it is found in the most ancient Hebrew MSS., and, believing that all contained in this book was given by inspiration, and is entitled to profound respect, we must receive it as it stands, although acknow- ledging our inability to explain the insertion of these encampment details in this place. There is another diffi- culty in the narrative itself. The stations which the Israelites are said successively to have occupied are enu- merated here in a different order from Numbers 33. 31. That the names of the stations in both passages are the same tliere can be no doubt ; but, in Numbers, they are probably mentioned in reference to the first visit of the Hebrews during the long wandering southwards, before their return to Kadesh the second time; while here they have a reference to the second passage of the Israelites, when tliey again mai'ched south, in order to compass the land of Edom. It is easy to conceive that Mosera (Hor) and the wells of Jaakan might lie in such a direction that a nomadic horde might, in different years, at one time take the iormer first in their way, and at another time the latter. [Robinson.] 10-33, Moses here resumes his ad- dress, and having made a passing allusion to the principal events in their history, concludes by exliorting them to fear the Lord and serve Him faithfully. 16. Circumcise therefore the foreshln of your heart — Here he teaches them the true and spiritual meaning of tliat rite, as was afterwards more strongly urged by Paul (Romans 2. 25, 29), and should be applied by us to our baptism, which is "not the putting away of the flltli of the flesh, but the answer of a good conscience toward God." CHAPTER XI. Ver. 1-32. An Exhortation to Obedience. 1. Tliere- fore thou shalt love the Lord thy God, and keep his charge— The reason of the frequent repetition of tlie same or similar counsels is to be traced to the infantine character and state of the church, which required line upon line and precept upon precept. Besides, the Israel- ites were a headstrong and perverse people, impatient of control, prone to rebellion, and, from their long stay in Egypt, so violently addicted to idolatry, that they ran imminent risk of being seduced by the religion of the country to which they were going, which, in its charac- teristic features, bore a strong resemblance to that of the country they had left. 2-9. I speak not to your chil- dren, tvhlch have not known . . . hut your eyes have seen all the great acts of the Lord w^hlcli lie did— Moses is here giving a brief summary of the marvels and miracles of awful judgment which God had wrought in effecting their release from the tyranny of Pharaoh, as well as those which had taken place in the wilderness ; and he knew that he might dwell upon these, for he was addressing many who had been witnesses of those ap- palling incidents. For it will be remembered that the Divine threatening that they should die in the wilder- jiess. and its execution, extended only to males from 20 12S years and upward, who were able to go forth to war. No males under 20 years of age, no females, and none of the tribe of Levi, were objects of the denunciation (see Num- bers 14.28-30; 16.49). There might, therefore, have been many thousands of the Israelites at that time of whom Moses could say, " Your eyes have seen all the gi-eat acts which He did;" and with regard to those the historic re- view of Moses was well calculated to stir up their minds to the duty and advantages of obedience. 10-13. For the land, wlklther thou goest In to possess It, is not as the land of Egypt, from -whence ye canie out — The physi- cal features of Palestine present a striking contrast to those of the land of bondage. A widely extending plain forms the cultivated portion of Egypt, and on the greater pai-t of tills low and level country rain never falls. This natural want is supplied by the annual overflow of the Nile, and by artificial means from the same source, when the river has receded within its customary channel. Close by the bank the process of irrigation is very simple. The cultivater opens a small sluice on the edge of the square bed in which seed has been sown, making drill after drill ; and when a sufllcient quantity of water has poured In, he shuts it up with his foot. Where the bank is high, the water is drawn up by hydraulic engines, of which there are three kinds used, of different power, according to the subsidence of the stream. Tlie water is distributed in small channels or earthen conduits, simple in construction, worked by the foot, and formed with a mattock by the gardener who directs their course, and which are banked up or opened, as occasion may require, by pressing in the soil with the foot. Thus was the land watered in which the Israelites had dwelt so long. Such vigilance and laborious industry would not be needed in tlie promised land, for instead of being visited only at one brief season, and left during the rest of the year under a withering blight, every season it would enjoy the benign influences of a genial climate; the hills would attract the frequent clouds, and in the refreshing shoM'era the blessing of God would especially rest upon the land. A land whlcli the Lord thy God caretli for — i. e., water- ing it, as it were, with His own hands, without hanaan aid or mechanical means. 14. The first i*aln and the latter rain — The early rain commenced in autumn, i. e chiefly during the months of September and Octobei while the latter rain fell in the spring of the year, i.e during the months of March and April. It is true that occasional showers fell all the winter; but, at the au- tumnal and vernal seasons, they were more frequent, copious, and important; for the early rain was necessary, after a hot and protracted summer, to prepare the soil for receiving the seed; and the latter rain, which shortly preceded the harvest, was of the greatest use in invigor- ating the languishing powers of vegetation. (Jeremiah 5.24; Joel 11.23; Amos 4.7; James 5.7.) 15-ir. 1 wlU send grass In thy fields for thy cattle— Undoubtedly the special blessing of the former and the latter rain was one principal cause of the extraordinary fertility of Canaan in ancient times. That blessing was promised to the Israelites as a temporal reward for their fidelity to the national covenant. It was threatened to be with- drawn on their disobedience or apostasy; and most sig- nally is the execution of that threatening seen In the present sterility of Palestine. Mr. Lowthian, an English farmer, who was struck during his journey from Joppa to Jerusalem by not seeing a blade of grass, where even in the poorest localities of Britain some wild vegetation la found, directed his attentton particularly to the subject, and pursued the inquiry during a month's residence in Jerusalem, where he learned that a miserably small quantity of milk is daily sold to the inhabitants at a dear rate, and that chiefly asses' milk. "Most clearly," says he, "did I perceive that the barrenness of large portions of the country was owing to the cessation of the early and latter rain, and that the absence of grass and flowers made it no longer the land (i>. 9) flowing with milk and honey." 18-35. lay up these my -^vords In your heart and In your soul, and bind tliem — (See on ch. 6. 8.) every place whereon the soles of your fee4 Monuments of Idolatry to be Destroyed. DEUTERONOMY XII, XIII. Blood Prohibited. Bliall tread slioll be youxM — not as if the Jews should be lords of the world, but of every place within the prom- ised land. It sliould be granted to them, and possessed by them, on conditions of obedience :— from tUe -wilder- ness—the Arabah on the south ; L.el>awou— the northern limit; Eupliratea— their boundary on the east; their grant of dominion extended so far. and tlie right was ful- filled to Solomon, even unto the uttermost sea — the Mediterranean, HG-SH. BeUold, 1 set before you this day a blessing and a curse — (See on ch. 27. 11.) CHAPTER XII. Ver. 1-15. Monuments of Idolatry to be Destroyed. 1. Tliese are the statutes and judgments tvliicli ye shall observe— Having in the preceding eliapter incul- cated upon the Israelites the general obligation to fear and love God, Moses here enters into u detail of some spe- cial duties they were to practise on their obtaining pos- session of the promised land. 2. Ye shall utterly de- stroy all the places -wherein the nations -wlxich ye shall possess serve their gods— Tliis divine command was founded on the tendencies of human nature; for to remove out of sight everything that had been associated with idolatry, that it might never be spoken of, and no vestige of it remain, was the only eflfectual way to keep the Israelites from temptations to it. It is observable that Moses does not make any mention of temples, for such buildings were not in existence at that early period. The "places" chosen as the scene of heathen worsliip were situated either on the summit of a lofty mountain, or on some artificial mound, or in a giove, planted witli partic- ular trees, such as oaks, poplars, and elms (Isaiali 57.5-7; Hosea 4. 13). The reason for the selection of sucli sites was both to secure retirement and to direct the attention up- ward to heaven; and the " place" was nothing else than a consecrated enclosure, or at most, a canopy or screen from the weather. 3. ye shall ovcrthro-w their altars — Piles of turf or small stones, and break tlieir pillars— Before the art of sculpture was known, the statues of idols were only rude blocks of coloured stones. 5-15. unto the place ^vhich the Lord thy God shall choose to put his name there . . . thou shalt come — They were forbidden to worship either in the impure superstitious manner of the heathen, or in any of the places frequented by them. A particular place for the general rendezvous of all the tribes would be chosen by God himself; and the choice of one common place for the solemn rites of religion was an act of divine wisdom, for the security of the true religion ; It was admirably calculated to prevent tlie corruption which would otherwise have crept in from their frequent- ing groves and high hills— to preserve uniformity of wor- ship, and keep alive their faith in Him to whom all their sacrifices pointed. The place was successively Mizpeh, Shiloh, and especially Jerusalem ; but in all the references made to it by Moses, the name is never mentioned ; and this studied silence was maintained partly lest the Ca- naanltes witliin whose territories it lay miglit have con- centrated their forces to frustrate all hopes of obtaining It; partly lest the desire of possessing a place of such Importance might have become a cause of sti-ife or rivalry amongst the Hebrew tribes, as about the appointment to the priesthood (Numbers 16). 7. There ye shall cat bc- lore the Lord— Of the things mentioned (v. 6); but of course, none of the parts assigned to the priests before the Lord— in the place where the sanctuary should be estab- lislied, and in those parts of the Holy City which the people were at liberty to frequent and inhabit. 13. Ye shall rejoice before the Lord your God, ye, your sons, and your danghtei^s, Ac — Hence it appears, that althougli males only were commanded to appear before God at the annual solemn feasts (Exodus 23. 17), the women were allowed to accompany them (1 Samuel 1. 3-23). 15. Notwithstanding thou mayest kill and eat flesh in all thy gates— Every animal designed for food, whether ox, goat, or lamb, was during the abode in the wilderness ordered to be slain as a peace offering at the door of the tabernacle; Its blood to be sprinkled, and its tat burnt 9 upon the altar by the priest. The encampment, being then round about the altar, made this practice, appointed to prevent idolatry, easy and practicable. But on the settlement in the promised land, the obligation to slay at the tabernacle was dispensed with, and the people left at liberty to prepare their meat in tlieir cities or homes, ac- cording to the blessing of tlie Lord thy God -which lie hath given thee— t. e., the style of living should be ac- commodated to one's condition and means— profuse and riotous indulgence can never secure the Divine blessing. tlie unclean and the clean may eat thereof— The un- clean here are those who were under some slight defile- ment, which, without excluding them from society, yet debarred them from eating any of the sacred meats (Lev- iticus 7.20). They were at liberty freely to partake of common articles of food, of the roebuck— the gazelle. and as of the hart — The Syrian deer {Cervus barbatvji) is a species between our red and fallow deer, distinguished by the want of a bis-antler, or second branch on the horns, reckoning from below, and for a spotted livery which is eflSiced only in the third or fourth year. [Biblical Cy- clopedia.] Ver. 16-25. Blood Prohibited. Ye shall not eat the blood ; ye shall pour it upon the earth as ivater— The prohibition against eating or drinking blood as an un- natural custom accompanied the announcement of the Divine grant of animal flesli for food (Genesis 9. 4), and the prohibition was repeatedly renewed by Moses with reference to the great objects of the law (Leviticus 17.2), the prevention of idolatry, and the consecration of the sacrificial blood to God. In regard, however, to the blood of animals slain for food, it might be shed without cere- mony, and poured on the ground as a common thing like water — only for the sake of decency, as well as for pre- venting all risk of idolatry, it was to be covered over with earth (Leviticus 17. 13), in opposition to the practice of heathen sportsmen, wlio left it exposed as an oflering to tlie god of the chase. 33-28. Even as the roebuck and the hart is eaten, so shalt thou eat them, Ac- Game when procured in the wilderness had not been re- quired to be brought to the door of the tabernacle. The people were now to be as free in the killing of domestic cattle as of wild animals. The permission to hunt and use venison for food was doubtless a great boon to the Israelites, not only in the wilderness, but on their settle- ment in Canaan, as the mountainous ranges of Lebanon, Carnael, and Gilead, on which deer abounded in vast num- bers, would thus furnish them with a plentiful and lux- uriant repast. Ver. 26-32. Holy Things to be Eaten in the Holy Place. Only thy holy things which thou hast— The tithes mentioned (v. 17) are not to be considered ordinary tithes, which belonged to the Levites, and of which pri- vate Israelites had a right to eat; but they are other ex- traordinary tithes or gifts, which the people carried to the sanctuary to be presented as peace offerings, and on which, after being offered, and the allotted portion given to the priest, they feasted with their families and friends (Levit- icus 27. 30). 39-33. Take heed to thyself that thou be not snared by folio-wing tliem . . . saying, Ho-w did these nations serve their godsl— Tlie Israelites, influ- enced by superstitious fear, too often endeavoured to pro- pitiate the deities of Canaan. Their Egyptian education had early impressed that bugbear notion of a set of local deities, who expected their dues of all who came to in- habit the country which they honoured with their pro- tection, and severely resented the neglect of payment in all new-comers. [Warburton.] Taking into considera- tion the prevalence of this idea among them, we see tliat against an Egyptian influence was directed the full force of the wholesome caution with which this chapter closes. CHAPTER XIII. Ver. 1-5. Enticers to Idolatry to be put to Death. 1. If there arise amongst you a prophet — ^The special counsels which follow arose out of the general precept contained in the last verse of the preceding chapter ■ and 129 Enticers to Idolatry to be Slain. DEUTERONOMY XIV, XV. What May and what may Not be Eatm. the purport of them Is, that every attempt to seduce others from the course of duty which that Divine stand- ard of faith and worship prescribes must not only be Btrenuously resisted, but the seducer punished by the law of the land. This is exemplified in three cases of entice- ment to idolatry, a propHet— t. e., some notable person laying claim to the character and authority of the pro- phetic office (Numbers 12. 6 ; 1 Samuel 10. 6), performing feats of dexterity or power in support of his pretensions, or even predicting events which occurred as he foretold ; as, for instance, an eclipse which a knowledge of natural science might enable him to anticipate (or, as Caiaphas, John 18. 14). Should the aim of such a one be to seduce the people from the worship of the true God, he is an im- postor, and must be put to death. No prodigy, however wonderful, no human authority, however great, should be allowed to shake their belief in the Divine character and truth of a religion so solemnly taught and so awfully attested (cf. Galatians 1. 8). The modern Jews appeal to this passage as justifying their rejection of Jesus Christ. But he possessed all the characteristics of a true prophet, and he was so far from alienating the people from God and his worship, that the grand object of his ministry was to lead to a purer, more spiritual and perfect observance of the law. Ver. 6-18. Without regard to Nearness of Rela- tion. 6. If thy brotUer . . . entice thee secretly— This term being applied very loosely in all Eastern countries (Genesis 20. 13), other expressions are added to intimate that no degree of kindred, however intimate, should be allowed to screen an enticer to idolatry, to conceal his crime, or protect his person; piety and duty must over- come aflfection or compassion, and an accusation must be lodged before a magistrate. 9. thou shalt surely UUl him— not hastily, or in a private manner, but after trial and conviction ; and his relative, as informer, was to cast the first stone (see on ch. 17. 7; Acts 7. 58). It is manifest that what was done in secret could not be legally proved by a single informer; and hence Jewish writers say, that spies were set in some private part of the house, to hear the conversation and watch the conduct of a person sus- pected of idolatrous tendencies, ia-18. certain men, the clilldren of Belial— lawless, designing demagogues (Judges 19. 22; 1 Samuel 1. 16; 2o. 25), who abused their in- fluence to withdraw the inhabitants of the city to idol worship. 14. Then shalt thou Inquire— i. e., the magis- trate, to whom it oflScially belonged to make the neces- sary investigation; and, in the event of the report prov- ing true, the most summary proceedings were to be com- menced against the apostate inhabitants. The law in this chapter has been represented as stern and sanguin- ary, but it was in accordance with the national constitu- tion of Israel. God being their King, idolatry was trea- son, and a city turned to idols put itself into a st.ite, and Incurred the punishment, of rebellion. 16. it shall he an heap for ever 5 it shall not he huilt again— Its ruins shall be a permanent monument of the Divine justice, and a beacon for the warning and terror of posterity. IT. Tliere shall cleave nauglit of the cursed thing to thine hand— No spoil shall be taken from a city thus solemnly devoted to destruction. Every living creature must be put to the sword— everything belonging to it reduced to ashes— that nothing but its infamy may remain. CHAPTER XIV. Ver. 1, 2. God's People mttst not Disfigure them- selves IN Mourning, l. Ye shall not cut yourselves . . . for the dead— It was a common practice of idolaters, both on ceremonious occasions of their worship (1 Kings 18. 28), and at funerals (cf. Jeremiah 16. 6; 41. 5), to make ghastly incisions on their faces, and other parts of their persons, with their finger nails or sharp instruments. Ihe making a large bare space between tlie eyebrows was another heathen custom in honour of the dead (see on Leviticus 19. 27, 28; 21. 5). Such indecorous and degrading usages, being extravagant and unnatural expressions of 130 hopeless sorrow (1 Thessalonians 4. 13), were to be carefully avoided by the Israelites, as derogatory to the character, and inconsistent with the position of those who were the people of God. Ver. 3-21. What may be Eaten, and what not. Tliou glialt not eat any ahominahle thing — i. e., any- thing forbidden as unclean (see on Leviticus 11). Of Beasts. 4-8. The hart — (see on ch. 12. 15.) fallo-»v deer —the Hebrew word (Jachmur) so rendered, does not re- present the fallow deer, which is unknown in Western Asia, but an antelope (Oryx leucoryx), called by the Arabs, Jazmar. It is of a wiiite colour, black at the ex- tremities, and a bright red on the thighs. It was used at Solomon's table, -wiltl. goat— The word akko is different from that commonly used for a wild goat (1 Samuel 24. 2 ; Psalm 104. 18 ; Proverbs 5. 19), and it is supposed to be a goat-deer, having the body of a stag, but the head, horns, and beard of a goat. An animal of this sort is found in the East, and called Lerwee. [Shaw's Travels.] pygarg —a species of antelope (Oryx addax) with white buttocks, wreathed horns two feet in length, and standing about three feet seven inches high at the shoulders. It is com- mon in the tracks which the Israelites had frequented. [Shaw.] wild ox— supposed to be the Nubian Oryx, which differs from the Oryx leucoryx, formerly men- tioned, by its black colour; and it is, moreover, of larger stature, and a more slender frame, with longer and more curved horns. It is called Bekkar-El- Wash by the Arabs, chamois— rendered by tlie Sept. Cameleopard, but, by others who rightly judge it must have been an animal more familiar to tiie Hebrews, it is thouglit to be the Kebsch (Ovis tragelaphus), rather larger than a common sheep, covered not with wool, but with reddish hair — a Syrian sheep-goat. Of Birds. 11-20. Of all clean hirds ye shall eat — (see on Leviticus 11. 21.) 13. glede— thought to be the same as that rendered Vulture (Leviticus 11. 14). the cucho-w — more probably the sea-gull, the s-wan — rather the goose (Michaelis). gier-eagle— Tlie Hebrew word Rachemah is manifestly identical with Rac?iamah, the name which the Arabs give to the common vulture of Western Asia and Egypt. (Neophron percnopterus.) cormorant — rather the Plungeon; a sea-fowl, the lap- ■»ving— the upupa or hoop: a beautiful bird, but of tlie most unclean habits. 31. Thou slialt not eat of any thing that dieth of itself— (see on Leviticus 17. 15; 22. 8.) thou shalt give it unto the stranger that is in tlvy gates— not a proselyte, for he, as well as an Israelite, waa subject to this law; but a heathen traveller or sojourner. thou slialt not seethe a kid in his motliei-'s milU — This Is the third place in which the proliibition is re- peated. It was pointed against an annual pagan cere- mony (see on Exodus 23. 19; 34. 26). a»-27. Thou shalt truly tithe all the Increase of thy seed — Tlie dedication of a tenth part of the year's produce in every thing was then a religious duty. It was to be brought as an offer- ing to the sanctuary; and, where distance prevented its being taken in kind, it was by this statute convertible into money. 28-29. At the end of three years, the lvo 'ivives, one beloved, the otUer hated— In the original and all other transla- tions, the words are rendered "have had," referring to events that have already taken place ; and that the "had" has, by some mistake, been omitted in our version, seems highly probable from the other verbs being in the past tense— "hers that was hated," not " hers that is hated;" evidently intimating that she (the first wife) v>'as dead at the time referred to. Moses, therefore, does not here legis- late upon the case of a man who has two wives at the same time, but on that of a man wlio has married twice In succession, the second wife after the decease of the first; and there was an obvious necessity for legislation in these circumstances; for the first wife, wlio was hated, was dead, and the second wife, the favourite, was alive ; and with the feelings of a stepmother, she would urge her husband to make her own son the heir. This case has no bearing upon polygamy, which there is no evidence that the Mosaic code legalized. 18-31. If a man have a stub- born and rebellious son— A severe law was enacted in this case. But the consent of both parents was required as a prevention of any abuse of it; for it was reasonable to suppose that they would not both agree to a criminal information against their son except from absolute ne- cessity, arising from his inveterate and hopeless wicked- ness ; and, in that view, the law was wise and salutary, as such a person would be a pest and nuisance to society. The punishment was that to which blasphemers were doomed ; for parents are considered God's representatives, and invested with a portion of his autliority over their children. !2!2, 33. If a man have committed a sin, and thou hang him on a tree — hanging was not a Hebrew form of execution — gibbeting is meant — but the body was not to be left to rot, or be a prey to ravenous birds : it was to be buried "that day," either because the stench in a hot climate would corrupt the air, or the spectacle of an exposed corpse bring ceremonial defilement on the land. CHAPTER XXII. Vev. 1-1. Of Humanity TOWARD Brethren, l. Thou •halt not see thy brother's ox or Itis slicep go astray, «nd hide tliyself front them, &c.— " Brother" is a term of extensive application, comprehending persons of every description ; not a relative, neighbour, or fellow-country- man only, but any human being, known or unknown, a foreigner, and even an enemy (Exodus 23. 4). The duty Inculcated Is an act of common justice and charity, which, while it was taught by tlie law of nature, was more clearly and forcibly enjoined in the law delivered by God to His people. Indifference or dissimulation in the circumstances supposed would not only be cruelty to the dumb animals, but a violation of the common rights of humanity; and therefore the dictates of natural feeling, and still more the authority of the divine law enjoined, that the lost or missing property of another should be taken care of by the finder, till a proper opportunity occurred of restoring It to tiie owner. 5-12. The Sex TO BE Distinguished BY Apparel. 5. The woman shall not wear that wliich pertaineth to man, neither shall a man put on a -woman's garment —Though disguises were assumed at certain times in heathen temples, it Is probable that a reference was made to unbecoming levities practised in common life. They were properly forbidden ; for the adoption of the habili- ments of the one sex by the other is an outrage on de- cency, obliterates the distinctions of nature by fostering softness and effeniinacy in the man, impudence and bold- ness in the woman, as well as levity and hypocrisy in both ; and, in short, opens the door to an influx of so many evils that all who wear tlie dress of another sex are pro- nounced "an abomination unto the Lord." G, 7. If a bird's nest chance to be before thee — This is a beautiful Instance of the humanizing spirit of the Mosaic law, in checking a tendency to wanton destructiveness, and en- couraging a spirit of kind and compassionate tenderness to the tiniest creatures. But there was wisdom as well as humanity in the precept ; for, as birds are well known to serve important uses in the economy of nature, the extir- pation of a species, whether of edible or ravenous birds, must in any country be productive of serious evils. But Palestine, in particular, was situated in a climate which produced poisonous snakes and scorpions ; and between deserts and mountains from which it would have been overrun with them, as well as immense swarms of flies, locusts, mice and vermin of various kinds, if the birds which fed upon them were extirpated. [Michaelis.] Ac- cordingly, the counsel given in this passage was wise as well as humane, to leave the hen undisturbed for the pro- pagation of the species, while the taking of the brood occa- sionally was permitted as a check to too rapid an increase. 8. thou Shalt make a battlement for thy roof, that thou bring not blood upon thine liouse, if any fall from thence— The tops of houses in ancient Judea, as in the East still, were flat, being composed of branches or twigs laid across large beams, and covered with a cement of clay or strong plaster. They were surrounded by a parapet breast higli ; for as in summer the roof is a fa- vourite resort for coolness, accidents would frequently happen from persons incautiously approaching the edge and falling into the street or court; hence it was a wise and prudent precaution in the Jewish legislator to pro- vide, that a stone balustrade or timber railing round the roof should form an essential part of every new house. 9. Thou Shalt not so-iv tl»y vineyard with divers seeds— (See on Leviticus 19. 19.) 10. Thou slialt not plough -with an ox and an ass together — Whether this association, like the mixture of seeds, had been dictated by superstitious motives, and the prohibition was sym- bolical, designed to teach a moral lesson (2 Corinthians 6. 14), may or may not have been the case. But the pro- hibition prevented a great inhumanity still occasionally practised by the poorer sort in Oriental countries. An ox and ass being of different species, and of very diflerent characters, cannot associate com.fortably, nor unite cheer- fully in drawing a plough or a wagon. The ass being much smaller and his step shorter, tiiere must be an un- equal and irregular draught. Besides, the ass, from feed- ing on coarse and poisonous weeds, has a fcetid breath, which its yoke-fellow seeks to avoid, not only as poison- ous and offensive, but producing leanness, or, if long con- tinued, death ; and hence, it has been observed alwaj-s to hold away its head from the ass, and to pull only with one shoulder. 11. thou slialt not -wear a garment of divers sorts— The essence of the crime (Zcphaniuli 1. 8) consisted, not in wearing a woollen and a linen robe, but in the two stuffs being woven together, according to a fa- vourite superstition of ancient idolaters (see on Leviticus 19. 19). 13. thou slialt not make thee fringes uiioii the four quarters— or, according to some eminent biblical interpreters, tassels on the coverlet of the bed. The precept is not the same as Numbers 15. 38. 13-30. If a man take a wife, &e.— The regulations that follow might be impera- tively needful in the then situation of the Israelites; and yet, it is not necessary that we should curiously and im- pertinently inquire into them. So far was it from being unworthy of God to leave such things upon record, tliat the enactments must heighten our admiration of His wisdom and goodness in the management of a people so perverse and so given to irregular passions. Nor is it a better argument that the Scriptures were not written by inspiration of God to object, that this passage, and others of a like nature, tend to corrupt the imagination, and will be abused by evil-disposed readers, than it is to say that the sun was not created by God, because its light 7tiaii t-e 135 Variom Commands DEUTERONOMY XXIII— XXV. and Ordinanut, abused by wicked men as an assistant in committing crimes which they have meditated. [Horne.] CHAPTER XXIII. Ver. 1-25. Who may and who may not Enter into THE Congregation. 1. He tliat is -wounded, &c., sliall not enter Into the congi-egatlon of tKe Lord — " To enter Into the congregation of the Lord" means either admis- sion to public honours and offices In the Church and State of Israel, or, in the case of foreigners, incorporation with that nation by marriage. Tlie rule was, that strangers and foreigners, for fear of friendship or marriage con- nections with them leading the .people into idolatry, were not admissible till their conversion to the Jewish faith. But this passage describes certain limitations of the gen- eral rule. The following parties were excluded from the full rights and privileges of citizenship :— 1st, Eunuchs — it was a very ancient practice for parents in the East by various arts to mutilate their children, with a view of training them for service in the houses of the great. 2d, Bastards— such an indelible stigma in both these in- stances was designed as a discouragement to practices that were disgraceful, but too common from intercourse with foreigners. 3d, Ammonites and Moabites were ex- cluded— for without provocation they combined to engage a soothsayer to curse the Israelites ; and further endeav- oured, by ensnaring them into the guilt and licentious abominations of idolatry, to seduce them from their alle- giance to God. even to the tenth generation shall tliey not enter— Many eminent writers think that this law of exclusion was applicable only to males ; at all events that a deflni e is used for an indefinite number (Nehemiah 13. 1 ; Ruth 4. 10; 2 Kings 10. 2). Many of the Israelites being established on the east side of Jordan in the immediate neighbourhood of those people, God raised this partition- wall between them to prevent the consequences of evil communications. 4th, More favour was to be shown to Edomites and Egyptians— to the former from their near relationship to Israel; and to the latter, from their early hospitalities to the family of Jacob, as well as the many acts of kindness rendered them by private Egyptians at the Exodus (Exodus 12. 36). The grandchildren of Edom- Ite or Egyptian proselytes were declared admissible to the full rights of citizenship as native Israelites; and by this remarkable provision, God taught His people a prac- tical lesson of generosity and gratitude for special deeds of kindness, to the forgetfulness of all the persecution and 111 services sustained from those two nations. 9-14. "When the host goeth forth against tliiite enemies, keep thee from evrfry -wicked thij»g— From the excesses Incident to camp life, as well as from habits of personal neglect and impurity. 15, 16. Thou shalt not deliver unto his master the servant whicli has escaped from his master unto thee— Evidently a servant of the Ca- naanites or some of the neighbouring people, who was driven by tyrannical oppression, or induced, with a view of embracing the true religion, to take refuge in Israel. 19, ao. Thou Shalt not lend upon usury to tl»y brother . . . Unto a stranger thou mayest lend upon usury — The Israelites lived in a simple state of society, and hence they were encouraged to lend to each other in a friendly way, without any hope of gain. But the case was different with foreigners, who, engaged in trade and commerce, borrowed to enlarge their capital, and might reasonably be expected to pay interest on their loans. Besides, the distinction was admirably conducive to keeping the Is- raelites separate from the rest of the world. 31, ajj. ■Wken thou vowest a vo-»v— (See on Numbers 30. 2.) 34, 35. "When thou comest into thy neighbour's vineyard, then thou mayest eat grapes tliy All at thine own pleasiu-e— Vineyards, like corn-fields mentioned in the next ve^-se, were often unenclosed. In vine-growing countries grapes are amazingly cheap ; and we need not wonder, therefore, that all within reach of a passenger's trm, was free ; the quantity plucked was a loss never felt by the proprietor, and it was a kindly privilege afforded to tne poor and wayfaring man. 136 CHAPTER XXIV. Ver. 1-22. Of Divorces. 1. "When a man hath taken a wife, and married tier, and it come to pass that sl\e And no favour in his eyes — It appears that the practice of divorces was at this early period very prevalent amongst the Israelites, who had in all probability be- come familiar with it in Egypt. [Lane.] The usage being too deep-rooted to be soon or easily abolished, was toler- ated by Moses (Matthew 19. 8), but it was accompanied under the law with two conditions, which were calcu- lated greatly to prevent the evils incident to the per- mitted system, viz.: 1st. That the act of divorcement was to be certified on a written document, the prepara- tion of whicli, with legal formality, would afford time for reflection and repentance ; and 2d. That, in the event of the divorced wife being married to another husband, she could not, on the termination of tliat second marriage, be restored to her first husband, however desirous he might be to receive her. 5. Wlien a man hath taken a ne-w •wife, lie shall not go to -war — This law of exemption was founded on good policy, and was favovftrable to matri- mony, as it afforded a full opportunity for the affections of the newly-married pair being more firmly engaged, and it diminished or removed occasions for the divorces just mentioned. 6. No man shall take the nether or the upper millstone to pledge — The "upper" stone being concave, covers the "nether" like a lid; and it has a small aperture, through whicii the corn is poured, as well as a handle by which it is turned. The propriety of the law was founded on the custom of grinding corn every morning for daily consumption. If either of the stones, tlierefore, which composed the handmill was wanting, a person would be deprived of his necessary provision. 7. If a man be found stealing any of his brethren — (See on Exodus 21. 16.) 8, 9. Take lieed in tlie plague of leprosy— (See on Leviticus 13. 14.) 10-13. When thou dost lend tliy brother anything, thou shalt not go into his house to fetcli his pledge — The course recom- mended was, in kind and considerate regard, to spare the borrower's feelings. In the case of a poor man who had pledged his cloak, it was to be restored before night, as the poor in Eastern countries have commonly no other covering for wrapping them.selves in when they go to sleep than the hyke or plaid they have worn during the day. 14, 13. Thou slialt not oppress a hired servant that is poor and needy — Hired servants in the East are paid at the close of the day ; and for a master to defraud the labourer of his hire, or to withhold it wrongfully for a night, might have subjected a poor man with his family to suffering, and was therefore an injustice to be avoided (Leviticus 19. 13). 16-18. Tlie fathers shall not be put to death for tlte cliildren — The rule was addressed for the guidance of magistrates, and it established the equit- able principle that none should be responsible for the crimes of others. 19-33. Wlien thou cuttest do-ivn thine hai-vest in thy field— The grain, pulled up by the roots or cut down with a sickle, was laid in loose sheaves; tlie fruit of the olive was obtained by striking the branches with long poles, and the grape clusters, severed by a hook, were gathered in the hands of the vintager. Here is a beneficent provision for the poor. Every forgotten sheaf in the harvest-field was to lie; the olive tree was not to be beaten a second time ; nor gleaning grapes to be gath- ered, in order that, in collecting what remained, the hearts of the stranger, the fatherless, and the widow might be gladdened by the bounty of Providence. CHAPTER XXV. Ver. 1-19. Stripes must not exceed Fortt. 3. if th« -wicked man be -»vorthy to be beaten — In judicial sen- tences, which awarded punishment short of capital, scourging, like the Egyptian bastinado, was the most common form in which they were executed. The Mosaic law, however, introduced two important restrictions, viz. : 1st. That the punishment should be inflicted in presence of the judge instead of being inflicted in private by some Confession of the Offerer of First-fruits. DEUTERONOMY XXVI, XXVII. The Law to be Written upon Stonet, heartless official; and 2d. That the maximum amount of It should be limited to forty stripes, instead of being awarded according to the arbitrary will or passion of the magistrate. The Egyptian, like Turkish and Chinese rulers, often applied the stick till they caused death or lameness for life. Of what the scourge consisted at first we are not informed; but in later times, when the Jews were exceedingly scrupulous in adhering to the letter of the law, and, for fear of miscalgulatiou, were desirous of keeping within the prescribed limit, it was formed of three cords, terminating in leathern thongs, and thirteen strokes of this counted thirty-nine (2 Corinthians 11. 24). 4. Tliou slinlt wot muzzle the ox wlien lie treadetU out tlie corn— In Judea, as in modern Syria and Egypt, the larger grains were beaten out by the feet of oxen, which, yoked together, trode round day after day the wide open spaces which form the threshing-floors. The animals were allowed freely to pick up a mouthful, when they chose to do so; a wise as^well as humane regulation, introduced by the law of Moses (cf. 1 Corinthians 9. 9; 1 Timothy 5. 17, 18). 5-10. tJie wife of tl»e dead sliall wot marry witUout uwto a strauger ; lier Unslia wd's brotlier sliall take Ucr to wife— This usage existed before the age of Moses (Genesis 38. 8). But the Mosaic law rendered the custom obligatory (Matthew 22. 25) on j'ounger brothers, or the nearest kinsman, to marry the widow (lluth 4. 4), by associating the natural desire of perpetuating a broth- ei''s name, with the preservation of pro'perty in the He- brew families and tribes. In the event of the younger brother declining to comply with the law, the widow brought her claim before the authorities of tlie place at a public assembly (the gate of the city), and he having de- clared his refusal, she was ordered to loose the thong of his shoe — a sign of degradation — following up that act by spitting on the ground — the strongest expression of igno- miny and contempt amongst Eastern people. The shoe was kept by the magistrate as an evidence of tlie trans- action, and the parties separated. 13-16. Tliou slialt not Uave divers welgUts — Weights were anciently made of stone, and are frequently used still by Eastern shop- keepers and traders, who take them out of the bag and put them in the balance. The man who is not cheated by the trader and his bag of divers weights must be blessed with more acuteness tlian most of his fellows. [Roberts.] (Cf. Proverbs 16. 11 ; 20. 10.) 17-19. Remember wliat Ama- Ick €Ud— This cold-blooded and dastardly atrocity is not narrated in the previous history (Exodus 17. 14). It was an unprovoked outrage on the laws of nature and human- ity, as well as a daring defiance of that God who had so sig- nally shown His favour towards Israel (see on 1 Samuel 15.; 27.8; 30). CHAPTER XXVI. Ver. 1-15. The Confession of Him that offereth THE Basket of First-fruits, it. Tbou slialt take of the first of all tlie fruit of tlie eartli — The Israelites in Ciinaan being God's tenants at will, were required to give Hira tribute in the form of first-fruits and tithes. No Israelite was at liberty to use any productions of his field until he had presented the required offerings. The tribute began to be exigible after the settlement in the promised land, and it was yearly repeated at one of the great feasts (Leviticus 2. 14; 23.10; 23.15; Numbers 28. 26; ch. 10. 9). Every master of a family carried it on his shoulders in a little basket of osier, peeled willow, or palm leaves, and brouglil it to the sanctuary. 5. TUou slialt say, A Syrlau ready to periali was my fatlier— ratlier, a wan- dering Syrian. The ancestors of the Hebrews were nomad shepherds, either Syrians by birth as Abraham, or by long residence as Jacob ; and when they were established as a nation in the possession of the promised land, it was to God's unmerited gootlness they were indebted for their distinguished privileges, and In token of gratitude they brought this basket of first-fruits. 11. tliou siialt rejoice —feasting with friends and the Levites, who were invited on such occasions to share in the cheerful festivities that followed oblations (ch. 12.7; Ifi. 10-15). 12-13. Wliew tUou boat made an end of tithing all tUc titites of tltiwe increase tlie third year — Among the Hebrews there were two tithlugs. The first was appropriated to the Levites (Numbers 18. 21). The second, being the tenth of what remained, was brought to Jerusalem in kind ; or it was converted into money, and the owner on arriving in the capital, purchased sheep, bread, and oil (ch. 14. 22, 23). This was done for two years together. But this second tithing was eaten at home, and the third year distributed amongst the poor of the place at discretion (cli. 14. 28, 29). 13. Tliow slialt say before tlie Lord thy God, I liave brouglit away the hallo^ved things out of mine house — This was a solemn declaration that nothing which should be devoted to the Divine service had been secretly re- served for personal use. 14. I have wot eaten thereof in my mourning — in a season of sorrow, which brought defilement on sacred things; under a pretence of pov- erty, and grudging to give any away to the poor, neither, for any unclean use — i. e., any common purpose, differ- ent from what God had appointed, and which would have been a desecration of it. wor given aught thereof for the dead— on any funeral service, or, to an idol, which is a dead thing. CHAPTER XXVII. Ver. 2-10. The People are to Write the Law upon Stones. !2. It shall be on the day Avhen 'we shall pass over Jordan — day is often put for time ; and it was not till some days after the passage that the following in- structions were acted upon, thou shalt set tliee up great stones, awd plaister tliem tvlth plaister — These stones were to be taken in their natural state, unhewn, and unpolished— the occasion on which they were used not admitting of long or elaborate preparation; and they were to be daubed over with paint or white-wash, to render them more conspicuous. Stones and even rocks are seen in Egypt and the peninsula of Sinai, containing inscriptions made 3000 years ago, in paint or plaister. By some similar method those stones may have been in- scribed, and it is most probable that Moses learned the art from the Egyptians. 3. Thou shalt -write upon tliem all tlie words of this law — It might be, as some think, the Decalogue; but a greater probability is, that it was "the blessings and curses," which comprised in fact an epitome of the law (Joshua 8. 34). 5-10. tliere shalt thou build an altar ... of whole stones — The stones were to be in their natural state, as if a chisel would communicate pollution to them. The stony pile was to be so large as to contain all the conditions of the covenant, so elevated as to be visible to the whole congregation of Israel ; and the religious ceremonial performed on the occasion was to consist, first, of the elementary worship needed for sinful men ; and secondly, of the peace offerings, or lively, social feasts, that were suited to the happy people whose God was the Lord. There were thus, the law which con- demned, and the typical expiation — the two great princi- ples of revealed religion. Ver. 11-13. The Tribes Divided on Gerizim and EbaXi. 11-13. tliese shall stand upon mount Gerizim to bless tlie people . . . these shall stand upon mount Kbal to curse— Those long rocky ridges lay in the prov- ince of Samaria, and the peaks referred to were near Shechem (Nablous), rising in steep pi'ecipices, to the height of about 800 feet, and separated by a green, well- watered valley, of about 500 yards wide. The people of Israel were here divided into two parts. On mount Geri- zim (now Jebel-et-Tur) were stationed the descendants of Rachel and Leah, the two principal wives of Jacob, and to them was assigned the most pleasant and honourable office of pronouncing the benedictions; while on the twin hill of Ebal (now Imad-cl-Deen) were placed the posterit.v o^ the two secondary wives, Zilpah and Bilhah, with those of Reuben, who liad lost the primogeniture, and Zebulun, son of Leah, youngest son; to them were committed tlie necessary but painful duty of pronouncing the maledic- tions (see on Judges 9. 7). The ceremony might have taken place on the lower spurs of the mountains, where they approach more closely to each other; and the course observed was as follows :— Amid the silent expectations 137 ings for Obedience, DEUTERONOMY XXVIII. and the Curses for Disobedience, of the solemn assembly, the priests standing round the ark in the valley below, said aloud, looking to Gerizini, "Blessed is the man that maketh not any graven image,"' When the people ranged on that hill responded in lull simultaneous shouts of "Amen;" then turning round to Ebal, they cried, " Cursed is the man that maketh any graven image;" to which those that covered the ridge answered, "Amen." The same course at every pause was followed with all the blessings and curses (see on Joshua 8. 33, 34). These curses attendant on disobedience to the Divine will, which had been revealed as a law from heav- en, he it observed, are given in the form of a declarntion, not a wisJi, as the words should be rendered, " Cursed is he," and not " Cursed be he." CHAPTER XXVIII. Ver. 1-6S. The Blessings foe Obedience. 1. if tliou slialt liearkeu diligently unto tlie voice of tlie Lord, tliy God — In this chapter the blessings and curses are enumerated at length, and in various minute details, so that on the first entrance of the Israelites into the land of promise, their whole destiny was laid before them, as it was to result from their obedience or the contrary. 3- 6. All tliesc blessings sliall come on tliee — their national obedience was to be rewarded by extraordinary and uni- versal prosperity. 7. flee before tbee seven -^vays— i. e.. In various directions, as alwaj's happens in a rout. 10. called by tlic name of tlie Liord — i. e., arc really and actually His people (ch. 14. 1 ; 26. IS). 11. Tlie Lortl sliall make tliee plenteous in goods — Beside tlie natural capa- Dilities of Canaan, its extraordinary fruitfuluess was traceable to the special blessing of Heaven. 13. Tlie liOrd sball open unto three liis good treasure — The sea- sonable supply of the early and latter rain was one of the principal means by which their land was so uncommonly fruitful, tliou Shalt lend unto many nations, and sliall not borroiv— i. e., thou shalt be in such affluent circum- stances, as to be capable, out of thy superfluous wealth, to give aid to thy poorer neighbours. 13, 14. tlic liead and not tlie tail— an Oriental form of expression, indicating the possession of independent power and great dignity and acknowledged excellence (Isaiah 9. 14 ; 19. 15). 15-20. But if tliou 'wilt not Iiearken unto tlie voice of tlie I^ord— Curses that were to follow them in the event of disobedience are now enumerated, and they are almost exact counterparts to the blessings which were described in the preceding context, as the reward of a faithful ad- herence to the covenant. 31. pestilence— some fatal epi- demic; there is no reason, however, to think that the plague, which is the great modern scourge of the East, is re- ferred to. 33. a consumption— a wasting disorder ; but the European phthisis is almost unknown in Asia, fever . . . Inflammation . . . extreme burning— v in number — There has been, ever since the destruction of Jerusalem, only an inconsiderable remnant of Jews existing in that land— aliens in the land of their fathers; and of all classes of the inhabitants they are the most degraded and miserable beings, dependent for their support on contributions from Europe. 63. ye shall be plucked from off the land— Hadrian issued a proclamation, forbidding any Jews to reside in Judea, or even to approach its confines. 64. The Lord shall scat- ter thee among all people — There is, perhaps, not a country in the world where Jews are not to be found. Who that looks on this condition of the Hebrews is not filled with awe, when he considers the fulfllment of this prophecy? 68. The Lord shall bring thee into Egypt again with ships— The accomplishment of this predic- tion took place under Titus, when, according to Josephusi, multitudes of Jews were transported in ships to the land of the Nile, and sold as slaves. " Here, then, are instances of prophecies delivered above three thousand years ago ; and yet, as we see, being fulflUed in the world at this very time ; and what stronger proofs can we desire of the Dl- An Exhortation to Obedience. DEUTERONOMY XXIX, XXX. Mercy to the Penittnl, vine legation of Moses ? How these instances may affect otliers I know not ; but for myself, I must acknowledge, they not only convince but amaze and astonish me be- yond expression ; they are truly, as Moses foretold {vs. 45, ^(j; they would be, 'a sign and a wonder forever.' " [Bishop Newton.] CHAPTER XXIX. Ver. 1-29. An Exhortation to Obediknce. 1. Tliese are tUe words of the covenant— The discourse of Moses is continued, and the subjectof that discourse was Israel's covenant with God, the privileges it conferred, and the obligations it imposed, beside tUe covenant wlilcH he made with them in Horeb— It was substantially the same; but it was renewed now, in difl'erent circumstances. Tliey had violated its conditions. Moses rehearses these, that they might have a better knowledge of its conditions, and be more disposed to comply with tliem. a. Moses called unto all Israel, Ye have seen all tSiat the Lord did, &c.— This appeal to the experience of tlie people, though made generally, was applicable only to that por- tion of them who had been very young at the period of the Exodus, and who remembered the marvellous transac- tions that preceded and followed that era. Yet, alas! those wonderful events made no good impression upon them (v. 4). They were strangers to that grace of wisdom which is liberally given to all who ask it; and their in- sensibility was all the more inexcusable tliat so many miracles had been performed which might have led to a certain conviction of the presence and the power of God with them. The preservation of their clothes and shoes, the supply of daily food and fresh water; these continued without interruption or diminution during so many years' sojourn in the desert, were miracles wbicli unmistakably proclaimed the immediate hand of God, and were per- formed for the express purpose of training tliem to a prac- tical knowledge of and habitual confidence in Ilim. Tlieir experience of this extraordinary goodness and care, together with their remembrance of the brilliant suc- cesses by which, with little exertion or loss on tlieir part, God enabled them to acquire tlie valuable territory on whicli they stood, is mentioned again to enforce a faithful adherence to the covenant, as tlie direct and sure means of obtaining its promised blessings. 10-39. Ye s^tandtltis day, all of you, before the liOrd— The whole congrega- tion of Israel, of all ages and conditions, all— young as well as old ; menials as well as masters; native Israelites as well as naturalized strangers — all were assembled be- fore the tabernacle to renew the Sinuitic covenant. None of them were allowed to consider tliemselves as exempt from the terms of that national compact, lest any lapsing into idolatry might prove a root of bitterness, spreading Us noxious seed and corrupt influence all around (cf. He- brews 12. 15). It was of the greatest consequence thus to reach the heart and conscience of every one, for some might delude themselves with the vain idea that by tak- ing the oath (v. 12) by whicli they engaged themselves in covenant with God, they would secure its blessings; and even tliough they sliould not rigidly adhere to His wor- ship and commands, but follow the devices and inclina- tions of tlieir own hearts, yet tliat He would wink at such liberties and not punish them. It was of the greatest con- Bcquencc to impress all with the strong and abiding con- viction, tliat while the covenant of grace had special blessings belonging to it, it at the same time had curses in reserve for transgressors, the infliction of wliicli would be as certain^ as lasting and severe. This was the advantage contemplated In the law being rehearsed a second time. The picture of a once rich and flourishing region, blasted and doomed In consequence of tlie sins of its inhabitants, Is very striking, and calculated to awaken awe in every reflecting mind. Such is, and long has been, the desolate state of Palestine; and, in looking at Its ruined cities, its blasted coast. Its naked mountains, its sterile and parched soil— all the sad and unmistakable evidences of a land lying under a curse, numbers of travellers from Europe, America, and the Indies— "strangers from a far country" (». 22)— In the present day see that the Lord has executed His threatening. Who can resist the conclusion that it has been inflicted " because the inhabitants had forsaken the covenant of the Lord God of their fathers, and the anger of the Lord was kindled against this land, to bring upon it all the curses that are written in tliis book ?" 39. Tlie secret things belong unto the Lord— This verse has no apparent connection with the thread of discourse ; and it is thought to have been said in answer to the looks of astonishment or the words of inquiry, whether they would be ever so wicked as to deserve such punishments. The recorded history of God's providential dealings to- wards Israel presents a wonderful combination of "good- ness and severity." Tiiere is mucli of it involved in mys- tery too profound for our limited capacities to fathom ; but, from the comprehensive wisdom displayed in those parts which have been made known to us, we are pre- pared to enter into tlie full spirit of the apostle's excla-ma- tion. How unsearchable are His judgments (Romans 11. 33). CHAPTER XXX. Ver. 1-10. Gkeat Mercies promised unto the Pen- itent, a, 3. When all tliese things are come upon thee, and tJiou shalt return . . . then the Iiord shall turn thy captivity- The hopes of the Hebrew people are ardently directed to this promise, and they conttdently expect that God, commiserating their forlorn and fallen condition, will yet rescue them from all the evils of their long dispersion. They do not consider the promise as ful- flUed by their restoration from the captivity in Babylon, for Israel was not then scattered in the manner here de- scribed—"among all the nations," "unto the utmost parts of heaven" (v. 4); and when God recalled them from that bondage, all the Israelites were not brought back, they were not multiplied above their fathers (v. 5), nor were their hearts and those of their children circumcised to love the Lord (v. 6). It is not, therefore, of the Babylonish captivity that Moses -was speaking in this passage; it must be of the dispersed state to which they have been doomed for 1800 years. This prediction may have been partially accomplished on the return of the Israelites from Babylon ; for, according to the structure and design of Scripture prophecy, it may have pointed to several similar eras in their national history; and this view is sanctioned by the prayer of Nehemiah (Nehemiah 1. 8, 9). But undoubtedly it will receive its full and complete ac- complishment in the conversion of the Jews to the Gospel of Christ. At the restoration from the Babylonish cap- tivity, that people were changed in many respects for the better. They were completely weaned from sensible idol- atry; and this outward reformation was a prelude to the higher attainments they are destined to reach in the age of Messiah, "when the Lord God will circumcise their hearts and the hearts of their seed to love the Lord." The course pointed out seems clearly to be this : that the hearts of the Hebrew people shall be circumcised (Oolossians 2.2); in other words, by the combined influences of the Word and Spirit of God, their hearts will be touched and purifled from all their superstition and unbelief; tliey will be converted to the faith of Jesus Christ as their Mes- siah—a spiritual deliverer, and the effect of their conver- sion will be that they will return and obey the voice (the Gospel, the evangelical law) of the Lord. The words may be interpreted either wholly in a spiritual sense (John 11. 51, 52), or, as many think, in a literal sense also (Romans 11). They Mill be recalled from all places of the dispersion to tlieir own land, and enjoy the highest prosperity. The mercies and favours of a bountiful Providence will not then be abused as formerly (ch. 31. 20; 32. 15). They will be received in a better spirit, and employed to nobler pur- poses. They will be happy, "for the Lord will again rejoice over them for good, as He rejoiced over their fatliers." 11-11. The Commandment is Manifest, 11-14. for this commandment is not hidden, neither far off— That law of loving and obeying God which was the subject of Moses' discourse, was well known to the Israelites. They could not plead Ignorance of ita existence and require. 139 Tlie People and Joshua Encouraged. DEUTERONOMY XXXI, XXXII. The Song 0/ Moses. ments. It was not concealed as an Impenetrable mystery In heaven, for it had been revealed; nor was it carefully withheld from the people as a dangerous discovery; for the youngest and humblest of them were instructed in those truths, which were subjects of earnest study and research among the wisest and greatest of other nations. They were not under a necessity of undertaking long journeys or distant voyages, as many ancient sages did In quest of knowledge. They enjoyed the peculiar privi- lege of a familiar acquaintance with it. It was with them II subject of common conversation, engraven on their memories, and frequently explained and inculcated on their hearts. The apostle Paul (Romans 10. 6-8) has ap- plied this passage to the Gospel, for the law of Christ is substantially the same as that of Moses, only exhibited more clearly in its spiritual nature and extensive appli- cation, and, accompanied with tlie advantages of Gospel grace, Is practicable and easy, 15-20. Death and Life are set before the Israel- ites. 15-30. See, I have set before tliee tUis day, life and death. — t. e., the alternative of a good and happy, or a disobedient and miserable life. Love of God, and com- pliance with His will, are the only ways of securing the blessings and avoiding the evils described. The choice was left to themselves, and in urging upon them the in- ducements to a wise choice, Moses warmed as he pro- ceeded into a tone of solemn and impressive earnestness similar to that of Paul to the elders of Ephesus (Acts 20. 26, 27). CHAPTER XXXI. Ver. IS. Moses encotjrageth the People and Joshua. 1. Moses -went and spake — It is probable that this rehearsal of the law extended over several successive days; and it miglit be the last and most important day on which the return of Moses to tlie place of assembly is specially noticed. In drawing his discourse towards a conclusion, he adverted to his advanced age ; and although neither his physical nor intellectual powers had suffered any decay (ch. 34. 7), yet he knew by a special revelation, that the time had arrived when he was about to be with- drawn from the superintendence and government of Israel. 3-8. also the Lord liath said— should be "/or the Lord hath said" thou shalt not go over this Jordan. While taking a solemn leave of the people, he exhorted them not to be intimidated by the menacing opposition of en- emies; to take encouragement from the continued pres- ence of their covenanted God; and to rest assured that the same Divine power which had enabled them to dis- comfit their first assailants on the east of Jordan, would aid them not less effectually in the adventurous enter- ;>rise wliich they were about to undertake, and by which they would obtain possession of "the land which He had sworn nnto their fathers to give them." 9-13. He delivers the Law to the Priests, to read it every Seventh Year to the People. 9-13. Moses ■wrote tills lavr, and delivered It unto the priests— The law thus committed to writing was either the whole book of Deuteronomy, or the important part of it contained between the twenty-seventh and thirtieth cliapters. It was usual in cases of public or private contract for two copies of the engagement to be made— one to be deposited in the national archives, or some secure place for reference, should occasion require ; the other to remain in the hands of the contracting parties. (Jeremiah 32. 12-1:1.) The same course was followed on this renewal of the covenant be- tween God and Israel. Two written copies of the law were prepared, the one of which was delivered to the public representatives of Israel, viz., the priests and the elders. the priests, who hare the arlc of the covenant— In all ordinary journeys, it was the common duty of the Levites to carry the ark and its furniture (Numbers 4. 15); but, on solemn or extraordinary occasions, that office was dis- charged by the priests. (Joshua 3. 3-8; 6. 6 ; 1 Chronicles 15. 11,12.) all the elders of Israel— they were assistants to the priests and overseers to take care of the preservation, rehearsal, and observance of the law. 10. At the end of every seven years, thoti shalt read this law— At the re- 140 turn of the sabbatic year, and during the feast of taber- nacles, the law was to be publicly read. This order of Moses was a future and prospective arrangement ; for the observance of the sabbatic year did not commence till the conquest and peaceful occupation of Canaan. The ordin- ance was subservient to several important purposes. For, while the people had opportunities of being instructed in the law every Sabbath, and daily in their own homes, this public periodical rehearsal at meetings in the courts of the sanctuary, where women and children of twelve years were present, as they usually were at the great fes- tivals, was calculated to produce good and pious impres- sions of Divine truth amid the sacred associations of the time and place ; besides, it formed a public guarantee for the preservation, integrity, and faithful transmission of the Sacred Book to successive ages. 14, 15. the L>ord said unto Moses, Call Joshua, and present yourselves to the tahemacle of the congregation — Joshua had been publicly designated to the office of commander by Moses; and God was pleased to confirm his appointment by the visible symbols of His presence and approval. As none but the priests were privileged to enter the sanctuary, it is probable that this significant manifestation of the cloudy pillar was made while the leaders stood at the door of the tabernacle. 16-32. Tlie Liord said unto Moses . . . Thig people will rise up — In this remai'kable interview, Moses was distinctly apprised of the infidelity of Israel, their corruptions of the true religion through intercourse with the idolatrous inhabitants of Canaan (Amos 5. 26), and their chastisements in consequence of those national de- fections. 17. then niy anger shall be kindled, and I will hide my face from them— An announcement of the withdrawal of the Divine favour and protection of which the Sliechinah was the symbol and pledge. It never appeared in the second temple ; and its non-appearance was a prelude of "all the evils that came upon them, be- cause thoir God was not among them." 19. Kovv there- fore -tvrite ye this song— National songs take deep hold of the memories, and have a powerful influence in stirri)ig the deepest feelings of a people; and in accordance with this principle in human nature, a song was ordered to be composed by Moses, doubtless under Divine inspiration, which was to be learnt by the Israelites themselves, and to be taught to their children in every age, embodying the substance of the preceding addresses, and of a strain well suited to inspire the popular mind with a strong sense of God's favour to their nation. 36. Take this book of the la-%v, and put it in tlie side of the ark — The second copy of the law (see on i'. 9) was deposited for greater security and reverence in a little chest beside the ark of the cov- enant, for there was nothing contained witiiin it but the tables of stone. (1 Kings 8. 9.) Others think it was put within the ark, it being certain, from the testimony of Paul (Hebrews 9. 4), that there were once other things in- side the ark. and that this was the copy found in the time of Josiah. (2 Kings 22. 8.) ' CHAPTER XXXII. Ver. 1-43. Moses' Song, which sets forth the Per- fections OF God. 1. Give ear, O ye heavens j liear, O earth— The magnificence of tlie exordium, the grandeur of the theme, the frequent and sudden transitions, the elevated strain of the sentiments and language, entitle this song to be ranked amongst the noblest specimens of poetry to be found in the Scriptures. 3, 3. My doctrine shall drop, &c.— the language may justly be taken as uttered in the form of a wish or prayer, and the compari- son of wholesome instruct) on to the pure, gentle, and in- sinuating influence of rain or dew, is frequently made by the sacred writers. (Isaiah 5. 6; 55.10,11.) 4. He is the Rock— a word expressive of power and stability. The application of it in this passage is to declare that God had been true to His covenant with their fathers and them. Nothing that He had promised had failed ; so that if their national experience had been painfully chequered by se- vere and protracted trials, notwithstanding the brightest promises, that result was traceable to their own undutifUl !Z7*e Song of Moaa. DEUTERO^^OiMY XXXIII. The Majesty of God. and perverse conduct ; not to any vacillation orunfaithful- ness on the part of God (James 1. 17), whose procedure was marked by justice and judgment, whether they had been exalted to prosperity, or plunged into the deptlis of afflic- tion. 5. They liave corrupted tliemsclves — i. e., tlie Is- raelites by tlieir frequent lapses and tlieir inveterate at- tachment to idolatry. tUeir spot la not tJie spot of his children— This is an allusion to the marks wliich idolaters Inscribe on their foreheads or tlieir arms, witli paint or other substances, in various colours and forms,— straiglit, oval, or circular, according to the favourite idol of tlieir worship. 6. la He not thy father that bought thee — or emancipated thee from Egyptian bondage, and made thee— advanced the nation to unprecedented and pecu- liar privileges. 8, 9. "When the Most High divided to the nations their inheritance — In the division of tlie earth, wliich Noah is believed to have made by Divine direction (Genesis 10.5; ch.2. .5-9; Acts 17. 2fj, 27), Palestine was reserved by the wisdom and goodness of Heaven for the possession of his peculiar people, and the display of the most stupendous wonders. The tlieatre was small, but admirably suited for the convenient observation of tlie human race — at tlie junction of the two great continents of Asia and Africa, and almost witliin siglit of Europe. From this spot as from a common centre, tlie report of God's wonderful works, the glad tidings of salvation tlirougli tlie obedience and sufferings of his own eternal Son, miglit be rapidly and easily wafted to every part of tlie globe. He set the bounds of the people according to the num- ber of the children of Israel — Another rendering, wliich has received the sanction of eminent scholars, has been proposed as follows: "When the Most High divided to the nations their inheritance, when He separated tlie sons of Adam, and set the bounds of every people, the children of Israel were few in numbers, wlien tlie Lord chose that people and made Jacob His inlieritance" (cf. cli. 30.5; Gen- esis 31.30; Psalm 105.9-12). 10. found hin» in a desert land — took him into a covenant relation at Sinai, or rather " sustained," " provided for liim " in a desert land, a -waste ho^vllng -wlldernoss — a common Oriental ex- pression for a desert infested by wild boasts. 11. as an eagle fluttereth over her young — This beautiful and expressive metaplior is founded on the extraordinary care and attachment which tiie female eagle clierishes for her young. When her newly-fledged progeny are sufficiently advanced to soar in their native element, she, in their first attempts at flying, supports them on the tip of lier wing, encouraging, directing, and aiding their feelile etforts to longer and sublimer flights. So did God talte the most tender and powerful care of His chosen people; He carried them out of Egypt and led tliem tlirougli all the horrors of the wilderness to the promised inheritance. 1.3, 14:. He made lilin ride oi\ the high places, &c. — All these expressions seem to have peculiar reference to their home in the transjordanic territory; that being the wliole of Palestine that they had seen at tlic time wlieii Moses is represented as uttering these words— " the high places" and " tlie flelds" are specially applicalile to the table-lands of Gilead; and still more, tlic allusions to the lierds and flocks,— the honey of the wild bees which hive in tlie crevices of the rocks, the oil from tlie olive as it grew, singly or in small clumps, on the tops of hills, where scarcely anything else would grow, tlie finest wheat (Psalm 81. 16; 147. 14), and the prolific vintage. 15. Btit Jeshurun ^vaxed fat and Ulched— This is a poetical name for Israel. Tlie metaphor here used is derived from a pampered animal, wliich, instead of being tame and gentle, becomes mischievous and vicious, in consequence of good living and kind treatment. So did the Israelites conduct themselves by their various acts of rebellion, murmuring, and idolatrous apostasy. 17. They sacrl- flced unto devils— (See on Leviticus 17. 7.) 31. those 'tvhtch are not a people— t. e., not favoured with such great and peculiar privileges as the Israelites, or rather poor, despised heathens ; the language points to the future calling of the Gentiles. 33. I will spend mine arrows upon them— war, famine, pestilence (Psalm 77. 17) are ealled In Scripture the arrows of the Almighty. 39. Oh that they >vould consider tlieir latter end— the terribla judgments, which, in tlie event of their continued and incorrigible disobedience, would impart so awful a cha- racter to the close of their national history. 33. vine ot Sodom . . . grapes of gall— Tliis fruit, which tlie Arabs call "Lot's Sea Orange," is of a bright yellow colour, and grows in clusters of three or four. When mellow, it is tempting in appearance, but on being struck, explodes lilie a puff-ball, consisting of skin and fibre only. i-lr-iT. Moses spake all the words of this song in the ears, etc. —It has been beautifully stj'led "the Song of the Dying Swan." [LowTH.] It was designed to be a national an- them, which it should be the duty and care of magistrates to make well known by frequent repetition, to animate the people to riglit sentiments towards a steadfast adhe- rence to His service. 48-51. Get thee up and die, because ye trespassed at Meribah— (See on Numbers 20. 12.) 53. Thou Shalt see the land, but shalt not go thitlicr — (Numbers 27. 12.) Notwithstanding so severe a disappoint- ment, not a murmur or complaint escapes his lips; lie is not only resigned but acquiescing; and in the near pros- pect of his death, he pours forth the feelings of his devout heart in sublime strains and eloquent blessings. CHAPTER XXXIII. Ver. 1-28. The Majesty of God. 1. Moses, the man of God— This was a common designation of a prophet (1 Samuel 2. 27; 9. 6), and it is here applied to Moses, when, lilie Jacob, he was about to deliver ministerially before his death, a prophetic benediction to Israel. 3-4. The Lord came— under a beautiful metaphor, borrowed from the dawn and progressive splendour of the sun, the Majesty of God is sublimely described as a Divine light which appeared in Sinai, and scattered its beams on all theadjoiningregion in directing Israel's march to Canaan. In these descriptions of a theophania, God is represented as coming from tlie south, and the allusion is in general to the thunderings and lightnings of Sinai ; but other mountains in the same direction are mentioned with it. The location of Seir was on tlie east of the Glior ; mount Paran was either the cl>ain on the west of the Ghor, or rather the mountains on the southern border of the desert towards tlie peninsula. [Robinson.] (Cf. Judges 5. 4, 5; Psalm 68. 7, 8; Habakkuk .3.3.) ten thousand saints- rendered by some, "with the ten thousand of Kadcsli," or perhaps better still, "from Meribah-kadesh." [Ewald.] a fiery la-»v— so called both because of the tliundor and liglitning which accompanied its promnlgati'. n (Exodus 19. 16-18; ch. 4. 11), and of the fierce, unrelen ing curso denounced against the violation of its precepti' (2 Corin- thians 3. 7-9). Notwithstanding those awe-inspi. ing sym- bols of Majesty that were displayed on Sinai, tin. law was really given in kindness and love (v. 3), as a means of promoting both the temporal and eternal welfi.re of the people; and it was " the inheritance of the congregation of Jacob," not only from the hereditary obligation under which that people were laid to observe it, but from its being tlie grand distinction, the peculiar privilege of the nation. 6. Let Reuben live and not die — Although deprived of the lionour and privileges of primogeniture, he was still to hold rank as one of the tribes of Israel. He was more numerous than several other tribes (Numbers 1. 21 ; 2. 11), yet gradually sunk into a mere nomadic tribe, wliicli had enough to do merely "to live and not die." Many eminent biblical scholars, resting on the most ancient and approved manuscripts of the Septuagint, consider the latter clause as referring to Simeon; "and Simeon, let his men be few," a reading of the text which ts in harmony with other statements of Scripture re- specting this tribe (Numbers 25.6-14; 1.23; 26.14; Joshun 19. 1). T. This Is the blessing of Judah— Its general purport points to the great power and independence of Judah, as well as its taking the lead in all military expe- ditions. 8-10. Ot Levi he said- The burden of this bless- ing is the appointment of the Levites to the dignified and sacred ofllce of the priesthood (Leviticus 10. 11; ch. 22. 8; 17.8-11); a reward for their zeal in supporting the cause of God, and their unsparing severity in chastising even 141 Moses Blesseth the Tribes. DEUTERONOMY XXXIV. The Death of Mosetk their nearest and dearest relatives who had participated in the idolatry of the molten calf (Exodus 32. 23-28; cf. Malachi 2. 4-6). 13. Of Benjamin he said— A distinguish- ing favour was conferred on this tribe in having its por- tion assigned near the temple of God. between His shoulders — i. e., on his sides or borders. Mount Zion, on wliich stood the city of Jerusalem, belonged to Judah ; V)ut Mount Moriah, the site of the sacred ediflce, lay in the confines of Benjamin. 13-17. of Joseph lie said — The territory of tills tribe, diversified by hill and dale, wood and water, would be rich in all the productions — olives, grapes, figs, &c., that are reared in a mountainous region, as well as in tlie grain and herbs tliat grow in tlie level fields. "The firstling of the bullock and the horns of the unicorn" (rliinoceros), indicate glory and strength, and it is supposed tliat under tliese emblems were shadowed forlti the triuniphs of Joshua and the new kingdom of Jeroboam, both of whom were of Ephraim (cf. Genesis 4S. 20). 18, 19. Zebnlun, rejoice In thy going out — on commercial enterprises and voyages bj' sea. and Issa- char In thy tent« — preferring to reside in their maritime towns, shall suck of the abundance of the sea, and treasures hid In the sand — Both tribes should traffic with the Phoenicians In gold and silver, pearl and coral, especially in murez, the shell-fish that yielded the famous Tyrian dye, and in glass, which was manufactured from the sand of the river Belus, in their immediate neigh- bourhood. 30, 31. Of Gad he said — Its possessions were larger than tliey would have been had tliey lain west of Jordan; and this tribe had the honour of being settled by Moses himself in the first portion of land conquered. In the forest region, south of the Jabbok, "he dwelt as a lion" (cf. Genesis 30. 11; 49. 19). Notwithstanding, they faithfully kept their engagement to join the "heads of the people" in the invasion of Canaan. 33. Dan Is a lion's whelp — His proper settlement in the soutli of Canaan being too small, he by a sudden and successful Irruption, established a colony in the noi'thern extremity of the land. This might well be described as tlie leap of a young lion from the hills of Bashan. 33. of Naphtall he said — The pleasant and fertile territory of this tribe lay to " the west," on the borders of lakes Merom and Chinneretli, and to "the south" of the uortliern Danites. 3-4, 35. of Asher he said — The condition of tliis tribe is described as combining all the elements of earthly felicity. dip his foot In oil — These words allude either to the pro- cess of extracting the oil by foot presses, or to his district as particularly fertile, and adapted to the culture of the olive, shoes of Iron and brass— Tliese slioes suited his rocky coast from Carmel to Sidon. Country people as well as ancient warriors had their lower extremities pro- tected by metallic greaves (1 Samuel 17. 6; Ephesians C. 15) and iron-soled shoes. 36-39. There Is none like unto the God of Jeshurwn — The chapter concludes with a congratulatory address to Israel on their peculiar happi- ness and privilege in having Jeliovah for their God and protector, ■who rideth upon tlie Iieaven In thy help — an evident allusion to the pillar of cloud and fire, which was botli the guide and shelter of Israel. 38. the fount- ain of Jacob— the posterity of Israel shall dwell in a blessed and favoured land. CHAPTEE XXXIV. Ver. 1-12. MosKS from Mount Nebo Vieweth the I/AND. 1. Moses vrent up from the plains of Moab— 142 This chapter appears from internal evidence to have been written subsequently to the death of Moses, and it prob- ably formed, at one time, an introduction to the book of Joshua, unto the mountain of Nebo, to the top of Pl»- gali—lU., tlie head or summit of the Pisgah,—i. e., the height (cf. Numbers 23. 11 ; ch. 3. 17-27; 4. 49). The general name given to the whole mountain range east of Jordan, was Abarim (cf. ch. 32. 49), and the peak to which Moses ascended v/as dedicated to the heathen Nebo, as Balaam's standing-place had been consecrated to Peor. Some mod- ern travellers have fixed on Jebel-Attarus, a high moun- tain south of the Jabbok (Zurka), as the Nebo of this pas- sage. [BuKCKHARDT, Seetzen, &c.] But It Is situated too far north for a height which, being described as "over against Jericho," must be looked for above the last stage of the Jordan, the Liord showed him all the land of Gllead— That pastoral region was discernible at tho northern extremity of the mountain-line on which he stood, till it ended, far beyond his sight in Dan. West- ward, there were on the horizon, the distant hills of "all Naphtali." Coming nearer, was "the land of Ephraim and Manasseh." Immediately opposite was "all the land of Judah," a title at first restricted to the portion of this tribe, beyond which were " the utmost sea" (the Mediter- ranean) and the Desert of the "South." These were the four great marks of the future inheritance of his people, on which the narrative fixes our attention. Immediately below him was "the circle" of the plain of Jericho, with its oasis of palm trees; and far away on his left, the last inhabited spot before the great desert "Zoar." The fore- ground of the picture alone was clearly discernible. There was no miraculous power of vision imparted to Moses. That he should see all that is described is what any man could do, if he attained sufficient elevation. The atmos- phere of the climate is so sulitle and free from vapour, that the sight is carried to a distance of which the be- holder, who judges from the more dense air of Europe, can form no idea. [Vere Monro.] But between him and that "good land" the deep valley of the Jordan inter- vened; "he was not to go over thither." 5. So Moses died — After having governed the Israelites forty years, 0. he buried him — or, "he was buried in a valley," i. e., a ravine or gorge of the Pisgah. Some think that he en. tered a cave and there died, being, according to an ancient tradition of Jews and Christians, buried by angels (Judo 9 ; Numbers 21. 20). no man knoweth of his sepulchre unto this day— Tliis concealment seems to have been owing to a special and wise arrangement of Providence, to prevent its being ranked among " holy places," and made the resort of superstitious pilgrims or idolatrous veneration, in after ages. 8. -wept for Moses thirty days — seven days was the usual period of mourning, but for persons in liigli rank or official eminence, it was extended to thirty (Genesis 50. 3-10; Numbers 20. 29). 9. Joshua was full of the spirit of -^visdom— He was appointed to a peculiar and extraordinary office; he was not the suc- cessor of Moses, for he was not a prophet or civil ruler, but the general or leader, called to head the people in the war of invasion, and the subsequent allocation of the tribes. 10-13. there arose not a prophet since — In what- ever liglit we view this extraordinary man, the eulogy pronounced in these inspired words will appear just. No Hebrew prophet or ruler equalled him in character, offi- cial dignity, as well as knowledge of God's will and oppor- tunities of announcing It. Joahva Succetdelh Moses, JOSHUA I, II. Bahah Conceals the Two Spies, THE BOOK OF JOSHUA. CHAPTER I. Ver. 1-18. The Lord appoints Joshua to succeed Moses. 1. Now alter tlie death of Moses— Joshua having been already appointed and designated leader of Israel (Numbers 27. 18-23), in all probability assumed the reins of government immediately " after the death cI Moses." tUe servant of the Lord— this was the official title of Moses, as invested witli a special mission to make Icnown tlie will of God ; and it conferred great honour and authority. the Lord spaUe nnto Joshua— probably during the period of public mourning, and either by a direct revela- tion to tlie mind of Joshua, or by means of Urim and Thummim (Numbers 27. 21). This first communication gave a pledge that the Divine instructions whicli, accord- ing to the provisions of the theocracy, had been imparted to Moses, would be continued to the new leader, though God might not perhaps speak to him " mouth to mouth " (Numbers 12.8). Joshua — The original name, Oshea (Numbers 13. 8), which had been, according to Eastern usage, changed like those of Abram and Sarai (Genesis 17. .S-15) into Jehoshua or Joshua, i.e., God's salvation, was significant of tlae services he was to render, and typified tliose of a greater Saviour (Hebrews 4. 8). Moses' minister—!, e., his official attendant, who, from being constantly employed in important services, and early Initiated into the principles of the government, would be well trained for undertalcing the leadership of Israel. 3-9. ]Vo%v therefore arise, go over this Jordan— Josliua's mission was that of a military leader. This passage re- cords his call to begin the work, and the address contains a literal repetition of the promise made to Moses (Deu- teronomy 11.24, 25; 31.6-8; 23). 3,4. Every place that the sole of yonr foot shall tread upon have I given you— meaning, of course, not universal dominion, but only the territory comprised within tlie boundaries here speei fied (see on Deuteronomy 19. 8, 9). all the land of the Hittltes— These occupied the southern extremities, and were tlie dominant tribe, of Canaan. Their superior power and the extent of their dominions are attested by the mention of them under the name of Khita, on the Assyrian inscriptions, and still more frequently on tlie Egyptian inscriptions of the 18th and 19th Dynasties. What life and encouragement must have been imparted to Joshua by the assurance that his people, who had been overwhelmed with fear of that gigantic race, were to possess " all the land of the Hittites !" 5-9. Tliere shall not any be ahle to stand before thee — Canaan was tlieirs by a Divine grant; and the renewed confirmation of that grant to Joshua, when about to lead the people Into it, intimated not only a certain but an e^isy con- quest. It is remarkable, however, that his courage and hope of victory were made to depend (see on Deuteronomy 17. 19) on his firm and Inflexible adherence to the law of God, not only that regarding the extirpation of the Canaanites, but the whole Divine code. 10-18. Then Joshua commanded the officers of tlie people — Tliese were the Shoterim (see on Exodus 5.6; Deuteronomy 20. 5). command the people, saying, Prepare you victuals — not manna, which, though it still fell, would not keep ; but corn, sheep, and articles of food procurable in the conquered countries, for ^rlthln three days ye •hall pass over this Jordan— (t. e., the third day accord- ing to Hebrew Idiom)— the time allotted for getting ready ere the encampment in Abel-Shittim brolie up, and tliey removevay to Jordan tuito the fords— That river is crossed at several Avell- known fords. The first and second immediately below the sea of Galilee; the third and fourth immediately above and below the pilgrims' bathing-place, opposite Jericho, as soon as tliey ^vliich pursued after them •were gone, tliey shut the gate— This precaution was to ensure the capture of the spies, should they have been lurking in the city. 8-21. The Covenant between Her and them. 8-13. She came up unto them to the roof and said— Rahab's dialogue is full of interest, as showing the universal panic and consternation of the Canaanites on the one hand (ch. 21. 11 ; Deuteronomy 2. 25), and her strong convigtions on the other, founded on a knowledge of the Divine promise; and the stupendous miracles that had opened the way of the Israelites to the confines of the promised land. She was convinced of the supremacy of Jehovah, and her earnest stipulations for the preservatioii of her relatives amid the perils of the approaching invasion, attest tlie sincerity and strength of her faith. 14. The men an- s^vered, Our life for yours, if ye utter not this our business— This was a solemn pledge — a virtual oath, thougli the name of God is not mentioned ; and the words "if ye utter not this our business," were added, not as a condition of their fidelity, but as necessary for her safety, which might be endangered if the private agreement was divulged. 15 Her house -^vas on tlie -wall — In many Oriental cities houses are built on the walls with over- hanging windows; in others the town wall forms the back wall of the house, so that the window opens into the country. Rahab's was probably of this latter description, and tlie cord or rope sufiiciently strong to bear the weight of a man. 16-31. She said— rather " she had said," for what follows must have been part of the previous conver- sation, get you to the mountain — A range of white limestone hills extends on tlie north, called Quarantania (now Jebel-karantu), rising to a height of from 1200 to 1.500 feet, and the sides of which are perforated with caves. Some one peak adjoining, was familiarly known to the inliabitants as "the mountain." The prudence and pro- priety of the advice to flee in that direction rather tlian to the ford, were made apparent by the sequel. 21. She hound the scarlet line In the 'wlndo'iv — Probably soon after the departure of the spies. It was not formed, as some suppose, into network, as a lattice, but simply to hang down the wall. Its red colour made it conspicuous, and it was thus a sign and pledge of safety to Rahab's house, as the bloody mark on the lintels of the houses of the Israelites in Egypt to that people. CHAPTER III. Ver. 1-6. .loSHiiA comes to Jokdan. 1. Joshua rose early in the morning— i. e., on the day following that on which the spies had returned with their encouraging re- port, the camp was broken up in "Shlttim" (the acacia proves), and removed to the eastern bank of the Jordan. Tlie duration of their stay is indicated (v. 2), being, ac- cording to Heb. reckoning, only one entire day. Including ■ the evening of arriral and the morning of the passage ; 144 and such a time would be absolutely necessary for so motley an assemblage of men, women, and children, with all their gear and cattle to make ready for going into an enemy's country. ^4. the officers •went through tlie host, and commanded the people — The instructions given at this time and in this place were ditterent from those described (ch. 1. 11). •when ye see the ark, and the priests the I^evites bearing it, Ac. — The usual posi- tion of the ark, when at rest, was in the centre of the camp; and, during a march, in the middle of the proces- sion. On this occasion it was to occupy the van, and be borne not by the Kohathite Levites, but the priests, as on all solemn and extraordinary occasions (cf. Numbers 4. 15; ch. 6. 6 ; 1 Kings 8. 3-6). then ye shall go after it, yet there shall be a space bet-ween It and you — These in- structions refer exclusively to the advance into tlie river. The distance which the people were to keep in the rear of the ark was nearly a mile ; had they crowded too near the ark, the view would have been intercepted, and this in- tervening space, therefore, was ordered, that the chest containing the sacred symbols might be distinctly visible to all parts of the camp, and be recognized as their guide in the untrodden way. 5, Joshua said unto the people —rather "had said," for as he speaks of "to-morrow," the address must have been made previous to the day of crossing, and the sanctiflcation was in all probability the same as Moses had commanded before the giving of the law, consisting of an outward cleansing (Exodus 19. 10-15) preparatory to that serious and devout state of mind with wliich so great a manifestation should be witnessed. 6. Josliua spake unto the priests — This order to the priests would be given privately, and involving as it did an im- portant change in the established order of march, it must be considered as announced in the name and by the au- thority of God. Moreover, as soon as the priests stepped into the waters of Jordan they were to stand still. The ark was to accomplish what had been done by the rod of Moses. 7, 8. The Lord encourageth Joshua. 7, 8. Tlie Lord said to Joshua, This day will I magnify thee In the sight of all Israel — Joshua had already received distin- guished honours (Exodus 24. 13; Deuteronomy 31. 7). But a higher token of the Divine favour was now to be publicly bestowed on him, and evidence given in the same unmis- takable manner, that his mission and authority were from God as was of Moses (Exodus 14. 31). 9-13. Joshua encourageth the People. 9-13. Come hither, and hear the •words of the Liord — It seems that the Israelites had no intimation how they were to cross the river till shortly before the event. The premonitory address of Joshua, taken in connection with the miracu- lous result exactly as he had described it, would tend to increase and confirm their faith in the God of their fathers as not a dull, senseless, inanimate thing like the idols of the nations, but a Being of life, power, and activity to de- fend them and work for them. 14-17. The Waters of Jordan are Divided. 14. And it came to pass, •ivhen the people removed ttom. their tents, &c. — To understand the scene described we must imagine the band of priests with the ark on their shoulders, standing on the depressed edge of the river, while the mass of the people were at a mile's distance. Suddenly the whole bed of the river was dried up ; a spec- tacle the more extraordinary that it took place in the time of harvest, corresponding to our April or May — when " the Joi-dan overfioweth all its banks." The origi- nal words may be more properly rendered "fills all its banks," its channel, snow-fed from Lebanon, is at its greatest height — brimful; a translation which gives the only true description of the state of Jordan in harvest as observed by modern travellers. The river about Jericho is, in ordinary appearance, about 50 or 60 yards in breadth. But as seen in harvest, it is twice as broad ; and in ancient times, when the hills on the right and left were much more drenched with rain and snow than since the forests have disappeared, the river must, from a greater accession of water, have been broader still than at harvest-time in the present day. 16. the waters -whlcsh came dowit Twelve Stones taken for a Memorial. JOSHUA rv, V. God Mogvifies Joshua. from above— f. e., the Sea of Galilee "stood and rose up in a heap," a firm, compact barrier (Exodus 15. 8; Psalm 78. 13), "very far," high up the stream; "from the city- Adam, that is beside Zaretan," near mount Sartabch, in the northern part of the Ghor (1 Kings 7. 40); i. e., a dis- tance of thirty miles from the Israclitish encampment; and " those that came down towards the sea of the desert" —the Dead Sea— failed and were cut ofT (Psalm 114. 2, 3). The river was thus dried up as far as the eye could reach. This was a stupendous miracle; Jordan takes its name, "the Descender," from the force of its current, Avhich, after passing the Sea of Galilee, becomes greatly increased as it plunges through twenty-seven " horrible rapids and cascades," besides a great many lesser tlirough a fall of 1000 feet, averaging from four to five miles an hour. [Lynch.] When swollen "in time of harvest," it flows with a vastly accelerated current. 17. tlie priests and all tlie Israelites passed on dry ground— the river about Jericho has a firm pebbly bottom, on which the host might pass without inconvenience when the water was cleared ofT, the people passed over right against Jerlclio — The exa t spot is unknown; but it cannot be that fixed by Qr»7ek tradition— the pilgrims' batliing-place— both be- cause it is too much to the north, and the eastern banks are there sheer precipices of 10 or 15 feet high. CHAPTER IV. Ver. 1-8. Twelve Stones taken for a MEMORiAii out OF Jordan. 1, 2. The Lord spake unto Joshua, Take you twelve men — each representing a tribe; they had been previously chosen for this service (ch. 3. 12), and the repetition of the command is made here solely to intro- duce the account of its execution. Though Joshua had been divinely instructed to erect a commemorative pile, the representatives were not apprised of the work they were to do till the time of the passage. 4, 5. Joshua called the t-welve men — They had probably, from a feel- ing of reverence, kept back, and were standing on the eastern bank. They were now ordered to advance, and picking up each a stone, probably as large as he could carry, from around the spot "where the priests stood," pass over before the ark, and deposit the stones in the place of next encampment (vs. 19, 20), viz., Gilgal. 6, 1. that this may be a sign among you — The erection of cairns, or huge piles of stones, as monuments of remark- able incidents, has been common amongst all people, es- pecially in the early and rude periods of their history. They are the established means of perpetuating the memory of important transactions, especially amongst the nomadic people of the East; and although there be no inscription engraven on them, the history and object of such simple monuments are traditionally preserved from age to age. Similar was the purpose contemplated by the conveyance of the twelve stones to Gilgal : it was that they might be a standing record to posterity of the miraculous passage of the Jordan. 8.. the children of Israel did so as Joshua commanded — that is, it was done by their twelve representatives. 9. Twelve Stones set up in the midst of Jordan. 9. Joshua set up twelve stones in the place where the feet of the priests stood— In addition to the memorial Just described, there was another memento of the mirac- ulous event, a duplicate of the former, set up in the river Itself, on the very spot where the ark bad rested. This heap of stones might have been a large and compactly- built one, and visible in the ordinary state of the river. As nothing Is said whence these stones were got, some have imagined that they might have been gathered in the adjoining fields, and deposited by the people as they pa.ssed the appointed spot, they are there unto this day —at least 20 years after the event, If we reckon by the date of this history (ch. 21. 26), and much later. If the words in the latter clause were inserted by Samuel or Ezra. Ver. 10-13. The People pass over. 10. the priests which bare the ark stood in the midst of Jordan— This position was well calculated to animate the people, who probably crossed below the ark, as well as to facilitate 10 Joshua's execution of the minutest instructions respect- ing the passage (Numbers 27. 21-23). The unfaltering con- fidence of the priests contrasts strikingly with the conduct of the people, who "hasted and passed over." Their faith, like that of many of God's people, was, through the weakness of nature, blended with fears. But perhaps their "haste" may be viewed in a more favourable light, as indicating the alacrity of their obedience, or it might have been enjoined, in order that the whole multitude might pass in one day. 11. the ark of the Lord passed over, and tlie priests In tlie presence of the people — The ark is mentioned as the efllcient cause; it had been the first to move— it was the last to leave ; and its move- ments arrested the deep attention of the people, who pi'obably stood on the opposite bank, wrapt in admiration and awe of this closing scene, ft was a great miracle, greater even than the passage of the Red Sea in this re- spect: that, admitting the fact, there is no possibility of rationalistic insinuations as to the influence of natural causes in producing it, as have been made in the former case. l!i, 13. Tlie clilldren of Reuben . . . passed over armed before the children of Israel — There is no pre- cedency to the other tribes indicated here; for there is no reason to suppose that the usual order of march was de- parted from ; but these are honourably mentioned to show that, in pursuance of their engagement (ch. 1. 16-18), they had sent a cc^mplement of fighting men to accom- pany their brethren in the war of invasion. Into the plains of Jericho — That part of the Arabah or Ghor, on the west, is about seven miles broad from the Jordan tc the mountain entrance at Wady-Kelt. Though now desert, this valley was in ancient times richly covered with wood — an immense palm forest, seven miles long, surrounded Jericho. 14-21. God Magnifies Joshua. 14-17. On that day the Lord magnified Joshua in the sight of all Israel- It appeared clear, from the chief part he acted, that he was the divinely-appointed leader; for even the priests did not enter the river, or quit their position, except at his command; and thenceforward his authority was as firmly established as that of his predecessor. 18. It came to pass "ivhen the priests that bare the ark -were come out of the midst of Jordan . . . that the waters of Jordan returned unto their place — Their crossing, which was the final act, completed the evidence of the miracle ; for then, and not till then, the suspended laws of nature were restored, the waters returned to their place, and the river flowed with as full a current as before. 19. The people came out of Jordan on tlie tenth day of the first, month — i. e., the month Nisan, four days before the passover, and the very day when the paschal lamb required to be set apart, the providence of God having arranged that the entrance into the promised land should be at the feast, and encamped in Gilgal — the name is here given by anticipation (see on ch. 5. 9). It was a tract of land, according to Josephns, fifty stadia (6>< miles) from Jordan, and ten stadia (1^ miles) from Jericho, at the eastern outskirts of the palm forest, now supposed to bo the spot occupied by the village "Riha. 30-34. Those twelve stones which they took out of Jordan did Joshua pitch in Gilgal — probably to render them more conspicuous, they might be raised on a foundation of earth or turf; and the pile was designed to serve a double purpose — that of impressing the heathen with a sense of the omnipotence of God, while at the same time it would teach an important lesson in religion to the young and rising Israelites in after ages. CHAPTER V. Ver. 1. The Canaanites Afraid. 1. the kings of the Amorites which -were on the side of Jordan -^vestward and all the kings of the Canaanites by the sea— Under the former designation were Included the people who in- habited the mountainous region, and under the latter those who were on the sea-ooast of Palestine, heard that the Lord liaa dried up the waters of Jordan . . . that their heart melted— They had probably reckoned on the 145 Circumcision is Renewed. JOSHUA VI. Jericho Shut vp. swollen river interposing for a time a sure barrier of de- fence. But seeing it had been completely dried up, they were completely paralyzed by so incontestable a proof that God was on the side of the invaders. In fact, the conquest had already begun in the total prostration of spirit among the native chiefs. "Their heart melted," but lanhapplly not into faith and penitent submission. 2-12. Circumcision is Renewed. 3. At tHnt time- on the encampment being made after the passage, the Iiord said unto Joshua, Make tliee sharp knives- Stone knives, collect and malse them ready. P'lints have been used in the early times of all people; and although the use of iron was known to the Hebrews in the days of Joshua, probably the want of a sufBcient number of me- tallic implements dictated the employment of flints on this occasion (cf. Exodus 4. 2.5), circumcise again tlie clilldren of Israel the second time— lit., return and cir- cumcise. The command did not require him to repeat the operation on those who had undergone it, but to re- sume theobservance of the rite, which had been long dis- continued. The language, however, evidently points to a general circumcising on some previous occasion, which, though unrecorded, must have been made before the cele- bration of the passover at Sinai (cf. Exodus 12,48; Num- bers 9. 5), as a mixed multitude accompanied the camp. "The second time" of general circumcising was at the entrance Into Canaan. 3. at the hill— Probaljly one of the argillaceous hills that form the highest terrace of the Jordan, on a rising ground at the palm forest. 4-7. this Is ihe cause wlky Joshua flid circumcise — The omission to circumcise the children born in the M'ilderness might have been owing to the incessant movements of the people; but it is most generally thought that the true cause was a temporary suspension of the covenant with the unbelieving ra«e who, being rejected of the Lord, were doomed to perish in the wilderness, and whose children had to bear the iniquity of their fathers (Num- bers 14. 33), though, as the latter were to be brought into the promised land, the covenant would be renewed with them. 8. '^vlien they had done circumcising all the people — As the number of those born in tlie wilderness and uncircumcised must have been immense, a diflicnlty Is apt to be felt how the rite could have been performed on such a multitude in so sliort a time. But it has been calculated that the proportion between those already cir- cumcised (under twenty when the doom was pronounced) and those to be circumcised, was one to four, and conse- quently the whole ceremony could easily have been per- formed in a day. Circumcision being the sign and seal of the covenant, its performance was virtually an infeofl^- ment inthe promised land, and its being delayed till their actual entrance into the country was a wise and gracious act on the part of God, who postponed this trying duty till the hearts of the people, animated by the recent astonishing miracle, were prepared to obey the Divine will, they abode in their places till tliey were -wliole — It is calculated that, of those who did not need to be circumcised, more than 50,000 were left to defend tlie camp, if an attack had been then made upon it. 9. The Irf>rd said unto Joshua, This day Itave I rolled aivay the reproach of Egypt — The taunts industriously cast by that people upon Israel as nationally rejected by God by the cessation of circumcision, and the renewal of that rite was a practical announcement of the restoration of the covenant, [Keil.] Gilgal— No trace either of tlie name or site is now to be found; but it was about two miles from Jericho [Josepuus], and well suited for an en- campment by the advantages of shade and water. It was the first plSfce pronounced " holy" in the Holy Land (v. 15). 10. kept the passover on the fourteenth day at even— The time fixed by the law (see Exodus 12. 18; Leviti- cus 23. 5 ; Numbers 28. 16). Thus the national existence was commenced by a solemn act of religious dedication, 11, la. they did eat of the old com of the land— Found In storehouses of the inhabitants who had fled into Jericho, parched com — New grain (see on Leviticus 23, 10), probably lying in the fields. Roasted— a simple and primitive preparation, much liked in the East, This 146. abundance of food led to the discontinuance of the manna; and the fact of its then ceasing, viewed in connection with its seasonable appearance in the bar- ren wilderness, is a striking proof of its miraculous origin. 13-15. An Angel appears to Joshua. 13. When Joshua -was by Jericho— in the immediate vicinity of that city, probably engaged in surveying the fortifica- tions, and in meditating the best plan of a siege, there stood a man over against him with a sword dratvn — It is evident from the strain of the context that this M'as not a mere vision, but an actual appearance; the sudden- ness of which surprised, but did not daunt, the intrepid leader, 14. the host of tlie Lord — either the Israelitish people (Exodus 7. 4 ; 12. 41 ; Isaiah 55. 4), or the angels (Psalm 148. 2), or both i ncluded, and the Captain of i t was the angel of the covenant, whose visible manifestations were varied according to the occasion. His attitude of equipment be- tokened his approval of, and interest in, the war of inva- sion. Joshua fell on his face, and did >vorship — Tho adoption by Joshua of this absolute foi-m of prostration demonstrates the sentiments of profound reverence with which the language and majestic bearing of the stranger inspired him. The real character of this personage was disclosed by His accepting the homage of worship (cf. Acts 10.25,26; Revelation 19.10), and still further in the command, " Loose thy shoe from off thy foot," (Exodus 3.5.) CHAPTER VI. Ver. 1-7. Jericho Shut up, 1. Koiv Jericho tvas straitly shut up — This,verse is a parenthesis introduced to prepare the way for the directions given by the Captain of the Lord's host. See, I have given into thine hand Jericho— the language intimates that a purpose already formed was about to be carried into immediate execu- tion; and that, although the king and inhabitants of Jericho M'ere fierce and experienced warriors, who would make a stout and determined resistance, the Lord prom- ised a certain and easy victory over them. 3-5. Ye shall compass the city, all ye men of -war, . . . thus shalt thou do six days, &c. — Directions are here given as to the mode of procedure. Heb., " horns of jubilee ;" i. c, the bent or crooked trumpets with which the jubilee was pro- claimed. It is probable that the horns of this animal were used at first; and that afterwards, when metallic trumpets were introduced, the primitive name, as well as form of them, was traditionally continued. The design of this whole proceeding was obviously to impress the Canaanites with a sense of the Divine omnipotence — to teach the Israelites a memorable lesson of faith and con- fidence in God's promises, and to inspire sentiments of respect and reverence for the ark, as the symbol of His presence. The length of time during which those circuits were made tended the more intensely to arrest the atten- tion, and to deepen the impressions, both of the Israelites and the enemy. The nurnber seven was among the Israel- ites the symbolic seal of the covenant between God and their nation. [Keil, Hengstenbekg.] 6, 1. Joshua caUed the priests — The pious leader, whatever military preparations he had made, surrendered all his own views, at once and unreservedly, to the declared will of God, 8-19, The City Compassed Six Days. 8-11. the seven priests blovring the seven trumpets passed on before the liord— before the ark, called "the ark of the cove- nant," for it contained the tables on which tlie covenant was inscribed. The procession was made in deep «.nd solemn silence, conformably to the instructions given to the people by their leader at the outset, that they were to refrain from all acclamation and noise of any kind, until he should give them a signal. It must have been a strange sight; no mound was raised, no sword drawn, no engine planted, no pioneers undermining— here were armed men, but no stroke given ; they must walk and not fight. Doubtless the people of Jericho made themselves merry with the spectacle. [Bishop Hall.] 12-14. Joshua rose early in the morning, and the priests took up the ark of the Lord— The second day's procession seems to The Walli of Jericho Fall Down. JOSHUA VII. The Israelites Smitten at At. have taken place in the morning. In all other respects, down even to the smallest details, the arrangements of the first day continued to be the rule followed on the other six. 15. On tHe seventl* day they rose early, about the da'wnlng of the day, and compassed the city •even tlme»— On account of the seven circuits they had to make that day. It is evident, however, that the militia only of the Israelites had been called to the inarch— for it is inconceivable that two millions of people could have gone so frequently round the city in a day. 16. it came to pass at the seventh time, Joshua said unto the people, Shout; for the Lord hatU given you-tlie city —This delay brought out their faitli and obedience In so remarkable a manner, that it is celebrated by the apostle (Hebrews 11. 30). 17-19. the city shall be accursed— (See on Leviticus 27. 28, 29.) The cherem, or anathema, was a devotion to utter destruction (Deuteronomy 7. 2; 20.17; 1 Samuel 15. 3). When such a ban was pronounced against a hostile city, the men and animals were killed— no booty was allowed to be taken; the idols and all the precious ornaments on them were to be burned (Deuteronomy 7. 25; cf. 1 Chronicles U. 12); everything was either to be de- stroyed, or consecrated to the sanctuary. Joshua pro- nounced this ban on Jericho, a great and wealtliy city, evidently by Divine direction, and tlie severity of the doom, accordant witli tlie requirements of a law which was holy, just, and good, and justified not only by the fact of its iHhabitants being part of a race who had filled up their iniquities, but by their resisting the light of the recent astonishing miracle at tlie Jordan. Besides, as Jericho seems to liave been defended by reinforcements from all the country (ch. 24. 11), its destruction would par- alyze all the rest of the devoted people, and thus tend to facilitate the conquest of tlie land ; showing, as so astound- ing a military miracle did, that it was done, not by man, but by the power and through tlie anger of God. 18. antl ye, in any ivise keep yourselves from the accursed thing— Generally they were at liberty to talce the spoil of otlier cities that were captured (Deuteronomy 2. 35; 3.7; ch. 8. 27). But this, as the first-fruits of Canaan, was made an exception; nothing was to be spared but Rahab and those in her house. A violation of tliese stringent orders would not only render the guilty persons obnoxious to the cin-se, but entail distress and adversity upon all Israel, by provoking the Divine displeasure. Tliese were the instructions given, or repeated (Deuteronomy 13. 17; 7. 26), previously to the last act of the siege. 20, 21. The Walls Fall Down. ao. So the people shouted 'When the priests ble^v vrith the trumpets — Towards the close of the seventh circuit, the signal was given by Joshua, and on the Israelites' raising tlieir loud war-cry, the walls felldown, doubtless burying multitudes of the inhabitants in tiie ruins, while the besiegers, rush- ing in, consigned every thing animate and inanimate to indiscriminate destruction. (Deuteronomy 20. 16, 17.) Jew- ish writers mention it as an immemorial tradition, that the city fell on the Sabbath. It should be remembered that the Canaanltes were incorrigible idolaters, addicted to the most liorrible vices, and that the righteous judg- ment of God miglit sweep them away by the sword, as well as by famine or pestilence. There was mercy min- gled with judgment in employing the sword as the instru- ment of punishing the guilty Canaanltes, for while it was directed against one place, time was afiorded for others to repent. 22-25. Rahab is Saved. 'i-Z, 23. Joshua said, Go Into the harlot's house, and bring out tlie -M'oman, and all that she hath— It Is evident that the town walls were not demolished universally, at least all at once, for Rahab's house was allowed to stand until her relatives were res- cued according to promise, they brought out all her kindred, and left them without the camp of Israel— a temporary exclusion, In order that they might be cleansed from the defilement of their native idolatries, and gradu- ally trained for admission Into the society of God's peo- ple, a*. Burned the city and all therein— except the silver, gold, and other metals, which, as they would not burn, were added to the treasury of the sanctuary. 85. Rahab d'welletlt in Israel unto this day — a proof that this book was written not long after the events related. 26,27. The Rebuilder OF Jericho Cursed. 26. Joshua adjured tliem at that time — i. e., imposed upon his coun- trymen a solemn oath, binding on themselves as well as their posterity, that they would never rebuild that city. Its destruction was designed by God to be a permanent memorial of His abhorrence of idolatry and its attendant vices. Cursed be tlie man that riseth up and buildetli this city Jericho — i. e., makes the daring attempt to build. lie shall lay the foundation In Ills first-born, and In his youngest son shall he set up the gates of it — shall become childless — the first beginning being marked by the death of his eldest son, and his only surviving child dying at the time of its completion. This curse was ac- complished 550 years after its denunciation. (See on 1 Kings 16. 34.) CHAPTER VII. Ver. 1. AcHAN's Trespass. 1. The clilldi>eu of Israel committed a trespass In the accursed titing — There was one transgressor against the cherern, or ban, on Jericho, and his transgression brought the guilt and disgrace of sin upon the whole nation. Aclian — called afterwards Achar (trouble) (1 Chronicles 2. 7). Zabdl — or Zimri (1 Chronicles 2. C). Zerah— or Zarah, son of Judah and Ta- mar (Genesis 38. 30.) His genealogy is given probably to show that from a parentage so Infamous the descendants would not be carefully trained in the fear of God. 2-26. The Israelites Smitten at Ai. 2. Joshua sent men from Jericho to AI— After tiie sacking of Jericho, the next step was to penetrate into the hills above. Ac- cordingly, spies went up the mountain pass to view the country. The precise site of Ai, or Hal, is indicated with sufficient clearness (Genesis 12.8; 13. 3), and has been re- cently discovered in an isolated tell, called by the natives Tell-el-hajar, "the mount of stones," at two miles', or thirty-five minutes' distance, east-south-east from Bethel. [Van de Velde.] Bethaven — (" house of vanity") — a name afterwards given derisively (Hosea 4. 15; 5.8; 10. .5), on account of its idolatries, to Bethel, "house of God," but here referred to another place, about six miles east of Bethel, and three north of Ai. 3. Let not all the people go up, for they are but few^ — As the population of AI amounted to 12,000 (ch. 8. 25), it was a considerable town; though in the hasty and distant reconnoitre made by the spies, it probably appeared small in comparison of Jericho, and this may have been the reason of their proposing so small a detachment to capture it. 4, 5. They fled before the men of Ai— An unexpected resistance, and the loss of thirty-six of their number diffused a panic, which ended in an ignominious rout. Chased them from before tho gate even unto Shebarim — i. e,, unto the " breakings" or " fissures" at the opening of the passes, and smote them In the going do-ivn- i. e., tlie declivity or slope of the deep, rugged adjoining wady. wherefore tlie hearts of the people melted and became as ^vater — It is evident that the troops engaged were a tumultuary, undisciplined band, no better slcilled in military affairs than the Bedouin Arabs, who become disheartened and flee on the loss of ten . or fifteen men. But the consternation of the Israelites arose from another cause — the evident displeasure of God, who withheld thataid on which thej^ had confidently reck- oned. 6-9. Josliua rent his clotlies and fell to the earth before the ark, he and the elders — It is evident, from those tokens of humiliation and sorrow, that a sol- emn fast was observed on this occasion. The language of Joshua's prayer is tliought by many to savour of human Infirmity, and to be wanting in that reverence and sub- mission he owed to God. But, although apparently breathing a spirit of bold remonstrance and complaint, it was in reality the effusion of a deeply humbled and afflicted mind, expressing his belief that God could not, after having so miraculously brought His people over Jordan into the promised land, intend to destroy them, to expose them to the insults of their triumphant ene- mies, and bring reproach upon his own name for incon- stancy or unkindness to His people, or inability to resist 147 Aehan Oonfesseth, and is Put to Death. JOSHUA VIII. At given to th* larafUteM, their enemies. Unable to understand the cause of the present calamity, he owned the hand of God. 10-15. the liord said unto Joshua, Get thee up— The answer of the Divine oracle was to this effect : the crisis is owing not to unfaithfulness in Me, but sin in the people. The con- ditions of the covenant have been violated by the reser- vation of spoil from the doomed city, wickedness, em- phatically called folly, has been committed in Israel (Psalm 14. 1), and dissimulation, with other aggravations of the crime, continues to be practised. The people are liable to destruction equally with the accursed nations of Canaan. (Deuteronomy 7. 26.) Means must, without de- lay, betaken to discover and punish the perpetrator of this trespass, that Israel may be released from the ban, and things be restored to their former state of prosperity. 16-18. So Joshua rose early, and brought Israel hy tribes— i. e., before the tabernacle. The lot being appealed to (Proverbs 16. 33), he proceeded in the inquiry from heads of tribes to heads of families, and from heads of house- holds in succession to one family, and to pai-ticular persons in that family, until the criminal was found to be Achan, ■who, on Joshua's admonition, confessed the fact of having secreted for his own use, in the floor of his tent, spoil both in garments and money. How dreadful must have been his feelings when he saw the slow but certain pro- cess of discovery! (Numbers 82.23.) 19. Joshiia said unto Achan, My son, give glory to God— a form of adju- ration to tell the truth. 31. A goodly Babylonish gar- ment—lit., a mantle of Shinar. The plain of Shinar was in early times celebrated for its gorgeous robes, which were of brilliant and various colours, generally arranged in figured patterns, probably resembling those of modern Turkey carpets, and the colours were either interwoven in the loom or embroidered witli the needle, two hun- dred 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 —lit., an ingot or bar in the shape of a tongue. 33, 33. Joshua sent messengers, and tliey ran unto tlie tent —from impatient eagerness not only to test the truth of the story, but to clear Israel from the imputation of guilt. Having discovered the stolen articles, they laid them out before the Lord, "as a token of their belonging to Him" on account of the ban. 3vlilch he s'tvare to give unto tUelr fathers— This is a general winding up of the history 156 from ch. 13., which narrates the occupation of the land by the Israelites. All the promises made, whether to the people or to Joshua (ch. 1. 5), had been, or were in the course of being fulfilled ; and the recorded experience of the Israelites {v. 45), is a ground of hope and confidence to the people of God in every age, that all other promises made to the Church will, in due time, be accomplished. CHAPTEE XXII. Ver. 1-9. Joshua Dismisses the Two Tribes and a half with a Blessing. 1. then Joshua called the Reubenltes and the Gadites, and the half tribe of 91a- nasseh- The general war of invasion being ended, and the enemy being in so dispirited and isolated a condition, that each tribe, by its own resources, or with the aid of its neighbouring tribe, was able to repress any renewed hos^ tilities, the auxiliary Israelites from the eastern side of the Jordan were now discharged from service. Joshua dismissed them with high commendations of their fidel- ity, and earnest admonitions to cultivate perpetual piety in life. The redundancy of the language is remarkable, and shows how important, in the judgment of the ven- erable leader, a steadfast observance of the Divine law was to personal happiness, as well as national prosperity. 3. ye have not left your brethren these many days unto this day— For the space of seven years. 4-7. get ye unto your tents — i. e., home ; for their families had been left in fortified towns (Numbers 32. 17). 8. he spake unto them, saying, Return -tvlth much riches — In cattle, clothes, and precious metals, divide the spoil of your enemies with your brethren — see on Numbers 31. 25-39. 10. They Build the Altar of Testimony on their Journey. 10. -^vhen tliey came unto the borders of Jordan, that are in the land of Canaan . . . tlte c4ill- dreu of Reuben . . . built there an altar — This altar was probably an immense pile of stones and earth. The generality of our translators suppose that it was reared on the banks of the Jordan, within the limits of Canaan proper. But a little closer examination seems to make the conclusion irresistible that its position was on the eastern side of the river, for these two reasons; first, be- cause it is said (i'. 11) to have been built " over against," or in the sight of the land of Canaan— not within it; and secondly, because the declared motive of the transjor- danic Israelites in erecting it was to prevent their breth- ren in Canaan ever saying, " in time to come. What have ye to do with the Lord God of Israel ? For the Lord hath made Jordan a barrier between us and you," &c. Such t>. taunt Avould be obviously prevented or confuted by the two tribes and a half having on the eastern side of Jordan, within their own land, a fac-simile of the altar at Shi- loh, as a witness they acknowledged the same God, and practised the same rites of worship as the brethren In Canaan. 11-29. Contention Thereupon. 11-29. and the chil- dren of Israel heard say — Fame speedily spread intelli- gence of wliat the transjordanic tribes had done. The act being suspected of some idolatrous design, the whole tribes rose in a mass, and repairing to the tabernacle at Shiloh, resolved to declare war against the two tribes and a half as apostates from God. On calmer and more ma- ture consideration, however, they determined, in the first instance, to send a deputation consisting of the son of the high priest, and ten eminent persons from each tribe, to make inquiry into this rumoured rebellion against God (Deuteronomy 13. 13-15). The quality of the deputies evinced the deep solicitude that was felt on the occasion to maintain the purity of the Divine worship throughout Israel. In the presumptive belief that the two tribes and a half had really built an altar, the deputies expressed astonishment at their so soon falling into such a heinous crime as that of violating the unity of divine worship (Exodus 20.24;^ Leviticus 17. 8,9; Deuteronomy 12.5-13), reminded their eastern brethren of the disastrous conse- quences that were entailed on the nation at large by the apostasy at Peor and by the sin of Achan, and finally ex- horted them, if they felt the want of the tabernacle and Joshua 8 Exhortation before his Death. JOSHUA XXIII, XXIV. He Assembles the Tribes. altar, and repented of their rash choice In preferring worldly advantages to religious privileges, to remove to the western side of the Jordan, where the whole tribes would form a united and obedient community of worship- pers. 31. tlien the cluUdren of Reuben, p>ointro".r.*co tafire tiv.e lead in the ensuing hostili- A'es was^/i*^great importance, if^^ the mea&)i\i!f,r)f si\-ocess bv which its arms were crowned, would animate the other tribes to make similar attempts against the Canaanites within their respective territories. I have delivered the land into Ills hand— not the whole country, but the dis- trict assigned for his inheritance. 3. Judah said unto Simeon, Come up fvith me, that '\ve may fight against the Canaanites— Being conterminous tribes (Joshua 19. 1, 2), they had a common Interest, and were naturally asso- ciated in this enterprise. 4-21. Adoni-bezek Justly Requited. BezeU— This place lay within the domain of Judah, about twelve miles south of Jerusalem. 5. found Adoni-bezek— t. e., lord of Bezek— he was "found," i. e., surprised and routed in a pitched battle, whence he fled ; but being taken prisoner, he was treated with a severity unusual among the Israel- ites, for they "cut off his thumbs and great toes." Bar- barities of various kinds were commionly practised on prisoners of war In ancient times, and the object of this particular mutilation of the hands and feet was to dis- able them for military service ever after. The infliction of such a horrid cruelty on this Canaanite chief, would 15S have been a foul stain on the character of the IsrAelltes, if there were not reason for believing it was done by them as an act of retributive justice, and as such it was regarded by Adoni-bezek himself, whose conscience read his atro- cious crimes in their punishment. T. threescore and ten kings— So great a number will not appear strange, when it is considered that anciently every ruler of a city or large town was called a king. It is not improbable that in that southern region of Canaan, there might, in earlier times, have been even more till a turbulent chief like Adoni-bezek devoured them in his insatiable ambition. 6. 'Sow tlie children of .Tudah had fought against Jerusalem, and had taken It — The capture of this im- portant city, which ranks among the early incidents in the war of invasion (Joshua 15. 63), is here noticed to ac- count for its being in the possession of the Judahites ; and they brought Adoni-bezek thither, in order, probably, that his fate being rendered so public, might inspire terror far and wide. Similar inroads were made into the other un- conquered parts of Judah's inheritance. The story of Caleb's acquisition of Hebron is here repeated (Joshua 15. 16-19): 16. the children of the Kenite, Moses' father- Jn-la-w, 1^'ent up out of the city of palm trees tvlth the vAkMdren of Judah— Called the Kenite, as probably descended irom Ab^ people of that name (Numbers 24. 21, 22). If he might not I'limself, his posterity did accept the invitation of Moses (Num*«,rs 10. 32) to accompany the Israelites to Canaan. Their flrsif encampm-^nt was in the "city of palm trees" — not Jericho, oi course, which was utterly destroyed, but the surrounding district, per- haps En-gedi, in early times called Hazezon-tamar (Gen- esis 14.7), from the palm-grove which sheltered it. "Thence they removed from some unknown cause, and associating themselves with Judah, Joined in an expedition against Arad, in the southern part of Canaan (Numbers 21. 1). On the conquest of that district, some of this pastoral people pitched their tents there, while others migrated to the north (ch. 4. 17). 17-29. and Judah went 'with Simeon his brother— The course of the narrative is here re- sumed from V. 9, and an account given of Judah returning the services of Simeon (v. 3), by aiding in the prosecution of the war within the neighbouring tribes, sleiv the Canaanites that inhabited Zephath— or Zephathah (3 Chronicles 14. 10), a valley lying in the southern portion An Angd Bebukea the Peopie. JTJDGF^ IT, III. Wickedness of the New Generation, of Canaan. Hormali— destruyed in lulfllment of an early- vow of the Israelites (see on Numbers 21. 1-3). The con- federate tribes pursuing their incursions in that quarter, came successively to Gaza, Askelon and Ekron, which they toolc. But the Philistines seem soon to have re- gained possession of these cities. 19. tlie liord was wltH Judah ; but they could not drive out the Inhabitants of the valley— The war was of the Lord, whose omnipo- tent aid would have ensured their success in every en- counter, whether on the mountains or the plains, with foot soldiers or cavalry. It was distrust— the want of a simple and firm reliance on the promise of God— that made them afraid of the iron chariots (see on Joshua 11. 4-9). ai. the children of Benjantln did not drlT-e out the Jebusltes that Inhabited Jerusalem— Judah had ex- pelled the people from their part of Jerusak'in [v. 8). The border of the two tribes ran through the city— Israelites and natives must have been closely intermingled. 2a-26. Some Canaanites Left. 33, 33. the house of Joseph— the tribe of Ephraim, as distinguished from Manasseh (v. 27). 84. the spies said, Show us the en- trance Into the city— i. e., the avenues to the city, and the weakest part of the walls, ^ve will slio'iv thee mercy —The Israelites might employ these means of getting possession of a place which was divinely appropriated to them: they might promise life and rewards to this man, though he and all the Canaanites were doomed to de- struction (Joshua 2. 12-14); but we may assume tiie pro- raise was suspended on his embracing the true religion, or quitting the country, as he did. If they had seen him to be firmly opposed to either of these alternatives, they would not have constrained him by promises any more than by threats to betray his countrymen. But If they found him disposed to be serviceable, and to aid the In- vaders in executing the will of God, they might promise to spare him. Luz— (See on Genesis 12. 8; 28. 19.) 37-36. The same course of subjugation was carried on in the other tribes to a partial extent, and with varying success. Many of the natives, no doubt, during the progress of this ex- terminating war, saved themselves by flight, and became. It is thought, the first colonists in Greece, Italy, and other countries. But a large portion made a stout resistance, and retained possession of their old abodes in Canaan. In other cases, when the natives were vanquished, avarice led the Israelites to spare the idolaters, contrary to the express command of God ; and their disobedience to his orders in this matter involved them in many troubles which this book describes. • CHAPTER II. Ver. 1-10. An Angel Sent to Rebuke the People at BoCHiM. 1. an angel came from Gllgal to Bochim — W^ are inclined to think, from the authoritative tone of his language, that he was the Angel of the Covenant (Ex- odus 23.20; Joshuas. 14); the same .who appeared in hu- man form and announced himself captain of the Lord's host. His coming from Gllgal had a peculiar significance, for there the Israelites made a solemn dedication of them- selves to God on their entrance Into the promised land; and the memory of that religious engagement, which the angel's arrival from Gllgal awakened, gave emphatic force to his rebuke of their apostasy. Bochim, " the weepers," was a name bestowed evidently in allusion to this Inci- dent or the place, which was at or near Sliiloh. I said, I ■will never break my covenant -^vlth you . . . but ye have not obeyed my voice— The burden of the angel's remonstrance was that God would Inviolably keep His promise ; but they by their flagrant and repeated breaclies of their covenant with Him, had forfeited all claim to the stipulated benefits. Having disobeyed the will of God by voluntarily courting the society of idolaters, and placing themselves in the way of temptation. He left them to suf- fer the punishment of their misdeeds. 4, 5. When the angel of the Lord spake these words, the people lifted op their voice and wept — The angel's expostulation made a deep and painful impression. But the reforma- tion was but temporary, and the gratifying promise of a revival which this scene of emotion held out, was, ere long, blasted by speedy and deeper relapses into the guilt of defection and idolatry, 6-10. and when Joshua had let the people go — This passage is a repetition of Josliua 24. 20-31, and it was inserted here to put the reader in pos- session of the reasons which called forth so strong and severe a rebuke from tlie angel of the Lord, During tho lifetime of the first occupiers, who retained a vivid recol- lection of all the miracles and judgments which tliey had witnessed in Egypt and the desert, the national character stood high for faith and piety. But, in course of time, a new race arose who were strangers to all the hallowed and solemnizing experience of their fathers, and too readily yielded to the corrupting influences of the idolatry that surrounded them. 11-19. Wickedness of the New Generation after Joshua. 11-19. the children of Israel did evU In the sight of the Lord— This chapter, together with the first eight verses of the next, contains a brief but comprehen- sive summary of the principles developed In the follow- ing history; and an attentive consideration of them, tlierefore, is of the greatest importance to a right under- standing of the strange and varying phases of Israelitlsh history, from the death of Joshua till the establishment of the monarchy, served Baalim— The plural is used to includeall the gods of the country. 13. Ashtaroth- Also a plural word, denoting all the female divinities, whose rites were celebrated by the most gross and revolting impuri- ties. 14. the anger of the Lord w^as hot against Israel, and he delivered them Into the hands of the spoilers that spoiled thein— Adversities in close and rapid succes- sion befell them. But all these calamities were designed only as chastisements— a course of correctional discipline by which God brought His people to see and repent of their errors ; for as they returned to faith and allegiance, He " raised up judges " (v. 16), whlcli delivered them out of the hand of tliose that spoiled tlieni— The judges who governed Israel were strictly God's vicegerents in tho government of the people. He being the supreme ruler. Those who were thus elevated retained the dignity so long as they lived ; but there was no regular, unbroken succes- sion of judges. Individuals, prompted by the inward, ir- resistible impulse of God's Spirit, when they witnessed the depressed state of their country, were roused to achieve its deliverance. It was usually accompanied by a special call, and the people seeing them endowed with extraordi- nary courage or strength, accepted them as delegates of Heaven, and submitt«d to their sway. Frequently they were appointed only for a particular district, and their authority extended no farther than over the people whose interests they were commissioned to protect. They were without pomp, equipage, or emoluments attached to the oflice. They had no power to make laws ; for these were given by God ; nor to explain them, for that was the prov- ince of the priests— but they were oflicially upholders of the law, defenders of religion, avengers of all crimes, par- ticularly of idolatry and its attendant vices. CHAPTER III. Ver, 1-4, Nations Left to Prove Iskael, 1. These arc the nations -^vhlch the Lord left to prove Israel— This was the special design of these nations being left, and It evinces the direct influence of the theocracy under which the Israelites were placed. These nations were left for a double purpose: in the first Instance, to be instru- mental, by their Inroads, in promoting the moral and spiritual discipline of the Israelites— and also to subserve the design of making them acquainted with war, in order that the young, more especially, who were total strangers to it, might learn the use of weapons and the art of wielding them. 5-7. By Communion with These the Israelites Com- mit Idolatry. 5-7. The children of Israel dwelt among the Canaanites— The two classes by degrees came to be on habits of Intercourse; reciprocal alliances were formed by marriage, till the Israelites, relaxing the austerity of their principles, showed a growing confor- 159 Ektid Slays Eglon. JUDGES IV. Deborah and Barak Deliver Isran. mity to the manners and worship of their Idolatrous neighbours. 8-11. Othniel Delivers Iskael. 8-11. sold tliem— i.e., delivered them into the handof Cliushan-rishathaira, or Chushan " the wicked." Tliis name had been probably given him from his cruel and Impious character, served Cliiishaii-risliatlialin eight year*— By the payment of a stipulated tribute yearly; the raising of which must have caused a great amount of labour and privation. 9. vrUen the children of Israel cried unto the Lord— In their distress tliey had recourse to earnest prayer, accompanied by humble and penitent confession of their errors. Oth- nlel— (See on Joshua 15. 17; ch. 1. 13.) His military expe- rience qualified him for the worlc, while the gallant ex- ploits he was known to have performed, gained him the full confidence of his countrymen in his ability as a leader, 10. The Spirit of the Lord came upon him, and he Judged Israel, and w^ent out to >var— Impelled by a su- pernatural influence, he undertook the difficult task of government at this national crisis— addressing himself to promote a general reformation of manners, the abolition of idolatry, the revival of pure religion, and tlien, after these preliminary measures, he collected a body of choice warriors to expel the foreign oppressors, the Lord de- livered Chushan-rlshathalm king ot MesopotAmla into Ills hand, and his hand prevailed against Chn- shan- No details are given of this war, which, consider- ing the resources of so potent a monarch, must liave been a determined struggle. But the Israelitish arms were crowned through the blessing of God with victory, and Canaan regained its freedom and independence. 11. Oth- niel died — How powerful the influence of one good man is, in church or state, is best found in his loss. [Bishop Hall,.] 12-30. Ehud Slays Eglon. 13-14. the children of Israel «lid evil again In the sight of the Lord — The Israelites, deprived of the moral and political influences of Othniel, were not long in following their native bias to idolatry, the Lord strengtliened Eglon, king of Moab— The reigning monarch's ambition was to recover that extensive portion of his ancient territory possessed by the Israelites. In conjunction witli his neighbours, the Ammonites and the Amalekites, sworn enemies of Israel, he first subjected the eastern tribes, then crossing the Jordan, made a sudden incursion on western Canaan, and in virtue of his conquests, erected fortifications in the territory adjoining Jericho [Josephus], to secure the frontier, and fixed his residence there. This oppressor was permitted, in the providence of God, to triumph for eighteen years. 15. £hud, son of Gera — i. e., descended from Gera, one of Benjamin's sons (Genesis 40. 21). left- handed— This peculiarity distinguished many in the Ben- jamlte tribe (ch.20. 16). But the original word Is rendered in some versions "both-handed," a view countenanced by 1 Chronicles 12. 2. by him the children of Israel sent a present unto Eglon, the king of Aloah — that Is, the yearly tribute, which, according to Eastern fashion, would be borne with ostentatious ceremony, and oftered {v. 18) by several messengers. 16. Khnd made him a dag- ger, and he did gird it upon his right thigh— The sword was usually worn on the left side ; so that Ehud's was the more likely to escape detection. 19. quarries — Rather graven images (Deuteronomy?. 25; Jeremiah 8. 19; 51.52); statues of Moabite idols, the sight of which kin- dled the patriotic zeal of Ehud to avenge this public insult to Israel on its author. I have a secret errand unto thee, O king; who said, Keep silence — "Privacy" — a signal for all to withdraw. ^O, a suntmer parlour — Heb., "chamber of cooling" — one of those retired edifices which Oriental grandees usually have in their gardens, and in which they repose during the heat of the day. Ehud put forth his hand— The whole circumstance of this daring act— the death of Eglon without a shriek, or noise— the locking of the doors— the carrying oft" the key —the calm, unhurried deportment of Ehud— show the strength of his confidence that he was doing God ser- vice, ax. he blew a trumpet in the mount of Ephraim —Summoned to arms the people of that mountainous 160 region, which, adjoining the territory of Benjamin, had probably suflfered most from the grievous oppression of the Moabltes. 28. they ^vent dow^n after him, and took the fords— (See on Joshua 2. 7) with the view of pre- venting all escape to the Moabite coast, and by the slaugh- ter of 10,(XX) men, rescued his country from a state of ig- nominious vassalage. 31. after hint was Shamgar — No notice Is given of the tribe or family of this judge; and from the Philistines being the enemy that roused him into public ser-zlce, the suffering seems to have been local — confined to some of the western tribes. sle-»v a hundred men vrith an ox-goad— This instrument is eight feet long, and about six inches in circumference. It is armed at the lesser end with a sharp prong for driving the cattle, and on the other with a small iron paddle for removing the clay which encumbers the plough in working. Such an instrument, wielded by a strong arm, would do no mean execution. We may sup- pose, however, for the notice is very fragmentary, that Shamgar was only the leader of a band of peasants, who by means of such implements of labour as they could lay hold of at the moment, achieved the heroic exploit recorded. CHAPTER IV. Ver. 1-17. Deborah and Barak Deliver Israel from Jabin and Sisera. 1. The children of Israel again did evil in the sight of the Lord, -when Ehud -ivas dead — The removal of this zealous judge again left his infatu* ated countrymen without the restraint of religion. 3* Jabin, king of Canaan — Jabln, a royal title (Joshua 11. 1). The second Jabin built a new capital on the ruins of the old (Joshua 11. 10, 11). The northern Canaanites had recovered from the effect of their disastrous overthrow in the time of Joshua, and triumphed in their turn over Israel. This was the severest oppression to which Israel had been subjected. But It fell heaviest on the tribes in the north, and it was not till after a grinding servitude of twenty years they were awakened to view it as the punishment of their sins, and to seek deliverance from Crod. 4. Deborah, a prophetess — A woman of extraor- dinary knowledge, wisdom, and piety, instructed in Di- vlrie knowledge by the Spirit, and accustomed to Inter- pret His will; who acquired an extensive influence, and was held in universal respect, insomuch that she became the animating spirit of the government, and discharged all the special duties of a Judge, except that of military leader. 4:. -ivife' of Lapidoth — rendered by some "a woman of splendours." 5. she dfvelt under the palm tree— Or, collectively, palm grove. It is common still in the East to administer justice in the open air, or under the canopy of an umbrageous tree. 6. she sent and called Barak — By virtue of her oflicial authority as judge. Ke- desh-naphtali — Situated on an eminence, a little north of the Sea of Galilee, and so called to distinguish it from another Kedesh in Issachar. hath not the Lord of Israel commanded— A Hebrew form of making an emphatic communication, go and dra-%v to-»vard Mount Tabor — an Isolated mountain of Galilee, north-east corner of the plain of Esdraelon. It was a convenient place of rendez- vous, and the enlistment Is not to be considered as limited to 10,000, though a smaller force would have been inade- quate. 8. Barak said unto her. If thou 'wilt go tvith me, then I -*vlU go — His somewhat singular request 1o be accompanied by Deborah was not altogether the result of weakness. The Orientals always take what is dearest to the battle-field along with them ; they think it makes them fight better. The policy of Barak, then, to have the presence of the prophetess is perfectly intelligible, as It would no less stimulate the valour of the troops, than sanction. In the eyes of Israel, the uprising against an oppressor so powerful as Jabln. 9. the Lord shall sell Sisera Into the hand of a -woman — This was a prediction which Barak could not understand at the time; but the strain of it conveyed a rebuke of his unmanly fears. 11. now^ Heber the ICenlte pitched his tent— It is not un- common, even in the present day, for pastoral tribes to Death of Sisera. JUDGES V. Song of Deborah and Dcuxik. feed their flocks on the extensive commons that lie in the heart of inhabited countries in the East (see on cli. 1. 16). plain of Zaaiialm — This is a mistranslation for " the oaks of the wanderers," The site of the encampment was under a grove of oaks, or terebinths, in the upland valley of Kedesh. 13. tlie river of Klslion— The plain on its bank was chosen as the battle-field by Sisera himself, who was nnconsciously drawn thither for the ruin of his army. 14. Baralctvent doivnfroin Mount Tabor — It is a strik- ing proof of the full ■confidence Barak and his troops reposed in Deborah's assurance of victory, that they re- linquished their advantageous position on the hill, and rushed into the plain in face of the iron chariots they so much dreaded. 15. tlic I^ord discomAteil Sisera — Ueb., threw his army into confusion ; men, horses, and chariots being intermingled in wild confusion. The disorder Avas produced by a supernatural panic (see on ch. 5. 20). so tliat Sisera llgUted do'wn offliiscliariot, nud lied a-«vay on his feet— His chariot being probably distinguished by its superior size and elegance, would betray the rank of its rider, and he saw therefore tliat his only chance of escape was on foot. 16. but Barak pursued unto Haro- shetli— broken and routed, the main body of Sisera's army fled northward, others were forced into the Ki- shon and drowned (see on ch. 5. 21). l^, 18. Sisera fled to the teat of Jael — According to the usages of nomadic people, the duty of receiving the stranger in the sheick's absence devolves on his wife, and the moment the stran- ger is admitted into his tent, his claina to be defended or concealed from his pursuers is established. 19. she gave him drink, and covered him — Sisera reckoned on this as a pledge of his safety, especially in the tent of a friendly sheick ; this pledge was the strongest that could be sought or obtained, after he had partaken of refreshments, and been introduced in the inner or women's apartment. 30. He said unto her, AVlien any man doth inquire of thee, Is there any man here 1 thou slialt say, No— The privacy of the harem, even in a tent, cannot be intruded on without express permission. 31. then Jael took a nail of the tent— Most probably one of tho pins with which the tent ropes are fastened to the ground. Escape was almost impossible for Sisera. But the taking of his life by the hand of Jael was murder. It was a direct vio- lation of all the notions of honour and friendship that are usually held sacred among pastoral people, and for which it is impossible to conceive a woman in Jael's cir- cumstances to have had any motive, except tliat of gain- ing favour with the victors. Though predicted by Deborah, it was the result of Divine foreknowledge only— not the Divine appointment or sanction ; and though it is praised in the song, the eulogy must be considered as pronounced not on the moral character of the woman and her deed, but on the public benefits which, in the overruling provi- dence of God, would flow from it. CHAPTER V. Ver. 1-31. Deborah and Baiiak's Soxg of Thanks- giving. 1. then sang Deborah and Barak on that day —This noble triumphal ode was evidently the composi- tion of Deborah herself. 3-3. The meaning is obscurely seen in our version; it has been better rendered thus, " Praise ye Jehovah ; for the free are freed in Israel— the people have willingly offered themselves." [Rorinson.] *, 5. Allusion is here made, in general terms, to God's interposition on behalf of his people. Sclr and the field of Kdom— Represent the mountain range and plain ex- tending along the south from the Dead Sea to the Elanitlc Gulf, thou went out— Indicates the storm to have pro- ceeded from the south or south-east. 6-8. The song pro- ceeds in these verses to describe the sad condition of the countrj , the oppression of the people, and the origin of all the national distress in the people's apostasy from God. Idolatry was the cause of foreign invasion, and in- ternal inability to resist It. 9. Expresses gratitude to the respective leaders of the tribes whicli participated in the contest; but, above all, to God, who inspired both the patriotic disposition and the strength, speak— j. c, join 11 • in this song of praise, •white asses— Those which are purely wliite are liighly prized, and being costly, are pos- sessed only by the Aveallhy and great. "Ye that sit in judgment," has been rendered, "ye that repose on tapes- tries." 11. Tlae wells which are at a little distance from towns in the East, are, in unsettled times, places of dan- ger. But in peace they are scenes of pleasant and joyous resort. The poetess anticipates that this song may be sung, and "the righteous acts of the Lord re'nearsed," at these now tranquil "places of drawing water." Deborah now rouses herself to describe, in terms suitable to the occasion, tlie preparation and the contest, and calls in a flight of poetic enthusiasm on Barak to parade his pris- oners in triumphal procession. Then follows a eulogistic enumeration of the tribes which raised the commanded levy, or volunteered their services — the soldiers of Ephraim who dwelt near tlie mount of the Amalekites, the small quota of Benjamin; "the governors," valiant leadei-s " out of Machir," the v/estern Manasseh ; and out of Zebulun. the rod of the nutnberers — those who madi up and kept the mnster-rolls ; and the princes v.-ho, with impetuous alacrity, rushed on with Barak to the charge in the plain. Then comes .a reproachful notice of the tribes which did not obey the summons to take the field, against the common enemy of Israel. By the "divis- ions," I. e., the Avater-courses which descend from the eastern hills unto the Jordan and Dead Sea. by the streams of Reuben great iverc tlie resolves— They felt the patriotic impulse, and determined, at first, to join the ranks of their western brethren, but resiled from the pur- pose; preferring their peaceful shepherd songs to the trumpet sound of war. 17. Gilead abode beyond Jor- dan— i. c, both Gad and the eastern half of Manasseh chose to dwell at ease in their Havoth-jair, or villages of tents, while Dan and Asher, both maritime tribes, con- tinued with their ships and in their "breaches" (havens). The mention of these craven tribes is concluded (v. 18) with a fresh burst of commendation on Zebulun and Naphtali. 19-33. describes the scene of battle, and the issue. It would seem (v. 19), that Jabin was reinforced by the troops of other Canaanite princes. The battle-field was near Taanach (now Ta'annuk), on a tell or mound in the level plain of Megiddo (now Leijun), on its south- western exti-emity, by the left b.ink of the Kishon. they took no gain of money— they obtained no plunder, the stars In their courses fowght^A fearful tempest burst upon them, and threw them into disorder, tlie river of Kishon s-»vept them a-4vay— The enemy was defeated near "the waters of Megiddo"— the sources and side streams of the Kishon: they that fied had to cross the deep and marshy bed of the torrent, but the Lord had sent a heavy rain— the waters suddenly rose— the warriors fell into the quicksands, and sinking deep into them, were drowned or washed into the sea. [Van de Velde.] 33. Then were the Iiorse hoofs broken by the means of the prancings— anciently, as in many parts of the East still, horses were not shod. The breaking of the hoofs denotes the hot haste and heavy irregular tramp of the routed foe. 33. curse ye Mcroi— A village on the confines of Igsachar and Naphtali, which lay in the course of the fugitives, but the inhabitants declined to aid in their destruction. 34-37. Is a most graphic picture of the treatment of Sisera in the tent of Jael. butter— curdled milk ; a fa- vourite beverage in tlie East. 38-30. In these verses a sudden transition is made to the mother' of the Canaanite general, and a striking picture is drawn of a mind agi- tated between hope and fear— impatient of delay, yet an- ticipating the news of victory, and the rewards of rich booty, the lattice— A lattice window — common to the houses in warm countries for the circulation of air. her ■»vise ladles— maids of honour, to every man a dnjtisel or two— Young maidens formed always a valued part of Oriental conquerors' war-spoils. But Sisera's mother Avishcd other booty for him; namely, the gold-tliioaded, richly embroidered, and scarlet-coloured cloaks wliich were held in such high esteem. The ode concludes with A wish in unison with the pious and patriotic character of the prophetess. 161 Gideon Sent to Deliver Israel. JUDGES VI, VII. J5e Destroys BaaVs Altar. CHAPTEE VI. Ver, 1-6. The Israelites, for their Sins, Op- pressed BY MiDiAN. 1. tlie Iiortl delivered tliem Into the hand of Mldlan— Untaught by their former expe- riences, tlie Israelites again apostatized, and new sins were followed by fresh judgments. Mldian had sustained a severe blow in the time of Moses (Numbers 31. 1-18), and the memory of that disaster, no doubt, inflamed their re- sentment against the Israelites. They were wandering herdsmen, called "children of the East," from their occu- pying the territory east of the Red Sea, contiguous to Moab ; and the destructive ravages they are described as at this time committing in the land of Israel are similar to those of the Bedouin Arabs, who harass the peaceful cultivators of the soil, and unless composition is made with them, return annually at a certain season, Avhen they carry off the grain, seize the cattle and other prop- erty, and even life itself is in jeopardy from the attacks of those prowling marauders. The vast horde of Midian- ites that overran Canaan made them the greatest scourge which had ever afflicted the Israelites, made dens in the mountains and caves— Not, of course, excavating them, for they were there already, but making them fit for hab- itation. 7-10. A Prophet Rebukes them, then the Ivn the altar of Baal that thy father hath — Standing upon his ground, though kept for the common use of the townsmen, cut do-wn the grove that is by it — Dedicated to Ashtaroth. With the aid of ten confidential servants he demolished the one altar, and raised on the appointed spot the altar of the Lord; but, for fear of opposition, the work had to be done under cover of night. A violent commotion was excited next day, and vengeance vowed against Gideon as the perpetrator. "Joash, his father, quieted the mob in a manner similar to that of the town-clerk of Ephe- sus. It was not for them to take the matter into their own hands. The one, however, made an appeal to the magistrate; the other to the idolatrous god himself." [Chalmers.] 33-39. The Signs. 33. all the Midianites pitched in Jezreel— The confederated troops of INIidian, Amalek, and their neighbours, crossing the Jordan to make a fresh inroad on Canaan, and encamped in the plains of Es- draelon (anciently Jezreel). The southern part of the Ghor lies in a very low level, so that there is a steep and difficult descent into Canaan by the southern wadys. Keeping this in view, we see the reason why the Midian- Ite army, from the east of Jordan, entered Canaan by the northern wadys of the Ghor, opposite Jezreel. 34. the Spirit of the liOrd came upon Gideon — Called in this sudden emergency into the public service of his country, he was supernaturally endowed with wisdom and energy commensurate with the magnitude of the danger and the difficulties of his position. His war-summons was enthusiastically obeyed by all the neighbouring tribes. On the eve of a perilous enterprise, he sought to fortify his mind with a fresh assurance of a Divine call to the responsible oflice. The miracle of the fleece was a very remarkable one— especially, considering the copious dews that fall in his countiy. The Divine patience and con- descension were wonderfully manifested in reversing the form of the miracle. Gideon himself seems to have been conscious of Incurring the displeasure of God by his hesitancy and doubts; but He bears with the in- firmities of His people. CHAPTER VII. Ver. 1-8. Gideon's Army. 1. Jerubbaal— This had now become Gideon's honourable surname, "the enemy of Baal." -well- rather " spring of Harod," i. e., " fear, trem- bling"-probably the same as the fountain in Jezreel (1 Samuel 29. 1). It was situated not far from Gilboa, on the conflnes of Manasseh, and the name "Harod" was bestowed on it with evident reference to the panic whicli seized the majority of Gideon's troops. The host of the Midianites were on the nortliern side of the valley, seem- ingly deeper down in the descent towards the Jordan, near a little eminence, a. the liOrd said ainto Gideon, Gideon Encouraged by the Dream. JUDGES VIII. The Ephraimiles Offended, but Pacified. The people are too many — Althougli the Israelitish army mustered only 32,000— or one-sixth of the Miclian- itish host— the number was too great, for it was the Lord's purpose to teach Israel a memorable lesson of depend- ence on Him. 3. Noiv tlierefore proclaim, in tlie ears of tlie people, saying, 'Wliosocver is fearftil, let liim return- This proclamation was in terms of an estab- lished law (Deuteronomy 20. 8). too many— Two reduc- tions were ordered, the last by the application of a test which was made known to Gideon alone, bring tliem dotvn to tlie -water— The wandering people in Asia when, on a journey or in haste, they come to water do not stoop down -with deliberation on their knees, but only bend forward as much as is necessary to bring their hand in contact with the stream, and throw it up with rapidity, and at the same time sucli address that they do not drop a particle. The Israelites, it seems, were acquainted with the practice; and those who adopted it on this occasion were selected as fit for a work that required expedition; the rest were dismissed accoi-ding to the Divine direction. 7. the liOifl said, By tlic tUrce hundreil men that lapped wiil I save you— It is scarcely possible to con- ceive a severer trial than the command to attack the overwhelming forces of the enemy with such a handful of followers. But Gideon's faith in the Divine assurance of victory was steadfast, and it is for this he is so highly commended (Hebrews 11. 32). S. the host of Midian was beneath him in the valley- Attention to the relative position of the parties is of the greatest importance to an understanding of what follOM'S. 9-15. He is Encoukageo by the Dream and the Interpretation of the Barley Cake. 9. arise, get thee doM-n nnto the host . . . hnt if tlion fear to go dotvn, go tlioii with Phuralx tliy servant— In ancient times it was reckoned no degradation for persons of the highest rank and character to act as spies on an enemj^'s camp; and so Gideon did on tliis occasion. But the se- cret errand was directed bj- God, who intended that he should hear something which might animate his own and the valour of his troops. 11. the outside of the arnxed men that >verc in the host — "Armed," means embodied under the tive officers established by the ordinarj' laws and usages of encampments. The camp seems to have been unprotected by any rampart, since Gideon had no difficulty in reaching and overhearing a conversation that was passing in one of them. 13. Tlxe Midianitcs and the Anialekltes lay along in the valley like grass- hoppers for multitude; and theii* camels -ivithout number— A most graphic description of an Arab en- campment. They lay wrapt in sleep, or resting from their day's plunder, while their innumerable camels were stretched round aljout them. 13. I dreamed a dream ; and, lo, a cake of barley bread tumbled into the host of Midian — This was a characteristic and very expressive dream for an Arab in the circumstances. The rolling down the hill, striking against the tents, and over- turning them, naturally enough connected it in his mind with the position and meditated attack of the Israelitish leader. The circumstance of the cake, too, was very sig- nificant. Barley was usually the food of the poor, and of beasts ; but most proljably, from the widespread destruc- tion of the crops ijy the invaders, multitudes must have been reduced to poor and scanty fare. 15. when Gideon heard the telling of the dream, and tlie interpretation, he -worshipped— The incident originated in the secret overruling providence of God, and Gideon, from his ex- pression of pious gratitude, regarded it as such. On his mind, as well as that of his followers, it produced the in- tended effect^that of imparting new animation and im- pulse to their patriotism. 16-24. His Stratagem against Midian. 16. he di- vided the three hundred men into three companies — The object of dividing his forces was, that they might beein to be surrounding the enemy. The pitchers were empty to conceal the tor(#ies, and made of earthenware, so as to be easily broken ; and the sudden blaze of the held-up lights— the loud echo of the trumpets, and the Bhouts of Israel, always terrible (Numbers 23. 21), and now more terrible than ever by the use of such striking words, broke through the stillness of the midnight air; the sleepers started from their rest; not a blow was dealt by the Israelites ; but tlie enemy ran tumultuously, uttering the wild, discordant cries peculiar to the Arab race. Tliey fought indiscriminately, not knowing friend ft-om foe; tlie panic being universal, they soon precipitately fled, directing their flight down to the Jordan, by the foot of the mountains of Ephraim, to places known as the "house of the acacia," and "the meadow of the dance." as. the men of Israel gathered themselves togetlier — These were evidently the parties dismissed, who having lingered at a little distance from the scene of contest, now eagerly joined in the pursuit south-westward through the valley. 34. Gideon sent messengers throughout all Mount Epliraim— The Ephraimites lay on the south, and could render seasonable aid. come, take before tliem the ^vatcrs unto Beth-barah (See on ch. 3. 28)— these were the northern fords of the Jordan, to the east-north-east of wady INIaleh. the men of Kphraim gathered tliemselves together unto Beth-barah— A new conflict ensued, in which two secondary chiefs were seized, and slain on the spots where they were respectively taken. The spots were named after these chiefs, Oreb, " the Raven," and Zeeb, " the Wolf "—appropriate designa- tions of Arab leaders. CHAPTER VIII. Ver. 1-9. The Ephraimites Offended, but Pacified 1. tlie men of Epliraim said, Wliy hast thou served us thus? — Where this complaint was made, whether before or after the crossing of the Jordan, cannot be determined. By the overthrow of the national enemy, the Ephraimites were benefited as largely as any of the other neighbour- ing tribes. But, piqued at not having been sharers in the glory of the victory, their leading men could not repress their wounded pride; and the occasion onjy served to bring out an old and deeply-seated feeling of jealous rivalry that subsisted between the tribes (Isaiah 9. 21). The discontent was groundless, for Gideon acted accord- ing to Divine directions — and, besides, as their tribe was conterminous with tliat of Gideon, they might, had they been really fired with the fiame of patriotic zeal, have volunteei-ed their services in a movement against the common enemy, 3, 3. lie said, "What liave I done ito-tv in comparison of you Z — His mild and truly modest an- swer breathes the spirit of a great as well as good man, -who was calm, collected, and self-possessed in the midst of most exciting scenes. It succeeded in throwing oil on the troubled waters (Proverbs 16. 1), and no wonder, for in the height of generous self-denial, it ascribes to his quer- ulous brethren a greater share of merit and glory than belonged to himself (1 Corinthians 13. 4 ; Philemon 2. 3), 4:. Gideon came to Jordan, and passed over — Much ex- hausted, but eager to continue the pursuit till the victory was consummated. 5. he saidunto the men of Succoth — i. e., a place of tents or booths. The name seems to have been applied to the whole part of the Jordan valley on tho west, as well as on the east side of the river, all belonging to the tribe of Gad (cf. Genesis 33. 17; 1 Kings 7. 46; with Joshua 13. 27). Being engaged in the common cause of all Israel, he had a right to expect support and encourage- ment from his countrymen everywhere. 6. the princes of Suecotli said. Are tlie hands of Zebali and Zalmunna no-w in thine hand— An insolent as well as a time-serv- ing reply. It was insolent, because it implied a bitter taunt that Gideon was counting with confidence on a victory which they believed he would not gain ; and it was time-serving, because living in the near neighbour- hood of the Midlanite sheicks they dreaded tlie future ven- geance of those roving chiefs. This contumelious manner of acting was heartless and disgraceful in people who were of Israelitish blood. 7. 1 -will tear your flesh -»vlth the thorns of the -w^ildcrncss, and -vritli briers — A cruel torture, to which captives were often subjected in ancient times, by having thorns and briers placed on their naked bodies, and pressed down by sledges, or heavy implements 163 Zebah and Zalmunna Taken. JUDGES IX. Abiinelech is made King by the Shcchemitea, of husbandry being dragged over them. 8. he -went to Penuel, and spake to thcni likewise — A neighbouring city, situated also in the territory of Gad, near the Jab- bok, and honoured with this name by Jacob (Genesis 32. 30, 31). 9. lie said, AVlieii. I come again I will break do^vn tills tower — Intent on the pursuit, and afraid of losing time, he postponed the merited vengeance till his return. His confident anticipation of a triumphant re- turn evinces the strength of his faith, and liis specitic threat was probably provoked by some proud and pre- sumptuous boast, that in their lofty watch-tower the Penuelites would set him at defiance. 10-27. Zebah anb Zalmunna Taken. 10. Viow Zebali and Zalmunna -^vere in Karkor — A town on the eastern rjonfines of Gad. The wreck of the Midianite army halted there. 11. Gideon -went up by the way of tbem tliat dwell in tents on tlie east — He tracked the fugitives across the mountain-range of Gilead to the north-east of the Jabbok, and there came upon them unexpectedlj', while they were resting secure among their own nomadic tribes. Jogbehah is supposed to be Ramoth-gilead ; and, therefore, the Midianites must have found refuge at or near Abela, "Abel-cheramim," the plain of the vine- yards. 1^. Avlien Zebali and Zalmunna fled, lie pur- sued tliem — A third conflict took place. His arrival at their last quarters, which was by an unwonted path, took the fugitives by surprise, and the conquest was there completed of the Midianite horde. 13. Gideon returned from battle before tlie sun -was up — He seems to have returned by a nearer route to Succoth, for what is ren- dered in our version "before the sun was up,"' means "the heights of Heres, the sun-hills." 14. lie described — Wrote the names of the seventy princes or elders. It was from them he had received so inhospitable a treatment. 16. lie took tbe tbonis of the -wilderness and briers, and witli tliem lie taught the men of Succotli — By re- fusing his soldiers refreshment, they had committed a public crime, as well as an act of inhumanity, and were subjected to a horrible punishment, which the great abundance and remarkable size of the thorn bushes, together with the thinness of clothing in the East, has probably suggested. 18. then said he unto Zebah and Zalmunna, What manner of men -were they ivhoin ye slew at Tabor 1 — ^This was one of the countless atroci- ties which the Midianite chiefs had perpetrated during their seven years' lawless occupancy. It is noticed now for the first time, when their fate Avas about to be deter- mined, each one resembled the children of a king — An Orientalism for great beauty, majesty of appearance, uncommon strength, and grandeur of form. 19. tliey •were my brethren, even tlie sons of my mother — That is, uterine brothers ; but, in all countries where polygamy prevails, "the son of my mother" implies a closeness of relationship and a warmth of aftection never awakened by the looser term, " brother." ao. he said unto Jetlier his flrst-bom, tip, and slay them— The nearest of kin was the blood avenger ; but a magistrate might order any one to do the work of the executioner, and the person selected was always of a rank equal or proportioned to that of the party doomed to sufler (1 Kings 2. 29). Gideon intended, then, by the order to Jether, to put an honour on his son, by employing him to slay two enemies of his country; and on the youth declining, performed the bloody deed himself. 33, 33. The mvn of Israel said unto Gideon, Rule thou over us . . . Gideon said unto them. The Lord shall rule over you — Their unbounded admiration and gratitude prompted them, in the enthusi- asm of the moment, to raise their deliverer to a throne, and to establish a royal dynasty in his house. But Gideon knew too well, and revered too piously the principles of the theocracy to entertain the proposal for a moment. Personal and family ambition was cheerfully sacrificed to a sense of duty, and every worldly motive was kept in check by a supreme regard to the Divine honour. He •would willingly act as judge, but the Lord alone was King of Israel. 34, 37. Gideon said, I ^vould desire a request of you — This was the contribution of an ear-ring lSinff.],foT,sxs the ancient Arabians (Ishmaelites and Mid- 164 ianites being synonymous terms, Genesis 37. 25, 28) were gorgeously adorned with barbaric pearl and gold, an im- mense amount of such valuable booty had fallen into the hands of the Israelitish soldiers. The contribution was liberally made, and the quantity of gold given to him is estimated at £3113 sterling, ornaments — Crescent-like plates of gold suspended from the necks, or placed on the breasts of the camels, collars — Rather ear-rings, or drops of gold or pearl, purple— a royal colour. The ancient, as well as modern Arabs, adorned the necks, breasts, and legs, of their riding animals with sumptuous housing. 37. Gideon made an epiiod tliereof, and put It in Ills city, Oplirah — That no idolatrous use was in view, nor any divisive course fi'om Shiloh contemplated. Is manifest from v. 33. Gideon proposed, with the gold he received, to make an ephod for his use onlj/ as a civil magistrate or ruler, as David did (1 Chronicles 15. 27), and a magnificent pectoral or breast-plate also. It would seem, from the history, that he was not blamable in making this ephod, &c., as a civil robe or ornament merely, but that it afterward became an object to which religious ideas were attached; whereby it proved a snare, and consequently an evil, hy perversion, to Gideon and his house. [Taylor's Fragment.] 28. MiDiAN Subdued. 38. Tlius was Midian subdued before the children of Israel — This invasion of the Arab hordes into Canaan was as alarming and desolating as the irruption of the Huns into Europe. It was the severest scourge ever inflicted upon Israel; and both it and the deliverance under Gideon lived for centuries in the minds of the people (Psalm 83. 11). CHAPTER IX. Ver. 1-6. Abimelech is made King by the Shechem- ITES. 1. Abimelccli tlie son of Jerubbaal ■»vent to Shechem — The idolatry which had been stealthily creep- ing into IsraeJ daring the latter years of Gideon was now openly professed; Shechem was wholly inhabited by its adherents ; at least idolaters had the ascendency. Abim- elech, one of Gideon's numerous sons, was connected with that place — was ambitious of sovereign power, and having plied successfully the arts of a demagogue with his maternal relatives and friends, he acquired both the influence and money by which he raised himself to a throne, communed ■»vith all the family of tlie house of his mother's father— Here is a striking instance of the evils of polygamy — one son has connections and in- terests totally alien to those of his brotliers. 3. -whether is better for you that all tlie sons of Jerubbaal, or one should reign over you — A false insinuation, artfully contrived to stir up jealousy and alarm, Gideon had rejected, with abhorrence, the proposal to make himself or any of his family king, and there is no evidence that any of his other sons coveted the title. 4. the liouse of Baal-bcrith — Either the temple, or the place where this idol was worshipped ; Baal-berith, " god of the covenant," by invocation of whom the league of cities was formed. Abimelech liired vain and light persons, -which fol- lo^ved him — Idle, worthless vagabonds, the scum of so- ciety, who had nothing to lose, but much to gain from the success of a revolutionary movement. 5. -went unto Oplirah, and sle%v his brethren on one stone — This is the first mention of a barbarous atrocity which has, with appalling frcquencj', been perpetrated in the despotic countries of the East — that of some one son of the de- ceased monarch usurping the throne, and hastening to confirm himself in the possession by the massacre of all the natural or legitimate competitors. Abimelech slew his brethren on one stone, either by dashing them from one rock, or sacrificing them on one stone altar, in revenge for the demolition of Baal's altar by their father. This latter view is the more probable, from the Shechemites (v. 24) aiding in it. threescore and ten persons— a round number is used, but it is evident that two are wanting to complete that amount, all the men ot Shechem, and all tlic house of Millo — i. e., a mound or rampart, so that the meaning is, all the men in the house or temple: GacJJ& Conspiracy. JUDGES X, XL Israel Oppressed by Ihcir Enemies. namely, the priests of Baal, made AblmelecK king by the plain of tlie pillar — Rather, by the oak near a raised mound — so that tlie ceremony of coronation miglit be conspicuous to a crowd. 7-21. JOTHAM BY A PARABLE RePROACHETH THEM. 7. lie stood on tUe top of Mount Gerizim, and lifted iip Ills voice— The spot he cliose was, lilvC tlae housetops, tlie public place of Shecliem ; and the parable drawn from the rivalry of the various trees was appropriate to tlie diver- sified foliage of the valley below. Eastern people are ex- ceedingly fond of parables, and use them for conveying reproofs— which they could not give in any other way. The top of Gerizim is not so high in the rear of the town, as it is nearer to the plain. With a little exertion of voice, he could easily have been heard by the people of the city; for the hill so overhangs the valley, that a person from the side or summit would have no difficulty in speaking to listeners at the base. Modern history records a ease, in which soldiers on the hill shouted to the people in the city, and endeavoured to instigate them to an insurrec- tion. There is something about the elastic atmosphere of an Eastern clime which causes it to transmit sound with wonderful celerity and distinctness. [Hackett.] 13. -^vlne ivUlcli cliceretli God nmd man — Not certainly in the same manner. God might be said to be " cheered " by It, when the sacrifices were accepted, as He is said also to be honoured by oil {v. 9). 21. Jotliam ^vent to Beer — The modern village El-Bireli, on the ridge which bounds the northern prospect of Jerusalem. 22-49. Gaal's Conspiracy. 33. -ivlien Abimclccli had reigned three years— His reign did not, probably at first, extend bej'ond Shechem; but by stealthy and progres- sive encroachments he subjected some of the neighbouring towns to his swaj% None could " reign" in Israel, except by rebellious usurpation ; and hence the reign of Abime- lech is expressed in the original by a word signifying "despotism," not that which describes the mild and di- vinely authorized rule of the judge. 33. then God sent an evil spirit hct'ween Alilmelech and tlie men of Shechem— t. e., in the course of providence, jealousy, dis- trust, secret disaflfection and smothered rebellion ap- peared among his subjects disappointed and disgusted with his tyranny; and God permitted those disorders to punish the complicated crimes of the royal fratricide and idolatrous usurper. 36. Gaal came -witli Uis brethren, and the men of Sliechem put tlieir contldence In liim —An insurrection of the original Canaanites, headed by this man, at last broke out in Shechem. 28-45. v»'onld to God this people vrcre under my hand — He seems to have been a boastful, impudent, and cowardly person, totally unfit to be a leader in a revolutionary crisis. The consequence was, that he allowed himself to be drawn into an ambush— was defeated— the city of Shechem de- stroyed and strewn with salt— and the people took refuge in the stronghold, which was set fire to, and all in it per- ished. 60-57. AbimelechSlaix. 50. Then went Abimelech to Thebcz, and encamped against it— Now Tubas— not far from Shechem. 51. all the men and Momen gat to the top of the tower— The Canaanite forts were generally mountain-fastnesses or keeps, and they often had a strong tower which served as a last refuge. The Assyrian bas- reliefs aflTord counterparts of the scene here described so vivid and exact, that we might almost suppose them to be representations of the same historic events. The be- sieged city— the strong tower within— the men and women crowding Its battlements— the fire applied to the doors, and even the huge fragments of stone dropping from the hands of one of the garrison on the heads of the assailants -are all well represented to the life-just as they are here described in the narrative of inspired truth. [Goss.] CHAPTER X. Ver. 1-5. Tola Judgetii Israel in Shamir. 1. after Abimelech there arose to defend Israel, Tola— t. e., to eave. Deliverance was necessary as well from intestine usurpation as from foreign aggression, tlie son of Puah —He was uncle to Abimelech by the father's side, and consequently brother of Gideon ; yet the former was of the tribe of Issachar, while the latter was of Manasseh. They were, most probably, uterine brothers, d-ivelt in Shamir in Mount Ei>liraim — As a central place, he made it the seat of government. 3. Jair, a Gileadite— This judge was a different person from the conqueror of that north-eastern territory, and founder of Havoth-jair, or "Jair's villages." (Numbers 32. 41; Deuteronomy 3. 14; Joshua 13. 3; 1 Chronicles 2. 22.) 4. he had thirty sons tliat rode on thirty ass colts — This is a characteristic trait of Eastern manners in those early times; and the grant of a village to each of his 30 sons was a striking proof of his extensive possessions. His having thirty sons is no conclusive evidence that he had more than one wife, much less that he had more than one at a time. There are instances, in this country, of men having as many children by two successive wives. G-9. Israel Oppressed by the Philistines and Am- monites. 0. tlic children of Israel did evil again in the sight of the Ivent up to the Iiouse of God— This consultation at Shiloh was right. But they ought to have done it at the commencement of their pro- ceedings. Instead of this, all their plans were formed, and never doubting, it would seem, that the war was just and inevitable, the only subject of their inquiry related to the precedency of the tribes— a point which it is likely was discussed in the assembly. Had they asked counsel of God sooner, tlieir expedition would have been con- ducted on a dilfereut principle— most probably by redu- cing the number of fighting men, as in the case of Gideon's army. As it was, the vast amount of volunteers formed an excessive and unwieldy force, unfit for strenuous and united action against a small, compact, and well-directed army. A panic ensued, and the confederate tribes, in two successive engagements, sustained great losses. These re- peated disasters (notwithstanding their attack on Benja- min had been divinely authorized) overwhelmed them with shame and sorrow. Led to reflection, they liecame sensible of their guilt in not repressing their national idolatries, as well as in too proudly relj'ing on their supe- rior numbers, and the precipitate raslmess of this expedi- tion. Having humbled themselves by prayer and fasting, as well as observed the appointed method of expiating tlieir sins, they were assured of acceptance as well as of vic- tory. The presence and services of Phinehas on this occa- sion help us to ascertain the chronology tlius far, that the date of the occurrence must be fixed shortly after the death of Joshua. 29-48. They Destroy all the Benjamites, Except Six Hundred. 39-48. Israel set liers in ivait round about Gibeali— A plan was formed of taking tliat city by stratagem, similar to that employed in the capture of Ai. Baal-tamar— a polni grove, where Baal was worshipped. The main army of the confederate tribes was drawn up there. 33. out of tlie mcadoivs of GibeaJi — Ileb., the caves of Gibeah. n liill— in whicli the ambuscades lay hid. 34. Tliere came against Gibcali ten thousand cliosen men— this was a tliird division, different both from the ambuscade and the army, who were fighting at Baal-tamar. The general account stated in verse 3-3 is fol- lowed by a detailed narrative of the battle, whicli is con- tinued to tlie end of the cliaptcr. 45. Tiiey turned and fled toivards tlie -wilderness unto tlie rock of Rijjumon —Numbers of the fugitives found refuge in the caves of this rocky mountain, which is situated to the north-east of Beth-el. Such places are still sought as secure retreats in times of danger ; and until the method of blowing up rocks by gunpowder became known, a few men could in such caves sustain a siege for niontlis. 4G. all ^vliicli fell tliat day of Benjamin -were tvi'cnty and five tliou» sand men— On comparing this with verse 35, it -will be seen that the loss is stated here in round numbers, and is con- fined only to that of the tliird day. "We must conclude that 1000 had fallen during the two previous engagements, in order to make the aggregate amount given {v. 15). 48. tlie men of Israel turned again upon tlie cliildren ot Benjamin, and smote tliem -%vitli tlie edge of tlie s-vvord —This frightful vengeance, extending from Gibeali to the whole territory of Benjamin, was executed under the im- petuous impulse of highly excited passions. But doul t- Naomi Reluming Home, KUTH I. PMlh Accompanieg her. less the Israelites were only the agents of inflicting the righteous retributions of God ; and tlie memory of this terrible crisis, -which led almost to the extermination of a whole tribe, was conducive to the future good of the whole nation. CHAPTER XXI. Ver. 1-15. The PEOPiiE Bewail, the Desolation of Is- BAEii. a, Tlie people came to tlie house of God, . . . and lifted up tUeir voices and -wept — The characteristic fickleness of the Israelites was not long in being dis- played ; for scarcely had they cooled from the fierceness of their sanguinary vengeance, than they began to relent and rushed to the opposite extreme of self-accusation and grief at the desolation which their impetuous zeal had produced. Their victory saddened and humbled them. Their feelings on the occasion were expressed by a pul)lic and solemn service of expiation at the house of God. And yet this extraordinary observance, tlioughitcnabled thejn to find vent for their painful emotions, did not ailord them full relief, for they were fettered by the obligation of a religious vow, heightened by the addition of a solemn anathema on every violator of the oath. Tliere is no pre- vious record of this oath; but the purport of it was, tiiat they would treat the perpetrators of this Gibeah atrocity in tlie same way as the Canaanites, who were doomed to destruction ; and the entering into this solemn league was of a piece with the rest of their inconsiderate conduct in this whole affair. 6. tliere is one tribe cut oflf from Is- rael tliis day— i.e., in danger of becoming extinct; for. as it appears from v. 7, they had massacred all the women and children of Benjamin, and 600 men alone survived o! the whole tribe. The prospect of such a blank in the cata^ logue of the twelve tribes, such a gap in the national ar- rangements, was too painful to contemplate, and imme- diate measures must be taken to prevent this great catas- trophe. S. tliere came none to tlie camp fi-om Jabesli- gllead to tlie assembly— This city lay within the territory of eastern Manasseh, about fifteen miles east of the Jor- dan, and was, according to Joseplius, tlie capital of Gilead. Tlce ban which the assembled tribes had pronounced at Mizpeh seemed to impose on them the necessity of pun- ishing its inhabitants for not joining the crusade against Benjamin; and thus, with a view of repairing the conse- quences of one rash proceeding, they hurriedly ruslied to the perpetration of another, though a smaller tragedy. But it appears (y. 11) that, besides acting in fulfilment of their oath, the Israelites had the additional object by this raid of supplying wives to tlie Benjamite remnant. This shows the intemperate fury of the Israelites in the indis- criminate slaughter of the women and children. 16-21. The Eldeks Consult how to Find Wives fob THOSE THAT WEllE LEFT. 16. Tlie eldera of tlie congre- gation said, llo-vv sliall tve do for wi-ves for tliein tliat remain— Tliougli the young women of Jabesh -gilead had been carefully spared, the supply was found inade- quate, and some other expedient must be resorted to. 17. There must be an inlieritance for tliem tliat are es- caped of Benjamin— As they were the only rightful own- ers of the territory, provision must be made for transmit- ting it to their legitimate heirs, and a new act of violence was meditated {v. 19); the opportunity for which was af- forded by the approaching festival— a feast generally sup- posed to be the feast of tabernacles. This, like the other annual feasts, was held in Shiloh, and its celebration was attended with more social hilarity and holiday rejoicings than the rest. 19. On the east side of the highway that goeth up from Bethel to Shechem— The exact site of the place was described evidently for the direction of the Ben- jamites. !31. daughters of Shiloh come out to dance in dances— The dance was anciently a part of the religious observance ; and it was done on festive occasions, as it is still in the East, not in town, but in the open air, in some adjoining field, the women being by themselves. The young women being alone indulging their light and buoy- ant spirits, and apprehensive of no danger, facilitated the execution of the scheme of seizing them, which closely resembles the Sabine rape in Roman history. The elders undertook to reconcile the families to the forced abduc- tion of their daughters. And thus the expression of their public sanction to this deed of violence aflbrded a new evidence of the evils and difllculties into wliich the un- happy precipitancy of the Israelites in this crisis had in- volved them. THE BOOK OF RUTH. CHAPTER I. Ver. 1-6. Elimelech, Driven by Famine into Moab, Dies there. 1. in the days -when the judges ruled — The beautiful and interesting story whicli this book re- lates, belongs to the early times of the judges. The pre- cise date cannot be ascertained. 3. Elimelech— signifies "My God is king." Naomi— fair or pleasant; and their two sons, Mahlon and Chilion, are supposed to be tlie same aa Joasli and Saraph (1 Chronicles 4. 22). Ephrathltes— The ancient name of Bethlehem was Ephrath (Genesis 3.5. 19 ; 48. 7), which was continued after the occupation of the land by the Hebrews, even down to the time of the prophet Mlcah (Micah 5. 2). Bethlehem-judah— so called to dis- tinguish It from a town of the same name in Zebulun. The family, compelled to emigrate to Moab through pres- sure of a famine, settled for several years in that country ; and after the death of their father, the two sons married Moabite women. This was a violation of the Mosaic law (Deuteronomy 7.3; 23.3; Ezra 9.2; Nehemiah 13.23), and Jewish writers say that the early deaths of both the young men were Divine Judgments iufilcted on them for those unlawful connections. 6-18. Naomi, Returning Home, Ruth Accompanies Heu. G, 7. Then she arose wltli her daugliters-in-law, that she might return from tlie country of Moab— The aged widow, longing to enjoy the privileges of Israel, re- solved to return to her native land as soon as she was as- sured that the famine had ceased, and made the necessary arrangements with her daughters-in-law. 8. Naomi said unto her two daughters-in-law, Go, return each to her motlier's house— In Eastern countries women occupy apartments separate from those of men, and daughters are most frequently in those of their mother. The Lord deal kindly -witli yoii, as ye liave dealt -tvlth the dead — i. c, with my sons, your husbands, while they lived. 9. the Liord grant that ye may And rest— enjoy a life of tranquMlity, undisturbed by the cares, incumbrances, and vexatious troubles to which a state of widowhood is pe- culiarly exposed. Then she kissed them — the Oriental manner when friends are parting. 11. are there yet any more sons in my womb, that they may be your hus- bands T— This alludes to the ancient custom (Genesis 38. 26) afterwards expressly sanctioned by the law of Moses (Deuteronomy 2.5.5), which required a younger son to marry the widow of his deceased brother, la, 13. Turn again, my daughters, go your ways — That Naomi should dissuade her daughters-in-law so strongly from accompanying her to the land of Israel may appear strange. But it was the wisest and most prudent course for her to adopt ; first, because they might be Influenced by hopes which could not be realized; second, becaase 173 Ruth Gleans in the Field of Boaz, RUTH II, III. who Acknowledges her. tliey might be led, under temporary excitement, to take a Btep they might afterwards regret; and, third, because the sincerity and strength of their conversion to the true re- ligion, whicli she had taught them, would be thoroughly tested. 13. tlxc hand of tlie Lord Is gone out against me— i. e., I am not only not in a condition to provide you with other hi\sbands, but so reduced in circumstances that I cannot thinli of your being subjected to privations with ine. Tlie arguments of Naomi prevailed with Orpah, who returned to her people and her gods. But Kuth clave unto her; and even in the pages of Sterne, that great master of pathos, there is nothing which so calls forth the sensi- bilities of the reader as the simple effusion he has bor- rowed from Scripture — of Ruth to her mother-in-law. [Chalmers.] 19-22. They Come to Bethlehem. 19-33. all the city was moved about tliem— The present condition of Na- omi—a forlorn and desolate widow, presented so painful a contrast to the flourishing state of prosperity and domes- tic bliss in which she had been at her departure, in the beginning of barley harvest— corresponding to the end of our JIarcii. CHAPTER II. Ver. 1-3. Ruth Gleans in the Field of Boaz. 3. Ruth said unto Naomi, Let me no-w go to the field to glean —The right of gleaning was conferred by a positive law on the widow, the poor, and the stranger (see on Leviticus 19. 9, 10 ; Deuteronomy 24. 19, 21). But liberty to glean behind the reapers was not a right that could be claimed ; it was a privilege granted or refused according to the good-will or favour of the owner. 3. her hap -vras to light on a part of tlie field belonging unto Boaz— Fields in Palestine being unenclosed, the plirase signifies that portion of the open ground which lay within the land-marks of Boaz. 4-2;^. He Takes Knowledge of Her, and Shows Her Favour. 4. Boaz came from Bethlehem, and said uxito the reapers. The Lord be with you— This pious saluta- tion between the master and his labourers strongly indi- cates the state of religious feeling among the rural popu- lation of Israel at that time, as well as tlie artless, happy, and unsuspecting simplicity whicla characterized the manners of the people. The same patriarchal style of speaking is still preserved in the East. 5. his servant tliat was set over tlie reapers — an overseer whose special duty was to superintend the operations in the field, to supply provision to the reapers, and pay them for tlieir labour in the evening. 7. she said, lrevioua marriage. This right, therefore, was renounced and as- signed in favour of Boaz, in the way of whose marriage with Ruth the only existing obstacle was now removed. 7, 8. a man plucked off his shoe— Wheie the kinsman refused to perform his duty to the family of his deceased relation, his widow was directed to pull oil" the shoe with some attendant circumstances of contemptuous dis- dain. But, as In this case, there was no refusal, the usual ignominy was spared, and tlie plucking off tlie shoe, the only ceremony observed, as a i^ledge of the transaction being completed. 9-12. He Marries Ruth. 9. Boaz said unto the elders. Ye are witnesses this day that I have hoiight all that -was Cliilion's and Mahlon's, of tlie liand of Naomi — Although the M'idow of Chilion was still living, no regard was paid to her in the disposal of her husband's property. From her remaining in Moab, she was con- sidered to have either been married again, or to have re- nounced all right to an inheritance with the family of Elimelech. 10. Rutii the Moabitess have I purchased to be my -wife- This connection Boaz not only might form, since Ruth had embraced the true religion, but he was under a legal necessity of forming it. 11. all the people and the elders said, "We are -witnesses — A mul- titude, doubtless from curiosity or interest, Avere present on the occasion. Thei-e was no signing of deeds ; yet was the transfer made, and complete security given, by the public manner in which the whole matter was carried on and concluded, the Lord make the woman that is come into thine house like Rachel and Lieah — This was the usual bridal benediction. 12. let thy house be like the house of Pliarez— t. e., as honourable and numerous as his. He was the ancestor of the Bethlehem people, and his family one of the five from which the tribe of Ju;lah sprang. 13-18. She Bears Obed. 17. Obcd— means "servant." 18-3i4. tliese are tlie generations of Pharez — r. e., his de- scendants. This appendix shows that tlie special object contemplated by the inspired author of this little book was to preserve the memory of an interesting domestic episode, and to trace the genealogy of David. There was an interval of 380 years between Salmon and David. It is evident that whole generations are omitted ; the leading personages only are named, and grandfathers are said, in Scripture language, to beget their grand-children, with- out specifying the intermediate links. THE FIRST BOOK OF SAMUEL, otherwise called THE FIRST BOOK OF THE KINGS. CHAPTER I. Ver. 1-8. Of Elkanah and his Two Wives. 1. a cer- tain man of Ramathaim-zophim — The first word being In the dual number, signifies the double city— the old and new town of Ramah (v. 19). There were five cities of this name, all on high ground. This city had the addition of Zophim attached to it, because it was founded by Zuph, "an Ephrathite," that Is a native of Ephratha. Bethle- hem, and tlie expression of Ramathalm-zophim must, therefore, be understood as Ramah in the land of Zuph, In the liill country of Ephratha. Others, considering "Mount Ephraim" as pointing to the locality in Joseph's t<-rrl lory, regard "Zophim" not as a proper but a com- mon noun, signifying watch-towers, or watchmen, with reference either to the height of its situation, or its being the residence of prophets who were watchmen. (Ezeklel 3. 17.) Though a native of Ephratha or Bethlehem-judah (Ruth 1.2), Elkanah was a Levite (1 Chronicles 6.33,34); and though of this order, and a good man, practised polyg- amy, which though contrary to the original law, seems to have been prevalent among the Hebrews in those days, when there was no king in Israel, and every man did what seemed rlglit in his own eyes. 3. this man -ivent up out of his city yearly to worship in Shiloh— In that place was the "earth's one sanctuary," and thither he re- paired at the three solemn feasts, accompanied by his family Ite came up— Nahash (serpent), see on Judges 8. 3. The Ammonites had long claimed the right of original pos- 181 Samuel Jieproves the People. 1 SAMUEL XII, XIII. SauCs Selected £and. session in Gilead. Though repressed by Jephthah (Judges 11. 33), they now, after ninety years, renew their preten- sions; and it was the report of their threatened invasion tliat liastened the appointment of a liing (eh. 12. 12). Make a covenant ■\vltli us, and we -will serve tl»ee — They saw no prospect of aid from the western Israelites, who were not only remote, but scarcely able to repel the incursions of the Philistines from themselves. 3. thmst owt all your right eyes — lit., scoop or hollow out the ball. This barbarous mutilation is the usual punishment of usurpers in the East — inflicted on chiefs ; sometimes, also, even in modern history, on the whole male population of a town. Nahash meant to keep the Jabeshites useful as tributaries, whence he did not wish to render them wholly blind, but only to deprive them of their right eye, which would disqualify them for war. Besides, his object was, through the people of Jabesh-gilead, to insult the Israel- itish nation. 3, 4. send messengers unto all tlic coasts of Israel— A curious proof of the general dissatisfaction that prevailed as to the appointment of Saul. Those Gileadites deemed him capable neither of advising nor succouring them; and even in his own town the appeal was made to the people— not to the prince. 5-11. They Send to Saxtij, and are Delivered. 6-11. he tooU a yoke of oxen, and hcived them in pieces — (see op. Judges 19.) This particular form of war-summons was suited to the character and habits of an agricultural and pastoral people. Solemn in itself, the denunciation that accompanied it carried a terrible threat to those that neglected to obey it. Saul conjoins the name of Samuel with his own, to lend the greater influence to the meas- ure, and strike greater terror unto all contemners of the order. The small contingent furnished by Judah suggests that the disaffection to Saul was strongest in that tribe. 8. Bezek— This place of general muster was not far from Shechem, on the road to Beth-shan, and nearly opposite the ford for crossing to Jabesh-gilead. The great nmnber on the muster-roll showed the eflect of Saul's wisdom and promptitude. 11. oik the morro^v Saul put the people in three companies— Crossing the Jordan in the evening, Saul marched his army all night, and came by daybreak on the camp of the Ammonites, who were surprised iu three different parts, and totally routed. This happened oefore the seven days' truce expired. 12-15. Saui. Confirjied King. 13, 13. the people said, Who said, Shall Saul reign over usl — The enthu- siastic admiration of the people, under the impulse of grateful and generous feelings, would have dealt sum- mary vengeance pn the minority who opposed Saul, had not he, either from principle or policy, shown himself as great in clemency as in valour. The calm and sagacious counsel of Samuel directed the popular feelings into a right channel, by appointing a general assembly of the militia, the really effective force of the nation, at Gilgal, where, amid great pomp and religious solemnities, the victorious leader was conflrmed iu his kingdom. CHAPTER XII. Ver. 1-5. Samuel Testifies His Integrity. 1. Sam- uel said unto all Israel — This public address was made after the solemn re-instalment of Saul, and before the con- vention at Gilgal separated. Samuel having challenged a review of his public life, received a unanimous testi- mony to the unsullied honour of his personal character, as well as the justice and integrity of his public adminis- tration. 5. tlie liord is vritness against you, and his anointed is >vitness against you— that, by their own ac- knowledgment, he had given them no cause to weary of the Divine government by judges, and that, therefore, the blame of desiring a change of government rested with themselves. This was only insinuated, and they did not fully perceive his drift. 6-16. He Reproves the People for Ingratitude. 7. No^v therefore stand still, that I nxay reason ^vith you— The burden of this faithful and uncompromising address was to show them, that though they had obtained the change of government they had so importunely de- 182 sired, their conduct was highly displeasing to their heav- enly King; nevertheless, if they remained faithful to him and to the principles of the theocracy, they might be de- livered from many of the evils to which the new state of things would expose them. And in confirmation of those statements, no less than in evidence of the Divine dis- pleasure, a remarkable phenomenon, on the invocation of the prophet, and of which he gave due premonition, took place. 11. Bedan— The Sept. reads Barak; and for "Samuel," some versions read "Samson," which seems more natural than that the prophet should mention him- self to the total omission of the greatest of the judges. (Cf. Hebrews 11. 32.) 17-25. He Terrifies Them with Thunder in Har- vest-time. 17. Is it not ^vheat harvest to-day •; — That season in Palestine occurs at the end of June or beginning of July, when it seldom or never rains, and the sky is se- rene and cloudless. There could not, therefore, have been a stronger or more appropriate proof of a Divine mission than the phenomenon of rain and thunder happening, without any prognostics of its approach, upon the pre- diction of a person professing himself to be a prophet of the Lord, and giving it as an attestation of his words being true. The people regarded it as a miraculous dis- play of Divine power, and, panic-struck, implored the prophet to pray for them. Promising to do so, he dis- pelled their fears. The conduct of Samuel, in this whole aflair of the king's appointment, shows him to have been a great and good man who sank all private and personal considerations in disinterested zeal forhis country's good; and whose last words iu public were to warn the people, and their king, of the danger of apostasy and disobedience to God. CHAPTER XIII. Ver. 1, 2. Saul's Selected Band. 1. Saixl reigned one year— (see llarg.) The transactions recorded in the eleventh and tv/elfth chapters were the principal incidents comprised in the first year of Saul's reign ; and the events about to be described in this happened in the second year. 3. Saul chose him three thousand men of Israel— This band of picked men was a body-guard, who were kept constantly on duty, while the rest of tbe people were dismissed till their services might be needed. It seems to have been his tactics to attack the Philistine garrisons in the country by different detachments, rather than by risking a general engagement; and his first operations were directed to rid his native territory of Benjamin of these enemies. 3, 4. He Calls the Hebrews to Gilgal Against the Philistines. 3. Jonatliau (God-given), smote tiie gar- rison of the Philistines in CJeba— Geba and Gibeah were towns in Benjamin, very close to each other (Joshua 18. 24,28). The word rendered "garrison" is diflerent from that V. 23; ch. 14. 1, and signifies, ^tY., something erected; probably a pillar or flag-staff, indicative of Philistine as- cendency; and that the secret demolition of this standard, so obnoxious to a young and noble-hearted patriot, was the feat of Jonathan referred to, is evident from the words, j "the Philistines heard of it," which is not the way we should expect an attack on a fortress to be noticed. Saul hlcw the ti-umpct tlirougliout all tlie land— This, a well-known sound, was the usual Hebrew Avar- sum- mons; the first blast was answered by the beacon fire in the neighbouring places. A second blast was blown— then answered by a fire in a more distant locality, whence the proclamation was speedily diffused over the whole coun- try. As the Philistines resented what Jonathan had dona as an overt attempt to throw off their yoke, a levy, en masse, of the people was immediately ordered, the ren- dezvous to be the old camping-ground at Gilgal. 5. The Philistines' Great Host. 5. The Philistines gathered tliemsclves togctlier to fkglit with Israel, tliii-ty thousand chariots, and si* tliousand horscmeix —Either this number must include chariots of every kind —or the word "chariots" must mean the men fighting in them (2 Samuel 10. 18; 1 Kings 20. 21; 1 Chronicles 19. 18); or, as some eminent critics maintain, Sheloihim, thirty, The Sacrifice of Saul. 1 SAMUEL XIV. Jonathan Smiles the Philisiines. has crept into the text, instead of Shelosh, three. Tlie gathering of the cliariots and liorscmen must be under- stood to be on the Pliilistine plain, before tliey ascended tlie western passes, and pitched in the heart of tlie Beuja- mite hills. In "Michniash," (now Mukmas), a "steep pre- cipitous valley" [Robinsojt], eastward from Beth-aven (Beth-el). 6, 8. The Israelites' Distress. 6. -when tUe men of Israel sa-w that tliey Avere in a strait — Though Saul's gallantry was unabated, his subjects displayed no degree of zeal and energy. Instead of venturing an encounter, they fled in all directions. Some, in their panic, left the country {v. 7), but most took refuge in the hiding-places which the broken ridges of the neighbourhood abundantly afford. The rocks are perforated in every direction with "caves," and "holes," and "pits" — crevices and fissures sunk deep in the rocky soil, subterranean granaries or dry wells in the adjoining fields. The name of Michmasli (hidden treasure) seems to be derived from this natural peculiarity. [Stanley.] 8. Saul tarried seven clays — He was still in the eastern borders of his kingdom, in the valley of Jordan. Some bolder spirits had ventured to Join the camp at Gilgal ; but even the courage of those stout-hearted men gave way In prospect of this terrible visitation; and as many of them were stealing away, he thought some immediate and decided step must be taken. 9-lG. Saul, Weary of Staying for Samuel, Sacri- fices. 9. Sawl said, Bring' liitlier a bnrnt oflfcrlng to me, and peace oflferings — Saul, though patriotic enough in his own way, was more ambitious of gaining the glory of a triumph to hinaself than ascribing it to God. He did not understand his proper position as king of Israel, and although aware of the restrictions under which he held the sovereignty, wished to rule as an autocrat, who pos- sessed absolute power both in civil and sacred things. This occasion was his first trial. Samuel waited till the last day of the seven, in order to put the constitutional character of the king to the test; and, as Saul, in his im- patient and passionate haste knowingly transgressed (v. 12) by invading the priest's office, and thus showing his unfitness for his high office, as he showed nothing of the faith of Gideon and other Hebrew generals, he in- curred a threat of the rejection which his subsequent way- wardness confirmed. 15, 16. Samwcl gat liim nnto Gilteali . . . and Saul and Jonathan Iiis son, and tUe people that were present witJi them, nhodc in Gitoeah —Saul removed his camp thither, either in the hope that. It being his native town, he would gain an increase of fol- lowers, or that he might enjoy the counsels and influence of the prophet. 17. the spoilers came out of tlic camp of the Philistines in three companies — Ravaging through the three valleys which radiate from the up- lands of Jlichmash to Ophi-ah on the north, through the pass of Beth-horon on the west, and down the ravines of Zeboim (the hyjenas), towards the Ghor or Jordan valley on the east. 19. now tliere -was no ssulth tlxrougliont Israel— The country was in the lowest state of depression and degradation. The Philistines, after the great victory over the sons of Eli, had become the virtual masters of the land. Their policy in disarming the natives has been often followed in the East. For repairing any serious damage to their agricultural implements, they had to ap- ply to the neighbouring forts. " Yet they had a file," as a kind of privilege, for the purpose of sharpening sundry smaller utensils of husbandry. CHAPTER XIV. Ver. 1-U. Jonathan Miraculously Smites the Phil- istines' Garrison. 1. the Philistines' garrison— Jl/orjr., the standing camp " in the passage of Mlehmash" (ch. 13. 10, 23), now Wady Es-Suwelnit. " It begins in the neiglibour- hood of Betin (Beth-el) and El-Eiroh (Beeroth), and as It breaks through the ridge below these places, its sides form precipitous walls. On the right, about a quarter of an acre below. It again breaks ofl", and passes between high perpendicular precipices." [Robinson.] S. Saul tar- ried In the uttermost parts of GUtealx—Ifeb., Geba. Entrenched, along with Samuel and Ahiah the high priest, on the top of one of the conical or spherical hills which abound in the Benjamite territory, and favourable for afi encampment, called Migron (a precipice). -4. Be- tween the passages— t. c, the deep and great ravine of Suweiuit. Jonathan sought to go over luito tlie Phil- istines' garrison— A distance of about three miles run- ning between two jagged points, or Jleb., "teeth of the clifl." there ^vas a sliarp rock on the one side, and a shai-p rock on tlte otiicr side . . . "Bozez"— (Shining) from the aspect of the chalky rock. " Seneh"— (Tl^e thorn) probably from a solitary acacia on its top. They ai-e the only rocks of the kind in this vicinity; and the top of the crag towards Michmash was occupied as the post of the Philistines. The two camps were in sight of each other, and it M-as up the steep rocky sides of this isolated eminence that Jonathan and his armour-bearer (v. G) made their adventurous approach. This enterprise is one of the most gallant that history or romance records. The action, viewed in itself, was rash and contrary to all established rules of military discipline, which do not per- mit soldiers to fight or to undertake any enterprise that may involve important consequences without the order of the generals. 6. It may he tliat the X,ord will work for us— This expression did not imply a doubt ; it signified simply that the object he aimed at was not iu his own power— but it depended upon God— and that he expected success neither from his own strength nor his own merit. 9, 10. if tliey say. Come up unto us; tl»cn Ave ^vlll go up: for the Lord hath delivered them into our hand —When Jonathan appears here to prescribe a sign or token of God's will, we may infer that the same spirit which inspired this enterprise suggested the means of its execution, and put into his heart what to ask of God. (See on Genesis 21. 12-11. ) 11. Behold, the Hebrews come forth out of their holes— As it could not occur to the sentries that two men had come with hostile designs, it was a natural conclusion that they were Israelite desei't- ers. And hence no attempt was made to hinder their ascent, or stone them. 14. that first slaughter, -which Jonathan and liis armoui'-ljcarer made, -ivas about twenty men, '\\'ithin as it -were an half acre of land ■*vhich a yoke of oxeii might plough — This was a very ancient mode of measurement, and it still subsists in the East. The men who saw them scrambling up the rock had been surprised and killed, and the spectacle of twenty corpses would suggest to others that they were attacked by a numerous force. The success of the adventure ■was aided by a panic that struck the enemy, produced both by the sudden surprise and the shock of an earth- quake. The feat was begun and achieved by the fiiith of Jonathan, and the issue was of God. 16. the -^vatchmen of Saul looked — The wild disorder in the enemies' camp was described, and the noise of dismay heard on the heights of Gibeah. 17-19. Tlien said Saul unto the people that -wei-e ■»vitli liim, No^iv number, and see ^vho Isgonefi-om us— The ide.a occurred to him that it might be somedaring adventurer belonging to his own little troop, and it would be easy to discover him. Saiil said unto Ahlah, Bring hither the ark of God— There is no evi- dence that the ark had been brought from Kirjath-jearini. The Sept. version is preferable; which, by a slight varia- tion of the text, reads, "the ephod;" i.e., the priestly cape, which the high priest put on when cons>ilting the oracle. That this should l)e at hand is natural, from the presence of Ahlah himself, as well as the nearness of Nol), where the tal^ernacle was then situated. "Withdraw thine hand— The priest, invested with the ephod, prayed with raised and extended hands. Saul, perceiving that the opportunity was inviting, and that God appeared to have sufficiently declared In favour of His ]ico|ile, lo- quested the priest to cease, that Ihey might immediately join In the contest. The season for consultation wan past— the time for prompt action was come. 20-'Ai. SnuJ and all the people — All the warriors In tho garrison at Gibeah, the Israelite deserters in the camp of tho Philistines, and the fugitives among the mountains of Ephralm, now all rushed to the pursuit, which was hot 183 Saul Sent to Destroy Amalek, 1 SAMUEL XV. Rejected by God for Disobedience. and sanguinary. 33. So the Iiord saved Israel that day 5 and the battle passed over tinto Beth-avcn — i. e., Beth-el. It passed over the forest, now destroyed, on the central ridge of Palestine, then over to the other side from the eastern pass of Michmash (v. 31), to the western pass of AijaloD, through which they escaped into their own plains. !84r. Saul had adjured the people — Afraid lest so precious an opportunity of effectually humbling the Philistine power might be lost, the impetuous king laid an anathema on any one who should taste food until the evening. This rash and foolish denunciation distressed the people, by preventing them taking such refreshments as they might get on the march, and materially hindered the successful attainment of his own patriotic object, as. all they of the land came to a wood, and there vras honey — The honey is described as "upon the ground," "dropping" from the trees, and in honeycombs— indica- ting it to be bees' honej'. " Bees in the East are not, as in England, kept in hives ; they are all in a wild state. The forests literally flow with honey ; large combs may be seen hanging on the trees as you pass along, full of honey." [Roberts.] 31-34:. the people were faint, and fle-w upon the spoil — At evening, when the time fixed by Saul had expired. Faint and famishing, the pursuers fell vora- ciously upon the cattle they had taken, and threw them on the ground to cut off their flesh and eat them raw, so that the army, by Saul's rashness, were defiled by eating blood, or living animals ; probably, as the Abyssinians do, who cut a part of the animal's rump, but close the hide upon it, and nothing mortal follows from that wound. They were painfully conscientious in keeping the king's order for fear of the curse, but had no scruple in trans- gressing God's command. To prevent this violation of the law, Saul ordered a large stone to be rolled, and those that slaughtered the oxen to cut their throats on that stone. By laying the animal's head on the high stone, the blood oozed out on the ground, and suflleient evidence was afforded that the ox or sheep was dead before it was attempted to eat it. 36-46. the people rescued Jona- than, that he died not— When Saul became aware of Jonathan's transgression in regard to the honey, albeit it was done in ignorance and involved no guilt, he was, like Jephthah, about to put his son to death, in conformity with his vow. But the more enlightened conscience of the army prevented the tarnishing the glory of the day by the blood of the young hero, to whose faith and valour it was chiefly due. 47, 48. So Saul fought against all his enemies on every side— This signal triumph over the Philistines was followed, not only by their expulsion from the land of Israel, but by successful incursions against various hostile neighbours, whom he harassed, though he did not subdue them. CHAPTER XV. Ver. 1-6. Sattl Sent to Destroy Amalek. 1. Samuel said unto Saul, The Lord sent me to anoint thee ; no-vv hearken unto the Lord— Several years had been passed In successful military operations against troublesome neighbours ; and during these Saul had been left to act in a great measure at his own discretion as an independent prince. Now a second test is proposed of his possessing the character of a theocratic monarch in Israel ; and in announcing the duty required of him, Samuel brought before him his oflacial station as the Lord's vicegerent, and the peculiar obligation under which he was laid to act in that capacity. He had formerly done wrong, for which, a severe rebuke and threatening were adminis- tered to him (ch. 13. 13, 14). Now an opportunity was afforded him of retrieving that error by an exact obe- dience to the Divine command. 3, 3. Amalelt— The powerful tribe which inhabited the country immedi- ately to tlie eastward of the northern Cushites. Their territory extended over the whole of the eastern portion of the desert of Sinai to Rephidim— was the earliest oppo- nent (Deuteronomy 25. 18 ; Exodus 17. 8-16)— the hereditary and restless enemy of Israel (Numbers 14. 45 ; Judges 3. 13 ; 6.3), and who had not repented (ch, 14. 48) of their bitter 184 and sleepless hatred during the 5(X) years that had elapsed since their doom was pronounced. Being a people of nomadic habits, they were as plundering and dangerous as the Bedouin Arabs, particularly to the southern tribes. The national Interest required, and God, as King of Israel, decreed that this public enemy sliould be re- moved. Their destruction was to be without reservation or exception. I rememher — I am reminded of what Amalek did — perhaps by the still remaining ti'ophy or memorial erected by Moses (Exodus 17. 15, 16). 4. Saul gathered the people together — The alacrity with which he entered on the necessary preparations for the expedi- tion gave a fair, but delusive promise of faithfulness in its execution. Telaim — or "Telem," among the utter- most cities of the tribe of Judah towards the coast of Edom (Joshua 15. 21, 24). 5. Saul came to a city of Ama- lek—probably their capital, laid vi^ait in the valley — following the strategic policy of Joshua at Ai (Joshua 6). 6. Kenites— (See on Judges 1. 16.) In consequence, prob- ably, of the unsettled state of Judah, they seem to have returned to their old desert tracts. Though now inter- mingled with the Amalekites, they were not implicated in the offences of that wicked race ; but for the sake of their ancestors, between whom and those of Israel there had been a league of amity, a timely warning was afforded them to remove from the scene of danger. 7-9. He Spares Agag and the Best of the Spoil. 7-9. Saul smote the Amalekites — His own view of the proper and expedient course to follow was his rule, not the command of God. 8. he took Agag alive— This was the common title of the Amalekite kings. He had no scruple about the apparent cruelty of it, for he made fierce and indiscriminate havoc of the people. But he spared Agag, probably to enjoy the glory of displaying so distinguished a captive, and, in like manner, the most valuable portions of the booty, as the cattle. By this wil- ful and partial obedience to a positive command, com- plying with it in some parts and violating it in others, as suited his own taste and humour, Saul showed his selfish, arbitrary temper, and his love of despotic power, and his utter unfitness to perform the duties of a dele- gated king in Israel. 10, 11. God Rejects Him fob Disobedience. 10, 11. Tlie 'vvord of the Lord came unto Samuel, saying. It repenteth me that I have set up Saul — Repentance is attributed in Scripture to Him when bad men give Him cause to alter His course and method of procedure, and to treat them as if He did " repent" of kindness shown. To the heart of a man like Samuel, who was above all envi- ous considerations, and really attached to the king, so painful an announcement moved all his pity, and led him to pass a sleepless night of earnest intercession. 13. Saul came to Carmcl— In the south of Judah (Joshua 15. 65 ; ch. 25. 2). 13. he set him up a place — i. e., a pillar (2 Samuel IS. 18) ; lit., a /lajid— indicating that whatever was the form of the monument, it was surmounted, according to the ancient fashion, by the figure of a hand, the symbol of power and energy. The erection of this vainglorious trophy was an additional act of disobedi- ence. His pride had overborne his sense of duty in first raising this monument to his own honour, and then going to Gilgal to offer sacrifice to God. 13. Saul said unto liim. Blessed he thou of the Lord ; I l&ave per- formed the commandment of the Lord — Saul was either blinded by a partial and delusive self-love, or he was, in his declaration to Samuel, acting the part of a bold and artful hypocrite. He professed to have fulfilled the Divine command, and that the blame of any defects in the execution lay with the people, Samuel saw the real state of the case, and In discharge of the commission he had received before setting out, proceeded to denounce his conduct as characterized by pride, rebellion, and ob- stinate disobedience. When Saul persisted in declaring that he had obeyed, alleging that the aninials, whose bleating was heard, had been reserved for a liberal sacri- fice of thanksgiving to God, his shuffling, prevaricating answer called forth a stern rebuke from the prophet. It well deserved it— for the destination of the spoil to the Samuel Sent by God to Belklehem. 1 SAMUEL XVI, XVIL He Anoints David. altar -was a flimsy pretext— a gross deception, an attempt to conceal the selflslmess of tlie original motive under tlie cloalc of religious zeal and gratitude. 34-. I feared tlie people, and obeyed their voice — This was a diflercnt reason fi-om tlie former he had assigned; it was the lan- guage of a man driven to extremities, and even had it been true, tlie principles expounded by Samuel showed that it could have been no extenuation of the offence. The prophet then pronounced the irreversible sentence of the rejection of Saul and his family. He was judicially cut off for his disobedience. 24, 25. I have sinned . . . turn again Avlth me, that I may -ivorslilp the Iiord — The erring, taut proud and obsti nate monarch was now humbled. He was conscience-smitten for the moment, but his confession proceeded not from sincere repentance, but from a sense of danger and desire of averting the sen- tence denounced against him. For the sake of public appearance, he besought Samuel not to allow their seri- ous differences to transpire, but to join with him in a pul^lic act of worship. Under the influence of his pain- fully agitated feelings, he designed to offer sacrifice, partly to express his gratitude for the recent victory, and partly to implore mercy and a reversal of his doom. It was, in another view, a politic scheme, that Samuel might be betrayed into a countenancing of his design in reserving the cattle for sacrificing. Samuel declined to accompany him. 37. lie laid hold upon tlie skirt of Ills mantle — The moil, upper tunic, official robe. In an agony of men- tal excitement, he took hold of the prophet's dress to de- tain him ; the rending of the mantle was adroitly pointed to as a significant and mystical representation of his Beverance from the throne. 39. the strength of Israel will not lie— Heb., "He that gives a victory to Israel;" a further rebuke of his pride in rearing the Carmel trophy, and an intimation that no loss would be sustained in Israel by his rejection. 31. Samuel turned again after Saul— Not to worship along with him ; but first, that the people might have no ground, on pretence of Saul's re- jection, to withdraw their allegiance from him; and secondly, to compensate for Saul's error, by executing God's judgment upon'Agag. 33. Agag came unto him delicately— Or cheerfully, since he had gained the favour and protection of the king. 33. Samuel heaved Agag — This cruel tyrant met the retribution of a righteous Provi- dence. Never has it been unusual for great or oflicial per- sonages in the East to perform executions with their own hands. Samuel did it "before the Lord" in Gilgal, ap- pointing that same mode of punishment (liitherto un- known in Israel) to be used towards him, which he had formerly used towards others. CHAPTER XVI. Ver. 1-10. Samtjei, Sent by God to Bethlehem. 1. The Liord said unto Samuel, Hovr long 'wllt thou mourn for Saul— Samuel's grief on account of Saul's re- jection, accompanied, doubtless, by earnest prayers for his restitution, showed the amiable feelings of the man; but they were at variance with his public duty as a propli- et. The declared purpose of God to transfer the king- dom of Israel into other hands than Saul's, was not an angry menace, but a fixed and immutable decree; so that Samuel ought to have sooner submitted to tlie peremptory manifestation of the Divine will; but to leave him no longer room to doubt of its being unalterable, he was sent on a private mission to anoint a successor to Saul (see on eh. 10. 1). The immediate designation of a king was of the greatest importance for the interests of the nation in the event of Saul's death, which, to this time, was dreaded; It would establish David's title, and comfort the minds of Samuel and other good men with a right settle- ment, whatever contingency might happen. I have i>ro- vldwl nie a king- Tlie language is remarkable, and inti- mates a difference between this and the former king. Saul was the people's choice— the fruit of their wayward and sinful desires for their own honour and aggrandize- ment; the next was to be a king who would consult the l»lvlne glory, and selected from that tribe to which the pre-eminence had been early promised (Genesis 49. 10). 9. Ho^v can I gol— This is another Instance of human in- firmity in Samuel. Since God had sent him on this mis- sion. He would protect him in the execution. lam come to sacrifice — It seems to have been customary with Samuel to do this in the different circuits to wliicli ho went, that he might encourage the worship of God. 3. call Jesse to the sacrifice— i. e., the social feast tliat fol- lowed the peace offering. Samuel, being the offerer, had a right to invite any guest he pleased. 4. the elders of the town trembled at Ills coming — Betlilehem was an obscure town, and not within the usual circuit of tlie judge. The elders were naturally apprehensive, tliere- fore, that his arrival was occasioned by some extraordi- nary reason, and that it might entail evil upon their town, in consequence of the estrangement between Samuel and the king. 5. sanctify yourselves— By the preparations described (Exodus 19. 14, 15). The elders were to sanctify themselves. Samuel himself took the greatest care in tlie sanctification of Jesse's family. Some, however, think that the former were invited only to join in the sacrifice, while the family of Jesse were invited by themselves to the subsequent feast. G-10. Samuel said, Surely the Lord's anointed is before him — Here Samuel, in conse- quence of taking his impressions from the external ap- pearance, falls into the same error as formerly (cli. 10. 21). 11-14. He Anoints David. 11. there remaineth yet the youngest, and, beliold, he Iceepeth the slieep — Jesse having evidently no idea of David's wisdom and bravery, spoke of him as the most unfit. God, in his providence, so ordered it, that the appointment of David might the more clearly appear to be a Divine purpose, and not the design either of Samuel or Jesse. David, having not been sanc- tified with the rest of his family, it is probable tliat he returned to his pastoral duties the moment the special business on which he had been summoned was done. 13, he -^vas ruddy, &c. — Josephus says that David was ten, while most modern commentators are of the opinion tliat he must have been fifteen years of age. 13. Then Samuel took the horn of oil, and anointed him— This transac- tion must have been strictly private. 14-18. The Spirit of the Lord departed from Saul, and an evil spirit from tlie Lord troubled him— His own gloomy reflections— the consciousness that he had not acted up to the character of an Israelitish king— the loss of his throne, and the ex- tinction of his royal house, made him jealous, irritable, vindictive, and subject to fits of morbid melancholy. 19. Saul sent messengers unto Jesse, and said, Send me David— In the East the command of a king is imperative, and Jesse, however reluctant and alarmed, had no alter- native but to comply. 30. Jesse took an ass laden with bread, and a bottle of ^vine, and a kid, and sent them . . . unto Saul— as a token of homage and respect. 31. David came to Saul— Providence thus prepared David for his destiny, by placing him in a way to become ac- quainted with the manners of the court, the business of government, and the general state of the kingdom, be- came his armour-bearer— This choice, as being an ex- pression of the king's partiality, shows how honourable the ofllce was held to be. 33. David took an harp, and played with Ills liaud : so Saul was refreshed, and well —The ancients believed that music had a mysterious influ- ence In healing mental disorders. CHAPTER XVII. Ver. 1-3. The Israelites and Philistines beino Ready to Battle. 1. the Philistines gathered together their armies— Twenty-seven years after their overthrow at Mlchmnsh. Having now recovered their spirits and strength, they sought an opportunity of wiping out th« infamy of that national disaster, as well as to regain fhoir lost ascendency over Israel. Shocoh— now Shuwcikoh, a town in the western plains of Judah (Joshua 15.3.')), nine Roman miles from Eleutheropolis, toward Jerusalem. [Robinson.] Azekah— a small place In the neighbourhood, Ephes-dainmim — or Pas-dammini (1 Chronicles 11. 18), "the portion or effusion of blood," situated between the 185 Qoliath Ohallenges the Israelites. 1 SAMUEL XVIII. David Accqyts the Challenge, and Slays Him. other two. !J. valley of EUali — i, e., the Terebinth, now Wady Er-Sumt. [Robinson.] Another valley somewhat to the north, now called Wady Beit Hauina, has been fixed on by the tradition of ages. 4-11. Goliath ChaI/Lenges a Combat, 4^11. a cham- pion— Heb., a man between two; i.e., a person who, on the part of his own people, undertook to determine the national quaiTel by engaging in single combat with a chosen warrior in the hostile army. 5. lielniet of brass —The Philistine helmet had the appearance of a row of feathers set in a tiara, or metal band, to which were at- tached scales of the same material, for the defence of the neck and the sides of the face. [Osbokn.] a coat of mail — a kind of corslet, quilted with leather or plates of metal, reaching only to the chest, and supported by shoulder straps, leaving the shoulders and arms at full liberty, G. greaves of brass — boots, terminating at the ankle, made in one plate of metal, but round to the shape of the leg, and often lined with felt or sponge. They were useful in guarding the legs, not only against the spikes of the enemy, but in making way among thorns and briers, a target of brass — a circular frame, carried at the back, suspended by a long belt which crossed the breast from the shoulders to the loins. 7. staff of liis spear — rather under five feet long, and capable of being used as a javelin (ch. 19. 10). It had an iron head, one bearing a sbieM — In consequence of their great size and weight, the Oriental warrior had a trusty and skilful friend, whose office it was to bear the large shield behind which he avoided the missile weapons of the enemy. He was covered, cap-a- pie, with defensive armour, while he had only two offen- sive weapons — a sword by his side and a spear in his hand. 8-11. I defy the armies of Israel; give me a man, tliat Tve may iiglit togetlier — In cases of single combat, a warrior used to go out in front of his party, and advancing towards the opposite ranks, challenge some one to fight with him. If his formidable appearance, or great reputation for physical strength and heroism, de- terred any from accepting the challenge, he used to parade himself within hearing of the enemy's lines, specify in a loud, boastful, bravado style, defying them, and pouring out torrents of abuse and insolence to pi'ovoke their re- sentment. 12-58. David Accepts the Challenge, and Slays Him. 17. Take now for tby brethren an epiiali of this parched corn, and tliese ten loaves — In those times campaigns seldom lasted above a few days at a time. The soldiers were volunteers or militia, who were supplied with provisions from time to time by their friends at home. 18. take their pledge— Tokens of the soldiers' health and safety were sent home in the convenient form of a lock of their hair, or piece of their nail, or such like. carry these ten cheeses to the captain— to enlist his kind attention. Oriental cheeses are very small, resembling in shape and size our penny loaves ; and although they are frequently made of so soft a consistence as to resemble curds, those which David carried seem to have been fully formed, pressed, and sufficiently dried to admit of their being carried. JJii. David lefttlie sheep -with a keeper — This is the only instance in which the hired shepherd is distinguished from, the master or one of his family, trench— some feeble attempt at a rampart. It appears (see Marg.) to have been formed by a line of carts or chariots, which, from the earliest times, was the practice of nomad people. 83. left his carriage in the Iiand of the keeper of the carriage — to make his way to the standard of Judah. 35. make his fatlier's house free In Israel— His family should be exempted from the im- positions and services to which the general body of the Israelites were subjected. 34-36. a lion and a bear— These were two different rencontres, for those animals prowl alone. The bear must have been a Syrian bear, which is believed to be a distinct species, or perhaps a variety, of the brown bear. The beard applies to the lion alone. Those feats seem to have been performed with no weapons more effective than the rude staves and stones of the field, or his shepherd's crook. 37. The Lord that delivered mc— It would have been natural for a youth, 186 and especially an Oriental youth, to make a parade of. hia gallantry. But David's piety sank all consideration of his own pi'owess, and ascribed the success of those achieve- ments to the Divine aid, which he felt assured would not be withheld from him in a cause which so intimately con- cerned the safety and honour of His people. Saul said, Go, and the Lord be 'witlj. tliee— The pious language of the modest but valiant youth impressed the monarch's heart. He felt that it indicated the true military confi- dence for Isi'ael, and, therefore, made up his mind, with- out any demur, to sanction a combat on which the fate of his kingdom depended, and with a champion supporting his interests apparently so unequal to the task. 38, 39. Suul armed David 'with his armour — The ancient Hebrews were particularly attentive to the personal safety of their warriors, and hence Saul equipped the youthful champion with his own defensive accoutrements, which would be of the best stj^le. It is probable that Saul's coat of mail, or corslet, was a loose shirt, otherwise it could not have fitted both a stripling and a man of the colossal stature of the king. 40. brook— "Wady. bag— Or scrip for containing his daily food, sling — The sling con- sisted of a double rope with a thong, probably of leather, to receive the stone. The slinger held a second stone iu his left hand. David chose five stones, as a reserve, in case the first should fail. Shepherds in the East carry a sling and stones still, for the purpose of driving away, or killing, the enemies that prowl about the flock. 43-47. the Plillistiue said . . . David said to the Pliilistine— When the two champions met, they generally made each of them a speech, and sometimes recited some verses, filled witli allusions and epithets of the most opprobrious kind, and hurling contempt and defiance at one another. Tills kind of abusive dialogue is common among the Arab conibatants still. David's speech, however, presents a striking contrast to the usual strain of these invectives. It was full of pious trust, and to God he ascribed all the glory of the triumph he anticipated. 49. Smote the Pliilistine in his forehead— At the Opening for the eyes — that was the only exposed part of his body, 51. cut off his head — Not as an evidence of the giant's death, for his slaughter had been effected in presence of the whole army, but as a ti'ophy to be borne to Saul, The heads of slain enemies are always regarded in the East as the most welcome tokens of victory, 53. Shaaraim — See Josliua 15. 36, 54. tent— The sacred tabernacle. David dedicated the sword of Goliath as a voti-^e offering to the Lord. 55-58. Saul said unto Abner , , , -^vhose son ia this youtli T— A young man is more spoken of in many Eastern countries by his father's name than his own. The growth of the beard, and other changes on a now full- grown youth, prevented the king from recognizing his former favourite minstrel, CHAPTER XVIII. Ver. 1-4. Jonathan Loves David, 1. the soul of Jonatlian -tvas knit "with the soul of David — ^They were nearly of an age. The prince had taken little interest in David as a minstrel ; but his heroism and modest, manly bearing, his piety and high endowments, kindled the flame not of admiration only, but of affection, in the cou- genlal mind of Jonathan, 3. Saul tvould let him go n6 more l»ome — He was established as a permanent resident at court, 3. Then Jonathan and David made a cove- nant—Such covenants of brotherhood are frequent in tho East, They are ratified by certain ceremonies, and in presence of witnesses, tliat the persons covenanting will be sworn brothers for life, 4. Jonathan stripped him» self of the robe that was upon him, and gave it to David— To receive any part of the dress which had been u'or7i by a sovereign, or his eldest son and heir, is deemed, in the East, the highest honour which can be conferred on a subject (see on Esther 0, 8). The girdle, being connected with the sword and the bow, may be considered as being part of the military dress, and gi'eat value is attached to it in the East. 5-9. Satxl Envies his Praise. 6. the women came Saul Offers David his Daughter. 1 SAMUEL XIX. Saul's Rage against David. out of all tlie cities of Israel— In the homeward march from the pursuit of the Philistines. This is a character- istic trait of Oriental manners. On the return of friends long absent, and particularly on the return of a victorious army, bands of woinen and children issue from the towns and villages, to form a triumphal procession, to celebrate the victory, and, as they go along, gratify the soldiers with dancing, instrumental music, and extempore songs, Jn honour of the generals who have earned the highest distinction by feats of gallantry. The Hebrew women, therefore, were merely paying the customary gratula- tions to David as the deliverer of their country, but they committed a great indiscretion by praising a subject at the expense of their sovereign. 9. Sa«l eyed David— t. e.. invidiously, with secret and malignant hatred. 10-12. Seeks to Kill iiim. 10. oh the morrow tlie evil spirit from God came upon Saul — Tliis rankling thought brought on a sudden paroxysm of his mental malady, lie propiiesied — The term denotes one under the influence either of a ^pod or a bad spirit. In the present it is used to express that Saul was in a frenzy. David, perceiving tlie symptoms, hastened, by the sooth- ing strains of his harp, to allay the stormy agitation of the royal mind. But ere its mollifying influence could be felt, Saul hurled a javelin at tlie head of the young musician, there -^vas a javelin in Sanl's liand — Had it been followed by a fatal result, tlie deed would have been considered the act of an irresponsible maniac. It was repeated more than once ineflfeetually, and Saul became impressed with a dread of David as under tlie special pro- tection of Providence, 13-16. Feaes him fob his Good Success. 13. There- fore Saul renxoved Uim from him — Sent him away from the court, where the principal persons, including his own son, were spell-bound with admiration of the young and pious warrior, and made him captain over a tlioiisand —Gave him a military commission, which was intended to be an honourable exile. But this post of duty served only to draw out before the public the extraordinai-y and varied qualities of his character, and to give him a stronger hold of the people's affections. 17-21. He Offers him his Daughter for a Snare. 17. Saul said to David, Behold my elder daughter Merab, lier ■will I give thee to ■wife — Though bound to this already, he had found it convenient to forget his former promise, and now holds it out as a new offer, which would tempt David to give additional proofs of his valour. But the fickle and perfidious monarch broke his pledge at the time when the marriage was on the eve of being celebrated, and bestowed Merab on another man (see on 2 Samuel 21.8); an indignity as well as a wrong, which was calculated deeply to wound the feelings and provoke the resentment of David. Perhaps it was in- tended to do so, that advantage miglit be taken of his in- discretion. But David was preserved from tliis snare. 30. Slichal, Saul's daughter, loved David — This must have liapponed some time after, they told Saul, and the thing pleased hJin— Not from any favour to David, but he saw that it would be turned to the advancement of his malicious purposes, and the moi"e so wlien, by the artful intrigues and flattery of liis spies, the loyal senti- ments of David were discovered. 35. The Iting dcslretli not any doivry— In Eastern countries the husband piir- chascs his wife either by gifts or services. As neither David nor his family were in circumstances to give a suitable dowry for a princess, the king intimated that lie would be graciously pleased to accept some gallant deed in the public service, a hundred foreskins of the Phil- istines—vSuch mutilations on the bodies of their slain enemies were commonly practised in ancient war, and the number told indicated the glory of the victory. Saul's willingness to accept a public service had an air of liber- ality, M-hile his choice of so difficult and hazardous a Bcrvice seemed only putting a proper value on gaining the hand of a king's daughter. But he covered unprin- cipled malice against David under this proposal, which exhibited u zeal for God and the covenant of circum- cision, ae. tUe days were not expired— The period within which this exploit was to be achieved was not exhausted. 27. David slew of the Philistines two Iiundred men— The number was doubled, partly to slio^w his respect and attachment to the princess, and partly to oblige Saul to the fulfilment of his pledge. 29. SoiU was yet the more afraid of David— Because Providence had visibly favoured him, by not only defeating the con- spiracy against his life, but through his royal alliance paving his way to the throne. CHAPTEE XIX. Ver. 1-7. Jonathan Discloses his Father's Purpose TO Kill David. 1. Saul spake to Jonathan his son, and to all his servants, that tliey should kill David The murderous design he had secretly cherished he now reveals to a few of his intimate friends. Jonathan was among the number. He prudently said nothing at the time, but secretly apprised David of his danger, and wait- ing till the morning, when his father's excited temper would be cooled, stationed his ft-iend in a place of con- cealmoit, where, overhearing the conversation, he might learn how matters really stood, and take immediate flight, if necessary. 4-7. Jonatlian spake good of David— He told his father he was committing a great sin to plot against the life of a man who had rendered the most invaluable services to his country, and whose loyalty had been nniformly steady and devoted. Tlie strong remonstrances of Jonathan produced an effect on the impulsive mind of his father. As he was still sus- ceptible of good and honest impressions, he bound him- self by an oath to rellnquisli his hostile purpose; and thus, througli the intervention of the noble-minded prince, a tempoi-ary reconciliation was eftected, in eon- sequence of which David was again employed in the public service. 8-17. Saul's Malicious Rage Breaks Out against David. 8-10. David went out and fouglit with the Philistines, and sleiv tlicni ■with a great slaughter — ^V brilliant victory was gained over tiie public enemy. But these fresh laurels of David re-awakened in the moody breast of Saul the former spirit of envy and melancholy. On David's return to court, the temper of Saul became more fiendish than ever; the uielodious strains of the harp had lost all their power to cho^rm ; and in a paroxysm of uncontrollable frenzy he aimed a Javelin at tlie person of David — the missile having been thrown with such force that it pierced the chamber wall. David providentially escaped ; but the king, having now thrown off the mask and being bent on aggressive measures, made his son-in- law's situation everywhere perilous. 11, 12. Saul sent messengei's unto David's house to watch him, and to slay him— The fear of causing a commotion in the town, or favouring his escape in the darkness, seemed to have influenced tlie king in ordering them to patrol till the morning. This infatuation was ovei-ruled by Providence to favour David's escape; for his wife, secretly apprised by Jonathan, who was privy to tlie design, or spying persons in court livery watching the gate, let him down through a window (see on Joshua 2. 15). 13, 14. Mlchnl took an image, and laid It in the bed — "An image," lit.., "the teraphim," and laid, not in the bed, but liter- ally on the "divan;" and "the pillows," i. c, the cushion, which usually lay at the back of the divan, and was stuffed Avith "goat's hair;" she took from its bolster or heading at the upper part of the divan; this she placed lower down, and covered with a mantle or hyke, as if to foster a proper w.armth in a patient; at the same time spreading the goat's hair skin .so as to resen^le human hair in a dishevelled state. The pretext was that David lay there sick. The first messengers of Saul, keeping at a respectable distance, wore deceived; but the imposition was detected on a closer inspection. 15. Bring him to mc in tlic bed— a portable couch or mattress. 18-23. David Flees to Samuel. 18-21. David fled, and came to Ramah — Samuel was living in great re- tirement, superintending the school of the proplicts, established in the little hamlet of Naioth, in the nelgli- 187 Dcand Consults with, Jonathan. 1 SAMUEL XX. Savl Seeks to KiU Jonaihan. bourhood of Ramah. It was a retreat congenial to the mind of David ; but Saul, having found out his asylum, sent three successive bodies of men to apprehend him. The character of the place, and the influence of the sacred exercises produced such an effect on them, that they were incapable of discharging their commission, and were led, by a resistless impulse, to join in singing the praises of God. Saul, in a fit of rage and disappointment, deter- mined to go himself. But, before reaching tlie spot, his mental susceptibilities were roused even more than his messengers, and he was found, ere long, swelling the ranks of the young prophets. This singular change can be ascribed only to the power of Him who can turn the hearts of men even as the rivers of water. 24. Saul Prophesies, a*, lay dotvii naked— i. e., di- vested of his armour and outer robes— in a state of trance. Thus God, in making the wrath of man to praise Him, preserved the lives of all the prophets, frustrated all the purposes of Saul, and preserved the life of his servant. CHAPTER XX. Ver. 1-10. David Consults with Jonathan for his Sax'ETY. 1. David fled from Naloth. in Ramah, and came and said before Jonathan — He could not remain in Naioth, for he had strong reason to fear, that when the religious fit, if we may so call it, was over, Saul would re- lapse into his usual fell and sanguinary temper. It may be thought that David acted imprudently in directing his flight to Gibeah. But he was evidently prompted to go thither by the most generous feelings— to inform his friend of what had recently occurred, and to obtain that friend's sanction to the course he was compelled to adopt. Jonathan could not be persuaded there was any real danger after the oath his father had taken ; at all events, he felt assured his father would do nothing without tell- ing him. Filial attachment naturally blinded the prince to defects in the parental chai-acter, and made him reluc- tant to believe his father capable of such atrocity. David repeated his unshaken convictions of Saul's murderous purpose, but in terms delicately chosen {v. 3), not to wound the filial feelings of his friend; while Jonathan, clinging, it would seem, to a hope that the extraordinary scene enacted at Naioth might have wrought a sanctified improvement on Saul's temper and feelings, undertook to inform David of the result of his observations at home. 5. David said to Jonathan, To-morrow is the new moon, and I should not fail to sit "ivith the king at meat — The beginning of a new month or moon was always celebrated by special sacrifices, followed by feasting, at which the head of a family expected all its members to be present. David, both as the king's son-in-law and a distinguislied courtier, dined on such occasions at the royal table, and from its being generally known that David had returned to Gibeah, his presence in the palace would be naturally expected. This occasion was chosen by the two friends for testing the king's state of feeling. As a suitable pretext for David's absence, it was arranged that he should visit his family at Bethlehem, and thus create an opportunity of ascertaining how his non-appear- ance would be viewed. The time and place were fixed for Jonathan reporting to David ; but as circumstances might render another interview unsafe, it was deemed expe- dient to communicate by a concerted signal. 11-23. Their Covenant Renewed by Oath. 11. Jona- than said to David, Come, let us go into the fleld — The private dialogue, which is here detailed at full length, presents a most beautiful exhibition of these two amiable and noble-plnded friends. Jonathan was led, in the cir- cumstances, to be the chief speaker. The strength of his attachment, his pure disinterestedness, his warm piety — his Invocation to God, consisting of a prayer and a solemn oath combined— the calm and full expression he gave of his conviction that his own family were, by the Divine will, to be disinherited, and David elevated to the possession of the throne— the covenant entered into with David on behalf of his descendants, and the imprecation (r. 16) denounced on any of them who should violate his 188 part of the conditions— the reiteration of this covenant on both sides (v. 17) to make it indissoluble ; all this indicates such a power of mutual affection, such magnetic attrac- tiveness in the character of David, such susceptibility and elevation of feeling in the heart of Jonathan, that this interview for dramatic interest and moral beauty stands unrivalled in the records of human friendship. 19. vrhen thou hast stayed three days — Either with your family at Bethlehem, or wherever you find it con- venient, come to the place >vhere thou didst lilde thyself when the business was in hand — Heb., " in the day or time of the business," when the same matter was under inquiry formerly (ch. 19. 22). remain hy the stone Ezel — Heb., "the stone of the way;" a sort of milestone which directed travellers. He was to conceal himself in some cave or hiding-place near that spot. 23. as touch- ing the matter which thou and I have spoken of— The plan being concerted, the friends separated for a time, and the amiable character of Jonathan again peers out in his parting allusion to their covenant of friendship. 24-40. Saul, Missing David, Seeks to Kill Jonathan. 25. the king sat upon his seat, as at other times . . . by the -wall— The left-hand corner at the upper ei)d of a room was and still is in the East, the most honourable place. The person seated there has his left arm confined by the wall, but his right hand is at full liberty. From Abner's position next the king, and David's seat being left empty, it would seem that a state etiquette was ob- served at the royal table, each of the courtiers and minis- ters having places assigned them according to their re- spective gradations of rank. Jonathan arose — Either as a mark of respect on the entrance of the king, or in con- formity with the usual Oriental custom for a son to stand in presence of his father. 26. he is not clean— No notice was taken of David's absence, as he might be labouring under some ceremonial defilement. 27. on the morrow, which was the second day of the month — The time of the moon's appearance being uncertain — whether at mid- day, in the evening, or at midnight, the festival was ex- tended over two days. Custom, not the law, had intro- duced this. Saul said unto Jonathan, "Wherefore Cometh not the son of Jesse — The question was asked, as it were, casually, and with as great an air of indiffer- ence as he could assume. And Jonathan having replied that David had asked and obtained his permission to attend a family anniversary at Bethlehem, the pent-up passions of the king burst out in a most violent storm of rage and invective against his son. 30. thou son of the perverse -^vonian- This is a striking Oriental form of abuse. Saul M^as not angry with his wife; it was the son alone, upon whom he meant, by this style of address, to discharge his resentment; and the principle on which it is founded seems to be, that to a genuine filial instinct it is a more inexpiable oflTence to hear the name or character of a parent traduced, than any personal reproach. This was, undoubtedly, one cause of "the fierce anger" in which the high-minded prince left the table without tasting a morsel. 33. Saul cast a javelin at him— This is a sad proof of the maniacal frenzy into which the un- happy monarch was transported. 35. Jonathan vt'ent into the fleld at the time appointed — or, "at the place appointed." 36. he said to the lad, liun, find out the an-o-ws -which I shoot— the direction given aloud to the attendant was the signal preconcerted with David. It implied danger. 40. Jonatlian gave his artillery unte his lad— i. e., his missive weapons. The French word "artillerie," signifies "archery," and the term is still used in England, in the designation of the " artillery company of London," the association of archers, though they have long disused bows and arrows. Jonathan's boy being despatched out of the way, the friends enjoyed the satisfaction of a final meeting. 41, 42. Jonathan and David Lovingly Part. 41, 42. David fell on. his face and bo-wed three times — a token of homage to the prince's rank; but on a close approach, every other consideration was sunk in the full flow of the purest brotherly afliection. 42. Jonathan said to David, Go in peace— The interview being a stolen one, and every /Javid Ohtaint fallowed Bread. 1 SAMUEL XXI, XXII. His Kinsmen Hesort to Him at Adullam. moment precious, it was kindness in Jonathan to hasten bis friend's departure. CHAPTER XXI. Ver. 1-7. David, at Nob, Obtains of Ahimelech Hal- lowed Bread. 1. TUen came David to Aliimelech — Nob, a city of the priests (ch. 22. 19), was in the neiglibour- liood of Jerusalem, on tlie Mount of Olives— a little north of the top, and on the nortli-east of tlie city. It is com- puted to have been about five miles distant from Gibeah. Ahimelecli, the same as Aliiah, or perliaps liis brother, both being sons of Ahitub (cf. ch. 14. 3, with ch. 22. 4-11, 20). His object in fleeing to this place, was partly for the sup- ply of his necessities, and partly for comfort and counsel, in tlie prospect of leaving tlie liingdom. ■ Aliimelecli -was afraid at tlie meeting of David— suspecting some extra- ordinary occurrence by his appearing so suddenly, and in such a style, for his attendants were left at a little dis- tance, a. The king liatli commanded me a business, and liath said unto me, Liet no man know — This was a direct falsehood, extorted through fear. David probably supposed, like many other persons, tliat a lie is quite ex- cusable which is told for the sole purpose of saving the speaker's life. But what is essentially sinful, can never, from circumstances, cliange its immoral character; and David had to repent of this vice of lying (Psalm 119. 29). 4. tUere is no Ixalloived bread— Til ere would be plenty of bread in his house; but there was no time to wait for it. " The hallowed bread " was the old shew-bread, which had been removed the previous day, and which was re- served for the use of the priests alone (Leviticus 24. 9). Before entertaining the idea that this bre.-id could be law- fully given to David and his men, the high priest seems to have consulted the oracle (ch. 22. 10) as to the course to be followed in tills emergency. A dispensation to use the hallowed bread was specially granted by God himself. 5. these three days — as required by law (Exodus 19. 15). David and his attendants seem to liave been lurking in some of tlie adjoining caves, to elude pursuit, and to have been, consequently, reduced to great extremities of hun- g(»-. the bread is in a manner common — i. e., now that it is no longer standing on tlie Lord's table. It is eaten by the priests, and may also, in our circumstances, be eaten by us. yea, tliough it were sanctified this day in the vessel — i.e., though the hallowed bread had been but newly placed on the vessel, the ritual ordinance would have to yield to the great law of necessity and mercy (see on Matthew 12. 3; Mark 2.25; Luke 6.3). 6. tltere is no bread there — in tlie tabernacle. The removal of the old and the substitution of the new bread was done on the Sabbath (Leviticus 21. 8), the loaves being kept warm in an oven heated the previous day. 7. Doeg, an Edomite— who had embraced the Hebrew religion, detained be- fore the Lord— at tlie tabernacle, perliaps, in the perform- ance of a vow, or from its being tlie Sabbath, which ren- dered it unlawful for him to prosecute his journey, the ohiefest of the herdsmen that belonged to Saul — East- ern monarchs anciently had largo possessions in flocks and herds ; and the oflice of the chief sliepherd was an important one. 9. He TAKE.S Goliath's Sword. 9. sword of Goliath —(see on ch. 18.54.) behind the ephod— In the place allowed for keeping the sacred vestments, of whicli the ephod is mentioned as the chief. Tlie giant's sword was deposited in that safe custody as a memorial of the Divine goodness in delivering Israel, there is none like that— Not only for its size and superior temper, but for its being a pledge of the Divine favour to him, and a constant Btiraulus to his faith. 10-15. At Gath He Feigns Himself Mad. 10. David . . . fled ... to Achlsh, king of Gath— which was one of the five principalities of the Philistines. In this place his person must have been known, and to venture into that country, he their greatest enemy, and with the sword of Goliath in his band, would seem to have been a peril- ous experiment ; but, doubtless, the protection be received Implies that he bad been directed by the Divine oracle. Achish was generous (ch. 27. 6). He miglit wish to weaken the resources of Saul, and it was common in ancient times for great men to be liarboui-ed by neiglibouring princes. 13. feigned himself mad— It is supposed to have been an attack of epilepsy, real, or perhaps only pretended. Tliia disease is relieved by foaming at the mouth, let fall lits spittle upon Ills beard— No wonder that Acliish supposed him insane, as such an indignity, wiiether done by an- otlier, or one's self, to tlie beard, is considered in tlie East an intolerable insult. CHAPTER XXII. Ver. 1-8. David's Kindred and Others Resort to Him at Adullam. 1. David . . . escaped to the cave Adullam — Supposed to be that now called Deir-Dubban, a number of pits or underground vaults, some nearly square, and all about fifteen or twenty feet deep, with perpendicular sides, in the soft limestone or clialky rocks. Tliey are on tlie borders of tlie Pliilistine plain, at the base of tlie Judea mountains, six miles soutli-west from Beth- leliem, and well adapted for concealing a number of ref- ugees, liis brethren, and all his fatlier's house . . . went do-vvn — To escape the effects of Saul's rage, wliich seems to have extended to all David's family. From Betlilehem to Deir-Dubban it is, indeed, a descent all the way. /J. every one tliat was in distress — (see on Judges 11. 3.) 3. David went tlience to Mizpeh of Aloab — Miz- peh signifies a watclitower, and it is evident that it must be taken in tliis sense liere, for {v. 4) it is called " the hold" or fort. The king of Moab was an enemy of Saul (ch. 14. 47), and tlie great-grandson of Ruth, of course, related to the family of Jesse; David, therefore, had less anxiety in seeking an asylum witliia the dominions of tliis prince tlian thoseof Achish, because tlie Moabites had no grounds for entertaining vindictive feelings against him, and tlieir enmity to Saul rendered them the more willing to receive so illustrious a refugee from his court. 5. tlte prophet Gad said unto David, Abide not in tlie hold — This sound advice, no donbt, came from a higher source tlian Gad's own sagacity. It was right to appear publicly amongst the people of liis own tribe, as one conscious of innocence and trusting in God; audit was expedient tliat, on the death of Saul, his friends might be encouraged to support his interest, forest of Harath— soutli-west of Jerusalem. 6. Saul abode under a tree in Ramah — lit., under a grove on a hill. Oriental princes frequently sit Avith their court under some sliady canopy in tlie open air. A spear was the early sceptre. 7. Hear no^v, ye Beu» jamites — Tills was an appeal to stimulate the patriotism or jealousy of his own tribe, from which he insinuated it was the design of David to transfer the kingdom to an- other. This address seems to have been made on hearing of David's return with liis four hundred men to Jndah. A dark suspicion had risen in the jealous mind of the king that Jonathan was privy to tliis movement, whicli he dreaded as a conspiracy against the crown. 9-16. Doeg Accuses Ahimelech. 9. Doeg set over the servants — Sept., the mules of Saul. 10. he inquired of the Lord for him— Some suppose that this was a ma- licious fiction of Doeg to curry favour with the king, but Ahimelecli seems to acknowledge the fact. The poor simple-minded high priest knew nothing of the existing family feud between Saul and David. The informer, if he knew it, said nothing of the cunning artifice by which David obtained the aid of Ahimelech. The /acts looked against him, and the whole priesthood along with him were declared abettors of conspiracy. 17-19. Saul Commands to Kill the Priests. IT. the footmen that stood about him— His body-guard, or his runners (ch. 8. 11 ; 2 Samuel 15. 1 ; 1 Kings 1. 5 ; 1 Kings 14. 28), who held an important place at court (2 Chronicles 12. 10). But they chose rather to disobey the king than to offend God by imbruing their hands In the blood of his ministering servants. A foreigner alone (Psalm 52. i-H) could be found willing to be the executioner of this bloo<1y and sacrilegious sentence. Thus was tiie doom of tlie house of Ell fulfilled. 19. Nob, the city of the priests, 189 Saul Pursues David. 1 SAMUEL XXIII, XXIV. David Spares Saurs Life, smote he ■with, tlie edge of the sivord— The barbarous atrocities perpetrated against this city seem to liave been designed to terrify all the subjects of Saul from affording either aid or an asylum to David. But they pi-oved ruinous to Saul's own interest, as they alienated the priesthood, and disgusted all good men in the kingdom. 20-23. Abiathar Escapes and Flkes after David. HO, one of tlie sons of Ahimelech . . . escaped — This was Abiathar, who repaired to David in the forest of Haretli, rescuing, witli his own life, tlie high priest's vest- ments (ch. 23. 6, 9). On hearing his sad tale, David declared that he had dreaded such a fatal result from the malice and intriguing ambition of Doeg; and, accusing himself as having been the occasion of all the disaster to Abia- thar's family, invited him to remain, because, firmly trusting himself in the accomplishment of the Divine promise, David could guarantee protection to him. CHAPTER XXIII. Ver. 1-6. Daa^d Rescues Keii^ah. 1. Tlicn they told David— rather, "now they had told;" for this information had reached him previous to his hearing (v. 6) of the Nob tragedy. Keilah— A city in the west of Judah (Joshua 15. 44), not far from the forest of Hareth. and they roh tHie threshing-floors— These were commonly situated on the fields, and were open to the wind (Judges 6. 11 ; Ruth 3. 2). 3. David inquired of the liord— jnost probably through Gad (2 Samuel 24. ; 1 Chronicles 21. 9), who was present in David's camp (ch. 22. 5), probably by the recommendation of Samuel. To repel unprovoked assaults on unoffending people who were engaged in their harvest operations, was a humane and benevolent service. But it was doubtful how far it was David's duty to go against a public enemy without the royal commission; and on that account he asked, and obtained, the Divine counsel. A demur on tlie part of his men led David to renew the consultation for their satisfaction ; after which, being fully assured of his duty, he encountered the aggressors, and, by a signal vic- tory, delivered the people of Keilah from further moles- tation. G. an ephod— in which was the Urim and Thum- mim (Exodus 28. 30). It had, probably, been committed to his care, while Ahimelech and the other priests repaired to Gibeah, in obedience to the summons of Saul. 7-13. Saul's Coming, and Treachery of the Keil- ITES. 7. it -was told Saul that David -^vas come to Keilah— He imagined himself now certain of his victim, who would be hemmed within a fortified town. The wish was fatlier to the thought. How wonderfully slow and unwilling to be convinced by all his experience, that the special protection of Providence shielded David ft-om all his snares ! 8. Saul called all the people together to war— not tlie united tribes of Israel, but the inhabitants of the adjoining districts. This force was raised, prob- ably, on the ostensible pretext of opposing the Philistines, while, in reality, it was secretly to arouse mischief against David. 9. he said to Ahiatliar the priest, Bring hither the ei>hod— The consultation was made, and the prayer uttered, by means of the priest. The alternative condi- tions here described have often been referred to as illus- trating the doctrine of God's foreknowledge and preordi- nation of events. 14-18. David Escapes to Ziph. 1*, 15. David ahode In the wilderness of Ziph— A mountainous and sequest- ered region was generally called a wilderness, and took its name from fiome large town in the district. T^vo miles south-east of Hebron, and in the midst of a level plain, is Tell-ziph, an isolated and conical hillock, about 100 feet ( high, probably the acropolis [Van de Velde], or the V ruins [Robinson] of the ancient city of Zipii, from which the surrounding wilderness was called. It seems, an- ciently, to have been covered by an extensive wood. The country has for centuries lost its woods and forests, owing to the devastations caused by man. 16. Jonathan vi^ent to David into the wood, and strengtliened his hand in Crod— by the recollection of the Divine promises, and of their mutual covenant. What a victory over natural feelings and lower considerations must the faith of Jon- 190 athan have won, ere he could seek such an interview, and give utterance to such sentiments! To talk with calm and assured confidence of himself and family being superseded by the man who was his friend by tlie bonda of a holy and solemn- covenant, could only have been done by one who, superior to all views of worldly policy, looked at the course of things in the spirit and tlirough the principles of tiiat theocracy which acknowledged God as the only and supreme Sovereign of Israel. Neither history nor Action depicts the movements of a friendship purer, nobler, and more self-denying than Jonathan's ! 19-29. Saul Pursues Him. 19-33. then came the Ziphitcs to Saul, saying, Doth not David hide him- self with us 1 — From the tell of Ziph a panorama of the whole surrounding district is to be seen. No wonder, then, that the Ziphites saw David and his men passing to and fro in the mountains of the wilderness, and spying him at a distance, when he ventured to show himself on the hill of Hachilah, "on the right hand of the wilder- ness," i. e., the south side of Ziph, sent in haste to Saul, to tell him of the lurking-place of his enemy. [Van de Velde.] 35. David came down into a roch, and ahode in the wilderness of Maon— Tell Main, the hillock on which was situated the ancient Maon (Joshua 15. 55), and from which the adjoining wilderness took its name, is one mile north, ten east from Carmel. The mountain plateau seems here to end. It is true the summit ridge of the southern hills runs out a long way further towards the south-west ; but towards the south-east the ground sinks more and more down to a table-land of a lower level, which is called " the plain to the right hand (i. e., to the south) of the wilderness." [Van de Velde.] 39. David -fvent up from thence, and d'^velt in strongholds at En-gedi — i. e., "the spring of the wild goats or gazelles" — a name given to it from the vast number of ibexes or Syrian chamois which inhabit these cliffs on the western shore of the Dead Sea (Joshua 15. 62). It is now called Ain Jiddy. On all sides the country is full of caverns, which might then serve as lurking-places for David and his men, as they do for outlaws at the present day. [Robinson.] CHAPTER XXIV. Ver. 1-7. David in a Cave at En-gedi cuts off Saul's Skirt, but Spares his Life. 3. Saul went ... to seek David . . . upon tlie rocks of the vv'ild goats — Nothing but the blind infatuation of fiendish rage could have led the king to pursue his outlawed son-in-law among those craggy and perpendicular precipices, where were inaccessible hiding-places. The large force he took with him seemed to give him every prospect of succeed- ing. But the overruling providence of God frustrated all his vigilance. 3. he cjtiiie to the sheep-cotes — Most probably in the upper ridge of Wady Cliareitun. There is a large cave — I am quite disposed to say the cave— lies hardly five minutes to the east of the village ruin, on the south side of the wady. It is high upon the side of the calcare- ous rock, and it has undergone no change since David's time. The same narrow natural vaulting at the entrance ; the same huge natural chamber in the rock, probably the place where Saul lay down to rest in the heat of the day; the same side vaults, too, where David and his men con- cealed, when, accustomed to the obscurity of the cavern, they saw Saul enter, while, blinded by the glare of the light outside, he saw notliing of him whom he so bitterly persecuted. 4-7. the men of David said . . . Behold the day of -which the Liord said unto thee. Behold, I will deliver tliine enemy into thine Itaud — God had never made any promise of delivering Saul into David's hand; but, from the general and repeated promises of the kingdom to him, they concluded that the king's death was to be effected by taking advantage of some such opportunity as the present. David steadily opposed the urgent instigations of his followers to put an end to his and their troubles by the death of their persecutor (a re- vengeful heart would have followed their advice, but David rather wished to overcome evil with good, and heap coals of fire upon his head) ; he, however, cut off a The Death of Samuel. 1 SAMUEL XXV. Abigail's Discreet Conduct. fragment from the skirt of the royal robe. It is easy to imaglue how this dialogue could be carried on, and David's approach to the king's person could have been effected without arousing suspicion. Tlie bustle and noise of Saul's military men and tlieir beasts, the number of cells or divisions in these immense caverns, and some of them far interior, being enveloped in darkness, while every movement could be seen at the cave's mouth — the probability that the garment David cut from might have been a loose or upper cloak lying on the gi-ound, and that Saul might have been asleep— these facts and presump- tions will be sufficient to account for the incidents de- tailed. 8-15. He Urges Thereby His Innocekcy. 8. David also arose . . . and went oiit of tlie cs.v«', and cried after Saul — The closeness of the precipitous cliffs, though divided by deep wadys, and the transparent purity of tlie air enable a person standing on one rock to hear distinctly the words uttered by a speaker standing on another (Judges 9. 7). The expostulation of David, followed by the visible tokens he furnished of his cherishing no evil design against either the person or the government of the king, even when he had the monarch in his power, smote the hetirt of Saul in a moment, and disarmed him of his fell purpose of revenge. He owned the justice of what David said, acknowledged his own guilt, and begged kindness to his house. He seems to have been naturally susceptible of strong, and, as in this instance, of good and grateful impressions. The improvement on his temper, indeed, was but transient>— his language that of a man overwhelmed by the force of impetuous emotions, and constrained to admire the conduct, and esteem the character, of one whom he hated and dreaded. But God overruled it for ensuring the present escape of David. Consider his language and behaviour. This language— •^adead dog, a flea," terms by which, like Eastern peo- ple, he strongly expressed a sense of his lowliness, and the entire committal of his cause to Him who alone is the judge of human actions, and to whom vengeance belong- eth— his steady repulse of the vindictive counsels of liis followers, the relentings of heart which lie felt even for the apparent indignity he had done to the person of the Lord's anointed, and the respectful homage he paid the jealous tyrant who had set a price on his head— evince the magnanimity of a great and good man, and strik- ingly illustrate the spirit and energy of his praj'cr " when he was in the cave " (Psalm 142). CHAPTER XXV. Ver. 1-9. Samuel Dies. l. Samuel died— After a long life of piety and public usefulness, having left behind him a reputation which ranks him amongst the greatest of Scripture worthies, buried him In liis otvn Iioiise at RamaU— t. e., his own mausoleum. Tlie Hebrews took as great care to provide sepulchres anciently as people do in the East still, where every respectable family has its own house of the dead; and often this is in a little de- tached garden, consisting of a small stone Ijuilding, ■where there is no rock, resembling a liouse, wtiich is called the sepulchre of the family— it has ncitlier door nor window. David arose and ■ivcnt down to tlie -wil- demessof Paran — This removal had, probably, no connec- tion with the prophet's death ; but was, probaljly, occa- sioned by the necessity of seeking provision for liis numer- ous followers, tlic vrilderuess of Pnran— stretching from Sinai to tlie borders of Palestine in the soutliern territories of Judea. Like otlier wildernesses, it presented large tracts of natural pasture, to wliich the people sent their cattle at the grazing season, but where tliey were liable to constant and heavy depredations by prowling Arabs. David and his men earned their subsistence by making reprisals on tlie cattle of these frcebooting Ishinaelitcs; and, frequently for tlieir useful services, tliey obtained voluntary toliens of acknowledgment from tlio peaceful Inhabitants. !J. In Carmel — now Kurmul. Tlie district takes its name from this town, now a mass of ruins; and about a mile from it is Tell Main, the hillock on which stood ancient Maon. the man -was very great — His property consisted in cattle, and he was considered wealthy, according to the ideas of that age. 3. lie was of the house of Caleh— of course, of the same tribe with David himself; but many versions consider Caleb (dog) not as a proper, but a common noun, and rendeV it, "he was snappisli as a dog." 4-9. Nabal did shear Ills sheep, and David sent ten young men, etc. — David and his men lurlced in tliese deserts, associating with the herdsmen and shepherds of Nabal and others, and doing them good offices, probably in return for information and supplies obtained through tiiem. Hence when Kabal hekl his annual sheep-shearing in Carmel, David felt himself entitled to sliare in the festival, and sent a mes- sage, recounting his own services, and asking for a pres- ent. " In all these particulars we were deeply struck with the trutli and strength of the biblical description of manners and customs almost identically the same as they exist at the present day. On such a festive occasion, near a town or village, even in our own time, an Arab sheick of the neighbouring desert would hardly fail to put in a word eitlier in person or by message; and his message, both in form and substance, would be only a transcript of that of David." [Robinson.] 10-13. The Churlish Answer Provokes Him. 10-13. Nabal ans'ivered David's servants . . . Who is David T &c.— Nabal's answer seems to indicate that the country was at the time in a loose and disorderly state. David's own good conduct, however, as well as the important ser- vices rendered by him and his men, were readily attested by Nabal's servants. Tlie preparations of David to chas- tise his insolent language and ungrateful requital, are exactly what would be done in the present day by Arab cliiefs, who protect tlie cattle of the large and wealthy sheep-masters from the attacks of the marauding border tribes or wild beasts. Tlieir protection creates a claim for some kind of tribute, in the shape of supplies of food and necessaries, which is usually given with great good-will and gratitude; but when withheld, is enforced as a right. Nabal's refusal, therefore, was a violation of the estab- lished usages of the place. 13. t-»vo hundred men abode by the stuff- This addition to his followers was made after his return into Judali (see on ch. 22. 2). 11-35. Abigail Pacifies Him. 14*18. Then Abigail made haste— The prudence and address of his wife were tlie means of saving himself and family from utter de- struction. She acknowledged the demand of her formid- able neighbours ; but justly considering, that to atone for tlie insolence of her husband, a greater degree of liberality had become necessary, she collected a large amount of food, accompanying it with the most valued products of the country, bottles— goat skins, capable of holding a great quantity, parched corn — It was customary to eat parched corn M'lien it was fully grown, but not ripe. 19. She said imto lier sei-vants. Go on befoi'c me ; behold, 1 conne after you— People in the East always try to pro- duce an eti'ect by their presents, loading on several beasts what might be easily carried by one, and bringing tliem forward, article by article, in succession. Abigail not only sent her servants in this way, but resolved to go in person, following her present, as is commonly done, to watch the impression which lier munificence would pro- duce. 23. she hasted, and lighted off the ass, and fell before David on her face— Dismounting in presence of a superior is tlie highest tolcen of respect that can be given; and it is still an essential act of homage to the great. Accompanying this act of courtesy with the lowest form ofprostration, slie not only by her attitude, but her language, made the fullest amends for the disrespect sliown by her husband, as well as paid the fullest tribulo of respect to the character and claims of David. «•"». Tin- bal— signifying fool, pave pertinence to his wife's re- mark. !JG. let thine enemies ... be as NaT>nl— bo .is foolish and contemptiVile as he. 29. able words to be distinctly heard, that are addressed by a speaker from the top of one hill to people on that of another, from which it is separated by a deep intervening ravine. Hostile parties can thus speak to each otlier, while completely beyond the reach of each other's attack. It results from the peculiar features of the country in many of the mountain districts. 15. David said to Ab- ner. Art not thou a valiant man t . . . wlierefore then hast thou not kept thy lord the king 7 — The circum- stance of David having penetrated to the centre of the en- campment, through the circular rows of the sleeping sol- diers, constituted the point of this sarcastic taunt. This new evidence of David's moderation and magnanimous forbearance, together with his earnest and kindly expos- tulation, softened the obduracy of Saul's heart. 19. if the liOrd have stirred thee up against me — By the eviV spirit he hath sent, or by any spiritual offences by which we have mutually displeased Him. let him accept an offering— t. e., let us conjointly offer a sacrifice for appeas- ing his wrath against us. if they be the children of men— The prudence, meekness, and address of David in ascribing the king's enmity to the instigations of some malicious traducers, and not to the jealousy of Saul him- self, is worthy of notice, saying. Go, serve other gods — This was the drift of their conduct. By driving him from the land and ordinances of the true worship, into foreign and heathen countries, they were exposing him to all the seductions of idolatry. 20. as when one doth hunt a partridge— People in the East, in hunting the partridge and other game birds, pursue them, till observing them becoming languid and fatigued, after they have been put up two or three times, they rush upon the birds stealthily David Begs Ziklag of Achish. 1 SAMUEL XXVII, XXVIII. Saul and the Witch of En-dor, and knock them down with bludgeons. [Shaw's Trav- els.] It was exactly in this manner that Saul was pur- suing David; he drove him from time to time from his hiding-place, hoping to render him weary of his life, or obtain an opportunity of accomplishing his destruction. 85. so David -iveiit oi\ liis -way— Notwithstanding this Budden relenting of Saul, David placed no confidence in his professions or promises, but wisely kept at a distance, and awaited the course of Providence. CHAPTER XXVII. Ver. 1-4. Saxji., Hearing that David ay as Fled to Oath, Seeks no more for Him. 1. David said Jr» his lieart, Tliere is nothing better for me than tliat I •hould ipeedily escape into the laud of the Philistines —This resolution of David's was, in every respect, wrong: 1. Because it was removing from the place where the Di- vine oracle intimated him to remain (ch. 22. 5) ; 2. It was rushing into the idolatrous land, for driving him into which he had denounced an imprecation on his enemies (ch. 26. 19) ; and it was a withdrawal of his counsel and aid from God's people. It was a movement, however, over- ruled by Providence to detach him from his country and to let the disasters Impending over Saul and his followers be brought on by the Philistines. !J. Achish, the son of Maoch, king of Gath — ^The popular description of this king's family creates a presumption that he was a differ- ent king from the reigning sovereign on David's first visit to Gath. Whether David had received a special in- vitation from him or a mere permission to enter his ter- ritories, cannot be determined. It is probable that the former was the case; as frona the universal notoriety given to the feud between Saul and David, which had now become irreconcilable. It might appear to Achish good policy to harbour him as a guest, and so tlie better pave the way for the hostile measures against Israel which tlie Philistines were at this time meditating. 5-12. David Begs Ziklag of Achish. 6. let them give me a place in some town in the country — It was a prudent arrangement on the part of David ; for it would prevent him being an object of jealous suspicion, or of mischievous plots among the Philistines. It would place his followers more beyond the risk of contamination by tlie idolatries of the court and capital ; and it would give him an opportunity of making reprisals on the freeboot- Ing tribes ihat infested the common border of Israel and the Philistines, 0. Ziklag — Though originally a.ssigned to Judah (Joshua 15. 31), and subsequently to Simeon (Joshua 19. 5), this town had never been possessed by the Israelites. It belonged to the Philistines, who gave it to David. 8-l!3. David tvent up and invaded tlie Geshur- ites — (see Joshua 13. 2.) and the Gezerites — or the Gerlzi [Gesenius], (Joshua 12. 12), some Arab horde which had once encamped there, and the Amalekites — Part of the district occupied by them lay on the south of the land of Israel (Judges 6. 14 ; 12. 15). 10. Achish said. Whither have ye made a road to-day ■! — i. c, raid, an hostile ex- cursion for seizing cattle and other booty. David said. Against the south of Judah, and against tlie south of U»e Jeralimeelltes — Jerahmeel was the great-grandson of Judah, and his posterity occupied the southern portion of that tribal domain, the south of the Kenites— The posterity of Jethro, who occupied the south of Judah (Judges 1. 16; Numbers 24. 21). The deceit practised upon his royal host, and the indiscriminate slaughter com- mitted, lest any one should escape to tell the tale, exhibit an unfavourable view of this part of David's history. CHAPTER XXVIII. Ver. 1-6. Acuish's Confidence in David. 1. The Phil- istines gathered their armies together for >varfare against Israel— The death of Samuel, tlie general di^ssat- Isfaction with Saul, and the absence of David, instigated the cupidity of those restless enemies of Israel. Achish said to David, Knotv thou assuredly that thou shalt go out with me to battle— This was evidently to try him. 13 Achish, however, seems to have thought he had gained the confidence of David, and liad a claim on his services. 3. surely tlkou slialt kuo-w ^vhat thy servant can tl.vonian that liath a familiar spirit— From the energetic measures which he himself had taken for extirpating the dealers In magical arts, the profession having been declared a capital offence, his most attached courtiers might have had reason to doubt the possibility of gratifying their master's wish. Anxious inquiries, however, led to the discovery of a woman liv- ing very secluded In the neighbourhood, who had the credit of possessing the forbidden powers; and to her house he repaired by night in disguise, accompanied by two faithful servants. En-dor — "the fountain of tlie circle" — that figure being constantly affected by magi- cians—was situated directly on the other side of the Gil- boa range, opposite Tabor; so that. In this midnight ad- venture, Saul had to pass over the shoulder of the ridge on which the Philistines were encamped. 8. bring me him up vrliom I sliall name unto thee — This pythoness united to the arts of divination a claim to be considered a necromancer (Deuteronomy 18. 11) ; and it was her suj)- posed power In calling back the dead of which Saul waa desirous to avail himself. Though she at first refused to listen to his request, slie accepted his pledge, that no risk; would be Incurred by her compliance— and It Is probable: that his extraordinary stature, the deference paid him by. his attendants, the easy distance of his camp from En-dor. and the proposal to call up the great prophet and first' magistrate in Israel— a proposal which no private indi- vidual would venture to make, had awakened her suspl-- dons as to the true character and rank of her visitor. The story has led to much discussion whether there was a real appearance of Samuel or not. On the one hand, the woman's profession, which was forbidden by the Divine law, the refusal of God to answer Saul by any divinely constituted means, the well-known age, figure, and dress of Samuel, which slie couUl easily represent herself, or by an accomplice — his apparition being evidently at some distance, being niufQed, and not actually seen by 8aul,r. whose attitude of prostrate homage, moreover, must liave prevented him distinguishing the person though he liad been near, and the voice seemingly Issuing out of the ground, and coming along to Saul— and the vagueness of the information, imparted much which might have been reached by natural conjecture as to the probable result of the approaching conflict — tlie woman's repre8eDt4itloa have led many to think that this was a mere deceptioB* 193 lite Amdehites Spoil Ziklag, 1 SAMUEL XXIX— XXXI. hut are Defeated by David. On the other hand, many eminent writers (considering that the apparition came before her arts were put in prac- tice; that she herself was surprised and alarmed; that the prediction of Saul's own death, and the defeat of his forces was confidently made), are of opinion that Samuel rfeally appeared. 34. tlie woman had a fat calf, and she Iittsted and ItlUed it, &c.— (see on Genesis 18. 1-8). 25. Then they rose up, and Trent away that night— Ex- hausted by long abstinence, and overwhelmed with men- tal distress, and now driven to despair, the cold sweat broke on his anxious brow, and he had sunk helpless on the ground. But the kind attentions of the woman and his servants having revived him, he returned to the camp to await his doom. CHAPTER XXIX. Ver. 1-5. David Marching with the Philistines to Fight with Israel, l. AplieU — (Joshua 12.8), in the tribe of Issachar, and in the plain of Esdraelon, A per- son who compares the Bible account of Saul's last battle with the Philistines, with the region around Gilboa, has the same sort of evidence that the account relates what is true, that a person would have that such a battle as Waterloo really took place, Gilboa, Jezreel, Shunem, En-dor, are all found, still bearing the same names. They lie within sight of each other. Aphek is the only one of the cluster not yet identified. Jezreel on the northern slope of Gilboa, and at the distance of twenty minutes to the east, is a large fountain, and a smaller one still nearer ; just the position which a chieftain would select, both on account of its elevation and the supply of water needed for his troops. [Hackett's Scripture Illustrated.] 2. David and his nten passed on in tlxe rere^vard witlt Achish— As the commander of the life-guards of Achish, •who was general of this invading army of the Philistines, 3. these days or these years— He had now been a full year and four months (ch, 27, 7), and also some years be- fore. It has been thought that David kept up a private correspondence with this Philistine prince, either on ac- count of his native generosity, or in the anticipation that an asylum in his territories would sooner or later be net^ded. 4. tlie princes of tlie Pliilistines were •wrotli •with him — It must be considered a happy circumstance In the overruling providence of God to rescue David out of the dangerous dilemma in which he was now placed. But David is not free from censure in his professions to Achish (v. 8), to do what is most probable he had not the smallest purpose of doing— of fighting with Achish against his enemies. It is Just an instance of the unhappy conse- quences into which a false step— a departure from the straight course of duty— will betray every one who com- mits it. 9. nottvitlistanding the princes of tlie Philis- tines have said — The Philistine government liad consti- tutional checks— or at least the king was not an absolute sovereign ; but his authority was limited— his proceedings liable to be controlled by " the powerful barons of that rude and early period — much as the kings of Europe in the Middle Ages were by the proud and lawless aristocracy which surrounded them," [Chalmers,] CHAPTER XXX. Ver, 1-5. The Amalekites Spoil Ziklag, 1. the Amalekites had invaded the south, and Ziklag — While the strength of the Philistine forces was poured out of their country into the plain of Esdraelon, the Amalekite marauders seized the opportunity of the defenceless state of Philistia to invade the southern territory. Of course, David's town suffered from the ravages of these nomad plunderers, in revenge for his recent raid upon their ter- ritory, 3. they sle-w not any, either great or small, but carried tl»em a-way captive — Their conduct seems to stand in favourable contrast to that of David (ch. 27. 11). But their apparent clemency did not arise from humane considerations. It is traceable to the ancient war usages of the East, where the men of war, on the capture of a city, were unsparingly put to death, but there were no 194 warriors in Ziklag at the time, and the women and boys were reserved for slaves, and the old people were spared out of respect to age. 3. tliey came to tlie city, and, be- hold, it -was burnt -^vith Are — The language implies that the smoke of the conflagration was still visible, and the sacking very recent. 6-15. But David, Encouraged by God, Pursues Them. 6. David was greatly distressed — He had reason, not only on his own personal account (v. 5), but on account of the vehement outcry and insurrectionary threats against him for having left the place so defenceless, that the families of his men fell an unresisting prey to the enemy. Under the pressure of so unexpected and wide- spread a calamitj', of which he was upbraided as the in- direct occasion, the s^rit of any other leader guided by ordinary motives would have sunk ; " but David encour- aged himself in the Lord his God," His faith supplied him with inward resources of comfort and energy, and through the seasonable Inquiries he made by Urim, he Inspired confidence by ordering an immediate pursuit of the plunderers, 9. came to the brook Besor — Now Wady Gaza, a winter torrent, a little to the south of Gaza, The bank of a stream naturally offered a convenient rest to the soldiers, who, through fatigue, were unable to con- tinue the pursuit, 11-15. they found an Egyptian in the field, and brought him to David— Old and home- born slaves are usually treated with great kindness. But a purchased or captured slave must look to himself; for, if feeble or sick, his master will leave him to perish rather than encumber himself with any additional burden. This Egyptian seems to have recently fallen into the hands of an Amalekite, and his master having belonged to the ma- rauding party that had made the attack on Ziklag, he could give useful information as to the course taken by them on their return, 14. the Cherethites— i, e.,The Philistines (Ezekiel 25.16; Zephaniah 2.5). 15. Sivear unto me by God— Whether there was still amongst these idolatrous tribes a lingering belief in one God, or this Egyptian wished to bind David by the God whom the Hebrews worshipped, the solemn sanction of an oath was mutually recognized. 16-31. And Recovers his Two Wives and all the Spoil. 16. they ■were spread abroad upon all the earth — Believing that David and all his men of war were far away, engaged with the Philistine expedition, tliey deemed themselves perfectly secure, and abandoned them- selves to all manner of barbaric revelry. The promise made in answer to the devout inquiries of David (v. 8) was fulfilled. The marauders were surprised and panic- stricken. A great slaughter ensued — the people as well as the booty taken from Ziklag was recovered, and be- sides a great amount of spoil which they had collected in a wide, freebooting excursion, 31. David came to the t'vro hundred men •w^hlch 'were so faint, that they could not follo-»v — This unexpected accession of spoil was nearly proving an occasion of quarrel through the selfish cupidity of some of his followers, and serious con- sequences might have ensued had they not been pre- vented by the prudence of the leader, who enacted it as a standing ordinance — the equitable rule — that all the soldiers should share alike (see on Numbers 31. 11, 27). 36. -w^hen David came to Ziklag, lie sent of the spoil to tlie elders of Judah — This was intended as an ac- knowledgment to the leading men in those towns and villages of Judah which had ministered to his ilecessi- ties in the course of his various wanderings. It was the dictate of an amiable and grateful heart; and the effect of this well-timed liberality was to bring a large acces- sion of numbers to his camp (1 Chronicles 12. 22), The enumeration of these places shows what a numerous and influential party of adherents to his cause he could count within his own tribe. CHAPTER XXXI. Ver, 1-7, Saul having Lost his Army at Gilboa, AND his Sons being Slain, he and his Armour- Bearer Kill themselves. 1. TXow the Philistines Tidings Brought of SauPs Death. 2 SAMUEL I. David Laments Saul and Jonathan. rou^Ht against Israel— In a regular engagement, in which the two armies met (eh. 28. 1-4), the Israelites were forced to give way, being annoyed by tlie arrows of the enemy, whicli, destroying them at a distance before they came to close combat, threw them into panic and dis- order. Taking advantage of the heights of Mount Gilboa, they attempted to rally, but in vain. Saul and his sons fought like heroes; but the onset of the Pliilistines being at length mainly directed against the quarter where they were, Jonathan and two brothers, Abinadab or Ishui (eh. 14. 49) and Melchishua, overpowered by numbers, were killed on the spot. 3. tlie battle went sore against 8aal, Ac. — He seems to have bravely maintained liis ground for some time longer; but exhausted with fatigue and loss of blood, and dreading that if he fell alive into the enemy's hands, they would insolently maltreat him (Joshua 8. 29; 10. 24; Judges 8. 21), he requested his armour- bearer to despatch him, which, however, tliat officer re- fused to do. Saul then falling on the point of his sword killed himself; and the armour-bearer, who, according to Jewish writers, was Doeg, following the example of his master, put an end to his life also. They died by one and the same sword— the very weapon with which they had massaci'ed the Lord's servants at Nob. 6. So Saul died (see on 1 Chronicles 10. 13, 14; Hosea 13. 11), and lils three sons— The influence of a directing Providence is evidently to be traced in permitting the deatli of Saul's three eldest and most energetic sons, particularly that of Jonathan, for whom, had he survived his fatlier, a strong party would undoubtedly have risen, and thus obstructed the path of David to the throne, and all Ills men, that same day together— His servants or body-guard (1 Cliron- Icles 10. 6). 7. the men of Israel that -were on the other side of tlie valley— Probably the valley of Jezreel — the largest and southernmost of the valleys that run between Little Hermon and the ridges of the Gilboa range direct into the Jordan valley. It was very natural for the people in the towns and villages there to take fright and flee, for had they waited the arrival of the victors, they must, ac- cording to the war-usages of the time, have been deprived either of their liberty or their lives. 8-10. The Philistines Triumph over their Dead Bodies. S. on the mon-ow, when tlie Philistines came to strip the slain, tliey found Saul and his three sons fallen — On discovering tlie corpses of the slaugh- tered princes on the battle-fleld, the enemy i-eserved them for special indignities. They consecrated the armour of the king and his sons to the temple of Ashtaroth, fastened their bodies on the temple of Shen, while they fixed the royal heads ignominiously in the temple of Dagon (1 Chronicles 10.10); thus dividing the glory among their several deities. 10. to the wall— (2 Samuel 21. 12)—" the street" of Beth-shan. The street was called from the temple which stood in it. And they had to go along it to the wall of the city (see Joshua 17. 11). 11-13. The Men of Jabesh-gilead Recover the Bodies, and Bttry them at Jabesh. 11-13. the in- Iiabitants of Jabesh-gilead heard of that which tho Philistines had done — Mindful of the important and timely services Saul had render.ed them, they gratefully and heroically resolved not to sufTer such indignities to be inflicted on the remains of the royal familj'. 13. they went all night, and took the body of Saul and the bodies of his sons — Considering that Beth-shan is an hour and a half's distance, and by a narrow upland pas- sage, to tlie west of the Jordan— the whole being a jour- ney from Jabesh-gilead of about ten miles, they must have made all expedition to travel thither to carry off" the headless bodies, and return to their own side of tlie Jordan in the course of a single nig'iit. burnt theui — This was not a Hebrew custom. It was probably resorted to on this occasion to prevent all risk of the Bethshau- ites coming to disinter the ro5'al remains for further insult. THE SECOND BOOK OF SAMUEL, otherwise called THE SECOND BOOK OF THE KINGS. CHAPTER I. Ver. 1-16. An Amalekite Brings Tidings of Saul's Death. 1. David abode two days in Ziklag— Though greatly reduced by the Amalekite incendiaries, that town was not so completely sacked and destroyed, but David and his 600 followers, with their families, could still find some accommodation. !i-13. a man came out of the camp flrotn Saul— As the narrative of Saul's death, given in the last chapter, is inspired, it must be considered the true account, and the Amalckite's story a fiction of his own, invented to ingratiate himself with David, the pre- sumptive successor to the throne. David's question, " How went the matter?" evinces the deep Interest he took in the war— an interest that sprang from feelings of high and generous patriotism — not from views of ambition. The Amalekite, however, judging him to be actuated by a selfish principle, fabricated a story improbable and in- Consistent, which he thought would procure him a re- ward. Having probably witnessed the suicidal act of Saul, he thought of turning it to his own account, and BuflTered the penalty of his grievously mistaken calcula- tion (cf. V. 9 with 1 Samuel 31. 4, 5). 10. the croivn— A Email metallic cap or wreath, which encircled the tem- ples, serving the purpose of a helmet, with a very small horn projecting in front, as the emblem of power, the bracelet that waa on hl« arm— The armlet worn above the elbow; an ancient mark of royal dignity. It is still worn by kings in some Eastern countries. 13-15. Duvld said unto the young man, Whence art thou T — The man had at the outset stated who he was. But the ques- tion was now formally and judicially put. The punish- ment infiicted on the Amalekites may seem too severe, but the respect paid to kings in the West must not be re- garded as the standard for that which the East may think due to roj'al station. David's reverence for Saul, as the Lord's anointed, was in liis mind a principle on which he had faithfully acted on several occasions of great temptation. In present circumstances it was especially important that his principle should be publicly known ; and to free himself from the imputation of being in any way accessory to the execrable crime of regicide was the part of a righteous judge, no less than of a good politician. 17-27. David Laments Saul and Jonathan. 17. David lamented with this lamentation— It has always been customary for Eastern people, on the death of great kings and warriors, tvith liiin, Rend your clothes; gird yo»i ■»vith smckcioth — David's sorrow was sincere and pro- found, and ho took occasion to give it public expression by the funereal honours he appointed for Abner. King David Iiimself follo-\vcd the bier — A sort of wooden frame, partly resembling a coflin, and partly a hand-bar- row. 33, 34:. the kisag lamented over Abnei* — This brief elegy is an effusion of indignation as much as of sorrow. As Abner had stabbed Asahel in open war, Joab had not the riglit of the Goel ; and, besides, had adopted a lawless and execrable method of obtaining satisfaction (see on 1 Kings 2. 5). The deed was an insult to the authority, as well as most damaging to the prospects of the king. But David's feelings and conduct on hearing of the death, together with the whole character and ac- companiments of the funeral solemnity, tended not only to remove all suspicion of guilt from him, but even to turn the tide of popular opinion in his favour, and to pave the way for his reigning over all the tribes more honour- ably than by the treacherous negotiations of Abner. CHAPTER IV. Ver. 1-8. Baanah akd Rechab Slay Ish-bosheth, AND Bring his Head to Hebron. 4. Jonathan, Saul's son, had a son that %vas lame of his feet— This is men- tioned as a reason for his being considered, according to Oriental notions, unfit for exercising the duties of sove- reignty. 5. Rechab and Baanah Avent and came aboiit tlie heat of the day to tlie liousc of Ish-boslieth, Ac- It is still a custom in the East to allow their soldiers a certain quantity of corn, together with some pay; and these two captains very naturally went to the palace the day before to fetch wheat, in order to distribute it to the soldiers, that it might be sent to the mill at the accus- tomed hour in the morning. 7. when they came into the house, lie lay on his bed— Rechab and Baanah came in the heat of the day, when they knew that Ish-bosheth, their master, would be resting on his divan ; and as it was necessary, for the reason just given, to have the corn the d.iy before it was needed, their coming at that time, though it might be a little earlier than usual, created no suspicion, and attracted no notice. [Harmer.] gat theut away througli tlie plain all nightr— t. c, the valley of the Jordan, through which their way lay from Mahanalm to Hebron. 8. They brouglit the head of Ish-boslieth unto David, and said. Behold tlie head of Ish-boshetU —Such bloody trophies of rebels and conspirators have always been acceptable to princes In the East, and tlm carriers been liberally rewarded. Ish-bosheth being a usurper, the two assassins thought they were doing a meritorious service to David by removing the only ezist ing obstacle to the union of the two kingdoms. 197 David Takes Zionfrom the Jebusilef. 2 SAMUEL V, VI. He Brings the Arkjrom Kirjalh-jmraA. 10-12. David Causes Them to be Put to Death. 12. mle-vr them, and cut oif tUeir hands and their feet— As the instruments in perpetrating tlieir crime. Tlie expos- ure of the mvitilated remains was intended as not only a punishment of their crime, but also the attestation of David's abhorrence. CHAPTER V. Ver. 1-5. The Tribes Anoint David King over Is- BAEL. 1. Then came all the tribes of Israel — A com- bined deputation of the leading authorities in every tribe. David possessed the first and indispensable quali- fication for the throne, viz., that of being an Israelite (Deuteronomy 17. 15) ; of his military talent he had fur- nished ample proof, and the people's desire for his as- sumption of the government of Israel was further Increased by their knowledge of the will and purpose of God, as declared by Samuel (1 Samuel 16. 11-13). 3. King David made a league -tvith them in Hebron before the I.ord— (see on 1 Samuel 10. 25). This formal declaration of the constitution was chiefly made at the commence- ment of a new dynasty, or at the restoration of the royal family after a usurpation (2 Kings 11, 17), though circum- stances sometimes led to its being renewed on the acces- sion of any new sovereign (1 Kings 12. 4), It seems to have been accompanied by religious solemnities. 6-12. He Takes Zion from the Jebusites. 6. the king and his men went to Jerusalem unto the Jebus- ites—The first expedition of David, as king of the whole country, was directed against this place, which had hitherto remained in the hands of the natives. It was strongly fortified, and deemed so impregnable that the blind and lame were sent to man the battlements, in derisive mockery of the Hebrew king's attack, and to shout "David cannot come in hither." To understand the full meaning and force of this insulting taunt, it is necessary to bear in mind the depth and steepness' of the valley of Gihon, and the lofty walls of the ancient Canaauitish fortress. 7. Stronglxold of Zion — \Vhetl\er Zion be the south-western hill commonly so called, or the peak now level on the north of the temple mount, it is the towering height which catches tlie eye from every quarter; "the hill fort," " the rocky hold " of Jerusalem. 8. Whosoever getteth up to the gutter— This is thought by some to mean a subterranean passage; by others a spout through which water was poured upon the fire which the besiegers often applied to the woodwork at the gateways, and by the projections of which a skilful climber might make his ascent good ; a third class render the words, "whosoever dasheth them against the pi'eci- pice" (1 Chronicles 11, 6). 9. David dwelt in the fort, &c. — Having taken it by storm, he changed its name to "the city of David," to signify the importance of the conquest, and to perpetuate the memory of the event. David built round about from Millo and inward — Probably a row of stone bastions placed on the northern side of Mount Zion, and built by David to secure himself on that side from the Jebusites, who still lived in the lower part of the city. Tiie house of Millo was perhaps the principal corner-tower of that fortified wall. 11, 12. Hiram . . . sent carpenters and masons — The infiux of Tyrian archi- tects and mechanics affords a clear evidence of the low state to which, through the disorders of long-continued war, the better class of artisans had declined in Israel. 13-16. Eleven Sons Born to Him. 11. David took him more concubines and wives— In this conduct David transgressed an express law, which forbade the king of Israel to multiply wives unto himself (Deuter- onomy 17. 17). 17-25. He Smites the Philistines. 17. ivhen the Philistines heard that they had anointed David king over Israel— During the civil war between the house of Saul and David, those restless neighbours had remained quiet spectators of the contest. But now. Jealous of David, they resolved to attack him before his govern- ment was fully established. 18. Valley of Rephalm— i. e,, of giants, a broad and fertile plain, which descends gradually from the central mountains towards the north- 198 west. It was the route by which they marched against Jerusalem, The " hold" to which David went down " was some fortified place where he might oppose the progress of the invaders," and where he signally defeated them. ai. there they left their images — Probably their lares or household deities, which tliey liad brought into the field to fight for them. They Avere burnt as ordained by law (Deuteronomy 7. 5). 33. the Philistines came up yet again — Tlie next year they renewed their hoRiile at- tempt with a larger force, but God manifestly interposed in David's favour. 34^. the sound of a going In tlie tops of the mulberry trees— Now generally thought not to be mulberry trees, but some other tree, most probably the poplar, which delights in moist situations, and the leaves of which are rustled by the slightest movement of the air. [Royle.] CHAPTER VI. Ver. 1-5. David Fetches the Ark from Kirjath- JEARiM ON A New Cart. l. Again David gathered to- getlier all the cliosen men of Israel — (See ch. 5. 1.) The object of this second assembly was to commence a national movement for establishing the ark in Jerusalem, after it had continued nearly fifty years in the house of Abina- dab (see on 1 Chronicles 13. 1-5). 3. from Baale of Judah — A very large force of picked men were selected for this important work, lest the undertaking might be opposed or obstructed by the Philistines. Besides, a great con- course of people accompanied them out of veneration for the sacred edifice. The journey to Baale, which is related (1 Chronicles 13. 6), is here presupposed, and the historian describes the course of the procession /roin that place to the capital. 3. they set the ark of God upon a ne'W cart — Or covered wagon (see on 1 Samuel 6. 7). This was a liasty and inconsiderate procedure, in violation of an expi-ess statute (see on Numbers 4. 14, 15; 7.9; 18. 3), C-11. UzzAH Smitten. 6. they came to Kachon's threshing-floor— Or Chidon's (1 Chronicles 13. 9). The Chaldee version renders the words "came to the place prepared for the reception of the ark," i. e., near the city of David (i). 13). the oxetk shook it— Or stumbled (1 Chron- icles 13. 9). Fearing that the ark was in danger of being overturned, Uzzah, under the impulse of monientary feeling, laid hold of it to keep it steady. Whether it fell and crushed him, or some sudden disease attacked him, he fell dead upon the spot, and this melancholy occur- rence not only threw a cloud over the joyous scone, but entirely stopped the procession; for the ark was left where it then was, in the near neighbourhood of the capital. It is of importance to observe the proportionate severity of the punishments attending the profanation of the ark. The Philistines suffered by diseases, from which they were relieved by their oblations, because the law had not been given to them; the Beth-shemites also suSfered, but not fatally ; their error proceeded from ignorance or inadvertency. But Uzzah, who was a Le- vite, and well instructed, suffered death for his breach of the law. The severity of Uzzah's fate may seem to us too great for the nature and degree of the offence. But it does not become us to sit in judgment on the dispensa- tions of God; and, besides, it is apparent that the Divine purpose was to inspire awe of His majesty, a submissiou to His law, and a profound veneration for the symbols and ordinances of His worship. 9. David was afrbld of the Lord tliat day, &c.— His feelings on this alarming judgment were greatly excited on various accounts, dreading that the displeasure of God had been provoked by the removal of the ark, that the punishment would be extended to himself and people, and that they might fall into some error or neglect during the further convey- ance of the ark. He resolved, therefore, to wait for moi-o light and direction as to the path of duty. An earlier consultation by Uriiu would have led him right at the first, whereas in this perplexity and distress, he was reap- ing the fruits of inconsideration and neglect. 11. Obed- edom the Glttlte— A Levite (1 Chronicles 15. 18, 21, 24 ; 16. 5; 20. 4). He is called a Gittite, either from his residence- Duvid Proposes to Build the Temple, 2 SAMUEL VII, VIII. He Subdxies the Philisliiua. Bt Gath, or more probably from Gatli-rimmon, one of the Levitlcal cities (Joshua 21.24, 25). 12-19. David Afterwards Brings the Ark to Zion. la. It -was told King David, saying, TUe Lord hath, blessed the house of Obed-edoin and all that per- taineth unto him, because of the ark of God — The lapse of three months not only restored the agitated mind of the monarch to a tranquil and settled tone, but led to a discovery of his former error. Having learned that the ark was kept in its temporary resting-place not only without inconvenience or danger, but with great advantage, he resolved forthwith to remove it to the capital, with the observance of all due form and solem- nity (1 Chronicles 15. 1-13). It was transported now on the shoulders of the priests, who had been carefully prepared for the work, and the procession was distinguished by extraordinary solemnities and demonstrations of joy. 13. when they that bare the ark had gone six paces — Some think that four altars were hastily raised for the offering of sacrifices at the distance of every six paces (but see 1 Chronicles 15. 28). 14. David danced before the Liord— The Hebrews, like other ancient people, had their sacred dances, which were performed on their solemn anniversaries and other great occasions of commemorat- ing some special token of the Divine goodness and favour. 'With all his might — intimating violent efforts of leap- ing, and divested of his royal mantle — in a state of un- dress—conduct apparently unsuitable to the gravity of age or the dignity of a king. But it was unquestionably done as an act of religious homage, his attitudes and dress being symbolic, as they have always been in Oriental countries, of penitence, joy, thankfulness, and devotion. 17. they brought the ark of the Lord, and set it in his place in tlie midst of the tabernacle that David had pitclied for it — The old tabernacle remained at Gibeon (1 Chronicles 16. 39 ; 21. 29 ; 2 Chronicles 1. 3). Prob- ably not removed because it was too large for the tem- porary place the king had appropriated, and because he contemplated the building of a temple. 18. he blessed the people — In the double character of prophet and king (see on 1 Kings 8. 55, 56). cake of bread — Unleavened and Blender, good pieces of flesh — roast beef. 20-23. MiCHAL's Barrenness. Michal . . . came out to nieet David, dren of Amm on sa^v that they stank before David — To chastise those insolent and inhospitable Ammonites, who had violated the common law of nations, David sent a large army under the command of Joab, while thej', in- formed of the impending attack, made energetic prepara- tions to repel it by engaging the services of an immense number of Syrian mercenaries, Beth-reliob — The capi- tal of the loAV-lying region between Lebanon and Anti- Lebanon. Zoba — (see on ch. 8. 3). of King Maacliah — His territories lay on the other side of Jordan, near Gilead (Deuteronomy 3. 14). Isli-tob— t. e., the men of Tob— the place of Jephthah's maraviding adventures (see also 1 Chronicles 19. 6 ; Psalm 60., title). As the Israelite soldiers poured into the Ammonite territory, that people met them at the frontier town of Medeba (1 Chronicles 19. 7-9), the native troops covering the city, while the Syrian mer- cenaries lay at some distance encamped in the fields. In making the attack, Joab divided his forces into two sep- arate detachments— the one of which, under the command of his brother, Abishai, was to concentrate its attack upon the city, while he himself marched against the over- whelming host of mercenary auxiliaries. It was a just and necessary war that had been forced on Israel, and they could hope for the blessing of God upon their arms. With great Judgment the battle opened against the mer- cenaries, who could not stand against the furious onset of Joab, and not feeling the cause their own, consulted their safety by flight. The Ammonites, who had piaced their J)avid^s Sin with Bath-sheba. 2 SAMUEL XI, XIT. Nathan's Parable. chief dependence upon a foreign aid, then retreated toen- trenc.i tliemselves within the wtills of the town. 14. So ^l^oab retiirned and came to Jenisnlcin— Probably the Reason was too far advanced for entering on a siege. 15-19. THE Syrians Defeated. 16. Hadadczer sent and brouglit out the Syrians tUat -were beyond tlie river— This prince had enjoyed a breathing-time after his defeat (ch. 8. 3), and alarmed at the increasing power and greatness of David, as well as being an ally of the Ammonites, levied a vast army not only in Sja-ia, but in Mesopotamia, to invade the Hebrew kingdom. Shobach, his general, in pursuance of this design, had marched his troops as far as Kelam, a border town of eastern Manas- seh, when David, crossing the Jordan by forced marches, widdenly surprised, defeated, and dispersed them. The resvilt of this great and decisive victory was, that all the petty kingdoms of Syria submitted and became his tribu- taries (see on 1 Chronicles 19). CHAPTER XI. Ver. 1. Joah Besieges Rabbah. 1. at the time when Icings go forth to battle— The return of spring was the usual time of commencing military operations. This ex- pedition took place the year following the war against the Syrians ; and it was entered upon because the dis- aster of the former campaign having fallen chiefly upon the Syrian mercenaries, the Ammonites had not been punished for their insult to the ambassadors. David sent Joab and his servants . . . they destroyed the dtlldren of Ainmon — The powerful army that Joab com- manded ravaged the Ammonite country, and committed great havoc both on the people and their property, until having reached the capital, they besieged llabbah — " Rab- bah " denotes a great city. This metropolis of the Am- monites was situated in the mountainous tract of Gilcad, not far from the source of the Arnon. Extensive ruins are still found on its site. 2-12. David Commits Adultery with Bath-sheba. $2. It came to pass in an even-tide, that David arose from off his bed— The Hebrews, like other Orientals, rose at daybreak, and always took a nap during the heat of the day, and afterwards they lounged in the cool of the evening on their flat-roofed terraces. It is probable that David had ascended to enjoy the open-air refreshment earlier than usual. 3. one said— lit., he said to himself, "Is not this Bath-sheba?" &c. She seems to have been a celebrated beauty, whose renown had already reached the ears of David, as happens in the East, from reports carried by the women from harem, to harem. Bath-sheba, the daughter of Ellam— or Ammiel (1 Chronicles 3. 5), one of David's worthies (ch. 23. 34), and son of Ahithophel. 4. David sent messengers, and took her — The despotic kings of the East, when they take a fancy for a woman, send an ofllcer to the house where she lives, who an- nounces it to be the royal pleasure she should remove to the palace. An apartment is there assigned to her; and if she is made queen, the monarch orders the announce- ment to be made that he has made choice of her to be queen. Many instances in modern Oriental history show the ease and despatch with which such secondary marria- ges are contracted, and a new beauty added to the royal seraglio. But David had to make a promise, or rather an express stipulation, to Bath-sheba, before she complied with the royal will (1 Kings 1. 13, 15, 17, 2S); for in addition to her transcendent beauty, she appears to have been a woman of superior talents and address in obtaining the object of her ambition; and in her securing that her son should succeed on tlie throne; in her promptitude to give notice of her pregnancy; in her activity in defeating Adonljah's natural expectation of sncceedlng to the crown ; in her dignity as the king's mother;— we see very strong indications of the ascendency she gained and maintained over David, who, perhaps, had ample leisure and opportunity to discover the punishment of this un- happy connection In more ways than one. [Taylor's Calmet.] 5. the woman conceived, and sent and told David— Some immediate mea.sures of concealing their sin were necessary, as well for the king's honour as for her safety, for death was the punishment of an adul- teress (Leviticus 20. 10). 8. David said to Uriah, GO do'tvn to thy house- This sudden recall, the manner of the king, his frivolous questions (v. 7), and his urgency for Uriah to sleep in his own house, probably awakened suspicions of the cause of this procedure, tliere fol- lowed him a mess of meat from the king — A portion of meat from the royal table, sent to one's own house or lodgings, is one of the greatest compliments which an Eastern prince can pay. 9. Bnt Uriah slept at the door of the king's house — It is customary for servants to sleep in the porch or long gallery ; and the guards of the He- brew king^id the same. Whatevv his secret suspicions might have been, Uriah's refusal to indulge in the enjoy- ment of domestic pleasure, and his determination to sleep "at the door of the king's house," arose (v. 11) from a high and honourable sense of military duty and pro- priety. But, doubtless, the resolution of Uriah was over- ruled by that Providence which brings good out of evil, and which has recorded this sad episode for the warning of the church. 1-1-27. Uriah Slain. 14, 15. David wrote a letter to Joab, and sent it by the hand of Uriah . . . Set Uriah In the fore-front of the hottest battle — The various arts and stratagems by which the king tried to cajole Uriah, till at last he resorted to the horrid crime of mur- der—the cold-blooded cruelty of despatching the letter by the hands of the gallant but much-wronged soldier him- self, the enlistment of Joab to be a partaker of his sin, the heartless affectation of mourning, and the indecent haste of his marriage with Bath-sheba, have loft aa indelible stain upon the character of David, and ex- hibit a painfully humiliating proof of the awful lengths to which the best of men may go when they want the re- straining grace of God. CHAPTER XII. Ver. 1-6. Nathan's Parable. 1. the I^ord sent IVathan unto David — The use of parables is a favourite style of speaking amongst Oriental people, especially in the conveyance of unwelcome truth. This exquisitely pathetic parable was founded on a common custom of pastoral people who have pet lambs, which they bring up with their children, and which they address in terms of endearment. The atrocity of the real, however, far ex- ceeded that of the fictitious offence. 5. the man that hath done this thing shall surely die — This award was more severe than the case deserved, or than was warranted by the Divine statute (Exodus 22. 1). The sympathies of the king had been deeply enlisted, his indignation aroused, but his conscience was still asleep; and at the time when he was most fatally indulgent to his own sins, he was most ready to condemn the delinquencies and errors of others. 7-23. He Applies it to David, who Confesses His Sin, and is Pardoned. 7. Nathan said to David, Thou art the man — Tliese awful words pierced his heart, aroused his conscience, and brought him to his knees. The sincerity and depth of his penitent sorrow are evinced by the Psalms he composed [32. ; 51. ; 103]. He was pardoned, so far as related to the restoration of the Di- vine favour. But as from his high character for piety, and his eminent rank in society, his deplorable fall was cal- culated to do great Injury to the cause of religion, it was necessary that God should testify his abhorrence of sin by leaving even his own servant to reap the bitter tem- poral fruits. David was not himself doomed, according to his own view of wliat justice demanded (r. 5) ; but he had to suffer a quadruple expiation in the successive deaths of four sons, besides a lengthened train of other evls. S. I gave thre thy master's house, and thy master's ^vlvcs —The phraseology means nothing more than that God In his providence had given David, as king of Israel, every thing that was Saul's. The history furnishes conclusive evidi'uce that he never actuall.v married any of the wives of Saul. But the harem of the preceding king belongs. 201 Rabbah is Taken. 2 SAMUEL XIII. Amnon Defiles Tamar. according to Oriental notions, as a part of the regalia to his successor. 11. I -will raise up evil against thee out •f tliine o-wn Itouse, . 202 CHAPTER XIII. Ver. 1-5. Amnon Loves Tamar. 1. Tamar— Daughter of David by Maachah (ch. 3. 3). 3. for she v»-a8 a virgin — Unmarried daughters were kept in close seclusion from the company of men ; no strangers, nor even their rela- tives of the other sex, being permitted to see them with- out the presence of witnesses. Of course, Amnon must have seen Tamar, for he had conceived a violent passion for her, wliich, though forbidden by the law (Leviticus 18. 11), yet with the sanction of Abraham's example (Gen- esis 20. 12), and the common practice in neighbouring countries for princes to marry their half sisters, he seems not to have considered an improper connection. But he had no means of making it known to her, and the pain of that disappointment preying upon his mind produced a visible change in his appearance and health. 3. Jona» dab, t!ie son of Shimeah— Or Shammah (1 Samuel 16.9). By the counsel and contrivance of this scheming cousin a plan was devised for obtaining an unrestricted inter- view with the object of his attachment, my brother Absalom's sister — In Eastern countries, where polygamy prevails, the girls are considered to be under the special care and protection of their uterine brother, who is the guardian of their interests and their honour, even more than their father himself (see on Genesis 34. 6-25). 6-27. He Defiles Her. 6. Amnon lay do^vn, and made himself sick— The Orientals are great adepts in feigning sickness, whenever they have any object to ac- complish, let Tamar my sister come and make me a couple of cakes — To the king Amnon spoke of Tamar as "his sister," a term artfully designed to hoodwink his father; and the request appeared so natural, the delicate appetite of a sick man requiring to be humoured, that the king promised to send her. The cakes seem to have been a kind of fancy bread, in the preparation of which Oriental ladies take great delight, and Tamar, flattered by the invitation, lost no time in rendering the required service in the house of her sick brother. 13-14. do not force me— The remonstrances and .arguments of Tamar were so afTecting and so strong, that had not Amnon been violently goaded on by the lustful passion of which he had become the slave, they must have prevailed with him to desist from his infamous purpose. In bidding him, however, "speak to the king, for he will not with- hold me from thee," it is probable that she urged this as her last resource, saying any thing she thought would please him, in order to escape for the present out of his hands. 15. Then Amnon hated her exceedingly — It is not unusual for persons instigated by violent and irregu- lar passions to go from one extreme to another. In Am- non's case the sudden revulsion is easily accounted for; the atrocity of his conduct, with all the feelings of shame, remorse, and dread of exposure and punishment, now burst upon his mind, rendering the presence of Tamar intolerably painful to him. IT. bolt tlie door after her — The street door of houses in the East is always kept barred— the bolts being of wood. In the great mansions, where a porter stands at the outside, this precaution ia dispensed with; and the circumstance, therefore, of a prince giving an order so unusual shows the vehement perturbation of Amnon's mind. 18. a garment of divers colours- As embroidery in ancient times was the occu- pation or pastime of ladies of tlie highest rank, the pos- session of these parti-coloured garments was a mark of distinction ; they were worn exclusively by young women of royal condition. Since the art of manufacturing cloth stufls has made so great progress, dresses of this varie- gated description are more common in the East. 19. Tamar put ashes on Iier head, and rent her garment of divers colours . . . laid her hand on her head, and went on crying— i.e., sobbing. Oriental manners would probably see nothing beyond a strong sense of the injury she had sustained, if Tamar actually rent her garments. Bat, as her veil is not mentioned, it is probable that Amnon had turned her out of doors without it, and she raised her hand with the design to conceal her face. By EASTERN ARTICLES OF DRESS, AND OF THE TOILET, CROWNS v\uUN BY ASSYRIAN KINGS. From Nimroiid >nd Kouyunjik. i Sam. xii. 30< EGYPTIAN AVIGS. Wilkinson. .-.NKI.KTS. Is. iii. 16, 18, M. EGYPTIAN EAR-RINGS. From Wilkinson. Ex. xxiii. 2. FRONTLETS OR PHYLACTEBIC8. Deut. ti. 9. HEADS OF M0DER7I ASIATICS ORNAMENTED WITH 1I0RN.S. Lam. ii. 3. ASSYRIAN SANI>AI.S. From Layar.1, ii. ■i34. Gtn. iviii, 4. Amnon is Slain, and Absalom Fleeth, 2 SAMUEL XIV. Joab Sent to Bring Absalom Home. ■ these signs, especially the rending of her dist'aguishing robe, Absalom at once conjectured what had taken place. Recommending her to be silent about it, and not publish her own and her family's dishonour, he took no notice of it to Amnon. But all the while he was in secret "nursing his wratli to keep it warm," and only "biding his time" to avenge his sister's wrongs, and by the re- moval of the heir-apparent perhaps further also his am- bitious designs. HO. So Tamar remained desolate In Her brother Absalom's house— He was lier natural pro- tector, and the children of polygamists lived by them- selves, as if they constituted different families. 33. Ab- salom Uad sUeep-sliearers In Baal-liazor, tvlilcli Is be- Hlde Ephralm— A sheep-shearing feast is a grand occa- sion in the East. Absalom proposing to give such an entertainment at his estate in Baal-hazor, about eight miles north-east of Jerusalem, near a town called Ephraim (Joshua 11. 10), he first invited tlie king and his court ; but the king declining, on account of the heavy expense to which the reception of royalty would subject him, Ab- salom then limited the invitation to the king's sons, which David the more readily agreed to, in the hope that It might tend to the promotion of brotherly harmony and union. 28-36. Amnon is Slain. 38. Absalom bad commanded his servants, saying, When Amnon's heart is merry -^vith Tvlue . . . kill him, fear not— On a preconcerted signal from their master, the servants, rushing upon Am- non, slew him at the table, while the rest of the brothers, horror-struck, and apprehending a general massacre, fled in aflfrighted haste to Jerusalem. 29. Every man gat him upon his mule — This had become the favourite equipage of the great. King David himself had a state mule (1 Kings l.SS). The Syrian mules are, in activity, strength, and capabilities, still far superior to ours. 30. tidings came to David, saying, Absalom hath slain all the king's sons — It was natural that in the consternation and tumult caused by so atrocious a deed, an exaggerated report should reach the court, whicli was plunged into the depths of grief and despair. But the information of Jonadab, who seems to have been privy to the design, and the arrival of the other princes, made known the real ex- tent of the catastrophe. 37-39. Absalom Flees to Talsiai. 37. Absalom fled, and %vent to Talmai— The law as to premeditated mur- der (Numbers 35. 21) gave him no hope of remaining with impunity In his own country; the cities of refuge could alTord him no sanctuary, and he was compelled to leave the kingdom, taking refuge at the court of Geshur, with his maternal grandfather, who would, doubtless, ap- prove of his conduct. CHAPTER XIV. Ver. 1-21. JoAB Instkucts a Woman of Tekoah. 3. Joab sent to Tekoah, and fetched a wise -woman — The king was strongly attached to Absalom; and liaving now got over his sorrow for the violent death of Amnon, was desirous of again enjoying the society of his favourite son, who had now been three long years absent. But a dread of public opinion and a regard to tlae public inter- ests made him hesitate about recalling or pardoning his guilty son; and Joab, whose discerning mind perceived this struggle between parental afTeetion and royal duty, devised a plan for relieving the scruples, and, at the same time, gratifying the wishes, of his master. Having pro- cured a countrywoman of superior intelligence and ad- dress, he directed her to seek an audience of the king, and by soliciting his royal interposition in the settlement of a domestic grievance, convinced him that the life of a murderer might in some cases be saved. Tekoah was about twelve miles south of Jerusalem, and six south of Bethlehem; and the design of bringing a woman from such a distance was to prevent either the petitioner being known, or the truth of her story easily investigated. Her speech was in the form of a parable— the circumstances — the language — the manner— well suited to the occasion, represented a case as like David's as it was policy to make it, so as not to be prematurely discovered. Having got the king pledged, she avowed it to be her design to satisfy the royal conscience, that in pardoning Absalom he was doing nothing more than he would have done in the case of a stranger, where there could be no Imputation of par- tiality. The device succeeded; David traced its origin to Joab; and, secretly pleased at obtaining the judgment of that rough, but generally sound-thinking soldier, com- missioned him to repair to Geshur and bring home his exiled son. 7. they shall quench my coal >«-hich is left-The life of man is compared in Scripture to a light. To quench, the light of Israel (ch. 21. 17) is to destroy the king's life ; to ordain a lamp for any one (Psalm 132. 17) is to grant him posterity; to quench a coal signifies here the extinction of this woman's only remaining hope that the name and family of her husband would be preserved. The figure is a beautiful one; a coal live, but lying under a heap of embers— all that she had to rekindle her fire- to light her lamp in Israel. 9. the woman said . . . O king, the iniquity be on me— i. e., the iniquity of arrest- ing the course of justice and pardoning a homicide, whom the Goel was bound to slay wherever he might find him, unless in a city of refuge. This was exceeding the royal prerogative, and acting in the character of an absolute monarch. The woman's language refers to a common precaution taken by the Hebrew judges and magistrates, solemnly to transfer from themselves the responsibility of the blood they doomed to be shed, either to the accusers or the criminals (ch. 1. 16; 3.28); and sometimes the ac- cusers took it upon themselves (Matthew 27. 25). 13-17. Wherefore, then, liast thou thought such a thing against the people of God, &c. — Her argument maj' be madeclear in the following paraphrase :— You havegranted me the pardon of a son who had slain his brother, and yet you will not grant to your subjects the restoration of Ab- salom, whose criminality is not greater than my son's, since he killed his brother in similar circumstances of provocation. Absalom has reason to complain that he is treated by his own father more sternly and severely than the meanest subject in the realm; and the whole nation will have cause for saying that the king shows more at- tention to the petition of a humble woman than to the wishes and desires of a whole kingdom. The death of my son is a private loss to my family, while the preservation of Absalom is the common interest of all Israel, who now look to him as your successor on the throne. 22-33. Joab Brings Absalom to Jerusalem. 23. To-day thy servant kno-weth that I have found grace in thy sight — Joab betrays not a little selfishness amid his professions of joy at this act of grace to Absalom, and flattered himself that he now brought both father and son under lasting obligations. In considering this act of David, many extenuating circumstances maybe urged in favour of it ; the provocation given to Absalom ; his being now in a country wliere justice could not overtake him; the risk of his imbibing a love for heathen principles and •worship; thesafety and interests of the Hebrew kingdom; together with the strong predilection of the Hebrew peo- ple for Absalom, as represented by the stratagem of Joab ; these considerations form a plausible apology for David's grant of pardon to his bloodstained son. But, in grant- ing this pardon, he was acting in the character of an Ori- ental despot rather than a constitutional king of Israel. The feelings of the father triumphed over the duty of the king, who, as the supreme magistrate, was bound to ex- ecute Impartial justice on every murderer, by the express law of God (Genesis 9. 6; Numbers 35.30, 31), which he had no power to dispense with (Deuteronomy 18.18; Josliua 1.8; 1 Samuel 10.25). 35. But in all Israel there was none to he so much praised as Absalom for his beauty —This extraordinary popularity arose not only from liia high spirit and courtly manners, but from his uncom- monly handsome appearance — one distinguished feature of which, seemingly an object of otreat admiration, was a profusion of l^eautlful hair. Its extraordinary luxuriance compelled him to cut it "at every year's end;" lit., "at times," "from time to time," when it was found to weigh 200 shekels— equal to H2 oz. troy; but as "the weight waa 203 Absalom Steeds the Hearts of IsraeL 2 SAMUEL XV, XVI. David Flees from Jerusalem, after the king's shekel," which was less than the common Bhekel, the rate has been reduced as low as 3 lbs. 2 oz. [BocHAKT], and even less by others. 38. So Absalom dwelt two full years In Jerusalem, and sa^tv not tlie Icing's face — Whatever error David committed in author- izing the recall of Absalom, he displayed great prudence and command over his feelings afterwards— for his son was not admitted into his father's presence, but was con- fined to his own house, and the society of his own family. This slight severity was designed to bring him to sincere repentance, on perceiving that his fatlier had not fully pardoned him, as well as to convince the people of David's abliorrence of his crime. Not being allowed to appear at court, or to adopt any state, the courtiers liept aloof; even his cousin did not deem it prudent to go into his society. For two full years his liberty was more restricted, and his life more apart from his countrymen while living in Jeru- salem, than inGeshur; and he might have continued in this disgrace longer, had he not, by a violent expedient, determined («. 30) to force his case on the attention of Joab, through whose kind and powerful influence a full reconciliation was effected between him and his father. CHAPTER XV. Ver. 1-9. Absalom Steals the Hearts of Israel. 1. Absalom prepared him cliariots and horses, and tifty men to run before Iiim — This was assuming the state and equipage of a prince. The royal guards, called runners, avaut-couriers, amounted to flftj^ (1 Kings 1. 5). The char- iot, as the Hebrew indicates, was of a magnificent style ; and the horses, a novelty ainong the Hebrew people, only Introduced in that age as an appendage of royalty (Psalm 32. 9; 60. 12), formed a splendid retinue, Avhicli would make him "the observed of all observers." 3. Absalom rose up early, and stood before tUe way of the gate — Public business in the East is always transacted early in tlie morning — tlie kings sitting an hour or more to hear causes or receive petitions, in a court held anciently, and in many places still, in the open air at the city gatcwaj' ; so that, as those whose circumstances led them to wait on King Da- vid required to be in attendance on his morning levees, Absalom had to rise up early and stand beside tlie way of the gate. Through the growing infirmities of age, or the occupation of his government with foreign wars, many private causes had long lain undecided, and a deep feeling of discontent prevailed amongst the people. This dissat- isfaction was artfully fomented by Absalom, who ad- dressed himself to the various suitors, and after briefly hearing their tale, gratified every one with a favourable opinion of his case. Studiously concealing his ambitious designs, he expressed a wish to be invested M'ith ofticial power, onl5' that he might accelerate the course of justice and advance the public interests. His professions had an air of extraordinary generosity and disinterestedness; and, together with his fawning arts in lavishing civilities on all, made him a popular favourite. Thus, by forcing a contrast between his own display of public spirit and the dilatory proceedings of the court, he created a growing disgust with his father's government, as weak, careless, or corrupt, and seduced the affections of the multitude, who neither penetrated tlie motive nor foresaw the ten- dency of his conduct. 7. after forty years— It is gene- rally admitted that an error has here crept into the text, and that instead of forty, we should rend with the Syriac and Arabic versions, and Josephus, "four years"— i.e., after Absalom's return to Jerusalem, and his beginning to practice the base arts of gaining popularity, my vo-»v ■wliich I have vo>ved unto the Lord— During his exile In Geshur ; and the purport of it was, that whenever God's providence should pave the way for his re-establishment In Jerusalem, he would offer a sacrifice of thanksgiving. Hebron was the spot selected for the performance of this vow, ostensibly as being his native place (ch. 3.3), and a famous high place, wheresacrifices were frequently offered before the temple was built; but really as being in many respects the most suitable for the commencement of his rebellious enterprise. David, who always encouraged 204 piety, and desired to see religious engagements punctually performed, gave his consent and his blessing. 10-12. He Forms a Conspiracy. 10. Absalom sent spies throughout all the tribes of Israel— These emissaries were to sound the inclination of the people, to further the interests of Absalom, and exhort all the adherents of his party to be in readiness to join his standard as soon as they sliould hear that he had been proclaimed king. As the summons was to be made by the sound of trumpets, it is probable that care had been taken to have trumpeters stationed on the heights, and at convenient stations — a mode of announcement thati would soon spread the news over all the country- of his inauguration to the throne. 11. witli Absalom went two hundred men that ■were called— From their quality, reputation, and high stand- ing, such as would create the impression that the king patronized the movement, and, being aged and infirm, was willing to adopt his eldest and noblest son to divide with him the cares and honours of government. 12. Ab- salom sent for Ahithophel— who he knew was ready to join the revolt, through disgust and revenge, as Jewish writers assert, at David's conduct towards Bath-sheba, who was his grand-daughter. Glloh — Near Hebron, the conspiracy -was strong — The rapid accession of one place after another in all parts of the kingdom to the party of the insurgents, shows thatdeep and geweral dissatisfaction existed at this time against the person and government of David. The remnant of Saul's partisans— the unhappy affair of Bath-sheba — the overbearing insolence and crimes of Joab— negligence and obstruction in the admin- istration of justice, were some of the principal causes that contributed to the success of this widespread Insurrection. 13-37. David Flees FROM Jerusalem. 14. David said, Arise, and let us flee — David, anxious for the preserva- tion of the city which he had beautified, and confiding in a greater support throughout thp country, wisely resolved on leaving Jerusalem. 18. all the Gittites, six hundred men— These were a bodj' of foreign guards, natives of Gath, whom David, when in the country of the Philistines, had enlisted in his service, and kept around his person. Ad- dressing their commander, Ittai, he made a searching trial of their fidelity in bidding them(i'. 19) abide with the new king. 23. the broolc ICidi-on — A winter torrent that flows through the valley between the city and the eastern side of the Mount of Olives. 34-. Zadok and all the I^e- vites bearing the ark — Knowing the strong religious feelings of the aged king, thej'' brought it to accompany hini in his distress. But as he could not doubt that both the ark and their sacred office would exempt them from the attacks of the rebels, he sent them back with it — not only that they might not be exposed to the perils of un- certain wandering— for he seems to place more confidence In the symbol of the Divine presence than in God Him- self—but that, by remaining in Jerusalem, they might render him greater service by watching the enemy's move- ments. 30. David went up by the ascent of Mount Olivet- The same pathway over that mount has been fol- lowed ever since that memorable day. had his head covered— with a mourning wrapper. The humility and resignation of David marked strongly his sanctified spirit, induced by contrition for his transgressions. He had fallen, but it was the fall of the upright; and he rose again, submitting himself meekly in the mean time to the will of God. [Chalmers.] 31. David said. Turn, O Lord, the counsel of Ahitliophel- This senator being the main- stay of the conspiracy. 33. wlien David -was come to the top of tlic mount, where he worshipped — Looking towards Jerusalem, where were the ark and tabernacle. Hushai the Archite— A native of Archi, on the frontiers of Benjamin and Ephraim (Joshua 10. 2). Comparing the prayer against Ahithophel with the counsel to Hushai, we see how strongly a spirit of fervent piety was com- bined in his character with the devices of an active and far-seeing policy. CHAPTER XVI. Ver. 1-4. ZiBA, by False Suggestions, Claims His Master's Inheritance. 1. Zlba the servant of Mephi- Shimei Curses David. 2 SAMUEL XVII. AhithopheVs Counad Overthrovm. bosheth met Wm— This crafty man, anticipating tlie cer- tain failure of Absalom's conspiracy, took steps to pre- pare for his future advancement on the restoration of tlie king, a Jjottle of -^vine— A large goat-sltin vessel. Its size made the supply of wine proportioned to tlie rest of his present. 3. TUe asses be for tJ»c king's lioiiseliolil to »lde on— The royal fugitives were moving on foot, not from inability to procure conveyances, but as being suit- able to their present state of humiliation and penitence. 3. To-day sliall tlie Iiouse of Israel restore tlie king- dom of my fatliei'— Such a hope miglit not unnaturally arise at this period of civil distraction, that the family of David would destroy themselves by their mutual broils, and tlie people reinstate the old dynasty. There was an air of plausibility in Ziba's story. Many, on whom the king had conferred favours, were now deserting him ; no wonder, therefore, that in the excitement of momentary feeling, believing, on the report of a slanderer, Mephibo- Bheth to be among the number, he pronounced a rash and unrighteous judgment by which a great injury was inflicted on the character and interests of a devoted friend. 5-19. Shimei Cueses David. 5. When King David came to Balmrlm — A city of Benjamin (ch. 3. lU; 19. IG). It is, however, only the confines of the district that are here meant. Slilmel, a man of the family of Saul — Tlie misfortune of his family, and the occupation by David of what they considered their rightful possessions, afforded a natural, if not a justifiable cause for this ebullition of rude insults and violence. He upbraided David as an ambitious usurper, and charged him, as one wliose mis- deeds had recoiled upon his own head, to surrender a throne to which he was not entitled. His language was that of a man Incensed by the wrongs that he conceived had been done to his house. David was guiltless of the crime of which Shimei accused him ; but his conscience reminded him of other flagrant Iniquities, and he, tliere- fore, regarded the cursing of this man as a chastisement from heaven. His answer to Abishai's proposal evinced the spirit of deep and humble resignation— the spirit of a man who watched the course of Pi-ovldence, and acknow- ledged Shimei as the Instrument of God's chastening hand. One thing is remarkalile, that he acted more inde- pendently of the sons of Zeruiah in this season of great distress than he could often muster courage to do in the days of his prosperity and power. 13. threw stones at him— As a mark of contempt and insult, cast tlnst- As If to add Insult to injury, clouds of dust were thrown by tills disloyal subject in the path of his unfortunate sove- reign, ■went along the hill's side over against him — As he descended the rough road on the eastern side of the Mount of Olives, "went along the side"— ii<., the rib of the hill. 14-. refreshed themselves there — i. e., in the city of Bahurlm. 15-19. Hushai said wiito Absalom, God save the king— Hushai's devotion to David was so well known, that his presence in the camp of the conspir- ators excited great surprise. Trofessing, however, with great address, to consider it his duty to support the cause which the course of Providence and the national will had seemingly decreed should triumph, and urging his friendship for the father as a ground of confidence in his fldelity to the son, he persuaded Absalom of his sin- cerity, and was admitted amongst the councillors of the new king. 20-25. AHITHOPHEL'S CoUNSEIi. 20. Give counsel among you what ive shall do — Tills is the first cabinet council on record, although the deference paid to Ahitho- phel gave him the entire direction of the proceedings. 21. Ahithophel said unto Absalom— This councillor saw that now the die was cast; half measures would be inex- pedient; and to cut oft" all possibility of reconciliation between the king and his rebellious son, gave this atro- cious advice regarding the treatment of the royal women who had been left In charge of the palace. Women being held sacred, are generally left Inviolate in the casualties of war. The history of the East affords only one parallel to this infamous outrage of Absalom, CHAPTER XVII. Ver. 1-14. AniTHOPHEL's Counsel Ovekthkown by Htjshai. 1. Moreover Ahithophel said unto Absalom — The recommendation to take prompt and decisive measures before tlie royalist forces could be collected and arranged, evinced the deep political sagacity of tliis coun- cillor. The adoption of his advice would have extin- guished the cause of David; and it aflbrds a dreadful proof of tlie extremities to which the heartless prince was, to secure his ambitious objects, prepared to go, tliat the parricidal counsel "pleased Absalom well, and all the elders of Israel." It was happily overruled, however, by the address of Hushai, who saw the imminent danger to whicli it would expose the king and the royal cause. He dwelt upon the warlike character and military experience of the old king— represented him and his adiierents as mighty men, who would fight with desperation; and who, most probably, secured in some stronghold, would be beyond reach, while the smallest loss of Absalom's men at the outset might be fatal to the success of the con- spiracy. But his dexterity was chiefiy displayed in that part of his counsel which recommended a general levy throughout the country ; and that Absalom should take command of it in person— thereby flattering at once the pride and ambition of the usurper. The bait was caught by the vainglorious and wicked prince, lii. we will light iipon him as the dew^ falleth upon the ground- No image could have symbolized the sudden onset of an enemy so graphically to an Oriental mind as the silent, irresistible, and rapid descent of this natural moisture on every field and blade of grass. 13. all Israel shall bring ropes to that city- In besieging a town, hooks or cranes were often thrown upon the walls or turrets, by which, with ropes attached to them, the besiegers, uniting all their force, pulled down the fortifications in a mass of ruins. 14. Tlie counsel of Hushai is better tlian the counsel of Ahitliophel— The reasons specified being ex- tremely plausible, and expressed in the strong hyperbol- ical language suited to dazzle an Oriental imagination, the council declared in favour of Hushai's advice; and tlieir resolution was the immediate cause of the discom- fiture of the rebellion, although the council itself was only a link in the chain of causation held by the control- ling hand of the Lord. • 15-22. Secret Intelligence Sent to David. 1G. send quickly, and tell David— Apparently doubting that his advice would be followed, Hushai ordered secret intelli- gence to be conveyed to David of all that transpired, with an urgent recommendation to cross the Jordan -without a moment's delay, lest Ahithophel's address and influence might produce a change on the prince's mind, and an im- mediate pursuit be determined on. IT. by En-rogcl— The fuller's well in the neighbourhood of Jerusalem, be- low the junction of the valley of Hinnoni witli that of Jehoshaphat. 18. and came to a man's house In Bahurim, whicli had a well in his court- The court was that of the house, and the well an empty cistern. All the houses of the better class are furnished with such reservoirs. Nothing could more easily happen than that one of these wells, in consequence of a deficiency of water, should become dry ; and it would then answer as a place of retreat, such as David's friends found in the man's house at Bahurim. The spreading of a covering over the well's mouth for the di-yingof corn is a common practice. 23-29. Ahithophel Hangs Himself. a3. when Ahith- ophel saw that his counsel -was not follotved— His vanity was wounded, his pride mortified on finding tiiat his ascendency was gone; but that chagrin was aggra- vated by other feelings— a painful conviction that through the delay which had been resolved on, the cause of Alisa- lom was lost. Hastening home, therefore, lie arranged his private alfairs, and knowing ihat the storm of retri- butive vengeance would fall chiefiy upon him as the in- stigator and prop of the rebellion, he hanged lilniself. It may be remarked that the Israelites did not, at that tiiuo. 205 DavicPs Charge Respeding Absalom, 2 SAMUEL XVIII. but who is Slain by Jout, refuse the rites of sepulture even to those who died by their own hands. He had an imitator in Judas, who re- sembled him in his treason, as well as in his infamous end. iJ*. Then David came to JUahanaini — In the high eastern country of Gilead, the seat of Ish-bosheth's gov- ernment. Absalom passed over Jordan — It is not said how long an interval elapsed, but there must have been Buffieicnt time to malce the intended levy throughout the kingdom, as. Amasa— By the genealogy it appears that tills captain stood in the same relation to David as Joab, botli being his nephews. Of course, Amasa was Absa- lom's cousin, and though himself an Israelite, his father was an Ishmaelite (1 Chronicles 2. 17). Nahash is thought by some to be another name of Jesse, or according to others, the name of Jesse's wife. !J7. wUeii David -tvas come to MaEianaim— The necessities of the king and his followers were hospitably ministered to by three chiefs, whose generous loyalty is recorded with honour in the Bacred narrative. Sliobl— Must have been brother of Hanun. Disapproving, probably, of that young king's outrage upon the Israelite ambassadors, he had been made governor of Ammon by David on tlie conquest of that country. Machlr— (See ch. 9. 4.) Supposed by some to have been brother of Eath-sheba, and Barzillai, a wealthy old grandee, whose great age and infirmities made his loyal devotion to the distressed monarch pecu- liarly affecting. The supplies they brought— which, besides beds for the weary consisted of the staple produce of their rich lands and pastures, may be classified as fol- lows : eatables— wheat, barley, flour, beans, lentiles, sheep, and cheese; drinkables— "honey and butter" or cream, which, being mixed together, form a thin diluted bev- erage, light, cool, and refresliing. Being considered a luxurious refreshment (Song 4. 11), the supply of it shows the high respect that was paid to David by his loyal and faithful subjects at Mahanaim. 29. 1m tlie wilderness- Spread out beyond the cultivated table-lands into the steppes of Hauran. CHAPTER XVIII. Ver. 1^ David Reviewing the Armies. 1. David numbered tiie people tliat -were Tvltli I»lm — Tlie liardy mountaineers of Gilead came in great numbers at the call of their chieftains, so that, althougli without money to pay any troops, David soon found himself at the head of a considerable array, A pitched battle was now in- evitable. But so much depending on the life of the king, he was not allowed to take the field in person ; and therefore divided his forces into tln-ee detachments under Joab, Abishai, and Ittai, the commander of the foreign guards. 6-13. Gives Thj;m Charge of Absalom. 6. wood of EpUraim— This wood, of course, was on tlie cast of Jordan. Its name was derived, according to some, from the slaughter of the Ephraimites by Jephthah— according to others, from the connection of blood wltli the trans- jordanic Manasseh. 5. Deal gently for my sake -witU the youing man, even ivltli Absalom — This afi'ecting charge, which tlie king gave to his generals, proceeded not only from his overwhelming affection for his chil- dren, but from his consciousness that this rebellion was the chastisement of his own crimes, Absalom being merely an Instrument in the hand of retributive Provi- dence;— and also from his piety, lest the unhappy prince should die with his sins unrepented of. 7. tlie people of Israel -were slain — This designation, togetlier with the immense slaughter after mentioned, shows flie large extent to which the people were enlisted in this unhappy civil contest. 8. the -wood devoured more people tlian the 8-word— The thick forest of oaks and terebinths, by obstructing the flight, greatly aided the victors in the pursuit, 9. Absalom nuet the servants of David— Or was overtaken. "It is necessary to be continually on one's guard against the branches of trees; and when the hair is worn in large locks floating down the back, as was the case with a young man of the party to which I be- longed, any thick boughs interposing in the path might 206 easily dislodge a rider from his seat, and catch hold of his flowing hair." [Hartley.] Some, however, think that the sacred historian points not so mucli to the hair, as to the Jicad of Absalom, which, being caught while running between two branches, was enclosed so firmly that he could not disengage himself from the hold, nor make use of his hands, the mitle that ^tvas under him went away— The Orientals not having saddles like us, do not sit so firmly on tlie beasts tliey ride. Absalom quitting his hold of the bridle, apparently to release himself when caught in the oak, the mule escaped. 11. Joab said unto the man that told him, I -would have given thee ten sliekels of silver and a girdle — i. e., would have raised him from the ranks to the status of a commissioned officer. Besides a sum of money, a girdle, curiously and riclaly wrouglit, was among the ancient Hebrews a mark of honour, and sometimes bestowed as a reward of mili- tary merit. Tliis soldier, however, who may be taken as a fair sample of David's faithful subjects, had so great a respect for the king's will, that no pi'ospect of reward would have tempted him to lay violent hands on Absa- lom. But Joab's stern sense of public duty, which satis- fied him that there could be neitlier safety to the king, nor peace to the kingdom, nor security to him and other loyal subjects, so long as that turbulent prince lived, over- came his sensibilities, and looking upon the charge given to tlie generals as more befitting a parent than a prince, he ventured to disobey it. 14-32. He is Slain by Joab. 14. he took three darts , . . and thrust them through tlie heart of Absalom — Tlie deed, partially done by Joab, was completed by his body-guard. Being a violation of the expressed wish, as well as of all the fond paternal feelings of David, it must have been deeply offensive to the king, nor was it ever forgotten (1 Kings 2.5); and yet there is the strongest reason for believing tliat Joab, in doing it, was actuated by a sincere regard to the interests of David, both as a man and a monarch. 16. Joab ble-w the ti-umpet . , . and held back the people— Knowing tliat by the death of the usurper there was no occasion for further blood- shed, he put an end to the pursuit, and thereby evinced the temperate policy of his conduct. However harsh and unfeeling to the king Joab may appear, there can be no doubt that he acted the part of a wise statesman in re- garding tlie peace and welfare of tlie kingdom more than his master's private inclinations ; which were opposed to strict justice as well as his own interests. Absalom de- served to die by the Divine law (Deuteronomy 21. 18, 21), as well as being an enemy to his king and country, and no time was more fitting than when lie met that death in open battle. 17. they took Absalom, and cast him into a great pit, and laid a very great Iieap of stones upon him— Tlie people of the East indicate their detesta- tion of tlie memory of an Infamous person by throwing stones at the place where he is buried. The heap is in- creased by the gradual accumulation of stones which passers-by add to it. 18. Absalom in his lifetime had . . . reared for himself a iJillar—^iY., ;t«7id. In the valley of Jehoshaphat, on the east of Jerusalem, is a tomb or cenotaph, said to be this "pillar" or monument: it is twenty-four feet square, dome-topped, and reaches forty feet in height. This may occupy the spot, but cannot it- self be the work of Absalom, as it evidently bears the style of a later arcliiteetnre. 19. Then said Alilmaax . . . Let me . . . run and bear the king tidings — The reasons of Joab's declining to accept Alilmaaz's offer to bear intelligence of the victory to David, and afterwards letting him go along with another, are variously stated by commentators— but they are of no importance, and yet the alacrity of the messengei's, as well as the eager excitement of the expectants, is graphically described. 33. by the way of the plain— Or "ciccar," circle. This word is only used elsewhere in connection with the val- ley of the Jordan. It is possible that there may have beeu a place or region so called on the table-lands of Gilead, as the Septuaglnt seems to indicate. Or Mahanaim ma» have been so situated, with regard to the battle-field, ai> to be more easily accessible by a descent to the plain ot Joab Causes the King 2 SAMUEL XIX. to Cease Mourning, the Jordan, than over the hills themselves. Or the word may signify (as Ewald explains) a manner of quick run- ning. [Stanley.] 34. David sat between tine two gates — i. e., in tlie tower-house on the wall tliat overhung the gate of Malianaini ; near it was a watch-tower, on which a sentinel was posted, as in times of war, to notify every occurrence. The delicacy of Ahimaaz's communication was made up by the unmistakable plainness of Cushi's. The death of Absalom was a heavy trial, and it is impos- sible not to sympathize with the outburst of feeling by M'liich David showed that all thoughts of the victory he had won as a king were completely sunk in the painful loss lie had sustained as a father. The extraordinary ardour and strength of his aflTection for this worthless son breaks out in the redundancy and veliomence of his mournful ejaculations. CHAPTER XIX. Ver. 1-8. Joab Causes the King to Cease Mottrning. 8. tlie people gat tliciu Ijy stealth to tlie city — The ru- mour of the king's disconsolate condition spread a uni- versal and unseasonable gloom. His troops, instead of being welcomed back, as a victorious army always was, with music and other demonstrations of public joy, slunk secretly and silently into the city, as if ashamed after the commission of some crime. 4. the king covered Ills fiftce — One of the usual signs of mourning (see on ch. 15. 30). 7. Thou hast shamed the ffices of all thy servants — By Withdrawing thyself to indulge in grief, as if their ser- vices were disagreeable and their devotion irksome to thee. Instead of hailing their return with joy and grati- tude, thou hast refused them the small gratification of seeing thee. Joab's remonstrance was right and neces- sary, but It was made with harshness. He was one of those persons who spoil their important services by the Insolence of their manners ; and who always awaken a feeling of obligation In those to whom they render any services. He spoke to David in a tone of hauteur that 111 became a subject to show towards his king. 7. Now •.rise, go forth, and speak comfortably imto thy ser- ▼ants— The king felt the truth of Joab's reprimand; but the threat by which it was enforced, grounded as it was on the general's unbounded popularity with the army, showed him to be a dangerous person ; and that circum- stance, together with the violation of an express order to deal gently for his sake with Absalom, produced in David's mind a settled hatred, which was strongly nianl- fested In his last directions to Solomon. 8. the king arose, and sat in the gate — Appeared dally In the usual place for the hearing of causes, all the people came be- fore the king— i. e., the loyal natives who had been faith- ftil to his government, and fought In his cause. Israel bad fled— i. e., the adherents of Absalom, who, on his de- feat, had dispersed and saved themselves by llight. 9-43. The Israelites Bring the Kino Back, &o. O. •11 the people -were at strife throughout tlie tribes of Israel— The kingdom was completely disorganized. The sentiments of three different parties are repi-esented in verses 9 and 10;— tlie royalists — the adherents of Absalom, who had been very numerous, and those who were indif- ferent to the Davldlc dynasty. In these circumstances the king was right in not hastening back, as a conqueror, to reascend his throne. A re-election was, in some measure, necessary. He remained for some time on tlie other side of Jordan, in expectation of being invited back. That invitation was given, without, however, the con- currence of Judah ; and David, disappointed and vexed by his own tribe's apparent lukewarmness, despatched the two high priests to rouse the Judahlt«s to take a prom- inent Interest in his cause. It was the act of a skilful pol- itician; as, Hebron having been the seat of the rebellion. It was graceful on his part to encourage their return to Rlleglaneo and duty; it was an appeal to their honour not to be the last of the tribes. But this separate message, and the preference given to them, occasioned an outburst of jealousy among the other tribes that was nearly fol- lowed by fuial consequences. 13. And say ye to Amasa, &c.— This also was a dextrous stroke of policy. David was fully alive to the Importance, for extinguishing the rebellion, of withdrawing from that cause the only leader who could keep It alive; and he, therefore, secretly Inti- mated his Intention to raise Amasa to the command of the army in room of Joab, whose overbearing haughtiness had become Intolerable. The king Justly reckoned, that from natural temper as well as gratitude for the royal pardon, he would prove a more tractable servant; and David, doubtless. Intended In all sincerity to fulfil this promise. But Joab managed to retain his high position (see on ch. 20). 14. he bo^ved the heart of all the men of Judah— i. e., Amasa, who had been won over, used his great infiuence In re-attachlng the whole tribe of Judah to the interest of David. 15. Judah came to Gilgal — As the most convenient place where preparations could be made for bringing the king and court over the Jordan. 16. Shimel . . . and a thousand men of Benjamin -with him — This display of his followers was to show what force he could raise against or in support of the king. Expressing the deepest regret for his former out- rageous conduct, he was pardoned on the spot; and al- though the son of Zeruiah urged the expediency of making this chief a public example, his ofHciousness was repulsed by David with magnanimity, and witli the greater confidence that he felt himself now re-established in the kingdom (see on 1 Kings 2. 8, 9). 17. Ziba, the ser- vant of the house of Saul — He had deceived his master ; and when ordered to mbke ready the ass for the lame prince to go and meet the king, slipped away by himself to pay court first; so that Mephibosheth, being lame, had to remain In Jerusalem till the king's arrival. 18. ferry- boat—probably rafts, which are still used on that part of the river. HO. I am come the flrst of all the house of Joseph — t. e., before all the rest of Israel (Psalm 77. 15; 80. 1; 81.5; Zechariah 10. 6). 34-30. Mephibosheth came down to meet the king. The reception given to Mephi- bosheth was less creditable to David. The sincerity of that prince's grief for the misfortunes of the king cannot be doubted. "He had neither dressed his feet" — not taken the bath, " nor trimmed his beard." The Hebrews cut off the hair on the upper lip (see on Leviticus 13. 45), and cheeks, but carefully cherlslied It on the chin from ear to ear. Besides dyeing it black or red colours, which, however. Is the exception, and not the rule in the East, there are various modes of trimming it : they train It into a massy, bushy form, swelling and round ; or they termi- nate it like a pj'ramid. In a sharp point. "Whatever the mode, it is always trimmed with the greatest care; and they usually carry a small comb for the purpose. The neglect of this attention to his beard was an undoubted proof of the depth of Mephibosheth's grief. The king seems to have received him upbraldingly, and not to have been altogether sure either of his guilt or innocence. It Is impossible to commend the cavalier treatment, any more than to approve the partial award, of David in this case. If he were too hurried and distracted by the pres- sure of circumstances to Inquire fully Into the matter, ho should have postponed his decision ; for if by "dividing the land " (v. 29) he meant that the former arrangement should be continued by which Mephlboslicth was ac- knowledged the proprietor, and Ziba the farmer, it was a hardship Infilcted on the owner to fix him with a tenant who had so grossly slandered him. But If by "dividing the land," they Avere now to share alike, the injustice of the decision was greatly Increased. In any view, the gen- erous, disinterested spirit displayed by Mephibosheth was worthy a son of the noble-hearted Jonathan. 31-40. Barzlllai the Gileadito— The rank, great age, and chiv- alrous devotion of tills Glloadlte chief wins our respect. His declining to go to court— his recommendation of his son— his convoy across the Jordan, and his parting scene with the king, are interesting Incidents. What mark of royal favour was bestowed on Ch'.mhani has not been re- corded; but It is probable that David gave a great part of his personal patrimony in Bethlehem to Cliimham and his heirs in perpetuity (Jeremiah 41. 17). 35. the voloa of singing men and singing women- Bands nf profea- 207 Sheba Makes a Parly in Israel. 2 SAMUEL XX, XXI. Araasa is Slain, Blonal musicians form a prominent appendage to the courts of Oriental princes. 37. burled by tUe grave of my father and my mother — Tliis is an instance of the Strong affection of people in the East towards the places of sepulture appropriated to their families. 40-43. the king -went on to Gllgal, and all the people of Jndah conducted the king, and half the people of Israel — Whetlier from impatience to move on, or from some otlier cause, David did not wait till all the tribes had arrived to conduct him on his return to the capital. The procession began as soon as Amasa had brought tlie Judahite escort, and tlae preference given to this tribe produced a bitter jealousy, which was nearly kindling a civil war fiercer than that which had just ended. A war of words ensued between the tribes— Israel resting their argument on their superior numbers; "they had ten parts in the king;" whereas, Judah had no more than one. Judah grounded their right to take the lead, on the ground of their nearer relationship to the king. This was a claim dangerous to the house of David ; and it shows tlie seeds were already sown of tliat tribal dissension which, ere long, led to the dismemberment of the kingdom. CHAPTER XX. Ver. 1-9. Sheba Makes a Party in Israel. 1. Sheba . . . a Benjamite— Though nothing is known of tills man, he must have been a person of considerable power and influence, ere he could have raised so sudden and exten- sive a sedition. He belonged to the tribe of Benjamin, where the adherents of Saul's dynasty were still numer- ous, and perceiving the strong disgust of the other tribes with the part assumed by Judah in the restoration, his ill-designing heart resolved to turn it to the overthrow of David's authority in Israel, every man to his tent— This proverbial expression may have had its foundation in the liact, that many of tlie Israelite peasantry adhered to the custom of the patriarchs who tilled land, and yet lived in tents, as Syrian peasants often do slill. This was the usual watchword of national insurrection, and from tlie actual temper of the people, it was followed by eflects beyond what he probably anticipated. 3. fron» Jordan even to Jerusalem — The quarrel had broken out shortly after the crossing of the Jordan, between Judah and the other tribes, who withdrew ; so that Judah was left nearly alone to conduct the king to the metropolis. 3. the king took the ten ivometi his concubines — Jewish writers say that the widowed queens of Hebrew monarchs were not allowed to marry again, but were obliged to pass the rest of their lives in strict seclusion. David treated his concubines in the same manner after the outrage com- mitted on them by Absalom. They were not divorced, for they were guiltless; but they were no longer publicly recognized as his wives;. nor was their confinement to a sequestered life a very heavy doom, in a region where women have never been accustomed to go much abroad. 4. Then said the king to Amasa, Assemble nte the men of Judah -within three days — Amasa is now installed in the command which David had promised him. The re- volt of the ten tribes, probably, hastened tlie public declaration of this appointment, which he hoped would be popular with them, and Amasa was ordered within three days to levy a force from Judah sufllcient to put down the insurrection. The appointment was a blunder, and the king soon perceived his error. The specified time passed, but Amasa could not muster the men. Dreading the loss of time, the king gave the commission to Abishai, and not to Joab— a new affront, which, no doubt, wounded tbe pride of the stern and haughty old general. But he hastened with his attached soldiers to go as second to his brother, determined to take the first opportunity of wreaking his vengeance on his successful rival. 8. Amasa -went before them— Having collected some forces, he by a rapid march overtook the expedition at Gibeon, and as- sumed the place of commander; in whicli capacity, he was saluted, among others, by Joab, Joab'a garnnent, that he had put on,' ^vas girded unto him— In the IJEUshion of travelers and soldiers, a awor^ . . . and, as 208 he Avent forth, it fell out— {. c, out of the scabbard. According to Josephus, he let it drop on purpose as he was accosting Amasa, that stooping, as it were accident- ally, to pick it up, he might salute the new general with the naked sword in his hand, without exciting any sus- picion of Iris design. "He went forth" in a ceremonious manner to meet Amasa, now commander-in-chief, in order to seem to render to that ofllcer, whom he con- sidered as usurping his post, a conspicuous honour and homage. 9. took him by the beard -^vltlx the rlglit hand to kiss him — This act, common with two friends on meeting, when one of them was come from a journey, in- dicates respect as well as kindliness, and the pei'formance of it evinced the deep hypocrisy of Joab, who thereby put Amasa off his guard. No wonder, then, that while this act of friendly gratulation after long absence, occupied Amasa's attention, he did not perceive the sword t\m\ was in Joab's le/t hand. The action of Joab was indeed >% high compliment, but neither suspicious nor unusual and to this compliment, Amasa paying attention, and no doubt returning it with suitable politeness, he could little expect the fatal event that Joab's perfidy produced. 10-13. Amasa is Slain, 10. smote liim In the Atth rll>— The seat of the liver and bowels, where wounds are mortal, struck him not again — i. e., despatched him at the first blow, 11. He that favourctli Joab, and h« that is foi' David, let him go after Joab^It is a striking proof of Joab's unrivalled influence over the army, that with this villainous murder perpetrated before their eyes they unanimously followed him as their leader in pursuit of Sheba. A soldier conjoined his name with David's, and such a magic spell was in the word "Joab," that all the people "went on"— Amasa's men as well as the rest. The conjunction of these two names is very significant. It shows that the one could not afford to do without the other— neither Joab to rebel against David, nor David to get rid of Joab, though hating him. If, 15. Joab Pursues Sheba unto Abel. 14. he ^vent through all the tribes of Israel unto Abel — Beating up for recruits. But there the prompt marches of Joab over- took and hemmed him in by a close siege of the place. 15. Abel of Beth-maachah — A verdant place — the addi- tion of " Maachah" betokening that it belonged to the dis- trict Maachah, which lay far up the Jordan at the foot of Lebanon. lti-22^ A Wise Woman Saves the City by Sheba'3 Head. 1G. Then cried a wise vt'onian- The appeal of this woman, who, like Deborah, was probably a judge or gover- ness of the place, was a strong one. 18. They -were wout to speak in old time— The translation on the margin gives a better meaning, which is to this effect: When the people saw thee lay siege to Abel, they said. Surely he will ask if we will have peace, for the law (Deuteronomy 20. 10) prescribes that he should offer peace to strangers, much more then to Israelitish cities; and if he do this, we shall soon bring things to an amicable agreement, for we are a peaceable people. The answer of Joab brings out the character of that ruthless veteran as a patriot at heart, who, on securing the author of this insurrection, was ready to put a stop to further bloodshed, aud release the peaceable inhabitants from all molestation, 2.3-26. David's Great Officers. 33. No^v Joab wa« over all the host of Israel — David, whatever liis private wishes, found that he possessed not the power of remov* iiig Joab ; so winking at the murder of Ai>iasa, he re-es- tablished that officer in his former post of commander- in-chief. The enumeration of David's cabinet is hero given to show that the government was re-established lu Its wonted course, CHAPTER XXI. Ver. 1-9. The Three Years' Famine for the Gibeo:*- ITES Cease by Hanging Seven of Saul's Sons. l. The laord ans^vered, It is for Saul, and for his bloody house, because he sle^v the Glbeonltes — The sacred his- tory has not recorded either the time or the reason of this massacre. Some think that they weri* suflerers in tue ■■■■^^^^^^^ Seven of SauVs Sons Hanged. 2 SAMUEL XXII, XXIII. David's Faith in God!s Promises, atrocity perpetrated by Saul at Nob (1 Samuel 22. 19), where many of them may have resided as attendants of tlie priests; while others suppose it more pi'obable tliat the attempt was made afterwards, with a view to regain tlie popularity he had lost througl>out tlie nation by that execrable outrage. !8. In his zeal to tlie cliiltlren of Isritcl and Judali — Under pretence of a rigorous and faithful execution of the Divine law regarding tlie ex- termination of the Canaanites, he set himself to expel or destroy those whom Joshua had been deceived into sparing. His real object seems to have been, that tlie possessions of the Gibeonites, being forfeited to the crown, might be divided amongst his own people (cf. 1 Samuel 22. 7). ^t all events, his proceeding against this people was in violation of a solemn oath, and involving national guilt; the famine was, in the wise and just retribution of Providence, made a national punishment, since the He- brews either assisted in the massacre, or did not interpose to prevent it; since they neither endeavoured to repair the wrong, nor expressed any horror of it; and since a general protracted chastisement might have been indis- pensable to inspire a proper respect and protection to tlie Gibeonite remnant that survived. 6. let seven of lils sons be delivered unto us, and >ve -will Ikaug tUem up unto tUe Lord— The practice of the Hebrews, as of most Oriental nations, was to slay first, and afterwards to sus- pend on a gibbet, the body being not left hanging after sunset. The king could not refuse tliis demand of the Gibeonites, who, in making it, were only exercising their right as blood-avengers ; and, although through fear and a sense of weakness they had not hitherto claimed satis- faction, yet now that David had been apprised by the oracle of the cause of the long-prevailing calamity, he felt it his duty to give the Gibeonites full satisfaction— hence their specifying the number seven — which was reckoned full and complete. And if it should seem unjust to make the descendants suffer for a crime which, in all probability, originated with Saul himself, yet his sons and grandsons might be the instruments of his cruelty, tlie willing and zealous executors of this bloody i-aid. 6. tUe king said, I ■will give tlieni — David cannot be cliarged with doing this as an indii-eet way of ridding himself of rival competitors for the throne, for those delivered up were only collateral branches of Saul's fam- ily, and never set up any claim to the sovereignty. Moreover, David was only granting the request of the Gibeonites as God had bidden him do. 8. tlie five sons of Mlchal tlie dangliter of Saul ivliom she bronglit up for Adriel— Merab, Michal's sister, was the wife of Adriel; but Michal adopted and brought up the boys under her care. 9. tliey hanged tliem in tlie liill before tlie Lord — Deeming themselves not bound by tlie crim- inal law of Israel (Deuteronomy 21. 22, 23), their intention was to let the bodies hang until God, propitiated by this offering, should send rain upon the land, for the want of it had occasioned the famine. It was a heathen practice to gibbet men with a view of appeasing the anger of the gods in seasons of famine, and tlie Gibeonites, who were a remnant of the Amorites (v. 2), thougli brought to the knowledge of the true God, were not, it seems, free from tliis superstition. God, in His providence, suffered tlie Gibeonites to a'sk and Inflict so barbarous a retaliation. In order tliat the oppressed Gibeonites might obtain justice and some reparation of their wrongs, especially that tlie scandal brought on the name of tlie true religion by the violation of a solemn national compact might be wiped away from Israel, and that a memorable lesson should be given to respect treaties and oaths. 10, 11. RizPAii's Kindness unto the Dead. 10. Rlz- pab . . . took sackcloth, and spread it for tier upon the rock— Slie erected a tent near the spot, in which her- 8el|and her ser\'ants kept watch, as the relatives of exe- cuted persons were wont to do, day and night, to scare the birds and beasts of prey away from the remains exposed on the low-standing gibbets. 13-22. David Buries the Bones of Saul and Jon- athan IN THEin Father's Sepulchre, la. David WCMt and took the bones of Saul, and the bones of 14 Jonathan his son, Ac. — Ere long, the descent of copious showers, or perhaps an order of the king, gave Rizpah the satisfaction of releasing the corpses from their igno- minious exposure; and, incited by her pious example, David ordered the remains of Saul and his sons to be transferred from their obscure grave in Jabesh-gilead to an honourable interment in the family vault at Zelah or Zelzah (1 Samuel 10. 2), now Beit-jala. 15-23. Moreover tlie Pliilistines liad yet war again with Israel — Al- though the Philistines had completely succumbed to the army of David, yet tlie appearance of any gigantio champions among them revived tlieir courage, and stirred them up to renewed inroads on tlie Hebrew terri- tory. Four successive contests they provoked during the latter period of David's reign, in tlie first of wliicli the king ran so imminent a risk of his life that he was no longer allowed to encounter the perils of the battle-field. CHAPTER XXII. Ver. 1-51. David's Psalm of Thanksgiving for God's Powerful Deliverance and Manifold Blessings. The song contained in this cliaptcr is the same as the eighteenth Psalm, where the full commentary will be given. It may be suflicient simply to remark that Jewish writers have noticed a great number of very minnte variations in the language of the song as recorded here, from that embodied in the book of Psalms— which may be accounted for by the fact that this, the first copy of the poem, was carefully revised and altered by David after- wards, when it was set to tlie music of the tabernacle. This inspired ode was manifestly tlie eflusion of a mind glowing with the highest fervour of piety and gratitude, and It is full of the noblest imagery that is to be found within the range even of sacred poetry. It is David's grand tribute of thanksgiving for deliverance from hia numerous and powerful enemies, and establishing hiiu in the power and glory of the kingdom. CHAPTER XXIII. Ver. 1-7. David Professes his Faith in God's Prom- ises. 1. 'Xow tliese be the last words of David- Various opinions are entertained as to the precise meaning of this statement, which, it is obvious, pro- ceeded from the compiler or collector of the sacred canon. Some think that, as there is no division of chapters in the Hebrew Scriptures, this introduction was intended to shoAV that wliat follows is no part of the preceding song. Others regard this as the last of the'kiug's poetical . compositions; while a third party consider it the last of . his utterances as an inspired writer, raised up on high' — From an obscure family and condition to a throne. th» anointed of the God of Jacob — Chosen to be king Ijy.tbe special appointment of that God, to whom, by virtue of an ancient covenant, tlie people of Israel owed all tlieir peculiar destiny and distinguislied privileges, the sivcet pgolinist of Israel— t. e., delightful, highly esteemed. H. Tlie Spirit of the Loi-d spake by me— Nothing can more clearly show that all that is excellent In spirit, beautiful, in language, or grand in prophetic imagery, whicli the- Psalms of David contain, were owing, not to his supis- riority in natural talents or acquired knowledge, but to the suggestion and dictates of God's Spirit. 3. the Rock of Israel— This metaphor, which is commonly applied by the sacred writers to the Almighty, was very expres- sive to the minds of tlie Hebrew people. Their national fortresses, in wiiicli they sought security in. war, were built on high and inaccessible rocks, spak* to ine— Either preceptivelj', giving the following counsels re- specting the character of an upright ruler in Israel, or prophetically, concerning David and his royal dynasty, and the great Messiah, of wliom many thiiilc this is a prophecy, rendering tlie words, "ho that ruietli"— " tliera shall bo a ruler over men." 4. as the tender gi-ass springing out of the earth by clear shining after rain -Little patches of grass are seen rapidly springing up in Palestine after rain ; and even where the ground has been 20li) A List of David's Mighty Men. 2 SAMUEL XXIV. He Numbers the People, long parched and bare, within a few days or hours after the enriching showers begin to fall, the face of the earth is so renewed as that it is covered over with a pure fresh mantle of green. 5. Althougli my Iioiise be uot so with Crod, yet lie hath made with me an everlasting cove- nant, ordered In all things and sure — "The light of the morning," i.e., the beginning of David's kingdom, was unlike the clear brilliant dawn of an Eastern day, over- cast by many black and threatening clouds; neither him- self nor his familj' had been like the tender grass spring- ing up from the ground, and flourishing by the united in- fluences of the sun and rain; but rather like the grass that withereth, and is prematurely cut down. The mean- ing is, that although David's house had not flourished in an uninterrupted course of worldly prosperity and great- ness, according to his hopes; although great crimes and calamities had beclouded his family history; some of the most promising branches of the royal tree had been cut down in his lifetime ; and many of his successors should sufiier in like manner for their personal sins; although many reverses and revolutions may overtake his race and his kingdom, yet it was to him a subject of the highest joy and thankfulness that God will inviolably maintain his covenant with his family, until the advent of his greatest Son, the Messiah, who was the special object of his desire, and the author of his salvation. 6. Bnt the sons of Belial shall be all of them as thorns — i. e., the wicked enemies and persecutors of this kingdom of right- eousness. They resemble those pricklj', thorny plants which are twisted together, whose spires point in every direction, and are so sharp and stiong that they cannot be touched or approached without danger; but hard in- struments and violent means must be taken to destroy or uproot them. So God will remove or destroy all who are opposed to this kingdom. 8-39. A Catalogue of his Mighty Men. 8. These be the names of the mlglity men -whom David had — This verse should be translated thus: He who sits in the seat of the Tacliraonite (t. e., of Jasliobeam the Hachmonite), who was chief among the captains, the same is Adino the Eznite ; he lift up his spear against eight hundred, whom he slew at one time. The text is corrupt in this passage; the number eight hundred should be three hundred. [Davidson's Herm.] Under Joab he was chief or presi- dent of the council of war. The first or highest order was composed of hinx and his two colleagues, Eleazar and Shammah. Eleazar seems to have been left to flght the Philistines alone; and on his achieving the victory, they returned to the spoil. In like manner Shammah was left to stand albne in his glory, when the Lord, by him, wrought a great victory. It is not very easy to determine whetlier the exploits that are afterwards described were performed by the first or the second three. 15. the well of Bethlehem — An ancient cistern, with four or five holes in the solid rock, at about ten minutes' distance to the north of the eastern corner of the hill of Bethle- hem, is pointed out by the natives as Bir-Daoud ; that is, David's well. Dr. Robinson doubts the identity of the well ; but others think that there are no good grounds for doing so. Certainly, considering this to be the ancient well, Bethlehem must have once extended ten minutes ftirther to the north, and must have lain in times of old, not as now, on the summit, but on the northern rise of the hill; for the well is byor (I Chronicles 11.7) at the gate. I find in the description of travellers, that the com- mon opinion Is, that David's captains had come from the south-east, in order to obtain, at the risk of their lives, the so much longed-for water; while it is supposed that David himself was then in the great cave that is not far to the south-east of Bethlehem ; which cave is gener- ally held to have been that of Adullam. But (Joshua 15. 35) Adullam lay " in the valley ;" that is, in the undulating plain at the western base of the mountains of Judea, and consequently to the south-west of Bethlehem. Be this as it may, David's men had in any case to break through the host of the Philistines, in order to reach the well ; and ♦,he position of Bir-Daoud agrees well with this. [Van de 7KLDE.] 19. the first three— The mighty men or cham- 210 plons in David's military staflf were divided into three classes— the highest, Jashobeam, Eleazar, and Shammah; the second class, Abishal, Benaiah, and Asahel; and the third class, the thirty, of which Asahel was the chief. There are thirty-one mentioned in the list, including Asahel ; and these added to the two superior orders make thirty-seven. Two of them, we know, were already dead, viz., Asahel and Uriah; and if the dead, at the drawing up of the list, amounted to seven, then we might suppose a legion of honour, consisting of the definite number thirty, and where the vacancies, when they occurred, were replaced by fresh appointments. CHAPTEE XXIV. Ver. 1-9. David Numbers the People. 1. again the anger of the Lord was kindled against Israel, and he moved David against them to say, Go, number Israel and Judah — " Again" cari'ies us back to the former tokens of his wrath in the three years' famine. God, though He cannot tempt any man (James 1. 13), is frequently described in Scripture as doing what He merely permits to be done; and so. In this case. He permitted Satan to tempt David. Satan was the active mover, while God only withdrew His supporting grace, and the great tempter prevailed against the king. (See Exodus 7. 13; 1 Samuel 26. 19; ch. 10. 10; Psalm 105. 25; Isaiah 7. 17, &c.) The order was given to Joab, who, though not generally re- strained by religious scruples, did not fail to represent, in strong terms (see on 1 Chronicles 21. 3), the sin and danger of this measure, and used every argument to dissuade the king from his purpose. The'sacred history has not mentioned the objections which he and other distinguished officers urged against it in the council of David. But it expressly states that they were all over- ruled by the inflexible resolution of the king. 5. they passed over Jordan— This census was taken first in the eastern parts of the Hebrew kingdom ; and it would seem that Joab was accompanied by a military force, either to aid in this troublesome work, or to overawe the people who might display reluctance or opposition, the river of Gad— " Wady" would be a better term. It extends over a course estimated at about sixty miles, which, though in summer almost constantly dry, exhibits very evident traces of being swept over by an impetuous torrent in winter (see on Deuteronomy 2. 36). 6. the land of Tah- tim-liodshl— t. e., the land lately acquired ; viz., that of the Hagarenes conquered by Saul (1 Chronicles 5. 10). The progress was northward. Thence they crossed the coun- try, and, proceeding along the western coast to the south- ern extremities of the country, they at length arrived in Jerusalem, having completed the enumeration of the whole kingdom in the space of nine months and twenty days. 9. Joab gave up the sum of the number of the people unto the king — The amount here stated, com- pared with 1 Chronicles 21. 5, gives a diflerence of 300,000. The discrepancy is only apparent, and admits of an easy reconciliation ; thus (see 1 Chronicles 27), there were twelve divisions of generals, who commanded monthly, and whose duty was to keep guard on the royal person, each having a body of troops consisting of 24,000 men, which, together, formed an army of 288,000; and as a separate de- tachment of 12,000 was attendant on the twelve princes of the twelve tribes mentioned in the same chapter, so both are equal to 300,000. These were not reckoned in this book, because they were in the actual service of the king as a regular militia. But 1 Chronicles 21. 5 joins them to the rest, saying, "all those of Israel were one million, one hundred thousand;" whereas the author of Samuel, who reckons only the eight hundred thousand, does not say, "all those of Israel," but barely "and Israel were," &c It must also be observed that, exclusive of the troops before mentioned, there was an army of observation on the fron- tiers of the Philistines' country, composed of 30,000 men, as appears by ch. 6. 1; which, it seems, were included in the number of 500,000 of the people of Judah by the author of Samuel ; but the author of Chronicles, who mentions only 470,000, gives the number of that tribe exclusive of Abiskag Cherishes David. 1 KINGS I. Adonijah Usurps the Ki.igdoni. those thirty thousand mea, because they were not all of the tribe of Judah, and therefore does not say, "all those of Judah," as he had said, "all those of Israel," but only, " and those of Judah." Thus both accounts maybe rec- onciled. [Davidson.] 10-14. He, Having Three Plagues Propoundeb by Gad, Repents, and Chooses Three Days' Pestilence. 10. David's Heart smote Iiiin after tliat lie Iind num- bered tine people. And David said unto tlie Lord, I Have sinned— The act of numbering the people was not in Itself sinful ; for Moses did it by the express authority of God. But David acted not only independently of such order or sanction, but from motives unworthy of the del- egated king of Israel; from pride and vainglory, from self-confldence and distrust of God, and, above all, from ambitious designs of conquest, in furtherance of which he •was determined to force the people into military service, and to ascertain whether he could muster an army suf- ficient for the magnitude of the enterprises he contem- plated. It was a breach of the constitution, an infringe- ment of the liberties of the people, and opposed to that Divine policy which required that Israel should continue a separate people. His eyes were not opened to the hein- ousness of his sin till God had spoken unto him by his commissioned prophet. 13. Sliall seven years of famine come unto thee — i. e., in addition to the three that had been already, with the current year included (see on 1 Chronicles 21. 11, 12). 14. David said, . . . Let us fall into tlie hand of the Lord— His overwhelming sense of his sin led him to acquiesce in the punishment denounced, notwithstanding its apparent excess of severity. He proceeded on a good principle in choosing the pestilence. In pestilence he was equally exposed, as it was just and right he should be, to danger as his people, whereas, in war and famine, he possessed means of protection su- perior to them. Besides, he thereby showed his trust, founded on long experience, in the Divine goodness. 15-25. His Intercession to God; the Plague Ceases. 15. from the morning— Rather tJiat morning when Gad came, till the end of the three days, there died of the people . . . seventy thousand men — Thus was the pride of the vainglorious monarch, confiding in the number of his population, deeply humbled. 16. the Lord re- pented him of the evil— God is often described in Scrip- ture as repenting when He ceased to pursue a court^e Ho had begun. 17. David said (or had said), I have sinned . . . but these sheep, %vhat have tlkey done 7— The guilt Of numbering the people lay exclusively with David. But in the body politic as well as natural, when the head suf- fers, all the members sufTer along with it; and, besides, although David's sin was the immediate cause, the great increa.se of national oflences at this time had (v. 1) ki udled the anger of the Lord. 18. Araunah— Or Oman (1 Chron- icles 21. 18), the Jebusite, one of the ancient inhabitants, who, having become a convert to the true religion, re- tained his house and possessions. He resided on Mount Moriah, the spot on which the temple was afterwards built (2 Chronicles 3.1), but that mount was not then en- closed in the town. ai. to build an altar unto the Lord, that the plague may be stayed — It is evident that the plague was not stayed till after the altar was built, and the sacrifice offered, so that what is related (v. IG) was by anticipation. Previous to the offering of this sacrifice, he had seen the destroying angel as well as ofiered the inter- cessory power {v. 17). This was a sacrifice of expiation ; and the reason why he was allowed to olTer it on Mount Moriah, was partly in gracious consideration to his fear of repairing to Gibeon (1 Chi'onicles 21.29, 30), and partly in anticipation of the removal of the tabernacle and the erection of the temple there (2 Chronicles 3. 1). 23. All these things did Araunah, as a king, give — Indicating, as the sense is, that this man had been anciently a. heathen king or chief, but was now a proselyte who still retained great property and influence in Jerusalem, and whose piety was evinced by the liberality of his ofiei-s. The words, "as a king," are taken by some to signify simply, " he gave with royal munificence." 34. Nay ... I -tvill . . . buy it of tliee at a price — The sum mentioned here, viz., fifty shekels of silver, equal £6 sterling, was paid for the fioor, oxen and wood Instruments only, whereas the large sum (1 Chronicles 21. 25) was paid afterwards for the whole hill, on which David made preparations for build- ing the temple. 33. David oifered burnt offerings and peace offerings — ^There seem to have been two sacrifices • the first expiatory, the second a thanksgiving for tlae ces- sation of the pestilence (see on 1 Chronicles 21. 26). THE FIRST BOOK OF THE KINGS, COMMONLY CALLED THE THIRD BOOK OF THE KINGS. CHAPTER I. Ver. W. Abishag Cherishes David in his Extreme Age. 1. Now King David was old — He was in the seventieth year of his age (2 Samuel 5. 4, 5). But the wear and tear of a military life, bodily fatigue, and mental care, had prematurely, if we may say it, exhausted the energies of David's strong constitution (1 Samuel 16. 12), In modern Palestine and Egypt the people, owing to the heat of the climate, sleep each in a separate bed. They only depart from this practice for medical reasons (Ec- cleslastes 4. 11). The expedient recommended by David's physicians is the regimen prescribed in similar cases Btill In the East, particularly among the Arab popula- tion, not simply to give heat, but "to cherish," as they are aware that the inhalation of young breath will give new life and vigour to the worn-out frame. The fact of the health of the young and healthier person being, as it were, stolen to support that of the naore aged and sickly la well established among the medical faculty. And bence the prescription for the aged king was made In a hygeian point of view for the prolongation of his valuable life, and not merely for the comfort to be derived from the natural warmth Imparted to his withered frame. [Tent and Khan.] The polj-^gamy of the age and country may account for the introduction of this practice; and :t is evident that Abishag was made a concubine or second- ary wife to David (see on ch. 2. 22). 3. a Shunammite— Shunem, in the tribe of Issachar (Joshua 19. 18), lay on an eminence in the plain of Esdraelon, five miles south of Tabor. It is now called Sulam. 5-31. Adonijah Usurps the Kingdom. 5. llien Adontjah the son of Haggith exalted liimself- Notic- ing is said as to the origin or rank of Haggith, so that it Is probable she was not distinguished by family descent. .\donijah, though David's fourth son (2 Samuel 8.4; I Chronicles 3.2), was now the eldest alive; and his per- sonal attractions and manners (1 Samuel 9.2) not only recommended him to the leading men about court, but made him the favourite of his father, who, though seeing him assume an equipage becoming only the heir-pre- sumptive to the throne (2 Samuel 15. 1), said nothing ; and 211 Nailian Counsels Bath-sheba. 1 KINGS II. Solomon ia Anointed King. his silence was conlsidered by many, as well as by Adoni- Jah, to be equivalent to an expression of consent. The sinking health of the king prompted him to take a de- cisive step in furtherance of his ambitious designs. 7. lie conferred -with Joal>— The anxiety of Adonijah to secure the influence of a leader so bold, enterprising, and popular with the army was natural, and the accession of the hoary commander is easily accounted for from his recent grudge at the king, (see on 1 Samuel 19. 13). and with AblatKar the priest— His influence was as great over the priests and Levites — a powerful body in the kingdom— as that of Joab over the troops. It might be that both of them thought the crown belonged to Adoni- jah by right of primogeniture, from his mature age and the general expectations of the people (ch. 2. 15). 8. But Zadok the priest^He had been high priest in the taber- nacle at Gibeon under Saul (1 Chronicles 16. 39). David, on his accession, had conjoined hijn and Abiathar equal in the exercise of their high functions (2 Samuel 8.17; 15.24; 29.35). But it is extremely probable that some cause of jealousy or discord between them had arisen, and hence each lent his countenance and support to op- posite parties. Benaiali— Distinguished for liis bravery (1 Samuel 23.20); he had been appointed captain of the king's body-guard (2 Samuel 8.18; 20.2:5; 1 Chronicles 18. 17), and was regarded by Joab as a rival. Nathan the prophet-Was held in high estimation by David, and stood on the most intimate relations with the royal family (2 Samuel 12. 25). Shimei— Probably the person of this name who was afterwards enrolled among Solo- mon's great ofllcers (ch. 4. 18). Rei— Supposed to be the same as Ira (2 Samuel 20. 26). and the mlglity men— The select band of worthies. 9. En-rogel— Situated (Joshua 15.7-10) east of Jerusalem, in a level place, Just below the junction of the valley of Hlnnom with that of Jehosha- phat. It is a very deep well, measuring 12-5 feet in depth ; the water is sweet, but not very cold, and it is at times quite full to overflowing. The Orientals are fond of en- joying festive repasts in tlie open air at places which command the advantage of shade, water, and verdure; and those fetes champetres are not cold collations, i)ut magnlflcent entertainments, the animals being killed and dressed on the spot. Adonijah's feast at En-rogel was one of this Oriental description, and it was on a large scale (2 Samuel 3.4,5; 5.14-16; 1 Chronicles 14.1-7). At the accession of a new king tliere were sacrifices of- fered (1 Samuel 11. 15). But on such an occasion it was no less customary to entertain the grandees of the kingdom and even the populace in a public manner (1 Chronicles 12.23-40). There is the strongest probability that Adoni- jah's feast was purely political, to court popularity and secure a party to support his claim to the crown. 11-27. Nathan spake unto Batli-sheha . . . let nie gl've thee counsel, &c. — ^The revolt was defeated by this prophet, who, knowing the Lord's will (2 Samuel 7. 12; 1 Chronicles 22. 9), felt himself bound, in accordance with his character and office, to take the lead in seeing it executed. Hith- erto the succession of the Hebrew monarcliy had not been settled. The Lord had reserved to himself the right of nomination (Deuteronomy 17. 15), which was acted upon in the appointments both of Saul and David; and in the case of the latter the rule was so far modified that his posterity were guaranteed the perpetual possession of the sovereignty (2 Samuel 7. 12). This Divine purpose was known throughout the kingdom ; but no intimation had been made as to whether the right of inheritance was to belong to the eldest son. Adonijah, in common with the people generally, expected that this natural arrangement should be followed in the Hebrew kingdom as In all others. Nathan, who was aware of the old king's solemn promise to Solomon, and, moreover, that this ■promise was sanctioned by the Divine will, saw that no time was to be lost. Fearing the effects of too sudden ex- citement in the king's feeble state, he arranged that Bath-sheba should go first to inform him of what was being transacted without the walls, and that himself should follow to confirm her statement. The narrative Uei'e not only exhibits the vivid picture of a scene within 212 the interior of a palace, but gives the impression that a great deal of Oriental state ceremonial had been estab- lished in the Hebrew court. 30. the eyes of all Israel are tipon thee, that thou slkouldest tell them -who sliaU sit on the tlironc— When the kings died without declaring their will, then their eldest son succeeded. But frequently they designated long before their death which of their sons should inherit the throne. The kings of Persia, as well as of other Eastern countries, have ex- ercised the same right in modern and even recent times. 21. I and my son . . . shall be counted offenders — i. e., slain, according to the barbarous usage of the East to- wards all who are rivals to the throne. 28-31. Tlieu King David answered and said, Call me Bath-sheha— He renews to her the solemn pledge he had given, in terms the solemnity and impressiveness of which show that the aged monarch had roused himself to the duty the emergency called for. 32-49. Solomon, by David's Appointment, is Anoint- ed King. 33. cause Solomon my son to ride upon mine own mule— Directions were forthwith given for the immediate coronation of Solomon. A procession was to be formed by the "servants of their lord"— i. e., the king's body-guard. Mules were then used by all the princes (2 Samuel 13. 20) ; but there was a state mule of wh ich all sub- jects were forbidden, under pain of death, to make use, without special permission; so that its being granted to Solomon was a public declaration in his favour as the fu- ture king (see on Esth er 6. 8, 9). bring him dotvn to Glhon —A pool or fountain on the west of Jerusalem (see on 2 Chronicles 32. 30), chosen as equally public for the counter proclamation. 34. anoint him — Done only in the case of a new dynasty or disputed succession (see on 1 Samuel 16. 13 ; 2 Samuel 2. 4). 35. then ye shall come after hint, that he may come and sit upon my throne — The public recognition of the successor to the throne, during the old king's lifetime, is accordant with the customs of the East. .39. an horn of oil out of the tabernacle— It was the sa- cred oil (Exodus 30. 22) with which the kings Avere anointed. •40. all tlie people came up after him — i, c, from tlie val- ley to the citadel of Zion. 41. Adonijah, and all jth« guests that -were -with him, heard It as they ntade an end of eating — The loud shouts raised by the populace at the joyous proclamation at Gihon, and echoed by assem- bled thousands, from Zion to En-rogel, were easily heard at that distance by Adonijah and his confederates. The arrival of a trusty messenger, who gave a full detail of the coronation ceremony, spread dismay in their camp. The wicked and amljitious plot they had assembled to execute was dissipated, and every one of the conspiratoi's con- sulted his safety by fiight. 50-5:i. Adonijah, Fleeing to the Horns of the Al- tar, IS Dismissed by Solomon. 50. Adohijah went and cauglit hold on the horns of the altar — Most probably the altar of burnt offering which had been erected on Mount Zion, where Abiathar, one of his partisans, pre- sided as high priest. The horns or projections at the four corners of the altar, to which the sacrifices were bound, and which were tipped with the blood of the victim, wei-e symbols of grace and salvation to the sinner. Hence the altar was regarded as a sanctuary (Exodus 21. 14), but not to murderers, rebels, or deliberate perpetrators. Adonijah, having acted in opposition to the will of the reigning prince, was guilty of rebellion, and stood self-condemned. Solomon spared his life on the express condition of his good behaviour — living in strict privacy, leading a quiet, peaceable life, and meddling with the alfairs of neither the court nor the kingdom. 53. they brought him do\vn — from the ledge around the altar on which he was stand- ing, he bo-wed hlniself-^. e., did homage to Solomon as king. CHAPTER II. Ver. 1-11. David Dies. 1. David charged his son— The charge recorded here was given on his death to Solo- mon, and is different from the farewell address delivered in public some time before (1 Chronicles 28. 29). It is in- troduced with great solemnity. 2. I go the -way of all TliC Death of David. 1 KINGS II. Solomon Succeeds Him. Uie earth— A beautiful and im nvssive periphrasis for death, be thou sti-oikg, and shovr thyself a man — Ttiis counsel is similar to the apostolic direction (1 Corinthians 16. 13), and refers to the fortitude or strengtli of mind that was required to discharge the onerous functions of king. 3. Iteep the charge of the Lord thy God — i. e., the Di- vine law in all its ceremonial as well as moral lequire- ments. But particular reference was intended to its po- litical institutions, as it was only by strictly maintaining the conduct that became the Hebrew monarch (Deuter- onomy 17. 10-20), that he should secure the blessing of peace and prosperity to his reign (see on Deuteronomy 4. 0 ; 29. 10-21). 4:. there sliall not fail thee a man on the throne of Israel — A reference to the promise made to David of the sovereignty being vested perpetually in his lineage (2 Samuel 7. 11-16), which was confirmed to Solomon after- wards (see on ch. 9. 5), and repeated with reference to its spiritual meaning long after (Jeremiah 33. 17). 5, G. thou Itno^vest ■what Joab did — The insolent and imperious conduct of that general had not only been deeply offen- sive to the feelings (2 Samuel 18. 5-15; 19. 5-7), but calculated to bring reproach on the character, to injure the prospects, and endanger the throne of David. Passing over tlie in- juries committed directlj' against himself, David dwelt with strong feelings on tlie base assassination of Abner and Araasa. shed the blood of -^var in peace, &c. — The obvious meaning is, that in peace he acted towards them as if they had been in a state of warfare; but perhaps tliese graphic expressions might be designed to impress Solo- mon's mind more strongly with a sense of the malice, treachery, and cruelty bj' which those murders were cha- racterized. 6. do according to thy^vlsdom — Joab's im- mense popularity with the army required that any pro- ceedings instituted against him should be taken witli great prudence and deliberation. 8. thou hast with thee Shimel — Though David promised him a pardon, Avhich be- ing enforced by the presence of a thousand followers, could not have been well refused, he warned his son against Sliiraei as a turbulent and dangerous character. It must not be supposed that in these dying Instrucl^ons David was evincing a fierce vindictive spirit. He is rather to be considered as acting In the character of a king and magis- trate, in noticing crimes which he had not been in a con- dition to punish, and pointing out persons of whom Solo- mon would be under a necessity to rid himself as danger- ous to the state. Tlie grateful mention of Barzillai"s kindness was, however, a personal feeling that does hon- our to tlie warmth of his heart; and his silence as to Me- phibosheth, the son of his beloved Jonathan, would imply the previous death of that prince. 9. for thouart a^tvlse man— Solomon had given early indications of wisdom before his miraculous endowment with the heavenly gift (see on ch. 3. 11), and his own sagacity would dictate the course that should be followed in any new offence that Shimel might commit. 10. So David slept ^vith liis father*— About six months after the coronation of Solo- mon (cf. 2 Samuel 5. 5, with 1 Chronicles 29. 27). The inter- val was spent In developing his ideas and plans for the Itature glory of the kingdom, and providing for the per- manent worship of God (see on 1 Chronicles 22., etseq.). David WBia burietl In the city of David— Sepulchres were not allowed within the precincts of cities. Jerusa- lem, however, formed an exception ; and yet, even there, the privilege was reserved chiefly for the royal family (Acts 2. 29). Tradition says that the bones of David repose on Mount Zion, and the minaret of a small mosque points out the spot which tradition has fixed. His was a noble, a wondrous, and a humbling history. He was a good man, yet his life was deformed by various crimes of a very gross character. But there were many bright and noble traits in his character; he was an earnest lover of the Divine law; his reign was signalized by many important ser- vices that contributed to the glory of God and the exalta- tion of His kingdom ; and his name, as the sweet Psalm- ist of Israel, will be held In honour to the latest age of the Church. 12-21. Solomon Succeeds Him. 12. Then sat Solo- mon on the throne of David his fatlier— His ascen- sion to the royal dignity was made under the happiest auspices. Having been born after his father became monarch of the whole kingdom, his claim, according to the notions of Oriental people, was preferable to that of all, even his elder brothers. The Hebrew kingdom en- joyed Internal prosperity; it was respected and renowned abroad, and Solomon well knew how to Improve these advantages. 13-18. Adonijali came to Bath-slieba— Her question to him betrays an apprehension which his re- cent conduct might well warrant ; but his pious acknow- ledgment of the Divine will seemed apparently to indi- cate so entire an acquiescence in the settlement of the succession, that, in her womanly simplicity, she per- ceived not the deep cunning and evil design that was concealed under his request, and readily undertook to promote his wishes. 19, 30. Bath-sheba -went nnto King Solomon— The filial reverence, and the particular act of respect wliicli Solomon rendered, were quite in accordance with the sentiments and customs of the East. The right hand is tlie place of honour ; and as it Is expressly said to have been assigned to "the king's motlier," it is necessary to remark, that when a husband dies, his widow acquires a higher dignity and power, as a mother over her son, than she ever possessed before. Besides, the dignity of " king's mother" is a state office, to which certain revenues are attached. The holder has a separate palace or court, as well as possesses great influence In public afliairs ; and as the dignity is held for life, it some- times happens, in consequence of deaths, that the per- son enjoying it may not be related to the reigning sov- ereign by natural maternity. Bath-sheba had evidently been invested with tliis honourable office. 3iJ. why dost thou ask Abishag . . . ask for liim the kingdom also —(See on 2 Samuel 10. 11 ; also on 12. 8.) Solomon's indig- nation was roused; he in a moment penetrated the artful scheme, and from his associating the names of Ablathar and Joab, he seems to have suspected or known that those deep schemers had been the prompters of Adouijah. 33-35. God do so to mc, ai»d more also — The common form of introducing a solemn oatli. if Adonijah have not spoken this word against liis own life — Whether there was a treasonable design to conceal under this re- quest or not, the act, according to Eastern notions, was criminal, and of dangerous consequence to the state. There is no ground of censure upon Solomon for erueltj^ or precipitation in tliis instance. He had pardoned Adon- ijali's former consph-acy; but this new attempt was re- bellion against the viceroy appointed by the Divine King, and called for condign punishment. The office of executioner was among the Hebrews, as in other ancient countries of the East, performed unceremoniously and privately— often without any previous warning— by the captain of the guard, or one of his officers (Matthew 11. 10). 36, 37. unto Abiathai* the priest said the king — This functionary, as the counsellor or accomplice of Adonijah, had deserved to share his fate. But partly from regard to his priestly dignity, and partly from his long associa- tions with the late king, Solomon pronounced on him the mitigated sentence of banishment to his country estate at Anathoth, and thereby, as God's vicegerent, deprived him of his office and its emoluments. The sacred writer notices the remarkable fulfilment, Abia- thar's degradation from tlio high priesthood (see on ch. 4.4), of the doom denounced against the house of Ell (1 Samuel 2. 30). 28-45. JOAB SlAIX. 38. Tlien tidings came to Joab— The execution of these sentences respectively on Adoni- jah and Abiatliar, prepared Joab for his fate. Death, due to his great crimes (Numbers 85. 33), would long ago have been inflicted, had not his power and popularity with the army been too formidable for the old king. He now fled to the altar, which, though a recognized asylum, atTorded no sanctuary to the rebel and murderer (Exodus 21.14). And, as he refused to leave It, he seems to have cherished some faint hope tliat a religious scruple would have been felt at the thouglit of violating the sanctity of the place by bloodshed. Benaiah, not liking to assume any responsibility, referred the matter to Solomon, who 213 Solomon Marries Pharaoh's Daughter. 1 KINGS III, IV. Solomon's Choice of Wisdot/l, determined that the law should take its course (Deuter- onomy 19. 13). 33. Their blood sliall return upon the head of Joah, &c. — A reference is here made to the curse publicly and solemnly pronounced by King David (2 Samuel 8. 28, 29), 34. Benaiah . . . went up, and fell upon him— According to the terms of the statute (Exodus 21. 14), and the practice in similar cases (2 Kings 11. 15), the criminal was to be dragged from the altar and slain else- where. But the truth is, that the sanctity of the altar was violated as much by the violence used in forcing the criminal from the place as in shedding his blood there; the express command of God autliorized the former, and therefore by implication permitted the latter, was burled in his o-»vn house — Or family vault, at his property in the wilderness of Judah. His interment was included in the king's order, as enjoined in the Wvine law (Deuteronomy 21. 23). 34-46. Shimei Put to Death. 36. the Idng sent and called for Shimei — He was probably residing at Bahurim, his native place. But, as he was a suspicious character, Solomon condemned him henceforth to live in Jerusalem, on the penalty of death, for going with- out the gates. He submitted to this confinement for three years, when, violating his oath, he was arrested and put to death by Solomon for perjury, aggravated by his former crime of high treason against David. 46. the kingdom was established In the hand of Solomon — Now, that by the death of Shimei, all the leaders of the rival factions had been cut off. CHAPTER III. Ver. 1. Solomon Marries Pharaoh's Daxtghter. l. Solomon made affllnltywitli Pharaoh — This was a royal title, equivalent to sultan, and the personal name of tliis monarch is said to have been Vaphres. The formation, on equal terms, of this matrimonial alliance with the royal family of Egypt, shows the higli consideration to which the Hebrew kingdom had now arisen. Rosellini has given, ft-om the Egyptian monuments, what is sup- posed to be a portrait of this princess. Slie was received in the land of her adoption with great eclat ; for the Song of Songs, and tlie forty-flftli Psalm are supposed to have been composed in honour of this occasion, although they may both have a higher typical reference to the introduc- tion of the Gentiles into the church, brought hei- into the city of David— i. e., Jerusalem. She was not admis- sible into the stronghold of Zion, the Ijuilding where the ark was (Deuteronomy 23.7, 8). She seems to have been lodged at first in his mother's apartments (Song 3. 4; 8.2), as a suitable residence was not yet provided for her in the new palace (ch. 7. 8 ; 9.24; 2 Chronicles 8. 11). building . . . the wall of Jerusalem — Although David had begun (Psalm 51. 18), it was, according to Josephus, reserved for Solomon to extend and complete the fortifications of the city. It has been questioned whether this marriage was in conformity with the law (see on Exodus 34. 16; Deuter- onomy?. 3; Ezra 10. 1-10; Nehemiah 13. 26). But it is no- where censured in Scripture, as are the connections Solo- mon formed with other foreigners (cli. 11. 1-3); whence it may be inferred that he had stipulated for her abandon- ment of idolatry, and conforming to the Jewish religion (Psalm 45. 10, 11). 2^. High Places Being in Use, He Sacrifices at GiBEON. 3. Solomonloved the liord— Tills declaration, illustrated by what follows, affords undoubted evidence of the young king's piety; nor is tlie word " only," which prefaces the statement, to be understood as introducing a qualifying circumstance that reflected any degree of cen- sure upon him. The intention of the sacred historian is to describe the generally prevailing mode of worship be- fore the temple was built. The " high places " wei-e altars erected on natural or artificial eminences, probably from the idea that men were brought nearer to tlie Deity. They nad been used by the patriarchs, and had become so uni- versal among the heathen that they were almost identi- fied with idolatry. They were prohibited in the law (Le- Titlcus 17.3, 4; Deuteronomy 12. 13, 14; Jeremiah 7. 31; 214 Ezekiel 6. 3, 4 ; Plosea 10. 8). But, so long as the tabernacle was migratory, and the means for the^ national worship were merely provisional, the worship on tliose high places was tolerated, and hence, as accounting for their continu- ance, it is expressly stated (v. 2) that God had not yet chosen a permanent and exclusive place for his worsliip. 4. the king went to Glbeon to sacriAce there — The prominent distinction of this place arose from the old tabernacle and the brazen altar which Moses had made iu the wilderness, being there (1 Clironicles 16.39; 21.29; 2 Chronicles 1. 3-6). The royal progress was of public im- portance. It was a season of national devotion. Tlie king was accompanied by his principal nobility (2 Cliron- icles 1, 2), and, as the occasion was most probably one of the great annual festivals which lasted seven days, the rank of the offerer and the succession of daily oblationa may help iu part to account for the immense magnitude of the sacrifices. 5. In Gibeon the liOi'd appeared to Solomon in a dream — It was probably at the close of this season, wlien his mind had been elevated into a high state of religious fervour by the protracted services. Sol- omon felt an intense desire, and lie had offered an earnest petition, for tlie gift of wisdom. In sleep his thoughts ran upon the subject of his prayer, and he dreamed that God appeared to him and gave him the option of every thing in the world— that he asked wisdom, and that God granted his request. His dream was but an imaginary repetition of his former desire, but God's grant of it was real. 6-15. He Chooses Wisdom. 6. Solomon said— i. e., had dreamed that he said. 7. 1 am but a little child — Not in age, for he had reached manhood (ch. 2. 9), and must have been at least twenty j'ears old, but he was raw and inex- perienced in matters of government. 10, the speech pleased the Lord — It was Solomon's waking prayers tliat God heard and requited, but the acceptance was signified in this vision. 15. behold, it -was a dream — The vivid impression, the indelible recollection he had of this dream, together with the new and increased energy com- municated to his mind, and the flow of worldly prosperity that rushed upon him, gave him assurance that it camo by Divine ihspiration, and originated in the grace of God, Tlie wisdom, however, that was aslted and obtained was not so much of the heart as the head— it was wisdom not for himself personally, but for his oflice, sucli as would qualify him for the administration of justice, the govern- ment of a kingdom, and for the attainment of general scientific knowledge. 16-28. His Judgment Between Two Harlots. 16. Then came there two Avomen — Eastern nionarchs, who generally administer justice in person, at least in all cases of difliculty, often appeal to the principles of human na- ture when they are at a loss otherwise to find a clue to the truth, or see clearly tlieir way through a mass of con- fiicting testimony. The modern history of the East abounds with anecdotes of judicial cases, in which the decision given was the result of an experiment similar to this of Solomon upon the natural feelings of the contend- ing parties, CHAPTER IV. 1-6. Solomon's Princes. 1. So King Solomon -vvas king over all Israel — Tliis chapter contains a general de- scription of the state and glory of the Hebrew kingdom during the more flourishing or later years of his reign, a. these vi-ere the princes— Or chief officers, as is evident from two of them marrying Solomon's daughters, Aza- riah the son of Zadok the priest — Rather, the prince, as the Hebrew word frequently signifies (Genesis 41. 45; Exo- dus 2. 16; 2 Samuel 8. 18); so that from the precedency given to this person in the list, he seems to have been prime minister, the highest in oflice next the king. 3. Scribes— i. e., secretaries of state. Under David, there had been only one. And the employment of three func- tionaries in this department indicates either improved regulations by the division of labour, or a great increase of business, occasioned by the growing prosperity of the kingdom, or a more extensive correspondence with for- eign countries, recorder— t. e.. Historiographer, or an- Solomon' i Twelve Officers. 1 KINGS V. Hiram Sends to Congratulate him. nalist— an office of great importance in Oriental courts, and the duties of which consisted in chronicling the oc- currences of every day. ■*. BenalaK -^vas over tlie Iiost — Formerly captain of the guard ; he had succeeded Joab as commander of the forces. Zadok ami Abiathar -ivere the priests — Tlie first only discharged the sacred func- tions—the latter had been banished to his country seat, and retained nothing more than the name of high priest. 5. over the officers — t. e., the provincial governors enu- merated in V. 17-19. the principal officer, and tlie king's friend — Perhaps president of the privy council, and Solo- mon's confidential friend or favourite. Tliis high func- tionary had probably been reared along witli Solomon. That he should heap those honours on the sons of Nathan was most natural, considering the close intimacy of the father witli tlie late king, and the deep obligations under whicli Solomon personally lay to the propliet. 6. Ahish- ar tvas over the household — Steward or chamberlain of the palace. Adonlram — Or Adoram (2 Samuel 20. 24 ; ch. 12. 18), or Hadoram (2 Chronicles 10. IS), ivas over the tribute — Not the collection of money or goods, but the levy of compulsory labourers (cf. ch. 5. 13, 14). 7-21. His Twelve Officers. 7. Solomon had t^velve officers over all Israel. The royal revenues were raised according to the ancient, and still, in many parts, exist- ing usage of the East, not in money payments, but in the produce of the soil. There would be always a consider- able difllculty in the collection and transmission of these tithes (1 Samuel S. 15), and, therefore, to facilitate the work, Solomon appointed twelve ofllcers, who had each the charge of a tribe or particular district of country, from which, in monthly rotation, the supplies for tlie mainten- ance of the king's household were drawn, having first been deposited in "the store cities" which were erected for their reception (ch. 9. 19; 2 Chronicles 8. 4, 6). 8. The son of Hur— Or, as the margin has it, Benhur, Bende/car. In the rural parts of Syria, and among the Arabs, it is still common to designate persons not by tlieir own names, but as tlie sons of their fathers. 31. Solomon reigned over all kingdoms, from the river — All the petty king- doms between the Euphrates and tlie Mediterranean were tributary to him. Similar is the statement in v. 21. 34. from Tiplisah — i. e., Thapsacus, a large and flourishing town on the west bank of the Euphrates, the name of which was derived from a celebrated ford near it, the lowest on that river, even to Azzah — i.e., Gaza, on the south-western extremity, not far from the Mediterranean. 33. Solomon's provision for one day — Not for the king's table onlj% but for all connected with the court, including, besides the royal establishment, those of his royal con- sorts, his principal officers, his body-guards, his foreign visitors, &c. The quantity of fine flour used is estimated at 240 bushels : tliat of meal or common flour at 480. The number of cattle required for consumption, besides poul- ti-y and several kinds of game, which were got in abun- dance on the mountains, did not exceed in proportion what is needed in other courts of the East. 35. every man under his vine and . . . fig tree — This is a common and beautiful metaphor for peace and security (Micah 4. 4; Zcchariah 3. 10), founded on the practice, still common in modern Syria, of training these fruit-trees up the walls and stairs of houses, so as to make a shady arbor, beneath which the people sit and recreate themselves. 36. forty- thousand stalls— For the royal mews (see on 2 Clironicles 9. 25). 38. barley . . . and straiv— .Straw is not used for litter, but barley mixed with chopped straw is the usual fodder of horses. Dromedaries — Tlie one-humped camel, distinguished for their great fleetness. 29-31. His Wisdom. 39. Ood gave -wisdom and un- derstanding exceeding much, and largeness of heart — i. c, High powers of mind, gi'eat capacity for receiving as well as aptitude for communicating knowledge. 30. Solomon's -wisdom excelled the -%vlsdom of tike chil- dren of the East-— i. e., the Arabians, Chaldeans and Persians (Genesis 25. 6). all the -%vlsdom of Egypt— Egypt •was renowned as the scat of learning and sciences, and the existing monuments, which so clearly describe the ancient state of society and the arts, show the high culti- vation of the Egj'ptian people. 31. -wiser than all men — i. e., all his contemporaries, either at home or abroad. than Ethan— Or Jednthun, of the family of Merari (1 Chronicles 6. 44). Ileman— (1 Chronicles 15. 17-19). The chief of the temple musicians, and the king's seers (1 Chronicles 2;5. 5); the other two are not known, the sons of Mahol— Either another name for Zerah (1 Chronicles 2. 6), or talcing it as a common noun, signifying a dance, a chorus, "the sons of Mahol" signify persons eminently skilled in poetry and music. 33. he spake three thou- sand proverbs— Embodying his moral sentiments and sage observations on human life and character, a thou- sand and five songs — Psahn 72., 127., 132., and the Song of Songs are his. 33. he spake of trees, from the cedar . . . to the hyssop — All plants, from the greatest to the least. The Spirit of God has seen fit to preserve comparatively few memorials of the fruits of his gigantic mind. The greater part of those here ascribed to him have long since fallen a prey to the ravages of time, or perished in the Babylonish captivity, probably because they were not in- spired. CHAPTER V. Ver. 1-0. HiBAM Sends to Congratttlate Solomon. 1. Hiram sent his servants unto Solomon — The grand- son of David's contemporary. [Kitto.] Tlie same Hiram. [Winer and others.] The friendly relations which the king of. Tyre had cultivated with David are here seen re- newed with his son and successor, by a message of con- dolence as well as of congratulation on his accession to the throne of Israel. The alliance between the two nations had been mutually beneficial by the encouragement of useful traffic. Israel, being agricultural, furnished com and oil, while the Tyrlans, who were a commercial peo- ple, gave in exchange tlieir Phoenician manufactures, as well as the produce of foreign lands. A special treaty was now entered into in furtherance of that undertaking which was the great work of Solomon's splendid and peaceful reign. 6. contmaud that they lie-»v me cedar trees out of Iicbanon- Nowhere else could Solomon have procured materials for tlie wood-work of his contemplated building. The forests of Lebanon, adjoining the seas in Solomon's time, belonged to the Phoenicians, and the timber being a lucrative branch of their exports, im- mense numbers of workmen were constantly employed in the felling of trees as well as the transportation and pi-eparation of the wood. Hiram stipulated to furnish Solomon with as large a quantity of cedars and cypresses as he miglit require ; and it was a great additional obliga- tion, that he engaged to render the important service of having it brought down, probably by the Dog river, to the seaside, and conveyed along the coast in floats; i. c, the logs being baund together, to the harbour of Joppa (2 Chronicles 2. 16), whence they could easily find the moans of transport to Jerusalem, my servants slinll be -tvith thy servants— The operations were to be on so extensive a scale that the Tyrlans alone would be insufficient. A di- vision of labour was necessarj', and while the former would do the work that required skilful artisans, Solomon engaged to supply the labourers. 7-12. Furnishes Timber to Build the Temple. 7. Blessed be the lK>rd— This language is no decisive evi- dence that Hiram was a worsliippcr of the true God, as he might use it only on the polytheistic principle of acknow- ledging Jehovah as the God of the Hebrews (see on 2 Chronicles 2. 12). 8. Hiram sent to Solomon, saying, I have considered the things . . . and I will do— The con- tract was drawn out lormally in a written document (2 Chronicles 2. 11), which, according to Josephus, was pre- served both in the Jewish and Tyrian records. 10. fir trees — Rather, the cypress. 11. foot! to his household— This was an annual supply for the palace, dlfleront from that mentioned In 2 Chronicles 2. 10, which was for the workmen in the forests. i:i-18. Solomon's Workmen and Lahourkijs. 13. Solomon raised a levy out of all Israel— Tlio n iiewcd notice of Solomon's divine gilt of wisdom {v. IJ) is evi- dently Introduced to prepare for this record of the strong 215 The Building of the Temple. 1 KINGS VI. VIT. The Building of Solomon^s House. but prudent measures he took towards tne accomplish- ment of his worii. So great a stretcli of arbitrary power as is implied in this compulsory levy must have raised great discontent, if not opposition, had not his wise arrangement of letting the labourers remain at home two months out of three, added to the sacredness of the Avork, reconciled the people to this forced labour. The carriage of burdens, and the Irksome work of excavating the quarries was assigned to the remnant of the Canaanites (ch. 9. 20; 2 Chronicles 8. 7-9) and war prisoners made by David— amounting to 153,600. The employment of persons of that condition in Eastern countries for carrying on any public work, would make this part of the arrange- ments the less thought of. 17. brouglit great stones— The stone of Lebanon is "hard, calcareous, whitish and sonorous, like free-stone." [Shaw.] The same white and beautiful stone is to be got in CA'ery part of Syria and Palestine, liewed stones— Or neatly polished, as the Hebreiu word signifies (Exodus 20. 25). Both Jewish and Tyrian builders were employed in hewing these great stones. 18. and the stone-squnrers — The margin. Which renders it "the Giblites" (Joshua 13. 5), has long been considered a preferable translation. This marginal trans- lation also must yield to another which has lately been proposed, by a slight change in the Hebrew text, and which would be rendered thus: "Solomon's builders, and Hiram's builders, did hew them and bevel them." [The- NitJS.] These great bevelled or grooved stones, measuring some twenty, others thirty feet in length, and from five to six feet in breadth, are still seen in the substructures about the ancient site of the temple ; and, in the judgment of the most competent observers, were those originally employed "to lay the foundation of the house." CHAPTER VI. Ver. 1-4. The Building of Solomon's Temple, a. tlie liouse -^vIilcK King Solomon built for tlie Lord — The dimensions are given in cubits, which are to be reckoned according to the early standard (2 Chronicles 3. 3), or holy cubit (Ezekiel 40. 5; 43. 13), a handbreadth longer than tiie common or later one. It is probable that the internal elevation only is here stated. 3. tlie porcln — Or portico, extended across the whole front (see on 2 Chronicles 3. 4). tvindo-^vs of narro>v ligUt« — i. e., windows witli lattices, capable of being shut and opened at pleasure, partly to let out the vapour of the lamps, the smoke of the frank- Incense, and partly to give light. [Keil.] 5-10. The Chambers Thekeof. 5. against tlie ■»vall of t!ie Iiouse lie built cliainbers — On tliree sides, there were chambers in three stories, each story wider than the one beneath it, as the walls were narrowed or made thin- ner as they ascended, by a rebate being made, on which the beams of the side floor rested, without penetrating the wall. These chambers were approached from the right hand side, in the interior of the under story, by a ■winding staircase of stone, which led to the middle and upper stories. 7. tlicre was neither hammer nor axe nor any tool of iron heard in the house ivltile it wan In building— A subterranean quarry has been very re- cently discovered near Jerusalem, where the temple stones are supposed to have been hewn. There is un- equivocal evidence to be found in this quarry that the stones were dressed there, for there are blocks exactly similar in size, as well as in the nature of the stone, to the ancient remains. Thence, probably, they would be moved on rollers down the Tyropean valley to the very Bide of the temple. [Tent and Khan.] 9, 10. built the house — The temple is here distinguished from the wings or chambers attached to it — and its roofing was of cedar wood. 10. chambers . . . five cubits high— That was the height of the whole three stories, tl»ey rested on the house with timber of cedar — i, e., because the beams of the side-stones rested on the ledges of the temple wall ; the wing was attached to the house, it was connected with the temple, without, however, interfering injuriously with the sanctuary. [Keil.] 11-14. God's Promises unto it. ll. the word of the 216 Iiord cante to Solomon— Probably by a prophet. It was very seasonable, being designed first to encourage him to go on with the building, by confirming anew the promise made to his father David (2 Samuel 7.) ; and secondl j', to warn him against the pride and presumption of supposing that after the erection of so magnificent a temple, he and his people would always be sure of the presence and favour of God. The condition on which that blessing could alone be expected was expressly stated. The dwell- ing of God among the children of Israel refers to those symbols of his presence in the temple, which were the visible tokens of his spiritual relation to that people. l.S-22. The Ceiling and Adorning of it. 15. he built the walls of tlie house within — The walls were wain- scotted with cedar wood— the floor paved with cypress planks— the interior was divided by a partition consisting of folding doors, which were opened and shut with golden chains. Into two apartments — the back or Inner room, i. e., tjie most holy place, was twenty cubits long and broad — the front, or outer room, i. e., the holy place, was forty cubits. The cedar wood was beautifully embellished with figures in. relievo, representing clusters of foliage, and open flowers, cherubims, and palm trees; and the whole interior was overlaid with gold, so that neither wood nor stone was seen ; nothing met the eye but pure gold, either plain or richly chased. 31-35. for the enter- ing of the oracle- The door of the most holy place was made of solid olive tree and adorned with figures— that of the holy place was made of cypress wood, the sides being of olive wood. 36. tlie inner court — "Was for the priests, and its wall, which had a coping of cedar, is said to have been so low that the people could see over It. 37,38. The Time Taken to BiriLD it. 37. In the fourth year wa« the foundation laid— The building was begun in the second month of the fourth year, and completed In the eighth month of the eleventh year of Solomon's reign, comprising a period of seven and a half years, which is reckoned here in round numbers. It was not a very large, but a very splendid building, requiring great care, and ingenuity, and division of labour. The imnense number of workmen employed, together with th4 pre- vious preparation of the materials, serves to account for the short time occupied in the process of building. CHAPTER VII. Ver. 1. Building of Solomon's House, I. Solomon w^as building his o'^vn house thirteen years — The time occupied in building his palace was nearly double that spent in the erection of the temple, becaxise neither had there been the same previous preparations for it, nor waa there the same urgency as in providing a place of wor- ship, on which the national well-being so much de- pended. 2-7. Of the House of Lebanon. 3. He built also the house of tlie forest of licbanon — It is scarcely possible to determine whether this was a different edifice from the former, or whether his house, the house of the forest of Lebanon, and the one for Pharaoh's daughter, were not parts of one grand palace. As difficult is It to decide what was the origin of the name; some supposing it was so called because built on Lebanon ; others, that it was in or near Jerusalem, but contained such a profuse supply of cedar columns as to have occasioned this peculiar des- ignation. We have a similar peculiarity of name in the building called the East India house, though situated in London. The description is conformable to the arrange- ment of Eastern palaces. The building stood in the lald- dle of a great oblong square, which was surrounded by an enclosing Avail, against which the houses and oflSces of those attached to the court were built. The building itself was oblong, consisting of two square courts, flanir- Ing a large oblong hall which formed the centre, and which being 100 cubits long, by 50 broad, was properly tho house of the forest of Lebanon, being the part Avhere were the cedar pillars of this hall. In front was the porch of judgment, which was appropriated to the trans- Siram'a Works, 1 KINGS VIII. The Uiensih of the Tmpl^ action of public business. On the one side of this great hall was the king's house ; and on tlie otlier the harem or royal apartments for Pharaoh's daughter (Estlier 2. 3, 9). This arrangement of the palace accords with the Oriental style of building, according to whicli a great mansion always consists of three divisions, or separate liouses— all connected by doors and passages — the men dwelling at one extremity, tlie female portion of the family at the other, while public rooms occupy the central part of the building. 10. tlie fouudation 'was of costly stones, even great stones — Enormous stones, corresponding ex- actly with the dimensions given, are found in Jerusalem at this day. Not only the walls from tlie foundation to the roof-beams were built of large hewn stones, but the spacious court also around the palace was paved with great square stones. 13. for tUe Inner court of tlie bouse of tite liord — Should be, as in tlio inner court of the house of the Lord ; the meaning is, tliat in this palace, as in the temple, rows of hewed stones and the cedar beams formed the enclosing wall. 13-51. Hiram's Works. Solomon sent and fctclied Hiram out of Tyre — The Tyrians and otlier inhabitants on the Phoenician coast were the most renowned artists and worlsers In metal in the ancient world, l*. He was a widow's son of tlic tribe of KnpJitnli — In 2 Clironicles 2. 14 his mother is said to have been of tlie daughters of Dan. The apparent discrepancy may be reconciled thus : Hiram's mother, though belonging to tlie trilje of Dan, had peen married to a Naphtalite, so that when married afterwards to a Tyrian, she might be described as a widow of the tribe of Naphtali. Or, If she was a native of the city Dan (Laisli), she might be said to be of the daughters of Dan, as born in that place ; and of the tribe of Naph- tali, as really belonging to it. a worker in brass— Refer- ring particularly to the works described in tliis chapter; but In 2 Chronicles 2. 13 his artistic skill is represented as extending to a great variety of departments ; and, in fact, he was appointed, from his great natural talents and ac- quired skill, to superintend the execution of all the works of art in the temple. 15-33. two pillars of brass, eigliteen cubits Iilgh. — Tliey were made of the brass (bronze) which Was taken from tlie king of Zobah (1 Chronicles 18. 8). In 2 Chronicles 3. 15 they are said to have been tliirtj'-flve cubits high. There, however, their joint lengths are given; whereas here the length of the pillars is given separately. Each pillar was seventeen and a half cubits long, which Is stated, In round numbers, as eighteen. Tlielr dimensions in Englisli measure are as follows: The pil- lars without the capitals measured thirty-two and a half feet long, and seven feet diameter; and if hollow, as Whiston, in his translation of Josephus, thinks (Jere- miah 52. 21), the metal would be about three and a half Inches thick; so that the whole casting of one pillar must have been from sixteen to twenty tons. Tlie height of the capitals was eight and tliree-fourtlis feet ; and, at the same thickness of metal, would not weigh less than seven or eight tons each. The nature of the workmanship in the finishing of these capitals Is described (v. 17-22). The pil- lars, when set up, would stand forty feet in height. [Na- pier's Metal.] 17. nets of checker- work— z. c, branch- work, resembling the branches of palm trees, and wrcatlis c/ chain-work ; i. e., plaited In the form of a chain, compos- ing a sort of crown or garland. Seven of these were wound In festoons on one capital, and over and underneath them fringes, one hundred in a row; and two rows of pome- granates strung on chains (2 Chronicles 3. 16) ran round the capi tal (D. 42 ; cf. 2 Chronicles 4. 12, 13 ; Jeremiah 52. 2:^), which, Itself, was of a bowl-like or globular form {v. 41). Tliese rows were designed to form a binding to the ornamental work— to keep it from falling asunder; and they were so placed as to be aliove the chain-work, and below the place wliere the branch-work was. 19. lily-^vork— ISeau- tiful ornaments, resembling the stalks, loaves, and blos- soms of lilies— of large dimensions, as suited to the heiglit of their position. 31. Jnchiu and Boai— Tliese names were symbolical, and indicated thestrength and stability —not so much of the material temple, lor they were de- stroyed along with it (Jeremiah 52. 17), as of the spiritual kingdom of God, which was embodied In the temple. 23-36. lie made a molten sea- In the tabernacle was no such vessel ; the laver served the double purpose of wash- ing the hands and feet of the priests as well as the parts of the sacrifices. But In the temple there were separate vessels provided for these offices. (See on 2 Chronicles 4. C.) The molten sea was an Immense semicircular vase, measuring seventeen and a half feet diameter, and being eight and tliree-fourths feet in depth— this, at three and a half inches, could not weigh less than from twenty-five to thirty tons in one solid casting— and held from 16,000 to 20,000 gallons of water. Tlie brim was all carved with lily- work or flowers, and oxen were carved or cut on the outside all round, to the number of 300 ; and it stood on a;'pedestal of twelve oxen. These oxen must have been of consid- erable size, like the Assyrian bulls, so as their corre- sponding legs would give thickness or strength to support so great a weight; for, when the vessel was filled with water, the whole weight would be about 100 tons. [Na- pier.] (.See on 2 Chronicles 4.5.) 37-39. he made ten bases of brass— These were trucks or four-wheeled car- riages, for the support and conveyance of the lavers. The description of their structure shows that they were ele- gantly fitted up, and skilfully adapted to their purpose. They stood, not on the axles, but on four rests attached to the axles, so that the figured sides were considerably raised above tlie wheels. They were all exactly alike In form and size. The lavers which were borne upon them were vessels capable each of holding 300 gallons of water, upwards of a ton weight. The whole, when full of water, would be no less than two tons. [Napier.] 410-45. And Hiram made the lavers, and the shovels, a2id the basins— These verses contain a general enumeration of Hiram's works, as well as those already mentioned, as other minor things. The Tyrian artists are frequently mentioned by ancient authors as skilful artificers In fash- ioning and embossing metal cups and bowls; and we need not wonder, therefore, to find them employed by Solomon in making the golden and brazen utensils for his temple and palaces. 46. In the plain of Jordan did the king cast them— Zarthan or Zaretan (Joshua 3, 16), or Zartanah (ch. 4. 12), or Zeredathah (2 Chronicles 4. 17), was on the bank of tlie Jordan in the territories of west- ern Manasseh. Succoth was situated on the eastern side of Jordan, at tlie ford of the river near the mouth of the Jabbok. One reason assigned by commentators for the castings being made there. Is, that at such a distance from Jerusalem that city would not be annoyed by the smoke and noxious vapours necessarily occasioned by the process. [Note in Bagster's Bible.] But the true reason is to be found In the nature of the soil; Marg., the thick- ness of the ground. That part of the Jordan valley abounds with marl. Clay and sand are the moulding ma- terial still used for bronze. Such large quantities of metal as one of these castings would contain could not be fused in one furnace, but would require a series of fur- naces, especially for such a casting as the brazen sea— the whole series of furnaces being filled with metal, and fused at one time, and all tapped together, and the metal let ' run Into the mould. Thus a national foundry was erected In the plain of Jordan. [Napier.] 48. the altar of gold— I. e., the altar of Incense. 49. candlesticks of pure gold— Made, probably, according to the model ot that in tlie tabernacle, whlcli, along with the otlier articles of furniture, were deposited with due honour, as sacred relics. In the temple. But these seem not to have been used in tlie temple service; for Solomon made new lavers, tables, and candlesticks, ten of each. (See further re- garding tlie dimensions and furniture of the temple, In 2 Chronicles 3. 5.) CHAPTER VIII. Ver. 1-12. The Dedication of the Temple. 3. nt tli« fenst in the month Ethanim— The public and formal inauguration of tliis national placeof worsliipdid not take place till eleven months after the completion of the edi- fice. The delay, most probably, originated in Solomon's 217 The Dedication of the Temple. 1 KINGS IX. Solomon's Saa-ifce of Peace Offerivgs. ■wish to choose the most fitting opportunity when there should be a general rendezvous of the people in Jerusalem (f.2); and that was not till the next year. That was a jubilee year, and he resolved on commencing tlie solemn ceremonial a few days before the feast of tabernacles, which was the most appropriate of all seasons, as tliat annual festival had been instituted in commemoration of the Israelites dwelling in booths during their stay in tlie wilderness, as well as of the tabernacle, which was then erected, in which God promised to meet and dwell With His people, sanctifying it with His glory. As the tabernacle was to be superseded by the temple, there was admirable propriety in choosing the feast of tabernacles as the p^iod for dedicating the new place of worship, and praying that the same distinguished privileges might be continued to it in the manifestation of the Divine presence and glory. At the time appointed for the inauguration, the king issued orders for all the heads and representatives of the nation to repair to Jerusalem, and take part in the august procession. The lead was taken by the king and elders of the people, whose march must have been slow, as priests were stationed to offer an immense number of sac- rifices at various points in the line of road through which the procession was to go ; then came the priests bearing the ark and the tabernacle— the old Mosaic tabernacle which was brought from Gibeon, Lastly, the Levites followed, carrying the vessels and ornaments belonging to the old, for lodgment in the new house of the Lord. There was a slight deviation in this procedure from the order of march established in the wilderness (Numbers 3.31; 4.15); but the spirit of tiie arrangement was duly observed. The ark was deposited in the oracle ; i. e., the most holy place, under the wings of the cherubim— not the Mosaic cheru- bim, which were firmly attached to the ark (Exodus 37. 7, 8), but those made by Solomon, which were far larger and more expanded. 8. they dre-»v out the staves — A little way, so as to project (see on Exodus 2^ 15; Numbers 4. 6), and they were left in that position. The object was, that these projecting staves might serve as a guide to tlie high priest, in conducting him to that place where, once a year, he went to officiate before the ark, otherwise he miglit miss his way in the dark, the ark being wholly overshadowed by the wings of the cherubim. 9. There •was nothing in the ark gave the two tables of stone — Nothing else was ever in the ark, tlie articles mentioned (Hebrews 9. 4) being not in, but by it, being laid in the most holy place before the testimony. (Exodus 16.33; Numbers 17. 10.) 10, 11. the cloud fllleil the house of the Iiord — The cloud was the visible symbol of the Divine presence, and its occupation of the sanctuary was a tes- timony of God's gracious acceptance of the temple as of the tabernacle. (Exodus 40. 34.) The dazzling brightness, or rather, perhaps, the dense portentous darkness of the cloud, struck the minds of the priests, as it formerly had done Moses, with that astonishment and terror (Leviticus 16. 2-13; Deuteronomy 4. 24; Exodus 40. 35) that they could not remain. Thus the temple became the place where the Divine glory was revealed, and the king of Israel estab- lished his royal residence. 12-21. Solomon's Blessing. 13. Tlien spake Solomon — For the reassurance of the priests and people, the king reminded them that the cloud, instead being a sign omin- ous of evil, was a token of approval. The Lord said — Not In express terms, but by a continuous course of action (Exodus 13. 21; 24. 16; Numbers 9. 15). 13. I have surely hntlt thee an house — This Is an apostrophe to God, as perceiving His approach by the cloud, and welcoming Him to enter as guest or inhabitant of the fixed and per- manent dwelling-place, which, at His command, had been prepared for His reception. 14. the king turned hlg face about— From the temple, where he had been watch- ing the movement of the mystic cloud, and while the peo- ple were standing, partly as the attitude of devotion, partly out of respect to royalty, the king gave a fervent expression of praise to God for the fufilment of His prom- ise (2 Samuel 7. 6-16). 22-61. His Prayer. 23. Solomon stood before the »ltar— This position was in the court of the people, on a 218 brazen BcaflTold erected for the occasion (2 Chronicles 6. 13), fronting the altar of burnt oflTering, and surrounded by a mighty concourse of people. Assuming the attitude of a suppliant, kneeling (v. 54, cf. 2 Chronicles 6. 24), and with uplifted hands, he performed the solemn act of consecra- tion—an act remarkable, amongst other circumstances, for this, that it was done, not by the high priest or any mem- ber of the Aaronic family, but by the king in person, who might minister about, though not in, holy things. This sublime prayer, which breathes sentiments of the loftiest piety blended with the deepest humility, naturally bore a reference to the national blessing and curse contained in the law — and the burden of it — after an ascription of praise to the Lord for the bestowment of the former, was an earnest supplication for deliverance from the latter. He specifies seven cases in which the merciful interposi- tion of God would be required ; and he earnestly bespeaks it on the condition of people praying towards that holy place. The blessing addressed to the people at the close is substantially a brief recapitulation of the preceding prayer. C2-64. His Sacrifice of Peace Offering. 63. the king, and all Israel . . . offered sacrifice before the Lord— Tills was a burnt oflTering with its accompani- ments, and being the first laid on the altar of the temple, was, as in tlie analogous case of the tabernacle, consumed by miraculous fire from heaven (see on 2 Chronicles 7. 12). On remarkable occasions, the heathens sacrificed heca- tombs (a hundred), and even chiliombs (a thousand, ani- mals), but the public sacrifices ofTered by Solomon on this occasion surpassed all the other oblations on record, with- out taking into account those presented by private indi- viduals, which, doubtless, amounted to a large additional number. The large proportion of the sacrifices were peace offerings, wliich afforded the people an opportunity of fes- tive enjoyment. G3. So the king and all the children of Israel dedicated tlie house of the Lord — The dedica- tion was not a ceremony ordained Ijy the law, but it was done in accordance with the sentiments of reverence naturally associated with edifices appropi'lated to Divine worsliip. 64:. The same day did the king hallo^v the middle of the court — i. e., the whole extent of the priests' court — the altar of burnt oflferings, though large (2 Chronicles 4. 1), being totally inadequate for the vast number of sacrifices that distinguished this occasion. It was only a temporary erection to meet the demands of an extraordinary season, in aid of the estaljlished altar, and removed at the conclusion of the sacred festival, 65. The People Joyful. 65. from the entering in of Hamath unto the river of Egypt— i. e., from one ex- tremity of the kingdom to the other. The people fiocked from all quarters, seven days and seven days, even foui-teen days— The first seven were occupied with the dedication, and the other seven devoted to tlie feast of tabernacles (2 Chronicles 7. 9). The particular form of ex- pression indicates that the fourteen A^ys were not con- tinuous, and that some interval occurred in consequence of the great day of atonement falling on the tenth of the seventh montli {v. 2), and the last day of the feast of tab- ernacles was on tlie twenty-third (2Clironicles 7. 10), when the people returned to their homes with feelings of the greatest joy and gratitude " for all the goodness that the Lord had done for David His servant, and for Israel His people." CHAPTER IX. Vcr. 1-9. God's Covenant in a Second Vision with Solomon. 1. And it came to pass, when Solomon had finished the building of the house— This first verso is connected with the eleventh, all that is contained between verses 2-10 being parenthetical. 3. That (rather, for) the Lorti had appeared— This appearance was, like the for- mer one at Gibeon, most probably made in a supernatural vision, and on the night immediately following the dedi- cation of the temple (2 Chronicles 7. 12). The strain of It corresponds to this view, for it consists of direct answers to his solemn inaugural prayer (v. 3 is in answer to ch. 8. 29; V. 4, 5 is in answer to ch. 8. 25, 26 ; v. 6-9 to ch. 8. 33-40 JJutual Preaenta of Solomon and Hiram. 1 KINGS X. The Queen of Skeba'a Visit to Solomoti, see also Deuteronomy 29. 23-24). 8. tlils lionse trhlcli Is Iiigli — "High," either in point of situation, lor it was built on a hill, and therefore conspicuous to every be- holder; or "high" in respect to privilege, honour, and re- nown ; or this "house of the Most High," notwithstand- ing all its beauty and magnificence, shall be destroyed, and remain in such a state of ruin and degradation as to be a striking monument of the just judgment of God. Tlie record of this second vision, in whicli were rehearsed the conditions of God's covenant with Solomon, and the con- sequences of breaking them, is inserted here as a proper introduction to the narrative about to be given of this king's commercial enterprises and ambitious desire for worldly glory; for this king, by encouraging an influx of foreign people, and a taste for foreign luxuries, rapidly corrupted his own mind and that of his subjects, that "they turned from following God, they and their chil- dren" (v. 6). 10-23. The Mutual Presents of Solomon and Hi- KAM. 10. at the end of t-wenty years — Seven and a half years were spent in building the temple, and twelve and a half or thirteen in the erection of his palace (ch. 7. 1 ; 2 Chronicles 8. 1). This verse is only a recapitulation of the first, necessary to recover the thread of connection in the narrative. 11. Solomon gave Hiram twenty cities In the land of Galilee — According to Josephus, they •were situated on the north-west of it, adjacent to Tyre. Though lying within the boundaries of the promised land (Genesis 15.18; Joshua 1.4), they had never been conquered till then, and were inhabited by Canaanite heathens (Judges 4. 2-13; 2 Kings 15. 29). They were prob- ably given to Hiram, whose dominions were small, as a remuneration for his important services in furnishing workmen, materials, and an immense quantity of wrought gold {v. 14) for the temple and other buildings. [Mi- CHAELis.] The gold, however, as others think, may have been the amount of forfeits paid to Solomon by Hiram for not being able to answer the riddles and apothegms, with which, according to Josephus, in their private cor- respondence, the two sovereigns amused themselves. Hiram having refused these cities, probably on account of their inland situation making tliem unsuitable to his maritime and commercial people, Solomon satisfied his ally in some other way; and, taking these cities into his own hands, he first repaired tlieir shattered walls, then filled them with a colony of Hebrews (2 Chronicles 8. 2). 15-544. tills is the reason of the levy — A levy refers both to men and money, and the necessity for Solomon making it arose from the many gigantic works he undertook to erect. Millo — Part of the fort of Jerusalem on Mount Zion (2 Samuel 5. 9; 1 Chronicles 11.8), or a row of stone bastions around Mount Zion, Millo being the great corner tower of that fortified wall (ch. 11.27; 2 Chronicles 32.5). the wall of Jerusalem — Either repairing some breaches in it (ch. 11.27), or extending it so as to enclose Mount Zion. Hazor— Fortified on account of its importance as a town in the northern Ijoundary of the country. Me- giddo— (now Leijuu)— Lying in the great caravan road between Egypt and Damascus, was the key to the north of Palestine by the western lowlands, and therefore for- tified. Gezer — On the western confines of Epliraim, and, though a Levitical city, occupied by the Canaanites. Having fallen by right of conquest to the king of Egypt, ■who for some cause attacked it, it was given by him as a dowry to his daughter, and fortified by Solomon. 17. Beth-horon the nether — Situated on the way from Joppa to Jerusalem and Gibeon; it required, from so public a road, to be strongly garrisoned. 18. Baalnth— Baalbek. Tadmor— Palmyra, between Damascus and the Euphrates, was rebuilt and fortified as a security against Invasion from Northern Asia. In accomplishing these and various other works whicli were carried on through- out the kingdom, especially in the north, where Rezon of Damascus, his enemy, might prove dangerous, he em- ployed vast numbers of the Canaanites as galley-slaves (2 Chronicles 2. 18), treating them as prisoners of war, wlio were compelled to do the drudgery and hard labour. While the Israelites were only engaged lu honourable employment. 33. these were the chief of the officer*-. (See on 2 Chronicles 8. 10.) 24-28. Solomon's Yearly Sacrifices. 24, 35. three times in a year— i-iz., at the passover, pentecost, and feast of tabernacles (2 Chronicles 8.13; 31.3). The cir- cumstances mentioned in these two verses form a proper conclusion to the record of his buildings, and sliow that his design in erecting those at Jerusalem was to remedy defects existing at the commencement of his reign (see on ch. 3. 1-^). 36. Ezion-geber, which is beside Kloth —These were neighbouring ports at the head of the east- ern or Elanitic branch of the Red Sea. Tyrian ship-car- penters and sailors were sent there for Solomon's vessels (see on 2 Chronicles 8). Ezion-gel»er— t. c., the giant's backbone; so called from a reef of rocks at the entrance of the harbour. Eloth— Elim or Elath ; t. e., " the trees" —a grove of terebinths still exists at the head of the gulf. 38. Ophir— A general name, like the East or West Indies with us, for all the southern regions lying on tlie African, Arabian, or Indian seas, so far as at that time known. [Heeren.] gold, four hundred and t-tventy talents— (See on 2 Chronicles 8. 18)— at 125 pounds Troy, or 150(? ounces to the talent, and £4 to the ounce, this would make £2,604,000. CHAPTER X. Ver. 1-13. The Queen of Sheba Admires thk Wis- dom OF Solomon. 1. the queen of Sheba— As to where* her country was, some think it was the Sabean kingdom of Yemen, of which the capital was Saba, in Arabia Fe- lix; others, that it was in African Ethiopia, i. e., Abys- sinia, towards the south of the Red Sea. The opinions preponderate in favour of the former. This view har- monizes with the language of our Lord, as Yemen means "South;" and this country, extending to the shores of the Indian ocean, might in ancient times be considered "the uttermost parts of the earth." heard of the fame of Solomon— Doubtless by the Ophir fleet, concerning the name of the Lord— Meaning either his great know- ledge of God, or the extraordinary things which God had done for him. hard questions — Enigmas or riddles. Tlie Orientals delight In this species of intellectual exercise, and test wisdom by the power and readiness to solve them. 3. she came to Jerusalem v^-ith a very great train, -with camels — A long train of those Ijeasts of Ijurden forms the common way of travelling in Arabia; and the presents specified consist of the native produce of that country. Of course, a royal equipage would be larger and more imposing than an ordinary caravan. 6. It >vas a true report that I heard in mine Ofvu land of thy acts and of thy -wisdom— The proofs she obtained of Solomon's wisdom— not from his conversation only, but also his works; the splendour of his palace; tlie economy of his kitchen and table; the order of his court; the gradations and gorgeous costume of his servants: above all, the arched viaduct that led from his palace to the temple (2 Kings 16. IS), and the remains of wlilch have been recently discovered [Robinson]— overwhelmed her with astonishment. 9. Blessed be the Lord thy God— (See on ch. 5.7.) It is quite possible, as Jewish writers say, that this queen was converted, through Solomons influence, to the worship of the true God. But there Is no record of her making any gift or oflTorlng in the temple. 10. she gave the king an linndred and twenty talents of gold— £720,000. 11. almug trees— Parentlietic- ally, along with the valuable presents of the queen of Sheba, Is mentioned a foreign wood, which was brought in the Ophir ships. It Is thought by some to be the sandal wood; by others, to be the deodar- a species of fragrant fir, much used in India for. sacred and Important workM. Solomon used it for stairs in his temple and palace (3 Clironlcles 9. 11), but chiefly for musical instruments. 1.3. King Solomon gave unto the queen of Slieba all her desire, •»vhat8oever slie askeil, besides — i. e., Solomon not only gave his Illustrious guest all the Inslglit and In- formation she wanted; but, -according to the Oriental fashion, gave her ample remuneration for the presents sJie had brought. 219 Solomon^s Wives and Concubines. 1 KINGS XI. God Threatens Him. 14-29. His Riches. 14. Nott the vrelglit of gold tliat came to Solonton in one year— C6C talents, equal to iE3,996,000. The sources whence this was derived are not mentioned; nor was it the full amount of his revenue; for this was "besides that he had of the merchantmen, and of the traffic of the spice-merchants, and of all the kings of Arabia, and of the governors of the country." The great encouragement he gave to commerce was the means of enriching his royal exchequer. By the fortifi- cations which he erected In various parts of his kingdom, and particularly at such places as Thapsacus, one of the passages of Euphrates, and at Tadmor, in the Syrian desert, he gave complete security to the caravan trade from the depredations of the Arab marauders; and it was reasonable that, in return for this protection, he should exact a certain toll or duty for the importation of foreign goods. A considerable revenue, too, would arise from the use of the store cities and khans he built; and it is not improbable that those cities were emporia, where the caravan merchants unlotvded their bales ,of spices and other commodities, and sold them to the king's fac- tors, who, according to the modern practice in the East, retailed them in the Western markets at a profit. "The revenue derived from the tributary kings and from the governors of the country" must have consisted in the tribute which all inferior magistrates periodically bring to their sovereigns in the East, in the shape of presents of the produce of their respective provinces. 10, 17. t-»vo hundred targets, six Hundred sliekels— These defensive arms were anciently made of wood and covered with leather; those were covered with fine gold. 600 shekels were used in the gilding of each target — 300 for each shield. They were intended for the state armourj' of the palace (see on ch. 14. 26). 18-36. a great tlirone of ivory — It seems to have been made not of solid ivory, but veneered. It was in the form of an arm-chair, with a carved back. The ascent to it was by six steps, on each of which stood lions, in place of a railing— while a lion, probably of gilt metal, stood at each side, which, we may suppose from the analogy of other Oriental thrones, sup- ported a canopy. A golden footstool is mentioned (2 Chronicles 9.18) as attached to this throne, whose mag- nificence is described as unrivalled, 33. a navy of Tarsliish— Tartessus in Spain, where gold, and especially silver, was got, anciently, in so great abundance that it was nothing accounted of in the days of Solomon. But Tarshish came to be ageneral term for tlue West (Jonah 1). at sea- On the Mediterranean, onee in three years— i.e., third year. Without the mariner's compass they had to coast along the shore. The ivory, apes, and pea- cocks miglit have been purchased, on the outward or homeward voyage, on the north coast of Africa, where the animals were to be found. They were particular- ized, probably as being the rarest articles on board. 38-39.— (See on 2 Chronicles 1. 14-17.) CHAPTER XI. Ver. 1-8. Solomon's Wives and Concubines in His Old Age. 1. But King Solomon loved many strange ■»vonien— Solomon's extraordinary gift of wisdom was not sufficient to preserve him from falling into grievous and fatal errors. A fairer promise of true greatness, a more beautiful picture of juvenile piety, never was seen than that which he exhibited at the commencement of his reign. No sadder, more humiliating, or awful spec- tacle can be imagined than the besotted apostasy of his old age ; and to him may be applied the words of Paul (Galatians 3. 3), of John (Revelation 3.17), and of Isaiah (14. 21). A love of the world, a ceaseless round of pleasure, had Insensibly corrupted his heart, and produced, for a while at least, a state of mental darkness. The grace of God deserted him; and the son of the pious David— the religiously-trained child of Bath-sheba (Proverbs 31. 1-3), and pupil of Nathan, instead of showing the stability of sound principle and matuve experience, became at last an old and foolish king (Ecclesiastes 4. 13). His fall is traced to his " love of many strange women." Polygamy 220 was tolerated among the ancient Hebrews; and, although in most countries of the East, the generality of men, from convenience and economy, confine themselves to one woman, yet a number of wives is reckoned as an indica- tion of wealth and importance, just as a numerous stud of horses and a grand equipage are amongst us. The sovereign, of course, wishes to have a more numerous harem than any of his subjects ; and the female estab- lishments of many Oriental princes have, both in ancient and modern times, equalled or exceeded that of Solomon's. It is probable, therefore, that, in conformity with Oriental notions, he resorted to it as a piece of state magnificence. But in him it was unpardonable, as it was a direct and outrageous violation of the Divine law (Deuteronomy 17. 17), and the very result which that statute was ordained to prevent was realized in him. His marriage with the daughter of Pharaoh is not censured either here or else- where (see on ch. 3. 1). It was only his love for many strange women ; for women, though In the East consid- ered inferiors, exert often a silent but powerfullj' seduc- tive influence over their husljands in the harems, as else- where, and so it was exemplified in Solomon. 3. he had seven hundred tvivcs, princesses — They were, probably, according to an existing custom, the daughters of tribu- tary chiefs, given as hostages for good conduct of their fathers, concwhines — Were legitimate, but lower or secondary wives. These the chief or first wife regards without the smallest jealousy or regret, as they look up to her with feelings of respectful submission. Solomon's wives became so numerous, not all at once, but grad- ually ; as even at an early period his taste for Oriental show seems to have led to the establishment of a consid- erable harem (Song 6. 8). 4-. when Solomon wns old — He could not have been more' than fifty, his -tvivea turned a%vay liis lieart after otlier gods — Some, consid- ering the lapse of Solomon into idolatry as a thing In- credible, regard him as merely humouring his wives in the practice of their superstition, and, in countenancing their respective rites by his presence, as giving only an outward homage — a sensible worship, in which neither his understanding nor his heart was engaged. The apology only makes matterS worse, as it Implies an add- ing of hypocrisy and contempt of God to an open breach of His lav,-. There seems no possibility of explaining the language of the sacred historian, but as intimating that Solomon became an actual and open idolater, worship- ping images of wood or stone in sight of the very temple which, in early life, he had erected to the true God. Hence that part of Olivet was called the high place of Tophet (Jeremiah 7. 30-34), and the hill is still known as the Mount of Offence, or the Jlount of Corruption (2 Kings 23.13). 5. Aslitoreth (Astarte), Milcolm (Molech), and Cliemosh— He built altars for these three; but, although he is described (v. 8) as doing the same for "all his strange wives," there is no evidence that they had idols distinct from these, and there is no trace whatever of Egyptian idolatry. 8. burnt incense, and sacrificed unto their gods— The first was considered a higher act of homage, and is often used as synonymous with worship (2 Kings 22.17; 2.3.5). 9-13. God Threatens Him. 9. the Lord was angry ■witli Solomon— The Divine appearance, first at Gibeon, and then at Jerusalem, after the dedication of the temple, with the warnings given him on both occasions, had left Solomon inexcusable; and it was proper and necessary that on one who had been so signally favoured Avith the gifts of Heaven, but who had grossly abused them, a ter- rible judgment should fall. The Divine sentence was announced to him probably by Ahijah; but there was mercy mingled with judgment, in the circumstance, that it should not be inflicted on Solomon personally— and that a remnant of the kingdom should be spared— " for David's sake, and for Jerusalem's sake, which had been chosen" to put God's name there ; not from a partial bias in favour of either, but that the Divine promise might stand (2 Samuel 7). 13. I will give one tribe to thy son- There were left to Rehoboam the tribes of Judah, Benja- min, and Levi (2 Chronicles 11. 12, 13) ; and multitudes of ANCIENT IMPLEMENTS AND HOUSEHOLD UTENSILS. ANCIENT DRINKING CUPS. 1 Kinsrs, X. 21. EGYPTIAN EARTHENWARE BOTTLES. Ar.AinSTEK VKSSKI.S. From (he British Mnspirn. (The iiiscriptinii on the centre vessel denotps the qu.inlity it hoMrpetual sovereignty to David's posterity, their duty was suT)niis- sion to the authority of the rightful lieir ; but their object was, when mailing him king, to renew the conditions and stipulations to which their constitutional kings were subject (1 Samuel 10.25); and to the omission of rehears- ing which, under the peculiar circumstances in wliich Solomon was made king, they were disposed to ascribe tlie absolutism of his government. Slieclieni— An an- cient, venerable, and central town, was the jilace of con- vocation ; and it is evident, if not fi;om the appointment of that place, at least from the tenor of their language, and the concerted presence of Jeroboam, that the people were determined on revolt. 4. Tl»y father made our yoUe grievous— The splendour of Solomons court, and the magnitude of his undertakings being such, tliat neither the tribute of dependent states, nor the presents of foreign princes, nor the profits of his commercial en- terprises, were adequate to carry them on, he had been obliged, for obtaining the necessary revenue, to begin a system of heavy taxation. Tlie people looked only to the burdens, not to tlie benefits they derived from Solomon's peaceful and prosperous reign— and tlie evils from which they demanded deliverance were civil oppressions, not idolatry, to which they appear to have been inditi'erent or approved of it. 5. lie said, Depart yet for three days — It was prudent to take the people's demand into calm and deliberate consideration. Wliether, had the advice of the sage and experienced councillors been followed, any good result would have followed, it is impossible to say. It would at least liave removed all pretext for the separation. But he preferred the counsel of his young companions (not in age, for tliey were all about forty-one, but inex- perienced), Avho recommended prompt and decisive meas- ures to quell the malcontents. 11. whips . . . scoi-plons —The latter, as contrasted with the former, are supposed to mean thongs thickly set with sharp iron points, used in tiie castigation of slaves. 15. the king licnrkcned not unto the people, for the cause was from tlie Lord — That Avas the overruling cause. Rehoboam's weakness (Ecclesiastes 2. 18, 19) and inexperience in public allairs has given rise to the probable conjecture, tliat, like many other princes in the East, he had been kept secluded in tlie harem till the period of his accession (Ecclesiastes 4. 14), his fatiier being either afraid of his aspiring to the sovereignty, like the two sons of David, or, which is more probable, afraid of prematurely exposing liis imbecility. Tlie king's haughty and violent answer to a people already filled with a spirit of discontent and exasperation, in- dicated so great an incapacity to appreciate the gravity of the crisis, so utter a want of common sense, as to create a belief that lie was struck with judicial blindness. It was received with mingled scorn and derision. The re- volt was accomplished, and yet so quietly, that Rehoboam remained in Shechem, fancying himself the sovereign of a united kingdom, until his chief tax-gatherer, who had been most imprudently sent to treat with the people, had been stoned to death. This opened his eyes, and he fled for security to Jerusalem. 20-33. Jeroboam Made King over Them. 30. ^vhen all Israel heard that Jeroboam was come again— This verse closes the pardnthetical narrative begun at verse 2, and verses 21-24 resume the history from verse 1. Reho- boam determined to assert his authority, by leading a large force into the disaffected provinces. But the revolt of the ten tribes was completed when the prophet She- maiah ordered. In the Lord's name, an abandonment of any hostile measures against the revolutionists. The army, overawed by the Divine prohibition, dispersed, and the king wtis obliged to submit. 23. Jeroboam built Sliecliem— Destroyed by Ablmelech (Judges 9. l-)9). It was rebuilt, and porliaps fortified, by Jeroboam, as a royal residence, built Penuel- .V ruined city with a tower (Judges 8. 9), cast of Jordan, on the north bank of the Jab- bok. It was an object of Importance to restore this for- tress, as It lay on the caravan road from Gllead to Duniiis- cus and Palmjra, and secure his frontier on tliat quarter, »6. Jeroboam said In his heart, Now shall the king- 221 Jerohoavrts Hand Wilhera 1 KINGS Xlir, XIV GocFs Judgments against Jeroboam, dom return to the honse of David— Having received the kingdom from God, he should have relied on the Divine protection. But he did not. With a view to withdraw the people from the temple, and destroy the sacred asso- ciations connected with Jerusalem, he made serious and unwarranted innovations on the religious observances of the country, on pretext of saving the people the trouble and expense of a distant Journey. First, He erected two golden calves— the young bulls, Apis and Mnevis, as sym- bols, in the Egyptian fashion, of the true God, and the nearest, according to his fancy, to the figures of the cher- ubim. The one was placed at Dan, in the northern part of his kingdom; the other at Beth-el, the soutliern ex- tremity, in sight of Jerusalem, and in which place he probably thought God was as likely to manifest himself as at Jerusalem (Genesis 32. ; 2 Kings 2. 2). The latter place was the most frequented— for the words (y. 30) should be rendered, "the people even to Dan went to worship be- fore the one" (Jeremiah 48. 13; Amos 4.4, 5; 5. 5; Hosea 6. 8 ; 10. 8). This innovation was a sin, both because it was Betting up the worship of God by symbols and Images, and departing from the place which he had chosen to put his name there. Secondly, He changed the feast of taber- nacles from the loth of the seventh to the 15th of the eighth month. The ostensible reason might be, that the ingath- ering or harvest was later in the northern parts of the kingdom ; but the real reason was to eradicate the old as- sociations with this, the most welcome and joyous festival of the year. 31. made priests of tlie lo^vest of the peo- ple—iiY., out of all the people, the Levites refusing to act. He himself assumed to himself the functions of the high priest, at least, at the great festival, probably from seeing the king of Egypt conjoin the royal and sacred offices, and deeming the office of the high priest too great to be vested in a subject. CHAPTER XIII. Ver. 1-22. Jeroboam's Hand Withers. 1. there came a mnu of God out of Judah — Who this prophet was cannot be ascertained. He came by Divine autlioritj'. It could not be either Iddo or Ahijah, for both were alive after the events here related. Jeroboam stood by the altar to burn incense — It was at one of the annual festi- vals. The king, to give interest to the new ritual, was himself the officiating priest. The altar and its accom- paniments would, of course, exhibit all the splendour of a new and gorgeously decorated temple. But the prophet foretold its utter destruction. 2. he cried against the altar— Which is put for the whole system of worship organized in Israel. Behold, a child shall be bom . . . Josiah by name— This is one of the most remarkable prophecies recorded in the Scriptures; and, in its clear- ness, circumstantial minuteness, and exact prediction of an event that took place 360 years after it, stands in strik- ing contrast to the obscure and ambiguous oracles of the heathen. Being publicly uttered, it must have been well known to the people ; and every Jew who lived at the ac- complishment of the event must have been convinced of the truth of a religion connected with such a prophecy as this. A present sign was given of the remote event pre- dicted, in a visible fissure being miraculously made on the altar. Incensed at the man's license of speech, Jero- boam stretched out his hand and ordered his attendants to seize tlie bold intruder ; that moment the king's arm became stiff and motionless, and the altar split asunder, so that the fire and ashes fell on the floor. Overawed by the effects of his impiety, Jeroboam besought the proph- et's prayer. His request -was acceded to, and the hand was restored to its healthy state. Jeroboam was artful, and Invited the prophet to the royal table, not to do him honour, or show his gratitude for the restoration of his hand, but to win, by his courtesy and liberal hospitality, a person whom he could not crush by his power. But the prophet informed him of a Divine injunction expressly prohibiting him from all social Intercourse with any in the place, as well as from returning the same way. The prohibition not to eat or drink In Beth-el was because all 222 the people had become apostates from the true religion ; and the reason of his not being allowed to return the sanin way was lest he should be recognized by any whom he had seen In going. 11. Kow tlici'e d>velt an old prophet in Beth-cl— If tliis were a true prophet, he was a bad man. 18. an angel spake to me by tUc word of the Liord — Tills circuitous mode of speaking, instead of simply saying, "the Lord spake to me," was adopted to hide an equivocation, to conceal a doulile meaning— an Inferior sense given to the word angel— to offer a seemingly superior authority to persuade the prophet, while really the authority was secretly known to the speaker to be infe- rior. The "angel;" i. e., messenger, was his own sons, who wei'e worshippers, perhaps priests, at Beth-el ; and as this man was governed by self-interest, and wished to curry favour with the king, whose purpose to adhere to his religious polity, he feared, might be shaken by the portents that had occurred, his hastening after the prophet of Judah, the deception he practised, and the ur- gent Invitation by which, on the ground of a falsehood, he prevailed on the too facile man of God to accompany him back to his house in Beth-el, were to create an Im- pression In the king's mind that he was an Impostor, who acted In opposition to his own statement. 20-23. he cried unto the man of God that came from Judah — Rather, "it cried;" i e., the word of the Lord. 23-32. The Disobedient Prophet Slain by a Lion. 24:. a lion met him by the way and sle-»v Iiim — There was a wood near Beth-el infested with lions (2 Kings 2. 24). This sad catastroplie was a severe but necessary judgment of God, to attest the truth of the message with which the prophet liad been charged. The whole circum- stances of this tragic occurrence— the undevoured carcass — the untouched ass— the unmolested passengers — by the lion, though standing there, were calculated to produce an irresistible impression that the hand of God was in It. 31. bury me in tlie sepulchre -wlierein the man of God is burled— His motive in making tills request was either that his remains might not be disturbed when the pre- dicted events took place (see on 2 Kings 23. 18), or he had some superstitious hope of being benefited at the resur- rection by being in the same cave with a man of God. CHAPTER XIV. Ver. 1-20. Ahijah Denounces God's Judgments AGAINST Jeroboaji. 1. At that time- A phrase used often loosely and indefinitely In sacred history. This do- mestic Incident in the family of Jeroboam probably oc- curred towards the end of his reign ; his sou Abijah was of age, and considered by the people the heir to the throne. 2. Jeroboam said to his 'wife, Arise, I pray tliee, and disguise tliyself— His natural and intense anxiety as a parent Is here seen, blended with the deep and artful policy of an apostate king. The reason of his extreme caution was an unwillingness to acknowledge tliat he looked for information as to the future, not to his idols, but to the true God, and a fear that this step, if publicly known, might endanger the stability of his whole politi- cal sj'stem ; and a strong impression that Ahijah, who was greatly offended with him, would, if consulted openly by his queen, either Insult or refuse to receive her. For these reasons he selected his wife, as, in every view, the most proper for such a secret and confidential errand, but recommended her to assume the garb and manner of a peasant woman. Strange infatuation, to suppose that the God who could reveal futurity could not penetrate a flimsy disguise ! 3. And take ^vlth thee ten loaves, and cracknels, and a cruse of honey, and go to him — Tliis was a present In unison witli the peasant character she assumed. Cracknels are a kind of sweet seed-cake. The prophet was blind, but having received Divine premoni- tion of the pretended countrywoman's coming, he ad- dressed her the moment she appeared as the queen, ap- prised her of the calamities which, in consequence of the Ingratitude of Jeroboam, his apostasy, and outrageous misgovernment of Israel, impended over their house, as well as over the nation which too readily foUoAved hla TEMPLE OF IPSAMBUL. RdiohoanCs Wicked Reign. 1 KINGS XV. Asa's Good Reign, Idolatrous innovations. 8. thon hast not been as my servant David— Wlio, thougli he fell into grievous sins, repented, and always maintained the pure worship of God as enjoined by the law. 10. I will bring evil upon tlie house of Jeroboam — Strong expressions are here used to Indicate the utter extirpation of his house; "him that Is shut up and left in Israel," means those who were con- cealed with the greatest privacy, as the heirs of royalty often are wlaere polygamy prevails; the other phrase, from the loose garments of the East having led to a differ- ent practice from what prevails in the West, cannot refer to men; it must signify either a very young boy, or rather, perhaps, a dog, so entire would be tlie destruction of Jeroboam's house that none, not even a dog, belonging to it sliould escape. This peculiar phrase occurs only in regard to the threatened extermination oi" a family (1 Samuel 2.5. 22-34). See the manner of extermination (ch. 16. 4; 21. 24). 13. the cbild sball die— The death, and general lamentation felt through the country at the loss of tlie prince were also predicted. The reason of the pro- found regret shown at his death arose, according to Jewish writers, from his being decidedly opposed to the erection of the golden calves, and using his influence with his father to allow his subjects the free privilege of going lo worship in Jerusalem. 13. all Israel sball mourn for biin, and bury bim — The only one of Jeroboam's family who should receive the rites of sepulture. 14. the liord shall raise him up a king . . . but 'what T even no^v — viz., Baasha (ch. 15. 27); he was already raised — he was in being, though not In power. 17. TirzaU— A place of pre-eminent beauty (Song 6. 4), three hours' trav- elling east of Samaria, chosen when Israel became a separate kingdom, by the first monarch, and used during three short reigns as a residence of the royal house. The fertile plains and wooded hills in that part of the teiTi- tory of Ephraim gave an opening to the formation of parks and pleasure-grounds similar to those which were the "paradises" of Assyrian and Persian monarchs. [Stanley.] Its site is occupied by the large village of Taltise. [Robinson.] As soon as the queen reached the gate of the palace, she received the intelligence that her son was dying, according to the prophet's prediction. 19. Ttoe lest of the acts of Jeroboam — None of the threaten ings deno'.inced against this family produced any change in his policy or government. 21-24. Reuoboam's Wicked Reign. 21. he reigned in Jerusalem — Its particular designation as "the city which the Lord did choose out of all the tribes of Israel, to put His name there," seems given here, both as a reflection on the apostasy of the ten tribes, and as a proof of the aggra- vated wickedness of introducing Idolatry and its attend- ant vices there. Iiis mother's nanie was Naamali, an Ammonitcss — Her heathen extraction and her influence as queen-mother are stated to account for Rehoboara's tendency to depart from the true religion. Led by the warning of the prophet (ch. 12. 23), as well as by the large immigration of Israelites into his kingdom (ch. 12. 17; 2 Chronicles 11. 16), he continued for the first three years of his reign a faithful patron of true religion (2 Chronicles 11. 17). But afterwards he began and carried a general apos- tasy ; idolatry became the prevailing form of worship, and the religious state of the kingdom in his reign is described by the high places, the idolatrous statues, the groves and impure rites that with unchecked license were observed in them. The description is suited to the character of the Canaanitish worship. 2.5-31. SmsnAK Spoils Jerusalem, 25, 20. Shisliak, king of Egypt, came up — He was the instrument in the hand of Providence for punishing the national defection. Even although this king had been Solomon's father-in- law, he was no relation of Rehoboam's; but thvord of tl»e Lord came to l»lm— Zarophath or Sarcpta, now Surafend, whither he was directed to go, was far away on the western coast of Palestine, about nine miles south of Sidon, and within the dominions of Jezebel's impious father, where the famine also prevailed. Meeting, at his entrance into the town, the very woman who was ap- pointed by Divine providence to support him, his faith was severely tested by learning from her that her supplies were exhausted, and that she was preparing her last meal for herself and son. The Spirit of God having prompted him to ask, and her to grant, some necessary succour, she received a prophet's reward (Matthew 10. 41, 42), and for the one meal afforded to him, God, by a miraculous in- crease of the little stock, afforded many to her. 17-24. He Raises her Son to Life. 17. tlie son of the 'woman, the mistress of the house, fell sick — A severe domestic calamity seems to have led her to think that, as God had shut up heaven upon a sinful land in conse- quence of the prophet, she was suffering on a similar account. Without answering her bitter upbraiding, the prophet takes the child, lays it on his bed, and after a very earnest prayer, had the happiness of seeing its res- toration, and along with it, gladness to the widow's heart and home. The prophet was sent to this widow, not merely for his own security, but on account of her faith, to strengthen and promote wliich he was directed to go to her rather than to many widows in Israel, who would liave eagerly received him on the same privileged terms of exception from the grinding famine. Tlie relief of her bodily necessities became the preparatory means of sup- plying her spiritual wants, and bringing her and her son, tlirough the teachings of the prophet, to a clear know- ledge of God, and a firm faith in His word (Luke 4. 25). CHAPTER XVIII. • Ver. 1-16. Elijah Meets Gbadiah. 1. the third year — In the New Testament, it is said there was no rain "for the space of three years and six months." The early rain fell in our March, tlie latter rain in our October. Though Ahab might have at first ridiculed Elijah's announce- ment, yet when neither of these rains fell in tlieir season, he was incensed against the prophet as tlie cause of the national judgment, and compelled him, with God's direction, to consult his safety in filglit. This was six months after the king was told tliere would be neither dew nor rain, and from this period the three years in this passage are computed. Go, show thyself nnto Ahob— The king had remained obdurate and unre- forraed. Another opportunity was to be given him of re- pentance, and Elijah was sent in order to declare to him the cause of the national Judgment, and to promise him, on condition of his removing It, the Immediate blessing of rain. 3. Eiy»h ^vent— A marvellous proof of the nat- ural Intrepidity of this prophet, of his moral courage, and his unfaltering confidence in the protecting care of lio~ cliariot, aud get tlice down, tliat tlie raiit stop tliee not — Either by the river Kishon being suddenly so swol- len as to be impassable, or from tlie deep layer of dust in the arid plain being turned into thivk mud, soas to impede the wheels. 45. Alial> rode, and -went to Jezreel — Now Zerin, a distance .of about ten miles. This race was per- formed in the midst of a tempest of rain. But all rejoiced at it, as diffusing a sudden refreshment over all the land of Jezreel. 46. Elljali girded up liis loins, and ran tie- fore Alialt — It was anciently, and still is, in some coun- tries of the East, customary for kings and nobles to have runners before their chariots, wlio are tightly girt for the purpose. The pi-ophet, like the Bedouins of his native 'Gilead, had been trained to run ; and, as the hand of the Lord was with him, he continued with unabated agility and strength. It was, in the circumstances, a most proper service for Elijah to render. It tended to strengthen tlie favourable impression made on the heart of Ahab, and furnished an answer to the cavils of Jezebel; for it showed that he who was so zealous in tlie service of God, was, at the same time, devotedly loyal to his king. The result of this solemn and decisive contest was a heavy blow and great discouragement to the cause of idolatry. But subsequent events seem to prove that the impres- sions, though deep, were but partial and temporary. CHAPTER XIX. Ver. 1-3. Elijah Flees to Beer-sheba. 3. l\e arose and went for liis life — He entered Jezreel full of hope. But a message from the incensed and hard-hearted queen, vowing speedy vengeance for her slaughtered priests, dis- pelled all his bright visions of the future. It is probable, however, that in the present temper of the people, even she could not have dared to lay violent hands on the Lord's servant, and purposely threatened him because she could do no more. The threat produced tHe intended effect, for his faith suddenly failed liiin. He fled out of the kingdom into the southernmost part of the territories in Judah; nor did he deem himself safe even there, but, dismissing his servant, he resolved to seek refuge among the mountain recesses of Sinai, and there longed for death (James 5. 17). This sudden and extraordinary depression of mind arose from too great confidence inspired hy the mii-acles wrought at Carmel, and by the disposition the people evinced there. Had he remained steadfast and immovable, the impression on the mind of Ahab and the people generally might have been followed by good results. But he had been exalted above measure (2 Co- rinthians 12.7-9), and being left to himself, the great prophet. Instead of shov.-ing the indomitable spirit of a martyr, fled from his post of dutJ^ 4-18. HeisComfoutedby AN Angel. 4. -^ventaday's Journey into tlie wilderness— On the way from *Beer- sheba to Horeb— a wide expanse of sand-hills, covered with the retem (not juniper, but broom shrubs), whose tall and spreading branches, with their white leaves, afford a very cheering and refreshing shade. His gracious God did not lose sight of his fugitive servant, but watched over him, and, miraculously ministering to his wants, enabled him, in a better but not wholly right frame of mind, by virtue of that supernatural supply, to complete his contemplated journey. In the solitude of Sinai, God appeared to Instruct him. What docst thou here, EliJ.ah? was a searching question addressed to one who had been called to so arduous and urgent a mission as his. By an awful exhibition of Divine power, he was made aware of the Divine speaker who addressed hin\; his attention was arrested, his petulance was silenced, his heart was touched, and he was bid without delay return to the land of Israel, and prosecute the Lord's work there. To con- vince him that an idolatrous nation will not be unpun- liihed, He commissions him to anoint three persons Who were destined In Providence to avenge God's contro- versy with the people of Israel. Anointing is used synony- mously with appointment (Judges 9.8), and is applied to all named, although Jehu alone had the consecrated oil poured over his head. They were all three destined to be eminent instruments in achieving the destruction of idolaters, though in different ways. But of the three commissions, Elijah personally executed only one, viz., the call of Elisha to be his assistant and successor, and by him the other two were accomplished. (2 Kings 8.7-13; 9. 1-10.) Having thus satisfied the fiery zeal of the erring but sincere and pious prophet, the Lord proceeded to cor- rect the erroneous impression under which Elijah had been labouring, of his being the sole adherent of the true religion in the land; for God, who seeth in secret, and knew all that were his, knew that there were 7000 persons who had not done homage {lit., kissed the hand) to Baal. 16. Abel-nieliolali— j. e., the meadow of dancing, in the valley of the Jordan. 19-21. Elisua follows Elij.\h. 19. Elisha the 8on of Shaphat— Most probably he belonged to a family dis- tinguished for piety, and for their opposition to the pi-e- vailing calf-worship, ploughing with twelve yoke of oxen— Indicating that he was a man of substance. Eli- jah cast his mantle upon him — This was an investiture with the prophetic oflice. It is in this way that the Brah- mins, the Persian Sooffecs, and other priestly or sacred characters in the East are appointed— a mantle being, by some eminent priest, thrown across their shoulders^ Elisha had probably been educated in the schools of the prophets. 30. tvhat have I done to thee I— j. e.. Go, but keep in mind the solemn ceremony I have Just performed on thee. It is not I, but God, Avho calls thee. Do not allow any earthly affection to detain j-ou from obeying his call. 21. took a yoke of oxen— Having hastily pre- pared (2 Samuel 24. 22) a farewell entertainment to his family and friends, he left his native place and attached himself to Elijah as his minister. CHAPTER XX. Ver. 1-12. Eek-iiadad Besieges Sajiaiua. 1. Ben-hre- dad the king of Syria— This monarch was the son of thn I Ben-hadad who, in the reign of Baaslia, made a raid on the northern towns of Galilee (ch. 15. 20). The thirty-two kings that were confederate with him were probably tributary princes. The ancient kings of Syria and Pha>- nicia ruled only over a single city, and were independent of each other, except when one great city, as Damascus, acquired the ascendency, and even then they were allied only in time of war. The Syrian army encamped at the gates and besieged the town of Samaria. 3. Tliiis saith Ben-liadad, Thy silver and thy gold is mine — To this message sent him during the siege, Aliab returned a tame and submissive answer, probably thinking it meant no more than an exaction of tril;ute. But the demand was repeated with greater insolence, and yet, from the .abject character of Ahab, there is reason to believe he would have yielded to this arrogant claim also, had not the voice of his subjects been raised against it. Ben-hadad's object in these and other boastful menaces was to intimidate Ahab. But the weak sovereign began to show a little more spirit, as appears in his abandoning "my lord the king," for the single " tell him," aud giving him a dry but sarcastic hint to glory no more till the victory is won. Kindling Into a rage at the cool defiance, Ben-hadad gave orders for the immediate sack of the city. 1'^. as he was drinking, he and the kings In the pa^-illons — booths made of branches of trees and bnishwoo, Arise, take possession — Naboth's execution having been an- nounced, and his family being involved in the same fatal sentence (2 Kings 9.26), his property became forfeited to the crown, not by law, but traditionary usage (see on 2 Samuel 16. 4). AUab rose to go doivu — From Samaria to Jezreel. 17-29. Elijah Denounces Judgments against Ahab AND J EZEBEIi. 17-19. Hast tlion killed, and also taken possession 1 — "While Ahab was in the act of surveying his ill-gotten possession, Elijah, by Divine commission, stood before hinr. The appearance of the prophet, at such a time, was ominous of evil, but his language was much more so (cf. Ezekiel 45.8; 46. 16-18). Instead of shrinking with horror from the atrocious crime, Ahab eagerly has- tened to his newly-acquired property, in tlic place ^vliere dogs licked, &c.— A righteous retribution of Providence. The prediction was accomplished, not in Jezreel, but in Samaria; and not on Ahab personally, in consequence of his repentance (v. 29), but on his son (2 Kings 9.25). The words "in the place where" might be rendered "in like manner as." 20. tliou Iiast sold tliyself to -tvork evil — i. e., allowed sin to acquire the unchecked and habitual mastery over thee (2 Kings 17. 17; Romans 7. 11). 31, 32. I '»vlll make tliiue House, Ac— (see oncl). 15. 29; 16.3-12.) Jeze'oel, though included among the members of Ahab's house, has her ignominious fate expressly foretold (sec on 2 Kings 9. 30). 27-29. Aliab rent Uls clotlies, and put gackclotli upon Iiis flesli, and fasted, and lay iii sack- clotli, and tvent softly — He was not obdurate, like Jeze- bel. This terrible announcement made a deep impression on the king's heart, and led, for a while, to sincere repent- ance. Going softly, i. e., barefoot, and with a pensive manner, within doors. He manifested all the external signs, conventional and natural, of the deepest sorrow. He was wretched, and so great Is the mercy of God, that, in consequence of his humiliation, the threatened pun- ishment was deferred, CHAPTER XXII. Ver. 1-36. Ahab Slain at Ramoth-gile.^d. 1. tlicy continued tlirco years -witliout war bct-vvecik Syria and Israel — The disastrous defeat of Ben-hadad had so destroyed his army and exhausted the resources of his country, that, however willing, he was unable to recom- mence active hostilities against Israel. But that his he- reditary enmity remained unsubdued, was manifest by his breach of faith concerning the treaty by which he had en- gaged to restore all the cities which his father had seized (ch. 20. 34). 2. Jekosliaphat tke king of Judak came dovm to the king of Israel — It was singular that a friendly league between the sovereigns of Israel and Judah ■honld, for the first time, have been formed by prluces of such opposite characters— the one pious, tlie other wicked. Neither this league nor the mtitrimonial alliance by whicU the union of the royal familios was more closely cemented, met the Lord's approval (2 Chronicles 19. 2). It led, how- ever, to a visit by Jchoshaphat, whose reception in Samaria was distinguished by the most lavish hospitality (2Chron- iclcs 18.2). The opportunity of this visit was taken ad- vantage of, to push an object on which Ahab's heart was much set. 3. Know >e tliat Ramotli in Gilead is ours— A Levitlcal and free town on the north border of Gad (Deuteronomy 4.43; Joshua 21. aS), on the site of the pres- ent Salt Lake, in the province of Belka. It lay within the territories of the Israelitish monarch, and was un- justly alienated; but whether it was one of the cities usurped by the first Ben-hadad, which his son had prom- ised to restore, or was retained for some other reasons, tlie sacred historian has not mentioned. In the expedi- tion which Ahab meditated for the recovery of this town, the aid of Jehoshaphat was asked and promised (see on 2 Chronicles 18.3). Previous to declaring hostilities, it was customary to consult tlie prophets (see on 1 Samuel 2S.); and Jehoshaphat having expi-essed a strong desire to know the Lord's will concerning this war, Ahab as- sembled four hundred of his prophets. These could not be either the proplicts of Baal nor of Ashteroth (ch. 18. 19), but seem (v. 12) to have been false prophets, who con- formed tT) the symbolic calf- worship of Jehovah. Being the creatures of Ahab, they unanimously predicted a prosperous issue to the war. But dissatisfied with them, Jehoshaphat inquired if there was any true prophet of the Lord. Ahab agreed, witli great reluctance, to allow !BIicaiah to be summoned. He was the only true prophet then to be found residing in Samaria, and he had to be brought out of prison {v. 26), into which, according to Josephus, he had been cast on account of his rebuke to Ahab for sparing the king of Syria. 10. avoid place — lit., a threshing-floor, formed at the gate of Samaria. 11. Zedekiali tSie son of Clienaanali made liim Iiorns of iron— Sm.all projections, of the size and form of our candle extinguisliers (worn in many parts of the East as military ornaments), were worn by the Syrians of that time, and probably by the Israelite warriors also. Zedeklab, by assuming two horns, personated two heroes, and, pre- tending to be a prophet, wished in this manner to repre- sent the kings of Isr.ael and Judah in a military triumph. It was a symbolic action, to impart greater force to hia language (see on Deuteronomy 33.17); but it was little more than a flourish with a spontoon. [Calmet's Fkag- MENT.] 14. what llie Iiord sititli unto me, that wHl I speak— On the way the messenger who conducted him to the royal presence informed him of the tenor of the prophecies already given, and recommended him to agree with the rest, no doubt from the kindly motive of seeing him released from imprisonment. But Mlcalah, Inflexi- bly faithful to his Divine mission as a prophet, announced his purpose to proclaim honestly whatever God should bid him. On being asked by the king, "Shall I go against Ramoth-gilead, or shall I forbear?" the prophet gave precisely tlie same answer as the previous oracles that had been consulted; but it must have been given In a sarcastic tone and in Ironical mockery of their way of speaking. Being solemnly urged to give a serious and truthful answer, Mlcalah then declared the visionary scene the Spirit had revealed to him:— "I saw all Israel scattered upon the hills as sheep that have not a shep- herd." The purport of this was, that the army of Israel would be defeated and dispersed; that Ahab would fall in the battle, and the people return without either beliiK pursued or destroyed by the enemy. 18-23. Did I not tell tiiee that he woulfl propliesy no gooper chamher — This lattice was either a part of tlie wooden parapet, or fence, which surrounds the flat roofs of houses, and over which the king was carelessly leaning when it gave way; or it might be an opening like a skylight in the roof itself, done over with lattice-work, which, being slender or rotten, the king stepped on and slipped through. This latter supposition is most probably the true one, as Ahaziah did not fall either into tlie street or the court, but "his upper chamber." inquire of Baal- xehiih— Anxious to learn whether he should recover from the effects of this severe fall, he sent to consult Baal- zebub — i. e., the god of flies, who was considered the patron deity of medicine. A temple to that idol was erected at Ekron, which was resorted to far and wide, though it afterwards led to the destruction of the place (Zechariah 9.5; Amos 1.8; Zephaniah 2. 4). "After visit- ing Ekron, 'the god of fties' is a name that gives me no surprise. The flies there swarmed, in fact so innumer- ably, that I could hardly get any food without these troublesome insects getting into it." [Van de Velde.] 3. the angel of the Lord— Not an angel, but tlie angel, who carried on all coramunicatioiis between the invisible God and his chosen people. [Hengstenberg.] This angel commissioned Elijah to meet tlie king's messengers, to stop them peremptorily on the idolatrous errand, and convey by them to the king information of his approach- ing death. This consultation of an idol, being a breach of the fundamental law of the kingdom (Exodus 20. S; Deuteronomy 5.7), was a dniing and deliberate rejection of the national religion. The Lord, in making tliis an- nouncement of his death, designed that he should see in 230 that event a judgment for his idolatry. 3. Tliou shalt not come do^vii from that hed — On being taken up, he had probably been laid on the divan— a raised frame, about three feet broad, extended along the sides of a room, CO -^red witli cushions and mattresses — serving, in short, or ""'i'l, by day and a bed by night^and ascended by stei*^'^. ^ /'P^^ah departed — To his ordinai-y abode, which P°*'j'''3n at Mount Carinel (ch. 2.25; 1 Kings 18. 42). 5. - _ .aessengers turned hack— They did not know the st'^'f^ger; but his authoritative tone, commanding attitude, and affecting message determined them at once, to return. 8. an hairy ntan- This was the description not of his person, as in the case of Esau, but of his dress, whicli consisted either of un wrought sheep or goat-skins (Hebrews 11.37), or of camel's hair-cloth — tlie coarser manufacture of this material — like the rough hair-cloth we use as coverings for goods. The Dervishes and Be- douins are attired in tliis wild, uncouth mariner, while their hair flows loose on the head, their sliaggy cloak is , thrown over their shoulders, and tied in front on the breast, naked, except at the waist, round which is a skin girdle — a broad, rough Icatliern belt. Similar lo this was the girdle of the prophets, as in keeping witli their coarse garments and their stern, uncompromising office. 9-16. Elijah Bkings Fire from Heaven on Aha- ziah's Messengers. 9. Tlien the king sent unto hiin a captain of fifty— Any appearance of cruelty tliat there is in tlie fate of the two captains and their men will be removed, on a full considerati9n of the circumstances. God l)eing the King of Israel, Ahaziah was bound to gov- ern «/ie kingdom according to the Divine law ; to appre- hend the Lord's prophet, for discharging a commanded duty, was that of an impious and notorious rebel. The captains abetted the king in his rebellion; and they ex- ceeded their military duty by contemptuous insults. man of God— In using this term, they either spoke deri- sively, believing him to be no true prophet; or, if they re- garded him as a true prophet, the summons to him to sur- render himself bound to the king was a still more fla- grant insult; the language of the second captain being worse than that of the first. 10. let fire come do-»vn— Rather, " fire shall come down." Not to avenge a personal insult pf Elijah, but an insult upon God in the person of His prophet ; and the punishment was inflicted, not by Elijah Divides Jordan. 2 KINGS II, III. Jehoraviis Evil Reign over Israd. the prophet, but by the direct haud of Gotl. 15, he arose, and -went do-»vn -with him — A marvellous instance of faith and obedience. Though he well knew how obnoxious his presence was to the king, yet, on receiving God's com- mand, he goes unhesitatingly, and repeats, with his own lips, the unwelcome tidings conveyed by tlie messengers. 17, 18. Ahaziah Dies, anb is Succeeded by Jehoram. 11. Jehoram — Tlie brother of Ahaziah (see on ch. 3. 1). CHAPTER II. Ver. I-IO. Elijah Divides Jordan. 1. -when the Liord tvould take up Elijah— A revelation of this event had been made to the prophet; but, unknown to liim, it had also been revealed to his disciples, and to Elisha in particular, who kept constantly beside him. Gllgal — This Gilgal (Jiljil) was near Ebal and Gerizim— a school of the prophets was established there. At Beth-el there was also a school of the prophets, which Elijali had founded, notwithstanding that place was the headquar- ters of the calf- worship, and at Jericho there was another. In travelling to these places, which he had done through the impulse of the Spirit (i;. 2, 4-6), Elijah wislied to pay a farewell visit to these several institutions, which lay on his way to the place of ascension; and, at the same time, from a feeling of humility and modesty, to be in solitude, where there would be no eye-witnesses of his glorification. All his efforts, however, to prevail on his attendant to re- main behind, were fruitless. Elisha knew that the time was at hand, and at every place tlie sons of the prophets spoke to him of the approaching removal of his master. Their last stage was at the Jordan, in going to which, they were followed at a distance by fifty scliolars of the prophets, from Jericho, who were desirous, in honour of the great occasion, to witness the miraculous translation of the prophet. The revelation of this striking event to so many was a necessary part of the dispensation; for it was designed to be under the law, like that of Enoch in the patriarchal age, a visible proof of another state, and a type of the resurrection of Christ. 3. take a-»vay thy master from thy head — An allusion to tlie custom of scholars sitting at the feet of their master — the latter being over their heads (Acts 22. 3). 8. Klijah took liis mantle, ami -wrapped it together, and smote tlie •waters — Like the rod of Moses, it had the divinely opera- ting power of the Spirit. 9. Klijah said unto Elisha', Ask Tivhat I shall do for thee — Trusting eitlier tliat it would be in his power to bequeath it, or tliat God, at his entreaty, would grant it. let a double portion of thy spirit be upon me — Tliis request was not, as is commonly supposed, for the power of working miracles exceeding the magnitude and number of his master's, nor does it mean a higher endowment of the proplietic spirit; for Elisha was neither superior to, nor perliaps equally great with, his predecessor. But the phrase, " a double por- tion," was applied to the first-born, and therefore Elisha's request was, simply, to be heir to the prophetic office and gifts of his master. 10. thou hast asked a Itard thing — An extraordinary blessing which Jcannot, and God ouly, can give. Nevertlieless he, doubtless by tlie secret direc- tions of the Spirit, proposed to Elisha a sign, the observa- tion of wliicli would keep him in the attitude of an anx- ious waiter, as well as suppliant for the favour. 11-18. He is Taken up to Heaven in a Chariot of Fire. 11. behold, there appeared a chariot of tire, and liorses of fire— Some bright eflTulgence, wliicli, in tlie eyes of the spectators, resembled those objects, went up by a ■whirl^viud — A tempest or storm-wind accompanied witli vivid flashes of fire, figuratively used for the Divine judgments (Isaiah 29. G). 13. Elisha sa^v it, and he cried. My father — i. c, spiritual fatlier, as the pupils of tlie prophets are called their sons, the cliariot of Israel, and the horsemen tl»ercof— t. e., that as earthly king- doms are dependent for their defence and glory upon war- like preparations, there a single prophet had done more for the preservation and prosperity of Israel than all lier chariots and horsemen, took hold of his own clothes and rent then*— In token of his grief for his loss. 13. He took up also the mantle of Elijah— The transference of this prophetic cloak was, to himself, a pledge of his being appointed successor, and it was an outward token to others of the spirit of Elijah resting upon him. 14t-18. smote the waters— The waving of the mantle on the river, and the miraculous division of the waters conse- quent upon it, was an evidence that the Lord God of Eli- jah was witli him, and as this miracle was witnessed by the scholars of the prophets from Jericho, they forthwitbi recognized the pre-eminence of Elijah, as now the prophet of Israel. 16-18. fifty strong men, let them go, ive pray thee, and seek tliy master— Though the young prophets from Jericho had seen Elijah's miraculous passage of the Jordan, they had not witnessed the ascension. They Im- agined that he might have been cast by the whirlwind ou some mountain or valley; or, if he had actually been ad- mitted into heaven, they expected that his body would still be remaining somewhere on earth. In compliance with their importunity, he gave them permission, but told them what the result would be. 19-2.5. EiiiSHA Heals the Waters. 30. Bring me a ne-w cruse, and put salt therein— The noxious qualities of the water could not be corrected by tlie infusion of salt — for, supposing the salt was possessed of such a property, a whole spring could not be purified by a dishful for a day, much less in all future time. The pouring in of the salt was a symbolic act witli which Elisha accompanied the word of the Lord, by whicli the spring was healed. [Ketl.] 23, 24. there came forth little children— i. e., the idolatrous, or infldel young men of the place, who affecting to disbelieve the report of his master's transla- tion, sarcastically urged him to follow in the glorious career, bald-head— An eiiithet of contempt in the East, applied to a person even witli a bushy head of hair. The appalling judgment that befel them was God's inter- ference to uphold his newly-invested prophet. CHAPTER III. Ver. 1-3. Jehokam's Evil Reign Over Israel. 1. Je- horam tlie son of Ahab began to reign over Israel in Samaria the eighteenth year of Jchosliapliat — (cf. 1 Kings 22. 51). To reconcile the statements in the two pas- sages, we must suppose that Ahaziah, having reigned during the seventeentji, and greater partof theeigliteenth year of Jehoshaphat, was succeeded by his l)rother Joram or Jehoram, in the end of that eighteenth year, or else that Ahaziah, having reigned two years in conjunction with his father, died at the end of that period, when Je- horam ascended the throne. His policy was as hostile as that of his predecessors to the true religion ; but he made some changes. Whatever was his motive for this alter- ation—whether dread of the many alarming judgments the patronage of idolatry had brought upon his father; or whetlier it was made as a small concession to the feel- ings of Jehoshaphat, his ally, he abolished idolatry In it* gross form, and restored the symbolic worship of God, which the kings of Israel, from the time of Jeroboam, had set up as a partition wall between their subjects and those of Judah. 4, 5. Mesha, King of Moab, Rebels. 4-C. Mesha, king of Moab, Ac- His dominions, embracing an ex- tensive pasture country, he paid, as annual tril)ute, the wool of 100,000 lambs and 100,000 ram«<. It is still commou in the East to pay custom and taxes in the fruits or nat- ural produce of the land. 5. king of Moab relMlled— Tills is a repetition of cli. 1. 1, in order to introduce an account of the confederate expedition for crushing this revolt, which had been allowed to continue unchecked during the sliort reign of Ahaziah. C-24. Elisha Promises Water and Victory ovek Moab. 6. King Jehoram . . . numbered Israel— Made a levy from his own sul)jects, and at tlie same time souglik an allian(;e witli Jehosliapliat, wliicli, as on tlie former occasion with Alial), was r<;adlly promised (1 Kings 22. 4). 8, 9. "Which way shall we go i .Vnd he answered, Th«i ivay through the ^vildernessof Edom— Tliis was a lonj< and circuitous route, by the southern bend of tlie Dead Sea. Jehoshaphat, liowever preferred It, partly bccauss 231 Elisha Promises Victory over Moah. 2 KINGS IV. Raises the Dead Son of the Shunammite, the part of the Moabite territory at which they would arrive, was the most defenceless ; and partly because he would thereby enlist, in the expedition, tlie forces of the King of Edom. But, in penetrating the deep, rocky ''alley of Ahsj', Which forms the boundary between Edom and Moab, the confederate army were reduced, both man and beast, to the greatest extremities for want of water. They were disappointed by finding the wady of this val- le5% the brook Zered (Deuteronomy 2. 13-18) [Robinson], dry. Jehoram was in despair. But the pious mind of Jehoshaphat inquired for a prophet of tlie Lord; and, on being informed that Elisha was at hand, "the thi-ee kings went down to him ;" i. e., to his tent, which was either in the camp, or close by it. He had been directed thither by the Spirit of God for this special purpose. They went to him, not only as a mark of respect, but to supplicate for his assistance, and knowing his stern temper. 11. -wlvicU poured water on tlie hands of Elljali — t. e., was his servant— this being one of tlie common offices of a serv- ant. The phrase is used here as synonymous with "a true and eminent propliet," who will reveal God's will to us. 13. Wliat have I to do with thee, &c.— Wishing to pro- duce a deep spirit of humility and contrition, Elisha gave a stern repulse to the king of Israel, accompanied by a sarcastic sneer, in bidding him go and consult Baal and his soothsayers. But the distressed condition, especially the imploring language, of the royal suppliants, who acknowledged the hand of the Lord in this distress, drew from tlie prophet the solemn assurance, that solely out of respect to Jehoshaphat, the Lord's true servant, did he take any interest in Jehoram. 15. bring me a minstrel —The effect of music in soothing the mind is much re- garded in the East; and it appears that the ancient prophets, before entering on their work, commonly resorted to it, as a preparative, by praise and prayer, to their receiving the prophetic afflatus, the hand of the Iiord— A phrase significantly implying that the gift of prophecy was not a natural or inherent gift, but conferred by tiie power and grace of God. 16. Malve this valley full of ditches— Capable of holding water. 17. Ye shall not sec -wind— It is common in the East to speak oi seeing wind, from, the clouds of straw, dust, or sand, that' are often whirled into the air, after a long drought. 20. when the meat offering -was offered — i. e., at the time of the morning sacrifice, accompanied, doubtless, witli solemn prayers; and these led, it may be, by Elisha on this occa- sion, as on a similar one by Elijah (1 Kings 18. 36). toehold, tliere came nvater hy the ■ivay of Edom^Far from the Israelitish camp, in the eastern mountains of Edom, a great fall of rain — a kind of cloud-burst took place, by which the wady was at once filled, without their either seeing the wind or the rains. The Divine interposition Avas sliown by introducing the laws of nature to the determined end in the predetermined way. [Keil.] It bi-ougiit not only aid to the Israelitish army in their dis- tress, bjT a plentiful supply of water, but destruction on the Moabites, who, perceiving the water, under the reful- gent rays of the morning sun, red like blood, concluded the confederate kings had quarrelled and deluged the field with their mutual slaughter; so that, rushing to their camp in full expectation of great spoil, they were met by the Israelites, who, prepared for battle, fought, and pursued them. Their country was laid waste in the way, which has always been considered the greatest deso- lation in the East {v. 24). 25. Klr-haresetli— {Now Kerak) — Castle of Moab— then, probably, the only fortress in the land. 27. took his eldest »o\\ that should have reigned In his stead, and offered him for a hurnt offering, &c. — By this deed of horror, to which the allied army drove the king of Moab, a Divine judgment came upon Israel ; that is, the besiegers feared the anger of God, which they had incurred by giving occasion to the human sacrifice forbidden in the law (Leviticus 18.21; 20. 3), and hastily raised the siege. CHAPTER IV. Ver. 1-7. EiiiSHA Augments the "Widow's Oil. 1. there cried a certain 'woman of the %vives of the sons 232 of the prophets — They were allowed to marry as well as the priests and Levites, Her husband, not enjoying the lucrative profits of business, had nothing but a profes- sional income, Avhich, in that irreligious age, would ba precarious and very scanty, so that he was not in a con* dition to provide lor his family, the creditor is come to take unto him my t^vo sons to be bondnten — By the enactment of the law, a creditor was entitled to claim the person and children of the insolvent debtor, and compel them to serve him as bondmen till the year of jubilee should set him free. 3. a pot— Or cruet of oil. This com- prising her whole stock of domestic utensils, he directs her to borrow empty vessels not a few ; then, secluding herself witli her children, she was to pour oil from her cruse into tlie borrowed vessels, and, selling the oil, dis- charge the debt, and tlien maintain herself and family with the remainder. 6. the oil stayed — i. e., ceased to multiply; the benevolent object for Avhich the mii'acle had been wrought having been accomplished. 8-17. Promises a Son to the Shunasimite. 8. Elisha passed to Shunem— Now Sulam, in the plain of Esdrae- lon, at the south-western base of Little Hermon. The prophet, in his journey, was often entertained here by one of its pious and opulent inhabitants. 10. Let us make a little chamber— Not build, but prepare it. She meant a room in the oleah, the porch, or gateway (2 Samuel 18. 33; 1 Kings 17. 19), attached to the front of the house, leading into the court and inner apartments. The front of the house, excepting the door, is a dead wall, and hence this room is called a chamber in the wall. It is usually appro- priated to the use of strangers, or lodgers for a night, and, from its seclusion, convenient for study and retirement, 13. -tvhat Is to be done for tlieel— Wishing to testify his gratitude for the hospitable attentions of this family, he announced to her the birtli of a son "about this time next year." The interest and importance of such an intelli- gence can only be estimated by considering that Oriental women, and Jewish in particular, connect ideas of dis- grace with barrenness, and cherish a more ardent desire for children than women in any otiier part of the world (Genesis 18. 10-15). 18-37. Raises hek Dead Son, 19. My head, my head I — The cries of the boy, the part affected, and the season of the year, make it probable that he had been overtaken by a stroke of the sun. Pain, stupor and inflammatory fever are the symptoms of the disease, which Is often fatal. 22. slue called unto her husband— Her heroic concealment of the death from her husband is not the least interesting feature of the story. 24. Drive, and go forward— It is usual for women to ride on asses, accom- panied by a servant, who walks behind and drives the beast with his stick, goading the animal at the speed re- quired by his mistress. Tlie Shunammite had to ride a journey of five or six hours to the top of Carmel. 26. And slie answered. It is -well- Her answer was pur- posely brief and vague to Gehazi, for she reserved a full disclosure of her loss for the ear of tlie prophet himself. She had met Gehazi at the foot of the hill, and she stopped not in her ascent till she had disburdened her heavy-laden spirit at Elisha's feet. The violent paroxysm of grief into which she fell on approaching him, appeared to Gehazi an act of disrespect to his master ; he was prepar- ing to remove her when the prophet's observant eye per- ceived that she was overwhelmed with some unknown cause of distress. How great is a mother's love! how wondrous are the works of Providence ! The Sliunammite had not sought a son from the prophet— her child was, in every respect,- the free gift of God. Was she then allowed to rejoice in the possession for a little, only to be pierced with sorrow by seeing the corpse of the cherished boy? Perish, doubt and unbelief! This event happened that "the works of God should be made manifest" in his prophet, "and for the glory of God." 29. take my staff, and lay . , , on the face of the child— The staff" was probably an official rod of a certain form and size. Nee- romancers used to send their staff" with orders to the messengers to let it come in contact with nothing by the way that might dissipate or destroy the virtue imparted Naaman's Leprosy. 2 KINGS V. Me wt Sent to Jordan, o.nd Healed. tvitk blindness — Not a total and material blindness, for then they could not have fol- lowed him— but a mental hallucination (see on Genesis 19. 11), that they did not perceive or recognize him to be the object of their se.arch. 19. tkis is not tke tvay, neitlier is tkis tke city— This statement Is so far true that, as he had now left the place of his residence, they would not have got him by that road. But tlie ambiguity of his lan- guage was pui'posely framed to deceive them ; and yet the deception must be viewed In the light of a stratagem, which has always been deemed lawful in war. ke led tliem into Samaria — When they were arrived In the midst of the capital, their eyes, at Ellsha's request, were opened, and they then became aware of their defenceless condition, for Jehoi'am had received private premonition of their arrival. The king, so far from being allowed to slay the enemies who were thus unconsciously put In his power, was recommended to entertain them with liberal hospitality, and then dismiss them to their own country. This was a humane advice; it was contrary to the usage of war to put war captives to death in cold blood, even when taken "by the point of the sword, much more those whom the miraculous power and providence of God had unexpectedly placed at his disposal. In such cir- cumstances, kind and hospitable treatment was every way more becoining In Itself, and would be productive of the best efTects. It would redound to the credit of the true religion, which Inspired such an excellent spirit into its professors ; and it Avould not only prevent the future opposition of the Syrians, but make them stand in awe of a people who, they had seen, were so remarkably pro- tected bj' a prophet of the Lord. The latter clause of v. 23 shows that these salutary effects were fully realized. A moral conquest had Vjeen gained over the Syrians. 24-33. Ben-hadad Besieges Samaria. Ben-kadad besieged Samaria— This was the predicted accomplish- ment of the result of Ahab's foolish and misplaced kind- ness. (1 Kings 20.42.) 35. an ass's kead was sold for fourscore pieces of silver— Though the ass was deemed unclean food, necessity might warrant their violation of a positive law when mothers, In their extremity, were found violating the law of nature. The head was the worst part of the animal. Eighty pieces of silver, equal to £5 5s. tke foui-tk part of a cab — A cab was the smallest dry measure. The proportion here stated was nearly half a pint for 12s. 6d. "Dove's dung" is thought by BocHART to be a kind of pulse or pea, common in Judea, and still kept in the store-houses of Cairo and Da- naascus, and other places, for the use of It by pilgrim caravans ; \>y Linn^us, and other botanists. It Is said to be the root or white bulb of the plant Ornithogalum um- bellatum. Star of Bethlehem. The sacred historian does not say that the articles here named were regularly sold at the rates described, but only that Instances were known of such high prices being given. 36. as tke king ■was ijassing— To look at the defences, or to give some necessary orders for manning the walls. 39. we boiled my son, and did eat kim— (See on Deuteronomy 28.5^1.) 30. kad sackclotk witkin upon kis flesk— The horrid recital of this domestic tragedy led the king soon after to rend his garment. In consequence of which it was dis- covered that he wore a penltental shirt of hair-cloth, [t Is more than doubtful, however, if he was truly humbled on account of his own and the nation's sins, otherwise he would not have vowed vengeance on the prophet's lile. The true explanation seems to be, that Elisha having counselled him not to surrender, with the promise, on condition of deep humiliation, of being delivered, and he having assumed the signs of contrition without receiving the expected relief, regarded Elisha who had proved feJse and faithless as the cause of all the protracted distr©^. Elitha Prophesies Plenty in Samaria. 2 KIKGS VII, VIII. Hazacl Kills Ben-hadad, and Succeeds him 3.^. But EJisha sat In Ills Iiouse, and tlie elders sat -\vltH him— The latter clause of v. 33, which contains the king's impatient exclamation, enables us to account for the im- petuous order he issued for the beheading of Elisha. Though Jehoram Avas a wicked king, and most of his courtiers would resemble their master, many had been won over, through the prophet's influence, to the true re- ligion. A meeting, probably a prayer-meeting, of those was held in the house where he lodged, for he had none of his own (1 Kings 19.20,21); and them he not only ap- prised of the king's design against himself, but disclosed to them, the proof of a premeditated deliverance. CHAPTER VII. Ver. 1-16. Elisha Prophesies Incredible Plenty in Samaria, l. Hear ye tlie -word of tlie Ijord— This pre- diction, though uttered first to the assembled elders, was intimated to the king's messengers, who reported it to Jehoram {v. 18). To-inorro'w, aljout tliis time, sliall a measure of flue flour toe sold for a slickel, &c. — This may be estimated at a peck of fine flour for 2s. 6d, and two pecks of barley at the same price, at tlie gate of Sa- maria— Vegetables, cattle, all sorts of counti'y produce, are still sold every morning at the gates of towns in the East. 3. a lord on whose liaud tlie king leaned — When an Eastern king walks, or stands abroad in the open air, he alwaj'S supports himself on the arm of the highest courtier present, if the Lord ivould make windows in heaven— The scoffing infidelity of this remark, which was a sneer against not the prophet only, but the God he served, was justly and signally punished (see t>. 20). 3. there were four leprous men — The account of the sud- den raising of the siege, and the unexpected supply given to the famishing inhabitants of Samaria, is introduced by a narrative of the visit and discovery, by these poor crea- tures, of the extraordinary flight of the Syrians, leprous men at the entering of the gate — Living, perliaps, in some lazar-house there. (Leviticus 13. 4-G; Numbers 5. 3.) 5. they rose up in tlie ttvilight — i. e., the evening twi- liglit (v. 12). tlie uttermost part of the camp of Syria — i. e., the extreinity nearest the city. G, 7. the Lord had made tlie Iiost of tlie Syrians to hear tlie noise of chariots- This illusion of the sense of hearing, whereby the besiegers imagined the tramp of two armies from op- posite quarters, was a great miracle which God wrought directly for the deliverance of his people. 8-11. tliese lepers . . . did eat and drink— After tliey had appeased their hunger, and secreted as many valuables as they could carry, their consciences smote them for concealing the discovery, and they hastened to publish it in the city. 10. liorses tied, asses tied, aixd tlic tents as they -^vere — The uniform arrangement of encampments in the East is, to place the tents iu the centre, while the cattle are pick- eted all around, as an outer wall of defence ; and hence the lepers describe the cattle as the first objects they saw. 1^15. the king . . . said unto Iiis ser^'ant^, I 'will no^v sho^v you -tvhat the Syrians liave flone — Similar strata- gems have been so often resorted to in the ancient and inodern wars of the East, that there is no wonder Jeho- ram's suspicions were awakened. But the scouts, whom he despatched, soon found unmistakal^le signs of tlie panic that had struck the enemy, and led to a most pre- cipitate flight. 17-20. The Unbelieving Lord Tuoddkn to Death. 17. the king appointed the lord on -ivhosc hand he leaned, &c. — The news spread like lightning thi'ougli the city, and was followed, as was natural, by a popular rush to the Syrian camp. To keep order at tlie gate, the king ordered his minister to keep guard ; but the impet- uosity of the famishing people could not be resisted. Tlie lord was trodden to death, and Elisha's prophecy in all respects accomplished. CHAPTER VIII. Ver. 1-6. The Shttnammite's Land Restored. 1. Then spake Elislia unto tlie ivoman — Rather "had spoken." The repetition of Elisha's direction to the Shu- nammite is merely given as an introduction to the fol- lowing narrative; and it probably took place before the events recorded in chaps. 5. and 6. the Lord hatli called for a famine— All such calamities are chastisements in- flicted by the hand of God; and this famine was to be of double duration to that one which happened in the time of Elijah (James 5. 17)— a just increase of severity, since the Israelites still continued obdurate and incorrigible, under the ministry and miracles of Elisha (Leviticus 20. 21, 24, 28). a. she sojoui-ned in the land of the Pliills- tlnes seven years- Their territory was recommended to her, from its contiguity to her usual residence; and now, that this state liad been so greatly reduced, there was less risk than formerly from the seductions of idolatry; and many of the Jews and Israelites were residing there. Be- sides, an emigration tiiither was less oflenslve to the king of Israel than going to sojourn in Judah. 3. she ivcnt fortli to cry unto the king for her Iiouse and for lier land— In consequence of her long-continued absence from the country, her possessions were occupied by her kin- dred, or had been conflscated to the crown. No staiute in the law of Moses ordained tlrat alienation. But the inno- vation seems to have been adopted in Israel. ■*. the king talked -with Gehazi — Ceremonial pollution being con- veyed by contact alone, there was nothing to prevent a conference being held with this leper at a distance; and although he was excluded from the toivn of Samaria, this reported conversation may have taken place at the gate or in one of the royal gardens. The providence of God so ordained that King Jehoram had been led to inquire, with great interest, into the miraculous deeds of Elislia, and that the prophet's servant was in the act of relating the marvellous incident of the restoration of the Shunam- mite's son, when she made her appearance to prefer her request. The king was pleased to grant it; and a state oflicer was charged to afford her every facility in the re- covery of her family possession out of the liands of the occupier. 7-15. Hazael Kills His Master, and Succeeds Hi,m. 7. !Elisha came to Damascus— Being directed tliitlier by the Spirit of God, in pursuance of tlie mission formerly given to his master in Horeb (1 Kings 19. 15), to anoint Hazael king 6i Syria. On the arrival of the prophet being known, Ben-hadad, who was sick, sent to inquire tlie is- sue of his disease, and, according to the practice of the heathens in consulting their soothsayers, ordered a liberal present in remuneration of the service. 9. forty camels' tourden — The present, consisting of the rarest and most valuable produce of the land, would be liberal and mag- nificent. But it must not be supposed it was actually so large as to require forty camels to carry it. The Orientals are fond of display, and would, ostentatiousl.v, lay upon forty beasts what might very easily h.ave been borne by four, thy son Ben-hadad— So called from the established usage of designating the prophet father. This was tlie same Syrian monarch who had formorl.v porsecutcd him (see on ch. 6. 13, 11). 10. Go, say. Thou mnyest certainly recover — There was no contradiction in this nussage. This part was properly the answer to Ben-liadad's in- quiry. The second part was intended for Hazael, who, like an artful and ambitious courtier, reported only as much of the prophet's statement as suited his own views (cf. 11. 11). 11. he Si'ttled his countenance steadfastly upon him, until he -ivas ashamctl- i. e., Hazael. The steadfast, penetrating look of the prophet seemed to have convinced Hazael that his secret designs were known, and the deep emotions of Elisha were Justified l)y the hor- rible atrocities whlcli, too common in ancient warfare, that successful usurper committed In Israel (ch. 10. 32; 13. 3, 4, 22). 15. took a thick cloth, &e. — A coverlet. In tlie East, this article of bed furniture is generally a tlilck quilt of wool or cotton, so that, with its great wight, when steeped in water. It would be a fit instrument for accomplishing the murderous purpose, without leaving any marks of violence. But it has been supposed by many doubtful that Hazael purposel.v murdered the king. It is common for Eastern people to sleep with their faces 235 Jehu i» Anointed King. 2 KINGS IX, X. Joram Slain, and Jezebel Eaten by Doga. covered with a mosquito net ; and, in some cases of fever, they damp the bed-clothes. Hazael, aware of those chill- ing remedies being usually resorted to, might have, with an honest intention, spread a refreshing cover over him. The rapid occurrence of the king's death and immediate burial were favourable to his instant elevation to the throne. 16-23. Jehoram's Wicked Rkigx. 16. Jelioram the son of JeUosHaphat . . . 1>egan to reign— (see on ch. 3. 1). His father resigned the throne to him two years be- fore his death. 18. daughter of Ahab— Athaliah, through Whose influence Jehoi-am introduced the worship of Baal and many other evils into the kingdom of Judah (see 2 Chronicles 21. 2-20). This apostasy would have led to the total extinction of the royal family in that kingdom, had It not been for the Divine pi-omise to David (2 Samuel 7). A national chastisement, however, was inflicted on Judah by the revolt of Edom, which, being hitherto governed by a tributary ruler (ch. 3. 9; 1 Kings 22. 47), erected the stand- ard of independence (see on 2 Chronicles 21. 9). ZL Ahaziah Succeeds Him. 34. Ahaziah his sou * reigued In his stead— (see on 2 Chronicles 22. 1-6). CHAPTER IX. Ver, 1-23. .Tehu is Anointed. 1. Ramoth-gilead— A city of great Importance to the Hebrew people, east of Jordan, as a fortress of defence against the Syrians. Je- horam liad regained it (ch. 8. 29). But the Israelitish army was still encamped there, under the command of Jehu. Elislia called one of the clilldrcn of the prophets — This errand referred to the last commission given to Eli- jali in Horeb (1 Kings 19. 16). box of oil— (see 1 Samuel 10. 1). 3. carry hiin to an inner chamber — Both to en- sure the safety of the messenger, and to prevent all ob- struction in the execution of tire business. 3. I have anointed thee king over Israel — This was only a part of the message; the full announcement of which is given (v. 7-10), flee and tarry not— For fear of being surprised and overtaken by the spies or servants of the court. 4. So the young man . . . -went to Rnniotli-gilead — His ready undertaking of this delicate and hazardous mission was an eminent proof of his piety and obedience. The act of anointing being done through a commissioned prophet, was a Divine intimation of his investiture with the sove- reign power. But it was sometimes done long prior to the actual possession of the throne (1 Samuel 16. 13), and, in like manner, tlie commission had, in tliis instance, been given also a long time before to Elijah, who, for good rea- sons, left it in charge to Elisha, and he waited God's time and command for executing it. [Poole.] 10. in the por- tion of Jezrcel— i. e., that had formerly been the vineyard of Naboth. 11. Is all -^vell J &c.— Jehu's attendants knew that the stranger belonged to the order of the prophets by his garb, gestures, and form of address; and soldiers like them very readily concluded such persons to be crack- brained, not only from the sordid negligence of their per- sonal appearance, and their open contenrpt of the world, but from the religious pursuits in which their whole lives were spent, and the grotesque actions which they fre- quently performed (cf. Jeremiah 29. 26). 13. they hasted, and took every man his garment — The upper cloak which they spread on the ground, as a token of their homage to their distinguished commander (Matthew 21. 7). top of the stairs— From the room where the prophet had privately anointed Jehu. That general returned to join his brother officers in the public apartment, who, immediately on learning his destined elevation, con- ducted him to the top of the stairs leading to the roof, and which was the most conspicuous place of an Oriental structure that could be chosen, being at the very top of the gate-building, and fully in view of the people and military in the open ground in front of the building. [KiTTO.] The popularity of Jehu with tlie army thus fa- voured the designs of Providence in pi'ocuring his imme- diate and enthusiastic proclamation as king, and the top of the stairs was taken as a most convenient substitute for a throne. 14, 15. Joram had kept Ramoth-gilead 236 —Rather, was keeping, guarding, or besieging it, with the greater part of the military force of Israel, which, owing to his wounds having compelled the king's retirement from the scene of action, were left in command of Jehu. 16. So Jehu rode In a chariot, and >vent to Jezreel — Full of ambitious designs, he immediately proceeded to cross the Jordan, to execute his commission on the house of Ahab. 17. there stood a 'watchman on the to-*ver of Jezreel— The Hebrew palaces, besides being situated on hills, had usually towers attached to them, not only for the pleasure of a fine prospect, but as posts of useful ob- servation. The ancient watch-tower of Jezreel must have commanded a view of the whole region eastward, nearly down to the Jordan. Beth-shan stands on a rising ground about six or seven miles distant beloAV it, in a narrow part of the plain ; and when Jehu and his retinue reached that point between Gilboa and Beth-shan, they would be fully descried by the watchman on the tower, a report being made to Joram in his palace below. A messenger on horseback is quickly despatched down into the plain to meet the ambiguous host, and question the object of their approach. "Is it peace?" We may safely assume that this messenger would meet Jehu at the distance of three miles or more. On the report made of his being de- tained, and turned into the rear of the still advancing troops, a second messenger is in like manner despatched, who would naturally meet Jehu at the distance of a mile or a mile and a half down on the plain. He also being turned into the rear, the watchman now distinctly per- ceived " the driving to be like the driving of Jehu, the son of Nimshi; for he driveth furiously." The alarmed mon- arch, now awakened to a sense of his impending danger, quickly summons his forces to meet the crisis, and, ac- companied by Ahaziah, king of Judali, tlie two sovereigns ascend their chariots to make a feeble resistance to the impetuous onset of Jehu, who quickly from the plain as- cends the steep northern sides of the site on which Jezreel stood, and tlae conflicting parties meet in "the portion of Naboth the Jezreelite," where Joram is quickly despatched by an arrow from the strong arm of Jehu. We were im- pressed with the obvious accuracy of the sacred historian ; tlie localities and distances being such as seem naturally to be required by the incidents related, afl'oi-ding just time for tile transactions to have occurred in the order in which they are recorded. [Howe.] 35. cast him in the portion of the field of Xaboth the Jezreelite, &c. — Ac- cording to the doom pronounced by Divine authority on Ahab (1 Kings 21. 19), but which on his repentance was de- ferred to be executed on his son. 36. the blood of Bfa- both, and the blood of sous, saith the Ijord — Although their death is not expressly mentioned, it is plainly im- plied in the confiscation of his property (see on 1 Kings 21. 16). 27-35. Ahaziah is Slain. 3T. Ahaziah— was grand- nephew to King Joram, and great-grandson to King Ahab. Ibleaiu— near Mcgiddo, in the tribe of Issachar (Joshua 17. 11 ; Judges 1. 27), and Gur was an adjoining hill. 30. Jeze- bel painted her face — lit., her eyes, according to a custom universal in the East amongst women, of staining the eye- lids with a black powder, made of pulverized antimony, or lead-ore, mixed witli oil, and applied with a small brush on the border, so that by this dark ligament on the edge, the largeness as well as tlie lustre of the eye itself was thought to be increased. Her object was, by her royal attire, not to captivate, but to overawe Jehu. 35. found no more of her tlian the skull, and the palms of her hands, &c. — Tlie dog has a rooted aversion to prey on the human hands and feet. 36,37, Jezebel Eaten by Dogs. 36. he said, This la •Oxe^ Avord of the liord — (see on 1 Kings 21. 23). Jehu's statement, however, was not a literal but a paraphrased quotation of Elijah's prophecy. CHAPTER X. Ver. 1-17. Jehtj Causes Seventy of Ahab's Children TO BE Beheaded. 1. Ahab had seventy sons in Samaria —As it appears (v. 13) that grandsons are included, it i» Seventy of Ahab's Children Beheaded. 2 KINGS XI. Jehoash is Made King. pi-obable that this number comprehended the whole pos- terity of Ahab. Their being all assembled in that capital might arise from their being left there on the liing's de- parture for Ramoth-gilead, or from their taking refuge in some of the strongholds of that city on the news of Jeliu's conspiracy. It may be inferred from the tenor of Jeliu's letters that their first intention was to select the fittest of the royal family and set him up as king, or perhaps this challenge of Jehu was designed as a stroke of policy on his part to elicit their views, and try wliether tliey were Inclined to be pacific or hostile. The bold character of the man, and the rapid success of his conspiracy, terrified the civic authorities of Samaria and Jezreel into submission. 5. l»e that -was over tlie liousc— Tlie governor or cham- berlain of the palace. tHc bringers-up of tlic cliildren —Anciently, and still also in many Eastern countries, the principal grandees were charged with the support and education of the royal princes. This involved a heavy ex- pense which they were forced to bear, but for which they endeavoured to find some compensation in the advan- tages of their connection with the court. G. take yc tlie beads of tUe men, yotir master's sons — The barbarous practice of a successful usurper slaughtering all who may have claims to the throne, has been frequently exempli- fied in the ancient and modern histories of the East. 8. lay ye tliem in t^vo Ueaps at tlic entering In of tlie gate, &c.— The exhibition of the heads of enemies is always considered a glorious trophy. Sometimes a pile of heads is erected at the gate of the palace; and a liead of peculiarly striking appearance selected to grace the sum- mit of the pyramid. 9. said to all the people, Ye be rigUteous, &c. — A great concourse was assembled to gaze on this novel and ghastly spectacle. The speech which Jehu addressed to the spectators was artfully framed to Impress their minds with the idea that so wholesale a massacre, done without his order or connivance, was the secret result of the Divine judgments denounced on the house of Ahab; and the efl^ect of it was to prepare the public mind for hearing, without horror, of a similar re- volting tragedy which was soon after perpetrated, viz., the extinction of all theinlluential friends and supporters of the dynasty of Ahab, including those of tlie royal house of Judali. 13. We arc tlie bretliren of Aliazlali— 'i. e., not fnll, but step-brothers, sons of Jehoram by various concubines. Ignorant of the revolution that had taken place, they were travelling to Samaria on a visit to their roj'al relatives of Israel, when they were seized and put to death, from the apprehension that they might probably stimulate and strengthen the party that still remained faitliful in their allegiance to Ahab's dj'nasty. cliildren of tlie queen — i. c, of the queen-mother, or regent, Jeze- bel. 15-18. Jehonadal) the son of Recital) — (see on 1 Chronicles 2. 55). A person who, from his piety and simple primitive manner of life (Jeremiah 35.), was highly es- teemed, and possessed great influence in the country. Jehu saw in a moment the advantage that his cause would gain from the friendship and countenance of this venera- ble man in the eyes of the people, and accordingly paid him the distinguished attention of inviting him to a seat in his chariot, give me tliine liand— Not simplj' to aid him in getting up, but for a far more significant and im- portant purpose— the giving, or rather Joining hands, being the recognized mode of striking a league or cove- nant, as well as of testifying fealty to a new sovereign ; accordingly, it is said, "he (Jehonadab) gave him (Jehu) his hand." l*-29. He Destroys the ■WorshippefwS of Baal. 19. call unto me all the prophets of Baal— The votaries of Baal are here classified under the several titles of propliets, priestK, and servants, or worshippers generally. They might be easily convened into one spacious temple, as their number had been greatly diminished both l)y the influential ministrations of Elijah and Elisha, and also from the late King Joram's neglect and discontinuance of the worship. Jehu's appointment of a solemn sacrifice In honour of Baal, and a summons to all his worshippers to Join in Its celebration, was a deep-laid plot, which he had resolved upon for their extinction' a measure in perfect harmony with the Mosaic law, and worthy of a constitu- tional king of Israel. It was done, however, not from re- ligious, but purely political motives, because he liolieved that the existence and interests of the Baalltes were in- separably bound up with the dynasty of Ahab, and be- cause he hoped that by their extermination ho would se- cure the attachment of the far larger and more influential party who worshipped God in Israel. Jehonadab's con- currence must have been given in the belief of his being actuated solely by the highest principles of piety and zeal. 3:3. Bring forth vestments for all the ^vorshlp- pers of Baal— The priests of Baal were clad, probably, in robes of white byssus, while they were engaged in the functions of their ofllce, and these were kept under the care of an officer, in a particular wardrobe of Baal's tem- ple. This treacherous massacre, and the means taken to accomplish it, are paralleled by the slaughter of the Janis- saries and other terrible tragedies in the modern history of the East. 39. Ho-\vbelt from the sins of Jeroboam . . . Jehu departed not from after tliem— Jehu had no in- tention of carrying his zeal for the Lord beyond a certain point, and as he considered it impolitic to encourage hia subjects to travel to Jerusalem, he re-established the sym- bolic worship of tlie calves. CHAPTER XI. Ver. 1-3. Jehoash Saved from Athaliah's BIassa- CRE. 1. Athallah— (see on 2 Chronicles 22. 2). She had possessed great influence over her son, who, by her coun- sels, had ruled in the spirit of the house of Ahab. de- stroyed all the seed-royal— all connected with the royal family who might have urged a claim to the throne, and wlio had escaped the murderous hands of Jehu (2 Chroni- cles 21. 2-4 ; 22. 1 ; ch. 10. 13, 14). This massacre slie was In- cited to perpetrate— partly from a determination not to let David's family outlive hers— partly as a measure of self-defence to secure herself against the violence of Jehu, who was bent on destroying the whole of Ahab's posterity to which she belonged (ch. 8. 18-26); but chiefly from per- sonal ambition to rule, and a desire to cstabli.sh the wor- ship of Baal. Such was the sad fruit of the unequal alli- ance between the son of the pious Jehoshaphut and a daughter of the idolatrous and wicked house of Ahab. 3. Jehosheba— or Jehoshabeath (2 Chronicles 22. 11). daugh- ter of King Joram— not by Athallah, but by a secondary wife, stole him from aniong tlie king's sons -which -»vcrc slain— either from among the corpses, he being con- sidered dead, or out of the palace nursery, hid liim in the bed-chamber— For the use of the priests, which was in some part of the temple (v. 3), and of which Jehoiada and his wife had the sole charge. What is called, however, the bed-chamber in the East is not the kind of apartment that we understand by the name, but a small closet, into which are flung during the day the mattresses and other bedding materials spread on the floors or divans of the sitting-rooms by day. Such a lumber-room was well suited to be a convenient place for the recovery of his wounds, and a hiding-place for the royal Infant and his nurse, 4-12. He 13 Made King. 4. In the seventh year— viz., of the reign of Athallah, and the rescue of Jelioash. Je- hoiada sent and fetched the rulers, (So.- Ho could scarcely have obtained such a general convocation except at the time, or on pretext, of a public and solemn festival. Having revealed to them the secret of the young king's preservation, and entered into a covenant with tluin for the overthrow of the tyrant, ho then arranged willi them the plan and time of carrying their plot into execution (see on 2 Chronicles 22.10-12; 2.3). The conduct of Je- hoiada, who acted the leading and chief part In this con- spiracy, admits of an easy and full Justification; for, while Athaliah was a usurper, and belonged to a race de- voted by Divine denunciation to destruction, even his own wife had abetter and stronger cla!?} to the tlirone; the sovereignty of Judah had been divinely appropriated to the family of David, and therefore the young prince on whom It was proposed to confer the crown, possessed an i:37 Jehoash orders the Repair of the Temple. 2 KINGS XII, XIII. Jehoahaz's Wicked Reign over Israel. Inherent right to it, of which a usurper could not de- prive him. Moreover, Jehoiada was most probably the high priest, whose official duty it was to watch over the due execution of God's laws, and who in his present movement, was encouraged and aided by the counte- nance and support of the chief authorities, both civil and ecclesiastical, in the country. In addition to all these considerations, he seems to have been directed by an im- pulse of the Divine Spirit, througli the counsels and ex- hortations of the prophets of the time. 13-10. Athaliah Slain. 13. AtnallaU heard «ie noise of tlic guard and of the people— The profound secresj' witli which the conspiracy had been conducted rendered the unusual acclamations of the vast assembled crowd the more startling, and roused the suspicions of tlie tyrant, slie came into tlie temple of the I^ord— i. e., the courts, which she was permitted to enter by Jehoiada's directions (v. 8) in order that she might be secured. 14. the king stood by a pillar— or on a platform, erected for that purpose (2 Chronicles 6. 13). 15. without the ranges — i. e., fences, that the sacred place might not be stained with human blood. 17. Jehoiada Restores God's Worship. IT. a cove- nant hetween tlie Lord and the king and the people— The covenant witli the Lord was a renewal of the national covenant with Israel (Exodus 19.; 24.; "to be unto him a people of inheritance," Deuteronomy 4.6; 27.9). The covenant between the king and the people was the con- sequence of this, and by it the king bound himself to rule according to the Divine law, while the people en- gaged to submit, to give him allegiance as the Lord's anointed. The immediate fruit of this renewal of the covenant was the destruction of the temple and the slaughter of the priests of Baal (see on ch. 10.27); the restoration of the pure worship of God in all its ancient integrity, and the establishment of tlie young king on the* hereditary throne of Judah. CHAPTER XII. Ver. 1-18. Jehoash Reigns Well while Jehoiada Lived. 3. Jelioash did tliat -^vhlch -^vas right in the sight of the Lord — So far as related to his outward ac- tions and tlie policy of his government. But it is evident from tlie sequel of his history that the rectitude of his administration was owing more to the salutary influence of his preserver and tutor, Jehoiada, than to the honest and sincere dictates of his own mind. 3. But the high places were not taken away — The popular fondness for the private and disorderly rites performed in the groves and recesses of hills was so invetei-ate that even the most powerful monarchs had been unable to accomplish their suppression ; no wonder that in the early reign of a young king, and after the gross irregularities that had been allowed during tlie maladministration of Athaliah, the difliculty of putting an end to the superstitions associated with "the high places" was greatly increased. 4:. Jeho- ash said to the priests, &c.— There is here given an ac- count of the measures which the young king took for repairing the temple by the levying of taxes. 1. "Tlie money of every one that passeth the accouunt," viz., half a shekel, as an offering to the Lord" (Exodus 30. 13). 2. "The money that every man is set at," i. e., the redemp- tion-price of every one who had devoted himself or any thing belonging to him to the Lord, and tlie amount of which was estimated according to certain rules (Leviticus 27. 1-8). 3. Free-will or voluntary offerings made to the sanctuary. The first two were paid annually (see on 2 Chronicles 24. 5). 7-10. Wliy repair ye not the breaches of the liottsel— This mode of collection not proving so productive as was expected, the dilatoriness of the priests was the chief cause of the failure, and a new arrange- ment was proposed. A chest was placed by the high priest at the entrance into the temple, into which the money given by the people for the repairs of the temple was to be put by the Levites who kept the door. The object of this chest was to make a separation between the money to be raised for the building from the other 258 moneys destined for the general use of the priests, in tne hope that the people would be more liberal in their con- tributions when it was known that their offerings would be devoted to the special purpose of making the neces- sary repairs ; and that the duty of attending to this work was no longer to devolve on the priests, but to be under- taken by tlie king. 11-13. they gave the money, being told, into the hands of tliem that did the work — The king sent his secretary along with an agent of the high priest (2 Chronicles 24. 11) to count the money in the chest from time to time, and deliver the amount to the over- seers of the building, who paid the workmen and pur- chased all necessary materials. The custom of putting sums of certain amount in bags, which are labelled and sealed by a proper officer, is a common way of using the currency in Turkey and other Eastern countries. 13-16. Ho'wbcit there -were not made bo'^vls, &c. — When the repairs of the temple had been completed, the surplus was appropriated to the purcliase of the temple furni- ture. The integrity of the overseers of the work being undoubted, no account was exacted of the way in which they applied the money given to them, while other monej^s levied at the temple were left to the disposal of the priests as the law directed (Leviticus 5. 16; Numbers 5. 8). 17, 18. Then Hazael foiiglit against Gath— (Seeon 2 Chronicles 24. 23, 24.) 19-21. He is Slain. 20. his servants arose . . . and slew Joasli in the Iiouse of Millo — (See also 2 Chronicles 24.25.) CHAPTER XIII. Ver. 1-7. Jehoahaz's Wicked Reign over Israel. 1. Jehoahaz reigned seventeen years — Under his gov- ernment, which pursued the policy of his predecessors regarding the support of the calf-worship, Israel's apos- tasy from the true God became greater and more cod- flrmed than in tlie time of his fatlier Jehu. The national chastisement, when it came, was consequently the more severe; and the instruments emploj'ed by the Lord in scourging the revolted nation were Hazael and his son and general Ben-hadad, in resisting whose successive in- vasions the Israelitish army was sadly reduced and weak- ened. In the extremity of his distress, Jehoaliaz besought the Lord, and was heard, not on his own account (Psalm 66.18; Proverbs 1.28; 15.8), but that of the ancient cove- nant with the patriarchs (v. 23). 4. He sa-»v the oppres- sion of Israel- 1. e., commiserated the fallen condition of his chosen people. Tlie Divine honour and the interests of true religion required that deliverance should be granted them to check the triumph of the idolatrous enemy, and put an end to their blasphemous taunts that God iiad forsaken Israel (Deuteronomy 32 27; Psalm 12.4). 5. a saviour— This refers neitlier to some patriotic de- fender nor some signal victory, but to the deliverance obtained for Israel by the two successors of Jehoahaz, viz., Joash, who regained all the cities which the Syrians had taken from his father (v. 25); and Jeroboam, who re- stored the former boundaries of Israel (ch. 14.25). G. there remained tlie grove— Asherah— the idol set up by Ahab (1 Kings 10.33), and which ought to have been de- molished (Deuteronomy 7.5). 7. made them like tlie dust in threshing- Threshing in the East is performed in the open air upon a level plot of ground, daubed over with a covering to prevent, as mucli as possible, the earth, sand, or gravel from rising; a great quantity of them all, notwithstanding this precaution, must unavoid- ably be taken up with the grain; at the same time the straw is shattered to pieces. Hence it is a most signifi- cant figure, frequently employed by Orientals to describe a state of national suffering, little short of extermina- tion (Isaiah 21.10; Micah 4.12; Jeremiah 51.33). The figure originated in a barbarous war custom, which Hazael literally followed (Amos 1. 3, 4 ; of. 2 Samuel 8. 31 ; Judges 8. 7). 8-2.5. JoAsn Succeeds him. 8. his might— This is par- ticularly noticed in order to show that the grievous op- pression from foreign enemies, by which the Israelites were ground down, was not owing to the cowardice or THE VALLEY OF SALT, BETWEEN THE TEEBITOSIES OF JTJDAH AND EDOM. THE GIBEONITES OBTAINING A I-EAQUE WITH JOSHUA. The Reigns of Joash and Amaziah. 2 KINGS XIV. Joash Defeats Amaziah. Imbecility of their king, but solely to the righteous and terrible judgment of God for tlieir foul apostasy. 13, 13, His mlglit, wUerc^vltli he fought against Antnzlali — (Sec on ch. H. 8-14.) The usual suramsiry of his life and reign occurs rather early, and is again repeated in the account given of the reign of the king of Judah (ch. 1-1. lo). 11-19. Klisha was fallen sick of Ixis sickness ivliereof lie dJetl — Every man's death is occasioned by some dis- ease, and so was Elisha's. But in intimating it, there seems a contrast tacitly made between him and his pro- phetic predecessor, who did not die. Joasli tlie king of Israel came down nnto kim, and -wept over kis face — Visited him where he was lying ill of this mortal sick- ness, and expressed deep sorrow, not from the personal respect he boi-e for the prophet, but for tin- incalculable loss his death would occasion to the kingdom, my father, my father ! &c. — (See on ch. 2. 12.) Tliese words seem to have been a complimentary phrase applied to oue who was thought an eminent guardian ajid deliverer of his country; and tlie particular application of them to Elisha, who, by his counsels and prayer, had obtained many glorious victories for Israel, shows that the king possessed some measure of faith and trust, which, though weak, was accepted, and called forth the prophet's dying benediction. 15. Take boTv and arrotvs — Hostilities ■were usually proclaimed by a herald, sometimes by a king or general making a public and formal discharge of an arrow into the enemy's country. Elisha directed Joasli to do this, as a symbolical act, designed to intimate more fully and signitieantly the victories promised to the king of Isi'ael over the Syrians. His laying his hands upon the king's hands was to represent the power imparted to tlie bow-shot as coming from the Lord through the medium of the prophet. His shooting the first arroAV eastward — to that part of his kingdom which the Syrians had taken, and which was east of Samaria — was a declaration of war against them for the invasion. His shooting the other arrows into the ground was in token of tlie number of victories he was to gain; but his stopping at the third betrayed the weakness of his faith ; for, as the discharged arrow signified a victory over the Syrians, it is evident that the more arrows he shot the more victories he would gain ; and as he stopped so soon, his conquests would be incomplete. 30. Elisha died—Enjoying a happier life than Elijah, as he possessed a milder character, and bore a less hard commission— his rough garment was honoured even at the court, coming in of the year — i. e., the spring, the usual season of beginning campaigns in ancient times. Predatory bands from Moab generally made incursions at that time on the lands of Israel. The bearers of a corpse, alarmed bj' the appearance of one of these bands, hastily deposited, as they passed that way, their load in Elisha's sepulchre, which might be easily done by re- moving the stone at the mouth of the cave. According to the Jewish and Eastern custom, his body, as well as that of the man who was miraculously restored, was not laid in a coffin, but only swathed; so that the bodies could be brought into contact; and the object of the miracle ■was to stimulate the king's and people of Israel's faith in the still unaccomplished predictions of Elislia respecting the war with the Syrians. Accordingly tlie historian forthwith records the historical fulfilment of the predic- tion (v. 22-25), in the defeat of the enemy, in the recovery of the cities that had been taken, and their restoration to the kingdom of Israel, CHAPTER XIV. Ver. 1-6. Amaziah'3 Good Reign oveu Judaii. 3-6. He did tliat which tvas right iu tlie sight of tlie Lord, yet not like David his father — The beginning of his reigu was excellent, for he acted the part of a constitutional king, according to the law of God, yet not witli jjorfect sincerity of heart (cf. 2 Chronicles 25. 2), for, as iu the case of his father Joash, the early promise was belied by the devious course he personally followed in later life (see on 2 Clironicles 20. 14), as well as by the public irregularities be tolerated in the kingdom. 5, as soon as the kingdom ^vas confirmed in his hand— It was an act of justice no less than of filial pietj- to avenge the murder of his father ; but it is evident that the two assassins must have pos- sessed considerable weight and influence, as the king was obliged to retain them in his service, and durst not, for fear of their friends and supporters, institute proceedings against them until his power had been fully consolidated. C. But the clilldren of the murderers he slciv not — This moderation, inspired by the Mosaic law (Deuterono- my 24. 10), displays the good character of this prince; for the course thus pursued towards the families of tlie regi- cides was directly contrary to the prevailing customs of antiquity, according to wliicli all connected witli the criminals were doomed to unsparing destruction. 7. He Smites Edom. 7. He slov of Edom in the val- ley of salt ten thousand— In tlie reign of Jorani tlie Edomites had revolted (see on ch. 8. 20). But Amaziah, determined to reduce them to their former subjection, formed a hostile expedition against them, in which he routed their army, and made himself master of their capital, the valley of salt— is that part of the Ghor which comprises the salt and sandy plain to the south of the Dead Sea. Selah — lit., Selah — (rock) generally thought to be Petra. Joktheel — i. e., given or conquered by God. See the history of this conquest more fully detailed (2 Chronicles 25. (S-lfi). 8-10. Joash Defeats Him. 8. Amaziah sent messen- gers to Jelioash, the sou of Jehoaliax, son of Jehu, king of Israel — This bold and haughty challenge, which was most probably stimulated by a desire of satisfaction for the outrages perpetrated by the discharged auxiliaries of Israel (2 Chronicles 25. 13) on the towns that lay in their way home, as well as by revenge for the massacre of his ancestors by Jehu (ch. 9.) sprang, there is little doubt, from pride and self-confidence, inspired by his victory over the Edomites. 9. Jehoash the king of Israel sent to Amaziah— People in the East voiy often express their sentiments in a parabolic form, especially when they in- tend to convey unwelcome truths or a contemptuous sneer. This was the design of the admonitory fablo related by Joash in his reply. The thistle, a low shrub, might be chosen to represent Amaziah, a petty prince; the cedar, the powerful sovereign of Israel, and the wild beast that trode down the thistle the overwhelming army witli which Israel could desolate Juclali. But, perhaps, without making so minute an application, the parable may be ex- plained generally, as describing in a striking manner the effects of pride and ambition, toM'criiig far beyond their natural sphere, and sure to fall with a sudden and ruin- ous crash. The moral of the fable is contained in v. 10. 11. But Amaziah -«vould not hear- The sarcastic tenor of this reply incited the king of Judah the more; for, being In a state of judicial blindness .and infatuation (2 Chronicles 25. 20), lie was immovably determined on war. But tho superior energy of Joash surprised him ere he had com- pleted his military preparations. Pouring a numerous army into the territory of Judah, he encountered Ama- ziah in a pitched battle, routed his army, took himself prisoner, and having marched to Jerusalem, not only de- molished part of the city walls, but plundered the treas- ures of the palace and temple, and taking hostages to prevent any further molestation from Judah, terminated the war. Without leaving a garrison iu Jerusalem, he returned to his capital with all convenient speed, his presence and whole forces being required to repel the troublesome incursions of the Syrians. 17-20. He is Slain «y a Conspiuacy. 19. they made a conspiracy against him in Jerusalem— Aniazlah's apostasy (2 Chronicles 25. 'ZT) was followed by a general maladministration, especially tlie disastrous issue of the war with Israel— the ruinous condition of Jerusalem, tlio plunder of the temple, and the loss of their children who were taken as hostages— lost him the respect and altacli- ment not of the grandees only, but of his subjects gener- ally, who were In rebellion. The king fled In terror to Lachlsh, a frontier town of the riiilistines, when-, how- ever, ho was traced and murdered. His friends had IiIh corpse brought witliout any pomp or cereuiony, in a 2S\) The Rdgns of Azariah, Jeroboam, 2 KINGS XV, XVI. Zechariah, Menahem, Fekahiah, Pekah, etc. chariot to Jerusalem, where he was interred among his royal ancestors. 21, 22. AzAKiAH Succeeds Him. 21. all tUe people of Judali took Azariali— Or Uzziah (ch. 15. 30 ; 2 Chronicles 26. 1). The popular opposition had been personally direct- ed against Amaziah as the author of their calamities, but it was not extended to his family or heir. 83. He built Elatli— fortified that seaport. It had revolted with the rest of Edom, but was now recovered by Uzziah, his fatlier, who did not complete the conquest of Edom, hav- ing left him that work to do. 23-29. Jekoboam's Wicked Reign over Israel. 33. Jeroboam, tUe son of Joasli, tlie king of Israel— This was Jeroboam II. who, on regaining the lost territory, raised the kingdom to great political power (v. 25), but adhered to the favourite religious policy of the Israelitish sovereigns (v. 2J); and, while God granted him so great a measure of national prosperity and eminence, the reason is expressly stated {v. 26, 27) to be that the purposes of the Divine covenant forbade as yet the overthrow of the • kingdom of the ten tribes (see on ch. 13. 23). CHAPTER XV. Ver. 1-4. AzARiAH's Reign over Judah. 1. In the twenty and seventh, year of Jeroboam — It is thought that the throne of Judah continued vacant eleven or twelve years, between the death of Amaziah and the in- auguration of his son Azariah, who, being an infant four years old when his father was murdered, a regency was appointed during his minority. Azariah began to reign —The cliaracter of his reign is described by the brief formula employed by the inspired historian, in record- ing the religious policy of the later kings. But his reign was a very active as well as eventful one, and is fully re- lated (2 Chronicles 26). Elated by the possession of great power, and presumptuously an-ogating to himself, as the heathen kings, the (unctions both of the real and sacer- dotal offices, he was punished with leprosy, which, as the oflfence was capital (Numbers 8. 7), was equivalent to dcatli; for this disease excluded him from all society; and while Jotham, his son, as his viceroj', administered tlie affairs of the kingdom- being about fifteen years of age (cf. V. 33)— he had to dwell in a place apart by him- self (see on cli. 7. 3), After a long reign he died, and was buried in the royal burying-field, though not in the royal cemetery of " the city of David" (2 Chronicles 26. 33). 8-16. Zechariah's Reign over Israel. 8. In the thirty and eighth year of Azariah king of Judaic did Zecliariah theson of Jeroboam reign over Israel — There was an interregnum from some unknown cause between the reign of Jeroboam and the accession of his son, which lasted, according to some, for ten or twelve years, accord- ing to others, for twenty-two years, or more. This prince pursued tlie religious policy of the calf-worship, and his reign was short, being abruptly terminated by the hand of violence. In his fate was fulfilled tlie prophecy ad- dressed to Jehu (ch. 10. 30; also Hosea 1. 4), that liis family would possess the throne of Israel for four generations; and accordingly Jehoahaz, Joash, Jehoram, and Zecha- riah were his successors — but there his dynasty termi- nated ; and perhaps it was the public knowledge of this prediction that prompted the murderous design of Shal- lum. 13-lT. Shallum . . . reigned a full month — Being opposed and slain by Menahem, who, according to Jo- sephus, was commander of the forces, which, on the re- port of the king's murder, were besieging Tirzah, a town twelve miles east of Samaria, and formerly a seat of the kings of Israel. Raising the siege, he marched directly against the usurper, slew him, and reigned in his stead. 16. Menahent smote Tlphsah— Thapsacus, on the Eu- phrates, the border city of Solomon's kingdom (1 Kings 4. 24). The inhabitants refusing to open their gates to him, Menahem took it by storm, and having spoiled it, com- mitted the most barbarous excesses, without regard either to age or sex. 17-21. MenaHEM'S. 17. reigned ten years in Samaria —His government waa conducted on the religious policy of his predecessors. 19. Pul the king of Assyria— This is the first Assyrian king after Nimrod who is mentioned in biblical history. His name has been recently identi- fied with tliatof Phalluka on the monuments of Nineveh, and that of Menahem discovered also, came against the land— Elsewhere it is said "Ephraim (Israel) goes to the Assyrian." The two statements may be reconciled thus: "Pul, of his own motion, induced, perhaps, by tlie expe- dition of Menahem against Thapsacus, advanced against the kingdom of Israel; then Menahem sent him 1000 tal- ents in order not only to divert him from his plans of con- quest, butat the same time to purchase his friendship and aid for the establishment of his own precarious sover- eignty, so that Menahem did not properly invite the Assyrian into the land, but only changed the enemy when marching against the country, by tliis tribute, into a confederate for the security of his usurped dominion; which the prophet Hosea, less concerned about the his- torical fact than the disposition betrayed therein, might very well censure as a going of Ephraim to the Assyrians (Hosea 5. 13 ; 7. 1 ; 8. 9), and a covenant-making with Asshur (ch.l2. 1). [Keil.] a thousand talents of silver — Equal to £362,200. This tribute, which Menahem raised by a tax on the grandees of Israel, bribed Pul to return to his own country (see on 1 Chronicles 5. 26). 22-21. Pekahiah'S. 33. Pekahiah . . . son of Mena- hem began to reign— On comparing the date given with Azariah's reign, it seems that several months had inter- vened between the death of Menahem and the accession of Pekahiali, probably owing to a contest about the tlirone. 35. ^tvith Argob and Arieh, &c. — Many com- mentators view these as the captain's accomplices. But it is more probable that they were influential friends of line king, who were murdered along with him. 27-31. Pekah'S. 39. in the days of Pekah, king of Israel, came Tiglath-pileser — This monarch, who suc- ceeded Pul on the throne of Assyria, is the only one of all the kings who does not give his genealogy, and is therefore supposed to have been an usurper. His annals have been discovered in the Nimroud mound— describing tliis expedition into Syria. The places taken are here mentioned as they occurred and were conquered in tlio progress of an invasion, 30. Hoshea the son of Elali made a conspiracy , , . and slew him — He did not, however, obtain possession of the kingdom till about nine or ten years after the perpetration of this crime. [Hales.] 32-38. JoTHAM's Reign over Judah. in the twentieth year of Jotham — Jotham's reign having lasted only six- teen years, the meaning is, that the reign of Hoshea began in the twentieth after the beginning of Jotham's reign — tlie sacred historian, having not yet introduced the name of Ahaz, reckoned the date by Jotham, whom he had already mentioned (see on 2 Chronicles 27. 8). 33. Five and tiventy years old 'was he when lie began to reign — i. e., alone — for he had ruled as his father's viceroy. 35. the higher gate of the house of tlie Liord — Not the temple itself, but one of its courts— probably that which led into the palace (2 Chronicles 23. 20). 37. tlie Lord began to send against Judah, Rezin the king of Syria, &c. — This is the first intimation of the hostile feelings of the kings of Israel and Syria, to Judah, which led theiu to form an alliance and make joint preparations for war, which, however, was not actually waged till the reign of Ahaz. CHAPTER XVI. Ver. 1-16. Ahaz's Wicked Reign over Judah. 1-4. Ahaz did not that >vliich -vvas right in the sight of the Lord— The character of this king's reign, the volup- tuousness and religious degeneracy of all classes of the people, are graphically portrayed in the writings of Isaiah, who prophesied at that period. The great increase of worldly wealth and luxury in the reigns of Azariah and Jotham had introduced a host of corruptions, which, during his reign, and by the infiuence of Ahaz, bore fruit in the idolatrous practices of every kind which prevailed, in all parts of the kingdom (see on 2 Chronicles 28. 24). IlosJtetCs Wicked Rdgn. 2 KINGS XVII. Samaria Taken, and Israel Curried Captive. 3. wallced In tlie way of tlie kings of Israel— this is descriptive of the early part of his reign, when, lilic the kings of Israel, he patronized the symbolic worship of God by images, but he gradually went farther into gross idolatry (2 Chronicles 28. 2). made lila sou to pass through, the flre— (ch, 23. 10). The hands of the idol Moloch being red-hot, the children were passed through between them, which was considered a form of lustra- tion ; but there is reason to believe that, in certain circum- stances, the children were burnt to death (Psalm IOC. 37). This was strongly prohibited in the law (Leviticus 18. 21 ; 20. 2-5; Deuteronomy 18. 10), although there is no evidence that it was practised in Israel till the time of Aliaz. 5. Then Rezln king of Syria, and Pekah tlie son of Re- maliah, king of Israel, came up to war against Jeru- salem—Notwithstanding their great efforts and military preparations, they failed to take it, and, being disap- pointed, raised the siege and returned home (cf. Isaiah 7. 1). 6. Rezin recovered Elath— which Azariah had got into his possession (ch. 14. 22). The Syrians came to EUath, and d-»velt there unto this day — The Septuagiut version has "the Edomites," which the most judicious coihmentators and travellers [Robinson] prefer. 7-9. So Ahaz sent messengers to Tlglath-pileser — In spite of the assurance given him by Isaiah by two signs, the one immediate, the other remote (Isaiah 7. 14 ; 8. 4), that the confederate kings would not prevail against him, Ahaz sought aid from the Assyrian monarch, to purchase which he sent the treasures of the palace and temple. Tiglatli- pileser marched against Damascus, slew Rezin the king, and carried the people of Damascus into captivity to Kir, which is thought to have been the city Karine (now Kerend), in Media. 10-lG. Ahaz -went to Damascus to meet Tiglath-pileser— This was a visit of respect, and perhaps of gratitude. During his stay in that heathen city, Ahaz saw an altar with which he was greatly capti- vated. Forthwith a sketch of it was transmitted to Jeru- salem, with orders to Urijah the priest to get one con- structed according to the Dainascus model, and let this new altar supersede the old one in the temple. Urijah, with culpable complaisance, acted according to his in- structions (v. 16). The sin in this affair consisted in med- dling with, and improving according to human taste and fancy, the altars of the temple, the patterns of which had been furnished by Divine authority (Exodus 25. 40; 26. 30; 27. 1 ; 1 Chronicles 28. 19). Urijah was one of the witnesses taken by Isaiah to bear his prediction against Syria and Israel (Isaiah 8. 2). 17-19. He Spoils the Temple. 17. cut off the borders of the hases, &c. — It is thought that he did this to employ the elaborate sculpture in adorning his palace. 18. the covert for the Sabbath — the portico through which the priests entered the temple on the Sabbath, the king's entry -ivithout — a private external entrance for the king Into the temple. Tlie change made by Ahaz consisted in removing both of these into the temple from fear of the king of Assyria, that, in case of a siege, he might secure the entrance of the temple from him, CHAPTER XVII. Vor. 1-4. nosHEA's Wicked Reign. 1. In the t>velfth year of Ahaz king of Judah, began Hoshca to reign — riie statement in ch. 15. 30 may he reconciled with the present passage in the following manner: Hoshea con- spired against Pekah In the twentieth year of the latter, wliich was the eighteentli of Jotham's reign. It was two vears before Hoshea was acknowledged king of Israel, e. p., in the fourth of Ahaz, and twentieth of Jotham. In the twelfth year of Ahaz his reign began to be tranquil and prosperous. [Calmet.] 2. he did evil, but not as the kings of Israel — Unlike his predecessors from the time of Jeroboam, he neither established the rites of Baal, nor compelled the people to adhere to the symbolic wor- ship of the calves. But although, in these respects, Ho- shea acted as became a constitutional king of Israel; yet, through the influence of the nineteen princes who had swayed the sceptre before hlra, all of whom had been 16 zealous patrons of idolatry, and many of whom had been also infamous for personal crimes, tlie whole nation had become so completely demoralized, that the righteous judgment of an angry Providence impen'ded over it. 3. Against him came up Shalmaneser— or Shalman (Hosea 10. 14), the same as the Sargon of Isaiah. Very recently the name of this Assyrian king has been traced on the Ninevite monuments, as concerned in an expedition against a king of Samaria, whose name, though mutilated, Colonel Rawlinson reads as Hoshea. 4. found con- spiracy in Hoshea— after having paid tribute for several years, Hoshea, determined on throwing off the Assyrian yoke, withheld the stipulated tribute; and Shalmaneser, incensed at this rebellion, proclaimed war against Israel. This was in the sixth year of Hoshea's reign, he had sent messengers to So, king of Egypt— the Sabaco of the classic historians, a famous Ethiopian who, for fifty years, occupied the Egyptian throne, and through whose aid Hoshea hoped to resist the tlireatened attack of the Assyrian conqueror. But Shalmaneser, marching against him, scoured the whole country of Israel, besieged the capital Samaria, and carried the principal inhabitants into captivity in his own land, having taken the king himself, and imprisoned him for life. This ancient policy of transplanting a conquered people into a foreign land, was founded on the idea that, among a mixed multitude, differing in language and religion, they would be kept in better subjection, and have less opportunity of combining together to recover their independence, cai-ried Israel away — i.e., the remaining tribes (see on ch. 15. 29). and placed them, Ac— This passage Gesenius renders thus, omitting the particle bi/, wliich is printed in italics to show it is not in the original : " and placed them in Halah, and on the Cliabor, a river of Gozan, and in the cities of the Medes." Halah, the same as Calah (Genesis 10. H, 12), in the region of the Laycus or Zab river, about a day's journey from the ruins of Nineveh. Chabor is a river, and it is remarkable that there is a river rising in the central highlands of Assyria which retains this name Khabour unchanged to the present day. Gozan (pasture) or Zozan, are the highlands of Assyria, which afford pasturage. The region in which the Chabor and the Zab rise, and through which they flow, is peculiarly of this character. The Nestorians repair to it with their numer- ous flocks, spending the summer on the banks or in the highlands of the Chabor or the Zab. Considering the high authdrity we possess for regarding Gozan and Zozaa as one name, there can be no doubt that this is the Gozan referred to in this passage, cities of the Medes— "vil- lages," according to the Syriac and "Vulgate versions, or "mountains," according to the Scptuagint. The Medish inhabitants of Gozan, having revolted, had been destroyed by the kings of Assyria, and nothing was more natural than that they should wish to place in it an industrious people, like the captive Israelites, while it was well suited to their pastoral life. [Grant's Nestorians.] • 5-41, Samaria Taken, and Israel for their Sins Carried Captive. 7. For so it ^vas that the clill- dren of Israel had sinned— There is here given a very full and Impressive vindication of the Divine procedure in punishing his highly privileged, but rebellious and apostate people. No wonder that amid so gross a per- version of the worship of the true God, and the national propensity to do reverence to idols, the Divine patience was exhausted; and that the GoeiiotU — i. e., the "tents or bootlis of the daughters," similar to those iu which the Babylonian damsels celebrated impure rites (Amos 2.8). Nergal— The Jewish writers say this idol was in the form of a cock, and it is certain that a cock is often associated with a priest on the Assyrian monuments. [Layakd.] But modern critics, looking to tlie astrological character of Assyrian idolatry, generally consider Nergal as the planet Mars, the god of war. The name of this idol formed part of the appellation of two of the king of Babylon's princes (Jeremiah 39. 3). AsUiina — An idol under the form of an entirely bald he-goat. 31. Nibliaz— Under that of a dog— that Egyptian form of animal-worship having prevailed in ancient Syria, as is evident from the image of a large dog at the mouth of the Nahr-el-Kelb or Dog- river. Tartalt— According to the rabbis, was in the form of an ass, but others understand it as a planet of ill-omen, probably Saturn. Adrammelecli — Supposed by some to be the same as Molech, and in Assyrian mythology to stand for the snn. It was worshipped in the form of a mule— others maintain in that of a peacock. Aiiamme- lecli— Worshipped in the form of a hare, others say in that of a goat. 34. Unto tliis day— The time of the Babj'lon- ian exile, when this book was composed. Tlieir religion was a strange medley or compound of the service of God and the service of idols. Such was the first settlement of the people, afterwards called Samaritans, who were sent from Assyria to colonize the land, when the kingdom of Israel, after having continued 350 years, was overthi'own. CHAPTEE XVIII. Ver. 1-3. Hezekiah's Good Reign. Ilezeklah . . . began to reign. Tiventy and Ave yeaj-s old — Accord- ing to this statement (cf. ch. 16. 2), he must have been born when his father Ahaz was no more than eleven years old. Paternity at an age so early is not unprecedented in the 242 warm climates of the south, where the human frame is matured sooner than in our northern regions. But tho case admits of solution in a different way. It was cus- tomary for the later'kings of Israel to assume their son and heir into partnership in the government during their livfs; and as Hezekiah began to reign in tlie third year of rioshca (v. 1), and Hoshea in the twelfth year of Ahaz (ch. 17. 1), it is evident that Hezekiah began to reign in the fourteenth year of Ahaz his fcther, and so reigned two or three years before his father's death. So that, at the beginning of his reign in conjunction with his father, he might be only twenty-two or three, and Ahaz a few years older than the common calculation makes him. Or the case may be solved thus: As the ancient writers, in the computation of time, take notice of the year they men- tion, whether finished or newly begun, so Ahaz might be near twenty-one years old at the beginning of his reign, and near seventeen years older at his death; while, on the other hand, Hezekiah, when he began to reign, miglit be just entering into his twenty-fifth year, and so Ahaz would be near fourteen years old when his son Hezekiah was born— no uncommon age for a young man to become a father in southern latitudes. [Patrick.] 4-37. He Destroys Idolatry. 4. He removed tlie hlgli places and brake tlie Images, &c. — The methods adopted by this good king for extirpating idolatry, and ac- complishing a thorough reformation in religion, are fully detailed (2 Chronicles 20. 3; 31. 19). But they are here indi- cated very briefiy, and in a sort of passing allusion. brake in pieces the brazen serpent — The preservation of this remarkable relic of antiquity (Numbers 21. 5-10), might, like the pot of manna and Aaron's rod, have re- niained an interesting and Instructive monument of the Divine goodness and mercy to the Israelites in the wil- derness ; and it must have required the exercise of no small courage and resolution to destroy it. But in the progress of degenei'acy it had become an object of idol- atrous worship ; and as the interests of true religion ren- dered its demolition necessary, Hezekiah, by taking this bold step, consulted both the glory of God and the good of his country, unto tliose days tlie cliildren of Israel did bnm incense to it — It is not to be supposed that this superstitious reverence had been paid to it ever since the time of Moses, for such idolatry would not have been tolerated either by David or by Solomon in the early part of his reign, by Asa or Jehoshaphat had they been aware of such a folly. But the probability is, tliat the introduc- tion of this superstition does not date earlier than the time when the family of Ahab, by their alliance with the throne of Judah, exercised a pernicious influence in pav- ing the way for all kinds of idolatry. It is possible, how- ever, as some think, that its origin may have arisen out of a misapprehension of Moses' language (Numbers 21. 8). Serpent-worship, how revolting soever it may appear, was an extensively diflTused form of idolatry, and it would obtain an easier reception in Israel that many of the neighbouring nations, such as the Egyptians and Phoenicians, adored idol gods in the form of serpents as the emblems of health and Immortality. 5. lie trusted in tlie liord God of Israel— "Without invoking the aid or purchasing the succour of foreign auxiliaries like Asa (1 Kings 15. 18, 19) and Ahaz (ch. 16. 17 ; Isaiah 7). so tliat after liim was none like liint among all tlie kings of Jndali— Of course David and Solomon are excepted, they having had the sovereignty of the whole country. In the petty kingdom of Judah, Josiah alone had a similar testi- mony borne to him (ch. 23. 25). But even he was surpassed by Hezekiah, who set about a national reformation at tlie beginning of his reign, which Josiah did not. The pious character and the excellent course of Hezekiali was prompted, amongst other secondary influences, by a sense of the calamities his father's wicked career had brought on the country, as well as by tlie counsels ot Isaiah. 7. lie rebelled against tlie king of Assyria — t. e.. the yearly tribute his father had stipulated to pay, ho, wi tli imprudent haste, withdrew. Pursuing the policy of a truly theocratic sovereign, he was, through the Divine blessing which rested on his government, raised lo a Sennacherib Besieges Jerusalem. 2 KINGS XIX. His Blasphemous Letter to Hezehiah. position of great public and national strength. Shalman- eser had withdrawn from Palestine, being engaged in a war with Tyre, or probably was dead; and assuming, consequently, that full independent sovereignty which God had settled on the house of David, he both shook off the Assyrian yoke, and, by an energetic movement against the Philistines, recovered from that people the territory which they had taken from his father Ahaz. (2 Clironicles 28. 18.) 13. Scnnaclierilj — The sou and successor of Shal- maneser. nil tlie fenced cities of Jiidali — Not absolutely the whole of them; for, besides the capital, some strong fortresses held out against the invader (v. 17; ch. 19. 8). The following account of Sennacherib's invasion of Judah and the remarkable destruction of his army, is repeated almost verbatim in 2 Chronicles 33. ; and Isaiah 36., 37. The expedition seems to have been directed against Egypt, the conquest of which was long a loading object of am- bition with the Assyrian mouarchs* but the invasion of Judah necessarily preceded, that country being the key to Egypt, the highway through which the conquerors from Upper Asia had to pass, and having at this time formed a league of mutual defence with Egypt (r. 24). Moreover, it was now laid completely open bj' the transplantation of Israel to Assyria. Overrunning Palestine, Sennacherib laid siege to the fortress of Lachish, which lay seven Ro- man miles from Eleutheropolis, and therefore south- west of Jerusalem on the way to Egypt. [Robinson.] Amongst the interesting illustrations of sacred history furnished Ijy the recent Assyrian excavations, is a series of bas-reliefs, representing tlie siege of a town, which the inscription on the sculpture shows to be Lachish, and the figure of a king, whose name is given, on the same in- scription, as Sennacheril). The legend, scxilptured over the head of the king, ran thus : " Sennacherib, tlie miglity king, king of the country of Assyria, sitting on the throne of judgment before the city of Lacliish (Lakhisha), I give permission for its slaughter." [Nineveh and Babylon.] This minute confirmation of the truth of the Bible narra- tive is given not only by the name Lachisii, whicli is con- t.ained in the inscription, but from the pliysiognomy of the captives brought before the king, whicli is unmistaka- bly Jewish. 1-lr. lie semt to L.acfeisli, saying, . . . tliat tvliicli tJnou piittest on me -will I bear — Disappointed in his expectations of aid from Egypt, and feeling himself unable to resist so mighty a conqueror wlio was mena- cing Jerusalem itself, Ilezekiali made his submission. The payment of 300 talents of silver, and 30 talents of gold— £351,000— brough t a temporary respite ; but, in raising the imposed tribute, he was obliged not only to drain all the treasures of the palace and the temple, but even to strip the doors and pillars of the sacred edifice of the gold that adorned them. SENNACnERiB BESIEGES JERUSALEM. 17. king of As- syria sent Tartan— general. (Isaiah 20. 1.) Rabsaris— chief of the eunuchs. Rab-gliakch — chief cup-bearer. These were the great officers employed in delivering Sen- nacherib's insulting message to Ilezekiah. On the walls of the palace of Sennacheril>, at Khorsabad, certain fig- ures have been identified with the officers of that sove- reign mentioned in Scripture. In particular, the figures, Rab-shakeh, Rabsaris, and Tartan, appear as full-length portraits of the persons holding tliose offices in the reign of Sennacherib, and probably the very individuals sent on this embassy. witU a great Host to Jemsalein — Engaged in a campaign of three years in Egypt, Senna- cherib was forced by the king of Ethiopia to retreat, and discharging his rage against Jerusalem, sent an immense army to summon it to surrender. (See on 2 Chronicles 32. 30.) tlic conduit of tlie upper pool, &c.— is the conduit v/hich went from the reservoir of the Upper Gihon (Birket el Mamllla)to the lower pool, the Birket es Sultan, tlie lit^^Iiway of the fuller's field— the public road which passed by that district, which had been assigned them for carrying on their business without the city, on account of the unpleasant smell. [Keil.] 18. tvlten tUey had called to the king — Hezekiah did not make a personal appearance, but commissioned his three principal mlnis- irns to meet the Assyrian deputies at a conference outside the city M'alls. Eliakim— Lately promoted to be master of the royal household. (Isaiah 22. 20.) Sliebna— Removed for his pride and presumption (Isaiah 22. 15) from that office, though still royal secretary. Joah . . . the recorder — i. e., the keeper of tlie chronicles, an imiiortant othce in Eastern countries. 19. Rab-shaUeh said— Tlie insolent tone he assumed appears surprising. But this boasting, both as to matter and manner, his highly coloured picture of his master's powers and resources, and tlie impossibility of Ilezekiah making any etlective resistance, heightened by all the arguments and figures which an Oriental imagination could suggest, has been paralleled in all, ex- cept the blasphemy, by other messages of defiance sent on similar occasions in the history of the East. 27. that they may eat, &c.— This was designed to show the dread- ful exti'emities to which, in the threatened siege, the peo- ple of Jerusalem would be reduced. CHAPTER XIX. Vor. 1-5. IlEZEKiAn in Deep Affliction. 1. when Klnji; Hfzckiah lieai-d It, he rent his clothes, &c.— The rending of his clothes was a mode of expressing horror at the daring blasphemy- the assumption of sackcloth a sign of his mental distress- his entrance Into the temple to pray, the refuge of a pious man in affliction, and the forwarding an account of the Assyrian's speech to Isaiah was to obtain the prophet's counsel and comfort. The expression in which the message was conveyed described, by a strong figure, the desperate condition of the king- dom, together with their own inability to help them- selves; and it intimated also a hope, that the blasphe- mous defiance of Jehovah's power by the impious As- syrian might lead to some direct interposition for the vindication of his honour and supremacy to all heathen gods. 4-. tJac living God— Is a most significant expression taken in connection witli tlie senseless deities that Rab- shakeh boasted were unable to resist his master's victo- rious arms. 6, 7. Comforted by Isaiaii. G. Isalnh saJd . . . F.e not afraid— Tlie proplict's answer was most cheering, as it held out the prospect of a speedy dclivei-aiice from the invader. The blast, the rumour, the fall by the sv.-ord, contained a brief prediction that Avas soon fulfilled in all the three particulars— viz., the alarm that hastened his retreat, the destruction that ovcrtooli liis army, and tne violent death that suddenly ended his career. 8-13. Sennacherib Sends a Blaspiiemoi's Letter T(* Hezekiah. 8. Rab-shakoJi . . . found the king of Assyria warring against Libnah — whether Lachisii had follen or not, is not said. But Sennacherili had trans- ferred his battering-rams against the apparently neigli- bouring fortress of Libnah (Joshua 10. 20; cf. 31; 15. -12), where the chief cup-bearer reported the execution of his mission. 9. -when he lienrd say of Tirhakah, Behold, he is come out to flgJat against tliee, ttc— This was the " rumour" to -which Isaiah referred. Tirhakah reigned m Upper Egypt, while So or Sabaco ruled in Lower Egypt, He was a powerful monarch, another Sesostris, and bolli he and Sabaco have left many monuments of their great- ness. The name and figure of Tirhakah receiving wai- captives, are still seen in the Egyptian temple of Mcdinet Abou. This was the expected succour M'liich was sneered at (ch. 1(5. 21) by Rab-shakeh as "a bruised reed." Kago against He-'-ekiah for allying himself with Egypt, or the hope of being better able to meet this attack from tho south. Induced him, after hearing tho rumonr of Tlrha- kah's advance, to send a menacing letter to Hezekiah, in order that he might force the king of Judah to an Im- mediate surrender of his capital. This letter, couched In the same vaunting and imperious stylo as tl'O speech of Rab-shakeh, exceeded it in blasphemy, and contained a. larger enumeration of conquered places, with the view of terrifying Hezekiah, ami showing him the utter hopeless- ness of all attempts at resistance. liSi. Hezekiaii's Pr.\YER. 14. Ileickiah received the letter . . . and M-ent up into the houKc of the liord —Hezekiah, after reading it, hastened into the temple, 243 An Angd Destroys the Assyrians. 2 KINGS XX. JSezekiaKs Life Lengthtutd. spread it in the child-like confldence of faith before the Lord, as containing taunts deeply affecting the Divine honour, and implored deliverance from this proud defter of God and man. The devout spirit of this prayer, the i"e- cognition of the Divine being in the plenitude of His majesty— so strikingly contrasted with the fancy of the Assyrians as to his merely local power— his acknowledg- ment of the conquests obtained over other lands, and of the destruction of their wooden idols which, according to the Assyrian practice, were committed to the flames- because their tutelary deities were no gods; and the ob- ject for which he supplicated the Divine interposition, that all the kingdoms of the earth might know that the Lord was the only God ;— this was an attitude worthy to be assumed by a pious theocratic king of tlie chosen peo- ple. 30. Tlien Isaiali . . . sent— A revelation having been made to Isaiah, the prophet announced to the king that his prayer was heard. The proplietic message con- sisted of three different portions -.—First, Sennacherib is apostrophized (v. 21-28) in a highly poetical strain, admi- rably descriptive of the turgid vanity, haughty preten- sions, and presumptuous impiety of the Assyrian despot. Secondly, Hezekiah is addressed (v. 29-31), and a sign given him of the promised deliverance— viz., that for two years the presence of the enemy would interrupt the peaceful pursuits of husbandry, but on the third j-ear the people would be in circumstances to till their fields and vine- j-ards, and reap the fruits as formerly. Thirdly, the issue of Sennacherib's invasion is announced (v. 32-34). 33. shall not come into tliis city — Nor approach near enough to shoot an arrow, not even from the most powerful en- gine which throws missiles to the greaiest distance, nor shall he occup5'- any part of the ground before the city by a fence, a mantelet, or covering for men employed in a siege, nor cast (raise) a bank (mound) of earth, overtop- ping the city walls, whence he may see and command the interior of the city. None of these, Avhich were the prin- cipal modes of attack followed in ancient military art, should Sennacherib be permitted to adopt. Though tlie army under Rab-shakeh marched towards Jerusalem, and encamped at a little distance with a view to blockade it, they delayed laying siege to it, probably waiting till the king, having talien Lachish and Libnah, should bring up his detachment, that with the whole combined forces of Assyria they might invest the capital. So determined was this invader to conquer Judah and the neighbouring countries (Isaiah 10. 7), that nothing but a Divine interpo^ sition could have saved Jer-usaleni. It might be supposed that the powerful monarch who overran Palestine, and carried away the tribes of Israel, would leave memorials of his deeds on sculptured slabs, or votive bulls. A long and minute account of this expedition is contained in the Annals of Sennacherib, a translation of which has re- cently been made into English, and, in his remarks upon it. Colonel Rawlinson says the Assyrian version confirms the most important features of the Scripture account. The Jewish and Assyrian narratives of the campaign are, in- deed, on the whole, strikingly illustrative of each other. [Outlines of Assyrian History.] 35, 36. An Angel Destroys the Assyrians. 35. in the morning . . . tlieywcre all dead corpses — It was the miraculous interposition of the Almighty that defended Jerusalem. As to the secondary agent employed in the destruction of the Assyrian army, it is most probable that it was effected by a hot south wind— the simoom— such as to this day often envelops and destroys v/hole caravans. This conjecture is supported by v. 7, and Jeremiah 51. 1. The destruction Avas during night; the officers and sol- diers, being in full security, were negligent; their disci- pline was relaxed; the camp-guards were not alert, or perhaps they themselves were the first taken ofl", and those who slept, not wrapped up, imbibed the poison plen- tifully. If this had been an evening of dissolute mirth (no uncommon thing in a camp), their joy (perhaps for a victory), or "the first night of their attacking the city," says Josephus, became, by its effects, one means of their destruction. [Calmet's Fragment.] 36. So Senna- cherib, king of Assyria, went and retiirned— The same 244 way as he came (v. 33). The route is described (Isaiah 10). The early chariot track near Beyrout is on the rocky edge of Lebanon, which is skirted by the ancient Lycus (Nahr-el Kelb.) On the perpendicular face of the lime- stone rock, at different heights, are seen slabs with As- syrian inscriptions, which having been deciphered, are found to contain the name of Sennacherib. Thus, by the preservation of these tablets, the wrath of the Assyrian invaders is made to praise the Lord. d-\velt at Nineveh — This statement implies a considerable period of time, and his Annals carry on his history at least five j'ears after his disastrous campaign at Jerusalem. No record of his catastrophe can be found, as the Assyrian practice was to record victories alone. The sculptures give only the sunny side of the picture. 37. Sennacherib Slain. 37. as he was ivorshipping in the liouse of iVisroch — Assarae, or Asshur, the head of the Assyrian Pantheon, represented not as a vulture- headed figure— that is now ascertained to be a priest— but as a winged figure in a circle, which was the guardian deity of Assyi'ia. The king is represented on tlie monu- ments standing or kneeling beneath this figure, his hand raised in sign of prayer or adoration, liis sons smote lilm •»vith the svrord — Sennacherib's temper, exasperated, probably, by his reverses, displayed itself in the most savage cruelty and intolerable tyranny over his subjects and slaves, till at lengtli he was assassinated by his two sons, whom, it is said, he intended to sacrifice to pacify the gods, and dispose them to grant him a return of pros- perity. The parricides, taking flight into Armenia, a third son, Esar-haddon, ascended the throne. CHAPTER XX. Ver. 1-7. Hezekiah's Life Lengthened. 1. In tliose days -vvas Hezekiah sick- x\.s his reign lasted twenty- nine years (ch. IS. 2), and his kingdom was invaded in the fourteenth (ch. 18. 13), it is evident that this sudden and severe illness must have occurred in the very year of the Syrian invasion. Between tbe threatened attack and the actual appearance of the enemy, this incident in Heze- kiah's history must have taken place. But according to the usage of the sacred historian, the story of Sennacherib is completed before entering on Avhat was personal to tlie king of Judah (see also Isaiah 38. 39). set thine hotise in order— Isaiah, being of the blood-royal, might have access to the king's private house. But since the prophet was commissioned to make this announcement, the message must be considered as referring to matters of higher im- portance than the settlement of the king's domestic and private affairs. It must have related chiefly to the state of his kingdom, he having not as yet any son (cf. v. C with ch. 21. 1). for tliou Shalt die, and not live — The disease was of a malignant character, and would be mortal in its effects, unless the healing power of God should miracu- lously interpose. 3. he turned his face to tlie -wall — Not like Aliab (1 Kings 21. 4), in fretful discontent, but in order to secure a better opportunity for prayer. 3. remember noTV liow I have -walked before thee, &c. — The course of Hezekiah's thoughts was evidently directed to the promise made to David and his successors on the throne (1 Kings S. 25). He had kept the conditions as faithfully as human infirmity admitted, and as he had been all along free from any of those great crimes by which, through the judgment of God, human life was often suddenly cut short, his great grief might arise partly from the love of life, partly from tlie obscurity of the Mosaic dispensation, where life and immortality had not been fully brought to light, and partly from his plans for the reformation of his kingdom being frustrated by his death. He pleaded llio fulfilment of the promise. 4. afore Isaiah -was gone oitt into the middle court— Of the royal castle. 5. Thus saith . . . the God of David thy father — An immediate answer was given to his prayer, containing an assurance that the Lord was mindful of his promise to David, and would ac- complish it in Hezekiah's experience, both by the pro- longation of his life, and his deliverance from the Assyr- ians, on the third «lay — The perfect recovery from a The Sun goes Ten Degrees Backward. 2 KINGS XXI. 2Iunasseh's Wicked Reign. dangerous sickness, within so short a time, shows the mi- raculous character of the cure (see liis tliauksgiving song, Isaiah 38. 9). Tlie disease cannot be ascertained; but tlie text gives no hint tliat the plague was raging tlien in Jeru- salem; and although Arab physicians apply a cataplasni of figs to plague-boils, they also do so in other cases, as ligs are considered useful in ripening and soothing in- flammatory ulcers. 8-20. The Sun Goes Ten Degrees Backward. 8. HezekiaH said unto Isalali, AVliat -will Xte, tlic sign that tUe liorcl sUall Ileal me— His recovei-j' in the course of nature was so unlooked for, that the king asked for some token to justify his reliance on the truth of the prophet's communication; and the sign he speci- fied was granted to him. The shadow of the sun went back upon the dial of Ahaz the ten degrees it had gone down. "Various conjectures have been formed as to this dial. The word in the original is "degrees," or "steps," and hence many commentators have supposed that it was a stair, so artfully contrived, that the shadow on the steps indicated the hours and course of the sun. But it is more probable that it was a proper instrunieut, and, from the Hebrews having no term to designate it, that it was one of the foreign novelties imported from Babylon by Ahaz. It seems to have been of such magnitude, and 60 placed in the court, that Isaiah could point to it, and the king see it, from his chamber. The retrogression of the sun's shadow on the dial was mii-aculously accom- plished by the omnipotent power of God; but the phe- nomenon was temporary, local, confined to the notice, and intended for the satisfaction, only of Hezekiah and his court. 1J3-19. Berodacli-ljalaclaii — (Isaiah 39.) The first king of Babylon mentioned in sacred history; for- merly its rulers were vicero5\s of the Assyrian monarchs. This individual threw off the yoke, and, asserting his independence, made with varjnng success, a long and obstinate resistance. [Rawlinson's Outlines.] Themes- sage of congratulation to Hezekiah, was, in all likeli- hood, accompanied with proposals for a defensive alli- ance against their common Assyrian enemy. The king of Judah, flattered with this honour, showed the ambas- sadors all his treasures, his aiTnoury and warlike stores; and his motive for this was evidently that the Babylonian deputies might be the more induced to prize his friendship. tlie silver and tUe gold — He paid so much tribute to Sen- nacherib as exhausted his treasury (ch. 18. 10). But, after the destruction of Sennacherib, presents were brought him from various quarters, out of respect to a king who, by his faith and prayer, saved his country; and besides, it is by no means improbable that from the corpses in the Assyrian camp, all the gold and silver he had paid might be recovered. The vain display, however, was offensive to his Divine liege-lord, who sent Isaiah to re- prove him. The answer he gave the pi-ophet (v. \i) shows how he was elated by the compliment of their visit; but it was wrong, as presenting a bait for the cupidity of these rapacious foreigners, who, at no distant period, would re- turn and pillage his country, and transfer all the posses- sions he ostentatiously displayed to Babylon, as well as his posterity to be court attendants in that country— (see on 2 Chronicles 32. 31). 19. Good Is tlie -word of tlic liord— Indicating a humble and pious resignation to the Divine will. The concluding part of his reply was uttered after a pause, and was probably an ejaculation to himself, expressing his thankfulness, that, though great afflictions should befal his descendants, the execution of the Divine judgment was to be suspended during his own lifetime. 20. pool and a conduit — (.See on 2 Chronicles 32. 30.) CHAPTER XXI. Ver. 1-18. Manasseh's Wicked IIeion, and Great Idolatry. 1. Manasseli 'was t'M'elve years old tvUen lie began to reign— He must have been born three years alter his father's recovery; and his minority, spent under the influence of guardians who were hostile to the relig- ions principles and reforming policy of his father, may account in part for the anti-theocratic principles of his reign. The work of religious reformation which Hezekiah had zealously carried on was but partially accomplished. There was little appearance of its influence on the heart and manners of the people at large. On the contrary, the true fear of God had vanished from the mass of the people; corruption and vice increased, and were openly practised (Isaiah 28. 7, &c.) by the degenerate leaders, wlio, having got the young prince Mauasseh into their power, directed his education, trained him up in their views, and seduced him into the open patronage of idol- atry. Hence, when he became sovereign, he introduced the worship of idols, the restoration of high places, and the erection of altars or pillars to Baal, and the placing, in the temple of God itself, a graven image of Asherah, the sacred or symbolic tree, which represented "all the host of heaven." This was not idolatry, but pure star worship, of Chaldgic and Assyrian origin. [Keil.] The sun, as among the Persians, had chariots and horses consecrated to it (ch. 23. 11), and incense was oflered to the stars on the housetops (ch. 23. 12; 2 Chronicles 33.5; Jeremiali 19.13; Zephaniah 1. 5), and in the temple area with the face turned toward the sunrise (Ezekiel 8. IG). 5. tlie t-»vo courts of the house of tlie Lord— Tlie court of the priests and the large court of the people. 6. made his son ijRss tlirougU the fire— (.See on ch. 16. 3.) observed times— From an observation of the clouds, used en- chantments-Jugglery and spells, dealt 'vvith familiar siJirits— Sept., ventriloquists, who pretended to ask coun- sel of a familiar spirit, and gave the response received from him to otliers. and -wizards — Wise or knowing ones, who pretended to reveal secrets, to recover things lost, and hidden treasure, and interpret dreams. A great influx of these impostors had, at various times, poured from Chaldoa into the land of Israel to pursue their gain- ful occupations, especially during the reigns of the latter kings; and Manasseh was not only their liberal patron, but zealous to appear himself an adept in tlie arts. He raised them to be an influential class at his court, as they were in that of Assyria and Babylon, where nothing was done till they had ascertained the lucky hour and prom- ised a happy issue. 7. And he set a graven image — The placing of the Asherah within the precincts of the ten\ple, which was dedicated to the worship of the true God, is dwelt upon as the most aggravated outrage of the royal idolater. 8. neither will I make the feet of Israel move . . . out of the laud which I gave their fatliers — Alluding to the promise (2 Samuel 7. 10). only if tUey will observe, &c.— This condition was expressed froni the first plantation of Israel in Canaan. But that people not only did not keep it, but through the pernicious influ- ence of Manasseh, were seduced into greater excesses of idolatrous corruption than even the original Cauaauitos. 10-17. the liOrd spake by Iiis sei-vants the prophets — Tliese were Ilosea, Joel, Nahum, Habakkuk, and Isaiah. Their counsels, admonitions, and proi)hclic warnings, were put on record in the national chronicles (2 Chro:ii- cles 33. 18), and now form part of the sacrt'd canon. Vi. •»vIiosoevcr hearctli of it, both his ears sliall tingle— A sti'ong metaphorical form of announcing an extraordi- nary and appalling event (see 1 Samuel 3. 11 ; Jeremiah 11'. 3; also Habakkuk 1. 5). 13. the line of Samaria, and the plummet of the Iiousr of Ahab — Captives doomed to destruction were sometimes grouped together, and marked off by means of a me:vsurlng-liue and plummet (2 Samuels. 2; Isaiah 31.11; Amos 7. 7); so that the line of Samaria means the line drawn for the destruction of Samaria; the plummet of the house of Ahab, for exter- minating his apostate family ; and the import oi the threatening declaration hero is, that Judnn would be ut- terly destroyed, as Samaria and the dynasty of Ahab lind been. I ■»vlll -ivlpc Jerusalem, &c. — The same doom is denounced more strongly in a figure unmistakably si;,'- nlflcant. 14. I ivill forsake the remnant of mine in- heritance—The people of Juuah, who of all the c1u)mh people alone remained. The consequence of the Lord's forsaking them would be their fall into the power of their enemies. IG. Moreover, Manasseh shed innocent blood — Notcoutentwlth the patronage and the practice of idol- 245 Josiali'a Good Reign. 2 KINGS XXII, XXIII. He Dedroys Idolatry, atrous abomination, he was a cruel persecutor of all who did not conform. The land was deluged with the blood of good men ; amongst whom it is traditionally said Isaiah suffered a horrid death, by being sawn asunder (aee on Hebrews 11. 37). 19-26. Amon's Wicked Beign. 18. Amon Ixis son i-eigned In his stead— This prince continued tlie idola- trous policy of his father ; and, after an inglorious reign of two years, was massacred by some of his own domes- tics. The people slew the regicide conspirators, and placed his son Josiah on the throne. CHAPTER XXII. Ver. 1, 2. JosiAH's Good Reign, l. Joslalx was eight years old -^vhen he hegan to reign— Happier than his grandfather Manasseh, he seems to have fallen during his minority under the care of better guardians, wlio trained him in the principles and practice of piety; and so strongly had his young affections been enlisted on the side of true and undeflled religion, that he continued to adhere all his life, with undeviating perseverance, to the cause of God and righteousness. 3-7. He Provides for the Repair of the Temple. 3. in the eighteenth year of King Josiah— Previous to this period, he had commenced the work of national ref- ormation. The preliminary steps had been already taken ; not only the builders were employed, but money had been brought by all the people, and received by the Levites at the door, and various other preparations had been made. But the course of this narrative turns on one interesting incident which happened in the eighteenth year of Josiah's reign, and hence that date is specified. In fact the whole land was thoroughly purified from every object and all traces of idolatry. The king now addressed himself to the repair and embellishment of the temple, and gave directions to Hilkiah the high priest to take a general survey, in order to ascertain what was necessary to be done (see on 2 Chronicles 3-1. 8-15). 8-15. Hilkiah Finds the Book of the Law. 8. Hil- kiali said ... I have foviud the hoolc of the la-^v in the house of the liord, &c.— i. e., the law of Moses— the Pen- tateuch. It was the temple copy— which, having been laid (Deuteronomy 31. 25, 26) beside tlae ark in the most holy place, and during the ungodly reigns of Manasseh and Amon— perhaps under Ahaz, when the temple itself had been profaned by idols, and the ark also (2 Chronicles 35. 3) removed from its site— was somehow lost, and was now found again during the repair of the temple. [Keil.] De- livered by Hilkiah the discoverer to Shaphan the scribe, it was by the latter shown and read to the king. It is thought, with great probability, that the passage read to the king, and by which the royal mind was so greatly excited, was a portion of Deuteronomy, the 28th, 29th and 30th chapters, in which is recorded a renewal of tlie national covenant, and an enumeration of the terrible threats and curses denounced against all who violated the law, whether prince or people. The impressions of grief and terror which the reading produced on the mind of Josiah have seemed to many unaccountable. But, as it is certain from the extensive and familiar knowledge dis- played by the prophets, that there were numbers of other copies in popular circulation, the king must have known its sacred contents in some degree. But he might have been a stranger to the passage read him, or the reading of it might, in the peculiar circumstances, have found a way to his heart in a manner that he never felt before. His strong faith in the Divine word, and his painful con- sciousness that the woeful and long-continued apostasies of the nation had exposed them to the infliction of the judgments denounced, must have come with overwhelm- ing force on the heart of so pious a prince. 13-15. the king commanded . . . go, inquire of the Lord for me, vas broken up — f. e., a breach was eflected, as Ave are elsewhere informed, in a part of the wall belonging to tlie lower city (2 Chron- icles 32. 5; 33. 14). the men of war fled by night by the ■way of the gate between two walls, -\vliicli is by the king's garden — The king's garden was (Nehemiah 3. 15) at the pool of Siloam, i. e., at the mouth of the Tyropseon. A trace of the outermost of these two walls appears to be still extant in the rude pathway which crosses the mouth of the Tyropjeon, on a mound hard by the old mulberry tree, which marks the traditional spot of Isaiah's martyr- dom. [Robinson.] It is probable that the besiegers had overlooked this pass, the king -^vent . . . tovrard the plain—i. e., the Ghor, or valley of Jordan, estimated at five hours' distance from Jerusalem. The plain near Jericho is about eleven or twelve miles broad. 6. they took tlic king and brought liim ... to Riblah— Ne- buchadnezzar, having gone from the siege to oppose the auxiliary forces of Pharaoh-hophra, left his generals to carry on the blockade, he himself not returning to the scene of action, but taking up his station at Riblah in the land of Hamath (ch. 23. aS). they gave Judgment upon him— They, i. e., the council (Jeremiah 39. 3, 13; Daniel 6. 7, 8, 12), regarding him as a seditious and rebellious vassal, condemned him for violating his oath and neglecting the announcement of the Divine will as made k- own to him by Jeremiah (cf. Jeremiah 32. 5; 34. 2; 38. 17). rfis sons and the nobles who had joined in his flight were slain before his eyes (Jeremiah 39. 6; 52. 10). In conformity with Fa-st- Adam's Line, to Noah. 1 CHRONICLES I. The Sons of Tshmael. ern notions, which consider a blind man incapable of ruling, his eyes were put out, and being put in cliains, lie was carried to perpetual imprisonment in Babylon (Jere- miah 52. 11), which, though he came to it, as Ezekiel had foretold, he did not see (Jercmiali 32. 5; Ezekiel 12. 13; 17. 16). 8-18. on tlie sevciitU day of tUe niojitli . , . came Nebuzar-adan — (cf. Jeremiali 52. 12.) In attempting to »econcilo these two passages, it must be supposed either that, though he had set out on the Vth, he did not arrive in Jerusalem till the 10th, or that he did not put his orders in execution till that day. His office as captain of the guard (Genesis 37. 3(3; 39. 1) called him to execute the awards of justice on cruninals; and hence, although not engaged in the siege of Jerusalem (Jeremiah 39. 13), Ne- buzar-adan was despatclied to i-aso the city, to plunder the temple, to lay both in ruins, demolish the fortifica- tions, and transport the inhabitants to Babylon. The most eminent of these were taken to the king at Riblah (v. 27) and executed, as instigators and abettors of the rebellion, or otherwise obnoxious to the Assyrian govern- ment. In their number were Seraiah, the high priest, grandfather of Ezra (Ezra 7. 1), his sagan or deputy, a priest of the second order (Jeremiah 21. 2; 21). 25, 29; 37. 3). tlie tlnree Iteepers of tlie door— not mere porters, but officei's of high trust among the Levites (ch. 22. 4 ; 1 Chron- icles 9. 26). 19. live men of tlicm tliat ivere in tlie king's presence— j. e., who belonged to the royal retinue; it is probable that there were five at first, and that other two were found afterwards (Jeremiah 52. 25), 3:3-3G. Nc- Inicliadnezzar . . . made Gedaliali ruler — The people permitted to remain were, besides the king's daughters, a few court attendants and others (Jeremiah 40. 7) too insig- nificant to be removed, only the peasantry who could till the land and dress the vineyards. Gedaliah was Jeremiah's friend (Jeremiah 26. 24), and having, by the prophet's counsel, probably fled from the city as aban- doned of God, he surrendered himself to the conqueror (Jeremiah 38. 2, 17), and being promoted to the government of Judea, fixed his provincial court at Mizpeh. He was well qualified to surmount the difficulties of ruling at such a crisis. Many of the fugitive Jews, as well as the soldiers of Zedekiah who had accompanied the king in his flight to the plains of Jericho, left their retreats (Jere- miah 40. 11, 12) and flocked around the governor; who, having counselled them to submit, promised them on complying with this condition, security on oath that they would retain their possessions and enjoy the produce of their land (Jeremiah 40. 9). 25. Islimael . . .of tl»e seed- royal came, and ten men >vitli lilm, and emote Ged- aliali—He had found refuge with Baalis, king of the Anr- monites, and he returned with a bad design, being either instigated by envy of a governor not descended from tlie house of David, or bribed by Baalis to murder Geda- liah. The generous governor, though apprised of his intentions, refused to credit the report, much loss to sanction the proposal made by an attached fri<,'nd to cut ofl" Ishmael. The consequence was, that he was mur- dered by this same Ishmael, when entertaining him in his own house (Jeremiah 41. 1). 26. and all the people came to Egj'pt — In spite of Jeremiah's dissuasions (Jere- miali 43. 7. 8), and settled in various cities of that country (Jeremiali 44. 1). 37. seven and t-»ventiet!i year of tliti captivity of .JeliolacUin — corresponding with the year of Nebuchadnezzar's death, and his son Evil-merodach's ascension to the throne. Evil-mcrodacli did lift up tlie Head of Jeliotacliin, and spalce kindly — gave him lib- erty upon parole. This kindly feeling is said to have originated in a familiar acquaintance formed in prison, in which Evil-merodaeh had lain till his father's death, on account of some malversation Avliile acting as regent during Nebuchadnezzar's seven years' illness (Daniel 4. 32, 33). But doubtless the improvement in Zedekiah '» condition is to be traced to the overruling providence and grace of Him who still cherished purposes of love to tho house of David (2 Samuel 7. 14, 15). 29. lie ate contin- ually before kim — i. e., according to an ancient usage In Eastern courts, had a seat at the royal table on great days, and had a stated provision granted him for tho maintenance of his exiled court. THE FIRST BOOK OF THE CHRONICLES. CHAPTER I. Ver. 1-23. Adam's Lixe to Noaii. 1. Adam, &e.— " Begat" must be understood. Only that one member of the family Is mentioned, who came in the direct order of succession. 4r-23. Noah, Sliem, Ham, and Japketh — The three sons of this patriarch are enumerated, partly because they were the founders of the new world, and partly because the fulfilment of Noah's prophecy (Genesis 9. 25-27) could not otherwise appear to have been verified. 12. Casluklm (of ^vkomcame tke Pkllistines), and Caplitorim— Bet- ter rendered, "And Casluhim, of Avhom came the Philis- timand Caphtorim ;" they were brethren, the sons of Cas- luhim, and at first dwelt together, whence their names are used interchangeably; and the Caphtorim are described as inhabiting Azzah, or Gaza, the scat of the Pliillstines. 14. tke Jebusiteg, &o.— From this verso to v. 17 the names are not tho,se of individuals, but of people who all sprang from Canaan; and as several of them bcenme extinct or were amalgamated with tlieir lirethrcn, their national appellations are given instead of tho personal names of their ancestors. 17. I'z, and IIul, and Getker, and Meskeck— Or Mash ; these were the children of Aram, and e^-aHd»o/i.sof Slieni. (Genesis 10. 23.) 18. Arpkaxadbejs;at Selak— Cainan, the father's name, is omitted here. (See on Luke 3.36.) 19. Peleg— (See on Genesis 10.25.) 22. Ebal— Or Obal. (Genesis 10. 28.) 21-28. Shem's Line TO Abraham. 24. Skcm, Ac— This comprises a list of ten, inclusive of Abraham. 29-31. Sons of Ishmael. 23. These are their g^enera- tlons— The heads of his twelve tribes. The great northern desert of Arabia, including the entire neck, was colonized by these tribes; and if we can recover, in the modern geography of this part of the country, Arab tribes bear- ing the names of those patriarchs, j. c, names corre- sponding with those preserved in the original catalogue of Scripture, we obtain at once so many evidences, not of mere similarity, but of absolute Identification. [Fors- TEK.] IVebaiotli— Gave rise to the Nabathn\ins of the classic, and the Bciii Nabat of Oriental writers. Kedar— The Arab tribe. El Kliedoyre, on the coast of lledgar. Abdeel— Abdilla, the name of a tribe in Yemen. 30. Dumah— Dumah and Tenia, the great Arab tribes of Benl Teman. Thus this writer [Histokioal Gkogkai'IIV ov Akahia] traces tlie names of all the heads of the twelve tribes of Ishmael as perpetuated In the clans or trlhes of the Araljs In the present day. 32,3-3. SonsofKeturah. 32. aonsof Krtnrah— These became founders of nomadic trlljes In the north of .Arabia ans, and even occasional inter- marriages b(>t ween private Individuals of the two nations. ]''re such unions, however, could be sanctioned, the Egyp- tian party must have renounced Idolatry, and this daugh- ter of I'haraoh, as appears from her name, had become a convert to the worship of the God of Israel. 21-25. I'osTEKlTV or SllELAir. 21. Laaduh . . . the father of the house of them that wrought flue lluen— 251 Posterity of Simeon and of Reuben. 1 CHRONICLES V, VI. The Line of the Priests. Here, again. Is another Incidental evidence that in very early times certain trades were followed by particular fam- ilies among the Hebrews, apparently in hereditary succes- sion. Their knowledge of the art of linen manufecture had been, most probably, acquired in Egypt, where the duty of bringing up families to the occupations of their forefathers was a compulsory obligation, whereas in Israel, as in many parts of Asia to this day, it was optional, though common, 33, 33. liad the domlulon in Moab, and Jasliulji-leUem— "And these are ancient things;" seems a strange rendering of a proper name; and, besides, con- veys a meaning that has no bearing on the record. The improved following translation has been suggested: "So- journed in Moab, but returned to Bethlehem and Adab- erim-athekim. These and the inhabitants of Netaim and Gedera were potters employed by the king in his own work." Gedera or Gederoth, and Netaim, belonged to the tribe of Judah, and lay on the south-east border of the Philistines' territory (Joshua 15. 36; 2 Chronicles 28. 18). 24-43. Of Simeon. 34. The sons of Simeon— They are classed along with those of Judah, as their possession was partly taken out of the extensive territory of the latter (Joshua 19. 1). The difference in several particulars of the genealogy given here from that given in other passages is occasioned by some of the persons mentioned having more than one name. 37. his hrcthren liad not many children — (see on Numbers 1. 22; 26.14). 31-43. These were their cities unto the reign of David — In conse- quence of the sloth or cowardice of the Simeonites, some of the cities within their allotted territory were only nom- inally theirs; but were never taken from the Philistines until David's time, when, the Simeonites having forfeited all claim to them, he assigned them to his own tribe of Judah (1 Samuel 27. 6). 38, 39. increased greatly, and they -went to the entrance of Gedor — Simeon having only a part of the land of Judah, they were forced to seek accommodation elsewhere ; but their establishment in the new and fertile pastures of Gederah was soon broken up, for, being attacked by a band of nomad plunderers, they were driven from place to place till some of them effected by force a settlement on Mount Seir. CHAPTER V. Ver. 1-10. The Line of Reuben. 1. No-w the sons of Reuben- In proceeding to give this genealogy, the sacred historian states, in a parenthesis (v. 1, 2), the reason why it was not placed first, as Reuben was the eldest son of Jacob. The birth-right, which by a foul crime he had for- feited, implied not only dominion, but a double portion (Deuteronomy 21. 17), and both of these were transferred to Joseph, whose two sons having been adopted as the chil- dren of Jacob (Genesis 48. 5), received each an allotted por- tion, as forming two distinct tribes in Israel. Joseph then was entitled to the precedency ; and yet, as his pos- terity was not mentioned first, the sacred historian judged it necessary to explain that " the genealogy was not to be reckoned after the birth-right," but with a reference to a superior iionour and privilege that had been conferred on Jndah— not the man, but the tribe, whereby it was in- vested with the pre-eminence over all the other tribes, and out of it was to spring David with his royal lineage, and especially the great Messiah (Hebrews 7. 14). These were the two reasons why, in the order of enumeration, the genealogy of Judah is introduced before that of Reu- ben. 9. Kast'ward he inhabited unto tlie entering in of the -wilderness from the river Kupliratcs — The set- tlement was on the east of Jordan, and the history of this tribe, wliich never took any part in the public affairs or movements of the nation, is comprised in "the multipli- cation of tlieir cattle in the land of Gilead," in their wars with the Bedouin sons of Hagar, and in the simple labours of pastoral life. They had the right of pasture over an extensive mountain range— the great wilderness of Kedemoth (Deuteronomy 2. 26) and the Euphrates being a security against their enemies. H-26. The Line of Gad, 11-15. the children of Gad dtvelt over against them— the genealogy of the Gadites 252 and the half-tribe of Manasseh (v. 24) is given along with that of the Reubenites, as these three were associated in a separate colony. IG. Sharon— The term Sharon was ap- plied as descriptive of any place of extraordinarj^ beauty and productiveness. Tliere were three places in Palestine so called. This Sharon lay east of the Joi-dan. upon their borders— i. e., of Gilead and Bashan : Gilead proper, or at least the largest part, belonged to the Reubenites; and Bashan, the greatest portion of it, belonged to the Manassites. The Gadites occupied an intermediate settle- ment on the land which lay upon their borders. 17. All these ■were reckoned in the days of Jotliam^his long reign and freedom from foreign wars, as well as intestine troubles, were favourable for taking a census of the peo- ple, and in the days of Jeroboam — the second of that name. 18-33. Hagarltes — or Hagarenes, originally syn- onymous witli Ishmaelites, but afterwards applied to a particular tribe of the Arabs (cf. Psalm 83. 6). Jfetiir- his descendants were called Itureans, and the country Auran- itis, from Hauran, its chief city. These, wlio were skilled in archery, were invaded in the time of Josliua by a con- federate army of the tribes of Reuben, Gad, and half Ma- nasseh, who, probably incensed by the fi'equent raids of those marauding neighbours, took reprisals in men and cattle, dispossessed almost the whole of the original in- habitants, and colonized the district themselves. Divine Providence favoured, in a remarkable manner, the He- brew army in this just war. 3G. the God of Israel stirred up the spirit of P»il — the Phal-luka of the Ninevite mon- uments (see on 2 Kings 15. 19). and the spirit of Tiglath- pileser— the son of the former. By them the transjordanlc tribes, including the other half of Manasseh, settled In Galilee, were removed to Upper Media. This was the first captivity (2 Kings 15. 29). CHAPTER VI. Ver. 1-48. Line of the Pkiests. 5. tJzzi— It is supposed that, in his days, the high priesthood was, for unrecorded reasons, transferred from Eleazar's family to Ithamar's, in which it continued for several genei'ations. 10. he it is that executed the priest's office in the temple that Solomon built in .Tenisalem — It is doubtful whether the person in favour of whom this testimony is borne be Jo- hanan or Azariah. If the former, he is the same as Je- hoiada, who rendered important public services (2 Kings 11); if the latter, it refers to the worthy and independent part he acted in resisting the unwarrantable encroach- ments of Uzziah (2 Chronicles 20. 17). In tl»e temple that Solomon built— ilescri bed in this particular manner to distinguish it fi-om the second temple, Avhich was in ex- istence at the time when this history was written. 14. Azariah begat Seraiali — He filled the supreme pontifical oflice at the destruction of Jerusalem, and, along with his deputy and others, was executed by Nebuchadnezzar's or- ders at Riblah (2 Kings 25. 18, 21). The line of high priests, under the first temple, which from Zadok amounted to twelve, terminated with him. 16-48. The sons of Levi ; Gershom, &c. — This repetition (see v. 1) is made, as the historian here begins to trace tlie genealogy of the Leviti- cal families who were not priests. The list is a long one, comprising the chiefs or heads of their several families until David's reign, who made a new and different classi- fication of them by courses. 30. Zimmah liis son— His grandson (v. 42). 34. ITriel— or Zephaniah (y. 36). 37. Elkanah— The father of the prophet Samuel (1 Samuel 1. 1). 38. the sons of Samuel— Are here named Vashni and Abiah. The first-born is called (1 Samuel 8. 2) Joel ; and this name is given to him in v. 33 of this chapter. It Is now generally thought by the best critics that, throuK^ an error of the copyists, an omission has been made of the eldest son's name, and that Vashni, which is not the name of a person, merely signifies "and the second." This critical emendation of the text makes all clear, as well as consistent with other passages relating to the family of Samuel. 33. in the liouse of the Liord — i. e., in the tent which David had erected for receiving the ark after It was removed from the house of Obed-edom. This The Sons of Issachar and of Benjamin. 1 CHRONICLES VII, VIII. 0/ Kaphtali and of Manassek. ■was a considerable time before the temple was built. tUey ^valted on their office accorcllng to tlielr order — Which David, doubtless by the direction of the Holy Spirit, had Instituted for the better regulation of Divine worship. 33. Sliemiiel—i. e., Samuel. This is the exact representation of the Hebrew name. 39. lils brother Asapli— TUey were brothers naturally, both being descended from Levi, as •well as oiHcially, both being of the Levltical order. -irJ, Ethan— Or Jeduthun (ch. 9, IG; 2 Chronicles 35. 15). 48. their hretliren also, tlie lievites, 'were appointed unto all manner of service — Those of them who were endowed with musical tastes and talents were employed in various other departments of the temple service. 49-81. Office OF Aaron AND His Sons. 40. But Aaron and his sons offered, &c. — The office and duties of the high priests having been already described, the names of those who successively filled that important olRce are re- corded. 60. thirteen cities — No more than eleven are named here; but two additional ones are mentioned (Joshua 21. 16, 17), which makes up the thirteen. 61. unto the sons of Kohath -which vrerc left — i. e., in addition to the priests belonging to the same family and tribe of Levi, hy lot ten cities — (Joshua 21. 26.) The sacred his- torian gives an explanation (v. 06). Eight of these are mentioned, but only two of them are taken out of the half tribe of Manasseh {v. 70); the names of the other two are given (Joshua 21. 21), where full and detailed notices of these arrangements may be found. 63. unto the sons of Gershoin— Supply "the children of Israel gave." 67. they gave unto tliem of the cities of refuge — The names of the cities given here are considerably diftercnt from those applied to them (Joshua 21. U). In the lapse of cen- turies, and from the revolutions of society, changes miglit have been expected to take place in the form or dialectic pronunciation of the names of those cities; and thi,s will sufiiciently account for the variations that are found in the lists as enumerated here and in an earlier book. As to these cities themselves, that were assigned to the Le- vites, they were widely remote and separated— partly in fulfilment of Jacob's prophecy (Genesis 49. 7), and partly that the various districts of the country might obtain a competent supply of teachers who might instruct the peo- ple in the knowledge, and animate them to the obser-' vance of a law which had so important a bearing on the promotion both of their private happiness and tlieir na- tional prosperity. CHAPTER VII. Ver. 1-5. Sons of Issachar. 1. Jashuh— Or Job (Gen- esis 40. 13). 3. %vhose number ^va.s in tlie days of David t>vo and t^wenty thousand and six hundred — Although a census was taken in the reign of David by order of that monarch, it is not certain that the sacred historian had it in his eye, since we find here the tribe of Benjamin enu- merated, which was not taken in David's time; and there are other points of dissimilarity. 3. five; all of them clilef men— Four only are mentioned; so that as they are stated to be five, In this number the father, Izrahiah, must be considered as included, otherwise one of the names must have dropped out of the text. They were each at the head of a numerous and influential division of their tribe. 5. fourscore and seven tliousand — Ex- clusive of the 58,600 men which the Tola branch had pro- duced (v. 24), so that in the days of David the tribe would have contained a population of 45,600. This large increase was owing to the practice of polygamy, as well as the fruitfulness of the women. A plurality of wives, though tolerated among the Hebrews, was confined chiefly to the great and wealthy; but it seems to have been generally esteemed a privilege by the tribe of Issachar, " for they had many wives and sons." 6-12. Of Benjamin. 6. Tlie song of Benjamin- Ten are reckoned (Genesis 46. 21), but only five (ch. 8. 1 ; Num- bers 26. 38). Perhaps five of them were distinguished as chiefs of illustrious families, but two having fallen in the bloody wars waged against Benjamin (Judges 20. 40), there remained only three branches of this tribe, and these only are enumerated. Jedlael— Or Asbel (Genesis 46. 21). 7. the sons of Bela— Each of them was chief or leader of the family to which lie belonged. In an earlier period seven great families of Benjamin are mentioned (Num- bers 26. 38), five of them being iieaded by these five sons of Benjamin, and two descended from Bela. Here five families of Bela are specified, whence we are led to con- clude that time or the ravages of war had greatly clianged the condition of Benjamin, or that the five families of Bela were subordinate to the other great divisions tliat sprang directly from the five sons of the patriarch, la. Shuppim also, and Huppin»— Tluey are called (Genesis 48. 21) Muppim and Huppim, and (Numbers 26. 39) Hu- pham and Shupham; they were the children of Ir, or Iri (v. 7). and Huslxim, the sons (son) of Aher — Aher signi- fies "another," and some eminent critics, taking Aher as a common noun, render the passage thus, "and liushim, another son." Shuppim, Muppim and Hnshim are plural words, and therefore denote not individuals, but the heads of their respective families; and as they were not comprised in the above enumeration (v. 7, 9) they are in- serted here in the form of an appendix. Some render the passage, "Hushim, the son of another," i. e., tribe or family : the name occnrs among the sons of Dan (Genesis 46. 23), and it is a presumption in favour of this being the true rendering, tliat after having recorded the genealogy of Naphtali (v. 13) the sacred historian adds, " the sons of Bilhah, the handmaid, who was the mother of Dan and Naphtali." We naturally expect, therefore, that these two will be noticed together, but Dan is not mentioned at all, if not iri this passage. 13. Of Naphtali. 13. Shallum— Or Shillem (Genesis 46. 24). sons of Bilhah— as Dan and Naphtali were her sons, Hushim, as well as these enumerated in v. 13, were her grandsons. 14-40. Of Manasseh. 14. The sons of Manasijch — or descendants ; for Ashriel was a grandson, and Zelophehad was a generation farther removed in descent (Numbers 20. 33). The text, as it stands, is so confused and complicated that it is exceedingly difficult to trace the genealogical thread, and a great variety of conjectures have been made with a view to clear away the obscurity. The passage should probably be rendered thus ; " The sons of Manasseh were Ashriel, whom his Syrian concubine bare to hira, and Machir, the father of Gilead (whom his wife bare to him). Machir took for a wife Maachah, sister to Huppim and Shuppim." 31. whom the men of Gath sle-w, &c. — This interesting little episode gives us a glimpse of the state of Hebrew society in Egypt; for the occurrence nar- rated seems to have taken place before the Israelites left that country. The patriarch Ephraim was then alive, though he must have arrived at a very advanced age; and the Hebrew people, at all events those of them who were his descendants, still retained their pastoral charac- ter. It was in perfect constetency with the ideas and habits of Oriental shepherds that they should have made a raid on the neighbouring tribe of the Philistines for the purpose of plundering their flocks, for nothing is more common among them than hostile incursions on the in- habitants of towns, or on other nomad tribes with whom they have no league of amity. But a diflferent view of the incident is brought out, if. Instead of "because," Ave render the Hebrew particle "when" they came down to take their cattle, for the tenor of the context leads rather to the conclusion that "the men of Gath" were the ag- gressors, who, making a sudden foray on the Ephraimite flocks, killed the shepherds including several of the sons of Ephraim. The calamity spread a deep gloom around the tent of their aged father, and wa.s the occasion of his receiving visits of condolence from his distant relatives, according to the custom of the East, which is remarkably exemplified in the history of Job (Job 2. 11 ; cf. John II. 19). CHAPTER VIII. Ver. 1-32. Sons and Chief Men of Benjamin, l. Novr BciOamlu begat, Ac— This chapter contains some sup- plementary particulars In addition to what lias been 263 Original Registers of Israel and Judah. 1 CHROXICLES IX, X. SauPs Overthrow and Death. already said regarding the tribe of Benjamin (cli. 7. 6). The names of many of tlie persons mentioned are differ- ent from tliose given by Moses— a diversity wliicli may be accounted for in part on grounds formerly stated, viz., either that the persons had more tlian one name, or tliat the word "sous" is used in a loose sense for grandsons or descendants. But tliere are otlier circumstances to be taken into account in considering the details of tliis chapter, viz., first, that the genealogies of the Benjamites were disordered or destroyed by the almost total extermi- nation of this tribe (Judges 20.); secondly, that a great number of Benjamites, born in Assyria, are mentioned here, who returned from the long captivity in Babylon, and established themselves— some in Jerusalem, others in different parts of Judea. There were more returned from Babylon of the families belonging to this tribe than to any other except Judah; and hence many strange names are here introduced; some of which will be found in the list of the restored exiles (cf. Ezra 2). 6. these are the sons of Eliud— Most probably the judge of Israel (Judges 3. 15). His descendants, who had at first been established in Geba in Benjamin, emigrated in a body under the di- rection of Gera (v. 7) to Manahath, where their increased numbers would find more ample accommodation. Mana- hath was within the territory of Judah. 8. Slialiaraln* begat cliildren in the country of Moalti — He had proba- bly been driven to take refuge in that foreign land on the same calamitous occasion that forced Elimelech to emigrate thither (Ruth 1. 1), But, destitute of natural affection, he forsook or divorced his two wives, and in the land of his sojourn married a third, by whom he had several sons. But there is another explanation given of the conduct of this Benjamite polygamist. His children by Hushim are mentioned (v. 11), while his other wife is un- noticed. Hence it has been thought probable that it is Baara who is mentioned under the name of Hodesh, so called because her husband, after long desertion, returned and cohabited with her as before. 38. These d-»vclt in Jerusalem— The ordinary and stated inhabitants of Jeru- salem were Judahites, Benjamites, and Levites. But at the time referi-ed to here, the chiefs or heads of the prin- cipal families who are enumerated {v. 14-27) established themselves in the city after tliei r return from the captivity. .3;M0. Stock of Saul and Jonathan. 33. Ner hegat Klsh — The father of Ner, though not mentioned here, is stated (ch. 9. 85) to have been Jehiel. Moreover, the father of Kish is said (1 Samuel 9. 1) to have been Abiel, the son of Zeror, whence it would seem that Abiel and Nei were names of the same person. Ablnadah — tlie same as Ishui (1 Samuel 14. 49). Esln-haal— that is, Ish- bosheth. 34. Blerih-baal- tliat is, Mephibosheth. 36. Jehoada — or Jara (ch. 9. 42). 4:0. mighty men of valonr, archers — (see on Judges 20. 16). Great strengtii as well as skill was requisite in ancient archery, as the bow, which was of steel, was bent by treading with the feet, and pulling the string with both hands. CHAPTEE IX. Ver. 1-26. Original Registers of Israel and Judah's Genealogies. 1. all Israel -vFcre reckoned by genealo- gies—From the beginning of the Hebrew nation, public records were kept, containing a registration of the name of every individual, as well as the tribe and family to whicli he belonged. " The book of the kings of Israel and Judah" does not refer to the two canonical books that are known in Scripture by that name, but to authenticated copies of those registers, placed under the official care of the sovereigns ; and as a great number of the Israelites (v. 3) took refuge in Judah during the invasion of Shalmaneser, they carried the public records along with them. The genealogies given in the preceding chapters were drawn from the pifblic records in the archives both of Israel and Judah ; and those given in this chapter relate to the pe- riod subsequent to the restoration; whence it appears (cf. ch.3. 17-24)thatthe genealogical registers were kept during the captivity in Babylon. These genealogical tables, then, are of the highest authority for truth and correctness, the 254 earlier portion being extracted from the authenticated records of the nation ; and as to those which belong to the time of the captivity, they were drawn up by a contem- porary writer, who, besides enjoying the best sources of information, and being of the strictest integrity, was guided and preserved from all error by Divine inspiration. a, the first inhabitants that d-welt in their possessions — This chapter relates wholly to the first returned exiles. Almost all the names recur in Nehemiah (cliaji. 11.), al- though there are differences which will be explained there. The same division of the people into four classes was con- tinued after, as before the captivity, viz., the priests, Le- vites, natives who now were called by the common name of Israelites and Nethinims (Joshua 9. 27; Ezra 2. 43; 8. 20). When the historian speaks of " the first inhabitants that dwelt in their possessions," he implies that there were others wlio afterwards returned and settled in possessions not occupied by the first. Accordingly, we read of a great number returning successively under Ezra, Nehemiah, and at a later period. And some of those who returned to the ancient inheritance of their fathers, had lived be- fore the time of the captivity (Ezra 3. 12; Haggai 2. 4, 10). 18. the king's gate — The king had a gate from his palace into the temple (2 Kings 16. IS), which doubtless was kept constantly closed except for the monarch's use; and al- though there was no king in Israel on the return from the captivity, yet the old ceremonial was kept up, pi-obably in the hope that the sceptre would, ere long, be restored to the house of David. It is an honour by which Eastern kings are distinguished, to have a gate exclusively de- voted to their own special use, and which is kept con- stantly closed, except when he goes out or returns (Eze- kicl 44. 2). There being no king then in Israel, this gate ■would be always shut. CHAPTER X. Ver. 1-7. Saul's Overthrow and Death. 1. No-»v the Philistines fought against Israel — Tlie details of this chapter have no relation to the preceding genealogies, and seem to be inserted solely to introduce the narrative of liavid's elevation to the tlirone of the whole kingdom. The parallel between the books of Samuel and Oironicles commences with this chapter, which relates the issue of the fatal battle of Gilboa almost in the very same words as 1 Samuel 31. 3. tlie battle went sore against Saul ; and the archers hit him, and lie was Avounded — The Hcb. words may be thus rendered : Tlie archers found (attacked) him, and he feared the archers. He was not wounded, at least dangerously, when he resolved on committing sui- cide. Tlie deed was the effect of sudden terror and over- whelming depression of spirits. [Calmet.] 4. his ar- mour-bearer Avould not 5 for lie -ivas sore afraid — He was, of course, placed iu the same perilous condition as Saul. But it is probable tliat the feelings that restrained him from complying with Saul's wisli were a profound respect for royaitj^, mingled with apprehension of the shock which such a catastrophe would give to the national feelings and interests. 6. Saul died, and his three sons, and all his house — His sons and courtiers who were here engaged in the battle. But it appears that Ish-bosheth and Mephibosheth were kept at Gibeah on account of their youth. 8-14. The Philistines Triumph Over Him. 10. put Iiig armoui' in the house of their gods — It was common among the heathen to vow to a national or favourite deity, that, in the event of a victory, the armour of the enemy's king, or of some eminent leader, should be dedicated to him as an offering of gratitude. Such trophies were usu- ally suspended on the pillars of the temple, fastened his head in tlie temple of Dagon— While the trunk or head- less corpse was affixed to the wall of Beth-shan (1 Samuel 31. 10). 13. Saul died for Iiis transgression -^vhicli he committed against tlie Lord- In having spared the king of the Amalekites, and taken the flocks of the people as spoils, as well as in having consulted a pythoness. Both of these acts were great sins— the first as a violation of God's express and positive command, and the second aa A Catalogue of DavicPs Worthies. 1 CHRONICLES XI. XII. Those who came to David at Ziklag. contrary to a well-kmnvn statute of the kingdom (Leviti- cus 19. 31). I-*. Aud inquired not of the Lord— He had done so in form (1 Samuel 28. 6), but not in tlie spirit of a humble penitent, nor with the believing confidence of a sincere worsliipper. His inquiry was, in fact, a mere mockery, and his total want of all right religious impres- sions was manifested by his rushing from God to a wretched impostor in the service of the devil- CHAPTER XI. Ver. 1-3. David made King. 1. Tlieu all Israel gatli- ered tlicmselves to David unto Heliron — This event happened on the death of Ish-bosheth (see on 2 Samuel 5. 1-S). The convention of the estates of tlu- kingdom, the public and solemn homage of the repi'osiiiuitives of the people, aud the repeated anointing of the new king in their presence and by their dix-ection, seem to have been necessary to the general acknowledgment of the sovereign on the part of the nation (cf. 1 Samuel 11. 15). 4-9. He Wins the Castle of Zion fkom the Jeuusites BY Jo AB'S Valour. 4. David and all Israel -ivcnt to . . . Jebus — (see on 2 Samuel 5. 6-13). S. Joal* i-cpaircd t!»e rest of tlie city — David built a new town to the north of the old one on Mount Zion; but Joab was charged with a commission to restore the part that had been occupied by the ancient Jebus, to repair tlie breaches made during the siege, to rebuild the houses which had been demolished, or burned in the sacking of the town, and to preserve all that had escaped the violence of the soldiery. This work of reconstruction is not noticed elsewhere. [Caljiet.] 10-47. A Catalogue OF His Worthies. 10. Tliese . . . aro tUe chief of the niighty men — (see on 2 Samuel 23. 8-39). They are here described as those who held strongly with him (Marg.) to make him king, &c. In tliese words the sacred historian assigns a reason for intro- ducing the list of their names, immediately after his ac- count of the election of David as king, and the conquest of Jerusalem — viz., that they assisted in making David king. In the original form of the list, and tlie connec- tion in which it occurs in Samuel, there is no refer- ence to tlie choice of a king, and even in this passage it is only in the clause Introduced into the superscription that such a reference occurs. [Keil.] 11-13. Jasholieam, an Hachmonite — Or son of Hachmonl. He is called also son of Zabdiel (ch. 27. 2), so that, strictly speaking, he was the grandson of Hachmoni (cf. ch. 27. 32). lifted up his spear against three hundred, slain hy him at one time — The feat is said (2 Samuel 23. 8) to have been a slaughter of eight hundred in one day. Some endeavour to recon- cile the statements in that passage and in this by sup- posing that he slew eight hundred on one occasion and three hundred on another; while others conjecture that he attacked a body of eight hundred, and, having slain three liundred of them, the rest fled. [Lightfoot.] V.i. the thi-ee mlghtics— Only two are mentioned, viz., Ja- shobeam and Eleazar— the third, Shammah (2 Sanuiel 23. II), is not named in this passage. 13. He -^vas ivith David at Pas-dammim— It was at the time when he was a fugitive in the wilderness, and, parched with thirst under the burning heat of noonday, he wistfully tliought of the cool fountain of his native village. This is a notice of the achievement to which Eleazar owed his fame, but the details are found only in 2 Samuel Z\ 9-11, where it Is further said that he was aided by the valour of Shammah, a fact corroborated in the passage before us (v. 14), where U is recorded of the heroes, that '^Ihey set themselves in the midst of that parcel." As the singular number is used in speaking of Shammah (2 Samuel 2.3. 12), the true view seems to be that when Eleazar had given up from exhaustion, Shammah succeeded, and by his fresh and extraordinary prowess preserved the field, barley — Or lentUes (2 Samuel 23.11). Ephes-dammim was situated between Shocoh and Azekah, in the west of the Judahlte territory. These feats were performed when David acted as Saul's general against the Philistines. 15-19. David longed and said, Oh that one '^ould give me drinic ... of the wcU of Beth-lchem— (See 2 Samuel 23. 15). This chivalrous act evinces the enthusiastic devotion of David's men, that they were ready to gratify his smallest wish at the risk of their lives. It is probable that, when uttering the wish, David had no recollection of the mili- tary posted at Beth-lehem. It is generally taken for granted that those who fought a way to the well of Beth- lehem Avere the three champions iust mentioned. But this Is far from being clear, and, on the contrary, it would seem that three dltlerent heroes are referred to, for Abl- shai (v. 20) was one of them. The camp of the Philistines was in the valley of Rephaim (v. 15), which lay on the west of Jerusalem, but an outpost was stationed at Beth- lehem {v. 16), and through this garrison they liad to force a passage. 31. Iiowheit he attained not to tlic first three — (See on 2 Samuel 2.3.19.) Hi, Brnaiah ... of Kabzeel— A town In the south of Judah (Joshua 15.21; Nehemlah 11.25). It is said that "he had done many acts"— though thi-ee only are mentioned as specimens of his daring energy and fearless courage. sle-»v two lion- like men of Moa^i— lit., lions of God, i. e., great lions or champions. This gallant feat was probably achieved In David's hostile invasion of Moab (2 Samuel 8. 2). also h« went do^vn and sle^v a lion in a pit in a sno'w>' day — Probably a cave into which Benaiah had taken refuge from the snow-storm, and in which he encountered a savage lion which had its lair there. In a spacious cave the achievement would be far greater than if the monster had been previously snared or cabined in a pit. 33. he went do-»vn— The ordinary phraseology for expressing an engagement In battle. The encounter of Benaiah with this gigantic Egyptian reminds us, in some respects, of David's combat with Goliath. At least, the height of this giant, which is about eight feet, and his armour, re- sembled his of Gath. with a stafF— i. e., having no other weapon in his hand than his walking-stick. 2.5. David set liim over his guard— The Cherethites and Pelethltes that composed the small body-guard in immediate at- tendance on the king. 5J6. also the valiant men of tli« armies— This w.as the third degree of military rank, and Asahel was their chief; the names of few of those men- tioned are historically known. 37. Sliammoth— Between this name and Hebez, that of Elikah has evidently fallen out, as we may see (2 Samuel 23.25). [Bertheau.] 30. Maliarai — Chief of the detachment of the guards who at- tended on the king in the tenth month— January— (ch. 27. 13 ; 2 Samuel 23. 28). 39. Naliarai— Armour-bearer to Joab (2 Samuel 23.37). The non-occurrence of Joab's name in any of the three catalogues is most probably to be ac- ootintcd for by the circumstance that his office as com- mander-in-chief raised him to a position superior to all these orders of military knighthood. 41. Vrlnli the Kittite — The enrolment of this name in such a list, at- testing, as it does, his distinguished merits as a brave and devoted officer, aggravates the criminality of David's outrage on his life and honour. The numl)er of the names from V. 26 to -11 (exclusive of Asahel and Uriah, wlio were dead) is thirty, and from v. 41 to 47 is sixteen— making to- gether forty-eight (see on eh. 27). Of those mentioned (v. 26-41), tlie greater part belonged to the tribes of Judah and Benjamin; the sixteen names (i". 41-17) are all associated with places unknown, or with cities and districts on the east of tlie Jordan. The northern tribes do not appear to have furnislied any leaders. [Bertheau.] CHAPTER XII. Ver. 1-22. The Companies that came to David at Ziklag. l-'J'. Kow these are they that came to David to Ziklag— Tlicre are three lists given in this chapter, arranged, apparently, according to the order of time when the jnartie.s joined tlie standard of David. wl>ll« he yet kejrt. himself close because of ^aul — ). c, wlien the king's jealousy had driven lilm Into exile from the court and the country. KlUlag— (.See on 1. Samuel 27.(1.) It was during his retirement In that Philistine town tliat he was joined in rapid succession by tlie licnies wlio after- wards contributed so much to the glory of his reign, ft. of SatU's brethren of Benjamin— i. c, of 'the tribe of 255 Thoee who came to David at Zikiag. 1 CHRONICLES XIII. He brings the Ark from Kirjath-jeanm. Benjamin (cf. v. 29), but some of them might be relatives of the liing. This movement to which the parties were led, doubtless by the secret impulse of the Spirit, was of vast importance to the cause of David, as it must have been founded on their observation of the evident with- drawal of God's blessing from Saul, and His favouring presence with David, to whom it was universally known the Divine King of Israel had given tlie crown in rever- sion. Tlie accession of the Benjamites who came first and their resolution to share his fortunes must have been particularly grateful to David, as it was a public and emphatic testimony by those who had enjoyed the best means of information to the unblemished excellence of his cliaracter, as well as a decided protest against the grievous wrong inflicted by causelessly outlawing a man who had rendered such eminent services to his country. 4. Ismaiali tlie Glbeonlte— It appears that not only the Canaanites wlio were admitted into tlie congregation fJoshua 9.), but people of the tribe of Benjamin, were among the inhabitants of Gibeon. The mention of "the Gederatliite," probably from Gaderah (Joshua 15.36), in the lowlands of Judah ; of the Korhites (v. 6), from Korah (ch. 2.43), and of Gedor {v. 7), a town in Judah, to the Bouth-west of Bethlehem (cf. ch. 4.4), shows that this first list contains men of Judah as well as Benjamin. jBertheau.] 8-13. of the Gaditcs tliere separated tliemselves nnto David— t. e., from the service of Saul and from the rest of tlie Gadites who remained stead- fast adherents of his cause. Into tUc hold — or fortress, t. c, of Zikiag, which was in the wilderness of Judah. •whose faces •were llUe the faces of lions, &c. — A fierce, lionlike countenance (2 Samuel 1. 23), and great agility in pursuit (2Samuel 2. 18), were qualities of the highest estima- tion in ancient wtrfare. 14r. one of the least -was over an liundred, and the greatest was over a thousand — David, while at ZiKlag, had not so large an amount of forces as to give to each of these the command of so many men. Another meaning, therefore, must obvi- ously be sought, and excluding was, which is a supple- ment by our translators, the import of the passage is, that one of the least could discomfit a hundred, and the greatest was worth a thousand ordinary men; a strong hyperbole to express their uncommon valour. 15. These are they tliat -went over Jordan In the flrst month — t. e., in spring, when the swollen river generally fills up the banks of its channel (see on Joshua 3. 15; 4. 19 ; 5. 10). they put to flight all them of the valleys— This was probably done at the time of their separating them- selves; and their purpose being discovered, they had to cut their passage through the opposing adherents of Saul, both on the eastern and western banks. The impossi- bility of taking the fords at such a time, and the violent rapidity of the current, make this crossing of the Jordan — in whatever way these Gadites accomplished it — a re- markable feat. 16. the children of Benjamin and Judah— It is probable that the Benjamites invited the Judahites to accompany them, in order to prevent David being suspicious of them. Their anticipations, as the re- sult showed, were well founded. He did suspect them, but the doubts of David as to their object in repairing to him, were promptly dispelled by Amasai or Amasa, who, by the secret impr. '«e of the Spirit, assured him of their strong attachineni "ind their zealous service from a unanimous convicti Ti that his cause was owned and blessed of God (1 Samuel 18. 12-14). 19-33. there fell some of Manasseh— The period of their accession is fixed as the time when David came with the Pliilistines against Saul to battle, " but they helped them not" (see on 1 Sam- uel 29. 4). 30. As he tvent to Zikiag— If those Manas- Bites joined him on his return to Zikiag, after his dismissal from the Philistine army, then their arrival took place before the battle of Gilboa could have been fought (cf. 1 Samuel 29. 11). Convinced of the desperate state of Saul's affairs, they abandoned him, and resolved to transfer their allegiance to David. But some learned men think that they came as fugitives from that disastrous field. [C'ALMET and EWALD.] captains of the thousands of Manasseh— Those seven were commanders of the large 256 military divisions of their tribe. 31, 33. they helped David against the hand — i. e., the Amalekltes who had pillaged Zikiag in David's absence. This military expe- dition was made by all his men (1 Samuel 30. 9), who, as David's early helpers, are specially distinguished from those who are mentioned in the latter portion of the chapter, the host of God— f, e., a great and powerful army. 23-40. The Armies that Came to Him at Hebrok. 33. tliese are the numbers of the hands . . . that came to David to Hchron— after the death of Ish-bosheth (2 Samuel 5. 1). to turn the kingdom of Saul to hlin according to the word of tSie Lord— (Ch. 10. 14; 11. 3, 10.) The account commences with (he southern tribes, Levi being associated with Judah and Simeon, as the great majority of the leading men in this tribe resided in Judah, and, after recounting the representatives of the northern tribes, concludes with those on the east of Jordan. 37. Jehoiada, tlie leader ot tlie Aaronites — not the high priest, for that was Abiathar (1 Samuel 23. 9), but the leader of the Aaronite warriors, supposed to be thefatherof Benaiah(ch.ll.22). 39. Benjamin . . . 3000— This small number shows the unpopularity of the move- ment in this tribe; and, indeed, it is expressly stated that the mass of the population had, even after Ish-bosheth's death, anxiously endeavoured to secure the crown in the family of Saul. 33. children of Issacliar, that had un- derstanding of tlie times, &c.— Jewish writers say that the people of this tribe were eminent for their acquire- ments in astronomical and physical science; and the object of the remark was probably to show that the in- telligent and learned classes were united with tlie mili- tary, and had declared for David. 33. Zehulon . . . could keep rank — i. e., were more disciplined soldiers than the rest, not of double heart— Though their numbers were large, all were in a high degree well aflfected to David. 38. all tlie rest of Israel •»vere of one lieart to iiiak« David king— i. e., entertained a unanimous desire for his elevation. 39, 40. there they were -with David three days, eating and drinking — According to tli€ statements made in the preceding verses, the number of armed warriors assembled in Hebron on this occasion amounted to 300,000. Supplies of provisions were abun- dantly furnished, not only by the people of the neigh- bourhood, but from distant parts of the country, for all wished the festivities to be on a scale of liberality and magnificence suitable to the auspicious occasion. CHAPTER XIII. Ver. 1-8. David Fetches the Ark from Kirjath- JEARIM. 1-3. David consulted . . . And let us bring again the ark of our God — Gratitude for the high and splendid dignity to which he had been elevated would naturally, at this period, impart a fresh animation and impulse to the habitually fervent piety of David ; but, at the same time, he was animated by other motives; he fully understood his position as ruler under the theoc- racy, and, on entering on his duties, was resolved to ful- fil his mission as a constitutional king of Israel. Accord- ingly, his first act as a sovereign related to the interests of religion, and the ark being then the grand instrument and ornament of it, he takes the opportunity of the offi- cial representatives of the nation being with him, to con- sult them about the propriety of establishing it in a more public and accessible locality. The assembly at which bespoke of this consisted of the Sheloshim, princes of thousands (2 Samuel C. 1). During the reign of the late king, the ark had been left in culpable neglect, and the consequence was that the people had, to a great extent, been careless about the ordinances of Divine worship, or had contented themselves with offering sacrifices at Gibeon, without any thought of the ark, though it was the chief and most vital part of the tabernacle. The duty and advantages of this religious movement sug- gested by the king were apparent, and the proposal met with universal approval. 3. If it seem good unto yoii, and ... it be of the Lord— i. e., I shall conclude that David's Victories over the PhUistines. 1 CHRONICLES XIV, XV. He brings the Ark from Obed-edom. this favoui-ite measure of mine is agreeable to the mind of God, if It receive your hearty concurrence, let us •«iid al>road to our bretUren everywlierc — He wislied to malie it Irnown througliout the country, in order that there might be a general assembly of the nation, and that preparations might be made on a scale and of a kind suitable to the inauguration of the august cere- monial, and AvltU tliem also the priests and Lievitea ... in tlieir cities and suburbs— (See on Numbers 35.) The original terms, "Let us send," imply Immediate exe- cution ; and, doubtless, the publication of the royal edict wouid have been followed by the appoi ntment of an early day for the contemplated solemnity, had it not been re- tarded by a sudden invasion of the Philistines, who were twice repulsed with great loss (2 Samuel 5. 17) ; by the capture of Jerusalem, and the transference of the seat of government to that city. Finding, however, soon after, peace restored and his throne established, he resumed his preparations for removing the ai'k to the metropwlis. 5. from Sliilior of Egypt— (Joshua 15.4, 47; Numbers 34. 5; 1 Kings 8.65; 2 Kings 24.7; 2 Chronicles 7.8.) A small brook flowing into the Mediterranean, near the modern El-arish, which forms the southern boundary of Pales- tine, unto the entering of Haniatli — The deflle between the mountain ranges of Syria and the extreme limit of Palestine on the north. 6-14. David -went up, and ail Israel, to Baalalx— (See on 2 Samuel G. l-ll.) G. -«vliose name is called on it — Rather, "who is worshipped there" (2 Samuel 6. 2). CHAPTER XIV. Ver. 1, 2. Hieam's Kindness to David; David's Felicity. 1. Now Hiram king of Tyre— The alliance with this neighbouring king, and the important advan- tages derived from it, were amongst the most fortunate circumstances in David's reign. The providence of God appeared concurrent with His promise in smoothing the early course of his reign. Having conquered the Jebus- ites, and made Zion the royal residence, he had now, along with internal prosperity, estalilished an advan- tageous treaty with a neighbouring prince; and hence, in Immediate connection with the mention of this friendly league, it is said, " David perceived that the Lord had conlirmed him king over Israel." 3. liis kingdom -vvas lifted up on liigli, because of Iiis people Israel — This is an important truth, that sovereigns are invested with royal honour and authority, not for their own sakes so much as for that of their people. But whilg it is true of all kings, it was especially applicable to the monarchs of Israel, and even David was made to know that all his glory and greatness were given only to fit him, as the minister of God, to execute the Divine purposes towards the chosen people. 3-7. His Wives. 3. David took more -^vives at Jeru- salem—(see on 2 Samuel 3. 5). His concubines are men- tioned (ch. 3. 9), where also is given a list of his children (v. 5-S), and those born in Jerusalem (2 Samuel 5. 11-16). In that, however, the names of Eliphalet and Nogah do not occur, and Beeliada appears to be the same as Eliada. 8-17. His Victories over the Philistixe.s. 8. all the Philistines Avent up to seek David — In the hope of accomplishing his ruin (for so the phrase is used, 1 Samuel 2;]. 15; 24.2,3) before his throne was consolidated. Their hostility arose, both from a belief that his patriotism would lead him, ero^^ong, to wipe out the national dis- honour at Gilboa, and by fear, that in any invasion of their country, his thorough knowledge of their weak points would give him superior advantages. They re- solved, therefore, to surprise and crush him ere he was fairly seated on his throne. 11. they came to Baal-pe- razim j and David smote tliem there— In an engagement fought at Mount Perazim (Isaiah 28. 21), in the valley of Ilephaim, a few ra.iles west of Jerusalem, tlie Philistines were defeated and put to flight. 13. when they had left their gods— (see on 2 Samuel 5. 21). 13. tl»e Plilllstlnea yet again spread themselves — They renewed the cam- paign the next season, taking the same route. David, 17 according to Divine directions, did not confront them. 14. Go not up after them— The text in 2 Samuel 5. 23, more correctly has, " Go not up." turn away from tliem —i. e., by stealing round a baca-grove, come upon their rear, for God is gone forth before thee— "The sound of the going in the tops of the mull)erry trees," i. c, the rust- ling of the leaves by a strong breeze suddenly rising, was the sign by which David was divinely apprised of the precise moment for the attack. The impetuosity of his onset was llkethegushof a pent-up torrent, which sweeps away all in its course; and in allusion to this incident the place got its name. 16. From Gibcon ... to Gazer— Geba or Gibea (2 Samuel 5. 25), now Yefa, in the province of Judah. The line from this to Gazer was intersected by the roads which led from Judah to the cities of the Philistines, and to recover possession of it, therefore, as was effected by this decisive battle, was equivalent to set- ting free the whole mountains of Judah as far as their most westerly slope. [Bertheatj.] CHAPTER XV. Ver. 1-24. David Brings the Ark frost Obed-edom. 1. David made him houses in tlie city of David— Tlirough the liberality of his Tyrian ally (ch. 14. 1), David was enabled to erect not only a palace for himself, but to furnish suitable accommodation for his numerous family. "Where polygamy prevails, each wife has a separate house or suite of apartments for herself and children, prepared a place for the ark of God, aiid pitched for it a tent— j. e., made an entirely new one upon the model of the former — the old tabernacle, which Moses had constructed in the wilderness, and which had hitherto served the purpose of a sacred covering, being to be left at Gibeon, in conse- quence either of the unwilingness of the inhabitants to part with such a venerable relic, or of there being no use for it in Jerusalem, where a more solid and sumptuous edifice was contemplated. If it appear surprising that David "made him houses" before he prepared this new tabernacle, it should be remembered that he had received no Divine intimation respecting such a work. 2. Then David said, None ought to carry the ark of God but tlie Levites— After the lapse of three months (ch. 13. 14) the purpose of transporting the ark to Jerusalem was resumed. Time and reflection had led to a discovery of the cause of the painful catastrophe that marred tlie first attempt, and in preparing for the solemn procession that was now to usher the sacred sj-mbol into its resting-place, David took special care that the carriage should be regu- lated in strict conformity to the law (Numbers 4. 5, 15; 7. 9; 10.17). 3. David gathered all Israel together — Some areof opinion that this was done on one of the three great festivals, but at whatever time the ceremonial took place, it was of great importance to summon a general convo- cation of the people, many of whom, from the long-con- tinued disorders of the kingdom, might have had little or no opportunity of knowing anything of the ark, which had been allowed to remain so long in obscurity and neglect. 4. David assembled the children of Aaron, and the licvites— The children of Aaron were tlie two priests (v. 11), Zadok and Abiathar, heads of the two priestly houses of Eleazar and Ithamar, and colleagues in the high priesthood (2 Samuel 20. 2.5). The Levitcs were the chiefs of their father's house (r. 12); four belonging to the Kohathlte branch, on whose shoulders the ark was to be borne, viz., Uriel, Shcmaiah— 'S'. reading is preferable, "one house of the father." The lot Avas cast in a deliberate and solemn manner in presence of the king, the princes, the two high priests, and the chiefs of the priestly and Levitical fam- ilies— the heads of families belonging to Eleazar and Itha- mar were alternately brought forward to draw, and the name of each individual, as called, registered by an at- tendant secretary. To accommodate the casting of the lots to the inequality of the number, there being sixteen fathers' houses of Eleazar, and only eight of Itliamar, it was arranged that every house of Ithamar should be fol- lowed by two of Eleazar, or, what is the same thing, that every two houses of Eleazar should be followed by one of Ithamar. If, then, we suppose a commencement to have been made by Eleazar, the order would be as follows : one and two, Eleazar; three, Ithamar; four and five, Eleazar; six, Ithamar; seven and eiglit, Eleazar; nine, Ithamar; and so forth. [Bertheau.] The lot determined also the order of the priests' service. That of the Levi tes was after- wards distributed by the same arrangement {v. 31). CHAPTER XXV. Ver. 1-7. Number and Office of the Singers. 1. David and the captains of the Uost — i. e., the princes (ch. 23.2; 24.6). It is probable that the king was attended on the occasion of arranging the singers by tlie same parties that are mentioned as liaving assisted him in regulating the order of the priests and Levites. 3. according to the order of the king — Heb., "by the hands of the king," t. e., "according to the king's order," under the personal superintendence of Asaph and his colleagues. ■»vhich prophesied — i.e., in this connection, played with instru- ments. Tliis metaphorical application of the term "prophecy" most probably originated in tlie practice of the prophets, Avho endeavoured to rouse their prophetic spirit by the animating influence of music (see on 2 Kings 3. 15). It is said that Asaph did this "according to David's order," because by royal appointment he officiated in the tabernacle on Zion (ch. 16. 37^1), while otlier leaders of tlie sacred music were stationed at Gibeon. 5. Heman the king's seer — The title of seer or prophet of David is also given to Gad (ch. 21. 9), and to Jeduthun (2 Clironieles 29. 15), in the words (marg. inatters) of God. to lift up tl»e horn— i. e., to blow loudly in the worship of God ; or per- haps it means nothing more than that he presided over tlie wind instruments, as Jeduthun over the harp. Heman had been appointed at first to serve at Gibeon (ch. 16. 41). But his destination seems to have been changed at a sub- sequent period. God gave to Heman fourteen sons and three daughters — The daughters are mentioned, solely because from their musical taste and talents they formed part of the choir (Psalm 68.25). 6, 7. all these were under the Iiands of their father— Asaph had four sons, Jeduthun six, and Heman fourteen, equal to twenty-four; making, the musicians with their brethren the singers, an amount of 2S8. For, like the priests and Levites, they were divided into twenty-four courses of twelve men each, equal to 288, who served a week in rotation; and tliese, half of whom officiated every week with a propor- tionate number of assistants, were skilful and expei-- ienced musicians, capable of leading and instructing the general musical corps, Avhich comprised no less than 4000 (ch. 23. 5). 8-31. Their Division by Lot into Four and Twenty Orders. 8. they cast lots, ward against ward—" Ward" is an old English word for division or company. The lot was cast to determine the precedence of the classes or divisions over which the musical leaders presided ; and, in order to secure an impartial arrangement of their order, the master and his assistants, the teaclier and his scholars, in each class or company took part in this solemn casting of lots. In the first catalogue given in this chapter the courses are classed according to their employment as musicians— in the second, they are ai'- ranged in the order of their service. Tlte Gates Assigned by Lot. 1 CHEONICLES XXVI, XXVII. Twelve Captains for each MontK. CHAPTER XXVI. Ver. 1-12. Divisions of the Portebs. 1, a. Concem- tngtlie divisions of tlie porters— There were 4000 (ch. 23. 6), all taken from the families of the Kohathites and Merar- ites (v. 14), divided into twenty-four courses— as tlie priests and musicians. Jtleslielemiali tlie sons of Kore, of tlie sons of Asapli — Seven sons of Meslielemiali are men- tioned (v. 2), Avhereas eighteen are given (v. 9), but in tills latter number his relatives are included. 5. God blessed hiiu — i. e., Obed-edom. The occasion of tlie blessing was his faithful custody of the ark (2 Samuel 6. 11, 12), and the nature of the blessing (Psalm 127. 5) consisted in tlie great increase of progeny by wliich his liouse was distin- guislied; seventy-two descendants are reckoned. 6. mighty men of valour — The circumstance of pliysical strength is prominently noticed in tliis cliapter, as tlie office of the porters required them not only to act as sen- tinels of tlie sacred edifice and its precious furniture against attacks of plunderers or popular insurrection — to be, in fact, a military guard — but, after the temple was built, to open and shut the gates, which were extraordi- narily large and ponderous. 10. Simri tlie cUief . . . tliough . . . not tlie first-lioru — Probably because the family entitled to the right of primogeniture had died out, or because there were none of the existing families which could claim that right. 13. Among tliese vrere tlie divisions of tlie porters, even among tlie cliief men— These were charged with the duty of superintend- ing the watches, being heads of tlie twenty-four courses of porters. 13-19. The Gates Assigned by Lot. 13. tliey cast lots — Their departments of duty, such as the gates tliey should attend to, were allotted in the same manner as those of the other Levitical bodies, and the names of the chiefs or captains are given, with the respective gates assigned them. 15. tlie Iiouse of Asiippim— Or collec- tions, probably a stoi-ehouse, where were kept the grain, wine, and other offerings for the sustenance of the priests. IG. tlic gate Slialleclietli — Probably the rul)bish gate, through which all the accumulated tilth and sweepings of the tenaple and its courts were poured out. by tlie canse^vay of tlie going up — Probably the ascending road which was cast up or raised from tlie deep valley between Mount Zion and Moriah, for the loj-al egress to the place of worship (2 Chronicles 9. 4). ward against \vard — Some refer these words to Shuppim and Hosah, whose duty it was to watch both the western gate and the gate Siiallecheth, which was opposite, while others take it as a general statement applicable to all the guards, and in- tended to intimate that they were posted at regular dis- tances froni each other, or that they all mounted and re- lieved guard at the same time in uniform order. 17-19. Eastward were six Iievites — Because the gate there was the most frequented. Four at the north gate ; four at the south, at the storeliouse which was adjoining the south, and which liad two entrance-gates, one leading in a Boutli-westerly direction to the city, and the other direct west, two porters each— at the Parbar towards the west, there were six men posted — four at the causeway or ascent (v. 16), and two at Parbar, amounting to twenty- four in all, who were kept daily on guard. Pnrbar— is, perhaps, tlie same as Parvar (suburbs, 2 Kings 23.11), and if so, this gate miglit be so called as leading to the suburbs. [Caljiet.] 20-28. Levites that had Charge of the Treasures. 30. of tlie Levites, Aliijali — The heading of this section is altogether strange as it stands, for it looks as if tlie Bacred historian were going to commence a new subject different from the preceding. Besides, "Ahijah, whose name occurs after" the Levites, Is not mentioned in the previous lists; it is totally unknown, and Is Introduced abruptly without further information ; and lastly, Ahi- jah must have united in his own person those very of- fices of which tlie occupants are named in the verses that follow. The reading is incorrect. The Scptuaffint has this very suitable heading, "And their Levitical breth- ren over the treasures," &c, [Bertiieau.] The names of those who had charge of the treasure-chambers at their respective wards are given, with a general descrip- tion of tlie precious things committed to their trust. Those treasures were immense, consisting of the accumu- lated spoils of Israelitish victories, as well as of volun- tary contributions made by David and the representatives of the people. 29-32. Officers and Judges. 29. olHcers and judges —The word rendered "officers" is the term whicli signi- fies scribes or secretaries, so that the Levitical class here described were magistrates, who, attended by their clerks, exercised judicial functions ; there were 6000 of them (ch. 23. 4), who probably acted like their brethren on the principle of rotation, and these were divided into three classes — one (r. 29) for the outward business over Israel; one (v. 30), consisting of 1700, for the west of Jordan "in all business of the Lord, and in the service of the king;" and the third (v. 31, 32), consisting of 2700, were "rulers for every matter pertaining to God, and affairs of the king." CHAPTER XXVII. Ver. 1-15. Twelve Captains for every Several Month. 1. came in and went out montli by moutli — Here is an account of the standing military force of Israel. A militia formed, it would seem, at the begin- ning of David's reign (see on v. 7) was raised in the fol- lowing order: Twelve legions, corresponding to the num- ber of tribes, were enlisted in the king's service. Each legion comprised a body of 2J,000 men, wliose term of ser- vice was a month in rotation, and who were stationed eitlier at Jerusalem or in any other place where they miglit be required. Tliere was thus always a force suffi- cient for the ordinary purposes of state, as well as for re- sisting sudden attacks or popular tumults; and when extraordinary emergencies demanded a larger force, the whole standing army could easily bo called to arms, amounting to 288,000, or to 300,000, including the 12,000 officers that naturally attended on the twelve princes (v. 16-24). Such a military establishment would be bur- densome neitlier to the country nor to the royal ex- chequer; for attendance on this duty being a marli of honour and distinction, the expense of maintenanco would be borne probably by the militiaman himself, or furnished out of the common fund of his tribe. Xor would the brief period of actual service produce any de- rangement of the usual course of affairs; for, on the ex- piry of the term, every soldier returned to the pursuits and duties of private life during the other eleven months of the year. Whether the same individuals were always enrolled, cannot be determined. Tlie probability is, that provided the requisite number was furnished, no stricter scrutiny would be made. A change of men might, to a certain degree, be encouraged, as it was a part of David's policy to train all his subjects to skill in arms; and to have made the enlistment fall alwaj-s on tlic same indi- viduals would have defeated that purpose, .is to have confined each month's levy rigidly M-ithin tlie limits of one tribe might have fallen liard upon those tribes which were weak and small. The rotation system being established, each division knew its own month, as well as the name of tlie commander under whom it was to serve. These commanders are styled, " the chief fathers," I.e., the hereditary heads of tribes who, like chieftains of clans, possessed great power and liilluence. captains of tliousands and liundreds— The legions of 21,000 were dl vided into regiments of 1000, and tliese again into com- panies of 100 men, under the direction of thiir respective subalterns, there being, of course, twenty-four captains of thousands, and 210 centurions, and tlicir offirt-rs — The Shoterini, who in the army performed the duty of the commissariat, keeping the muSter-rolI, Ac. :-J, 3, Jasliobcam tlie son of Zabdtel— (See on ch. 11. 11; 2 Samuel 23. 8.) Ilaclimoni was his father, Zabdlcl prob- ably one of his ancestors; or there might bo (ilfl'ercnt names of the same individual. In the rotation of the military courses, the dignity of precedence, not of author- ity, was given to the hero. 4. second montli -was Dodal 263 Princes of the Twelve Tribex. 1 CHRONICLES XXVIII. David Encourages Solomon, • Or Dodo. Here the text seems to require the supple- ment of "Eleazar the son of Dodo" (2 Suinuel 23. 9). 7. Asaliel— This oflicer having been slain at the very begin- xiiug of David's reign, his name was probably given to this division in honour of his memory, and his son was Invested with the command. 16-24. Princes of the Twelve Tribes. 16. over tlie tribes of Israels the ruler— This is a list of the heredi- tary chiefs or rulers of tribes at the time of David's num- bering the people. Gad and Aslier are not included ; for what reason is unknown. Tlie tribe of Levi had a prince (i). 17), as well as the other tribes ; and although it was ecclesiastically subject to the high priest, yet in all civil matters it had a chief or head, possessed of the same authority and power as in the other tribes, only his juris- diction did not extend to the priests. 18. Eiiliii— Prob- ably the same as Eliab (1 Samuel 16. 16). 33. But David toolc not tUe number of tliein from t^veiity years old and Milder— The meaning is, that the census which David crdei-ed did not extend to all the Israelites; for to con- template such an enumeration would have been to at- tempt an impossibility (Genesis 28. 14), and besides would have been a daring offence to God. The limitation to a certain age was what had probably quieted David's con- science as to the lawfulness of the measure, while its ex- pediency was strongly pressed upon his mind by the army arrangements he had in view. 34. iieitlier tvas tlie number put in tlie account of tlie clironiclcs of King David— Either because the undertaking was not com- pleted, Levi and Benjamin not having been numbered (ch. 21. 6), or the full details in the hands of the enumer- ating otHcers were not reported to David, and, con- sequently, not registei'ed in tlie public archives, tlie cliroiiicles — "Were the daily records or annals of the king's reign. No notice was taken of this census in the historical register, as from the public calamity with whicli it was associated it would have stood a painful record of the Divine judgment against the king and the nation. 2.5. over tlie king's treasures — Tliose treasures consisted of gold, silver, precious stones, cedar-wood, &c. ; those which he had in Jerusalem as distinguished from others without the city, the storehouses in tlic fields — Grain covered over with layers of straw is frequently preserved in the fields under little ear,tlien mounds, like our potato pits. 37. the vineyards-«J^''hese seem to have been in the vine-growing districts of Judah, and were committed to two men of that quarter, vriue-cellars — Stores; the wine is deposited in jars sunk in the court of the house. 38. olive . . , and . , . sycamore trees ... in tlie Ioav plains— i. e., the Shephela, tlie rich low-lying ground be- tween the Mediterranean and the mountains of Judah. 39. herds that fed in Sharon — A fertile plain between Csesarea and Joppa. sheep and camels — These were prob- ably in the countries east of tlie Jordan, and hence an Ishmaelite and Nazarite were appointed to take charge of them. 31. I'ulers of the substance that was King David's — How and when tlie king acquired these de- mesnes and this variety of property — whetlier it was partly by conquests, or partly by confiscation, or by his own active cultivation of waste lands — is not said. It was probably in all these ways. The management of tlie king's private jiossessions was divided into twelve parts, like his public affairs and the revenue derived from all these sources mentioned must have been very large. CHAPTER XXVIII. Ver. 1-S. David Exhorts the People to Feak God. 1. David assembled all the princes of Israel— i. e., the representatives of the people, the leading men of the kingdom, who are enumerated in this verse according to their respective rank or degree of authority, princes of the tribes— (Ch. 27. 16-22.) Those patriarchal chiefs are mentioned first as being the highest in rank— a sort of hereditary noblesse, the captains of the companies— The twelve generals mentioned (ch. 27. 1-15). the stew- ards, &c.— (Ch. 27.25-31.) the ofRcev^—Hebreiv, eunuchs, or attendants on the com-t (1 Samuel 8.15; 1 Kings 22.9; 264 2 Kings 22. 18) ; and besides Joab, the commander-in-chief of the army, the heroes who had no particular office (ch. 11; 2 Samuel 23). This assembly, a very mixed and gen- eral one, as appears from the parties invited, was more numerous and entirely diflerent from that mentioned (ch. 23. 2). 3. Hear me, my brethren— This was the style of address becoming a constitutional king of Israel (Deu- teronomy 17. 20; 1 Samuel 30. 23; 2 Samuel 5. 1). I liad it in mine heart— I proposed or designed, to build an house of rest — A solid and permanent temple, for the footstool of our God— God seated between the cherubim, at the two extremities of the ark, m^ight be said to be enthroned in His glory, and the coverlet of the ark to be His footstool, and had made ready for the building — Tlie immense treasures which David had amassed, and the elaborate preparations he had made, would have beer, amply sufiicient for the erection of the temple of which he presented the model to Solomon. 3. thou hast been a man of war, and Iiast slicd much blood — The church or spiritual state of the world, of which the temple at- Jerusalem was to be a type, would be presided over by One who was to be pre-eminently the Prince of Peace, and therefore would be represented not so fitly by David, whose mission had been a preparatory one of battle and conquest, as by his son, who should reign in unliroken peace. 4-, 5. he hatli chosen Solomon — The spirit of David's statement is this:— It was not my ambition, my valour, or my merit that led to the enthronement of my- self and family ; it was the grace of God which chose the tribe, the family, the person — myself in the first instance, and now Solomon, to whom, as the Lord's anointed, you are all bound to submit. Like that of Christ, of whom he was a type, the appointment of Solomon to the king- dom above all his brethren was frequently pre-intimated (ch. 17.12; 22. 9; 2 Samuel 7.12-14; 12. 24, S5; 2 Kings 1.13). 7. 1 ■»vill establish his Itiiigdoni for ever, if he be con- stant to do my commandnaents — ^Tlie same condition is set before Solomon by God (1 Kings 3. 14; 9.4). 8. Now ... in the sight of all Israel, . , . keep, and seek for all the commaiiclments of the £iord, &c. — This solemn and earnest exhortation to tliose present, and to all Israel through their i-epresentatives, to continue faithful in ob- serving the Divine law as essential to their national pros- perity and permanence, is similar to that of Moses (Deu- teronomy 39. 15-20). 9-20. He Encourages Solomon to Build the Temple. 9, 10. And thou, Solomon my son— The royal speaker now turns to Solomon, and in a most impressive manner presses upon him the importance of sincere and practical piety. kno-»v thou — He did not mean head-knowledge, for Solomon possessed that already, but that experimental acquaintance with God which is only to be obtained by loving and serving Plira. 11. Then David gave to Solo- nion . . . the pattern — He now put into the hands of his son and successor the plan or model of the temple, with the elevations, measurements, apartments, and cliief arti- cles of furniture, all of wliicli were designed according to the pattern given him by Divine revelation (v. 19). 13. tlic pattern of all tliat he Iiad by the spirit — Rather, with him in spirit ; i. e., was floating in liis mind. 15, 16. tlie candlesticks of silver — Solomon made them all of gold — in this and a few minor particulars departing from the letter of his father's instructions, where ho had tho means of executing them in a more splendid style. There was only one candlestick and one table in the tabernacle, but ten in the temple. 18. the chariot of the cherubim — The expanded wings of the cherubim formed what v.-as figuratively styled tlie throne of God, and as they were emblematical of rapid motion, the throne or seat was spoken of as a chariot (Psalm 18. 10; 99. 1). It is quite clear that in all these directions David was not guided by his own taste, or by a desire for taking any existing model of architecture, but solely by a regard to the ex- press revelation of the Divine will. In a vision, or trance, the whole edifice, with its appurtenances, had been placed before his eyes so vividly and permanently, that he had been able to take a sketch of them in the models delivered to Solomon. 30. Be strong and of good courage — The ad- Offerings for the Temple. 1 CIIEOXICLES XXIX. Da lid's Thanksgiving. dress begun v. 9 Is resumed and concluded in the same strain. 31. beliold tiie courses of tUe priest« .niid Levites — They were, most probably, represented in this assembly, though they are not named, also tUe priuecs ami all tlie ijeoiile— i. e., as well the sUilful, expert, and zealous artisan, as the workman who needs to be directed in all his labours. CHAPTER XXIX. Ver. 1-9. David Causes the Princes and People to Offer for the House of God. l. Solomon ... is yet young and tender — Though Solomon was very young when he was raised to the sovereign power, his kingdom escaped the woe pronounced (Ecclesiastes 10. 16). Mere childhood in a prince is not always a misfortune to a nation, as there are instances of the government being wisely administered during a minority, and Solomon himself is a most illustrious proof that a young prince may prove a great blessing; for when he was but a mere child, with respect to his age, no nation was happier. His father, however, made this address before Solomon was endowed with the Divine gift of wisdom, and David's refer- ence to his son's extreme youth, in connection with the great national undertaking he had been divinely appointed to execute, was to apologize to this assembly of the estates —or, rather, to assign the reason of his elaborate prepara- tions for the work. 3, 4. Moreover ... I liavc of mine own proper good, &c. — In .addition to the immense amount of gold and silver treasure which David had already bequeathed for various uses in the service of the temple, he now made an additional contribution destined to a specific purpose— that of overlaying the walls of the house. This voluntary gift was from tlie private fortune of the royal donor, and had been selected with the greatest care. The gold was "the gold of Ophir," then esteemed the pui-est and finest in the woi'ld (Job 22. 2-1; 2S. 16; Isaiah 13. 12). The amount was 3000 talents of gold, and 7000 talents of refined silver. 5. -wlio tlien is ivilling to con- secrate Ills service — Heb., fill his hand ; i. e., make an oflFering (Exodus 32. 29; Leviticus 8. 33; 1 Kings 13. 83). The meaning is, that whoever would contribute volunta- rily, as he had done, would be offering a free-will offering to the Lord. It was a sacrifice which every one of them could make, and in presenting which the offerer himself would be the priest. David, in asking free-will offerings for the temple, imitated the conduct of Moses in reference to the tabernacle (Exodus 25. 1-8). 6-8. Tlicn tlie cUief of tliefatlicrs— Or heads of the fathers (ch. 24. 31; 27. 1). princes of file triJjes— (ch. 27. 16-22). tlic rulers of tlie king's ■work — Those who had charge of the royal demesnes and other j^ossessions (ch. 27. 25-31). offered willingly —Influenced by the persuasive address and example of the king, they acted according to their several abilities, and their united contributions amounted to the gross sum — of gold 5000 talents and 10,000 drams; and of silver, 10,000 talents, besides brass and iron, drivms— Rather, darics. A Persian coin, with which the Jews from the time of the captivity became familiar, and which was afterwards extensively circulated in the countries of Western Asia. It Is estimated as equal in value to 25s. of British curren- cy. 7, of brass elgUteen thousand talents, and oixe hundred thousaiul talents of iron — In Scripture, iron is always referred to as an article of comparatively low value, and of greater abundance and cheaper than bronze. [Napier.] 8. and tJiey witli wliom precious stones were found— Rather, " whatever was found along witli it of precious stones they gave." [Bertheau.] These gifts were deposited in the hands of Jehieli, whose family were charged with the treasures of the house of the Lord (ch. 26.21). 10-2). His Tiiakicsoivixg. 10. Wliereforc Cavld blessed tbc Lord— This beautiful thanksgiving prayer was the effusion overfiowing with gratitude and delight at seeing the warm and widespread interest tliat was now taken in forwarding the favourite project of his life. Its piety is displayed in thq fervour of devotional feiding— in the ascription of all worldly wealth and greatness to God as the giver, in tracing the general readiness in contribut- ing to the influence of His grace, in praying for tlie con- tinuance of this happy disposition among the people, and in solemnly and earnestly commending the young king and his kingdom to the care and blessing of God. IG. All tills store tliat -^ve liavc prejiared- It may be useful to exhibit a tabular view of the treasure laid up, and con- tributions stated by the historian as already made to- wards the erection of the proposed temple. Omitting the brass and iron, and precious stones, which, though speci- fied partly (v. 7), is represented in other portions as "without Aveight" (ch. 22. 3, 14), we shall give in this table only the amount of gold and silver; and taking the talent of gold as worth £.5475 (the talent being 125 lbs. in weight), llie value of the gold will be about 7os. per oz. The talent of silver is given at £342 3s, 9d., or 4s. 4id. per oz. The total amount of the contributions will be : Sum accumulated, and in the public"^ gold, £i)17,5lX),000 treasury (ch. 22. 41) J silver, 342,187,500 Contributed by David from his prl-)gold, 16,425,000 vate resources /silver, 2,305,312 Contributed by the assembled rulers | ^^I'l' ^^'■'!-?'^ (silver, .->,421,h7o £939,929^87 Though it has been the common practice of Eastern monarchs to hoard vast sums for the accomplishment of any contemplated project, this amount so far exceeds not only every Oriental collection on record, but even the bounds of probability, that it is very generally allowed that either there is a corruption of the text in ch. 22. 14, or that the reckoning of the historian was by the Babylonian, which was only a half, or the Syrian, which was only a fifth part, of the Hebrew talent. This would bring the Scripture account more into aecoril- ance with the statements of Josephus, as well as within the range of credibility. 20. All tli« congregation -tvor- sliipiied tlic Lord, and tlic king— Though the external attitude might be the same, the sentiments of which it was expressive were very different in the two cases — of Divine worship in the one, of civil homage in the other. HI, 22. tliey sacrificed . . , And did eat and drink — After the business of the assembly was over, tlie people, under the exciting influence of the occasion, slill re- mained, and next day engaged in the performance of solemn rites, and afterwards feasted on the remainder of the sacrifices, before tUe Lord — eitlicr in the Immediate vicinity of the ark, or, perhaps, rather in a religious and devout spirit, as partaking of a sacrificial meal, made Solomon . . . king tlie second time — In reference to the first time, which was done precipitately on Adonijah's conspiracy (1 Kings 1. 3.5). tliey . . . anointed . . . Za- dok— The statement implies that his apjiointment met the popular approval. His elevation as sole high priest was on the disgrace of Ablathar, one of Adonijah's accom- plices. 23. Solomon sat on the throne of the Loitl— A:) king of Israel, he was the Lord's vicegerent. 24. sub- mitted themselves— //eft., put their hands under Solo- mon, according to the custom still practised In the East, of putting a hand under the king's extended hand, and kissing the back of it (2 Kings 10. 15). 26-30. His Reign AND Deatu. iie. Thug David i-elgiicd —(Seel Kings 2. 11.) 2G5 Tlie Offering of Solomon at Gibeon. 2 CHEONICLES I, II. His Message to JIuram. THE SECOND BOOK OF THE CHRONICLES. CHAPTER I. Ver. 1-6. Solemn Offering of Solomon at Gibeon. 3. Then Solomon spake unto all Israel— viz., the heads, or leading officers, that are afterwards specified, were summoned to attend their sovereign in a solemn religious procession. The date of this occurrence was the second year of Solomon's reign, and the high place at Gibeon was chosen for the performance of the sacred rites, from the tabernacle and all the ancient furniture connected with the national worship being deposited there. Zadok was the officiating high priest (1 Chronicles 16. 39). It is true that the ark had been removed, and placed in a new tent which David had made for it at Jerusalem. But the brazen altar, "before the tabernacle of the Lord," on which the burnt oflferings were appointed by the law to be made, was at Gibeon ; and although David had been led by extraordinary events and tokens of the Divine presence to sacrifice on the threshing-floor of Araunah, Solomon considered it his duty to present his oflerings on the legally appointed spot " before the tabernacle," and on the time-honoured altar prepared by the skill of Bezaleel in the wilderness (Exodus 38. 1). 6. offered a thousand Iturnt offerings— This holocaust he offered, of course, by the hands of the priests. The magnitude of the oblation became the rank of the offerer on this occasion of national solemnity. 7-13. His Choice of "Wisdom is Blessed by God. 7. In tliat night did God appear unto Solomon — (see on 1 Kings 3. 5). 14-17. His Strength and Wealth. 14. Solomon gathered chariots and horsemen — His passion for horses was greater than that of any Israelitish monarch before or after him. His stud comprised 1400 chariots and 12,000 horses. This was a prohibited indulgence, whether as an instrument of luxury or power. But it was not merely for his own use that he imported the horses of Egypt. The Immense equestrian establishment he erected was not for show merely, but also for profit. The Egyptian breed of horses was highly valued ; and being as fine as Arabians, but larger and more powerful, they were well fitted for being yoked in chariots. These were light, but compact and solid vehicles, without springs. From the price stated (v. 17) as given for a chariot and a horse, it appears that the chariot cost four times the value of a horse. A horse brought 150 shekels, which, estimating the sliekels at 2s. 3d. or 2s. 6d., amount to £17 2s. or £18 15s., while a chariot brought 600 shekels, equal to £68 9s. or £75; and as an Egyptian chariot was usually drawn by two horses, a chariot and pair would cost £112 sterling. As the Syrians, who were fond of the Egyptian breed of horses, could im- port them into their own country only through Judea, Solomon early perceived the commercial advantages to be derived from this trade, and established a monopoly. His factors or agents purchased them in the markets or fairs of Egypt, and brought them to the "chariot cities " —the depots and stables he had erected on the frontiers of his kingdom, such as Beth-marcaboth, "the house of chariots," and Hazor-susah, "the village of horses" (Joshua 19. 5 ; 1 Kings 10. 28). 17. brought . . . for all the kings of the Hittites— A branch of this powerful tribe, when expelled from Palestine, had settled north of Lebanon, where they acquired large possessions contig- uous to the Sj'rians. CHAPTER II. Ver. 1, 2, Solomon's Laboureks for Building the Temple. 1. Solomon detemtined to build- The temple la the grand subject of this narrative, while the palace— 266 here and in other parts of this book — is only incidentally noticed. The duty of building the temple was reserved for Solomon before his birth. As soon as he became king he addressed himself to the wo^k, and the historian, in proceeding to give an account of the edifice, begins with relating the preliminary arrangements. 3-10. His Message to Huram for Skilful Artifi- cers. 3. Solomon sent to Huram— The correspondence was probably conducted on both sides in writing (v. 11; see also on 1 Kings 5. 8). As thou didst deal -tvith David my father— This would seem decisive of the question whether the Huram then reigning in Tyre was David's friend (see on 1 Kings 5. 1-6). In opening the business, Solomon grounded his request for Tyrian aid on two rea- sons:—1. The temple he proposed to build must be a solid and permanent building, because the worship was to be continued in perpetuity, and therefore the building ma- terials required to be of the most durable quality. 2. It must be a magnificent structure, because it was to be ded- icated to the God who was greater than all gods ; and, therefore, as it might seem a presumptuous idea to erect an edifice for a Being " whom the heaven and the heaven of heavens do not contain," it was explained that Solo- mon's object was not to build an house for Him to dwell in, but a temple in which His worshippers might oflFer sacrifices to His honour. No language could be more hum- ble and appropriate than this. The pious strain of senti- ment was such as became a king of Israel. 7. send me no'w, therefore, a man cunning to ivork — Masons and carpenters were not asked for; those whom David had obtained (1 Chronicles 14. 1) were, probably, still remain- ing in Jerusalem, and had instructed others. But he re- quired a master of works; a person capable, like Bezaleel (Exodus 35. 31), of superintending and directing every de- partment; for, as the division of labour was at that time little known or observed, an overseer had to be possessed of very versatile talents and experience. The things speci- fied in which he was to be skilled, relate not to the build- ing, 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 cur- tains were, from the crimson or scarlet-red and hyacinth colours named, evidently, those stuffs, for the manufac- ture and dyeing of which the Tyrians were so famous. "The graving," probably. Including embroidery of figures like cherubims in needlework, as well as wood carving of pomegranates and other ornaments. 8. Send me . . . cedar trees, &c.— The cedar and cypress were valued as being both rare and durable ; the algum or alniug trees (likewise a foreign wood), though not got on Lebanon, is mentioned as being procured through Huram (see on 1 Kings 10. 11). 10. Behold, I will give thy servants beaten wheat— Wheat, stripped of the husk, boiled, and saturated with butter, forms a frequent meal with the la- bouring people in the East (cf. 1 Kings 5. 11). There is n(» discrepancy between that passage and this. The yearly supplies of wine and oil, mentioned in the former, were intended for Huram's court in return for the cedars sent him; while the articles of meat and drink specified here were for the workmen on Lebanon. 11-18. Huram's Kind Answer. 11. Because the Liord hatli loved his people, &c. — This pious language creates a presumption that Huram might have attained some knowledge of the true religion from his long familiar intercovirse with David. But the presumption, however pleasing, may be delusive (see on 1 Kings 5. 7-12). 13, 14. I have sent a cunning man — (see on 1 Kings 7. 13-51). 17, 18. Solomon numbered all tine strangers, &c. — (se« on 1 Kings 5. 13, 18). Place of Building the Temple. 2 CHRONICLES III, IV. lis Dimensions, Altar, Molten Sea, etc. CHAPTER III. Ver. 1, 2. Place and Time of Building the Temple. 1. mount Moi'iali, wliere tlie Lord appeared unto Oavid— Tliese words seem to intimate that tlie region wlicre the temple was built was prcviov^ly known by the name of Moriah (Genesis 22. 2), and do not afford sufficient evidence lor affirming, as lias lately been done [Stanley], that the name was first given to tlie mount, in. consequence of the vision seen by David. Mount Moriah was one summit of a range of hills which went under the general name of Zion. The platform of the temple is now, and has long been, occupied by the haram, or sacred enclosure, within which stand the three mosques of Omar (the smallest), of El Aksa, which in early times was a Chris- tian church, and of Kubbet el Sakhara, "The dome of the rock," so called from a huge block of limestone rock in the centre of the floor, which, it is supposed, formed the elevated threshing-floor of Araunah, and on wliicli the great brazen altar stood. Tlie site of the temple, tlien, is so far established, for an almost universal belief is en- tertained in the authenticity of the tradition regarding the rock El Sakhara, and it has also been conclusively proved that the area of the temple was identical on its western, eastern, and southern sides, with the present enclosure of the haram. [Robinson.] "That the temple was situated somewhere within the oblong enclosure on Mount Moriah, all topographers are agreed, altliough there is not the slightest vestige of the sacred fane now remaining; and the greatest diversity of sentiment pre- vails as to its exact position within that large area, whether in the centre of the haram, or in its south-west corner. [Barclay.] Moreover, the full extent of the temple area is a problem that remains to be solved, for the platform of Mount Moriah being too narrow for the extensive buildings and courts attached to the sacred edifice, Solomon resorted to artificial means of enlarging and levelling it, by erecting vaults, which, as Josephus states, rested on immense earthen mounds raised from the slope of the hill. It should be borne in mind at tlie out- set, that the grandeur of the temple did not consist in its colossal structure, so much as in its internal splendour, and the vast courts and buildings attached to it. It was not intended for the reception of a worsliipping assembly, for the people always stood in the outer courts of the sanctuary. 3-7. JIeasures and Ornaments of the House. 3. these are tUe things 'wherein Solomon wan instiiicted for the huildiug^ of the liouse of God— Ijy tlie written plan and specifications given him by his fatlier. The measurements are reckoned by cubits, "after the first measure," i. e., the old Mosaic standard. But there is great difference of opinion about this, some making the cubit eighteen, others twenty-one inches. The temple, which embodied in more solid and durable materials theground- form of tlie tabernacle, only being twice as large, was a rectangular building, sevent.v cubits long from east to west, and twenty cubits wide from north to soutli. 4:. tlie porch— The breadth of the house, whose length ran from cast to west, is here given as the measure of the length of the piazza. The portico would thus be from thirty to tliirty-five feet long, and from fifteen to seventeen and a half feet broad, tlic height -was an hundred and twenty cubits— This, taking the cubit at eighteen inclies, would be 180 feet; at twenty -one inches, 210 feet; so tliat the porch would rise in tlie form of a tower, or two pyramidal towers, wliose united heiglit was 120 cubits, and each of them about 90 or 105 feet higli. [.Stieglitz.] This porch would thus be like the propylanini or gateway of tlie palace of Khorsabad [Lay'ard], or at the temple of Edfou. 5. the greater house— t. e., the holy places, the front or outer chamber (see on 1 Kings 6. 17). 0. lie garnished the house with precious ston«>s for beauty — Kett(M-, He paved the house with precious and beautiful marble. [KiTTO.] It may be, after all, tliat these were stones with veins of different colours for decorating tlie walls. Tliis was an ancient and thorouglily Oriental kind of embol- iliiliment. There was an under pavement of marble, which was covered with planks of flr. The whole interior was lined with boards, richly decorated with carved work, clusters of foliage and flowers, among which the pome- granate and lotus, or water-lily, were conspicuous; and overlaid, excepting the floor, with gold, either by gilding or ill plates (1 Kings 6). 8-13. Dimensions, &c., of the Most Holy House. 8. tlie most lioly liouse— It was a perfect cube (cf. 1 Kings U. 20). overlaid it -with . . . gold, amounting to six hun- dred talents- at £4 per. oz., equal to £3,tiOO,00U. 10-13. two cherubim — These figures in the tabernacle were of pure gold (Exodus 25.), and oversliadowed the mercy-seat. Tlie two placed in the temple were made of olive wood, over- laid witli gold. They were of colossal size, like the As- syrian sculptures; for each, with expanded wings, covered a space of ten cubits in height and length — two wings touclied eacli other, wliile the other two reached the oppo- site walls; their faces were inward, i. e., towards the most holy house, conformably to their use, which was to veil tlie ark. 14-17. Veil and Pillars (see on 1 Kings 6. 21). The united height is here given; and though the exact di- mensions would be thirty-six cubits, each column was only seventeen cubits and a half, a half cubit being taken up by the' capital or the base. They were probably de- scribed as they were lying togetlier in the mould before they were set up. [Poole.] They would be from eigliteen to twenty-one feet in circumference, and stand forty feet in heiglit. These pillars, or obelisks, as some call them, were highly ornamented, and formed an entrance lu keeping with the splendid interior of the temple. CHAPTER IV. Ver. 1. Altar of Brass. 1. lie made an altar of brass —Steps must have been necessary for ascending so ele- vated an altar, but the use of these could be no longer for- bidden (Exodus 20. 26) after the introduction of an ofhc'al costume for the priests (Exodus 28. 42). It measured thirty- five feet by tliirty-five, and in height seventeen and a half feet. Tlie thickness of the metal used for this altar is no- where given; but supposing it to have been three inches, the whole weight of the metal would not be under two hundred tons. [Napier.] 2-5. Molten Sea. !3. lie made a molten sea — (see on 1 Kings 7. 23-26), as in that passage "knops" occur instead of " oxen ;" it is generally supposed that the rows of orna- mental knops were in the form of ox heads. 3. Two rows of oxen were cast, when it was cast — Tlie moan- ing of which is, that the circular basin and the brazen oxen which supported it were all of one piece, being cast in one and the same mould. There is a difference in tlie accounts given of the capacity of this basin, for while in I Kings 7. 26 it is said that two thousand batlis of water could be contained in it, in this passage no less than throe thousand are stated. It has been suggested that tliere is here a statement not merely of tlie quantity of water which the basin held, but tliat also wliieh was necessary to work it, to keep it flowing as a fountain; that which was required to fill both it and its accompaniments. In support of tills view, it maybe remarked that different words are employed: the one in 1 Kings 7.26 rondorod contained; the two here rendered, received and held. Tliore was a difference between receiving and holding. When tlie basin played as a fountain, and all its partswere filled for that purpose, tlie latter, together with the sea itself, ?•<■- ceived 3000 baths; but tlie sea exclusively ?ipW only 2(H)0 batlis, when its contents were restricted tothoseof tlieclr- ciilar basin. It received and held 3000 baths. [C'aljiet'3 Fragment.] 6-18. The Ten Layers, Candlesticks, and Tables. G. ten lavers— vhich were the singers — On great and solemn occasions, such as this, a full choir was re- quired, and their station was taken witla scrupulous re- gard to tlieir official parts; the family of Heman occupied the central place, the family of Asaph stood on his riglit, and that of Jeduthun on his left; the place allotted to tlie vocal department being a space between the court of Israel and the altar in tlie east end of the priests' court. with them an hundred and twenty priests sounding w^ith trumpets— The trumpet was always used by the priests, and in the Divine service it was specially em- ployed ill calling the people together during the holy solemnities, and in drawing attention to new and succes- sive parts of the ritual. The number of trumpets used in tlie Divine service could not be less than two (Numbers 10. 2), and their greatest number never exceeded the prece- dent set at the dedication of the temple. The station where the priests were sounding with trumpets was apart from that of tlie other musicians; for wliilo the Levite singers occupied an orchestra east of the altar, the priests stood at tlie marble table on the south-west of the altar. There both of them stood with their faces to the altar. The manner of blowing tlie trumpets was, first, by a long plain blast, then by one with breakings and quaverings, and then by a long plain blast again. [Brown's Jewish Antiquities.] 13. the Iiouse ^vas filled ^vitli a cloud— (see on 1 Kings 8. 10, 11). CHAPTER VI. Ver. 1-41. Solomon Blesses the People and Praises God. 1. Theliord hath said that he would dwell in thicltdarltness- Tliis introduction to Solomon's address was evidently suggested by the remarkable incident re- corded at the close of the last chapter; the plienomenou of a densely opaque and uniformly shaped cloud, descend- ing in a slow and majestic manner, and filling the whole area of the temple. He regarded it himself, and directed the people also to regard it, as an undoubted sign and wel- come pledge of the Divine presence and acceptance of the building reared to His honour and worship. He referred not to any particular declaration of God, but to the cloud having been all along in the national history of Israel the recognized symbol of the Divine presence (Exodus 16. 10; 24. 16; 40.34; Numbers 9. 15; 1 Kings 8. 10, 11). 13. Solomon had mode a brazen scaffold— A sort of platform ; but the Hebrew term rendered scaffold, being the same as that used to designate the basin, suggests the idea that this throne might bear some resemblance, in form or struc- ture, to those lavers in the temple, being a sort of round and elevated pulpit, placed in the middle of the court, and in front of the altar of burnt oflering. upon it he ■tood, and kneeled down upon his Isnees— After as- 268 cendlng the brazen scaflbld, he assumed those two atti- tudes in succession, and with different objects in view. He stood while he addressed and blessed the surrounding multitude (v. 3-11) ; afterwards he knelt down and stretched out his hands towards heaven, with his face probably turned towards the altar, while he gave utterance to the beautiful and impressive prayer whicli is recoided in the remainder of this chapter. It is deserving of notice tliat there was no seat in this pulpitr— for the king either stood or knelt all the time he was in it. It is not improbable that it was surmounted by a canopy, or covered by a veil, to screen the royal speaker from the rays of the sun. 18- 21. how much less this house wliich I have built I Have respect tlierefore to the prayer of thy sei-^'ant — No person who entertains just and exalted views of the spiritual nature of the Divine Being will suppose that he can raise a temple for the habitation of Deity, as a man builds a house for himself. Nearly as improper and inad- missible is the idea that a temple can contribute to en- hance the glory of God, as a monument may be raised In honour of a great man. Solomon described the true and proper use of the temple, wlien he entreated that tlie Lord "would hearken unto the supplications of His servant and His people Israel, which they should make towards this place." In short, the grand purpose for whicli the temple was erected was pi-ecisely the same as that con- templated by churches — to afford the opportunity and means of public and social worship, according to the ritual of the Mosaic dispensation — to supplicate tlie Divine mercy and favour — to render thanks for past instances of goodness, and offer petitions for future blessings (see on 1 Kings 8. 22-61). This religious design of the temple— the one temple in the world— is in fact its stand-point of absorbing interest. 33. If a man sin against liis neighbour, and an oath be laid upon him to make him swear, and tlie oath come before tliine altar in this house, &c. — In cases where the tes- timony of witnesses could not be obtained, and there was no way of settling a difference or dispute between two people but by accepting the oath of the accused, the practice had gradually crept in, and had acquired the force of consuetudinary law, for the party to be brought before the altar, where his oatli M'as taken with all due solemnity, together witli tlie imprecation of a curse to fall upon himself if his disavowal should be found un- true. There is an allusion to sucli a practice in tliis pas- sage. 38. If they return to tliee ... in the laii^d of tlieir captivity . . . and pray to^vard their land ^vhich thou gavest unto their fatliers— Tliese words gave rise to the favourile usage of the ancient as well as modern Jews, of turning in prayer toAvard Jerusalem, in what- ever quarter of tlie world they might be, and of directing their faces toward the temple when in Jerusalem itself, or any part of the holy land (1 Kings 8. 44). 4:1. arise, O Lord God, into tliy resting-place— These words are not found in the record of this prayer in the First Book of Kings; but they occur in tlie 132d Psalm, which is gener- ally believed to have been composed by David, or rather by Solomon, in reference to this occasion. "Arise" is a very suitable expression to be used wlien the ark was to be removed from the tabernacle in Zion to the temple on Mount Moriah. into thy resting-place— Tlie temple so called (Isaiali CO. 1), because it was a fixed and permanent mansion (Psalm 132. 14). the ark of tli'y strength— The abode by which thy glorious presence is sj'inbolized, and whence thou dost issue thine authoritative oracles, and manifest thy power on behalf of thy people wlien they desire and need it. It might well be designated the ark of God's strength, because it was through means of it the mighty miracles were wrought, and the brilliant victo- ries were won, that distinguish the early annals of the Hebrew nation. The siglit of it inspired the greatest animation into the breasts of His people, while it dif- fused terror and dismay through the ranks of their ene- mies (cf. Psalm 78. 61). let thy priests be clothed with salvation— Or with righteousness (Psalm 132. 9), i.e., be equipped not only with the pure white linen garments thou hast appointed for their robe of office, but also Solomon's Sacrifices. 2 CHRONICLES YII, VIII. J'he Cities JBuilt hij Inm. adorned with the moral beauties of true holiness, that their person and services may be accepted, botli for themselves and all the people. Tlius they would be "clothed with salvation," for tliat is tlie eflect and con- sequence of a sanctified character, 43. turn not n-»vay tlie facfi of tlilne anointed— i. e., of mie, wlio by thy promise and appointment have been installed as liing and ruler of Israel. The words are equivalent in mean- ing t» this: Do not reject my preseut petitions; do not send me from thy throne of grace dejected in counte- nance and disappointed in heart, rcmenibfr tlie mer- cies of David lliy servant — i. e., tlie mercies promised to David, and in consideration of that promise hear and answer my prayer (cf. Psalm 132. 10). CHAPTER VII. Ver. 1-3. God Gives Testimony to Solomon's Prayer ; The People Worshir. 1. tlie Are came down from lieaveu and consumed tlie liui-nt offering — Every act of worship was accompanied by a sacrifice. The preter- natural stream of fire kindled the mass of flesh, and was a token of the Divine acceptance of Solomon's prayer (see on Leviticus 9. 24; I Kings 18. 38). tlie glory of tlic Io>ved themselves with their faces to tlie ground upon the pavement — This form of prostration, viz., that of lying on one's knees with the forehead touching the earth, is the manner in which the Hebrews, and Orientals in general, express the most profound sentiments of reverence and humility. The courts of the temple were densely crowded on the occasion, and the immense multitude threw themselves on the ground. What led the Israelites suddenly to ftssunve that prostrate attitude on the occasion referred to, was the spectacle of the syml)olical cloud slowly and majestically descending upon the temple, and then en- tering it. 4-11. Solomon's Sacrifices. 4. Then the king and all tlie people offered sacrifices — Whethertheindividual worshippers slaughtered their own cattle, or a certain portion of the vast number of the Levitical order in attendance performed that work, as they sometimes did, in either case the oQ'erings were made through the priests, who presented the blood and the lat upon the altar (see on 1 Kings 8. 02-64). 5. So the king and all the people dedicated the house of God — The ceremonial of dedica- tion consisted principally in the introduction of the ark into the temple, and in the sacrificial offerings that were made on a scale of magnitude suitable to the extraordi- nary occasion. All present, the king, the people, and the priests, took part according to their respective stations in the performance of the solemn service. The duty, of course, devolved chiefly on the latter, and hence in pro- ceeding to describe their several departments of work, the historian says, generally, " the priests waited on their offlces;" while great numbers would be occupied with the preparation and oflferlng of the victims, others sounded with their trumpets, and the different bands of the Le- vites praised the Lord with vocal and instrumental music, by the 136th Psalm, tlie oft-recurring chorus of which Is, "for His mercy endureth for ever." 7. Solo- mon halloived the middle of the court— On this extra- ordinary occasion, when a larger number of animals were offered than one altar and the usual place of rings to which the animals were bound would admit of, the whole space was taken in that was between the place of rings nnd the west end of the court to be used as a temporary place for additional altars, on that part of the spacious court holocausts were burning all round. 8. Solomon kept the feast seven days- The time chosen for the dedi- cation of the temple was immediately previous to the feast of tabernacles (see on 1 Kings 8. 1-12). That season, which came after the harvest, coiTesponding to our Sep- tember and October, lasted seven days, and during so prolonged a festival there was time attbrded for the offer- ing of the immense sacrifices enumerated. A large pro- portion of tliese were peace ofl'orings, which afforded to the people the means of festive enjoyment, all Israel . . . from the entering in of Hamath — i. e., the defile at Lebanon, unto tlic river of Egypt— i. e., Rhinocorura, now El-Arish, the soutli boundary of Palestine. 10. on the tlirce and twentieth day of the seventh month — This was tlie last day of the feast of tabernacles. 12-22. God Appears to Him. 13. the Lord appeared to Solomon by night— (See on 1 Kings 9. 1-9.) The dedi- cation of the temple must have been an occasion of in- tense national interest to Solomon and his subjects. Nor was the interest merely temporary or local. The record of it is read and thought of with an interest that is un- diminished by the lapse of time. The fact that this was the only temple of all nations in which the tnte God was worshipped imparts a moral grandeur to the scene, and prepares the mind for the sublime prayer that was offered at the dedication. The pure theism of that prayer— its acknowledgment of the unity of God as well as of His moral perfections in providence and grace, came 'from the same Divine source as the miraculous fire. They in- dicated sentiments and feelings of exalted and spiritual devotion, which sprang not from the unaided mind of man, but from the fountain of revelation. The reality of the Divine presence was attested by the miracle, and that miracle stamped the seal of truth upon the theology of the temple worship. CHAPTER VIII. Ver. 1-6. Solomon's Buildings. 2. cities which Hu- ram liad restored . . . Solomon built tltem, &c. — These cities lay in the north-west of Galilee, and, though in- cluded within the limits of the promised land, had never been conquered. The right of occupying them Solomon granted to Huram, who, after consideration, refused them as unsuitable to the commercial habits of his subjects (see on 1 Kings 9. 11). Solomon having wrested them from the possession of the Canaanite inhabitants, repaired them and filled them with a colony of Hebrews. 3-6. Solomon went to Hamatli-zobah — Hamath was on the Orontes, in Csele-Syria. Its king, Toi, had been the ally of David ; but from the combination, Hamath and Zobah, it would appear that some revolution had taken place which led to the union of these two petty kingdoms of Syria into one. For what cause the resentment of Solo- mon was provoked against it, we are not informed, but he sent an armed force which reduced it. He made him- self master also of Tadmor, the famous Palmyra in the same region — various other cities along the frontiers of his extended dominions he repaired and fitted up, either to serve as store-places for the furtherance of his com- mercial enterprises, or to secure his kingdom from foreign invasion (see on ch. 1. 14; 1 Kings 9. 15-24). 7-11. The Canaanites made Tributaries. 7. all the people that >vere left, Ac— The descendants of the Ca- naanites who remained in the country were treated as war prisoners, being obliged to "pay tribute or to serve as galley slaves" (ch. 2. 18), while the Israelites were em- ployed in no works but such as were of an honourable character. 10. two hundre«l and fitly that bare rule — (Cf. 1 Kings 9.23.) It Is generally agreed that the text of one of these passages Is corrupt. 11. Solomon brought up the daughter of Pharaoh out of the city of David, unto the house he had built for her— On his marriage with the Egyptian princess at the l>cglnnlng of h!9 reign, he assigned her a temporary abode In the city of David, i.e.. Jerusalem until a suitable palace for his wife had been erectetl. While that palace was In progress, he him- self lodged In the palace of David, but he did not allow 269 Visit of the Queen of Sheha to Solomon. 2 CHRONICLES IX, X. Mehoboam Refuses the Old Men's Counsel. herto occupy it. because he felt that she being a heatlien proselyte, and having brougnt irom her own country an establishment of heathen maid-servants, there would have been an impropriety in her being domiciled in a mansion which was or had been hallowed by the recep- tion of the ark. It seems she was received on her arrival into Ills mother's abode (Song 3. 4; 8. 2). 15-18. Solomon's Festival Sacrifices. 15. they de- parted not from tUe commandment of the king — i. e., David, in any of his ordinances, whicli by Divine au- tliority he established, either in regulating the courses of the priests and Levites, or in tlie destination of his accu- mulated treasures to the construction and adornment of the temple. 17. TUen -went Solomon to Ezion-getoer, and to ]!<:iotli — These two maritime ports were situated at the eastern gulf of the Red Sea, now called the Gulf of Akaba. Eloth is seen in tlie modern Akaba, Ezion-geber iiiElGudyan. [Robinsox.] Solomon, determined to cul- tivate the arts of peace, was sagacious enough to perceive that his kingdom could become great and glorious only by encouraging a spirit of commercial enterprise among his subjects; and, accordingly, with that view he made a contract witli Huram for ships and seamen to Instruct his people in navigation. 18. Huram sent Iiim . . . slxips — Either sent him ship-?new, able seamen, overland; or, taking tlie word "sent" in a looser sense, supplied him, i. e., built him ships— viz., in docks at Eloth (cf. 1 Kings 9. 26, 27). This navy of Solomon was manned by Tyrians, for Solomon had no seamen capable of perform- ing distant expeditions. The Hebrew flsliermen, whose boats plied on the Sea of Tiberias or coasted tlie shores of the Mediterranean, were not equal to the conducting of large vessels laden with valuable cargoes on long voyages and through the wide and unfrequented ocean, four Iiundred and fifty talents of gold— (Cf. 1 Kings 9.28.) The text in one of these passages is corrupt. CHAPTER IX. Ver. 1-12. The Queen of Sheba Visits Solomon; SHE Adjures his Wisdom and Magnificence. 1. ■vvlien tlie qiieen of SJieba heard of tlic fame of Solo- mon—(See on 1 Kings 10. 1-13.) It is said that among the things in Jerusalem which drew forth the admiration of Solomon's royal visitor was " his ascent by which he went up into the house of the Lord." This was the arched viaduct that crossed the valley from Mount Zion to the opposite hill. In the commentary on the passage quoted above, allusion was made to the recent discovery of its remains. Here we give a full account of what, for bold- ness of conceptions for structure and magnificence, was one of the greatest wonders in Jerusalem. "During our first visit to the south-west corner of the area of the mosque, we observed several of the large stones jutting out from the western wall, which at first seemed to be the effect of a bursting of the wall from some mighty shock or earthquake. We paid little regard to this at tlie moment; but on mentioning the fact not long after to a circle of our friends, tlie remark was incidentallj' dropped that the stones had the appearance of having once belonged to a large arch. At this remark, a train of thought flashed across my mind, which I hardly dared to follow out until I had again repaired to the spot, in order to satisfy myself with my own eyes as to the truth or falsehood of the suggestion. I found it even so. The courses of these immense stones occupy their original position; their external surface is hewn to a regular curve; and, being fitted one upon another, they form the commencement or foot of an immense arch which once sprung out from tliis western wall in a direction towards Mount Zion, across the Tyropceon valley. This arch could only have belonged to the bridge, which, according to Josephus, led from this part of the temple to the Xystus (covered colonnade) on Zion ; and it proves incontestably the antiquity of that portion from which it springs." [Robinson.] The distance from this point to the steep rock of Zion he calculates to be about three hundred and fifty feet, the probable length of this ancient viaduct. 270 Another writer adds, that "the arch of this bridge, if its curve be calculated with an approximation to the truth, would measure sixfi/ feet, and must have been one of five sustaining the viaduct (allowing for the abutments on either side), and that the piers supporting the centre arch of this bridge must have been of great altitude — not less, perhaps, than one hundred and thirty feet. The whole structure, when seen from the southern extremity of the Tyropceon, must have liad an aspect of grafideur, especially as connected with the lofty and sumptuous edifices of the temple, and of Zion to the right and to the left. [Isaac Taylor's Edition of Traill's Jose- phus.] 13-28. His Riches. 13. Now the weight of gold that came to Solomon in one year — (See on 1 Kings 10. H-29.) six hundred and tlireescore and six talents of gold — Tlie sum named is equal to £3,6J6,3i50; and if we take the proportion of silver (v. 14), which is not taken into con- sideration, at 1 to 9, there would be about £200,000, making a yearly supply of nearly £6,000,000, being a vast amount for an infant effort in maritime commerce. [Napier.] 521. the king's ships ■went to Tarsliish — rather " the king's ships of Tarshisli went" with the servants of Hu- ram. ships of Tarshish — i. e., in burden and construc- tion like the large vessels built for or used at Tarshish. [Calmet's Fragments.] 35. Solomon had four thou- sand stalls- It has been conjectured [Gesenius' Hebrew Lexicon] that the original term may signify not only stall or stable, but a number of horses occupying the same number of stalls. Supposing that ten were put to- gether in one part, tliis would make 40,000. According to this theory of explanation, the historian in Kings refers to horses; while tlie historian in Chronicles speaks of the stalls in which they were kept. But more recent critics reject this mode of solving the difficulty, and, re- garding the four thousand stalls as in keeping with the general magnificence of Solomon's establishments, are agreed in considering the text in Kings as corrupt, thi'ougli the error of some copyist. 28. they hrought unto Solomon Itorses out of Egypt — (See on ch, 1. 17.) Solomon undoubtedly carried the Hebrew kingdom to Its highest pitch of worldly glory, and his completion of the grand work, the centralizing of the national worship at Jerusalem, whither the natives went up three times a S'ear, has given his name a prominent place in the his- tory of the ancient cliui'ch. But his reign had a disas- trous influence upon "the peculiar people," and the ex- ample of his deplorable idolatries, the connections he formed with foreign princes, the commercial specula- tions lie entered into, and tlie luxuries introduced into the land, seem in a great measure to have altered and deteriorated the Jewish character. CHAPTER X. Ver. 1-15. Rehoboam Refusing the Old Men's Good Counsel, l. Rehohoam -ti'ent to Shechcm— (See on 1 Kings 12. 1.) This chapter is, with a few verbal altera- tions, the same as in that book. 3. And tliey sent— rather, "for they had sent," ifec. This is stated as the reason of Jeroboam's return from Egypt. 7. If thou he kind to this people, and please tliem, and speak good ■»vords to them— In the Book of Kings, the words are, " If thou wilt be a servant unto this people, and wilt serve them." The meaning in both is the same, viz., If thou wilt make some reasonable concessions, redress their grievances, and restore their abridged liberties, thou wilt secure their strong and lasting attachment to thy person and government. 13. the king hearkened not tmto the people,for thecaiise wasof God — Rehoboam, in following an evil counsel, and the Hebrew people in making a revo- lutionary movement, each acted as free agents, obeying their own will and passions. But God, who permitted the revolt of the northern tribes, intended it as a punish- ment of the house of David for Solomon's apostasy. That event demonstrates the immediate superintendence of His providence over the revolutions of kingdoms, and thus it affords an instance, similar to many other striking Rchoboam Eaiseth an Army. 2 CHRONICLES XI, XII. Shishak Invades JitJah. instances that are found in Scripture, of Divine predic- tions, uttei-ed long before, being accomplislied by tlie operation of human passions, and in the natural course of events. CHAPTER XI. Ver. 1-17. Kehoboam, Raising an Army to Subdue Israel, is Forbidden by Shemaiah. 1-4. Relioboani . . . gatliered of the Iiouse of Judali and Benjamin, to Aglit against Israel — (See on 1 Kings 12. 21-21.) 5. built cities for defence In Jndah — This is evidently used as the name of the southern kingdom. Rchoboam, having now a bitter enemy in Israel, deemed it prudent to lose no time in fortifying several cities that lay along the fron- tier of his kingdom. Jeroboam, on his side, took a similar precaution. (1 Kings 12. 25.) Of the flftem titles named, Aijalon, now Yalo, and Zorah, now Surali, between Jeru- Balem and Jabneh [Robinson], lay within the province of Benjamin. Gath, though a Philistine city, had been 6ubject to Solomon. And Etham, which was on the bor- der of Simeon, now incorporated with the kingdom of Igrael, was fortified to repel danger from that quarter. These fortresses Rehoboam placed under able command- ers, and stocked them with provisions and military stores, Bufficient, if necessary, to stand a siege. In the crippled state of his kingdom, he seems to have been afraid lest it miglit be made the prey of some powerful neigh- bours. IS-iy. tixe priests and tUc lievites . . . resorted to liim out of all tlieir coasts — This was an accession of moi'al power, for the maintenance of the true religion is the best support and safeguard of any nation; and as it was peculiarly the grand source of the strengtli and pBos- perity of the Hebrew monarchy, the gi-eat numbers of good and pious people wlio sought an asylum within the territories of Judo.h contributed greatly to consolidate the throne of Relioboam. Tlie cause of so extensive an emigration from tlie kingdom of Israel was the ^eep and flaring policy of Jeroboam, who set himself to break the national unity by entirely abolishing, witliin his domin- ions, the religious institutions of Judaism. He dreaded an eventual reunion of the tribes, if the people continued to repair thrice a year to worship in Jerusalem as tliey were obliged l)ylawtodo; and accordingly, on pretence that the distance of tliat city was too great for multitudes of his sul)jects, he fixed upon two more convenient places, where he established a new mode of worshipping God under gross and proliibited symbols. The priests and Levites, refusing to take part in the idolatrous ceremo- nies, were ejected from their livings ; and along with them. a large body of the people who faithfully adliered to the Instituted worship of God — offended and sliocked by tlie Jmpious innovations — departed from the kingdom. 15. fce ordained him priests — the persons he appointed to the priestliood were low and worthless creatures (1 Kings 12.31; 13.33); any were consecrated who brought a bullock and seven rams. (Ch. 13. 9; Exodus 29. 37.) for the high places— those favourite places of religious worship were encouraged throughout the country, for tlie devils— a tei'm sometimes used for idols in general (Leviticus 17. 7), but here applied distinctively to the goat deities, which were probably worshipped chiefly in the northern parts of his kingdom, where the heathen Canaanites still abounded, and for the calves — figures of the ox gods Apis and Mnevis, with which Jeroboam's residence in Egypt had familiarized him. (See on 1 Kings 12. 20-33.) 17. they strengthened the kingdom of Judah— The in- novating measures of Jeroboam were not introduced all at once. But as they were developed, the secession of the most excellent of his subjects began, and continuing to Increase for three years, lowered the tone of religion In his kingdom, while It proportionally quickened its life and extended its influence in that of Judah. 18-23. His Wives AND Children. 18. Rehoboam took Mahn lath— The names of her father and motlier are given. Jerimoth, the father, must have l^eon the son of one of David's concubines. (1 Chronicles 3. 9.) Ablhail was, of course, hlscousln,prevloustotheirmarriage. 20. after lier he took Slaavhah . . . daughter — t. e., grand-daughter (2 Samuel 14.27) of Absalom, Tamar being, according to Josephus, her mother. (Cf. 2 Samuel 18. 18.) 31. he took eighteen ^vives, and seventy concubines— This royal harem, though far interior to his father's, was equally in violation of the law, Avhlcli forbade a king to " multiply wives unto himself." 23. made Abljah . . . chief . . . ruler among his brethren— This preference scf^ms to have been given to Abijah solely from the king's doating fondness for his mother, and through her influence over him. It is plainly implied that Abijah was not tlic eldest of tlie family, and in destining a younger son for the kingdom, without a Divine warrant, as in Solomtrn's case, Rehoboam acted in violation of the law. (Deuter- onomy 21. 1.5.) 33. he dealt wisely— i. c, with deep and calculating policy. (Exodus 1. 10.) and dispersed of all his children unto every fenced city— The circumstance of twenty-eight sons of the king being made governors of fortresses would, in our quarter of the world, produce jealousy and dissatisfaction. But Eastern monarchs en- sure peace and tranquillity to their kingdom by bestowing government ofllces on tlieir sons and gr.andsons. They ob- tain an independent provision, and being kept apart, are not likely to cabal in their father's lifetime. Rehoboam acted thus, and his sagacity will appear still greater if the wives he desired for them belonged to the cities where each son was located. These connections would bind them more closely to their respective places. In the modern countries of the East, particularly Persia and Turkey, j'ounger princes were, till very lately, shut up in the liarem during their father's lifetime; and, to prevent competition, were blinded or killed when their brother ascended tlie throne. In the former country the old prac- tice of dispersing them through the country like Reho- boam, has been again revived. CHAPTER XII. Ver. 1-12. Rehoboam, Forsaking God, is Punished BY Shisiiak. 1. \vhen Rehoboam had established tlie kingdom, and had strengthened Iiimsclf— (see on ch. 11. 17). During the first three years of his reign his royal influence was exerted in the encouragement of the true religion. Security and ease led to religious decline, which, in the fourth year, ended in open apostasy. The example of the court was speedily lollov.'ed by his sub- jects, for "all Israel was with liiin;"t. tliere came out against tUem Zerali tlie Etliioplan— This could not have been ft-om Ethiopia south of the cataracts of the Nile, for in the reign of Osorkon I., successor of Shishak, no foreign army would have been allowed a free passage through Egypt. Zerah must, therefore, have been chief of the Cushites, or Ethi- opians of Arabia, as they were evidently a nomad horde who had a settlement of tents and cattle in the neighbour- hood of Gerar. a thousand thousand and tliree hun- dred chariots — " Twenty camels employed to carry cour- iers upon them might have procured that number of men to meet in a short time. As Zerah was the aggressor, he had time to choose when he would summon tlicse men, and attack the enemy. Every one of these Cushite shep- herds, carrying with them their own provisions of flour and water, as is their invariable custom, might have fought with Asa without eating a loaf of Zerah 's bread or drinking a pint of his water." [Bruce's TravelSv] 10. Asa -^vent out against hint, and they set the battle in array ... at Mareshah— One of the towns which Rehoboam fortified (ch. 11. 8) ; near a great southern pass In the low country of Judah (Joshua 15. 4^). The engage- ment between the armies took place in a plain near the town sailed "the valley of Zephathah," supposed to be the bioad way coming down Beit Jibrin towards Tell Es- Sufreh. [Robinson.] 11-13. Asa cried unto the Lord liis God— Strong in the confidence that the power of God was able to give the victory equally with few as with many, the pious king marched with a comparatively small force to encounter the formidable host of marauders at his southern frontier. Committing his cause to God, he engaged in the conflict — completely routed the enemy, and succeeded in obtaining, as the reward of his victory, a ricli booty in treasure and cattle from the tents of this pastoral horde. CHAPTER XV. Ver. 1-15. Judah Makes a Solemn Covenant with God. 1. Azarlah the son of Oded— This prophet, who is mentioned no where else, appears at this stage of the sacred story in the discharge of an interesting mission. He went to meet Asa, as he was returning from Ills victo- rious pursuit of the Ethiopians, and the congratulatory address here recorded was publicly made to the king in presence of his army. 3. The Lord is >vitli you, -while ye be ivith him— You have had, in your recent signal success, a remarkable proof that God's blessing is upon you; your victory has been the reward of your faith and piety. If you steadfastly adhere to the cause of God, you may expect a continuance of His favour; but if you abandon it you will soon reap the bitter fruits of apostasy. 3-6. No-fv for a long season Imracl ikath beeit -^vithout the true G*d, &c. — Some think tliat Azjirlali was referring to the sad and disastrous condition to which superstition and idolatry had brought the neighbouring kingdom of Israel. His words should rather be taken in a wider ■uuse, for it seems manifest that the prophet had his eye 18 upon many periods in the national history, when the people were in the state described— a state of spiritual destitution and ignorance- and exliibited its natural re- sult as widespread auarcliy, mutual dissension among the tribes, and general sulTering (Judges 9. 23; 12. 4; 20. 21; 2 Chronicles 13. 17). These calamities God permitted to be- fall them as the punishment of their apostasy. Azariah's object in these remarks was to establisli the trutli of his counsel (ti. 2), and threatening, in case of neglecting it by describing the uniform course of the Divine procedure towards Israel, as shown in all periods of tlieir history; and then after this appeal to national experience, lie con- cluded with an earnest exliortation to the king to prose- cute the work of reformation so well begun. 7. Be ye strong— Great resolution and indomitable energy Avould be required to persevere in the face of the opposition your reforming measures will encounter, your ^vork shall be rc-»varded— i. e., what you do in the cause and for the glory of God will assuredly be followed by the happiest results both to yourself and your subjects. 8. "When Asa heard . . . the prophecy of Oded the prophet— The insertion of these words, "of Oded the prophet," is generally regarded as a corruption of the text. "The sole remedy is to erase them. They are, pro- bably, the remains of a note, which crept in from the margin into the text." [Bertheaf.] he took courage- animated by llie seasonable and pious address of Azariah, Asa became a more zealous reformer than ever, employ- ing all his royal authority and influence to extirpate every vestige of idolatry from the land, and out of the cities which he had taken from Ephralm— He may have acquired cities of Ephraim, the conquest of which is not recorded (ch. 17. 2); but it has been commonly supposed that the reference is to cities which his father Abijah had taken in that quarter (ch. 13. 19). renctvcd the altar of the Liord . . . before the porch— i. e., th9 altar of burnt-offering. As this was done on or about the fifteenth year of tlie reign of this pious king, the renewal must have consisted in some splended repairs or embel- lishments, which made it look like a new dedication, or in a re-construction of a temporary altar, lilie that of Solomon (ch. 7. 7), for extraordinary sacrifices to be ottered on an approaching occasion. 9-15. he gathered all Judah and Bei»jamin— Not satisfied with these minor measures of purification and improvement, Asa medi- tated a grand scheme which was to pledge his whole king- dom to complete the work of reformation, and with tliis view waited for a general assembly of the people, and the strangers -with them out of Ephraim and Manas- seh — Tlie population of Asa's kingdom had been vastly increased by the continued influx of strangers, who, prompted by motives either of interest or of piety, s(^ught in his dominions that security and freedom which tiiey could not enjoy amid the complicated troubles which distracted Israel, and out of Simeon— Although a por- tion of that tribe, located within the territory of Judah, were already subjects of the southern kingdom, the general body of the Simeonites had Joined in forming the northern kingdom of Israel. But many of Iheni now re- turned of tlieir own accord. 10. the third month— When was held the feast of Pentecost, which, on this occasion, was celebrated at Jerusalem by an extraordinary sacriflce of 700 oxen and 7000 sheep, the spoil of the Ethiopians being oflTered; and the assembled worshippers entered with great and holy enthusiasm into a national covenant "to seek the Lord their God with all their heart and with all their soul;" and, at the same time, to execute with rigour the laws which made idolatry punishal)le with death (Deuteronomy 17. 2-5; Hebrews 10.28). The people testified unbounded satisfaction with tills important re- ligions movement, and its moral influence was seen In the promotion of piety, order and tranquility through- out the land. IS. the things -ivhlch his father had dedicated— Probably part of the booty obtained by his signal victory over Jeroboam, but which, though ilcdi- oated, had hitlierto been unrepresented, and «l»nt he himself had dedlfmted — Of the b(x>ty taken from the Ethiopians. Both of these were now deposited in the 273 Ai(i!s League with the Syrians. 2 CHRONICLES XVI, XVII. Jehoshaphat Reigns Well, temple as votive offerings to Him whose right hand and lioly arm had given them the victorj-. CHAPTER XVI. Ver. 1-11. Asa, by a League with the Syrians, Di- verts Baasha from Building Ramah. l-G. Iii the six and tliirtietU year of tlie reigii of Asa, Baaslia came «p — Baasha had died several years before this date (1 Kings 15. 33), and the best biblical critics are agreed in considering this date to be calculated from the separation of the kingdoms, and coincident with the sixteenth year of Asa's reign. This mode of reckoning was, in all likelihood, generally followed in the book of the kings of Judah and Israel, the public annals of the time {v. 11), the source from which the inspired historian drew his account. Baaslia . . . Imilt Raniali— /. c, forti- fied it. The blessing of God which manifestly rested at this time on the kingdom of Judah, the signal victory of Asa, the freedom and purity of religious worship, and the fame of the late national covenant, were regarded witli great interest throughout Israel,and attracted a constantly increasing number of emigrants to Judah. Baasha, alarmed at this movement, determined to stem the tide; and as the high road to and from Jerusalem passed by Ramah, he made that frontier town, about six miles north of Asa's capital, a military station, where the vigi- lance of his sentinels would effectually prevent all pas- gage across the boundary of the kingdom (see on 1 Kings 15. 16-22; also Jeremiah 41. 9). 4. BenliatlatH . . . sent tJie captains of liis armies . . . and tliey sinotc . . . Aljel-niaiixi— " The meadow of waters," supposed to have been situated on the marshy plain near the uppermost lake of the Jordan. The other two tov/ns were also in the northern district of Palestine. These unexpected hostilities of his Syrian ally interrupted Baasha's fortifi- cations at Ramah, and his death, happening soon after, prevented his resuming them. 7-10. Han.ini tJie seer came to Asa . , . and said— His object was to show the king his error in forming liis recent league v/ith Benha- dad. The prophet represented the appropriation of the temple treasures to purchase the services of the Sj^'ian mercenaries, as indicating a distrust in God most blame- able with the king's experience, and he added, that in consccxuence of this want of faith, Asa had lost the oppor- tunity of gaining a victory over the united forces of Baasha and Benhadad, more splendid tlian that obtained over tlie Ethiopians— a victory which, by destroying their armies, would have deprived them of all power to molest him in future; whereas by his foolish and worldly policy, so unwoi-thy of God's vicegerent, to misapply tlie temple treasures, and corrupt the fidelity of an ally of the king of Israel, he had tempted the cupidity of the one, and in- creased the hostility of the other, and rendered himself liable to renewed troubles (1 Kings 15. 32). This rebuke was pungent and, from its truth and justness, ouglit to have penetrated and afflicted the heart of such a man as Asa. But his pride was ofiended at the freedom taken Ijy the honest reprover of royalty, and in a burst of passion- ate resentment he ordered Hanani to be tlirown into prison. 10. Asa oppressed some of tlie people tlie same time- What was the form or degree of this oppression, is not recorded. Tlie cause of his oppressing them was, probably, the same offence as Hana,ni— for a strong ex- pression of their dissatisfaction with his conduct in leaguing with Benhadad, or it may be his maltreatment «f the Lord's servant. 13. Asa was . . . diseased in his feet— Probably the gout. Ills disease -ivas exceeding great — Better, "moved upwards" in his body, which proves the violent and dangerous type of the malady. yet in Ixis disease lie songlit not to tHe Lord, but to tlie pliysicians — Most probably Egyptian physicians, who were anciently in high repute at foreign courts, and who pretended to expel diseases by charms, incantations, and mystic arts. Asa's fault consisted in his trusting to such physicians, while he neglected to supplicate the aid and blessing of God. The best and holiest men have been be- trayed for a time into sins, but through repentance have 274 risen again, and as Asa is pronounced a good man (ch. 15. 17), it maybe presumed that he also was restored to a better state of mind. 14. tliey Iswried liini in liis own sepiilciire — The tombs in the neiglibonrhood of Jerusalem were excavated in the side of a rock. One cave contained several tombs or sepulchres, laid lilm in the l)cd . . . tilled ■with s-»veet odo«i*s and divers kinds of spices— It is evident that a sumptuous public funeral was given liim as a tribute of respect and gratitude for his pious charac- ter and patriotic government. But whether "tlie bed" means a state couch on which he lay exposed to pu)>lic view, the odoriferous perfumes being designed to neutral- ize the offensive smell of the corpse, or whether it refers to an embalmment, in which aromatic spices were always used in great profusion, it is impossible to saj*. tlicy made a very great hnrning for him — According to some, for consuming the spices ; but according to others, it was a magnificent pile for the cremation of the corpt-e— a usage which was at that time, and long after, prevalent among the Hebi'ews, and the omission of which in the case of royal personages was reckoned a great indignity (ch. 21. 19; 1 Samuel 31. 12; Jeremiah 31. 5* Amos G. 10). CHAPTER XVII. . Ver. 1-6. Jehoshaphat Reigxs avell, and Prospers. 1. Jehoshaphat strengthened himself against Israel — tlie temper and proceedings of the kings of Israel ren- dered it necessary for him to prepare vigorous measures of defence on the northern frontier of his kingdom, and these consisted in filling all the fortresses with their full complement of troops, and establishing military stations in various parts of tlie country, as well as in the cities of Mount Ephraim, wliich belonged to Jehoshaphat (ch. 15. 8). 3-5. He walked in tlie first ways of liis father David— He imitated the piety of his great ancestor in the early part of his reign, before he made those unhappy lapses which dishonoured his chai-acter. and sought not unto Baalim — a term used for idols generally in con- tradis^tinction to the Lord God of his father, and not after the doings of Israel— he observed with scrupulous fidelity, and employed his royal influence to support the Divine institutions as enacted by Moses, abliorring (hat spurious and unlawful calf-worship that formed now the established religion in Israel. Being thus far removed, alike from gross idolatry and Israelitish apostasy, and adhering zealously to the requirements of tlie Divine law, the blessing of- God rested on his government; for, ruling in tlie fear of God, and for the good of his subjects, " tlie Lord established tlie kingdom in his hand." all Judah brought . , . presents- This was customary witli the people generally at the beginning of a reign (1 Samuel 10. 27), and with the nobles and high functionaries yearly afterwards. They were given in the form of voluntary offerings, to avoid the odious idea of a tax or tribute. 6. his heart ^vas lifted up in the •ways of the Liord— full of faith and piety, lie possessed zeal and courage to under- take the reformation of manners, to suppress all the works and objects of idolatry (see on ch. 20. 33), and held out public encouragement to tlie pure worship of God. 7-11. He Sends Levites to Teach in Judah. 7-11. Also in the third year of Iiis reign he sent to his princes, to teach in the cities of Jiidali — The ordinary woi-k of teaching devolved on the priests. But extraordi- nary commissioners were appointed, probably to ascertain whether the woi-k had been done or neglected. This dep- utation of five princes, assisted by two priests and nine Levites, were to make a circuit of the towns in Judali ; and it is tlie first practical measure we read of as being adopted by any of the kings for the religious instruction of the people. Time and unbroken opportunities were afforded for carrying fully out this excellent plan of home educa- tion, for the kingdom enjoyed internal tranquility as well as freedom from foreign wars. It is conformable to the pious stj-le of the sacred historian to trace this pro- found peace to the " fear of the Lord having fallen on all kingdoms of the lands that were round about Judah." the book of the law— t. e., either the whole Pentateuch, Tehoshaphai Visits his Kingdom, 2 CHRONICLES XVIII-XX. He rroclaims a Fcist. or only the book of Deuteronomj'-, which contains an abridgment of it. 11. Also some of tlie Fliilisitlnes broiiglit Jelliosliai>liat presents, ami ti-ibiite silver — Either they liad been his tributaries, or they were de- sirous of securing his vakiable friondsliip, and now made a voluntary offer of tribute. Perliaps tliey were tlie Pliil- Istinos who had submitted to the yolce of David (2 Samuel 8, 1 ; Psalm. 60. 8). tlie Arabians— tlio nomad tribes on the south of the Dead Sea, wlio, seeking the protection of Jehoshaphat after his conquest of Edom, paid their tribute in the way most suitable to their pastoral habits — the tale of so ra.any heads of cattle. 12-19. His Greatness, Captains, and Armies. 14. these ai*e tlte numbers — the warriors were arranged in the army according to their fathers' houses. The army of Jehoshaphat, commanded by five great generals, and consisting of five unequal divisions, comprised eleven hundred and sixty thousand men, without including those who garrisoned the fortresses. No monarch, since the time of Solomon, equalled Jehoshaphat in tlie extent of his revenue — in the strength of his fortifications, and the number of his troops. CHAPTER XVIII. Ver. 1-S4. jEiiosnArnAT and Aiiab go against Ram- OTH-GlLEAD. 3. after certain years lie -went down to Abab to Samaria — Tliis is word for word, the same as 1 Kings 22. (See commentarj' on that chapter.) CHAPTER XIX. Ver. 1-4. jEnosiiAPHAT Visits his Kingdom. 1. Je- fnoshapbat returned to liis tiouse In peace — (See on ch. IS. 16.) Not long after he had resumed the ordinary func- tions of royalty In Jerusalem, he was one day disturbed by an unexpected and ominous visit from a prophet of the Lord. This was Jehu, of wliose father a. notice oc- curred (ch. 16. 7). He liimself had been called to discharge the prophetic ofllce in Israel ; but probably for his bold rebuke to Baasha (1 Kings 16. 1), had beep driven by that arbitrary monarch within tlie territory of Judah, where we now find him with tlie privileged license of his order, taking tlie same religious supervision of Jehoshaphat's proceedings, as he had formerly done of Baasha's. At the interview here described, he condemned in the strongest terms, the king of Judah's imprudent and incongruous league wltli Abab— God's open enemy (1 Kings 22.2) — as an unholy alliance Iliat would be conducive neither to the honour and comfort of his house nor to the best In- terests of his kingdom; and he apprised Jehoshaphat that, on account of that grave olFence, " wrath was upon him from before the Lord ;" a judgment that was inflicted Boon after (see on ch. 20). The prophet's rebuke, however, was administered in a mingled strain of severity and mild- ness; for he interposed "a nevertheless" (v. 3), which im- plied that the threatened storm would be averted, in token of the Divine approval of his public efforts for the promo- tion of the true religion, as well as of the sincere piety of his personal character and life. 4. lie Avent out a^ipain tlirongli tUe people — This means his re-appointing the commissioners of public instruction (ch. 17. 7-9), perliaps with new powers and a larger staff of assistants to over- take every part of the land. The complement of teachers required for that purpose would be easily obtained from the whole trilje of Levites being now concentrated within the kingdom of Judah. 5-7. His Instructions to the .Judges. S-T. Ue set jndges lu the land— There had been Judicial courts es- tablished at an early period. But Jehoshaphat was the first ■ king who modified these institutions according to tlie cir- cnmstances of the now fragmentary kingdom of Judah. He fixed local courts in each of tlie fortified cities, these being the provincial capitals of every district (see on Deuteronomy 16. 18-20). 8-11. To the Priests and Levites. 8. set of tUe I«e- vltes . . . priests and cliief of tl»c fathers of Israel— A certain number of these tnree classes constituted a su- preme court, which sat in Jerusalem to review appellate cases Irom the inferior courts. It consisted of two divis- ions: the first of which had jurisdiction in ecclesiastical matters; the second, in civil, fiscal, and criminal cases. According to others, tlie two divisions of the supremo court adjudicated the one accoi-ding to the law contained in the sacred books, the other to the law of custom and equity, as in Eastern countries at tlie present day, the written and unwritten law are objects of separate juris- diction. CHAPTER XX. Ver. 1-21. Jehoshaphat, Invaded by the Moabites, Proclaims a Fast. 1. tUe children of Moab . . . Am- nion, and 'tvith them other beside the Ammonites — supposed to lie ratlier the name of a certain people called Mohammonim or Mehunim (ch. 26. 7), who dwelt in Mount Seir — either a branch of the old Edomite race, or a sepa- rate tribe who were settled tliere. 2. from beyond sea, on this side Syria — Instead of Syria, some versions read "Edom," and many able critics prefer this reading, botli because the nomad tribes here mentioned were far from Syria, and because express mention is made of Mount Seir, i. c, Edom. The meaning then is, that this confederate horde was composed of the different tribes that inhabited the far distant regions bordering on the northern and eastern coasts of the Red Sea, Their prog- ress was apparently by the southern point of the Dead Sea, as far as En-gedi, which, more anciently, was called Hazezon-tamar (Genesis It. 7). This is the uniform route taken by the Arabs in their marauding expeditions at the present day; and in coming round the southern end of the Dead Sea, they can penetrate along the low-lj'ing Ghor far north, without letting their movements be known to the tribes and villages west of the mountain chain. [Rob- inson.] Thus, ancienily, the invading horde in Jehosha- phat's time had marched as far north as En-gedi, before in- telligence of their advance was conveyed to the court. En-gedi is recognized in the modern Ainjidy, and is situated at a point of the western shore, nearly equi-dis- tant from both extremities of tlie lake. [Robinson.] 3, 4. Jehoshaphat proclaimed a fast throughout all .Tti- dah— Alarmed by the intelligence, and conscious of his total inability to repel this host of invaders, Jehoshaphat felt his only refuge was at the horns of the altar. He re- solved to employ the aid of his God, and, in conformity with this resolution, summoned his whole subjects to ob- serve a solemn fast at the sanctuary. It was customary with the Hebrew kings to proclaim fasts in perilous cir- cumstances, either in a city, a district, or tlirougliout the entire kingdom, according to tlie greatness of the emer- gency. On this occasion, it was a universal fast, which ex- tended to infants ft'. 13; seealso Joel2. 1.5, 16; Jonah 3.7). S- 13. Jehoshaphat sitood In the house of the Lord, before the iic'w court- J. e., the great or outer court (ch. 4. 9) called the new court, probably from having liecn at that time enlarged or beautified. G. and sald,,0 Xiord Cod of our fathers- Tliis earnest and impressive prayer embraces every topic and argument which, as king and representa- tive of the chosen people, he couM urge; and tlien con- cludes with an earnest appeal to tlie justice of God to pro- tect those wlio, without provocation, were attacked, and who were unable to defend tlicmselves against overwhelm- ing numliers. 14-lS. Then upon Jahaziel . . , ranietho spirit of the r>ord— Tliis projihet is not elsewhere men- tioned, but his claim to the inspiration of a prophetic spirit was verified by the calm and distinctannouncement he gave, both of tlie manner and the completeness of tho deliverance he predicted. 10. they came up by the cMff of ZIi — This seems to have been notlilng else than tho present pass wliicli leads northwards, l)y an ascent from En-gedl to Jerusalem, Ussuing a little below Tekoa. Th(^ wilderness of Jeruel was, probably, the large flat distrh-t adjoining tlie desert of Teko'.i, called el-Husasali. from a wadyon itsnortliernsldc. [Robinson.] is. .Trhoshnpbnt botved his head . . . and all Judah, Ac— This attitndo was expressive of reverence to God and Ills AVord, of confidence lu Ills promise, and thankfulness for so extra* 275 The Overthrow of Jehoshaphafs Enemies. 2 CHRONICLES XXI. Revolt 0/ Edom and Libnah. ordinary a favour. 19. the Lievltes stood np to praise the liord— Doubtless by the king's command ; and their anthem was sung with such a joyful acclaim as showed that they universally regarded the victory as already obtained. 30,!31. a« tlieyvrent forth, Jeliosliapliat stood . . . Hear me, O Judah, and ye Inhabitants of Jerusa- lem—Probably in the gate of Jerusalem, the place of general rendezvous; and as the people were on the eve of setting out, he exhorted them to repose implicit trust in tlie Lord and His prophet, not to be timid or desponding at sight of the enemy, but to remain firm in the confident assurance of a miraculous deliverance, without their striking a single stroke, he appointed singers . . . that tliey should praise ... as they went before the army —Having arranged the line of procession, he gave the signal to move forwards; when the Levi tes, leading the van with their musical instruments, and singing the ISflth Psalm, the people went on, not as an army marching against an enemy, but returning in joyful triumph after a victory. 22-30. The Overthrow of his Enemies. 33. when they began to sing and to praise, tlie Lord set abush- ments against the children of Ammon, Moab, and Mount Seir— Some think that this was done by angels in human form, whose sudden appearance diffused an un- controllable panic; others entertain tlie more probable opinion that, in the camp of this vast horde, composed of different tribes, jealousies and animosities had sprung up, which led to wide-spread dissensions and fierce feuds. In which they drew the sword against each other. The consequence was, that as the mutual strife commenced when the Hebrew procession set out from Jerusalem, the work of destruction was completed before Jehoshaphat and his people arrived at the battlefield. Thus easy is it for God to make the wrath of man to praise Him, to con- found the counsels of His enemies, and employ their own passions in defeating the machinations they have devised for the overthrow of His Church and people. 34. when •Tudah came to the 'watch-to'%ver in the "wilderness — Most probably the conical hill, Jebel Fercidis, or Frank Mountain, from the summit of which they obtained the first view of the scene of slaughter. Jehoshaphat and his people found the field strewed with dead bodies, so that they had not to fight at all, bat to take possession of an immense booty, the collection of which occupied three days. On the fourth they set out on their return to Jeru- salem in the same order and joyful mood as they came. The place where they mustered previous to departure was, from their public thanksgiving service, called, "The Valley of Berachah" (benediction), now Wady Bereikut. 31-37. His Reign. 31. Jehoshapliat reigned over Jn- dah— {See ch. 24. 1.) 33. he walked in the way of Asa his father, and departed not from it — He was more Steadfast and consistently religious (cf. ch. 15. 18). 3.3. the high places >vere not taken a-»vay— Those on which idolatry was practised were entirely destroyed (ch. 17.6), l)ut those where the people, notwithstanding the erection of the temple, continued to worship the true God, pru- dence required to be slowly and gradually abolished, in deference to popular prejudice. 35-37. after this did Je- lioshaphat . . . join himself tvlthAhazinh ... to make ships— A combined fleet was built at Ezion-geber, the destination of which was to voyage to Tartessus, but it was wrecked. Jehoshaphafs motive for entering into this partnership was to secure a free passage through Israel, for the vessels were to be conveyed across the Isthmus of Suez, and to sail to the west of Europe from one of the ports of Palestine on the Mediterranean. Eliezar, a prophet, denounced this unholy alliance, and foretold, as Divine judgment, the total wreck of the whole fleet. The consequence was, that although Jehoshaphat broke off— in obedience to the Divine will— his league with Ahaziah, he formed a new scheme of a merchant fleet, and Ahaziah wished to be admitted a partner. The proposal of the Is- raelitish king was respectfully declined. The destination of this new fleet was to Ophir, because the Israelitish sea- f>orts were not accessible to him for the Tartessus trade ; 276 but the ships, when Just off the docks, were wrecked In the rocky creek of Ezion-geber. CHAPTER XXI. Ver. 1-4. Jehoeam Succeeds Jehoshaphat. 1. Je- hosliaphat slept with his fathers . . . Jehoram reigned —The late king left seven sons ; two of them are in our ver- sion named Azariah ; but in the Hebrew they appear con- siderably different, the one being spelt Azariah, and the other Azariahu. Though Jehoshaphat had made his family arrangements with prudent precaution, and while he di- vided the functions of royalty in his lifetime (cf. 2 Kings 8. 16), as well as fixed the succession to the throne in his eldest son, he appointed each of the others to the govern- ment of a fenced city, thus providing them with an hon- ourable independence. But his good intentions were frus- trp.ted ; for no sooner did Jehoram find himself in the sole possession of sovereign power than, from jealousy, or on account of their connections, he murdered all his broth- ers, together with some leading influential persons who, he suspected, were attached to their interest, or would avenge their deaths. Similar tragedies have been sadly frequent in Eastei-n courts, where the heir of the crown looks upon his brothers as his most formidable enemies, and Is therefore tempted to secure his power by their death. 5-7. His Wicxed Reign. 6. he -walked ... as did the house of Ahab, for he had tl»e daughter of Ahab to -tvlfe — The precepts and examples of his excellent father were soon obliterated by his matrimonial alliance with a daughter of the royal house of Israel. Through the influence of Athaliah he abolished the worship of the Lord, and encouraged an introduction of all the corrup- tions prevalent in the sister kingdom. The Divine ven- geance was denounced against him, and would have ut- terly destroyed him and his house, had it not been for a tender regard to the promise made to David (2 Samuel 7. ; 2 Kings 8. 19). 8-17. Edom and Libnah Revolt. 8. the f^domltes revolted — That nation had been made dependent by Da- vid, and down to the time of Jehoshaphat was governed by a tributary ruler (1 Kings 22.47; 2 Kings 3.9). But that king having been slain in an insurrection at home, his successor thought to ingratiate himself with his new sub- jects by raising the flag of independence. [Josephus.] The attempt was defeated in the first instance by Jehoram, who possessed all the military establishments of his father; but being renewed unexpectedly, the Edomites succeeded in completely emancipating their country from the yoke of Judah (Genesis 27. 40). Libnah, whicli lay on the southern frontier and towards Edom, followed theex- aniple of that country. 13-15. there came a -»vrlting to him from Elijah— Tliat prophet's translation having taken place in the reign of Jehoshaphat, we must conclude that the name of Elijah has, by the error of a transcriber, been put for that of Elisha. 13. hast made Judah and the inhabitants of Jentsalem . . . like tlie Avhore- doms of tlie house of Aliab — i. e., introduced the super- stitions and vices of Phoenician idolatry (see on Deuter- onomy 13.6-14). On this account, as well as for his unnatu- ral cruelties. Divine vengeance was denounced against him, win ch was soon after executed exactly as the prophet had foretold. A series of overwlielming calamities befel this wicked king; for in addition to the revolts already mentioned, two neighbouring tribes (see ch. 17. 11) made hostile incursions on the southern and western portions of his liingdom; his country was ravaged, his capital taken, his palace plundered, his wives carried off, all his children slain except the youngest, himself was seized with an incurable dysentery, which, after subjecting him to the most painful suffering for the unusual period of two years, carried him off, a monument of the Divine judg- ment; and, to complete his degradation, his death was unlamented, his burial unhonoured by his subjects. This usage, similar to what obtained in Egypt, seems to have crept in among the Hebrews, of giving funeral honours to Ahaziah Reigns Wickedly. 2 CHRONICLES XXII, XXIII. Joash Made King, their kings, or witliliolding them, according to the good or bad characters of tlieir reign, CHAPTER XXII. Ver. 1-9. Ahaziah, Succeeding, Reigns Wickedly. 1. tlie iiiUabitauts of Jerusalem made AliaziaU . . . iKlng— Or Jehoahaz (cli. 21. 17). All his elder brotliers hav- ing been slaughtered by the Arab marauders, the tlirone of Judah rightfully belonged to him as tlie only legitimate heir of Joram. a. Forty and two years old was Alia- ziali when lie begau to reign — (cf. 2 Kings 8. 26). Ac- cording to tliat passage, tlie commencement of liis reign is dated in tlie twenty-second yearof liis age, and, accord- ing to tliis, in tlie forty-second year of the liiugdom of liis mother's family. [Lighteoot.] " If Ahaziah ascended the throne in the twenty-second year of his life, lie must have been born in his father's nineteenth year. Hence, it may seem strange tliat lie liad elder brotliers; but in the East they marry early, and royal princes had, besides tlie wife of tlie first rank, usually concubines, as Jehoram had (ch. 21. 17) ; he might, therefore, in tlie nineteenth year of his age, very well have several sons " [Keil] (cf. ch. 21. 20; 2 Kings 8. 17). Atlialiali, tlic daughter of Oinri — More properly, grand-daughter. The exiiression is used loosely, as the statement was made simply for the purpose of in- timating that she belonged to that idolatrous race. 3, 4:. liis motlier -^vas liis counsellor . . . tliey \«-ere Ills counsellors — The facile king surrendered himself wholly to tlie influence of his mother and her relatives. Athaliali and her son introduced a universal corruption of morals, and made idolatry the religion of the court and the na- tion. By them he was induced not only to conform to the religion of the northern kingdom, but to join a new expe- dition against Ramoth-gilead (see on 2 Kings 9. 10). 5, went ... to 'war against Hazael, king of Syria — It may be mentioned as a very minute and therefore im- portant confirmation of tliis part of the sacred history, that the names of Jehu and Hazael his coniemporary have both been found on Assyrian sculptures ; and there is also a notice of Ithbaal, king of Sidoii, who was the fatlier of Jezebel. 6. Azariali -went doAvii — i. e., from Ramoth- gilead, to visit the king of Israel, who was lying ill of his wounds at Jezreel, and fled there on the alarm of Jehu's rebellion. 9. He souglit Aliaziali, and cauglit liim (for lie was hid in Samaria)— (cf. 2 Kings 9.27-29). The two accounts are easily reconciled. "Ahaziah fled first to the garden-house and escaped to Samai'ia; but was here, where he had hid himself, taken by Jehu's men who pur- sued him, brouglit to Jehu, who was still near or in Jez- reel, and at his command slain at the hill Gur, beside Ibleam, in his chariot ; that is, mortally wounded with an arrow, so that he, again fleeing, expired at Megiddo." [Keil.] Jehu left tlie coi-pse at tlie disposal of the king of Judah's attendants, who conveyed it to Jerusalem, and out of respect to his grandfatlier Jehoshaphat's memory, gave him an honourable interment in the tombs of the kings. So tlie liouse of Aliaziali liad no potver to keep still tlie kingdom — His cliildren were too young to as- sume the reins of government, and all the other royal princes had been massacred by Jehu (y. 8). 10-12. Athaliah, Destroying the Seed-Royal, Save Joash, Usurps the Kingdom. 10. Atlialiali . , . arose and destroyed all tlie seed-royal — (See on 2 Kings 11. 1-3.) Maddened by the massacre of the royal family of Aliab, she resolved that tlie royal house of David should have the same fate. Knowing the commission which Jehu had received to extirpate the whole of Ahab's posterity, she expected that he would extend his sword to her. Anticipating his movements, she resolved, as her only defence and security, to usurp the throne and destroy "the seed-royal," both because they were hostile to the Phcenician worship of Baal, which she was determined to uphold, and because, if one of the young princes be- came king, his mother would supersede Athaliah in the dignity of queen-mother. I'Z. Iia was witli them lild in ilie Iiouse of God— Certain persons connected with the priesthood had a right to occupy the buildings in the outer wall, and all within the outer wall was often called the temple. Jehoiada and his family resided in one of these apartments. CHAPTER XXIII. Ver. 1-11. Jehoiada Makes Joash King. 1. in tlie seventh year Jehoiada . . . took the captains of hun- dreds, &c.— (See on 2 Kings 11.4, 17.) The five oflicers men- tioned here had been probably of the royal guard, and were known to be strongly disaffected to the government of Athaliah. 3. chief of the fathers of Israel— This name is frequently used in Chronicles for Judah and Benjamin, now all that remained of Israel. Having cautiously en- trusted the secret of the young prince's preservation to all the leading men in the kingdom, he enlisted their interest in the royal cause, and got their pledge to support it by a Secret oatli of fidelity, tliey came to Jerusalem— The time chosen for the grand discovery was, probably, one of the annual festivals, when there was a general concourse of the nation at the capital. •*. This is the thing that ye shall do— The arrangements made for defence are here described. The people were divided into three bodies; one attended as guards to the king, while the other two were posted at all the doors and gates, and the captains and military olHcers who entered the temple unarmed to lull suspicion, were furnislied with weapons out of tlie sacred armoury, where David had deposited his trophies of victory, and which -was reopened on this occasion. 8. Jehoiada . . . dismissed not the courses — As it was necessary to have as large a disposable force as he could command on such a crisis, the high priest detained those who, in other circumstances, would have returned home on the expiry of their week of service. 11. then tliey brought out the king's son, and put upon him the crown, and gave to him the testimony — Some think that tlie original word rendered " testimony," as its der- ivation warrants, may s'ignify here the regalia, especially the bracelet (2 Samuel 1. 10); and this view tliej' support on the ground that "gave him" being supplemented, the text properly runs thus, "put upon him tlie crown and testimony." At tlie same time, it seems equally pertinent to take " the testimony" in the usual acceptation of that term; and, accordingly, many are of opinion that a roll containing a copy of tlie law (Deuteronomy 17. 18) was placed in the king's hands, which he held as a sceptre or truncheon ; while others, referring to a custom of Orien- tal people, when receiving a letter or document from a higlily respected quarter, lifting it up to their heads before opening it, consider that Joash, besides the crown, had the book of the law laid upon his head (see Job 31. 85, 36). God save the king — lit.. Long live the king. 12-15. Athaliah Slain. 12. ivhen Athaliah heard the uoLse of the people— Tlie unusual commotion indi- cated by the blast of the trumpets, and the vehement acclamations of the people, drew her attention, or ex- cited her fears. She might have flattered herself that, having slain all the royal family, she was In perfect security; but it is just as likclj' that, finding on reflec- tion, one had escaped her murderous hands, she might not deem it expedient to institute any inquiries; but the very idea would keep her constantly in a state of Jealous suspicion and irritation. In that state of mind, the wicked usurper, hearing across the Tyropceon the out- burst of popular joy, rushed across the bridge to the temple grounds, and, penetrating from a single glance the meaning of the whole scene, raised a shriek of " Treason !" 13. behold, the king stood at his pillar at the entering in— The kings pillar was in the people's court, opposite that of the priests'. The young king, arrayed in the royal insignia, had been brought out of the inner, to stand forth In the outer court, to the public view. Some think that he stood on the brazen scafltold of Solomon, erected beside the pillar. 1*, 15. Slay her not in tlic house of tlic liord . . . And tvhen she 'was come to the entering of the horse-gate by the king's house, they slew her there— The high priest ordered her Immediately to be taken out of the temple grounds and 277 Joash Falls into Idolatry. 2 CHEONICLES XXIV, XXV. He is Slain by his tenants. put to death ; " and they laid hands on her, and she went by the way by the which horses came into the king's house, and there she was slain"' (2 Kings 11. 16). "Now, we are not to svippose that horses came into" the king's house "of residence, but into the king's (liorscs') house or hippodrome (the gate of the king's mules) [Josephus], he had built for them on the south-east of the temple, in the immediate vicinity of the horse-gate in the valley of Kedron— a valley which was at that time a kind of dese- crated place by the destruction of idols and their appur- tenances" (2 Kings 23. 2, 6, 12). [Barclay's City of the Great King.] 16. Jehoiada Restores the Worship of God, and Settles the King. 16. Jelioiada made a covenant — (See on 2 Kings 11. 17.) CHAPTER XXIV. Ver. 1-14. Joash Reigns "Well all the Days of Jehoiada. 1-3. Joash began to reign— (See on 2 Kings 12. 1-3.) Jelioiada took for Iilm two Avives — As Jehoiada was now too old to contract such new alliances, the gen- erality of interpreters apply this statement to the young king. 4-14:. Joasli was minded to repair tlie Iionsc of the liord— (See on 2 Kings 12. 4-16.) 15,16. Jehoiada being Dead. 15, 16. Jehoiada ^vaxed old . . . and died — His life protracted to unusual longev- ity, and spent in the service of his country, deserved son^e tribute of public gratitude, and this was rendered in tlie posthumous honours that were bestowed on him. Among the Hebrews, intramural interment was prohibited in every city but Jerusalem, and there the exception was made only to the royal family and persons of eminent merit, on whom the distinction was conferred of being buried in the city of David, among the kings, as in the case of Jehoiada. 17-22. Joash Falls into Idolatry. 1T-3.-3. Kow up came the princes of Judah, and made obeisance to tSie liing — Hitherto, wliile Joash occupied the thi'one, his uncle had held the reins of sovereign power, and by his excellent counsels had directed tlie young king to such measures as were calculated to promote both tlie civil and religious interests of the country. The fervent piety, practical wisdom, and inflexible flrmness of tliat sage counsellor exerted immense influence over all classes. But now that the helm of the state-ship was no longer steered by the sound head and firm hand of the venerable higii priest, the real merits of Joash's administration ap- pear; and for want of good and enlightened principle, as well as, perhaps, of natural energy of character, he al- lowed himself to be borne onward in a course which soon wrecked the vessel vipon hidden rocks, the king heark- ened unto tliem, &c. — ^They were secretly attached to idolatry, and their elevated rank affords sad proof how extensively and deeply the nation had become corrupted during the reigns of Jehoram, Ahaziah, and Athaliah. With strong professions of allegiance they humbly re- quested that they might not be subjected to the continued necessity of frequent and expensive journeys to Jeru- salem, but allowed the privilege their fathers had en- yoyed of worshipping God in high places at home; and they framed their jjetitiou in this plausible and least oflensive manner, well knowing that, if excused attend- ance at the temple, they might — withovit risk of discovery or disturbance— indulge their tastes in the observance of any private rites they pleased. The weak-minded king granted their petition; and the consequence was, that when they left the house of the Lord God of their fathers, they soon " served groves and idols." -ivrath came upon Judah and Jei-usalem— The particular mention of Jeru- salem as involved in the sin implies that the neglect of the temple and the consequent idolatry received not only the king's toleration, but his sanction ; and it naturally occurs to ask how, at his mature age, sucli a total aban- donment of a place with which all his early recollections were associated can be accounted for. It has been sug- gt^sted that what he had witnessed of the conduct of many oi tiie priests in the careless performance of the worship, 278 and especially their unwillingness to collect the money, as well as apply a portion of their revenues for the re- pairs of the temple, had alienated and disgusted him. [Leclerc] 19. Yet he sent prophets— Elisha, Mieah, Jehu son of Hanani, Jahaziel son of Zechariah (ch. 20. 14), Eliezar son of Dodavah (ch. 20.37), lived and taught at that time. But all their prophetic warnings and de- nunciations were unheard and unheeded. 30. the Spirit of God came upon Zechariah, tlie son of Jelioiada^ probably a younger son, for his name does not occur in the list of Aaron's succes-sors (1 Chronicles 6). stood ahovo the people — Being of the priestly order, he spoke from the inner court, which was considerably higher than that of the people, and said unto them, Tlius saitli God, "Why transgress ye tlie commandments of tlie Tjord, that ye cannot prosper, &c. — His near relationship to the King might have created a feeling of delicacy and re- luctance to interfere ; but at length he, too, was prompted by an irresistible impulse to protest against the prevail- ing impiety. The bold freedom and energy of his remon- strance, as well as his denunciation of the national ca- lamities that would certainly follow, were most unpala- table to the king ; while they so roused the fierce passions of the multitude that a band of miscreants, at tlie secret instigation of Joash, stoned him to death. This deed of violence involved complicated criminality on the part of the king. It was a horrid outrage on a prophet of the Lord— base ingratitude to a family who had preserved his life — atrocious treatment of a true Hebrew patriot— an illegal and unrighteous exercise of his power and au- thority as a king. i33. -^vheii he died, Sie said, The Lord look upon it and require it — These dying words, if they implied a vindictive imprecation, exliibit a striking con- trast to the spirit of the first Christian martyr (Acts 7. 60). But, instead of being the expression of a personal wish, they might be the utterance of a prophetic doom. 23-27. He is Slain by his Servants. 33. at tlie end of the year the host of Syria came up — This invasion took place under the personal conduct of Hazael, whom Joash, to save the miseries of a siege, prevailed on to withdraw his foi-ces by a large present of gold (2 Kings 12. 18). Most probably, also, he promised the payment of an annual tribute, on tlie neglect or refusal of which the Syrians returned the following year, and witii a mere handful of men inflicted a total and humiliating defeat on the collected force of the Hebrews. 35. they left him in sore diseases— The close of his life was embittered by a painful malady, wliich long confined him to bod. his o-»vn servants conspired against him — These two con- spirators (whose fathers were Jews, but their mothers aliens) were probably courtiers, who, having constant access to the bed-chamber, could the more easily execute their design, for the hlood of the sons— I'ead " the son" of Jelioiada. Public opinion seems to have ascribed the disasters of his life and reign to that foul crime, and as the king had long lost tlie esteem and respect of his subjects, neither horror nor sorrow was expressed for his miserable end \ CHAPTER XXV. Ver. 1-4. Amaziah Begins to Reign Well. 1. Ama- ziali Tsvas t-vventy and five years old, &c. — (See on 2 Kings 4. 1-6.) 5-10. Having Hired an Army of Israelites against the Edomites, at the Word of a Prophet he Loses AN Hundred Talents and Dismisses them. 5. Ama- j.iah made captains, &c.— As all who were capable of bearing arms were liable to serve, it was quite natural in making up the muster-roll to class them according to their respective families, and to appoint the officers of each corps from the same quarter; so that all the soldiers Avho formed a regiment were brothers, relatives, friends. Thus the Hebrew troops were closely linked together, and had strong inducements to keep steady in their ranks, found them three hundred tlioiisand choice men— This was only a fourth part of Jehoshaphat's army (ch. 17. 14-19), showing how sadly the kingdom of Judah Amaziah Overthrows the Edoinilca. CIIKONICLES XXVI. Uzziah Succeeds him. hatl, in the space of eighty-two years, been reduced in population by foreign wars, no less tlian by internal cor- ruptions. But the full amount of Amaziah's troops may not be here stated. 6. He lilrcd also an Iiundrecl tltou- saiid miglity men of valour for an Hundred talents of silver— Tills sum was paid into tlie excliequer of Je- hoahaz — not gl/en as bounty to the mercenaries who were obliged to serve at the sovereign's call; their re- muneration consisting only in the booty tliey miglit obtain. It was about £50,000 sterling, being 10s. per man, Including officers— a very paltry pay, compared with the bounty given for a soldier in this countrj^. But it must be remembered that in ancient times campaigns were Bhort, and the hazards of tlie service comparatively small. t, 8. tUei'e came a man of God — sent to dissuade Aina- ziali-from the course he was following, on the ground that "tlie Lord was not with Israel." Tliis statement was perfectly intelligible to the king. But the historian, writing long after, thought it might require explanation, and therefore added the comment, " witli all the children of Ephraim." Idolatry had long been the prevailing re- ligion in that kingdom, and Ephraim its headquarters. As to the other part of the prophet's advice (v. 8), consid- erable obscurity hangs over it, as the text stands; and hence some able critics have suggested the insertion of "not" in tlie middle clause, so that the verse will be thus: "But if thou wilt go (alone), do, be strong for the battle ; God shall not make thee fall before the enemy." 10. separated them . . . tUe army out of Israel . . . their anger was kindled a«;ainst Judali — Amaziah, who knew his position as the Lord's viceroy, complied with the prophet's counsel, and, consenting to forfeit tlie purchase-money of the Israelitish soldiers, discharged them. Exasperated at this treatment, they resolved to indemnify themselves for the loss of their expected booty, and so on their return home they plundered all the towns in their way, committing great havoc both of life and property without any stoppage, as the king of Judah and his array had set out on their expedition (2 Kings 14.7). 11. valley of Salt^-This ravine lies to the south of the Dead Sea. Tlie arms of Amaziah, in reward for his obe- dience to the Divine will, were crowned with victory- ten thousand of the Edomites were slain on the field, and as many taken prisoners, who were put to death by pre- cipitation "from the top of the rock." This rock raiglit be situated in tlie neighbourhood of the battle-field, but more probably it formed one of the high craggy cliffs of Selaii (Potra), the capital of the Edomites, whither Ama- ziah marched directly from tlie valley of Salt, and which he captured (2 Kings 14. 7). The savage cruelty dealt out to them was either in retaliation for similar barbarities inflicted on the Hebrews, or to strike terror into so re- bellious a people for the future. The mode of execution, by dasliing against stones (Psalm 137.9), was common among many ancient nations. 14^16. Amazlali Ibrought tlie gods of tlie children of Seir — The Edomites wor- shipped the sun under different forms and witli various rites. But burning incense upon altars was a principal act of worship, and this was tlie very tiling Amaziah is described as liaving with strange Infatuation performed. Whctlier he had been captivated witli tlic beauty of the images, or lioped by honouring the gods to disarm tlieir fipite at liira for his conquest and harsh treatment of their votaries, his conduct in establishing tliese objects of religious homage in Jerusalem was foolish, Ignorant, and liighly offensive to God, who commissioned a prophet to rebuke him for his apostasy, and threaten him wltli the calamity tliat soon after befcl him. 16. as he talked •»vith him, Ac- Tliose who were invested witli the pro- phetic character were entitled to counsel kings, and Amaziali, had he not been offended by unwelcome truths, would have admitted the claim of this prophet, who was probably the same that had given him counsel pre- vious to the war with Edom. But victory had elated and blinded him. 17. He PnovoKES Joash to his Oveuthroav. 17. Then Amaziah sent to Jehoahaz . . . Come, let us see one oiiotlicr in the face— (see on 2 Kings 11. 8-20). CHAPTER XXVI. Ver. 1-8. UzzrAH Succeeds Amaziah, axd REic.Ng WELL IN THE DAYS OF Zechariah. 1. Then all the people of Judah took. Uzziah- (see on 2 Kings 11. 21, 22; 1.5. 1-3). a. He hullt Eloth— or "He it was who built Eloth." The account of the fortifications of this port on the Red Sea which Uzziah restored to the kingdom of Judah (ch. a3. 13), Is placed before the chronological notices (v. 3), either on account of the importance attached to the conquest of Eloth, or from the desire of the historian to Introduce Uzziah as the king, who was known as the con- queror of Eloth. Besides, it indicates that the conquest occurred in the early part of his reign— that it was im- portant as a port, and that Hebrew merchants maintained the old trade between it and tlie countries of tlie East [.Bektheau.] 5. he sought God in the days of Zccha- riah— A wise and pious counsellor, who was skilled in understanding the meaning and lessons of tlie ancient prophecies, and who wielded a salutary influence over Uzziah. 6, 7. ^vent forth and warred against the Philistines— He overcame them in many engagements- dismantled their towns, and erected fortified cities in various parts of the counti^, to keep them in subjection. Jabneh, the same as Jabneel ("Joshua 15. 11). Gur-baal is thought by some to be Gerar, and by others Gebal. 8. the Ammonites gave gifts— The countries east of the Jordan became tributary to him, and by the rapid succession and extent of his victories, his kingdom extended to the Egyptian frontier. 9, 10. His BuiiiDiNGS. 9. Uzziali huilt toivers In Jerusalem, &c. — Whence resistance could be made, or missiles discharged against assailants. The sites of the principal of these towers were— at the corner gate(ch. 25. 23), the north-west corner of the city; at the valley gate on the west, where the Joppa gate now !;•■ ; at the " turn- ing"—a curve in the city wall on the easte/n side of Zion, The town, at this point, commanded the horse-gate which defended Zion and the temple hill on the south-east. [Bertheatj]. 10. also lie bu\lt toAvers in the desert — for the threefold purpose of defence — of observation — and of shelter to his cattle; he dug also a great many wells, for he loved and encouraged all branches of agriculture. Some of tliese "were in the desert," L c, in the district to the south-east of Jerusalem, on the west of the Dead Sea, an extensive grazing district "in tlie low country" lying between the mountains of Judah and the Mediterranean ; "and In the plains," east of the Jordan, within the terri- tory of Reuben (Deuteronomy 4. 43; Joshua 20. 8). in Carmel — This mountain being within the boundary of Israel, did not belong to Uzziah; and as it is here placed in opposition to the vine-bearing mountains, it is prob- ably used, not as a proper name, but to signifi", as tlie word denotes, "fruitful fields" (Margin.) 11-15. His Host, and Engines of War. 11-15. an host of Agliting men -who -went out to ^var by l>ai\ds — He raised a strong body of militia, divided into compiiiiies or regiments of uniform amount, which served in rota- tion. The enumeration was performed by two function- aries expert in the drawing up of military muster-rolls, under the superintendence of ITananiali, one of the higlx officers of the crown. The army consisted of 307,500 picked men, under the command of two thousand gallant olliccrs, chiefs or heads of fathers' houses, so that each fathers' house formed a distinct band. They were fully equipped with every kind of military accoutrements, from ina/en helmets, a habergeon or coat of mail, to a sling for stones. 15. made engines, inventoe provided with the means of commemorating the passover; and, therefore, the king enjoined the Levites that when the paschal lambs were brought to them to be killed (7-9) they should take care to have everything put In so orderly a train, that the lambs, after due presentation, might be easily delivered to the various families to be roasted and eaten by themselves apart. 7. Josiah gave to tlie people . . . lainba antl kids— these were In all probability destined for the poor; a lamb orakld nilghtbeusod atconvenlence (Exodus 12. 5). and bullocks— which were offered 285 Josiah Keeps a Solemn Passover. 2 CHRONICLES XXXV. He is Slain at Megiddo. after the lambs on each of the successive days of the feast. 8. his princes— They gave to the priests and Levites; as those of Hezekiah's princes (ch. 30. 24). They were ecclesiastical princes, viz., Hill^iah the high priest (cli. 34. 9), Zechariah, probably the second priest of tlie Eleazar (2 Kings 16. 18), and Jehiel of the Ithamar, line. And as the Levitical tribes were not yet sufficiently pro- vided (v. 9), some of their eminent brethren who had been distinguished in Hezekiah's time (ch. 31. 12-15), gave a large additional contribution for the use of tlie Levites exclusively. 10. So tUc service •ivas prepared, &c. — ^AU tlie necessary preparations having been completed, and the appointed time arrived for the passover, the solem- nity was celebrated. One remarkable feature in the account is the prominent part that was taken by the Levites in tlie pi-eparation of tlie sacrifices, viz., the kill- ing and stripping of the skins, which were properly the peculiar duties of the priests; but as those functionaries were not able to overtake tlie extraordinary amount of v/ork, and the Levites had been duly sanctified for the service, they were enlisted for the time in this priestly employment. At the passover in Hezekiah's time, the Levites officiated in the same departments of duty, the reason assigned for that deviation from the established rule being tlie unprepared state of many of the people (ch. 30. 17). But on this occasion the whole people had been duly sanctified, and therefore the exceptional enlist- ment of the Levites' services must have been rendered unavoidably necessary from the multitudes engaged in celebrating the passover. 13. tUey removed tUe burnt offerings— Some of the small cattle being designed for burnt offerings were put apart by themselves, that they might not be intermingled with the paschal lambs, which were carefully selected according to certain rules, and intended to be sacramentally eaten; and the manner in which those burnt offerings were presented seems to have been the following: "All the subdivisions of the different fathers' houses came one after another to the altar in solemn procession to bring to the priests the portions which liad been cut off, and the priests laid these pieces upon the fire of the altar of burnt offering." 13. tliey roasted thie passover according to tiie ordinance —(see Exodus 12. 7-9). This mode of preparation was pre- scribed by the law exclusively for the paschal lamb, the otlier offerings and thank- ofl'erings were cooked in pots, kettles and pans (1 Samuel 2. 14). divided tliein si>eedily among the people— The liaste was either owing to tlie multiplicity of the priests' business, or because the heat and fiavour of the viands would have been otherwise diminished. Hence it appears that the meal consisted not of the paschal lambs alone, but of the meat of the thank offerings— for part of the flesh fell to the portion of the offerer, who, being in this instance, tiie king and the princes, were by them made over to the people, who were recommended to eat them the day they were offered, though not absolutely forbidden to do so on the next (Leviticus 7. 15-18). 14. afterwards tliey niade . . . for tliemselves and for tlie priests — The Levites rendered this aid to the priests solely from their being so en- grossed the entire day tliat they had no leisure to provide any refreshments for themselves. 15. And tUc singers, &c., were In tlieir place— While the priests and people were so much engaged, the choir were not idle. They had to sing certain psalms, viz., 113. to 118. inclusive, once, twice, and even a third time, during the continuance of each company of offerers. As they could not leave their posts, therefore, for the singing was resumed as every fresh company entered, the Levites prepared for them also ; for the various bands relieved each other in turns, and while the general choir were doing duty, a portion of the tuneful brethren, relieved for a time, partook of the viands that were brought them. 18. there ^vas no pass- over like to that kept in Israel from the days of Samuel— One feature by which this passover was distin- guished was the liberality of Josiah. But what distin- guished it above all preceding solemnities was, not the imposing grandeur of the ceremonies, nor the immensity of the assembled concourse of worshippers, for these, 286 with the exception of a few from the kingdom of Israel, were confined to two tribes ; but it was the ardent devo- tion of the king and people, the disregard of purely tra- ditional customs, and the unusually strict adherence, even in the smallest minutise, to the forms of observance pre- scribed in the book of the law, the discovery of an original copy of which had produced so great a sensation. Instead of "from the days of Samuel," the author of the book of Kings says, "from the days of the judges who judged Israel." The meaning is the same in both passages, for Samuel concluded the era of the judges, all Israel that ■»vere present — the great majority of the people of the northern kingdom were in exile, but some of the remain- ing inhabitants performed the journey to Jerusalem on this occasion. 37,600 paschal lambs and kids were used, which, at ten to a company, would make 376,000 persons attending the feast. 19. In the eigliteenth year of tlie reign of Josiah ■was this passover kept — " It is said (2 Kings 22. 3) that Josiah sent Shaphan to Hilkiah in the eighth montli of that year." If this statement rests upon an historical basis, all the events nalrated here (from ch. 34. 8 to ch. 35. 19) must have happened in about the space of five months and a half. We should then have a proof that the eighteenth year of Josiah's reign was reckoned from the autumn (cf. ch. 29. 3). " The eighth month" of the sacred j^ear in the eighteenth year of his reign, would be the second month of his eighteenth year, and the first month of the new year would be the seventh montli. [Bertheau.] 20-27. His Death. 20. After all this, when Josiah had prepared the temple — he, most probably calculated that tlie restoration of the Divine worship, with the re- vival of vital religion in the land, would lead, according to God's promise, and the uniform experience of the Hebrew people, to a period of settled peace and increased prosperity. His hopes were disappointed. The bright interval of tranquillity that followed his re-establishment of the true religion was brief. But it must be observed that this interruption did not proceed from any unf;^.lth- fulness in the Divine promise, but from the state into which the kingdom of Judah had brought itself by the national apostasj^ which was drawing down upon it the long threatened but long deferred judgments of God. Necho king of Egypt came ... to tight against Carchemish hy Euphrates — Necho, son of Psammeti- cus, succeeded to the throne of Egypt in the twentieth year of Josiah. He was a bold and enterprising king, who entered with all his heart into the struggle which the two great powers of Egypt and Assyria had long carried on for the political ascendency. Each, jealous of the aggressive movements of its rival, was desirous to maintain Palestine as a frontier barrier. After the overthrow of Israel, the kingdom of Judah be- came in that respect doubly important, and although the king and people had a strong bias for alliance with Egypt, yet from the time of Manasseh it had become a vassal of Assyria, and Josiah, true to his political no less than his religious engagements, thought himself bound to support the interests of his Assyrian liege-loi-d. Hence, when "Neclio king of Egypt came up to fight against Car- cliemish, Josiah went out against him." Carchemish, on tlie eastern side of the Euphrates, was the key of Assyria on the west, and in going thither the king of Egypt would transport his troops by sea along the coast of Palestine, northwai'ds. Josiah, as a faithful vassal, resolved to op- pose Necho's march across the northern parts of that counti-y. They met in the "valley of Megiddo," i. e., the valley or plain of Esdraelon. The Egyptian king had come either by water or through the plains of Philistia, keeping constantly along the coast, round the north-west corner of Carmel, and so to the great plain of Megiddo. Tills was not only his direct way to the Euphrates, but the only route fit for his chariots, while thereby also he left Judah and Jerusalem quite to his right. In this valley, however, the Egj'ptian army had necessarilj' to strike across the country, and it was on that occasion that Josiah could most conveniently intercept his pas- sage. To avoid the difficulty of passing the river Kishon, J'ehoahaz is Deposed by Pharaoh. 2 CHRONICLES XXXVI. Jehoiakim is Carried Captive to Babylon. Necho kept to the south of it, and must, therefore, have come past Megiddo. Josiah, in following witla his cliar- iots and horsemen from Jerusalem, had to march nortli- wards along the highway through Samaria by Kefr-Knd (the ancient Caper-Cotia) to Megiddo. [Van de Velde.] ^1. But lie gent amba^sadoi-s . . . "Wliat Iiave I to do with thee, tliou king of JudaliT — Not wishing to spend time or strengtli in vain, Necho informed the liing of Judah that he had no intention of molesting the Jews; that his expedition was directed solely against his old Assyrian enemy; and that he had undertaken it by an express commission from God. Commentators are not agreed whether it was really a Divine commission given him through Jeremiah, or whether he merely used the name of God as an authority that Josiah wnuld not re- fuse to obey. As he could not know the trui'.i of Necho's declaration, Josiah did not sin in opposing liim, or, if he sinned at all, it was a sin of ignorance. The engagement took place. Josiah was mortally wounded, a*, took Iiim out of tiiat chariot, and put him in the second chai-iot — the carriage he had for ordinary use, and whicli would be more comfortable for the royal suflfei-er than the war-chariot. Tlie death of this good king was the subject of universal and lasting regret. 25. Jeremiah lamented for Josiali, &c.— The elegy of the prophet has not I'eached us ; but it seems to have been long preserved among his countrymen, and chaunted on certain public occasions by the professional singers, who probably got the dirges they sang from a collection of funeral odes composed on the death of good and great men of the nation. The spot in the valley of Megiddo where the battle was fought was near the town of Hadad-riramon ; hence the lamentation for the death of Josiah was called "the lamentation of Hadad-rimmon in the valley of ]yf egiddo," which was so great and so long continued, that the lamentation of Hadad passed afterwards into a pro- •^erbial phrase to express any great and extraordinary sorrow (Zechariah 12. 11). CHAPTER XXXVI. Ver. 1-4. Jehoahaz, Succeeding, is Deposed by Piia- KAOn. 1. the people of the land took Jelioahaz — Im- mediately after Josiah's overthi'ow and death, the people raised to the throne Shallum (1 Chronicles 3. 15), after- wards called Jehoahaz, in preference to his elder l^rother Eliakim, from whom they expected little good. Jehoahaz is said (2 Kings 23. 30) to liave received at Jerusalem the royal anointing— a ceremony not usually deemed neces- sary in circumstances of regular and uudisputod suc- cession. But, in the case of Jehoahaz, it seems to have been resorted to in order to impart greater validity to the act of popular election, and, it may be, to render it less likely to be disturbed by Necho, who, lilce all Egyptians, would associate the idea of sanctity with the regal anoint- ing. He was the youngest son of Josiah, but the popular favourite, on account, probably, of his martial spirit (Ezekiel 19. 3) and determined opposition to tlie aggressive views of Egypt. At his accession the land was free from Idolatry; but this prince, instead of following the foot- steps of his excellent father, adopted the criminal policy of his apostatising predecessors, and through his influ- ence, directly or indirectly used, idolatry rapidly in- creased (see on 2 Kings 23.32). 2. he reigned three months in Jerusalem — His possession of sovereign power was of but very brief duration; for Necho deter- mined to follow up the advantage ho gained in Judah, and, deeming it expedient to have a king of his own nomination on the throne of that country, he deposed the popularly elect«d monarch, and placed his brother Eliakim or Jehoiakim on the throne, whom he antici- pated to be a mere obsequious vassal. The course of events seems to have been this: on receiving Intelligence after the battle of the accession of Jehoahaz to the throne, and perhaps also in consequence of the complaint whicli Eliakim brought before him in regard to tills matter, Necho set out with a part of his forces to Jerusalem, while the remainder of his troops pursued thuir way at leisure towards Riblah, laid a tribute on the country, raised Eliakim (Jehoiakim) as his vassal to the throne, and on his departure brought Jehoahaz captive with him to Riblah. The old expositors mostly assumed that Ne- cho, after the battle of Megiddo, marched directly against Carchemish, and then on his return came to Jerusalem. The improbability, indeed the impossibility, of his doing so appears from this: that Carchemish was from four hundred to five hundred miles from Megiddo, so that within "three months" an army could not possibly make its way thither, conquer the fenced cltj' of Car- chemish, and then march back a still greater distance to Jerusalem, and take that city. [Keil.] an hundred talents of silver — £3418 1.5s. and a talent of gold — £5475; total amount of tribute, £8893 15s. carried him (Jehoahaz) to Kgypt— there he died (Jeremiah 22. 10-12). 5-8. Jehoiakim, Reigning III, is Carried into Babylon. 5. Jehoiakim . . . did that -vvliich -was evil in the siglit of the Lord— t. e., he followed the course of his idolatrous predecessors, and the people, to a great ex- tent, disinclined to the reforming policy of his father, eagerly availed themselves of the vicious license which his lax administration restored. His cliaracter is por- trayed with a masterly hand in the prophecy of Jere- miah (ch. 22. 13-19). As the deputy of the king of Egypt, he departed further than liis predecessor from tlie prin- ciples of Josiah's government; and, in trying to meet the insatiable cupidity of his master by grinding ex- actions from his subjects, he recklessly plunged into all evil. G. Against Iiim came up Xeliuchadnezzar king of Babylon— This refers to the flrst expedition of Nebu- chadnezzar against Palestine, in the lifetime of his father Nabopolassar, who, being old and infirm, adopted his son as joint-sovereign, and despatched him, with the com- mand of his army, against the Egyptian invaders of his empire. Nebuchadnezzar defeated them at Cai-chemish, and drove them out of Asia, and reduced all the prov- inces west of the Euphi-ates to obedience— among the rest the kingdom of Jehoiakim, who became a vassal of the Assyrian empire (2 Kings 24. 1). Jehoiakim at the end of three years threw off the yoke, being probably instigated to revolt by the solicitations of the king of Egypt, wlm planned a now expedition against Carchemish. But ho was completely vanquished by the Babylonian king, who stripped him of all his possessions between the Euplirates and the Nile (2 Kings 24. 7). Then marching against the Egyptian's ally in Judah, he took Jerusalem, carried away a portion of the sacred vessels of the temple, per- haps in lieu of the unpaid tribute, and deposited them in tlie temple of his god, Belus, at Babylon (Daniel 1. 2; 5. 2). Though Jehoiakim had been taken prisoner, and it was designed at flrst to transport him in chains to Babylon, he was allowed to remain in liis tributary kingdom. But having given not long after some new offence, Jeru- salem was besieged by a liost of Assyrian dependants— in a sally against whom Jehoiakim was killed (see on 2 Kings 24.2-7; also Jeremiah 22.18, 19; 30.30). 9. Jehola- chin -ivaa eight years old — called also Jeconiah or Go- nial! (Jeremiah 22. 23)— "eight" should have been "eigh- teen," as appears from 2 Kings 21.8, and also from the full development of his ungodly principles and habits (sec Ezekiel 19. 5-7). His reign being of so short duration cannot be considered at variance with tlio proplietic de- nunciation against his father (Jeremiah 30.30). But his appointment by the people gave umbrage to Nebuchad- nezzar, who, " when the year was expired" (v. 10)— t. e., In the spring, when campaigns usuallj' began— came in per- son against Jerusalem, captured tlie city, and sent .le- hoiachin in chains to Babylon, removing at the same time all the nobles and most skilful artisans, pillaging all the remaining treasures both of the temple and palace (see on 2 Kings 21. *-17). 11-21. Zedekiah's Reign. 11. Zedekinl»— Nebuchad- nezzar appointed hiin. His name, originally Mattaiilali, was, according to tho custom of Oriental conquerors, changed Into Zedekiah, and though the son of Josiah (1 Chronicles 3. 15; Jeremiah 1. 2, 3; 37. li, he Is called (f. 10) the brother of Jeholiu;hln, i. e,, according to the l.ititude 287 Cyrus Orders the Building of the Temple, EZRA I, II. and the Return of the People. of Hebrew style in words expressing affinity, his relative or kinsman (see on 2 Kings 24. 18; 26. 1-21). 13. who Had made liim s^vear— Zedekiah received his crown on the express condition of taking a solemn oath of fealty to the king of Babylon (Ezekiel 17. 13), so that his revolt by join- ing in a league with Pharaoh-hophra, king of Egypt, in- volved the crime of perjury. His own pride and obdurate impiety, the incurable idolatry of the nation, and their reckless disregard of prophetic warnings, brought down on his already sadly reduced kingdom the long threat- ened judgments of God. Nebuchadnezzar, the execu- tioner of the Divine vengeance, commenced a third siege of Jerusalem, which, after holding out for a year and a half, was taken in the eleventh year of the reign of Zede- kiah, resulting in the burning of the temple, with, most probably, the ark, and in the overthrow of the kingdom of Judah (see on 2 Kings 25.; Ezekiel 12.13; 17.16). 31. until the land had enjoyed her sahhaths — The return of every seventh was to be held as a sabbatic year, a season of rest to all classes, even to the land itself, which was to be fallow. This Divine institution, however, was neg- lected—how soon and how long, appears from the proph- ecy of Moses (Leviticus 26. 34), and of Jeremiah in this passage (see also Marginal Reference), which told that for Divine retribution it was now to remain desolate seventy years. As the Assyrian conquerors usually colonized their conquered provinces, so remarkable a deviation in Palestine from their customary policy must be ascribed to the overruling providence of God. 22, 23. Cyrus' Proclamation. 33. the Lord stirred up the spirit of Cyrus— (See on Ezra 1. 1-3.) EZRA. CHAPTER I. Ver. 1-6. Proci-amation of Cyrus for Building the Temple. 1. in tlie first year of Cyrus king of Persia— The Persian empire, including Persia, Media, Baby- lonia, and Chaldea, with many smaller dependencies, was founded by Cyrus, b. c. 536. [Hales.] that the word of the liord by the niouth of Jeremiali might be ful- filled—(See Jeremiah 2.5.12; 29.10.) This reference is a parenthetic statement of the historian, and did not form part of the proclamation. 3. The Lord God of heaven hntli given me all tlie kingdoms of the earth — though this is in the Oriental style of hyperbole (see also Daniel 4. 1), it was literally true that the Persian empire was the greatest ruling power in the world at that time, he hath charged me to build Iilm an house at Jerusalem— The phraseology of this proclamation, in- dependently of the express testimony of Josephus, affords indisputable evidence that Cyrus had seen, probably through means of Daniel, his venerable prime minister and favourite, those prophecies in which, 200 years before he was born, his name, his victorious career, and the important services he should render to the Jews were distinctly foretold (Isaiah 44. 28 ; 46. \-A). The existence of predictions so remarkable led him to acknowledge that all his kingdoms were gifts bestowed on him by "the Lord God of heaven," and prompted him to fulfil the duty which had been laid upon him long before his birth. Tliis was the source and origin of the great favour he showed to the Jews. The proclamation, though issued "in tlie first year of Cyrus," did not take effect till the year following. 3. Who is there among you of all his people— the purport of the edict was to grant full permis- sion to tliose Jewish exiles, in every part of his kingdom, who chose, to return to their own country, as well as to recommend those of their countrymen who remained to aid the poor and feeble on their way, and contribute lib- erally towards the rebuilding of the temple. 5, 6. Then rose up the chief of the fathers, &c.— The paternal and ecclesiastical chiefs of the later captivity, those of the tribes of Judah and Benjamin, with some also from other tribes (1 Chronicles 9. 3), who retained their attachment to the pure worship of God, naturally took the lead In this movement, and their example was followed by all whose piety and patriotism were strong enough to brave the various discouragements attending the enterprise. They were liberally assisted by multitudes of their cap- tive countrymen, who, born in Babylonia, or comfortably established in it by family connections or the possession of property, chose to remain. It seems that their Assy- rian friends and neighbours, too, either from a favour- able disposition toward the Jewish faith, or from imita- tion of the court policy, displayed hearty good- will and 283 great liberality in aiding and promoting the views of the emigrants. 7-11. Cyrus Restores the Vessels. 7. Cyrus . . . brought forth the vessels of the house of the Lord — though it is said (2 Kings 24. 13) that these were cut in pieces, that would not be done to the large and magnifi- cent vases, and, if they had been divided, the parts could be reunited. But it may be doubted whether tlie Hebrew word rendered cut in pieces, does not signify merely cut off, i. e., from further use in the temple. 11. All the ves- sels of gold and of silver were five thousand and four hundred— The vessels here specified amount only to the number of 2199. Hence it is probable that the larger vases only are mentioned, while the inventory of the whole, including great and small, came to the gross sum stated in the text. Sheshbazzar, the prince of Judah — t. e., Zerubbabel, son of Salathiel (cf, ch. 3. 8 ; 5. 10). He was born in Babylon, and called by his family Zerub- babel, i. e., stranger or exile in Babylon. Sheshbazzar, signifying "fire-worshipper," was the name given him at court, as other names were given to Daniel and his friesas. He was recognized among the exiles as hereditary prince of Judah. them of the captivity that were brought up from Babylon to Jerusalem— all the Jewish exiles did not embrace the privilege which the Persian king granted them. The great proportion, born in Babylon, preferred continuing in their comfortable homes to undertaking a distant, expensive, and hazardous journey to a desolate land. Nor did the returning exiles all go at once. The first band went with Zerubbabel, others afterwards with Ezra, and a large number with Nehemiah at a still later period. CHAPTER II. Ver. 1-70. Number of the People that Returned. 1. children of the province — i. e., Judea (ch. 5. 8), so called as being now reduced from an illustrious, inde- pendent, and powerful kingdom to an obscure, servile, tributary province of the Persian empire. This name is applied by the sacred historian to intimate that the Jew- ish exiles, though now released from captivity and allowed to return into their own land, were still the subjects of Cyrus, Inhabiting a province dependent upon Persia. came again unto Jerusalem and Judah, every one unto his city — either the city that had been occupied by his ancestors, or, as most parts of Judea were then either desolate or possessed by others, the city that was rebuilt and allotted to him now. 3. Which came with Zerub- babel— he was the chief or leader of the firsthand of re- turning exiles. The names of other influential persons who were associated in the conducting of the caravans are also mentioned, being extracted probably from the Per- dumber of (hi People that Returned. EZRA III. Tlie Foundation of the Temple laid. sian archives, in which the register was presentd : con- spicuous in the number are Jesliua, llie liigh priest, and Neliemiah. 3. tlie children— tliis word, as used througli- out this catalogue, means posterity or descendants. 4. cliildren of Arali, seven linndrecl seventy and flvc— tlio number is stated in Neliemiah 7. to have been only 652. It is probable that all mentioned as belonging to this family repaired to the general place of rendezvous, or had enrolled tlieir names at first as intending to go; but in the Interval of preparation, some died, otliers were prevented by sickness or insurmountable obstacles, so that ulti- mately no more than 652 came to Jerusalem. 33. Tlie men of Anathoth — it is pleasant to see so many of this Jewish town returning. It was a city of the Levites; but the people spurned the prophetic warning, and called forth against themselves one of his severest predictions (Jeremiah 32. 27-35). This prophecy was fulfilled in the Assyrian conquest. Anathoth was laid and continued a heap of ruins. But the people having been brought during the captivity to a better state of mind, returned, and their city was rebuilt. 36-39. Tlie priests — cacli of their families was ranged under its prince or head, like those of the other tribes. It will be remembered that the whole body was divided into twenty-four courses, one of which, in rotation, discharged the sacerdotal duties every week, and each division was called after the name of its first prince or chief. It appears from this passage, that only four of the courses of the priests returned from the Babylonish captivity ; but these four courses were after- wards, as the families increased, divided into twenty-four, wliich were distinguished by tlie names of the original courses appointed by David. Hence we find the course of Abijah or Abia (1 Chronicles 24. 10) subsisting at the commencement of the Christian era (Luke 1. 5). 55. The children of Solomon's servants — either the strangers tliat monarch enlisted in the building of the temple, or those who lived iu his palace, whicli was deemed a high honour. 61,63. The children of Barzillai — he preferred that name to that of his own family, deeming it a greater distinction to be connected with so noble a family, than to be of the house of Levi. But by this worldly ambition he forfeited the dignity and advantages of the priesthood. 63. Tirshatha— a title borne by the Persian governors of Judea (see also Nehemiah 7.6.5-70; 8.9; 10.1). It is de- rived from the Persic torsh, severe, and is equivalent to " your severity," "your awfulness," 64. thovhole con- gregation together >vas forty-t'ivo thousand tliree hundred and threescore — this gross amount is 12,000 more than the particular numbers given in the catalogue, when added together, come to. Reckoning up the smaller numbers, we shall find that they amount to 29,818 in this chapter, and to 31,089 in the parallel chapter of Nehemiah. Ezra also mentions 491 persons omitted by Nehemiah, and Nehemiali mentions 1765 not noticed by Ezra. If, therefore, Ezra's surplus be added to the sum in Nehemiah, and Ne- hemiah's surplus to the number in Ezra, they will both be- come 31,583. Subtracting this from 42,360, there will be a deflciency of 10,777. These are omitted, because they did not belong to Judah and Benjamin, or to the priests, but to the other tribes. The servants and singers, male and female, are reckoned separately {v. 65), so that putting all these items together, the number of all who went with Zerubbabel amounted to 50,000, with 8000 beasts of burden. (.\LTixG, quoted Davidson's Hekmeneutics.) 68. some of the cliief of the fatliers, when they came to the house of the Lord, offered freely for tlie house of God, &c.— The sight of a place hallowed by the most endearing and sacred associ.-itlons, but now lying in desolation and ruins, made the well-springs of their piety and patriotism gush out afresh, and before taking any active measures for providing accommodation to themselves and their families, the chief among them raised a large sum by vol- untary contributions towards the restoration of the tem- ple. 69. dramsof gold— rather darics, a Persian coin (see on 1 Chronicles 29. 7). priests' garments (cf. Nehemiah 7. 70). This— in the circumstances— was a very appropriate gift. In general, it may be remarked that presents of garments, or of any other usable commodities, however 19 singular it may scorn to us, is in unison with the estab- lished notions and customs of the East. CHAPTER III. Ver. 1-13. The Altar Set vp. 1. When the seventh month was come— the departure of the returning exiles from Babylon took place in spring, and for some time after their arrival they were occupied in the necessary work of rearing habitations to themselves amid the ruins of Jerusalem and its neighbourhood. This preliminary work being completed, they addressed themselves to re- build the altar of burnt offering, and as the seventh month of the sacred year was at hand— corresponding to the latter end of our September— when the feast of tabernacles (Le- viticus 23.) fell to be observed, they resolved to celebrate that religious festival, just as if the temple had been fully restored. 3. Jeshua— was the grandson of Seraiah, the liigh priest, put to death by Nebuchadnezzar at Riblah (2 Kings 25. 18-21). His father, Josedech, had been carried captive to Babylon, and died there, some time before this. Zerubhabel— was, according to the order of nature, son of Pedaiah (1 Chronicles 3. 17-19), but having been brought up by Salathiel, was called his son. liuilded the altar of tlic God of Israel, to offer burnt offerings tliereon— This was of urgent and immediate necessity, in order, first, to make atonement for their sins; secondly, to ob- tain the Divine blessing on their preparations for the temple, as well as animate their feelings of piety and pa- triotism for the prosecution of that national work. 3. thfey set the altar upon his bases — i. e., they reared it upon its old foundation, so that it occupied as nearly as possible the site on which it had formerly stood, they offered burnt offerings . . . morning and evening- Deeming it their duty to perform the public rites of re- ligion, they did not wait till the temple should be rebuilt and dedicated; but, at the outset, resumed the daily ser- vice prescribed by the law (Exodus 29. 38, 39 ; Leviticus 6. 9, 11), as well as observed the annual seasons of solemn observance. 4-7. Offekings Renewed. •*. They kept also the feast of tabernacles . . . From the first day of the seventh month— They revived at that time the daily ob- lation, and it was on the fifteenth day of that month the feastof tabernacles was held. 7. They gave. . .meat. . . drink, and oil, unto them of Zidon— they opened nego- tiations with the Tyrians for workmen, as well as for tim- ber, on the same terms and with the same views as Solo- mon had done (1 Kings 5. 11 ; 2 Chronicles 2. 15, 16). 8-13. The Foundation of the Temple Laid. 8. ai>- poiuted the Iievltes ... to set forward the -work- 1. e., to act as overseers of the workmen, and to direct and ani- mate the labourers in the various departments. 9. Jeshua -ivith his sons— not the high priest, but a Levlto (cli. 2. 40). To these, as probably distinguished for their mcclianlcal skill and taste, the duty of acting as overseers was par- ticularly committed. 13. But many of the priests and Levites, and chief of the fathers . . . ivept with a loud voice- Those painful emotions were excited by the sad contrast between the prosperous circumstances in which the foundations of the first temple had been laid, and the desolate, reduced state of the country and city when the second was begun; between the inferior size and costli- ness of the stones used in the foundations of the second (1 Kings 7. 9, 10), and the mucli smaller extent of tlie foun- dation itself, including all the appurtenances of the l)uilding(Haggai 2. 3); between lire comparative sniallness of their present mean.s and the Immense resources of David and Solomon. Perhaps, however, the chief cause of grief was, that the second temple would bo destitute of those things which formed the great and distingulsliing glory of the first, viz., the ark, the shechlnah, tlio Urim and Thummlm, Ac. Not that this second temi>k> was not a very grand and beautiful structure. But liow great soever its material splendour, It was inferior in this respect to that of .Solomon. Yet the glory of the second far outshone that of the first temple In nnotlior and more important poln> of view, viz., tlie rccelvlnjt witliin its 28? The Building of the Temple Hindered. EZKA IV, V. Its Building again Rene/wed. walls the incarnate Saviour (Haggai 2. 9). 13. tlie people could not discern tlie sliout of joy from tlie noise of tUe -vveeptng— Among Eastern people, expressions of sorrow ai-e always very loud and vehement. It is indi- cated by wailing, the howl of which is sometimes not easily distinguishable from joyful acclamations. CHAPTER IV. Ver. 1-G. The Building Hindered. 1. the advcr- Baries of Judali and Benjamin— i. e., strangers settled in the laud of Israel. 2. Ave seek your God, as ye do ; and -we do sacrifice unto liim since tlie days of Esar- liaddou , . . AvliicU l>i-ougUt us up UltJier— A very Interesting explanation of this passage has been recently obtained from the Assyrian sculptures. On a large cylinder, deposited in the British Museum, there is In- scribed a long and perfect copy of the annals of Esar- haddon, in which the details are given of a large depor- tation of Israelites from Palestine, and a consequent settlement of Babylonian colonists in their place. It is a striking confirmation of the statement made in this pas- sage. Those Assyrian settlers intermarried with the remnant of Israelite women, and their descendants, a mongrel race, went under the name of Samaritans. Though originally idolaters, they were instructed in the knowledge of God, so that they could say, " We seek your God ;" but they served Him in a superstitious way of their own (see on 2 Kings 17. 26-31, 41). 3. But Zerubbabel and Jesliua . . . said ... Ye have notUing to do vvltli us to build an Iiouse unto our God— This refusal to co-operate with the Samaritans, from whatever motives it sprang, was overruled by Providence to ultimate good ; for, had the two peoples worlied together, familiar ac- quaintancesliip and intermarriage would have ensued, and the result might have been a relapse of the Jews into idolatry, and most certainly, confusion and obscurity in the genealogical evidence tliat proved the descent of the Messiah ; whereas, in their hostile and separate condition, they were jealous observers of eacli other's proceedings, watching with mutual care over the preservation and integrity of the sacred books, guarding the purity and honour of the Mosaic worship, and thus contributing to the maintenance of religious knowledge and truth. 4:. Tlicn tlie xieople of tbe land Aveakeued tine liands of the people of Judah, &c. — Exasperated by this repulse, the Samaritans endeavoured by every means to molest tlie worlimen as well as obstruct the progress of the building; and, though they could not alter the decree whicli Cyrus had issued regarding it, yet by bribes and clandestine arts indefatigably plied at court, they laboured to frustrate tlie effects of the edict. Their success in those underhand dealings was great, for Cyrus, being frequently absent, and much absorbed in his warlike expeditions, left the government in the hands of his son Cambyses, a wicked prince, and extremely hostile to the Jews and their religion. The same arts were assiduously practised during the reign of his successor, Smerdis, down to the time of Darius Hystaspes. In consequence of the difH- culties and obstacles thus interposed, for a period of twenty years, the progress of the work was very slow. 6. in the reign of Ahasuerus, in the beginning of his reign, wrote they . . . an accusation — Ahasuerus Avas a regal title, and the king referred to was successor of Darius, the famous Xerxes. 7-2f. Letter to Artaxerxes. T. In the days of Ahasuerus ^vrote Bishlam, &c. — ^The three ofiicers named are supposed to have been deputy-governors appointed by the king of Persia over all the provinces subject to his empire west of the Euphrates, the Syrian tongue — or Aramrean language, called sometimes in our version Clialdee. This was made use of by the Persians in their decrees and communications relative to the Jews (cf. 2 Kings 18. 26; Isaiah 36. 11). The object of their letter was to press upon the royal notice the inexpediency and danger of rebuilding tlie walls of Jerusalem. They laboured hard to prejudice the king's mind against that measure. 13. the Jetvs tvlnich came up from thee to us 290 —The name "Jews" was generally used after the return from the captivity, because the returning exiles belonged chiefly to the tribes of Judah and Benjamin, and althoii^th the edict of Cyrus permitted all who chose to return, a permission of which some of the Israelites availed them- selves, the great body who went to settle in Judea were the men of Judah. 13. toll, tribute, and custom — th« first was a poll-tax ; the second was a property-tax ; the third the excise-dues on articles of trade and merchan- dise. Their letter, and the edict that followed, command- ing an immediate cessation of the work at the city walls, form the exclusive subject of narrative from v. 7 to v. 23. And now from this digression he returns at i;.21 to resume the thread of his narrative concerning the building of the temple. 9. the Dluaites — The people named were the colonists sent by the Babylonian monarch to occupy the territory of the ten tribes. "The great and noble Asnapper" was Esar-haddon. Immediately after the murder of Sennacherib, the Babylonians, Medes, Arme- nians, and other tributary people seized the opportunity of throwing olT the Assyrian yoke. But Esar-haddon having, in the thirtieth year of his reign, recovered Baby- lon, and subdued the other rebellious dependants, trans- ported numbers of them into the waste cities of Samaria, most probably as a punishment of their revolt. [Hales.] 14. Yve have maintenance from the king's palace — lU,, we are salted with the king's salt. " Eating a prince's salt" is an Oriental phrase, equivalent to "receiving maintenance from him." 34. Then ceased the -ivork of the house of God— It was this occurrence that first gave rise to the strong religious antipathy between the Jews and the Samaritans, which was afterwards greatly aggra- vated by the erection of a rival temple on Mount Gerizim. CHAPTER V. Ver. 1-17. Zerubbabel and Jeshua set forward THE Building OF the Temple in the Reign of Darius 1. Then the prophets , . . proplkesied ... in the name of the God of Israel— From the recorded writings of Haggai and Zechariah, it appears that the difliculties ex- perienced, and the many obstacles thrown in the way, had flrstcooled the zeal of the Jews in the building of tlie temple, and then led to an abandonment of the work, under a pretended belief tliat the time for rebuilding it had not yet come (Haggai 1. 2-11). For fifteen years tlie work was completely suspended. These two prophets upbraided them with severe reproaches for their sloth, negligence, and worldly selfishness (Haggai 1. 4), threat- ened them with severe judgments if they continued backward, and promised that tliey would be blessed with great national prosperity if they resumed and prosecuted the work with alacrity and vigour. Zechariah, the son of Iddo— t. e., grandson (Zechariah 1. 1). 2. Then rose up Zerubbabel . . . and Jeshua . . . and began to build the house of God— The strong appeals and animating exhortations of these prophets gave a new impulse to the building of the temple. It was in the second year of tlie reign of Darius Hystaspes that the work, after a long in- terruption, was resumed. 3, 4. at the same time came to them Tatnai, governor on this side the river — Tlie Persian empire west of the Euphrates included at this time Syria, Arabia, Egypt, Phoenicia, and other provinces sub- ject to Darius. The empire was divided into twenty prov- inces, called satrapies. Syria formed one satrapy, inclusive of Palestine, Phoenicia, and Cyprus, and furnished an annual revenue of 350 talents. It was presided over by a satrap or viceroy, who at this time resided at Damascus, and though superior to the native governors of the Jews appointed by the Persian king, never interfered with their internal government, except when there was a threatened disturbance of order and tranquillity. Tatnai. the governor (whether this was a personal name or aa oflleial title is unknown), had probably been incited by the complaints and turbulent outrages of the Samaritans against the Jews; but he suspended his judgment, and he prudently resolved to repair to Jerusalem, that he might ascertain the real state of matters by personal in- The Decree of Darius tn favour of the Jews. EZRA VT. The Temple Finished and Dedicated. spectlon and inquiry, in companj'with another dignified officer and his provincial council. 5. But tlie eye of their God was upon tlic elders of tUe Jews, &e.— Tlic unusual presence, the imposing suite, the authoritative inquiries of the satrap appeared formidable, and miglit Iiave pro- duced a paralyzing influence or led to disastrous conse- quences, if he had been a partial and corrupt judge, or actuated by unfriendly feelings towards the Jewish cause. The historian, therefore, with characteristic piety, throws in this parenthetical verse to intimate that God averted the threatening cloud and procured favour for the elders or leaders of the Jews, that they were not interrupted in their proceedings till communications with the court should be made and received. Not a word was uttered to dispirit the Jews or afford cause of triumph to their op- ponents. Matters were to go on till contrary orders arrived from Babylon. After surveying the work in progress, he inquired, first, by Avhat authority this na- tional temple was undertaken ; and, secondly, the names of the principal promoters and directors of the under- taking. To these two heads of inquiry the Jews re- turned ready and distinct replies. Then having learned that it originated in a decree of Cyrus, who had not only released the Jewish exiles from captivity, and permitted them to return to their own land for the express pur- pose of rebuilding the house of God, but, by an act of royal grace, had restored to them the sacred vessels vvhicli Nebuchadnezzar had carried off as trophies from the for- mer temple, Tatnai transmitted all this information in an ofiicial report to his imperial master, accompanying it with a recommendatory suggestion that search should be made among the national archives at Babylon for the original decree of Cyrus, that the truth of the Jews' state- ment might be verified. The whole conduct of Tatnai, as well as the general tone of his despatch, is marked by a sound discretion and prudent moderation, free from any party bias, and evincing a desire only to do his duty. In all respects lie appears in favouraljle contrast with his predecessor, Rehum (ch. '1. 9). 8. tlie liouse of tJie great God, wlilcli Is bnllded ^vitli great stones — lit., "stones of rolling"— ;'. I?., stones of such extraordinary size that they could not be carried— they liad to be rolled or dragged along the ground. 13. Cyrus tlte kli»g . . . made a de- cree— Tlie Jews were perfectly warranted according to tlie principles of tlie Persian government to proceed witli. the building in virtue of Cyrus' edict. For everyM'here a public decree is considered as remaining in force until it is revoked; but the "laws of the Medes and Persians clianged not." IG. TUeii came . . . SliesUbozzar . . . since that time even until now Iiatli it been in l>«ild- ing— This was not a part of the Jews' answer— they could not have said this, knowing the building had long ceased. But Tatnai used these expressions in his report, either looking on the stoppage as a teraporarj^ interruption, or supposing that the Jews were always working a little, as they liad means and opportunities. CHAPTER VI. Ver. 1-12. Darius' Decree for Abtancingthe Bl^ild- ING. 1. Darius tlie king— Tills was Darius Hystaspes. Great and interesting light has been thrown on the his- tory of this monarch and the transactions of his reign, bj' the decipherment of the cuneatic inscriptions on the rocks at Beliistun. In the house of the rolls, where the treasures -were laid up In Bahylon— An idea of the form of this Babylonian register house, as well as tlie man- ner of preserving public records witliln its repositories, can be obtained from the recent discoveries at Nineveh. Two small chambers were discovered in the palace of Koyunjik, which, from the fragments found in them, Mr. Layard considers "as a house of the rolls." After re- minding his readers that the historical records and pub- lic documents of the Assyrians were kept on taV)lofs and cylinders of baited clay, many specimens of which have been brought to this country, he goes on to say, "The chambers I am describing appear to have been a deposi- tory in the palace of Nineveh for such documents. To the height of a foot or more from the floor they were en- tirely filled with thorn ; some entire, but the greater part broken into many fragments, probably by the falling in of the upper part of the building. They were of different sizes ; the largest tablets were flat, and measured about 9 inches by 6i inches; the smaller were slightly convex, and some were not more than an inch long, with but one or two lines of writing. Tlie cuneiform characters on most of them were singularly sharp and well defined, but so minute in some instances as to be almost illegible with- out a magnifying glass. These documents appear to be of various liinds. The documents that have thus been discovered ' in tlie house of rolls' at Nineveh probably ex- ceed all that have yet been afforded by the monuments of Egypt, and Avhon the innumerable fragments are put together and transcribed, the publication of these records will be of the greatest importance to the history of the ancient world." [Nineveh and Babylon.] ii.Achmetha — Long supposed to be the capital of Greater Media— the Ecbatana of classical, the Hamadan of modern times, at the foot of the Elwund range of hills, where, for its cool- ness and salubrity, Cyrus and liis successors on tlie Per- sian throne established their summer residence. There was another city, however, of this name, tlie Ecbatana of Atropatene, and the most ancient capital of northern Media, and recentlj^ identified by Colonel Rawlinson in the remarkable ruins of Takht-i-Soleiinan. Yet as every- thing tends to show the attachment of Cyrus to his native city, the Atropatenian Ecbatana, rather than to the stronger capital of Greater Media, Colonel Rawlinson is inclined to think that he deposited there, in his var or fortress, the famous decree relating to the Jews, along with the other records and treasures of his empire. [Nin- eveh and Persepolis.] 8-10. of the king's goods, even of the tribute beyond the river . . . expenses be given them— The decree granted them the privilege of di-awing from his provincial treasury of Syria, to the amount of whatever they required for the furthering of the work and providing sacrifice for the service of the temple, that the priests might daily pray for the health of the king and the prosperity of the empire. 11. >vliosoever shall alter this -^vord — The warning was specially directed against the turbulent and fanatical Samaritans. The ex- tremely favourable purport of this edict was no doubt owing in some measure to the influence of Cyrus, of whom Darius entertained a high admiration, and wliose two daughters he had married. But it proceeded still more from the deep impressions made even on the idol- atrous people of that country and that age, as to the being and providence of the God of Israel. 13-15. The Temple Finished. 13. Then Tatnai . . . did speedily— A concurrence of favourable events is men- tioned as accelei-ating the restoration of the temple, and infusing a new spirit and energy into the worlimen, who now laboured with unabating assiduity till it was brought to a completion. Its foundation was laid in April, SUJ B. c. (ch.3. S-10), and it was completed on 2Ist February, 515 u. c, being 21 years after it was begun. [Lightfoot.] 16-18. Feasts of the Dedication. 1G. the children of Israel . . . kept the dedication . . . with joy— The ceremonial was gone through with demonstrations of the liveliest joy. The aged who had wept at the laying of the foundation were most, if not all of them, now dead; and all rejoiced at the completion of this national un- dertaking. 17. t'^vclvc he-gont«— as at the dedication of the tabernacle (Numbers 8. 17). 18. they set the priests in their divisions, and the Levites In their courses . . . as it Is written In tlie book of Moses— Although Iiavid arranged the pricst-s and Levites in courses according to their families, It was Moses who assigned to the priests and Levites their rights and privileges, their stations and several duties. 19-22. And of the Passover, ai. nil such as li«d separated themselves . . . ft-ont the filthiness of tlio heathen — i. e., wlio had given satisfactory evidence of being true proselytes by not only renouncing the Impure worship of idolatry, but by undergoing the rite of clr- ■ cumclslon, a condition Indispensable to a partlclf atlon of 291 Ezra goes up to Jerusalem, EZRA VII, VIII. His Companions from Babylon. the passover. 33. kept the feast . . , wltli joy : for the Iiord . . . turned the heart of the Uing of Assyria -unto them— I. e., king of the Persian empire, which now In- cluded the possessions, and h^d surpassed the glory, of Assyria. The favourable disposition which Darius had evinced towards the Jews secured them peace and pros- perity, and the privileges of their own religion during the rest of his reign. The religious joy that so remarka- bly characterized the celebration of this feast, wastesti- fled by expressions of lively gratitude to God, whose over- ruling power and converting grace had produced so mar- vellous a change on the hearts of the mighty potentates, and disposed them, heathens though they were, to aid the cause and provide for the worship of the true God. CHAPTER VII. Ver. 1-10. Ezra Goes tjp to Jekusaxem. 1. In the reign of Artaxerxes— the Ahasuerus of Esther. Ezra the son of Seralah— i. e., grandson or great-grandson, Seraiah was the high priest put to death by Nebuchad- nezzar at Riblah (2 Kings 25. 18). A period of 1.30 years had elapsed between that catastrophe and the journey of Ezra to Jerusalem, and as a grandson of Seraiah, viz., Jeshua, •who held the office of high priest, had accompanied Ze- rubbabel in the first caravan of returning exiles, Ezra must have been In all probability a grandson, descended, too, from a younger son, the elder branch being in possession of the pontificate. 6. This Ezra . . . -tvns a ready scribe In the law of Moses— The term "scribe" does not mean a penman, nor even an attorney well versant in forms of law, and skilled in the method of preparing public or private deeds. He was a rabbi, or doctor, learned in the Mosaic law, and in all that related to the civil and eccle- siastical polity and customs of the Hebrew people. Scribes of this description possessed great autliority and influence (cf. Matthew 23. 25; Mark 12. 28). the king granted lilm all his request— He left Babylon entrusted witli an im- portant commission to be executed in Jerusalem. The manner in which he obtained this office is minutely re- lated in a subsequent passage. Here it is noticed, but with a pious acknowledgment of the Divine grace and goodness which disposed the royal mind in favour of Ezra's patriotic objects. The Levites, Ac, did not go at that time, and are mentioned here by anticipation, 8. he came to Jiemsalem In five fifth montit — i. e., correspond- ing to the end of our July or beginning of our August. As he left Babylon on New Year's Day (v. 9), the journey must have occupied not less than four months— a long period— but it was necessary to move at a slow pace, and by short, easy stages, as he had to conduct a large caravan of poor people, including women, children, and all their house- hold gear (see on ch. 8). 10. Ezra had prepared his heart to seek the la-\v of the Itord, &c. — His reigning desire had been to study the Divine law— its principles, institutions, privileges, and requirements; and now from love and zeal, he devoted himself, as the business of his life, to the work of instructing, reforming, and edifying otliers. 11-26. Graciotts Commission OF Artaxerxes. 11. this Is the copy of the letter that the King Artaxerxes gave— The measure which this document authorized, and the remarkable interest in the Jews displayed in it, were most probably owing to the influence of Esther, wlio is thought to have been raised to the higli position of queen a few months previous to the departure of Ezra. [Hales.] According to others, who adopt a diflerent chronology, it was more probably pressed upon the attention of the Per- sian court by Ezra, who, like Daniel, showed the prophe- cies to the king; or by some leading Jews on his acces- sion, who, seeing the unsettled and disordered state of the colony after the death of Zerubbabel, Jeshua, Haggai, and Zechariah, recommended the appointment of a commis- sion to reform abuses, suppress disorder, and enforce the observance of the law. 13. Artaxerxes, king of kings— That title might have been assumed as, with literal truth, applicable to him, since many of the tribu- tftry princes of his empire still retained the name and au- 292 thority of kings. But it was as probably a mere Oriental- ism, denoting a great and powerful prince, as the heaven' of heavens signified the highest heaven, and vanity of vanities, tlie greatest vanity. This vainglorious title was assumed by the kings of Assyria, from whom it passed to the sovereigns of Persia, unto Ezra the priest, a scrlhe of the la-\v of the God of heaven — The appoint- ment of Ezra to this influential mission was of the highest importance to the Hebrew people, as a large proportion of them were become, in a great measure, strangers both to the language and the institutions of their forefathers. 14r. sent of the king, and of his seven counsellors — This was the fixed number of tlie privy council of tlie kings of Persia (Esther 1. 10, 14). The document describes, with great clearness and precision, the nature of Ezra's com- mission and the extent of power and prerogatives with which he was invested. It gave him authority, in the first place, to organize the colony in Judea, and institute a regular government, according to tlie laws of the He- brew people, and by magistrates and rulers of their own nation (v. 25, 20), with power to punish offenders by fines, Imprisonment, exile, or death, according to the degree of their criminality. Secondly, he was empowered to carry a large donation in money, partly from the royal treasury, and partly raised by voluntary contributions among his countrymen to create a fund out of which to make suit- able provision for maintaining the regular worship of God in Jerusalem (v. 16, 17). Thirdly, the Persian officers in Syria were commanded to aflTord him every assistance by gifts of money within a certain specified limit, in car- rying out the objects of his patriotic mission (v. 21). 33. an hundred talents of silver — £22,000, according to the rate of the silver talent of Babylon. Fourthly, Artaxerxes gave his royal sanction in establishment of the Divine law, wlilch exempted priests and Levites from taxation or tribute, and confirmed to thorn the exclusive right to officiate in the sacred services of the sanctuary. And, finally, in the expression of the king's desire for the Di- vine blessing upon the king and his government (v. 23), we see the strong persuasion whlcli pervaded tlie Persian court, and had been produced by the captivity of tlie He- brew people, as to tlie being and directing providence of the God they woi'shipped. It will be observed, however, that the commission related exclusively to the rebuilding of the temple- not of the walls. The Samaritans (ch. 4. 20-22) had succeeded in alarniing tlie Persian court by their representations of the danger to the empire of forti- fj-ing a city notorious for the turbulent character of its in- habitants and the prowess of its kings. 27, 28. Ezra Blesses God for this Favour. 37. Blessed he the Lord God of our fathers — This devout thanksgiving is in unison with the whole character of Ezra, who discerns the hand of God in every event, and is always ready to express a pious acknowledgment for the Divine goodness. CHAPTER VIII. Ver. 1-14. Ezra's Companions from Babylon. 1. this is the genealogy of them that went up -witlk me from Bahylon— The number given here amounts to 1754. But this is the register of adult males only, and as there were women and children also {v. 21) the whole caravan may be considered as comprising between 6000 and 7000. 15-20. He Sends to Iddo for Ministers for the Tem- ple Service. 15. I gathered them together to the river that runneth to Ahava — This river has not been ascertained. The probability is, that tlie Ahava was ono of tlie streams or numerous canals of Mesopotamia com- municating with the Euphrates. [CvcLOPasDiA of Bibli- cal Literature.] But it was certainly in Babylonia on the banks of that stream ; and perhaps in the neighbour- hood of a town of the same name was the place appointed for general rendezvous. The emigrants encamped tliere for three days, according to Oriental custom, while the preparations for the departure were being completed, and Ezra was arranging the order of tlie caravan. I . . . found there none of the sons of Levi — i, e., the ordinary Le> THE RIVER THAT RUNNETH TO AHAVA. li^Af$ t II 1,1 OPEN SEPULCHKES.— JEREMIAH V. 16. A Fast Proclaimed. EZRA IX. Ezra's Prayer and Covfession, vltes. Notwithstanding the privilege of exemption from all taxes granted to persons engaged in the temple ser- vice, none of the Levitical tribes were induced to join the settlement in Jerusalem; and it was even not without difficulty Ezra persuaded some of the priestly families to accompany him. IG, IT. tlieii sent I foi-Eliezer . . . -ivltU commandment unto Idtlo tlie cKief — Ezra sent this deputation, either by virtue of authority whicli by his priestly character he had over the Levites, or of the royal commission with which he was invested. The deputation were despatched to Iddo, who was a prince or chief of the Ncthinims— for the Persian government allowed the He- brews during their exile to retain their ecclesiastical gov- ernment by their own chiefs, as well as to enjoy tlie priv- ilege of free worship. Iddo's influence procured and brought to the camp at Ahava thirty-eight Levites, and 220 Nethinims, the descendants of the Gibeonites, who performed the servile duties of the temple. 21-36. A Fast Pkoclaimed. 21. Tlien I proclaimed a fast tliere — The dangers to travelling caravans from tlie Bedouin Arabs that prowl through tlie desert were in an- cient times as great as they still are; and it seems that travellers usually sought the protection of a military es- cort. But Ezra had spoken so much to the king of the sufficiency of the Divine care of his people that he would have blushed to apply for a guard of soldiers; and there- fore he resolved that his followers should, by a solemn act of fasting and prayer, commit themselves to the Keeper of Israel. Their faith, considering th^ many and constant perils of a journey across the Bedouin regions, must have been great, and it was rewarded by the enjoyment of per- fect safety during the whole waJ^ 34-3^4. TUcn I sepa- rated twelve of the cliief of tUe priests . . . and -iveiglied unto tliem the silver, &c. — The custody of the contribu- tions and of the sacred vessels was, during the journey, committed to twelve of the chief priests, who, with the assistance of ten of their bretliren, were to watch closely over them by the way, and deliver them into the house of the Lord in Jerusalem. The ti'easures in silver and gold, according to the value of the Babylonian talent, amounted to about £515,000 sterling. 37. t^vo vessels of fine copper, precious as gold — Almost all commentators agree in maintaining tliat tlie vessels referred to were not made of copper, but of an alloy capable of taking on a bright polish, which we think highly pi'obable, as copper was then in common use amongst the Babylonians, and would not be as precious as gold. This alloy, much esteemed amongst the Jews, was composed of gold and other metals, which took on a high polish and was not subject to tar- nish. [NOYES.] 31. we departed from the river of Ahava on the t'welfth day of tlie tirst moivtli — Computing from the time of their setting out to the period of their arrival, they occupied about four months on the way. Their health and security were marvellous during so long a journey. The pilgrim-caravans of the present day per- form long journeys through the wildest deserts of tlie East under the protection of a firman from tlie Porte, and an escort of soldiers. But for a large body, composed as that of Ezra — of some thousands of men, women, and chil- dren, unaccustomed to travel, undisciplined to order, and without military strength, and with so large an amount of treasure tempting the cupidity of the marauding, plun- dering tribes of the desert — to accomplish a journey so long and so arduous in perfect safety, is one of the most astonishing events recorded in history. Nothing but the vigilant care of a superintending Providence could have brought them securely to their destination. 33. No^iv, on tlie fourth day was the silver . . . weighed in tlic house of our God — Devoted tlie first three days after their arrival in Jerusalem to repose; on the next, the treasures were weighed and handed over to the custody of the offici- ating priests of the temple. The returned exiles offered burnt offerings, and Ezra delivered the royal commission to the satraps and inferior magistrates; while the Levit- ical portion of them lent all the assistance they could in performing the additional work which the arrival of so many new worshippers occasioned. CHAPTER IX. Ver. 1-4. Ezra Mourns for the Affinity of the People with Strangers, l. Now when these tilings were done— The first days after Ezra's arrival in Jeru- salem were occupied in executing the different trusts committed to him. The nature and design of tlie office with which the royal authority had invested him was publicly made known to his own people by the formal delivery of the contribution and the sacred vessels brought from Babylon to the priests to be deposited in the temple. Then his credentials were privately pre- sented to the provincial governors; and b^ this prudent, orderly proceeding he put himself in the best position to avail himself of all the advantages guaranteed him by the king. On a superficial view everything contributed to gratify his patriotic feelings in the apparently flour- ishing state of the church and country. But a further acquaintance discovered the existence of great corrup- tions, which demanded immediate correction; and one was particularly brought under his notice as being the source and origin of all others, viz., a.serious abuse that was practised respect) ng tlie law of marriage, tlie princea came to mc, saying— The information they lodged with him was to the effect tliat numbers of the people, in vio- lation of the Divine law (Deuteronomy 7. 2, 3), had con- tracted marriages with Gentile women, and that the guilt of the disorderly practice, far from being confined to the lower classes, was shared in by several of the priests and Levites, as well as of the leading men in the country. This great irregularity would inevitably bring many evils in its train; it would encourage and increase idolatry, as well as break down the barriers of distinction which, for important purposes, God had raised between the Israel- ites and all other people. Ezra foresaw these dangerous consequences, but was overwhelmed with a sense of the difficulty of correcting tlie evil, when matrimonial al- liances had been formed, families had been reared, airec- tions engaged, and important interests established. 3. ■w^hen I lieard this ... I rent my garment and my mantle, &c. — the outer and inner garment, which was a token not only of great grief, but of dread at the same time of the Divine wrath; "plucked off the hair of my head and ray beard," which was a still more significant sign of overpowering grief. 4. Tlien Avere assembled tinto me every one that trembled at the 'ivords of . . . God, &c. — All the pious people who reverenced God".s word and dreaded its tlireatenings and judgments joined with Ezra in bewailing the public sin, and devising tlie means of redressing it. I sat astonied until the even- ing sacrifice— Tlie intelligence of so gross a violation of God's law by those who had been carried into captivity on account of tlieir sins, and wlio, tliough restored, were yet unreformed, produced such a stunning efl'ect on tho mind of Ezra that he remained for awhile incapable either of speech or of action. The hour of the evening sacrifice was the usual time of the people assembling, and at that season, having again rent his hair and gar- ments, he made public prayer and confession of sin. 5-15. Prays to God. 5. I fell upon my knees, and spread out my hands unto the LomI my God — TllO burden of his prayer, whicli was dictated by a deep sense of the emergency, was tliat lie wsis overwhelmed at the flagrant enormity of tliis sin, and the bold impiety of continuing in it after having, as a people, so recently ex- perienced the heavy marks of tlie Divine displeasure. God had begun to sliow returning favour to Isrjve) by the restoration of some. But this only aggravated their sin, tliat, so soon after tlicir re-establishment In their native land, they openly violated tho express and repeated pre- cepts which commanded them to extirpate the Canaan- ites. Such conduct, he exclaimed, could Issue only in drawing down some great punishment from offended Heaven and ensuring the destruction of the small rem- nant of us that is left, unless, by tho help of Divine grace, we repent and bring forth the fruits of repentance in an immediate and thorough reformation. 293 Ifehemiah Mourns, Fasts and Prays. NEHEMIAH I, II. His Commission from Artaxerxes. CHAPTER X. Vei'. 1-17, EzKA Reforms the Stkange Marriages. 1. 'Now wheii Ezra had prayed — ^As this prayer was uttered in public, while there was a general concourse of tlie people at the time of the evening sacrifice, and as it was accompanied with all the demonstrations of poignant sorrow and anguish, it is not surprising tliat the spectacle of a man so respected, a priest so holy, a governor so dig- nified as Ezra, appearing distressed and filled with fear at tlie sad state of things, sliould produce a deep sensa- tion; and the report of his passionate grief and expres- sions in the court of tlie temple having rapidly spread through the city, a great multitude flocked to the spot. 53-4. Sliechaiiiali . . . answered and said iiuto Kzra, ■\Ve liave trespassed — This was one of the leading men, who was not himself a delinquent in the matter, for his name does not occur in the following list. He spoke in the general name of the people, and his conduct evinced a tender conscience, as well as no small fortitude in making such a proposal; for as his father and five pater- nal uncles (v, 26) were involved in the guilt of unlawful marriages, he showed, by the measure he recommended, that he deemed it better to obey God than to please his nearest relatives, yet nciv there is liope in Israel con- cerning this tiling— This hope, however, depended on timely measures of reformation, and therefore, instead of surrendering themselves to despair or despondency, he counselled them to amend their error without delay, relying on God's mercy for the past. Though the pro- posal may seem harsh and cruel, yet in the peculiar cir- cumstances of the Jews it was just as well as necessary; and he urged the duty of seeing it executed on Ezra, as the only person competent to carry it into eflect, being possessed of skill and address for so delicate and diflicult a work, and invested by God, and under him by the Persian king (ch. 7. 23-28), with the requisite authority to enforce it. 5-8. Then E^zra . , . Avent into the cliamber of Johanan — At a private council of the princes and elders held there, under the presidency of Ezra, it was resolved to enter into a general covenant to put away their foreign wives and children; that a proclamation should be made for all who had returned from Babylon to repair within three days to Jerusalem, under pain of excommunication, and confiscation of tlieir property. 9-11. Then all the men of Jiidali and Benjamin — The returned captives belonged chiefly to these tribes; but other Israelites are also included vinder these names, as they all were then occupying the territory formerly as- signed to those two tribes, it -ivas the ninth month— i.e., between the end of December and the beginning of January, which is the coldest and most rainy season of the year in Palestine, all the people sat in the street— i. e., the court, 10. Ezra the priest stood xip, and said- Having fully represented the enormity of their sin, and urged them to dissolve their unlawful connections, he was gratified by receiving a prompt acknowledgment of the justice of his reproof and a promise of compliance with his recommendation. But as the weather was un- genial, and the defaulters were too numerous to be passed in review at one time, it was resolved that a commission should be appointed to examine into the whole matter. These commissioners, assisted by the judges and elders of the respective cities, made a minute investigation into every case, and after three months' labour completely removed all traces of the abuse. Doubtless, an adequate provision was made for the repudiated wives and chil- dren, according to the means and circumstances of the husbands, 18-44. Those that had taken Strange Wives, 18. among the sons of the priests — from the names of so many men of rank appearing in the following list, some idea may be formed of the great and complicated difll- culties attending the reformatory work, they gave their hands — i.e., came under a solemn engagement, which was usually ratified by pledging the right hand (Prov- erbs 6. 1; Ezekiel 17. 18). The delinquents of the priestly order bound themselves to do like the common Israelites (v. 25), and sought to expiate their sin by sacrificing a ram as a trespass oflTering, THE BOOK OF NEHEMIAH, CHAPTER I. Ver. 1-3. Nehemiah, understanding by Hanani THE Afflicted State of Jerusalem, Mourns, Fasts AND Prays. 1. Nehemiah the son of Hachaliah— This eminently pious and patriotic Jew is to be carefully dis- tinguished from two other persons of the same name — one of whom is mentioned as helping to rebuild the walls of Jerusalem (ch. 3, 16), and the otlier is noticed in the list of those who accompanied Zerubbabel in the first de- tachment of returning exiles (Ezra 2, 2; ch, 7, 7), Though little is known of his genealogy, it is higlaly probable that he was a descendant of the tribe of Judah and the royal family of David, in the montli Chislcw— answering to the close of November and the larger part of December. Shiishan tlxe palace — The capital of ancient Susiana, east of the Tigris, a province of Persia. From the time of Cyrus It was the favourite winter residence of tlie Persian kings. a, Hanani, one of my brethren, came, he and certain men of Judah— Hanani is called (ch. 7, 2) his brother. But as that term was used loosely by Jews as well as other Orientals, it is probable that no more is meant than that he was of the same family. According to Josephus, Nehemiah, while walking around the palace walls, over- heard some persons conversing in the Hebrew language, and having ascertained that they had lately returned from Judea, was informed by them, in answer to his eager inquiries, of the unfinished and desolate condition 294 of Jerusalem, as well as the defenceless state of the re- turned exiles. The •commissions previously given to Zerubbabel and Ezra extending only to the repair of the temple and private dwellings, tlie walls and gates of the city had been allowed to remain a mass of shattered ruins, as they had been laid by the Chaldean siege, 4-11. His Prayer. 4. -ivhen I heard these words , , . I sat do-tvn , , , and monrned, , . . and fasted and prayed— The recital deeply aflected the patriotic feelings of this good man, and no comfort could he find but in earnest and protracted prayer, that God would favour the purpose, which he seems to have secretly formed, of ask- ing the royal permission to go to Jerusalem. 11. I was tlie king's cup-bearer— This ofllcer, in the ancient Orien- tal courts, was always a person of rank and importance; and, from the confidential nature of his duties and "his frequent access to the royal presence, possessed of great infiuence. CHAPTER II. Ver. 1-20. Artaxerxes, understanding the Causk OF Nehemiah's Sadness, sends him with Letters and A Commission to Build again the Walls of Jeru- salem. 1. it came to pass in the month IVisan— This wa.s nearly four months after he had learned the desolate and ruinous state of Jerusalem (ch. 1, 1), The reasons of so long a delay cannot be ascertained, I tooU up the wine, and gave it unto the Uing— Xenophon has par- RUINS OF PEESEPOLTS. Nehemialis Commiission from Arlaxerxes. NEHEMIAH III. Names and Order of the Builders. ticularly remarked the polished and graceful manner in winch the cup-bearers of the Median, and consequently the Persian, monarchs performed their duty of presenting the wine to their royal master. Having washed the cup in the king's presence, and poured into tiieir left hand a little of the wine, which they drank off in his presence, they tlien handed the cup to him, not grasped, but lightly held with the tips of their tliunib and fingers. This description has received some curious illustrations from the monuments of Assyria and Persia, on which the cup- bearers are frequently represented in the act of handing wine to the king. !3. tlie king said unto me, "Wliy Is thy countenance sad 1 — It was deemed highly unbecom- ing to appear in the royal presence witli any weeds or signs of sorrow (Esther 4. 2); and hence it was no wonder that the king was struck with the dejected air of liis cup- bearer, while that attendant, on his part, felt his agitation Increased by his deep anxiety about the issue of the con- versation so abruptly begun. But the piety and intense earnestness of the man immediately restored him to calm self-possession, and enabled him to communicate, first, the cause of his sadness, and next, the patriotic wish of his heart to be the honoured instrument of reviving the ancient glory of the city of his fathers. 6-9. the queen also sitting by him— As the Persian monarchs did not admit their wives to be present at their state festivals, this must have been a private occasion. The queen re- ferred to was probably Esther, Avhose presence would tend greatly to embolden Nehemiah in stating his re- quest; and through her influence, powerfully exerted it may be supposed, also by her sympathy with tlae patriotic design, his petition was granted, to go as deputy-governor of Judea, accompanied by a military guard, and invested with full powers to obtain materials for the building in Jerusalem, as well as to get all requisite aid in promoting his enterprise. 6. I set him a time— Considering the great despatch made in raising the walls, it is probable that this leave of absence was limited at first to a year or Bix months, after which he returned to his duties in Sliushan. The circumstance of fixing a set time for his return,, as well as entrusting so important a work as the refortiflcation of Jerusalem to his care, proves the high favour and confidence Nehemiah enjoyed at the Persian court, and the great estimation in which his services were held. At a later period he received a new commission for the better settlement of the aflfairs of Judea, and re- mained governor of that province for twelve years (ch. 5.14). 7. letters be given me to the governors beyond the river— The Persian empire at this time was of vast ex- tent, reaching from the Indus to the Mediterranean, and the Euphrates was considered as naturally dividing it into two parts, eastern and western (see EzraS. 3, 4). 8. according to tlie good liand of my God upon me — The piety of Nehemiah appears in every circumstance. The conception of his patriotic design — the favourable dispo- sition of the king, and the success of tlie undertaking are all ascribed to God. 9, 10. Sanballat the Horonlte— Horonaim being a town in Moab, this person, it is proba- Ijle, was a Moabite. Toblah the servant, the Antmonite — The term used indicates him to have been a freed slave, elevated to some official dignity. Tliese were district magistrates under the government of tlie satrap of Syria ; and they seem to have been leaders of tlie Samaritan fac- tion. 11,12. So I came to Jerusalem, and 'was there three days— Deeply affected witli the desolations of Jerusalem, and uncertain wliat course to follow, he remained three days before informing any one of the object of his mis- sion, and at the end of the third day, accompanied Avith a few attendants, he made, under covert of night, a secret survey of the walls and gates. 13-15. I went out by night by the gate of the valley— j. e., the Jaffa gate, near the tower of Hippicus. even before the dragon ■well — t. c, fountain on the opposite side of the valley. and to the dung-port — The gate on the east of the city, through which there ran a common sewer to the brook Kedron and the valley of Hinnom. 14. Then— t. e., after having passed tlirough tlie gate of the Esseues. X ivent on to the gate of the fountain — i. c, Slloah, from which turning round the fount of Ophel. to the king's pool J but there was no place for tlie beast that was under me to pass— f. e., iiy the sides of this pool- Solomon's— there being water in the pool, and too much rubbish about it to permit the passage of the beast. 15. Then I went up ... by the brook— t. c, Kedron. and entered by the gate of tlie valley, and so returned— The gate leading to the valley of Jehoshaphat, east of the city. He went out by this gate, and having made the circuit of the city, went in by it again. [Barclay's City OF THE Great King.] 16-18. the nUers knew not— The following day, having assembled the elders, Nehemiah produced his commission and exhorted them to assist in the work. The sight of his credentials, and the animat- ing strain of his address and example, so revived their drooping spirits, tliat they resolved immediately to com- mence the building, wliich they did, despite of the bitter taunts and scoffing ridicule of some influential men. CHAPTER III. Ver. 1-32. The Names and Order of them that BuiLDED THE Wall of Jerusalem. 1. Tlien Kliashib the higli priest— The grandson of Jesliua, and tlie first high priest after the return from Babylon, rose up, -with his brethren the priests— i. e., set an example by com- mencing the work— their labors being confined to the sa- cred localities, they builded the sheep-gate— close to the temple. Its name arose either from the sheep-market, or from the pool of Betliesda, where the sheep were washed, which was there (John 5. 2), and thence they were taken to the temple for sacrifice, they sanctitled it, and set up the doors— Being tlie common entrance into the temple, and the first part of the building repaired, it is probable that some religious ceremonies were observed in gratitude for its completion. " It was the flrst-frults, and tliei-efore, in the sanctiflcation of it, the whole lump and building was sanctified," [Poole.] the tower of Meali — This word is improperly considered, in our version, as the name of a tower ; it is tlie Hebrew word for " a liundred," so that the meaning is, they not only rebuilt the sheep- gate, but also a hundi-ed cubits of the wall, which ex- tended as far as the tower of Hananeel. 3. next unto him builded the men of Jericho, &c. — The wall was di- vided into portions, one of which was assigned respect- ively to each of the great families which had returned from the captivity, and this distribution, by wliicli the building was carried on in all parts simultaneously with great energy, was eminently favourable to despatch. "The villages where the restorers resided being mostly mentioned, it will be seen that this circumstance aflbrda a general indication of the part of the wall upon which they laboured, such places being on that side of the city nearest their place of abode; the only apparent exception being, perhaps, where they repaired more than their piece. Having completed their first undertaking (if they worked any more), there being no more work to be done on the side next their residence, or having arrived after tlie re- pairs on that part of the city nearest them under opera- tion were completed, they would go wherever their ser- vices would be required." [Barclay's City of the Great King.] 8. they fortifled Jenisalcm unto the broad wall— or double wall, extending from the gate of Ephraim to the corner gate, 400 cubits in length, formerly broken down by Joash, king of Israel, but afterwards rebuilt by Uzziah, who m.ade it so strong that the Chaldeans, find- ing it difficult to demolish it, had left it standing. 13. Shallum ... lie and his daughters— who were either heiresses or rich widows, whoaindertook to defray the ex- penses of a part of the wall nc.\t them. 13. the inlt.-xbit- ants of Zanoah— Tlierc were two towns so called in tlie territory of Judah (Joshua 15. 34, 56). 14. Beth-haocercni —a city of Judah, supposed to be now occupied by Jieth- ulla, on a hill of the same name, which Is soniot i incs called also the mountain of the Franks, between .Tern.salcin and Telcoa. 16. the sepulchres of David, and to pt upon his life, and advised him, at the same time, to consult his safety l)y concealing himself in the sanctuary, a crypt which, from its sanctity, was strong and secure. But the noble-minded governor determined at all hazards to remain at his post, and not bring discredit on the cause of God and religion by his unworthy cowardice in leaving the temple and city un- protected. This plot, together with a secret collusion be- tween the enemy and the nobles of .ludah who were fa- vourably disposed towards the bad Samaritan in conse- quence of his Jewish connections (i'. IS), the undaunted courage and vigilance of Nehemiah were enabled, with the blessing of Go(^, to defeat, and the erection of the walls CHAPTER VII. Ver. 1-4. Nehemiah Commits the Charge of Jeru- salem TO Hanani and Hananiah. 2. I gave my brotlicr Hanani . . . charge over Jerusalem — If, as is commonly supposed, Nehemiah was now contemplating a return to Shushan according to his promise, it was natural that he should wish to entrust the custody of Jerusalem and the management of its civic affairs to men on whose ability, experience, and fidelity, he could confide. Hanani, a near relative (ch. 1. 2), Avas one, and with him was associated, as colleague, Hananiah, "the ruler of the palace"— i. e., the marshal or chamljerlain of the viceregal court, which Nehemiah had maintained in Jerusalem. The high religious principle, as well as the patriotic spirit of those two men, recommended them as pre-eminently qualified for being invested with an offi- cial trust of such peculiar importance, he feared God above many — The piety of Hananiah is especially men- tioned as the ground of his eminent fidelity in the dis- charge of all his duties and, consequently, the reason of the confidence which Nehemiah reposed in him, for he was fully persuaded that Hananiah's fear of God would preserve him from those temptations to treachery and unfaithfulness which he was likely to encounter on the governor's departure from Jerusalem. 3. Iict not the gates of Jerusalem be oi)ened until the sun be hot, &c.— In the East it is customary to open the gates of a city at sunrise, and to bar tliem at sunset — a rule which is very rarely, and not except to persons of authority, in- fringed. Nehemiah recommended that tlie gates of Jeru- salem should not be so early opened ; a precaution neces- sary at a time when the enemy were practising all sorts of dangerous stratagems, to ensure that the inhabitants were all astir, and enjoyed the benefit of clear broad day- light for observing the suspicions movements of any en- emy. The propriety of regularly barring the gates at sun- set was, in this instance, accompanied with the appoint- ment of a number of the people to act as sentinels, each mounting guard in front of his own house. 4. No-w the city was large and great— The walls being evidently built on the old foundations, the city covered a large extent of surface, as all Oriental towns do, the houses standing apart with gardens and orchards intervening. This extent, in the then state of Jerusalem, was the more observable as the population was comparatively small, and the habitations of the most rude and simple construction— mere wooden sheds or coverings of loose, unmortared stones. 5-38. Genealogy of those ■who Came at the First OUT OF Babylon. 5. my God put Into mine heart to gather together the nobles, &c.— The arrangement about to be described, though dictated by mere common pru- dence, Is, in accordance with the pious feelings of Nehe- miah, ascribed not to his own prudence or reflection, but to the grace of God prompting and directing him. He resolved to prepare a register of the returned exiles, containing an exact record of the family and ancestral abode of every individual, and while thus directing his attention, discovered a register of the first detachment who had come under the care of Zerubbabel. It Is tran- scribed In the following verses, and diflfers In some few particulars from that given in Ezra 2.; but the discrep- ancy is sufilciently accounted for from the difTeront ch- cumstances In which the two registers were taken; tliat of Ezra having Ijeen made up at Babylon, while that of Nehemiah was drawn out in Judea, after the walls of Jerusalem had been rebuilt. The lapse of so many j ears might well be expected to make a dlfTerence appear In the catalogue, through death or other causes; In particu- lar, one person being, according to Jewish custom, called 297 Manner of Beading and Hearing the Law. KEIIEMIAII VIII, IX. The Fast and Repentance of the People. by different names. Thus Hariph (v. 24) is the same as Jorah (Ezra 2. 18), Sia (f . 47) the same as Siaha (Ezra 2. 44), &c. Besides other purposes to wliich this genealogy of the nobles, rulers, and people was subservient, one lead- ing object contemplated by it was to ascertain with accu- racy the parties to whom the duty legally belonged of ministering at the altar and conducting the various ser- vices of the temple ; and for guiding to exact information in this important point of inquiry, the possession of the old register of Zerubbabel was invaluable. 39-73. Of the Priests. 39. The priests— It appears that only four of the courses of the priests returned from the captivity, and that the course of Abia (Luke 1. 5) is not in the list. But it must be noticed that these four courses were afterwards divided into twenty-four, which retained the names of the original courses which David appointed. TO. some of the chief of the fathers, &c.— With verse 69 the" register ends, and the thread of Nehe- jniah's history is resumed. He was the tirshatha or gov- ernor, and the liberality displayed by him and some of the leading men for the suitable equipment of the minis- ters of religion, forms the subject of the remaining por- tion of the chapter. Their donations consisted princi- pally in garments. This would appear a singular descrip- tion of gifts to be made by any one amongst us; but, in the East, a present of garments, or of any article of use, is conformable to the prevailing sentiments and customs of society, drams of gold— r. c, darics. A daric was a gold coin of ancient Persia, worth £1 5s. Tl. pound of silver —i. e., mina (sixty shekels, or £9). 73. So . , . all Israel, d-welt in their cities— The utility of these genealogical registers was thus found in guiding to a knowledge of the cities and localities in each tribe to which every family anciently belonged. CHAPTER VIII. Ver. 1-8. Religious Man>:er of Reading and Hear- ing THE Law. 1. all the people gathered themselves together as one man — The occasion was the celebration of the feast of the seventh month (eh. 7. 73). The begin- ning of every month was ushered in as a sacred festival; but this, the commencement of the seventh month, was kept with distinguished honour as " the feast of trum- pets," which extended over two days. It was the first day of the seventh ecclesiastical year, and the new year's day of the civil year, on which account it was held as ." a great day." The place where the general concourse of people was held was "at the water-gate," on the south rampart. Through that gate the Nethinims or Gibeonites brought water into the temple, and there was a spacious area in front of it. they spake unto E^zra the ecrihe to hring tlie hook of the law of Moses — He had come to Jerusalem twelve or thirteen years previous to Nehe- miah; and either remained there, or had returned to Babylon in obedience to the royal order, and for the dis- charge of important duties. He had returned along with Neheiniah, but in a suboi'dinate capacity. From the time of Nehemiah's appointment to the dignity of tirshatha, Ezra had retired into private life; and, although cordially and zealously co-operating with the former patriot in his Important measures of reform, the pious priest had de- voted his time and attention principally toward produ- cing a complete edition of the canonical Scriptures. The public reading of the Scriptures was required by the law to be made every seventh year, but during the long period of the captivity this excellent practice, with many others, had fallen into neglect, till revived on this occa- sion ; and it indicates a greatly improved tone of relig- ious feeling, that there was a strong and general desire among the returned exiles in Jerusalem to hear the word of God read to them. 4. Ezra . . . stood upon a pulpit of wood— Not made in the form known to us, but only a raised scaffold or platform, broad enough to allow fourteen persons to stand with ease upon it. Ezra's duty was very laborious, as he continued reading aloud from morning until midday, but his labour was lightened by the aid of the other priests present. Their presence 298 was of use partly to show their cordial agreement with Ezra's declaration of Divine truth; and partly to take their share with him in the important duty of publicly reading and expounding the Scripture. 5. when he opened it, all the people stood up — This attitude they assumed either from respect to God's word, or, rather, because the reading was prefaced by a solemn prayer, which was concluded by a general expression of amen, amen. 7, 8. caused the people to understand the la^v . . . gave the sense — Commentators are divided in opinion as to the import of this statement, some thinking that Ezra read the law in pure Hebrew, while the Levites, who assisted him, translated it sentence by sentence into Chaldee, the vernacular dialect which the exiles spoke in Babylon ; while others maintain that the duty of these Levites consisted in explaining to the people, naany of whom had become very ignorant, what Ezra had read. 9-15. The People Comforted. 9. This day is holy unto the Liord . . . mourn not, nor vreep — A deep sense of their national sins, impressively brought to their re- membrance by the reading of the law and its denuncia- tions, affected the hearts of the people with penitential sorrow ; but notwithstanding the painful remembrances of their national sins which the reading of the law awakened, the people were exhorted to cherish the feel- ings of joy and thankfulness associated with a sacred festival (see on Leviticus 23. 23-25), and by sending por- tions of it to their poorer brethren (Deuteronomy 16. 11, 14; Esther 9. 19), enable tliem to participate in the public rejoicings. 16-18. They Keep the Feast of Tabernacles. 16. the people >vent forth, and brought . . . and made tlieijiselves booths, &c. — (see on Leviticus 23. 34-44; Deuteronomy 16. 13-17). 17. since the days of Joshua . . . had not the children of Israel done so — This national feast had not been neglected for so protracted a period; for, besides that it is impossible that such a flagrant disregard of the law could have been tolerated by Samuel, David, and other pious rulers, its observance is sufficiently indicated (1 Kings 8. 2, 65; 2 Chronicles 7. 9) and expressly recorded (Ezra 3. 4). But the meaning is, that the popular feelings had never been raised to such a heightof enthusiastic joy since the timeof their entrance into Canaan, as now on their return after a long and painful captivity. 18. Also day by day . . . he read in the book of the la-w of God — This was more than was enjoined (Deuteronomy 31. 10-12), and arose from the exuberant zeal of the time. on. the eighth day was a solemn assembly — This was the last and great day of the feast (Numbers 30. 3.5). In later times, other ceremonies which increased the rejoicing were added (John 7. 37). CHAPTER IX. Ver. 1-3. A Solemn Fast, and Repentance of thb People. 1. IVovr in the twenty and fourth day of this month — I. e., on the second day after the close of the feast of tabernacles, which commenced on the fourteenth and terminated on the twenty-second (Leviticus 23). The day immediately after that feast, the twenty-thii-d, had been occupied in separating the delinquents from their unlawful wives, as well, perhaps, as in taking steps for keeping aloof in future from unnecessary intercourse with the heathen around them. For although this necessary measure of reformation had been begun for- merly by Ezra (Ezra 10.), and satisfactorily accomplished at that time, so far as he had information of the existing abuses, or possessed the power of correcting them, yet it appears that this reformatory work of Ezra had been only partial and imperfect; many cases of delinquency had escaped, or new defaulters had appeared who had contracted those forbidden alliances ; and there was an urgent necessity for Nehemiah again to take vigorous measures for the removal of a social evil which threatened the most disastrous consequences to the character and prosperity of the chosen people. A solemn fast was now observed for the expression of those penitential and sor- rowful feelings which the reading of *he law had pro- r/te Confession of the Levites, NEHEMIAH X. r/tc Points of the Cove7iant. duced, but which had been suppressed during the cele- bration of the feast; and tlie sincerity of tlieir repentance ■was evinced by tlie decisive steps talicn for tlie correction of existing abuses In the matter of marriage. 3. confessed their sins, and the Iniquities of tlieir fatUers — Not only did tliey read in tlieir recent sufferings a punish- ment of the national apostasy and guilt, but they had made themselves partakers of their fathers' sins by fol- lowing the same evil ways. 3. tliey . . . rend in tHe book of tile la-*v — Their extraordinary zeal led them to continue this as before, one foui-tli pai-t of tlie day — i. e., for three hours, twelve hours being the acknow- ledged length of tlie Jewish day (John 11. 9), so tliat this solemn diet of worship, which probably commenced at the morning sacrifice, was continued for six hours, i. e., till tlie time of the evening sacrifice. The worship which they gave to the Lord their God, at this season of solemn national humiliation, consisted in acknowledging and adoring His great mercy in the forgiveness of their great and multiplied offences, in delivering tliem from the merited judgments which they had already experienced or which they had reason to apprehend, in continuing amongst them the light and blessings of His word and worship, and in supplicating the extension of his grace and protection. 4-38. The Levites Confess God's Manifold Good- ness, AND THEIR OWN WICKEDNESS. 4. TJien stood up upon tlie stairs — The scaffolds or pulpits, whence the Levites usually addressed tlie people. There were pi'oba- bly several placed at convenient distances, to prevent confusion, and the voice of one drowning those of the others, cried -with, a loud voice unto tlie liOi-d — Such an exertion, of course, was indispensably necessary, in order that the speakers might be heard by a vast multi- tude congregated in the open air. But these speakers were then engaged in expressing their deep sense of sin, as well as fervently imploring the forgiving mercy of God, and "crying with a loud voice" was a natural accompa- niment of this extraordinary prayer-meeting, as violent gestures and vehement tones are always the way in which the Jews, and other people in the East, have been accus- tomed to give utterance to deep and earnest feelings. 5. tlicn the licvltes . . . said, Stand up and bless tlie Lord your God— If this prayer was uttered by all these Levites In common, it must have been prepared and adopted be- forehand, perhaps, by Ezra; but it may only embody the substance of the confession and thanksgiving. 6. Tliou, even tlioit, art liord alone, &c.— In this solemn and im- pressive prayer, in which they made public confession of their sins, and deprecated the judgments due to the trans- gressions of their fathers, they begin with a profound adoration of God, whose supreme majesty and omnipo- tence is acknowledged in the creation, preservation, and government of all, and then they proceed, to enumerate his mercies and distinguished favours to them as a nation, from the period of the call of their great ancestor, and the gracious promise intimated to him in the divinely-be- stowed name of Abraham, a promise which implied that lie was to be the leather of the faithful, the ancestor of the Messiah, and the honoured individual in whose seed all tlie families of the earth should be blessed. Tracing in full and minute detail the signal Instances of Divine in- terposition for their deliverance and their interest— in their deliverance from Egyptian bondage— their miracu- lous passage through the Red Sea— the promulgation of His law— the forbearance and long-suffering shown them amid their frequent rebellions— the signal triumphs given them over their enemies— their happy settlement in the promised land— and all the extraordinary blessings, both In the form of temporal prosperity and of religious priv- llegf^, with which his paternal goodness had favoured them above all other people; they charge themselves with making a miserable requital— confess their numerous and determined acts of disobedience— read, in the loss of their national independence and their long captivity, the se- vere punishment of their sins— acknowledge that. In all heavy and continued judgments upon theii nation, God had done right, but they had done wickedly, and in throwing themselves on His mercy, express their purpose of entering into a national covenant, by which they pledge themselves to dutiful obedience in future. 23. Moreover, tliou gavest tliein kingdoms and nations— t. e., put them in possession of a rich country, of an extensive ter- ritory, which had been once occupied by a variety of princes and people, and didst divide tliein into corners —i.e., into tribes. The propriety of the expression arose from the various districts touching at points or angles on each other, tlie land of Silion, and the land of the king of Heshbon— Heshbon being the capital city, the passage should run thus: the land of Sihon or the land of the king of Heshbon. 33. Kow therefore, our God . . . whoheepestcovenant and mercy— God's fidelity to His covenant is prominently acknowledged, and well it might, for their whole national history bore testimony to it. But as this could afford them little ground of comfort or of hope while they were so painfully conscious of hav- ing violated it, they were driven to seek refuge in the riches of Divine grace ; and hence the peculiar style of invocation here adopted: "Now therefore, our God, the great, the mighty, and the terrible God, who keepest cove- nant and mercy." 36. Behold, ^ve are servants this day —Notwithstanding their happy restoration to their native land, they were still tributaries of a foreign prince whose officers ruled them, and were not, like their fathers, free tenants of the land which God gave them. 37. it yieldcth much increase luito the kings wliom thou hast set over us because of our sins— Our agricultural labours have been resumed in the land— we plough, and sow, and till, and thou blessest the work of our hands, with a plen- tiful return ; but this increase is not for ourselves, as once it was, but for our foreign masters, to whom we have to pay large and oppressive tribute, they have dominion over our bodies— Their persons were liable to be pressed, at the mandate of their Assyrian conqueror, into the ser- vice of his empire, either in war or in public works. And our beasts are taken to do their pleasure. 38. we make a sure covenant, and ^vrite- i. e., subscribe or sign it. This written document would exercise a wholesome influ- ence in restraining their backslidings or in animating them to duty, by being a witness against them if in future they were unfaithful to their engagements. CHAPTER X. Ver. 1-27. The Names of those who Sealed the Cov- enant. 1. IVehemiali, the tirshatlia — His name was placed first in the roll on account of his high oflicial rank, as deputy of the Persian monarch. All classes were in- cluded in the subscription list; but the people were rep- resented by their elders {v. 14), as it would have been im- possible for every one in the country to have been ad- mitted to the sealing. 28. The Rest of the People Bound themselves to Observe it. Those who were not present at ttie sealing ratified the covenant by giving their assent, either in words or by lifting up their hands, and bound themselves, by a solemn oath, to walk in God's law, imprecating a curse upon themselves in the event of their violating it. 29-39. Points of the Covenant. 39. to obsci-»e and do all the commandments, etc. — This national covenant, besides containing a solemn pledge <*f obedience to the Divine law generally, specified their engagement to some particular duties, which the character and exigency of the times stamped with great urgency and importance, and which may be summed up under the following heads: that they abstain from contracting matrimonial alliances with the heathen ; that they would rigidly observe the sabbath ; that they would let the land enjoy rest and re- mit debts every seventh year; that they would contrit)Uto to the maintenance of the temple service, the necessary expenses of which had formerly been defrayed out of the treasury of the temple (1 Clironlcles 26. 20), and when It was drained, given out from the king's privy purse (2 Chronicles 31. 3); and that they would make an orderly payment of the priests' dues. A minute and particular euumeratioQ of the tlrst-frults was mode, that all might 299 The Inhahitanti of Jeruscdem, NEHEMIAH XL and of the Other Oitiea, be made tally aware of their obligations, and that none might excuse themselves on pretext of ignorance from withholding taxes which the poverty of many, and the irreligion of others, had made them exceedingly prone to evade. 32. tlie tliird part of a shekel for the service of the house of oitr God— The law required every individual Above twenty years of age to pay half a shekel to the sanc- tuary. But in consequence of the general poverty of the people, occasioned by war and captivity, this tribute was reduced to a third part of a shekel. 34:. ■we cast the lots . . . for the ivood offering — The carrying of the wood had for- merly been the work of the Netliinims. But few of them having returned, the duty was assigned as stated in the t«xt. The practice afterwards rose into great importance, and Josephus speaks [Waks, 2. 17, sect. 6] of tlae Xylo- phoria, or certain stated and solemn times at which the people brought up wood to the temple. 38. The priest the son of Aaron shall be -with the Iievltes, -wlien the Tevites take tithes— This was a prudential arrangement. The presence of a dignified priest would ensure tlie peace- ful delivery of the tithes ; at least his superintendence and Influence would tend to prevent the commission of any wrong in the transaction, by the people deceiving the Le- vites, or the Levites defrauding the priests, the tithe of the tithes— i. e., the Levites, having received a tenth of all land produce, were required to give a tenth of tliis to the priests. The Levites were charged with the additional obligation to carry the tithes when received, and deposit them in the temple stores, for the use of the priests. 39. •»ve ■will not forsake the house of our God— This solemn pledge was repeated at the close of the covenant as an ex- pression of the intense zeal by which the people at this time were animated for the glory and the worship of God. Under the pungent feelings of sorrow and repentance for their national sins, of which apostasy from tlie service of the true God was the chief, and under the yet fresh and painful remembrance of their protracted captivity, they vowed, and, feeling the impulse of ardent devotion as well as of gratitude for their restoration, flattered themselves tliey would never forget their vow, to be the Lord's. CHAPTER XI. Ver. 1, 2. The Rulers, Voluntary Men, and every Tenth Man Chosen by Lot, Dwell at Jerusalem. 1. the rulers . . . d^welt at Jerusalem— That city being the metropolis of the country, it was rightand proper that the seat of government sliould be tliere. But tlie exigency of the times required that special measures sliould be taken to insure the residence of an adequate population for the custody of the buildings and the defence of tlie city. From tlie annoyances of restless and malignant enemies, who tried every means to demolish tlie rising fortifications, there was some danger attending a settlement, in Jeru- salem, and lience the greater part of the returned exiles, in order to earn as well an secure the rewards of their duty, preferred to remain in the country or tlie provincial towns. To remedy this state of things, it was resolved tc select every tenth man of the tribes of Judah and Benja- min by lot, to become a permanent inhabitant of the cap- ital. The necessity of such an expedient commended it to the general approval. It was the more readily sub- mitted to, that the lot was resorted to on all the most crit- ical conjunctures of the Jewish liistory, and regarded by the people as a Divine decision (Proverbs 18. 18). This awakened strongly the national spirit; and patriotic vol- unteers came readily forward to meet the wishes of the authorities, a service which, implying great self-denial as well as courage, was reckoned iu the circumstances of so much importance as entitled them to the public grati- tude. No wonder that the conduct of these volunteers drew forth the tribute of public admiration ; for they sac- rificed their personal safety and comfort for the interests of the community; Jerusalem being at that time a place against which the enemies of the Jews were directing a thousand plots; and, therefore, residence in it at such a juncture was attended with expense and various annoy- ances from which a country life was entirely free. 300 8-56. Their Najies. 3. the cliief of the province— t. e., Judea. Nehemiah speaks of it, as it then was, a small ap- pendix of the Persian empire, in the cities of Jiidalt d^welt every one in his possession in their cities — The returned exiles, who had come from Babylon, repaired generally, and by a natural Impulse, to the lands and cities throughout tlie country which had been anciently assigned them. Israel— This general name, which desig- nated the descendants of Jacob before the unhappy di- vision of the two kingdoms under Rehoboam, was re- stored after the captivity, the Israelites being then united with the Jews, and all traces of their former separation being obliterated. Although the majority of the returned exiles belonged to the tribes of Judah and Benjamin, they are here called Israel; because a large number out of all the tribes were now intermingled, and these were princi- pally the occupiers of the rural villages, while none but those of Judah and Benjamin resided In Jerusalem, the lievites— these took possession of the cities allotted to them, according as they had opportunity, the Kethln- Ims— a certain order of men, either Gibeonites or persons joined with them, who were devoted to the service of God. 4:. at Jerusalem dwelt certain of the children of Judah- The discrepancy that is apparent between this and the list formerly given in 1 Chronicles 9. 1-9, arose not only from the .Tewisli and Oriental practice of changing or modifying the names of persons from a change of cir- cumstances, but from the alterations that must have been produced in the course of time; the catalogue in Chroni- cles containing those who came with the first detachment of returned exiles, while the list in this passage probably included also those who returned with Ezra and Nehe- miah ; or it was most probably made out afterwards, when several had died, or some, who had been inserted as going on the journey, remained, and others came in their stead. 9. overseer -i. e., captain or chief. 11. the ruler of the Iiouse of God — Assistant of the high priest (Numbers 3. 32; 1 Chronicles 9. 11 ; 2 Chronicles 19. II). 16. the over- sight of the out^ward business of the house of God— i. e., those things which were done outside, or in the country, such as the collecting of the provisions (1 Chronicles 26. 29). 17. the principal to begin tlie thanksgiving In prayer — i. e., the leader of the choir which chaunted the public praise at the time of the morning and evening sacrifice. That service was always accompanied by some appropri- ate psalm, the sacred music being selected and guided by the person named. 33. the sons of Asaph, the singers ■*vere over the business of the house of God — They were selected to take charge of providing those things which were required for the interior of the temple and its ser- vice, whilst to others was committed the care of the " out- ward business of the house of God " (v. 16). This duty was very properly assigned to the sons of Asaph ; for, though they were Levites, thes^ did not repair in rotation to Jeru- salem, as the other ministers of religion. Being pei-raa- nent residents, and employed In duties which were com- paratively light and easy, they were very competent to undertake this charge. 33. It was the king's com- mandment—It was the will of the Persian monarch in issuing his edict that the temple service should be re- vived in all Its religious fulness and solemnity ; and as this special provision for the singers is said to have been by the king's commandment, the order was probably given at the request or suggestion of Ezra or Nehemiah. 34. Petlkahlah . . . Avas at the king's hand in all mat- ters concerning the people— This person was entrusted with judicial power, either for the interest, or by the ap- pointment, of the Persian monarch, and his duty con- sisted either in adjusting cases of civil dispute, or in regu- lating fiscal concerns. 35. some of the children of Judah dwelt at Klrjath-arba — The whole region in which the villages here mentioned were situated had been completely devastated by the Chaldean Invasion; and, therefore, it must be assumed, that these villages had been rebuilt before "the children dwelt in them." 36. And of the Levites -ivere divisions In Judali, and in Benjamin- rather, there were divisions for the Levites, i. e., those who were not resident in Jerusalem were dis- Succession of the High Priests. NEIIEMIAII XII, XIII. Israel Separated from the Strangen, tributed in settlements throughout the provinces of Ju- dah and Benjamin. CHAPTER XII. Ver. 1-9. Pkiests and Levitks tvho came up with Zekubbabel. 1. these are tUc priests— According to t). 7 "the chief of the priests," tlie lieads of tlie twenty-four courses into which the priesthood were divided (1 Cliron- Icles 24. 1-20). • Only four of the courses returned from the captivity (ch. 7. 39-42; Ezra 2. 30-39). But these were di- vided by Zerubbabel, or Jeshua, into the original number of twenty-four. Twenty-two only are enumerated here, and no more than twenty in v. 12-21. The discrepancy is owing to the extremely probable circumstance that two of the twenty-four courses had become extinct in Baby- lon; for none belonging to them are reported aS having returned (v. 2-5), viz., Hattush and Maadiah may be omitted in the account of those persons' families (y. 12), for these had no sons. Sliealtiel— or Salathiel. Ezra — This was a different person from the pious and patriotic leader. If he were the same person, he mast now have reached a very patriarchal age— and this longevity was doubtless owing to his eminent piety and temperance, which are greatly conducive to the prolongation of life, but, above all, to the special blessing of God, who had pre- served and strengthened him for the accomplishment of the important work he was called to undertake in that critical period of the Church's history. 4:. Aljijah— One of the ancestors of John the Baptist (Luke 1. 5). 9. tlielr brethren ■were over against tliem in tUe i»-atclies — i. c, according to some, their stations— the places where they stood when officiating-" ward over against ward " (v. 24) ; or, according to others, in alternate watches, in course of rotation. 10-47. Succession of the High Priests. 10. Jcshna begat Joiakiin, &c. — This enumeration was of great im- portance, not only as establishing their individual purity of descent, but because the chronology of the Jews was hencefortii to be reckoned not as formerly by the reigns of their king*, but by the successions of tlieir high priests. 11. JatMiia — It is an opinion entertained by many com- mentators that this person was the high priest whose dignified appearance, solemn manner, and splendid cos- tume overawed and interested so strongly the proud mind of Alexander the Great; and if he were not this person, as some object that this Jaddua was not in office till a considerable period after tlie death of Nehemiah, it might probably be his father, called by tlie same name. \Si, in tlie clays of Joiakini 'were priests, tlie citlcf of the fathers — t. e., as there had been priests in the days of Jeshua, so in the time of Joiakini, the son and suc- cessor of Jeshua, the sons of those persons filled the priestly office in room of their fathers, some of whom were still alive, thougli many were dead. 33. Tlie sons of licvi . . . ■were ■written in tlie book of the Chroni- cles—i. e., the public registers in which the genealogies were kept witli great regularity and exactness. 37-43. at the dedication of the ■*vnll of Jerusalem — This cere- mony of consecrating the wall and gates of the city was an act of piety on the part of Nehemiah, not merely to thank God in a general way for having been enabled to bring the building to a happy completion, but on the special ground of that city being the place which He had chosen, and its containing the temple wliich was hal- lowed by the manifestation of His presence, and anew set apart to His service. It was on these accounts that Jerusalem was called "the holy city," and by this public and solemn act of religious observance, after a long period of neglect and desecration, it was, as it were, re- stored to its rightful proprietor. The dedication con- sisted in a solemn ceremonial, in which the leading authorities, accompanied by the Levitical singers, sum- moned from all parts of the country, and by a vast con- course of people, marched in imposing procession round the city walls, and, pausing at intervals to engage in un'.ted praises, prayer, and sacrifices, supplicated the continued presence, favour, and blessing on "the holy city." '*The assembly convened near Jaffa Oate, where the procession commences. Then (r. 31)1 brought npthe princes of Judah upon the wall (near the Valley Gate), and ap- pointed two great companies of them tliat gave thanlis, wliereof one went on the right hand upon the wall to- wards the dung-gate {through Bethzo). And after tliem went Hoshaiah, and half of the princes of Judah. And {v. 37) at the fountain-gate, which was over against them, they (descending by the Tower of Siloam on the interior, and then reasccnding) went up by the stairs of the city of David, at the going up of the wall, above the liouse of David, even unto the water-gate eastward (lyy the stair- case of the rampart, having descendedto dedicate the fountain structures). And the other company of them that gave thanks went over against them (both parlies having started from the junction of the first and second walls), and I after them, and the half of the people upon the wall, from be- yond the tower of the furnaces even unto the broad wall (beyond the corner-gale). And from above the gate of Ephraim, and above tlie old gate (and the gate of Benja- min), and above the fish-gate, and the tower of Hananeel, and the tower of Meah, even unto the sheep-gate; and they stood still in the prison-gate (or high gate, at the east end of the bridge). So stood the two companies of them that gave thanks in the house of God, and I, and half of tlie rulers with me (having thus x>erformed the circuit of the investing walls), and arrived in the courts of the temple." [Barclay's City of the Great King.] 43. the Joy of Jerusalem ■w^as heard even afar off— The events of the day, viewed in connection with the now repaired and beautified state of the city, raised tlie popular feeling to the highest pitch of enthusiasm, and the fame of their re- joicings was spread far and near. 44. portions of the la^w — i. e., prescribed by the law. for Judah rejoiced for tlie priests and . . . Levites that ■vralted — The cause of this general satisfaction was either the full restoration of the temple service, and the reorganized provision for tlie permanent support of the ministry, or it ■was the pious character and eminent gifts of the guardians of re- ligion. 45. the singers and the porters kept , , lh« ■ward of the purification — i. e., took care that no unclean person was allowed to enter within the precincts of tlie sacred building. This was the official duty of the porters (2 Clironicles 23. 19), with whom, owing to the pressure of circumstances, it was deemed expedient that the singers should be associated as assistants. 4T. all Israel . . . sanctified lioly things unto the liCvltes, Ac. — The peo- ple, selecting the tithes and first-fruits, devoted them to the use of the Levites, to whom they belonged by appoint- ment of the law. The Levites acted in the same way with the tithes due from them to the priests. Thus all classes of the people displayed a conscientious fidelity in paying the dues to the temple and the servants of God who were appointed to minister in it. CHAPTER XIII. Ver. 1-9. Upon the Reading of the Law Separa- tion IS made from the Mixed Multitude. 1. On that day— This was not immediately consequent on the dedication of the city wall and gates, but after Neho- miali's return from the Persian court to Jerusalem, his absence having extended over a considerable period. The transaction here described probably took place on one of the periodical occasions for the public readings of the law, Avhen the people's attention was particularly directed to some violations of it which called for Immo- diate correction. There is another Instance afforded. In addition to those which have already fallen under our notice, of the great advantages resulting from the public and periodical reading of the Divine law. It was an cstalw lished provision for the religious instruction of the people, for diffusing a knowledge and a reverence for the sacred volume, as well as for removing those errors and corrup- tions which might, In the course of time, have crept In. the Ammonite and the Moablte should not come into the congregation of God for ever— t. e., not be incorpo- rated into the Israelltish kingdom, nor united in marrlag* relations with that people (Deuteronomy 23. 3, 4). This ap- 301 Ahasuerus makes Royal Feasts ESTHER I. to his Princes and Servants. peal to the authority of the Divine law led to a dissolution ofall heathen alliances (ch. 9. 2; Ezra 10. 3). 4. before this —The practice of these mixed marriages, in open neglect or violation of the law, had become so common, tliat even the pontifical house, whicli ought to have set a better ex- ample, was polluted by such an Impure mixture. Ellas- hibtUe priest . . . wag aUled unto Tobiah— This person was the high priest (v. 28; also ch. 3. 1), who, by virtue of his dignified ofllce, had the superintendence and control of the apartments attached to tlie temple. The laxity of his principles, as well as of his practice, is sufllciently apparent from his contracting a family connection with so notorious an enemy of Israel as Tobiah. But his obse- quious attentions had carried him much farther, for to nccoraraodate so important a person as Tobiah on his occasional visits to Jerusalem, Eliashib had provided him a splendid apartment in the temple. The introduc- tion of so gross an impropriety can be accounted for in no other way than by supposing that in the absence of the priests, and the cessation of the services, the temple was regarded as a common public building, which might, in the circumstances, be appropriated as a palatial resi- dence. 6. But 111 all tliis time -^vas not I at Jerusalem —Eliashib— concluding that, as Nehemiah had departed from Jerusalem, and, on the expiry of his allotted term of absence, had resigned his government, he had gone not to return— began to use great liberties, and, there being none left whose authority or frown he dreaded, allowed himself to do things most unworthy of his sacred oflice, and which, though in unison with his own irrelig- ious cliaracter, he would not have dared to attempt during the residence of the pious governor. Nehemiah resided twelve years as governor of Jerusalem, and hav- ing succeeded in repairing and refortifying the city,' he at the end of that period returned to his duties in Shushan, How long he remained there is not expressly said, but "after certain days," which is a Scripture phraseology for a year or a number of years, he obtained leave to resume the government of Jerusalem, and, to his deep mortifica- tion and regret, found matters in the neglected and dis- oi-(Ierly state here described. Such gross irregularities as were practised, such extraordinary corruptions as had crept in, evidently imply the lapse of a considerable time. Besides, they exhibit the character of Eliasliib, the high priest, in a most unfavourable light; for wliile he ought, by his office, to have preserved the inviolable sanctity of the temple and its furniture, his infiuence had been directly exercised for evil; especially he had given permission and countenance to a most indecent outrage — tlie appropriation of the best apartments in the sacred building to a heathen governor, one of the worst and most determined enemies of the people and tlie worship of God. The very first reform Nehemiah on his second visit resolved upon, was the stopping of this gross profa- nation, and the chamber which had been polluted by the residence of the idolatrous Ammonite was, after under- going the process of ritual purification (Numbers 15. 9), restored to its proper use— a store-house for the sacred vessels. 10-14. Nehemiah Reforms the Officers in the HotrSE OF God. 10. And I perceived tliat tlie portions of the Lievltes bad not been given tbem — The people, ' disgusted with the malversations of Eliashib, or the lax and irregular performance of the sacred rites, withheld the tithes, so that the ministers of religion were com- pelled for their livelihood to withdraw to their patrimo- nial possessions in the country; the temple services had ceased; all religious duties fallen into neglect; and the money put into the sacred treasury squandered in the entertainment of an Ammonite heathen, an open and contemptuous enemy of God and his people. The return of the governor put an end to these disgraceful and pro- fane proceedings. He administered a sharp rebuke to those priests to whom the management of the temple and its services was committed, for the total neglect of their duties, and the violation of the solemn promises which they had made to him at his departure. He up- braided them witli tlie serious charge of having not only withheld from men their dues, but of having robbed God, by neglecting the care of his house and service. And thus having roused them to a sense of duty, and incited them to testify their godly sorrow for their criminal negligence by renewed devotedness to their sacred work, Nehemiah restored the temple services, by recalling the dispersed Levites to tlie regular discharge of their duties, while the people at large, perceiving that their contribu- tions would be no longer perverted to improper uses, willingly brought in their tithes as formerly. Men of in- tegrity and good report were appointed to act as trustees of the sacred treasures, and thus order, regularity and active service were re-established in the temple. 15-31. The Violation of the Sabbath. 15. In tliose days 8BLW 1 in Judali some treading vrine-presses on tbe Sabbatb — The cessation of the temple services was necessarily followed by a public profanation of the Sab- bath, and this had gone so far that labour was carried on in the fields, and fish brought to the markets on the sacred day. Nehemiah took the decisive step of ordering the city gates to be shut, and not to be opened, till the Sabbath was past; and in order to ensure the faithful execution of this order, he stationed some of his own servants as guards, to prevent the introduction of any commodities on that day. On the merchants and various dealers find- ing admission denied them, they set up booths outside the walls, in hopes of still driving a ti-affic with the peasantry, but the governor threatened, if they continued, to adopt violent measures for their removal. For this purpose a body of Levites were stationed as sentinels at the gate, with discretionary powers to protect tlie saucti- fication of the Sabbath. 24. could not speaU in tJie Jews' language, but according to tlie language of each people — A mongrel dialect imbibed from their mothers, together with foreign principles and habits. 25. cursed them— i. e., pronounced on them an anathema which entailed excommunication, smote . . . and plucked off their liair— To cut off the hair of ofl'enders seems to be a punishment rather disgraceful than severe; yet it is supposed that pain was added to disgrace, and that they tore ofT the hair with violence, as if they were plucking a bird alive. THE BOOK OF ESTHER. CHAPTER I. Ver. 1-22. Ahasuertts makes Royal Feasts. 1. Aha- ■..^erus- It is now generally agreed amongst learned ni^n that the Ahasuerus mentioned in this episode is the Xerxes who figures in Grecian history. 3. made a feast unto all his princes and his servants — Banquets on so grand a scale, and extending over so great a period, have 302 not been unfrequently provided by the luxurious mon- archs of Eastern countries, both in ancient and modern times. The early portion of this festive season, liowever, seems to have been dedicated to amusement, particularly an exhibition of the magnificence and treasures of the court, and it was closed by a special feast of seven days' con- tinuance, given within the gardens of the royal palace. The ancient palace of Susa has been recently disinterred from Vashti Refuses to attend the Feasts^ ESTHER II. Esther Chosen to be Queen. aa Incumbent mass of earth and ruins, and in that palace, whicla is, beyond all doubt, the actual edifice i-eferred to in this passage, there is a great hall of marble pillars. "The position of thegreatcolonnade corresponds with the account here given. It stands on an elevation in the cen- tre of the mound, the remainder of which we may well imagine to have been occupied, after the Persian fashion, with a garden and fountains. Thus the colonnade would represent the ' court of the garden of the king's palace' with its ' pillars of marble.' I am even inclined to believe the expression, 'Shushan the palace,' applies especially to this portion of the existing ruins, in contradistinction to the citadel and the city of Shushan." [Loftus' Ciial- DMA AND SUSIANA.] 6. Wliere -^vere -wliitc, green, and blue Hangings, &c. — The fashion, in the houses of the great, on festive occasions, was to decorate (lie chambers from the middle of the wall downward with damask or velvet hangings of variegated colours suspended on hooks, or taken down at pleasure. tHe beds -were of gold and silver — i. e., the couches on which, according to Oriental fashion, the guests reclined, and which were either formed entirely of gold and silver, or inlaid with ornaments of those costly metals, stood on aii elevated floor of parti- coloured marble. 7. tliey gave tlieni drink in vessels of gold— There is reason to believe from this account, as well as from ch. 5. G ; 7. 2, 7, 8, where the drinking of wine occupies by far the most prominent place in the descrip- tion, that this was a banquet rather than a feast. 9. Also VasUti tlie qneen made a feast foi* tlic 'women — The celebratiiDn was double ; for, as according to tlie Oriental fashion, the sexes do not intermingle in society, the court ladies were entertained in a separate apartment by the queen. 10-lSJ. On tlie seventb day, ^vlien tlie Ixeart of tbe Icing >vas merry -witli -wine — As the feast-days ad- vanced, the drinking was niore freely indulged in, so that the close was usually marked by great excesses of revelry. he commanded . . .the seven chamberlains — these were the eunuchs who had charge of the royal harem. The refusal of Vashti to obey an order which required her to niake an indecent exposure of herself before a com- pany of drunken revellers, was becoming both the mod- esty of her sex and her rank as queen ; for, according to Persian customs, the queen, even more than the wives of other men, was secluded from the public gaze; and had not the king's blood been heated with wine, or his reason overpowered by force of oflTended pride, he would have perceived that his own honour, as well as hers, was con- sulted by her dignified conduct. 13. Then the king said to the vrise men — These were probably the magi, without ■whose advice as to the proper time of doing a thing the Persian kings never did take any step whatever ; and the persons named in the following verso were the "seven counsellors" (cf. Ezra 7. 14) who formed the state ministry. The combined wisdom of all, it seems, was enlisted to consult with the king what course should be taken after so unprecedented an occurrence as Vashti's disobedience of the royal summons. It is scarcely possible for us to imagine the astonishment produced by such a refusal in a country and a court where the will of the sovereign was absolute. The assembled grandees were petrified with horror at the daring afl'ront; alarnr for the consequences that might ensue to each of them in his own household next seized on their minds, and the sounds of bacchana- lian revelry were hushed into deep and anxious consulta- tion what punishment to inflict on the refractory queen. But a purpose was to be served by the flattery of the king and the enslavement of all women. The counsellors were too intoxicated or obsequious to oppose the courtlyadvice of Memuccan. It was unanimously resolved, with a wise regard to the public Interests of the nation, that the pun- ishment of Vashti could be nothing short of degradation from her royal dignity. The doom was accordingly pro- nounced and made known in all parts of the empire. CHAPTER II. Ver. 1-20. Esther Chosen to be Queen. 1. After these thluga, '«vhen the 'trrath of King Ahasuenis -watt ap- peased— On recovering from the violent excitement of his revelry and rage, the king was pierced with poignant re- gret for the unmerited treatment he had given to liis beau- tiful and dignified queen. But, according to the law, which made tlie word of a Persian king irrevocable, she could not be restored. His counsellors, for their own sake, were solicitous to remove his disquietude, and hastened to recommend the adoption of all suitable means for grati- fying their royal master with another consort of equal or superior attractions to those of his divorced queen. In the despotic countries of the East the custom obtains that when an order is sent to a family for a young damsel to repair to the royal palace, tiie parents, however unwilling, dare not refuse the honour for their daugliter; and al- though they know that when she is once in the royal harem, they will never see her again, they are obliged to yield a silent and passive compliance. On the occasion referred to, a general search was commanded to be made for the greatest beauties througliout the empire, in the hope that, from their ranks, the disconsolate monarch miglit select one for the honour of succeeding to tlie royal honours of Vashti. The damsels, on arrival at the palace, were placed under the custody of " Hege, the king's cham- berlain, keeper of the women," i. c, the chief eunuch, usu- ally a repulsive old man, on whom the court ladies are very dependent, and wliose favour they are always desi- rous to secure. 5. lVo%v in Shushan the palace there ■»vas a certain Jov— Mordecai held some otRce about the court. But his " sitting at tlie king's gate" {v. 21) does not necessarily imply that he was in the humble condition of a porter; for, according to an institute of Cyrus, all state officers were required to wait in the outer courts till they were summoned into the presence-chamber. He might, therefore, have been a person of some official dignity. This man liad an orphan niece, born during the exile, under his care, wlio being distinguished by great personal beauty, was one of tlie young damsels taken into the royal harem on tliis occasion, and had had the good for- tune at once to gain tlie good-will of the chief eunuch. Her sweet and amiable appearance made her a favourite with all who looked upon her {v. 15, last clause). Her H« - brew name (v. 7) was Iladassah, t. e., myrtle, which, on her introduction into the royal hareni, was changed for Es- ther, i. e., the star Venus, indicating beauty and good for- tune. [Gesenius.] 11. Mordecai walked every day before the court of the ^vomen's house — Tlie harem is an inviolable sanctuary, and what is transacted within its walls is as much a secret to tliose without as if they were thousands of miles away. But hints were given him through the eunuchs. 13. Now %vlicn every maid's turn -was come to go in to King Aliasueiiis— A whole year was spent in preparation for the intended honour. Con- sidering that this took place in a palace, the long period prescribed, together with the profusion of costly and fra- grant cosmetics employed, was probably required by state etiquette. 17. the king loved Esther above all tlie wo- men—Tlie choice fell on Esther, who found favour in the eyesof Ahasucrus,and elevated her to thedignily of chief wife, or queen. The other competitors had ajjartnients assigned tliem in the royal harem, and were retained in the rank of secondary wives, of whom Oriental princes have a great number, he set the royal crown upon her head— This consisted only of a purple ribbon, streaked witli white, bound round the forehead. The nuptials were celebrated by a magnificent entertainment, and, in honour of the auspicious occasion, " he made a release to the provinces, and gave gifts, according to the state of the king." Tlie dotation of Persian queens consisted in con- signing to them the revenue of certain cities, in various parts of the kingdom, lor defraying their personal and domestic expenditure. Some of these imposts the king remitted or lessened at this time. 21-23. Mordecai, Discoveuino a Trkason, is Re- corded in the CiiuoNicLEa. HL. In tliose day>i . . . two of the king's chamberlains . . . Merc wi-otli and Bonglit to lay liand on the king, ike. — Tliis secret con- spiracy against tlie king's life probahly arose out of revenge for the divorce of Vaslili, in whose inii-rest, and Haman seeks Revenge on the Jews. ESTHER III, IV. Mordecai and the Jews Mourn. at whose instigation, these eunuchs may have acted. Through the vigilance of Mordecai, whose fidelity, how- ever, passed unnoticed, the design was frustrated, while the conspirators were condemned to be executed ; and as tlie matter was recorded in the court annals, it became tlie occasion afterwards of Mordecai's preferment to the piac»j of power and influence for whieli, in furtherance of tl>e national interests of the Jews, Divine providence intended him.* CHAPTER III. Ver. 1-15. Haman, Advanced by thk King, and De- spised BY Mordecai, seeks Revenge on all the Jews. 1. After tJiese tlnings did Aliasuerus promote Hainan . . . aud set Ills seat above all tlie princes — i. e., raised him to the rank of vizier, or prime confidential minister, whose pre-eminence in office and power appeared in the elevated state chair appropriated to that supreme func- tionary. Such a distinction in seats was counted of vast importance in tlie formal court of Persia. 3. all tlie king's servants, tliat ■were in tlie king's gate, bowed, and reverenced Hainan — Large mansions in the East ai-e entered by a spacious vestibule, or gateway, along the sides of wliich visitors sit, and are received by tlie master of the house; for none, except the nearest relatives or special friends, are admitted farther. There the officers of the ancient king of Persia waited till they were called, and did obeisance to the all-powerful minister of the day. 1)ut Mordecai bowed not, nor did Iiim reverence — The obsequious homage of prostration, not entirely foreign to the manners of the East, had not been claimed by former viziers; but this minion required that all subordinate officers ot the court should bow before him with their faces to the earth. But to Mordecai it seemed that such an attitude of profound reverence was due only to God. Haman being an Amalekite, one of a doomed and ac- cursed race, was, doubtless, another element in the refusal; and on learning that the recusant was a Jew, whose nonconformity was grounded on religious scruples, tlie magnitude of the afiVont appeared so much the greater, as the example of Mordecai Avould be imitated by all his compatriots. Had the homage been a simple token of civil respect, Mordecai would not have refused it; but the Persian kings demanded a sort of adoration, whicli, it is well known, even the Greeks reckoned it degradation to express, and as Xerxes, in the height of his favour- itism, had commanded the same honours to be given to the minister as to himself, this was the ground of Mor- decai's refusal. 7. In tlie first moiitli . . . tlicy cast Pnr, tliat is, tlie lot— In resorting to this method of ascertain- ing the most auspicious day for putting his atrocious scheme into execution, Haman acted as the kings and nobles of Persia have always done, never engaging in any enterprise without consulting the astrologers, and being satisfied as to tlie lucky hour. Vowing revenge, but scorning to lay hands on a single victim, he meditated the extirpation of the whole Jewish race, who, he knew, were sworn enemies of his countrymen, and by artfully representing them as a people who were aliens in man- ners and habits, and enemies to the rest of his subjects, procured the king's sanction of the intended massacre. One motive which he used in urging his point was ad- dressed to the king's cupidity. Fearing lest his master' might ol^ject that the extermination of a numerous body of his subjects would seriously depress the public revenue, Haman promised to make up the loss. 9. 1 will pay ten tliousand talents of silver . . . into tlic king's treas- uries—This sum, reckoning by the Babylonish talent, will be about £2,119,000; but estimated according to the Jewish talent, it will considerably exceed £3,000,000, an immense contribution to be made out of a private for- tune. But classic history makes mention of several per- sons whose resources seem almost incredible. 10. tlie king took Ills ring from Ills hand, and gave It unto Haman— There was a seal or signet in the ring. The bestowment of the ring, with the king's name and that of his kingdom engraven on it, was given with much ceremony, and It was equivalent to putting the sign 304 manual to a royal edict. 13-15. Then -were the king's scribes called . . . and there vras written— The govern- ment secretaries were employed in making out the proc- lamation authorizing a universal massacre of the Jews on one day. It was translated into the dialects of all the people throughout the vast empire, and swift messengers sent to carry it into all the provinces, and, on the day appointed, all Jews were to be put to death, and their property confiscated; doubtless, the means by which Haman hoped to pay his stipulated tribute into the ex- chequer. To us it appears unaccountable how any sane monarch could have given his consent to the extirpation of a numerous class of his subjects. But such acts of frenzied barbarity have, alas 1 been not rarely authorized by careless and voluptuous despots, who have allowed their ears to be engrossed and their policy directed by haughty and selfish minions, who had their own passions to gratify, their own ends to serve, the king and Hainan sat down to drink ; but the city Sliushan -was per- plexed—The completeness of the word-painting in this verse is exquisite. The historian, by a simple stroke, has drawn a graphic picture of an Oriental despot, wallowing with his favourite in sensual enjoyments, while his tyrannical cruelties were rending the hearts and homes of thousands of his subjects. CHAPTER IV. "Ver. 1-14. Mordecai and the Jews Mourn. 1. When Mordecai perceived all tliat was done — Relying on the irrevocable nature of a Persian monarch's decree (Daniel 6. 15), Haman made it known as soon as the royal sanction had been obtained, and Mordecai was, doubtless, amongst the first to hear of it. On his own account, as Well as on that of his countrymen, this astounding decree must have been indescribably distressing. The acts described in this passage are, according to the Oriental fashion, expressive of the most poignant sorrow; and his approach to the gate of the palace, under the impulse of irrepressible emotions, was to make an earnest though vain appeal to the royal mercy. Access, however, to the king's presence was, to a person in his disfigured state, impossible; "for none might enter into the king's gate clothed with sack- cloth." But he found means of conveying intelligence of the horrid plot to Queen Esther. ■*. Then was the queen . . . grieved ; and . . . sent raiment to . . . Mordecai— Her object in doing so was either to qualify him for ro suming his former office, or else, perhaps, of fitting him to come near enough the palace to inform her of the caus« of such sudden and extreme distress. 5. Tlien called Esther for Hatach, one of the king's cliamberlain»^ -whom he liad appointed to attend upon her — Com- munication with the women in the harem is hardly evei to be obtained, and only through the medium of tht keepers. The chief eunuch receives the message from the lips of tlie queen, conveys it to some inferior officer of the seraglio, and, when the commission is executed, the subaltern communicates It to the superintendent, by whom it is delivered to the queen. This chief eunuch, usually an old man who has recommended himself by a long course of faithful service, is always appointed by the king; but it is his interest, as well as his duty, to ingratiate himself with the queen also; and, accordingly, we find Hatach rendering himself very serviceable in carrying on those private communications with Mordecai. who was thereby enabled to enlist her powerful influence. 8. charge Iier that slie should go In unto the king- Tills language is exceedingly strong, and, as it can scarcely be supposed that Mordecai was still using au- tliority over Esther as his adopted daughter, he must be considered as imploring rather than commanding her, in the name of her brethren, and in the name of her God, to make a direct appeal to the feelings of her royal husband. 11. whosoever, whether man or -woman, shall come unto the king into the inner court, who is not called —The Persian kings surrounded themselves with an almost* impassable circle of forms. The law alluded to was first enacted by Deioces, king of Media, aud after- Esther's Banquet to the King and IJaman. ESTIIEE V, VI. Mordccai Rewarded for Former Service. w.ards, when the empires were united, adopted by the Per- sians, that all business should be transacted and petitions transmitted to the king through his ministers; and although the restriction was not intended, of course, to apply to the queen, yet from the strict and inflexible character of the Persian laws, and the extreme desire to exalt the majesty of the sovereign, even his favourite wife had not the privilege oi entree, except by special favour and indulgence. Esther was suffering from tlie severity of this law; and as, from not being admitted for a whole month to the king's presence, she had reason to fear that the royal affections had become alienated from her, she liad little hope of serving her country's cause in this awful emergency. 13, 14. Tlieii Mortltcal comntnndetl to answer £stlier — His answer Avas to this eflbct, that Esther need not indulge the vain hope she would, from her royal connection, escape the general doom of her race —that he (Mordecai) confldeutly believed God would in- terpose, and, if not through her, by some other deli\'erer, save liis people; but that the duty evidently de-*iolved on her, as thei'e was great reason to believe that this was tlie design of Providence in her elevation to the dignity of queen, and therefore tliat she should go with a courageous heart, not doubting of success. IG. so -will 1 go in iii^to tlie king, -^vliicU Is not according to tlie law — Tlie ap- peal of Mordecai was irresistible; and having appointed a solemn fast of three days, slie expressed her firm resolu- tion to malte an appeal to the king, though she should perish in the attempt. X . . . and my maidens — It is probable that she had. surrounded herself with Jewish maidens, or women who were proselytes to that religion. CHAPTER V. Ver. 1-14. Esther Invites the King and Haman to A Banqxtet. 1. EstUer put o\x licr royal apparel — It was not only natural, but, on such occasions, highly I>roper and expedient, that the queen should decorate herself in a style becoming her exalted station. On or- dinary occasions she might reasonably set off" her charms to as much advantage as possible; but, on the present oc- casion, as she was desirous to secure the favour of one who sustained the twofold character of her husband and her sovereign, public as well as private considerations — a re- gard to her personal safety, no less than the preservation of her doomed countrymen— urged upon her the propriety of using every legitimate means of recommending her- self to the favourable notice of Ahasuerus. the king sat npon liis royal tlirone in tlie royal lionse, over against the gate of tUe Iiouse — The palace of this Persian king seems to have been built, like many more of the same quality and description, with an advanced cloister, over against the gate, made in the fashion of a large penthouse, Bupported only by one or two contiguous pillars in the front, or else in the centre. In such open structures as these, in the midst of their guards and counsellors, are the bashaivs, kadis, and other groat officers, accustomed to distribute justice, and transact the public aflairs of the provinces. [Shaw's Travels.] In such a situation the Persian king was seated. The seat he occupied was not a throne, according to our ideas of one, but simply a chair, and so high that it required a footstool. It was made of gold, or, at least, inlaid with that metal, and covered with splendid tapestry, and no one s.ave the king might sit down on it under pain of death. It is often found pic- tured on the Persepolltan monuments, and always of the same fashion, a. tlie king hcldoutt.-> Kstlier the golden Bceptre that was in his hand — This golden sceptre re- ceives an interesting Illustration from the sculptured monuments of Persia and Assyria. In the bas-icliefs of Persepolis, copied by Sir Robert Ker Porter, we see King Darius enthroned in the midst of his court, .and walking abroad in equal state; in either case he carries in his right hand a slender rod or wand, about equal In length to his own height, ornamented witli a small knob at the summit. In tlie Assyrian al.abasters, as well those found at Nimroud as those from Khorsabad, "the great king" Is furnished with the same appendage of royally, a slen- 20 der rod, but destitute of any knol; or ornament. On the Khorsabad reliefs the rod is painted red, doubtlccs to repre- sent gold; proving that " the golden sceptre" was a simple wand of that precious metal, commonly held in t)io right hand, with one end resting on the ground, and that whether the king was sitting or walking. "Tlio gold sceptre" has received little alteration or modification since ancient times. [Goss.] It was extended to Esther as a token not only that her intrusion was paidoncd, but that her visit was welcome, and a favourable reception given to the suit she had come to prefer, touched the top of the sceptre— This was the usual way of acknowledg- ing the royal condescension, and at the same time express- ing reverence and submission to the august majesty of the king. 3. it shall be even given thee to the half of the kingdom— This mode of speaking originated in the Persian custom of appropriating for the mainteiiuiice of great men, or royal favourites, one city for his bread, another for his wine, a third for his clothes, &q., so that the phrase denoted great liberality. 4. let the klaig and Haman come this day unto the hancjuet that I have prepared for lilni— There was great address in this pro- cedure of Esther's; for, by sliowing such high respect to the king's favourite, she would the better insinuate her- self into the royal affections; and gain a more suitable opportunity of making known her request. 8. let the king and Haman come to tlie banquet that I shall prepare— The king ate alone, and his guests in an adjoin- ing hall ; but they were admitted to sit with him at wine. Haman being the only invited guest with the king and queen, it was natural that he should have been elated with the honour. CHAPTER VI. Ver. 1-14. Ahasuerus Rewards Mordecai for Foesieb Service. 1. the king . . . commanded to bring the book of records of tlic clironicles — In Eastern courts, there are scribes or ofilcers whose duty it is to keep a journal of every occurrence worthy of notice. A book of this kind, abounding with anecdotes, is full of interest, and it has been a custom witli Eastern kings, in all ages, frequently to cause the annals of the kingdom to be read to them. It is resorted to, not merely as a pastime to while away the tedium of an hour, but a source of in- struction to the monarch, by reviewing the important in- cidents of his own life, as well as those of his ancestors. There M^as, therefore, nothing uncommon in this Persian monarch calling for the court Journal. But, in his being unable to sleep at that particular juncture, in his ordering the book then to be read to him, and in his attention having been specially directed to the important and as yet unrewarded services of Mordecai, the immediate in- terposition of Providence is distinctly visible. 4. Xo w Ha- man -was come into the outivard court — This was larly in tlie morning. It is the invariable custom for kings in Eastern countries to transact business before tlie sun is hot, often in tlie open air, and so Haman was in all proba- bility come ofhcially to attend on his master. G. AVliat shall be done unto the man whom the kingdelighteth to honour I— In bestowing tokens of tlii;ir favour, the kings of Persia do not at once, and as it were Ijy their own will, determine the kind of honour that shall be awarded ; but they turn to the courtier standing next in rank to themselves, and ask him what shall be done to the indi- vidual who has rendered the service specified; and ac- cording to the answer received, the royal .mandate is issued. 8. the royal apparel . . . which the kins; iiacth to wear— A coat which has lieen on the back of a king or prince is reckoned a most honourable gift, and Is given with great ceremony, the horse that the king riJeth upon— Persia was a country of horses, and the high-bred (harger that the king rode upon acquired. In the eyes of his venal subjects, a sort of sacrodness from that v that there -was evil deter- mined against him by the Uing— When the king of Per- sia orders an offender to be executed, and then rises and goes into the women's apartment, it is a sign that no mercy is to be hoped for. Even the sudden rising of the king in anger Avas the same as if he had pronounced sen- tence. 8. Haman was fallen upon tlie bed -whereon Esther was— We do not know the precise form of the couches on which the Persians reclined at table. But it is probable tliat they were not very different from those used by tlie Greeks and Romans. Haman, perhaps, at first stood up to beg pardon of Esther; but driven in his extremity to resort to an attitude of the most earnest sup- plication, he fell prostrate on the couch where the queen was recumbent. The king returning that instant was fired at what seemed an outrage on female modesty, they covered Ilaman's face— The import of this striking ac- tion is, that a criminal is unworthy any longer to look on the face of tlie king, and hence, when malefactors are consigned to their doom in Persia, the first thing is to cover the face with a veil or napkin. 9. Karbonah, one of the chamberlains, said before the king, Behold also the galloivs— This eunuch had probably been tlie messenger sent M'itli the invitation toHamau,«.nd on that occasion had seen the gallows. The information he now volun- teered, as well it may be from abhorrence of Hanian's cold-blooded conspiracy as from sympathy with his amiable mistress, involved with her people in imminent peril. 10. So they hanged Hainan on tlie gallows tliat he had prepared— He has not been the only plotter of mischief wliose feet have been taken in the net which they hid (Psalm 9. 15). But never was condemnation more just, and retribution more merited, than the execution of that gigantic criminal. CHAPTER VIII. Ver. 1-6. INIordecai Advanced, 1. On that day did . . . Aliasnerus give the house of Haman . . . unto Esther— His property was confiscated, and every thing belonging to him, as some compensation for the peril to which she had been exposed. Mordecai came before the king— i. e., was introduced at court and appointed one of the seven counsellors. Esther displ-iyed great pru- dence and address in acknowledging Murdecai's relation to her at the moment most fitted to be of eminent service to him. 'Z. tlie king took off liis i-lng . . . and gave it 30G to Mordecai — By that act transferring to him all the power and authority which the ring symbolized, and pro- moting him to the high dignity which Haman had for- merly filled. Esther set Mordecai over tlie house of Haman— As her steward or factor, to manage that large and opulent estate which had been assigned to her. 3. Esther spake yet again before the king, and fell flo-wn at liis feet— The king was then not reclining at table, but sitting on a divan, most probably in tlie Persian attitude, leaning bade against the cushions, and one foot under him. besought him with tears to put away the mis- chief of Haman — i. e., to repeal the sanguinary edict which, at the secret instigation of Haman, had been re- cently passed (ch. 3. 12). 4. Then the king held out the golden sceptre to-ward Estlier — In token that her re- quest was accepted, and that she needed no longer to maintain tlie humble attitude of a suppliant. 5, 6. re- verse the letters devised by Haman ... to destroy tlie Je-vvs- The whole conduct of Estlier in this matter is characterized by great tact, and the variety of expres- sions by which she describes her willing submission to her royal husband, the address with which she rolls the whole infamy of the meditated massacre on Haman, and the argument she draws from the king's sanction being surreptitiously obtained, that the decree should be im- mediately reversed— all indicate the queen's wisdom and skill, and she succeeded in this point also. 7-11. Ahasuerus Grants to the Jews to Defend themselves. 8. Write ... in the king's name, and seal it -with the king's ring — Hence it is evident that the royal ring had a seal in it, which, being affixed to any document, authenticated it with the stamp of royal au- thority, -which . . . may no man reverse — This is added as the reason why he could not comply witli the queen's request for a direct reversal or recall of Ha man's letters, viz., that the laws of the Medes and Persians, once passed, were irrevocable. 10. sent . . . by posts . . . and rideri* on . . . camels, and young droanedaries — The business being very urgent, the swiftest kind of camel would bo employed, and so the word in the original denotes- the wind-camel — young dromedaries also are used to carry ex- presses, being remarkable for the nimbleness and ease of their movements. Animals of this description could con- vey the new rescript of Ahasuerus over the length and breadth of the Persian empire in time to relieve the un- happy Jews from the ban under which they lay. 11-13. the king granted to the Jews ... to stand for their life ... to slay . . . all . . . that -ivo^ild assault them — The fixed and unalterable character claimed for Persian edicts often placed the king in a very awkward dilemma; for, however bitterly he might regret things done in a moment of haste and thoughtlessness, it was beyond even his power to prevent the consequences. This was the reason on account of which the king was laid under a necessity not to reverse, but to issue a contradictory edict; according to which it was enacted tliat if, pursuant to the first decree, the Jews were assaulted, they might, by virtue of tlie second, defend themselves and even slay their enemies. However strange and even ridiculous this mode of procedure may appear, it was the only one which, from the peculiarities of court etiquette in Persia, could be adopted. Instances occur in sacred (Daniel 6. 11), no less tlian profane, history. Many passages of the Bible attest the truth of tliis, particularly the well-known in- cident of Daniel's being cast into the den of lions, in con- formity with the rash decree of Darius, though, as it after- wards appearetl, contrary to the personal desire of that monarch. Tliat the law of Persia has undergone no change in this respect, and the power of the monarch not less immutable, appear from many anecdotes re- lated in the books of modern travellers through that country. 1.5-17. MoRDECAi's Honours, and the Jews' Joy. 13. Mordecai ^vent out ... in royal apparel— He was in- vested with the khelaat of official honour. A dress of blue and white was held in great estimation among the Persians; so that Mordecai, whom the king deliglited to honour, was in fact arrayed in the royal dress and insig- The Jens Slay their Enemies. ESTHEK IX, X. The L)stitutio7i of the Feast of Fi nm. ma. The variety and the kind of insignia worn by a favourite at once makes known to the people the particu- lar dignity to which he has been raised. CHAPTER IX. Ver. 1-19. The Jews Slay their Enemies with the Ten Sons of Haman. 1. 1» tlie t^elftu month, ... on tUe thlrtcentli day of tlie snnte — Tills was the day which Haraan's superstitious advisers had led him to select as the most fortunate for tlie execution of his ex- terminating scheme against the Jews. 3. Tlie Jcivs gatliered tliemselves . . . no man could -wltlistand tliein — The tables were now turned in their favour; and though their enemies niade their long meditated attack, they were not only at liberty to act on the defensive, but through the powerful influence enlisted on their side at court, together with the blessing of God, they were every- where victorious. t!ie fear of tliciti fell npon all people — ^This impression arose not alone from the consciousness of the all-powerfUl vizier being their countrynian, but from the hand of God appearing so visibly interposed to efTect their strange and unexpected deliverance. 5-lG. Thus tine Jeivs smote all their enemies — The efTect of the two antagonistic decrees was, in the mean time, to raise a fierce and bloody war between t)ie Jews and their enemies throughout the Persian empire; but through the dread of Esther and Mordecai, the provincial gov- ernors universally favoured their cause, so that their en- emies fell in great nuinbers. 13. let It he granted to the Je'^vs ivliich are in Shitshan to do to-morrow also according unto this day's decree — Their enemies adroitly concealing themselves for the first day might have re- turned on the next, when they imagined that tiie privi- lege of tlie Jews was expired ; so that that people would have been surprised and slain. The extension of the de- cree to another day at the queen's special desire has ex- posed her to the charge of being actuated by a cruel and vindictive disposition. But her conduct in making this request is capable of full vindication, on the ground (1.) that Haman's sons having taken a prominent part in avenging their father's fall, and having been previously'' slain in the melee, the order for theexposure of their dead bodies on the gallows was only intended to brand them with public infamy for their malice and hatred to the Jews; and (2.) the anti- Jewish party having, in all prob- ability, been instigated through the arts or influence of Haman to acts of spiteful and wanton oppression, the ex- isting state of feeling amongst the natives required some vigorous and decisive measure to prevent the outbreak of future aggressions. The very circumstance of their slay- ing 800 Jews in the immediate vicinity of the court {v. G, 15) is a proof of the daring energy and deep-rooted malice by which multitudes were actuated against the Jews, To order an extension, therefore, of the permissive edict to the Jews to defend themselves, was perhaps no more than aflbrdlng an opportunity for their enemies to be publicly known ; and though it led to so awful a slaughter of 75,000 of their enemies, there is reason to believe that these were chiefly Amalekites, in the fall of whom on this occasion, the prophecies (iSxodus 17. 14, 16; Deuteronomy 25. 19) against that doomed race were accomplished. 19. a day of . . . feasting . . . and of sending portions one to another — Tlie princes and people of the East not only invite their friends to feasts, but it is their custom to send a portion of the banquet to those who cannot well come to It, especially tlieir relations, and those who are detained at home in a state of sorrow or distress. 20-32. The Two Days of Purim made Festival. 20. niordecal >vrote these things — Commentators are not agreed what is particularly meant by "these things;" whether the letters following, or an account of these marvellous events to be preserved in the families of the Jewish people, and transmitted from one generation to another. 36. they called these days Purim, after tlie name of Pur— Pur, in the Persian language, signifles lot; and the feast of Purim, or lots, has a reference to the time having been pitched upon by Hainan through the decis- ion of the lot. In consequence of the signal national de- liverance whicli Divine providence gave them from the infamous machinations of Haman, Mordecai ordered tho Jews to commemorate that event by an anniversary fes- tival, which was to last for two days, in accordance willi the two days' war of defbnce they had to maintain. There was a slight dilference in the time of this festival ; for the Jews in the provinces, having defended them- selves against their enemies on the thirteenth, devoted the fourteenth to festivity; whereas their brethren in Sliushan,- having extended that work over two days, did not observe their thanksgiving feast till the flfteentli. But this was remedied by authority, which fixed the four- teenth and fifteenth of Adar. It became a season of sunny memories to the universal body of the Jews ; and, by the letters of Mordecai, dispersed through all parts of the Persian empire, it was established as an annual feast, the celebration of which is kept up still. On both days of the feast, the modern Jews read over the Megillah or book of Esther in their synagogues. The copy read must not be printed, but Avritten on vellum in the form of a roll; and the names of the ten sons of Haman are written on it in a peculiar manner, being ranged, tliey say, like so many bodies on a gibbet. The reader must pronounce all these names in one breath. Whenever Haman's name is pronounced, thej' make a terrible noise in the syna- gogue. Some drum witli their feet on the floor, and the boys have mallets with whicli they knock and make a noise. Tliey prepare themselves for their carnival by a previous fast, Avliich should continue three days, in imi- tation of Estlier's; but they have mostlyi'educedit to one day. [Jennings' Jewish Antiquities.] CHAPTER X, Ver. 1-3. AHAStTERTJs' Greatness. Mordecai's Ad- vancement. 1. Ahasuerus laid a tribute — This passage being an appendix to the history, and improperly sepa- rated from the preceding chapter, it might be that the oc- casion of levying this new impost arose out of the commo- tions raised by Haman's conspiracy. Neither the nature nor the amount of the tax has been recorded; only it was not a local tribute, but one exacted from all parts of his vast empire. 3. the declaration of the greatness of Mordecai — Tlie experience of tliis pious and excellent Jew verified the statement, "he that huiiibleth himseif shall be exalted." From sitting contentedlj- at the king's gate, he was raised to the dignity of highest subject, tho powerful ruler of the kingdom. Acting uniformly on tho great principles of truth and righteousness, his greatness rested on a firm foundation. His faith was openly avowed, and his influence as a professor of the true religion was of the greatest usefulness for promoting the M-elfare of tho Jewish people, as well as for advancing the gloiT of God. 3. Mordecai . . . ^vas next unto Ivlng Ahasuerus . . . great among the Jews, itc— The elevation of this pious and patriotic Jew to tlie possession of the highest official power was of very great importance to the suflering church at that period ; for it enabled him, who all along possessed the disposition, now to direct the royal influence and au- thority in promoting the interests and extending the privileges of his exiled countrymen. Viewed in this light, the providence of God is plainly traceable in all the steps that led to his unexpected advancement, and tills provi- dential interposition Is all the more remarkable, that, as in the analogous case of Joseph, it was displayed in mak- ing tlie ordinary and natural course of things lead to tlui most marvellous results. To use the pious words of an eminent prelate, " though in the whole of this episode there was no extraordinary manifestation of God's power, no particular cause or agent that was in its working ad- vanced above the ordinary pitch of nature, yet the con- trivance, and suiting these ordinary agents appointed by God, is in itself more admirable than if the same end had been elTected by means that were truly miraculous." The sudden advancement of individuals from obscurity and neglect to the highest stations of power and influence is, in Eastern courts, noextraordinaryuorunfrcqnentoccur- 307 Introduciion. JOB. Introduction. rence. The caprice, the weak partiality of the reigning stances of Mordecai's advancement, not only his gaining sovereign, or, it may be, his penetrating discernment in the favour of the king, but his being "accepted of the discovering latent energy and talent, has often "raised multitude of his brethren, it was beyond all controversy the beggar from the dunghill, and set him among princes." the doing of the Lord, and was truly marvellous in his Some of the all-powerful viziers in modern Persia, and people's eyes." accepted of tlic imiltltucle of liis bretli- not a few of the beys in Egypt, have been elevated to their *ren— Far from being envious of his grandeur, they blessed respective dignities in this manner. And, therefore, the God for the elevation to ofHcial power of so good a man. advancement of " Mordecai, who was next unto Ahasue- speaking peace to all Ills seed — While his administration rus, and great among the Jews," was in perfect accordance was conducted witli a mild and impartial hand, he showed with the rapid revolution of "the wheel of fortune" in a peculiarly warm and friendly feeling to all his country- that part of the world. But, considering all the circum- men when asked his counsel or his aid. THE BOOK OF JOB. INTRODUCTION. Job a Real Person.— It has been supposed by some that tlie book of Job is an allegory, not a real narrative, on account of the artificial character of many of its statements. Tlius the sacred numbers, t?iree and seven, often occur. He had seven thousand sheep, seven sons, both before and after his trials ; his three friends sit down with him seven days and seven nights; both before and after his trials lie had three daughters. So also tlie number and form of the speeches of the several speakers seem to be artificial. Tlie name of Job, too, is derived from an Arabic word sig- nifying repentance. But Ezekiel 14. 14 (cf. v. 16, 20) speaks of " Job" in conjunction with " Noah and Daniel," real persons. St. James (5. II) also refers to Job as an example of " patience," which he would not have been likely to do liad Job been only a fictitious person. Also the names of persons and places are specified with a particularity not to be looked for in an allegoi'y. As to the exact doubling of his possessions arfter his restoration, no doubt the round number is given for the exact number, as the latter approached near the former ; this is often done in undoubtedly historical books. As to the studied number and form of the speeches, it seems likely tliat the arguments were substantially tliose which appear in the book, but that the studied and poetic form Avere given by Job himself, guided by the Holy Spirit. He lived one htlndred and forty years after his trials, and nothing would be more natural than that he should, at his leisure, mould into a perfect form the arguments used in the momentous debate, for tlie instruction of the Church in all ages. Probably, too, the debate itself occupied several sittings; and the number of speeches assigned to each was arranged l)y pi'econcerted agreement, and each was allowed tlie interval of a day or more to prepare carefully his speech and replies; this will accofint for the speakers bringing forward their arguments in regular series, no one speaking out of his turn. As to the name Job — repc»/a>ice (supposing the derivation correct) — it was common in old times to give a name from circumstances which occurred at an advanced period of life, and this is no argument against the reality of the person. Where Job Lived. — Uz, according to Gesenitjs, means a light, sandy soil, and was in the north of Arabia Deserta between Palestine and the Euphrates, called by Ptolemy {Geography 19) Ausitai or Aisitai. In Genesis 10. 23 ; 22. 21 ; 36. 28; and 1 Chronicles 1. 17, 42, it is the name of a man ; in Jeremiah 25. 20; Lamentations 4. 21 ; and Job 1. 1, it is a country. Uz, in Genesis 22.21, is said to be the son of Nahor, brother of Abraliam — a different person from the one mentioned (Genesis 10. 23), a grandson of Sliem. The probability is, that the country took its name from the latter of the two; for this one was the son of Aram, from wliom the Arameans take their name, and these dwelt in Mesopota- mia, between the rivers Euphrates and Tigris. Cf. as to the dwelling of the sons of Shem in Genesis 10. 30, " a mount of the East," answering to " men of the East " (Job 1. 3). Rawlinson, in his deciphering of tlie Assyrian inscriptions, states that "Uz is the prevailing name of the country at the moutli of the Euphrates." It is probable that Eliphaz the Temanite and the Sabeans dwelt in tliat quarter ; and we know that the Chaldeans resided there, and not near Idumea, which some identify with Uz. The tornado from "tlio wilderness" (ch. 1. 19) agrees with the view of it being Arabia Deserta. Job (ch. 1.3) is called "the greatest of the men of the East;" but Idumea was not east, but south of Palestine: therefore in Scripture language, tlie phrase cannot apply to that country, but probably refers to the north of Arabia Deserta, between Palestine, Idumea, and the Euphrates. So the Arabs still show in the Houran a place called Uz as the residence of Job. The Age when Job Lived.— Etjsebitjs fixes it two ages before Moses, i. e., about the time of Isaac: eighteen hun- dred years before Christ, and six hundred after llie Deluge. Agreeing with this are the following considerations: 1. Job's length of life is patriarchal, two hundred years. 2. He alludes only to the earliest form of idolatry, viz., the worship of the sun, moon, and heavenly hosts (called Saba, whence arises the title Lord of Sabaoth, as opposed to Sabeanism) (ch. 31. 28-28). 3. The number of oxen and rams sacrificed, seven, as in the case of Balaam, God would not have sanctioned this afteri\\e giving of the Mosaic law, though He might graciously accommodate Himself to existing customs before the law. 4. The language of Job is Hebrew, interspersed occasionally with Syriac and Arabic expres- sions, implying a time when all the Shemitic tribes spoke one common tongue and had not branched into difl'erent dialects, Hebrew, Syriac, and Arabic. 5. Ho speaks of the most ancient kind of writing, viz., sculpture. Riches also are reckoned by cattle. The Hebrew word, translated apiece of money, ought rather be rendered a lamb. 6. There la no allusion to the exodus from Egypt and to the miracles that accompanied it; nor to the destruction of Sodom and Gomorrah (Patrick, however, thinks there is); though there is to the Flood (ch. 22. 17); and these events, happening in Job's vicinity, would have been striking illustrations of the argument for God's interposition in destroying the wicked and vindicating the righteous, had Job and his friends known of them. Nor is there any undoubted reference to the Jewish law, ritual, and priesthood. 7. The religion of Job is that which prevailed among the patriarchs previous \o the law; sacrifices performed by the head of the family; no officiating priesthood, temple, or consecrated altar. 308 Introduction. JOB. Introduction. The Writer.— All the foregoinp: facts accord v/ith Job himself having been the author. The style of thought, imagery, and manners, are such as we should look for in the work of an Arabian emir. There is precisely that degree of knowledge of primitive tradition (see ch. 31. 33, as to Adam) which was universally spread abroad in the days of Noah and Abraham, and which was subsequently embodied in the earlj' chapters of Genesis. Job, in his speeches, shows that he was much more competent to compose the work than Elihu, to whom Ligiitfoot attributes it. Tlie style forbids Its being attributed to Moses, to whom its composition is by some attributed, "whilst he was among the Midianites, about b. c. 1520." But the fact, tliat it, though not a Jewish book, appears among the Hebrew sacred writings, makes it likely that it came to the knowledge of Moses during the forty years which he passed in parts of Arabia, chiefly near Horeb; and that he, by Divine guidance, introduced it as a sacred writing to the Israelites, to whom, in their affliction, the patience and restoration of Job were calculated to be a lesson of especial utility. That it is inspired appears from the fact that Paul (1 Corinthians 3. 19) quotes It (Job 5. 13) with the formula, "It is writ- ten." Our Saviour, too (Matthew 24. 2S), plainly refers to Job 29. 30. Cf. also James 4. 10 and 1 Peter 5. 6 with Job 22. 29; Romans 11. 34, So with Job 15. S. It is probably the oldest book in the world. It stands among the Hagiographa in the threefold division of Scripture into the Law, the Propliets, and the Hagiographa ("Psalms," Luke 24. 44). Design of the Book.— It is a public debate in poetic form on an important question concerning the Divine govern- ment; moreover the prologue and epilogue, which are in prose, shed the interest of a living history over the debate, M'hich would otherwise be but a contest of abstract reasonings. To each speaker of the three friends three speeches are assigned. Job having no one to stand by him is allowed to reply to each speech of each of the three. Eliphaz, as the eldest, leads the way. Zophar, at his third turn, failed to speak, thus virtually owning himself overcome (ch. 27.) ; and therefore Job continued his reply, which forms three speeches (chs. 26., 27., 2S. ; 29.-31). Elihu (ch. 32.-37.) is allowed four speeches. Jehovah makes three addresses (ch. 38.-41). Thus, throughout there is a tripartite division. The whole is divided into three parts— the prologue, poem proper, and epilogue. The poem, into three— 1. The dispute of Job and his three friends; 2. The address of Elihu; 3. The address of God. There are three series in the controversy, and in the same order. The epilogue (ch. 42.) also is threefold ; Job's justilieation, reconciliation with his friends, restora- tion. The speakers also in their successive speeches regularly advance from less to greater vehemence. With all this artificial composition, everything seems easy and natural. The question to be solved, as exemplified in the case of Job, is, Wb.y are the righteous afflicted consistently with God's justice? The doctrine of retribution after death, no doubt, is the great solution of tlie difficulty. And to it Job plainly refers in ch. 14. 14, and ch. 19. 25. The objection to this, tliat the explicituess of tlie language on the resurrec- tion in Job is inconsistent with the obscurity on the subject in the early books of tlie Old Testament, is answered by the fact, that Job enjoyed the Divine vision (ch. 38. 1; 42. 5), and therefore, by inspiration, foretold these truths. Next, the revelations made outside of Israel being few needed to be tlie more explicit; thus Balaam's prophecy (Numbers 24. 17) was clear enough to lead the wise men of the East by the star (Matthew 2.); and in the age before the written law, it was the more needful for God not to leave himself without witness of the truth. Still Job evidently did not fully realize the significance designed by the Spirit in his own words (cf. I Peter 1. 11, 12). The doctrine, though existing, was not plainly revealed or at least understood. Hence he does not mainly refer to this solution. Yes, and even now, we need something in addition to this solution. David, who firmly believed in a future retribution (Psalm 16. 10; 17. 15), still felt the difficulty not entirely solved thereby (Psalm S3). The solution is ngt in Job's or in his three friends' speeches. It must, therefore, be in Elihu's. God will hold a final judgment, no doubt, to clear up all that seems dark in his present dealings; but He also noiv providentially and morally governs the world a7id all the events of human life. Even the comparatively righteous are not without sin which needs to be corrected. The justice and love of God administer the altogether deserved and merciful eoi-rection. Affliction to the godly is thus mercy and justice in disguise. The afflicted believer on repentance sees this. "Via crucis,via salutis." Though afflicted, the godly are happier even noiv than the ungodly, and when affliction has attained its end, it is removed by the Lord. In the Old Testament the consolations ai'e more temporal and outward; in the New Testament, more spiritual ; but in neither to the entii-e exclusion of the other. "Prosperity," says Bacon, "is the blessing of the Old Testament; adversitj"- that of the New Testament, which is the mark ot God's more especial favour. Yet even in the Old Testa- ment, if j^ou listen to David's harp, you shall hear as many hearsc-like airs as carols; and the pencil of the Holy Ghost has laboured more in describing the afflictions of Job than the felicities of Solomon. Prosperity is not without many fears and distastes; and adversity is not without comforts and hopes." This solution of Elihu is seconded by the addresses of God, in which it is shown God inust be just (because He is God), as Elihu had shown how God can be just, and yet the righteous be afflicted. It is also acquiesced in by Job, who makes no reply. God reprimands the three friends, but not Elilm. Job's general course is approved; he is directed to intercede for his friends, and Is restoi-ed to double his former prosperity. Poetry. — In all countries poetry is the earliest form of composition as being best retained in the memory, and in the East especially it was customary to preserve their sentiments in a terse, proverbial, and poetic form (called maschal). Hebrew poetry is not constituted by the rhythm or metre, but in a form peculiar to itself: — 1. In an alphabetical arrangement somewhat like our acrostic. For instance. Lamentations 1. 2. The same verse repeated at intervals; as Psalms 42., 107. 3. Rhythm of gradation. Psalms of degrees, \2(i.-\ii\, in which the expression of the previous vei"se is resumed and carried forward in the next (Psalm 121). 4. The chief characteristic of Hebrew poetry is parallelism, or the correspondence of the same ideas in the parallel clauses. The earliest Instance Is Enoch's prophecy (Jude 14), and Lamech's parody of it (Genesis 4. 23). Three kinds occur— (1.) The synonymous parallelism. In which the second is a repetition of the first, with or without increase of force (Psalm 22. 27 ; Isaiah 15. 1) ; sometimes with double parallelism (Isaiah 1. 15). (2.) The antithetic, in which the idea of the second clause is the converse of that in the first (Proverbs 10. 1). (3.) The synthetic, where there is a correspondence between different propositions, noun answering to noun, verb to verb, member to member, the sentiment, moreover, being not merely echoed, or put in contrast, but enforced by accessory ideas (Job 3. 3-9). Also alternate (Isaiah 51. 19). " Desolation and destruction, famine and sword," t. e., desolation by famine, and destruction by the sword. Introva-tcd; where the fourth answers to the first, and the third to the second (Matthew 7. 6). Parallelism thus often affords a key to the Interpretation. For fuller information, see Lowth (Introduction to Isaiah, and Lecture on Hebrew Poetry) and Spirit of Hebrew Poetry by Herder, translated by Marsh. The simpler and less artificial fonns of parallelism prevail in Job— a mark of its early age. 309 27te liolineas of Job, his Wealth, etc. JOB I. BtiiKj Afflicted, he still Ulesnes God. CHAPTER I. lART I.— PROLOGUE OB HISTORICAL INTPwODirCTION IN PROSE— CHAPTERS I., II, Ver. 1-5. The Holiness of Job, His Wealth, &c. 1. Ui— North of Arabia Deserta, lying towards the Euphrates ; it was In this neighbourhood, and not in that of Idum'ea, that the Chaldeans and Sabeans who plundered hiru dwelt. The Arabs divide their country into tlie north, called Sham, or "the left:" and the south, called Yemen, or " tlie right :" for they faced east, and so tlie west was on their left, and the south on their right. Arabia Deserta Avas on the east, Arabia Petroea on the west, and Arabia Felix on the south. Jol>— The name comes from an Ara- bic word meaning to return, viz., to God, to repent, refer- ring to his end [Eichobn], or ratlier from a Hebrew word signifying one to whom enmity was sliown, (jreatly tried. [Gesenius.] Significant names were often given among tlie Hebrews, from some event of the after life (cf. Isaiah 8. 18; Genesis 4. 2, Abel— a feeder of sheep). So the emir of Uz was by general consent called Job, on account of lais trials. The only other person so called was a son of Issa- char (Genesis 46. 13). perfect— Not absolute or faultless perfection (cf. 9. 20; Ecclesiastes 7. 20), but integnty, sin- cerity, and consistency on the whole, in all relations of life (Genesis 6. 9; 17. 1; Proverbs 10. 9; Matthew 5. 48). It was the /ear of God that kept Job from evil (Proverbs S. 13). 3. slie-asses— Prized on account of their milk, and for riding (Judges 5. 10). Houses and lands are not mentioned among the emir's wealth, as nomadic tribes dwell in mov- able tents, and live chiefly by pasture, the right to the soil not being appropriated by individuals. The "five hundred yoke of oxen" imply, however, that Job tilled the soil. He seems also to have had a dwelliiig in a town, in which respect he differed from the patriarchs. Camels are well called ships of the desei'i, especially valuable for cai'avans, as being able to lay in a store of water that suf- fices them for days, and sustaining life on a very few this- tles or thorns. Uonseholcl — (Genesis 26. 14.) The other rendering wliich the Hebrew admits, husbandry, is not so probable, men of the east— Denoting in Scripture those living east of Palestine; as the people of North Arabia Deserta (Judges 6. 3; Ezekiel 25. 4). ■i. every one Iiis day —viz., the birth-day (ch. 3. 1). Implying the love and har- mony of the members of the family, as contrasted with the ruin which soon broke up such a scene of happiness. The sisters are specified, as these feasts were not for rev- elry, which would be inconsistent with the presence of sisters. These latter were invited by the brothers, though they gave no invitations in return. 5. ^vllell tlie days of feasting Avere gone about— i. e., at the end of all the birth-days collectively, when the banquets had gone round through all the families. Jolj sanctified tliein — By offering up as many expiatory burnt offerings as he had sons (Leviticus 1. 4). This was done in the morning (Genesis 22. 3; Leviticus 6. 12). So Jesus began devotions early (Mark 1. 35). The holocaust, or burnt offering, in pa- triarchal times, was offered {lit., caused to ascend, referring to the smoke ascending to heaven) by each father of a family officiating as priest in behalf of his household. cursed God — The same Hebrew word means to curse, and to bless; Gesentus says, the original sense is to kneel, and thus it came to mean bending the knee in order to invoke either a blessing or a curse. Cursing is a perversion of blessing, as all sin is of goodness. Sin is a degeneracy, not a generation. It is not, however, likely that Job should fear the possibility of his sons cursing God. The sense bid farewell to, derived from the blessing customary at parting, seems sufficient (Genesis 47. 10). Thus Um- BBEiT translates " may have dismissed God from their hearts;" viz., amidst the intoxication of pleasure (Prov- erbs 20. 1). This act illustrates Job's " fear of God," v. 1. 6-12. Satan, Appearing before God, Falsely Ac- cuses Job. 6. sons of God— Angels (ch. 38. 7 ; 1 Kings 22. 19). They present themselves to render account of their " ministry " in other parts of the universe (Hebrews 1. 14). tlie liord—Heb., Jehovah- the self-existing God, faithful to His promises. God says (Exodus 6. 3), that He was not 310 known to the patriarchs by this name. But, as the name occurs previously in Genesis, 2. 7-9, &c., what must be meant is, not until the time of delivering Israel by Moses was He known peculiarly and publicly in the character which the name means, viz., making things to be, fulfilling the promises made to their forefathers. This name, there- fore, here, is no objection against the antiquity of the book of Job. Satan — The tradition was widely spread that lie had been the agent in Adam's temptation. Hence his name is given without comment. The feeling Avith which he looks on Job is similar to that with which he looked on Adam in Paradise : emboldened by liis success in the case of one not yet fallen, he is confident that the piety of Job, one of a fallen race, will not stand tlie test, lie had fallen himself (ch. 4:19; 15. 15; Jude 6). In the book of Job, Satan is first designated by name : Satan, in Hebrew, one who lies in wait ; an Adversary in a court of justice (1 Chronicles 21. 1; Psalm 109.6; Zechariah 3.1); the accuser (Revelation 12. 10). He has got the law of God on his side by man's sin, and against man. But Jesus Christ has fulfilled the law for us ; justice is once more on man's side against Satan (Isaiah 42. 21); and so Jesus Christ can plead as our Advocate against the adversary (Romans 8. 33). Devil is the Greek name — the slanderei', or accuser. He is subject to God, who uses his ministry for chastising man. In Arabic, Satan is often applied to a serpent (Genesis 3. 1). He is called Prince of this world (John 12. 31); the God of this world (2 Corinthians 4. 4); Prince of the power of the air (Ephesians 2. 2). God here questions him, in oi'der to vindicate His own ways before angels. 7. going to and fro — Rather, hurrying rapidly to and fro. The original idea in Arabic is the heat of haste (1 Peter 5.8; Matthew 12.43). Satan seems to have had some peculiar connection with this earth. Perhaps he was formerly its ruler under God. Man succeeded to the vice-royalty (Genesis 1. 20; Psalm 8. 6). Man lost it, and Satan became Prince of this world. The Son of man (Psalm 8. 4)— the representative man, regains the forfeited inheritance (Revelation 11. 15). Satan's replies are cha- racteristically curt and short. When the angels appear before God, Satan is among them, even as there was a Ju- das among the apostles. 8. considered— 3/arj7., set thine heart on; i. e., considered attentively. No true servant of God escapes the eye of the Adversary of God. 9. fear God for nauglit — It is a mark of the children of Satan to sneer and not give credit to any for disinterested piety. Not so much God's gifts, as God Himself is " the reward " of His people (Genesis 15. 1). 10. liis substance is in- creased— Lit., spread out like a flood; Job's herds covered the face of the country. 11. curse tUee to tliy face— In antithesis to God's praise of him (v. 8), "one that feareth God." Satan's words are too true of many. Take away their prosperity and you take away their religion (Mala- chi 3. 14). 13. in tliy poiver— Satan has no power against man till God gives it. God would not touch Job with Plis own hand, though Satan asks this (y. 11, thine), but allows the enemy to do so. 13-22. Job, in Affliction, Blesses God, &c. 13. -^vine — Not specified in verse 4. Tlie mirth inspired by the wine here contrasts the more sadly with the alarm which interrupted it. 14. tlie asses feeding beside titen\—Heb., she-asses. A graphic picture of rural repose and peace ; the moi'e dreadful, therefore, by contrast is the sudden at- tack of the plundering Arabs. 15. Sabeans — Not those of Arabia Felix, but those of Arabia Deserta, descending from Slieba, grandson of Abraham and Keturah (Genesis 25. 3). The Bedouin Arabs of the present day resemble, in marauding habits, these Sabeans (cf. Genesis 16. 12). I alone am escaped— Cunningly contrived by Satan. One in each case escapes (v. 16, 17, 19), and brings the same kind of mes- sage. This was to overwhelm Job, and leave him no time to recover from the rapid succession of calamities— "mis- fortunes seldom come single." 16. fire of God— Hebra- ism for a mighty fire; as cedars of God— lofty cedars. Not lightning, which would not consume all the sheep and ser- vants. Umbbeit undei'stands it of the bui->iing wind of Arabia, called by the Turks "wind of poison." "Tn* prince of the power of the air" is permitted to nave con- QUADRUPEDS MENTIONED IN THE BIBLE. ASS. Deut. x;.ii. 10. ARVriW ( \MEI Jot) 1 B.XCTIUAX OR TWO-HUMPED CAMELS OX ASSYUIAN MONUMENTS. Lajrard. 1 Kings, x. 2. I,ONG-EAKEn SYRIAN OOAT. 1 Sam. jrxiv. 2, ami Dciil. xiv. \i. BROAD-IAII.KI) SHEEP. John X. 4, 5. Satan Further Tempts Job. JOB II, III. Job Heproves his Wife. trol over such destructive agents. 17. Chaldeans— Not jnerely robbers as the Sabeans; but experienced in war, as is implied by "tliey set in array tliree bands" (Habali- kult 1. 6-8). Rawlinson distinguislies tliree periods: 1. When their seat of empire was in the soutli, towards the confluence of the Tigris and Euplirates. The Chaldean period, from 2300 b. c. to 1500 b. c. In tliis period was Che- dorlaomer (Genesis 14.), the Kudur of Ilur or Ur of the Clialdees, in the Assyrian inscriptions, and tlie conqueror of Syria. 2. From 1500 to 625 n. c, the Assyrian period. 3. From 625 to 538 B. c. (wlien Cyrus the Persian toolc Baby- lon), the Babylonian period. Clialdees in IlebrcAV — Chas- diin. They were akin, perliaps, to the Hebrews, as Abra- ham's sojourn in Ur, and the name Chcsed, a, nephew of Abraham, imply. The three bands were probably in order to attacl< tlie three separate thousands of Job's camels (v. 3). 19. -M^nd from tlie wHderiicss — South of Job's house. The tornado came the more violently over the desert as being uninterrupted (Isaiali 21. 1 ; Hosea 13. 15). tlie young men — Rather, the young people ; including the daughtei's (so in Ruth 2. 21). 20. Job arose— Not neces- sarily/row sitting. Inward excitement is implied, and the beginning to do anything. He had heard the other mes- sages calmly, but on hearing of the death of his children, then he arose; or, as Eichorn translates, he started up (2 Samuel 13. 31). The rending of tlie mantle was the con- ventional mark of deep grief (Genesis 37. 34). Orientals wear a tunic or shirt, and loose pantaloons; and over these a flowing mantle (especially great persons and women). Shaving the head was also usual in grief (Jere- miah 41. 5; Micah 1. 16). 31. naked— (1 Timothy 6. 7). "Mother's womb" is poetically the earth, the universal mother (Ecclesiastes 5. 15; 12. 7 ; Psalm 139. 15). Job herein realizes God's assertion (v. 8) against Satan's (v, 11). In- stead of cursing, he blesses the name of Jehovaii (the He- brew). The name of Jeliovah, is Jehovali himself, as man- ifested to us in His attributes (Isaiah 9. 6). 33. nor cliarged God foolishly — Rather, allowed himself to commit no folly against God. [Umbreit.] Chapter 2. 10 proves tliat this is the meaning. Not as marg, attributed no folly to God. Hasty words against God, though natural in tlie bitterness of grief, are folly; lit., an insipid, unsavoury thing (ch. 6. C; Jeremiali 23.13, margin). Folly in Scrip- ture is continually equivalent to ivickedness. For when raan sins, it is himself, not God, wiiom he injures (Prov- erbs 8. 36). We are to submit to trials, not because we see the reasons for them, nor yet as thougli they were matters of chance, but because God wills them, and has a right to send them, and has His own good reasons in sending them. CHAPTER II. Ver. 1-8. Satan Further Tempts Job. 1. a day— Ap- pointed for the angels giving an account of their minis- try to God. Tlie words to present himself before the Lord occur here, though not in 1. 6, as Satan has now a special report to make as to Job. 3. Integrity— it^., complete- ness; so "perfect," another form of the same Hcb. word, ch. 11. movcdst . . . ag.-iJnst- So 1 Samuel 26.10; cf. 1 Chronicles 21. 1 with 2 Samuel 21. 1. 4. Skin for skin— A proverb. ■ Supply, lie ivill give. Tlie skin is figurative for any outward good. Notliing outward is so dear that a man will not exchange it for some other outward good; but (not yea) life, the inward good, cannot be replaced ; a man will sacrifice everything else for its sake. Satan sneers bitterly at man's egotism, and says, Job bears tlie loss of property and children, because tliese are mere outward and exchangeable goods, but he will give up all things, even his religion, in order to s.ave his life, if you touch his bones and flesh. Skin and life are in antithesis. [Um- breit.] The martyrs prove .Satan's sneer false. Rosen- MULLEit explains it not so well. A man willingly gives Mpanother's skin (life) for his ojfuskin (life). .So Job might boar the loss of his children, Ac, with equanimity, so long as he remained unhurt himself; but when touched hi his own person, he would renounce God. Thus the first " skin" means the other's skin, i. e., l)ody ; the second ";'oicein the circle of days and nights and months, which form the circle of years." 7. solitary — 'RaAh.ev, unfruitful. "Would that it had not given birth to me." 8. tlieni . . . tliat curse tlie day — If mourning be the right rendering in the latter clause of this verse, these words refer to the hired mourners of the dead (Jeremiah 9. 17). But the Hebrew for mourning elsewhere always denotes an animal, whether it be the crocodile or some huge serpent (Isaiah 27. 1), that is meant by leviathan. Therefore, the expression, cursers of day, refers to magicians, who were believed to be able by charms to make a day one of evil omen. So Balaam, Numbers 22. 5. This accords with Umbreit's view (v. 7); or to the Ethiopians and Atlantes, who " used to curse the sun at his rising for bui'ning up them and their coun- try." [Herodotus.] Necromancers claimed power to con- trol or rouse wild beasts at will, as the Indian serpent- ciiarmers at this day (Psalm 5S. 5). Job does not say they had the power they claimed ; but, supposing they had, maytbey curse the day. Schuttens renders it by sup- plying words (?) Let those that are ready /or anything, call it (the day) the raiser up of leviathan, i. e., of a host of evils. 9. dawning of tlie day — lit., eyelashes of morning. The Arab poets call the sun the eye of day. His early rays, therefore, breaking forth before sunrise, are the opening eyelids or eyelashes of morning. 13. Wliy did tixe knees prevent me T — Old English for anticipate my wants. The reference is to the solemn recognition of a new-born child by the father, who used to place it on his knees as his own, whom he was bound to rear (Genesis 30. 3; 50.23; Isaiah 63. 12). 13. lain . . . qniet . . . slept — A gradation. I should not only have lain, but been quiet, and not only been quiet, but slept. Death in Scripture is called sleep (Psalm 13. 3); especially in the New Testament, where the resurrection-awakening is more clearly set forth (1 Co- rinthians 15. 51; I Thessalonians 4.14; 5. I0«) 14. "WitH kings . . . Avtiicli built desolate places for tlieniselves — Who built up for themselves what proved to be (not palaces, but) ruins! The wounded spirit of Job, once a great emir himself, sick of the vain struggles of mortal great men, after grandeur, contemplates the palaces of kings, now desolate heaps of ruins. His regarding the re- pose of death the most desirable end of the great ones of earth, wearied with heaping up perishable treasures, mai-ks the irony that breaks out from the black clouds of melancholy. [Ubebreit.] The for themselves marks their selfishness, Michaelis explains it weakly of maicsoleums, such as are found still, of stupendous proportions, in the ruins of Petra of Idumea. 13. tilled tlieir houses -witu silver — Some take this of the treasures which the ancients used to bury with their dead. But see last verse. 10. tin- tlmely birtU— (Psalm 58. 8). Preferable to the life of the restless miser (Ecclesiastes 6. 3-.5). IT. the -wicked— The original meaning, those ever restless, full of desires (Isaiah 67. 20, 21). weaxy—lit., those whose strength is wearied out 312 (Revelation 14. 13). 18. There the prisoners resl>— From their chains. 19. servant— The slave is there manumUti^ from slavery. 20-2G. He Complains of Ltfk Because of His Av- GUISH. 30. Wliereforegiveth Hellght^-vte.,God. Often omitted reverentially (ch. 24. 23; Ecclesiastes 9. 9). Light, t. €., life. The joyful light ill suits the mourners. The grave is most in unison with their feelings. 33. -»rhose •»vay is hid— The picture of Job is drawn from a wanderer who has lost his ivay, and who is hedged in, so as to have no exit of escape (Hosca2. C; Lamentations 3. 7, 9). /J-l. my sighing cometh before I cat — i. e., prevents my eat- ing. [Umbreit.] Or, conscious that the effort to eat brought on the disease. Job must sigh before eating. [Rosenmuller.] Or, sighing takes the place of good (Psalm 42. 3). [Good.] But the first explanation accords best with the text, my roaring is poured out like the -waters — An image from the rushing sound of water streaming. 25. the thing -*vhich I . . . feared is come upon me — In the beginning of his trials, when he heard of the loss of one blessing, he feared the loss of another, and when he heard of the loss of that, he feared the loss of a third, tliat -vf hich I -was afraid of is come unto me — viz., the ill-opinion of his friends, as though he were a hypocrite on account of his trials. !4G. 1 was not in safety . . . yet trouble came — Referring, not to his for- mer state, but to the beginning of his troubles. From that time I had no rest, there was no inte^-mission of sorrows. And (not, yet) a fresh trouble is coming, viz., my friends' suspicion of my being a hypocrite. This gives the start- ing-point to the whole ensuing controversy. CHAPTER IV. Ver. 1-21. First Speech of Eliphaz. Eliphaz— The mildest of Job's three accusers. The greatness of Job's calamities, and his complaints against God, and the opinion that calamities are proofs of guilt, led the three to doubt Job's integrity. 3. If we essay to commune — Rather, two questions, "May we attempt a word with thee? Wilt thou be grieved at it?" Even pious friends often count that only a touch which we feel as a wound. 3. -weak hands — Isaiah 35. 8; 2 Samuel 4. 1. 5. thou art troubled — Rather, unhinged, hast lost thy self-command (1 Thessalonians 3. 3). 6. Is not this thy fear, thy con- fidence, &c. — Does thy fear, tliy confidence, &c., come to nothing? Does it come only to this, that thou faintest now? Rather, by transposition, "Is not tliy fear (of God) thy hope? and the uprightness of thy ways thy confi- dence? If so, bethink thee, who ever perished being innocent?" [Umbreit.] But Luke 13. 2, 3 shows that, though there is a retributive divine government even in this life, yet we cannot judge by the mere outward appear- ance. " One event is outwardly to the righteous and to the wicked" (Ecclesiastes 9. 2) ; but j^et we must take it on trust, thsvi God deals righteously even norf (Psalm 37.25; Isaiah 33. 16). Judge not by a part, but by the ivhole of a godly man's life, and by 7m e7id, even here (James 5. 11). The one and the same outward event is altogether a difi'er- ent thing in its inward bearings on the godly and on the ungodly even here. Even prosperity, much more calamitj'', is a punishment to the wicked (Proverbs 1. 32). Trials are chastisements for their good (to the righteous) (Psalm 119. ; 67, 71, 75). See Preface on the Design of this book. 8. they that plough iniquity . . . reap tl»e same — (Prov- erbs 22. 8; Hosea 8. 7; 10. 13; Galatians 6. 7, 8). 9. breath of his nostrils— God's anger. A figure from the fiery winds of the East (ch. 1. 16; Isaiah 5. 25; Psalm 18. 8, 15), 10. lion— t. e., Wicked men, upon whom Eliphaz wished to show that calamities come in spite of their various resources, just as destruction comes on the lion in spite of his strength (Psalm .58. 6; 2 Timothy 4. 17). Five differ- ent Hebrew terms here occur for lion. The raging of the lion (the tearer), and the roaring of the bellowing lion, and the teeth of the young lions, not whelps, but grown up enough to hunt for prey. The strong lion {English Version, old), &c., the whelps of the lioness (not the stout lion, as English Version). [Barnes and Umbreit.] The various First Speech of Eliphaz. JOB V. Ills Conclusion from the Vision. phases of wickedness are expressed by this variety of terms: obliquelj% Job, his wife and children, may be hinted at by the lion, lioness and whelps. Tlie one verb, are brokeri, doefi not suit bolli subjects; therefore, supply " tlie roaring of the bellowing lion is silenced." The strong lion dies of want at last, and the whelps, torn from the mother, are scattered, and the race becomes extinct. 1;J. a tiling— Hebi-ew, a word. Eliphaz confirms his view by a Divine declaration which teas secretly and unerjicctedlj/ im- parted to him. a little— ^(7., a xchisper. Implying the still Bilenoe around, and that more was conveyed than articu- late words could utter (ch. 20. 14; 2 Corinthians 12. 4). 13. Ill tlioug;li(s from the visions — [So AViXEU and English Version.] Whilst revolving night visions previously made to him (Daniel 2. 29). Rather, " In my manifold (Hebrew, divided) thoughts, be/ore the visions of the night com- menced;" therefore not a delusive dream (Psalm 4. 4). [Umbkeit.] deep sleep— (Genesis 2. 21; 15. 12). 16. It stood still—At first the apparition glides before Eliphaz, then stands still, but with that shadowy indistinctness of forna which creates such an impression of awe; a gentle murmur; not (English Version): there was silence: For in I Kings 19. 12, the voice, as opposed to the previous storm, denotes a gentle, still viiirmur. 17. mortal mnn ... a man — Two Hebrew Avords for man are used ; the first im- plying \\\& feebleness ; the second his strength. Whether feeble or strong, man is not righteous before God. 17. more just tlian God . . . more pure t!iun 3iis Bin Iter — But this would be self-evident without an oracle. 18. folly — Imperfection is to be attributed to the angels, in comparison with Him. The holiness of some of them had given way (2 Peter 2. 4), and at best is but the holiness of a creature. Folly is the want of moral consideration. [Umbreit.] 19. houses of clay — (2 Corinthians 5. 1). Houses made of sun-dried clay bricks are common in the East; they are easily washed away (Matthew 7. 27). Man's foundation is tliis dust (Genesis 3. 19). l>efore the motli — Rather, as before the moth, which devours a garinent (cli. 13. 28; Psalm 39. 11; Isaiah 50. 9). Man, who cannot, in a phj'sical point of view, stand before the very moth, surely cannot, in a moral, stand before God. 20. from morninjsj to evening — Unceasingly; or, better, between the morning and evening of one short day (so Exodus 18. 11; Isaiah 38. 12). "They are destroyed;" better, " they would be destroyed," If God withdrew His loving protection. Th.erefore man must not think to be holy before God, but to draw holiness and all things else from God {v. 17.) 31. tlielr excellency — ' trou))les; not merely In the precise number seven. 'Zt), power— (Jeremiah 5. 12). Hebrew, hands, of the swortk — (Ezekiel 3.5. 5, Margin) Hands are given to the sword per- sonirted as a living agent, ai. (Psalm 31. 20; Jertmiali IS. 18.) Smite (Psalm 73. 9). 22. famine thou shalt laugh— Xot, in spite of destruction and famine, which Is true 313 Heply of Job to Eliphaz JOB VI. He Reprovcth his Friends for Unkindnesa. (Habakkuk 3. 17, 18), though not the truth meant by £liphaz, but because those calamities shall not come upon thee. A different Hebrew word from that in i-. 20; there, famine in general; here, the languid stale of tliose wanting proper nutriment. [Barnes.] 23. In leagwc ^vith tJie Btones of tlie field— Tliey shall not hurt the fertility of thy soil ; nor tlie wild bea.sts thy fruits. Spoken in Arabia Deserta, where stones abounded. Arabia, derived from Arabah—A desert plain. The first clause of this verse answers to the first clause of verse 22; and tlie last of this verse to the last of that verse. The full realization of this is yet future (Isaiah 6.5. 23, 25; Ilosea 2. 18). 24. know— "Tliou Shalt rest in the assurance, that tliine habitation is the abode of peace ; and (if) thou nuraberest thine herd, thine expectations prove not fallacious." [Umbreit.] Sin does not agree with the context. The Hebrew word— ^o miss a mark, said of archers (Judges 20. IG). The Hebrew for "habitation" primarily means the fold for cattle; and for " visit," often to take an account of, to number. "Peace" is the common Eastern salutation ; including inward and outward prosperity. 25. as the grass — (Psalm 72. 1(3). Prop- erly, Jierb bearing seed (Genesis 1. 11, 12). 26. lu full nge— Bo full of days (42. 17; Genesis 35. 29). Not mere length of years, but ripeness for death, one's inward and outward full development not being prematurely cut short, is de- noted (Isaiah C.5. 22), Thou shall come, not lit., but express- ing willingness to die. Eliphaz speaks from the Old Testa- ment point of view, which made full yeai-s a reward of the righteous (Psalm 91. 16; Exodus 20. 12), and premature death the lot of the wicked (Psalm 5.5. 23). The righteous are immortaltill their work is done. To keep them longer would be to render them less fit to die. God takes tliem at their best (Isaiah 57. 1). The good are' compai-ed to wheat (Matthew 13. 30). cometli in— lit., ascends. The corn is lifted up off the earth and carried home; so the good man "is raised into the heap of sheaves." [Umbreit.] a?. Seai-cliedlt . . . for thy gooA— lit., for thyself {Fsahn 111. 2; Proverbs 2, 4; 9. 12), CHAPTER VI. FIRST SERIES CONTINUED. Ver. 1-30, Reply of Job to Eliphaz. 2. thoronglUy ■»vclghietl— Oh that, instead of censuring my complaints when thou oughtest rather to have sympathized with me, tliou wouldcst accurately compare together my sorrow, and my misfortunes; these latter outweigh in the balance the former. 3. tlie sand — (Proverbs 27. 3). are s-walloived wp— See Jlargin, So Psalm 77. 4, But Job plainly is apol- ogizing, not for not having had words enough, but for having spoken too much and too boldly ; and the Hebrew is, to speak rashly. [Umbreit, Gesenius, Rosenmuller,] "Therefore were my words so rash." 41. nrroivs . . . witliin me — harve pierced me. A poetic image represent- ing the avenging Almighty armed with bow and arrows (Psalm 3S. 2, 3). Here the arrows are poisoned. Peculiarly appropriate, in reference to W-e burning pains which pene- trated, like poison, into the inmost piarts — ("spirit;" as contrasted with mere surface flesh wounds) of Job's body. set themselves In array— A military image (Judges 20. S3). All the terrors which the Divine wrath can muster are set in array against me (Isaiah 42. 13). 5. Neither wild animals, as the wild ass, nor tame, as the ox, are dissatis- fied when well supplied with food. The braying of the one, and the lowing of the other, prove distress and want of palatable food. So, Job argues, if he complains, it is not without cause; viz., his pains, which are, as it were, disgusting food, which God feeds him with — end of verse 7. But he should have remembered a rational being should evince a better spirit than the brute. 6. un- savoury—Tasteless, insipid. Salt is a chief necessary of life to an Eastern, whose food is mostly vegetable, the ■wltite—UL, spittle (1 Samuel 21. 13), which the wliite of an egg resembles. 7. To touch is contrasted with meat. " My taste refused even to touch it, and yet am I fed with such meat of sickness." The second clause lit., is, "Such is like the sickness of my food." The natural taste abhors even to touch insipid food, and such forms my nourishment. For my sickness is like such nauseous food, [Umbreit,] 314 (Psalm 42, 3; SO. 5; 102. 9). No wonder, then, I complain. 8. To desire death is no necessary proof of fitness for death. The ungodly sometimes desire it, so as to escape trouljles, without thought of the hereafter. The godly desire it, in order to be with the Lord; but they patiently wait God's will. 9. destroy — lit., grind or crush (Isaiah 3. 15). let loose his hand— God had put forth His liand only so far as to wound the surface of Job's flesh (ch. 1. 12; 2.6); he wishes that hand to be let loose, so as to wound deeply and vitally, cut me off— ^letaphor from a weaver cutting off the web, when finished, from the thrum fastening it to the loom (Isaiah 38. 12). 10. I -would harden myself— Rather, "I would cxidt in the pain," if I knew tliat that pain would hasten my death. [Ge- senius.] UijBREiT translates the Hebrew of "Let Him not spare," unsparing; and joins it with pain. Tlie English Version is more vivid, concealed— I have not disowned, in word or deed, the commands of the Holy One (Psalm 119.46; Acts 20. 20). He says this in answer to Elipliaz' insinuation that he is a hypocrite. God is here called the Holy One, to imply man's reciprocal obli- gation to be holy, as Pie is holy (Leviticus 19. 2). 11. What strength have T, so as to warrant the hope of restoration to health? a hope which Eliphaz had suggested. And what but a miserable end of life is before me, that I should desire to prolong life f [Umbreit.] Umbreit and Rosenmuller not so well translate the last words to be patient. 12. Dis- ease had so attacked him, that his strength would need to be hard as a sto7ie, and his flesh like brass, not to sink under it. But he has only flesh, like other men. It must, therefore, give way; so tliat the hope of restoration sug- gested by Eliphaz is vain (see Note 5, 11). 13. Is not my help in me I — Tlie interrogation is better omitted. " There is no help in me ! " For " wisdom," deliverance is a better rendering. "And deliverance is driven quite from me." 14-. pity — A proverb. Charity is the love which judges in- dulgently of our fellow-men : it is put on a par with tntth in Proverbs 3. 3, for they together form the essence of moral perfection. [Umbreit.] It is the spirit of Chris- tianity (1 Peter 4. 8 ; 1 Corinthians 13. 7 ; Proverbs 10. 12; 17. 17). If it ouglit to be used towards all men, much more towards friends. But he who does not use it forsakcth (re- nouncetli) the fear of the Almighty (James 2. 13). 15. Those wliom I regarded as my brethren, from whom I looked for faithfulness in my adversity, have disappointed me, as the streams failing from drought; wadys of Arabia, filled in the winter, but dry in the summer, which disappoint the caravans expecting to find water there. The fulness and noise of these temporary streams answer^ to the past large and loud professions of my friends; their drj'ness in summer, to the failure of the friendship when needed. The Arab proverb says of a treacherous friend, "I trust not in thy torrent" (Isaiah 58. 11, Margin), streams of hroolvs— Ratlier, "■the brook in the ravines which passes away." It has no perpetual spring of water to renew it (unlike "tlie fountain of living waters," Jeremiah 2. 13; Isaiah 33. 16, at the end) ; and thus passes away as rapidly as it arose. 10. blackish — lit.. Go as a mourner in black clothing (Psalm 34.14). A vivid and poetic image to pic- ture tlie stream turbid and black with melted ice and snow, descending from the mountains into the valley. In the next clause, the snow dissolved is, in the poet's view, hid in the flood. [Umbreit.] 17. wax -warm- Rather, at the time when. (But they soon) [Umbreit], "they become narroiver (flow in a narrower hed), they are silent (cease to flow noisily); in the heat (of tlie sun) they are consumed or vanish out of their place. First the stream flows more narrowly— then becomes silent and still ; at length every trace of water disappears by evap- oration under the hot sun." [Umbreit.] 18. turned aside — Ratlier, Caravans (Hebrew travellers) turn aside from their way, by circuitous routes, to obtain water. They had seen tlie brook in spring full of water: and now in the summer heat, on their weary journey, they turn ofl" their road by a devious route to reach the living waters, which they remembered with sucli pleasure. But, when "they go," it is "into a desert." [Notes and Umbreit.] Not as English Version, "They go to nothing," which would be a Job's Reproof Continued. JOB VIL He Excuses his Desire for Death. tnme repetition of the drying up of the waters in v. 17; instead of waters, tliey find an '^ empty ivUdcrness ;" and, not having strength to regain their road, bitterly disap- pointed, tlwy perish. The terse brevity is most expressive. 19. tlie troops— I. e.. Caravans. Tenia, north of Arabia Deserta, near the SjTlau desert; called from Tenia son of Ishniael (Genesis 2.5. 13 ; Isaiah 21. 14 ; Jeremiah 2.5. 23). Still SO called by the Arabs. Verses Id, 20 give another picture vf the niortiflcation of disappointed hopes, viz., those of the caravans on the direct road, anxiously awaiting the re- turn of their companions from the distant valley. The mention of the locality whence the caravans came gives living reality to the picture. Sheba refers here not to the marauders in North Aral)ia Deserta (ch. 1. 1.5), Ijut to tlie merchants (Ezekiel 27. 22) in the south, in Arabia Felix or Yemen, "afaroff" (.leremiah 6.20; INIatthcw 12.42; Genesis 10.28). Caravans are first mentioned (Genesis 37. 25); men needed to travel thus in companies across the desert, for defence against the roving robbers, and for mutual ac- commodation. "Tlie companies waited for them," can- not refer to the caravans wJio had gone in quest of the waters ; for V. 18 describes their utter destruction. 30. lit., each had hoped, viz., that their companions would find water. The greater had been their hopes the more bitter now their disappointnient ; they came thither, to tlie place, andivere ashamed; lit., their countenances &e;r)!, an Oriental phrase for the shame and consternation of deceived expectation. So ashamed as to disappointment (Romans 5. .5). 31. As the dried-up brook is to the caravan, so are ye to me, viz., a. nothing; ye might as well not be In existence. [Um- BREiT.] The Margin, like to them or it {viz., the waters of the brook), is not so good a reading, ye see, ami are afraid— Ye are struck aghast at t?ie sight of my misery, and ye lose presence of mind. Job puts this mild construc- tion on their failing to relieve him with affectionate con- solation. 33. And yet I did not ask you to bring me a gift; or to pay for me out of your substance a reward (to the Judge, to redeem me from my punishment); all I asked from you was affectionate treatment. 33. tlie miglity — The oppressor, or creditor, in whose power the debtor was. [Umbreit.] 34, 35. Irony — If you can teach me the right vicu', I am willing to be set right, and hold my tongue ; and to be made to see my error. But then if your words be really the right ivords, hoiv is it that they are so feeble? " Yet how feeble are the words of what you call the right view." So the Hebrew is used (in Micah 2.10; 1.9). The English Version, "How poiverful," &q., does not agree so well with the last clause of the v. " And what will your arguings reprove?" lit., " the reproofs wliich proceed from you ;" the emphasis is on you ; you may find fault, who are not in 5712/ situation. [Umbreit.] 3G. Do you imagine, or m.ean, to reprove words, and (to reprove) the speeclies of one desperate, (whicli are) as wind, mere nothings, not to be so narrowly taken to task ? Umbrkit not so well takes the Hebrew for as ivind, "as sentiments;" making formal sentiments antithetical to mere speeches, and supplying, not the word "reprove," but "would you regard," from the first clause. 37. " Ye overwhelm ;" lit., "ye cause (sup- ply, your anger) [Umbreit], a net, viz., of sophistry [Noyes and ScHL'TTENS], to fall v])on the desolate (one bereft of help, like the fatherless orphan) ; and ye dig (a pit) for your friend," i. e., try to ensnare him, to catch him in tlio use of unguarded language. [Noyes.] (I'salm .57. (i); metaphor from hunters catching wild beasts in a pit covered with brusliwood to conceal it. UiinREiT from the Syriac, and answering to his interpretation of the first clause, has " Would you be indignant against your friend ?" The Hebreio in ch. 41. 6, means to feast upon. As the first clause nsks, "Would you catch him in a netf" so this follows up the image, "And would j'ou next feast vpo7i Jtim, and his miseries?" So LXX. 2S. lie content— liathov, be pleased ants for the (evening) shadow. Easterns measure time l)y the length of their shadow. If the ser- vant longs for the evening when his wages are paid, why may not Job long for the close of his hard service, when he shall enter on hisreivardi This proves that Job did not, as many maintain, regard the grave as a mere sleep. 3. Months o/ comfortless misfortune. "I am made to pos- sess," lit., to be heir to. Irony. To be heir to, is usually a matter of joy; but here it is the entail of an involuntary and dismal inheritance. Months, for days, to express its long duration. Appointed, lit., they have numbered to me; marking well the unavoidable doom assigned to him. 4. Lit., " when shall be the flight of the night ?" [Gesenius.] Umbreit, not so well, "the night is long extended:" lit., measured out: so Marg. 5. In elephantiasis maggots aro bred in the sores (Acts 12. 23; Isaiah 14. 11). clods of dust — Rather, a crust of dried filth and accumulated corruption (ch. 2. 7, 8). iny skin is broken and loatlisonie — Rather, comes together so as to heal up, and again breaks out with running matter. [Gesenius.] More simply the Hebrew is, "My skin rests (for a time) and (again) melts away" (Psahn 58.7). 6. (Isaiah 38. 12.) Every day like tlie weaver's slnii- tle leaves a thread behind; and each shall wear, as he weaves. But Job's tliought is, that his days must swiftly be cut ofl" as a web ; without hope, viz., of a recovery and renewal of life (ch. 14. 19; 1 Chronicles 29. 15). 7. Address to God. Wind, a picture of evanescence (Psalm 78. 3!)). sliall no more see— Rather, "shall no more return to see good." This change from the different wish in ch.3. 17, &c., is most true to nature. He is now in a softer mood; and a beam from former days of prosperity falling upon memory, and the thought of the unseen world, where one is seen 7io more (v. 8), drew from him an expression of regret at leaving this world of light (Ecclesiastcs 11. 7). So lleze- kiah (Lsiaiah 38. 11). Grace rises above nature (2 Corinth- ians 5. 8). 8. The eye of him wlio beliolds me [present, not p>ast, as English Version], i. e., in tlie very act of beholding me, seeth me no more. "Thine eyes (are) upon me, and I am not ?" He disappears, even tvhile God is looking upon him. Job cannot survive the gaze of Jehovali (Psalm 104. 32; Ilevelation 20. 11). Not " Tlune eyes seek me and I am not to be found ;" for God's eye penetrates even to tlie unseen world (Psalm 139. 8). Umbreit unnaturally takes Thine to refer to one of the three friends. 9. (2 Samuel 12. 2.J.) the grave— The Sheol, or place of departed spirits, not dis- pioving Job's belief in the resurrection. It merely means, "He shall come up noinoro"in thepi-cscnt orderof tilings. 10. (Pstilm 103. 10.) The Oriental keenly loves his dwell- ing. In Arabian elegies the desertion of abodes l)y their occupants is often a theme of sorrow. Grace overcomes tills also (Luke IS. 29 ; Acts 4. 31), 11. Therefore, as such is my hard lot, I will at least have the melancholy satisfac- tion of venting my sorrow in words. The i/t-^rt-ii- open- ing words, therefore I, at all events, express self-elevation. [Umbreit.] 13-14. Why doest thou deny me the con^fol•t of care-assuaging sleep ? Why scarcst thou me with frlglit- ful dreams* A ni I, then, a sea (rcgnided in Old Testament ))oetry as a violent rebel against tJod, the Lord of nature, who therefore curbs his violence) (Jeremiah 5. 22)? or « whale (or some other sea monster) (Isaiah 27. 1), that thou 315 First Speech of BUdad, JOB VIII. more Severe than that of Eliphaz. needest thus to watch and curb mef The Egyptians "watched" the crocodile most carefully to prevent its doing mischief. 14. The frightful dreams resulting from elephantiasis he attributes to God; the common belief assigned all night visions to God. 15. Umbreit trans- lates, " So that I could wish to strangle mj'self— dead by my own hands." He softens this idea of Job's harbouring the thought of suicide, by representing it as entertained only in agonizing dreams, and immediately repudiated with horror next verse, "Yet that (self-strangling) I loathe." This is forcible and graphic. Perhaps tlie mean- ing is simply, " My soul chooses (even) strangling (or any violent death) rather than my life" {lit., my bones) (Psalm 35. 10); i.e., rather than the wasted and diseased skeleton, left to him. In this view, " I loathe it" (v. 16) refers to his life. 16. "Let me alone;" i. e., cease to afflict me for the few and vain days still left to me. IT. (Psalm 8. 4 ; 144. 3.) Job means, " What is man that thou shouldest make him o/ so much im.portance, and that thou shouldst expend such attention (heart-thought) upon him" as to make him the subject of so severe trials? Job ought rather to have rea- soned from God's condescending so far to notice man as to try him, that there must be a wise and loving purpose in trial. David uses the same words in tlieir right appli- cation, to express wonder that God should do so much as He does for insignificant man. Christians who know God manifest in tlie man Christ Jesus still more may use them. 18. With each new day (Psalm 73. 14). It is rather God's mercies, not our trials, that are " new every morning''' (Lamentations 3. 23). The idea is that of a shepherd tak- ing count of his flock every morning, to see if all are there. [CoccEius.] 19. " How long (like a jealous keeper) wilt thou never take thine eyes off (so the Heb. for depart from) me ? Nor let me alone for a brief respite'^ (lit., so long as I take to swallow my spittle). An Arabic proverb, like our, till I draiv my breath. 30. "I have sinned (I grant); yet what sin can I do against (to: ch. 35. 6) thee (of such a na- ture that thou shouldst jealously watch and deprive me of all strength, as if thou didst fear me)? (Yet thou art one who hast men ever in view, ever wafchest tliem)— O thou Watcher (v. 12; Daniel 9. 14), not as English Version, Preserver [Gesexius] of men." Job had borne with pa- tience his trials, as sent by God (ch. 1.21; ch. 2.10); only his reason cannot reconcile the ceaseless continuance of his mental and bodily pains with his ideas of tlie Divine nature, set me as a marlt — Wherefore dost tliou make me thy point of attack? i.e., ever assail me with new pains. [Umbeeit.] (Lamentations 3. 12.) 31. for mow — very soon. in. tlie morning — Not the resurrection; for then Job will b^ found. It is a figure, from one seeking a sick man in the morning, and finding he has died in the night. So Job implies that, if God does not help him at once, it will be too late, for he will be gone. Tlie reason why God does not give an immediate sense of pardon to awak- ened sinners is, they think thej' have a claim on God for it. CHAPTER VIII. FIRST SERIES.— FIRST SPEECH OF BILDAD, MORE SEVERE And COARSE THAN ELIPHAZ. Ver. 1-22. The Address of Bildad. 3. like a . . . %vind— Disregarding restraints, and daring against God. 3. The repetition of pervert gives an emphasis galling to Job (ch. 34. 12). "Wouldest thou have God (as thy words imply) pervert judgment," by letting thy sins go unpunished? He assumes Job's guilt from his suffer- ings. 4:. If — Rather, "since thy children have sinned against Him, and (since) He has cast them away for (He- brew, by tlie hand of) their transgressions, (Yet) if thou wouldest seek unto God, &c., if thou wert pure, «S:c., surely (even) now He would awake for thee." Umbreit makes the apodosis to, "since thy children," Ac, begin at " He has cast them away." Also, instead of /or " He gave them up to (lit., into tlie hand of) their own guilt." Bildad expresses the justice of God, which Job had arraigned. Thy children have sinned, God leaves them to the conse- quence of their sin. Most cutting to the heart of the be- reaved father. 5. seek uuto God betimes— Early. Make 316 it the first &nd chief anxiety (Psalm 78.34; Hosea 5. 15; Isaiah 2C. 9; Proverbs 8. 17 ; 13. 24). 6. " He would awake for thee," i. e., arise to thy help. God seemed to be asleep towards the sufferer (Psalm 35. 23; 7. 6; Isaiah 51. 9). make . . . prosperous — Restore to prosperity thy (their) righteous habitation. Bildad assumes it to have been heretofore the habitation of guilt. 9. thy beginiiing — The beginning of thy new happiness after restoration. • latter end— (ch. 42. 12 ; Proverbs 23. 18). 8, 9. The sages of the olden time reached an age beyond those of Job's time (Note 42. 16); and therefore could give tlie testimony of a fuller experience, of yesterday — i. e., a recent race. We know nothing as compared with them, from the brevity of our lives. So even Jacob (Genesis 47. 9). Knowledge consisted then in the results of observation, embodied in poetical proverbs, and handed down by tradition. Lon- gevity gave tlie opportunity of wider observation, a sliadovv— (Psalm 144. 4; 1 Chronicles 29. 15). 10. teacli. tliee — (ch. 6. 24), had said, " Teach me." Bildad, therefore, says, Since you want teaching. Inquire of the fathers. They will teach thee, xitter words — more than mere speaking ; "put forth well-considered words." out of tlveir Iieart — From observation and reflection. Not raerelj', from their mouth: such as Bildad insinuates, were Job's words. Verses 11, 12, 13 embody In poetic and sententious form (probably tlie fragment of an old poem) the observa- tion of the elders. The double point of comparison be- tween the ungodly and the paper-reed is, 1. The luxuri- ant prosperity at first; and, 2. The sudden destruction. 11. rash — 'Rdithev paper-reed : the papyrus of Egypt, which was used to make garments, shoes, baskets, boats, and paper (a word derived from it). It and the flag or bulrush grow only in marshy places (such as are along the Nile). So the godless thrive only in external prosperity; there is in the hypocrite no inward stability; his prosperity is like the rapid growtli of water plants. 13. not cnt do-»vu — Ere it has ripened for the scythe, it withers more sud- denly than any herb, having no self-sustaining power, once that the moisture is gone, Avhich other herbs do not need in the same degree. So ruin seizes on the godless in the zenitli of prosperit5', more suddenly than on others wlio appear less firmly seated in their possessions. [Uii- BREIt.] (Psalm 112. 10.) 13. paths— So ways (Proverbs 1. 19). all that forget God — The distinguishing trait of the godless (Psalm 9.17; 50.22). 1-i. cut ofiF— So Gesenius. Or, to accord with the metaphor of the spider's house, "The confidence (on which he builds) shall be laid in ruins" (Isaiah 59. 5, 6). 15. he shall hold it fast— Imply- ing his eager grasp, when the storm of trial comes. As the spider "holds fast" b5^ its web; but with this differ- ence, the light spider is sustained by that on Avhich it rests, the godless is not by the thin web on which he rests. The expression, "Hold fast," properly applies to the spider liolding his web, but is transferred to tlie man. Hj'pocrisy, like the spider's web, is fine-spun, flimsy, and woven out of its own inventions, as the spider's web out of its own bowels. An Arab proverb says, "Time de- stroys tlie well-built house, as well as the spider's web." 16. l>efox-e t!ie snn— i. e.. He (tlie godless) is green only before the sun rises; but he cannot bear its heat, and withers. So succulent plants like the gourd (Jonah 4. 7, S). But the widespreading in the gaixlen does not quite ac- cord with this. Better, "in sunshine;" the sun repre- senting Wie smiling fortune of the hypocrite, during which he wondrously progresses. [Umbreit.] The image is that of iveeds growing in rank luxuriance, and spread- ing over even heaps of stones and walls, and then being speedily torn away. 17. seeth the place of stones- i/e- brew, "the Iwuse of stones ;" i. e., the wall surrounding the garden. Tlie parasite plant, in creeping towards and over the wall— the utmost bound of the garden— is said figura- tively to "see" or regard it. 18. If He (God) tear him away (English Version, destroy ; properly, to tear aivay rap' idly and violently) from his place, " then it (the place per- sonified) shall deny him " (Psalm 103. 16). The very soil is ashamed of the weeds lying withered on its surface, as though it never had been connected with them. So, when the godless falls from prosporitj', his nearest friends dis- Eeply of Job to B'ddad. JOB IX. No Contending with God. own him. 19. Bitter irony. Tlie hypocrite boasts of joy. Tiiis tlien is his "joy " at tlie last, mid out of tl»e enrtli— Others immediately, who talie tlie place of tlie man thus punished. Not godli/ men (Matthew 3. 9). For " the place " of the weeds is among stones, where the gar- dener wishes no plants. 'Bxi\.,ungodli/ ; a fresh crop of weeds always springs up in the room of those torn up: there is no end of hypocrites on earth. [Umbreit.] ^0. Bildad regards Job as a righteous man, wlio has fallen into sin. "God will not cast off for ever a perfect" (or godly man, such as Job was), if he will only repent. "Tliose alone who persevere in sin God will not help" (Hebrew, take by the hand; Psalm 73. 23; Isaiah 41. 13; i2. 6) when fallen, ai. TiW— lit., " to the point that ; " God's blessing on thee, when repentant, will go on increasing to the point that, or until, &c. 33. The haters of Job are the wicked. They shall be clothed with shame (Jeremiah 3. 25 ; Psalm 35. 26 ; 109. 29), at the failure of their hope, that Job would utterly perish, and because they, instead of him, come to naught. CHAPTER IX. FIRST SERIES. Ver. 1-35. Reply of Job to Bildad. 3. I Unoiv tliat It is so— That God does not "pervert justice" (8. 3). But (even though I be sure of being in the right) how can a mere man assert his right— (be j ust) with God. The gospel answers (Romans 3. 26). 3. if He (God) ^viH coiiteiid ■»vitU Iiiin — lit., " deign to enter into judgment." lie can- not ans-»ver, &c. — He (man) would not dare, even if he had a thousand answers in readiness to one question of God's, to utter one of them, from awe of his Majesty. 4. Hebrew, Wise in heart (sinderstanding)! And miglity in power ! God confounds the ablest arguer by His wisdom, and the mightiest by His power, liarilcnetl — viz., himself, or his jiecfc (Proverbs '29. 1); i.e., detied God. To prosper, one must fall in with God's arrangements of providence and grace. 5. and tliey IiMO-.v not — Hebrew for "sud- denly, unexpectedly, before they are aware of it " (Psalm 35.8); "at unawares;" //efireic, wiiich lie knoiueth not of (Joel 2.11; Proverbs 5. 6). 6. Tlie earth is regarded, poeti- callj', as resting on pillars, which tremble in an earthquake (Psalm 75. 3; Isaiah 24. 20). Tlie literal truth as to the earth is given (26. 7). 7. The sun, at His eoiumand, doth not rise ; viz., in an eclipse, or the darkness that accompanies earth- quakes (v. 6). scaletli np — i. e., totally covers, as one would Keal np a room, that its contents inay not be seen. 8. spveadetJu out— (Isaiah 40. 22 ; Psalm 104. 2). But through- out it is not so much God's creating, as His governing, power over nature that is set forth. A storm seems a strug- gle between Nature and her Lord ! Better, therefore, " Who bowcth the heavens alone," without help of any other. God descends from the bowed-down heaven to the earth (Psalm 18. 9). The storm, wherein the clouds descend, suggests this image. In the descent of the vault of heaven, God has come down from His high throne, and walks majestic over the mountain waves (Hebrew, heights), as a conqueror taming their violence. So tread upon (Deuteronomy 33. 29; Amos 4.13; Matthew 14.26). The Egyptian hiero- glyphic for impossibility is a man walking on waves. 9. nialtctli- Rather, from the Arabic, covcrclh up. This accords better with the context, which describes His boundless power as controller rather than as creator. [Umbreit.] Arctwms — The great bear, whicli always re- volves about the pole, and never sets. The Chaldeans and Arabs, early named and grouped in constellations the stai's; often travelling and tending flocks by night, they would naturally do so, especially as the rise and setting of some stars mark the distinction of seasons. Brikkley, presuming the stars here mentioned to bo those of Taurus and Scorpio, and that these were the cardinal constellations of spring and autumn in Job's time, calculates, by the precession of equinoxes, the time of Job to be 818 years 'after the deluge, and 184 before Abra- ham. Orion— Hebreiu, the fool; in ch. 38.31 he appears fettered with "bands." The old legend represented this star as a hero, who presumptuously rebelled against God, and was therefore a /oo?, and was chained in the sky as a punishment; for its rising is at the stormy period of the year. He is Nimrod (the exceedingly impious rebel) among the Assyrians; Orion amoug the Greeks. Sabaism (wor- ship of the heavenly hosts) and hero-worsliip were , blended in his person. He first subverted the patriarchal order of society by substituting a chieftainship based on conquest (Genesis 10.9,10). Pleiades- W., "the heap of stars;" Arabic, "knot of stars." The various names of this constellation in the East expresses the close union of the stars in it (Amos 5. 8). chambers of tine soiilli— The unseen regions of the southern hemisphere, with its own .set of stars, as distinguished from those just mentioned' of the northern. The true structure of the earth is here implied. 10. Repeated from Eliphaz, ch. 5.9. 11. I see Him not; He passetli on- The image is that of a howl- ing wind (Isaiah 21. 1). Like it when it bursts invisibly upon man : so God is felt in the awful effects of His wrath, but is not seen (John 3.8). Therefore, reasons Job, it is impossible to contend with Him. 13. If "He taketh away," as in my case all that was dear to me, still a mortal cannot call Him to account. He only takes His own. He is an absolute King (Ecclcsiastes 8. 4; Daniel 4, 35). 13. If God— Rather, "God will not withdraw His anger," i. e., so long as a mortal obstinately resists. [Um- breit.] tlie proud lielpers- I'/ie arrogant, who would ?ie!p one contending with the Almighty, are of no avail against Him. l-t. Ho>v mucli less sliall II— Who am weak— seeing that the mighty have to stoop before Him. Choose words (use a well-choseii speech, in order to reason) with Him. 15. (Ch. 10. 15.) Though I were conscious of no sin, yet I would not dare to say so, but leave it to His judgment and mercy to justify me (1 Corinthians 4.4). 16, 17. " I would not believe that He had hearkened unto my voice, who breaketh me (as a tree stript of its leaves) with a tempest." 19. Umbreit takes the.se as the words of God, translating, "What availeth the might of the strong?" "Here (saith he) behold! what availeth justice? Who will appoint me a time to plead?" (So Jeremiah 49. 19). The last words certainly apply better to God tlian to Job. The sense is substantially the same if we make " me," with English Version, apply to Job. Tlie " lo !' ex- presses God's swift readiness for battle when challenged. 30. it— (ch. 15. 6 ; Luke 19. 2-2) ; or " He," God. 31. Lit., here (and in r. 20). "I perfect! I should not know my soul! I would despise (disown) my life;" i. c.. Though conscious of innocence, I should be compelled, in contending with the infinite God, to ignore my own soul and despise my past life as if it were guilty. [Rosexmuller.] 33. one tiling—" It is all one ; whether perfect or wicked— He de- stroyeth." This was the point Job maintained against his friends, that the righteous and wicked alike are af- flicted, and that great sufferings here do not prove great guilt (Luke 13.1-5; Ecclesiastes 9.2). 33. If— Rather, "While (His) scourge slays suddenly (the wicked, r. 22), He laughs at (disi-cgards ; not derides) the pining away of the innocent." The only difference, says Job, between the innocent and guilty is, the latter are slain hy ti. sudden stroke, the former x^ine away gradually. The translation, " trial," does not express the antithesis to " slay suddenly," as "pining away" does. [Umbreit.] 34. Referring to righteous judges, in antithesis to "the wicked" in the parallel first clause. Whereas the ivicked oppressor often has t?ie earth (,iren into his hand, the righiaoxx^i judges are led to execution , culprits had their /acf« covered prepara- tory to execation (Esther 7.8). Thus the contrast of the wicked and righteous here answers to that in v. 2:1. if not, where and wl\o1—Jf God be not the cause of these anomalies, whei-e Is the cause to be found, and who Is tie* 35. a post— A courier. In the wide Persian empire such couriers, on dromedaries or on foot, were employeil to carry the roj'al commands to the distant provinces (Es- thers. 13, 15; 8. 14). My days are not like the slow caravan, but the fleet post. The dajs are themselves poetically said to see no good, instead of Job in them (1 Peter 3. 10). 36. 8-»vlfl 8liip»— Rather, canoes of reeds or papyrus skiffs, used on the Nile, swift from their lightness (Isaiah 18.2). 38. The apodosls to 27— "If I say, &c." "I still am afield 317 /o6'« Reply to Bildad Continued. JOB X, XI. First Speech of Zophar, of all my sorrows (returning), for I know that thou wilt (dost) not (by removing my sufferings) hold or declare me innocent. How then can I leave off 7ny heaviness f 29. The if is better omitted: I (am treated by God as) wicked; why then labour I in vain (to disprove His charge). Job submits, not so much because he is convinced that God is tight, as because God is powerful and he tveak. [Barnes.] 30. siioiv -tvater — Thought to be more cleansing than common water, owing to the whiteness of snow (Psalm 51. 7 ; Isaiah 1. 18). never so clean— Better, to answer to tlie parallelism of the first clause which expresses the cleansing material, lye: the Arabs used alkali mixed with oil, as soap (Psalm 73. 13 ; Jeremiah 2. 22). 3i. (Ecclesiastes 6.10; Isaiah 45. 9.) 33. daysman — Mediator or umpire; the imposition of whose hand expresses power to adju- dicate between the persons. There might be one on a level with Job, the one party; but Job knew of none on a level with the Almighty, the other party (1 Samuel 2. 2.5). We Christians know of such a Mediator (not, however, in the sense umpire) on a level with both— the God-man, Christ Jesus (1 Timothy 2. 5). 34. rod— Notlicre the sym- bol of punishment, but of power. Job cannot meet God on fair terms so long as God deals with him on the foot- ing of His almighty power. 35. it Is not so wit\\ me— As it now is, God not taking His rod away, I am not on such a footing of equality as to be able to vindicate my- self. CHAPTEE X. Ver. 1-22. Job's Reply to Bildad Continued. 1. leave iny complaint to myself— Rather, "I will give loose to my complaint" (ch. 7. 11). 3. sho-w me, &c.— Do not, by virtue of thy mere sovereignty, treat me as guilty without showing me the reasons. 3. Job is unwilling to think God can have "pleasure" in using his power to "oppress" the weak, and to "treat" man, " tlie work of His own liands, as of no value" {v. 8; Psalm 138. 8). slilne upon— Favour with prosperity (Psalm 50. 2). 4^6. Dost thou see as feebly as man? i. e., with the same unchari- table eye, as, for instance. Job's friends. Is thy time as sliort? Impossible ! Yet one miglit think, from tlie rapid succession of thy sti'okes, that thou hadst no time to spare in overwhelming me. 7. " Although thou (the Om- niscient) knowest," &c. (connected with v. G), " thou searcli- est after my sin." and . . . (tlaat) none can deliver ont of tUine liand— Therefore thou hast no need to deal witli me with the rapid violence which " man" would use (Note V. 6). 8. "Made" with pains; \ra.-p\yiwQ a work of dijflcuUy and art; applying to God language applicable only to man. together round about- Implying that the human body is a complete uiiity, the parts of which on all sides will bear the closest scrutiny. 9. clay — Next verse proves that the reference here is, not so much to the jjerishable nature of the materials, as to their wonderful fashioning by the Divine potter. 10. In the organization of the body from its rude commencements the liquid original gradually as- sumes a more solid consistency, like milk curdling into cheese (Psalm 139. 15, 16). Science reveals that the chyle circulated by the lacteal vessels is the supply to every organ. 11. fenced— Or " inlaid" (Psalm 139. 15) ; curiously wrought." [Umbkeit.] In the foetus the skin appears first, then the flesh, then the harder parts. 13. visitation —Thy watchful Providence, spirit— Breath. 13. is -vvitU thee— Was thy purpose. All God's dealings with Job in his creation, preservation, and present afllictions were part of His secret counsel (Psalm 139. 16; Acts 15. IS; Ecclesiastes 3.11). 14j 15. Job is perplexed, because God "marks" every sin of his with such ceaseless rigour. Whether "wicked" {godless and a hypocrite) or "righteous" (com- paratively: sincere), God condemns and punishes alike. lift up my head— In conscious innocence (Ps. 3. 3). see thou— Rather, " and seeing I see— (I too well see) mine af- fliction," (which seems to prove me guilty). [Umbreit.] 16. increaseth — Rather, (if) I lift up (my head) thou wouldest hunt me, &c. [Umbreit.] and again— As if a lion should not kill his prey at once, but come back and torture it again. 17. -witnesses- His accumulated trials were like a succession of witnesses brought up in proof of 318 his guilt, to wear out the accused, changes antl waiv- Rather ("thou settest in array) against me host after host" {lit., changes and a host, i. e., a succession of hosts), viz., his afllictions, and then repi'oach upon reproach from his friends. 30. But, since I was destined from my birth to tliese ills, at least give me a little breathing time during the few days left me (ch. 9. 31 ; 13. 21 ; Psalm 39. 13). 33. The ideas of order and light, disorder and darkness, harmo- nize (Genesis 1. 2). Three Hebrew words are used for dark- ness; in V. 21 (1,) tlie common word "darkness :" here (2,) " a land ot gloom" (from a Hebrew root, tocover up): (3,) "as thick darkness" or blackness (from a root, expressing sun- set). "Wliere the light thereof is like blackness." Its only sunsliine is thick darkness. A bold figure of poetry. Job in a better frame has brigliter thoughts of the unseen world. But his views at best wanted the definite clear- ness of the Christian's, Compai-e with his words here (Revelation 21. 23; 22. 5; 2 Timothy 1. 10). CHAPTER XI. FIRST SERIES. Ver. 1-20. First Speech of Zophar. 3. Zophar assails Job for his empty words, and indirectly, the two friends, for their weak reply. Taciturnity is highly prized among Orientals (Proverbs 10. 8, 19). 3. lies— Rather, vain boasting (Isaiah 16.6; Jeremiah 48.30). Tlie "men" is emphatic; men of sense ; in antithesis to " vain boasting." mocUest — Upbraidest God by complaints. ■*. doctrine— Purposely used of Job's speeches, which sounded like lessons of doc- trine (Deuterononi J' 32. 2 ; Proverbs 4. 2). thine— Addressed to God. Job had maintained liis sincerity against his friends' suspicions, not fauUlessness. 6. to that -vvlilch is! — Rather, "they are double to (man's) wisdom." [Mi- CHAEMS.] So the Hebrew is rendered (Proverbs 2. 7). God's ways, which you arraign, if you were sliown tlieir secret wisdom, would be seen vastly to exceed tiiat of men, in- cluding yours (1 Corinthians 1.23). exacteth — Rather, " God consigns to oblivion in thy favour much of tiiy guilt." 7. Rather, "Penetrate to the perfections of the Almighty*- (ch. 9. 10 ; Psalm 139. 6). 8. It— The " v.-isdom" of God {v. 6). The abruptness of the Hebrew is forcible: "The heights of heaven ! What canst thou do" (as to attaining to them with thy gaze, Psalm 139. 8)? kno^v— viz., of His perfec- tions. 10. cut off— Rather, as in ch. 9. 11, pass over as a storm ; viz., rush upon in anger, shut up — In prison, with a view to trial, gather together- The parties for judg- ment: hold a judicial assembly, to pass sentence on the prisoners. 11. (Psalm 94. 11.) consider- So as to punish it. Ratlier, from the connection, r. 6, "He seeth wicked- ness also, which man does not perceive;" lit., "But no (other, save He) perceivetli it." [Umbreit.] God's " wis- dom" {v. 6), detects sin wliere Job's human eye cannot reach {v. 8), so as to see any. 13. vain— Hollow, -would he — Wants to consider himself " wise:" opposed to God's "wisdom" (note, v. 11); refuses to see sin, Avliere God sees it (Romans 1. 22). wild ass's colt — A proverb for untamed wildness (ch. 39. 5, 8; Jeremiah 2. 24; Genesis 10. 12; He- brew', "a wild-ass man"). Man wishes to appear wisely obediantto his Lord, wliereas he is, fro7n his birth, unsub- dued in spirit. 13. Tlie apodosis to the "If" is at v. 15. The "preparation of the heart" is to be obtained (Proverbs 16. 1) by "stretching out the hands" in prayer for it (Psalm 10. 17; 1 Chronicles 29.18). 14:. Rather, "if thou wilt put far away the iniquity in tliine hand" (as Zac- clieus did, Luke 19. 8). The apodosis or conclusion is at V. 15, " then shalt thou," &c. 15. Zophar refers to Job's own words (ch. 10.15), "yet will I not lift up my liead," even though righteous. Zophar declares, if Job will follow his advice, he may "lift up his face." spot^(Deuteronomy 32. 5). steadfast- ZJi., run fast together, like metals whicli become firm and hard by fusion. The sinner on the con- trary is wavering. 10. Just as v^lien the stream runs dry (ch. 6. 17), the danger threatened by its wild -waves is for- gotten (Isaiah C-5. 16). [Umbreit.] 17. a^e—Days or life the noonday— I'fz., of thy former prosperity; which, in the poet's image, had gone on increasing, until it reached JoVs Beply to Zophar. JOB XII, XIII. He Professelh his Confidence in Ood, Its height, as the sun rises higlier tind higlier until it reaches tlie meridian (Proverbs 4. 18). sliliie fortU — Rather, " tliougli now in darkness, tliou shalt be as the morning." Or, " thy darliness (if any dark sliade sliould arise on thee, it) sliall be as the morning" (only tlie dull- ness of morning twilight, not nocturnal darkness). [Um- BKEiT.] 18. The experience of thy life will tcacli thee there is hope for man in every trial, dig — viz., wells; the chief necessity in the East. Better, " though now ashamed (Romans 5.5, opposed to the previous "hope"), thou slialt then rest safely." [Gesenius.] 19. (Psalm 4.8; Prov- erbs 3.24; Isaiah 14.30.) Oriental images of prosperity. 19. make suit — ^t^, "stroke thy face, caress tliee" (Prov- erbs 19.6). 30. A warning to Job, if he would not turn to God. "The wicked," i. c, obdurate sinners. <-yes . . . fall — i. e., in vain look for relief (Deuteronom.v 2>:. ilj). Zophar implies Job's only hope of relief is in a cluuige of heart. tliey sUall not escape — lit., " every refuge shall vanish from tliem," giving up tlie gliost — Their hope sliall leave them as the breath does the body (Proverbs 11. 7). CHAPTER XII. FIRST SERIES. Ver. 1-25. Job's Reply to Zophar, xii, xiii, xiv. 3. •wisdom sUall die -vvitli you I — Ironical. As if all the wis- dom in the world was concentrated in them, and would expire* wlien tliey expired. Wisdom makes "a people:" a foolish nation are " not a people'' (Romans 10. 19). 3. not Inferior— Not vanquished in argument and " wisdom" (ch. 13. 2). sucli tilings as these — Such commonplace maxims, as you so pompously adduce. 4. The unfounded accusa- tions of Job's friends were a "mockery" of him. He al- ludes to Zophar's word, " mockest" (ch. 11. .3). lils ncigU- bour, ivlio calletli, &c. — Rather, "J who call upon God tfiatJie may ansiver me {avourahly. [Ujibueit.] 5. Ratlier, "a torch" (lamp) is an object of contempt in tlic tliougli ts of him who rests securely (is at ease), tliougli it (wliicli) was prepared for tlie falterings of the feet. [Umbreit.] (Proverbs 25. 19.) -"Tlioughts" and "feet" are in con- trast; also rests "securely," and "falterings." The wanderer, arrived at his night-quarters, contemptuously throws aside the torch which had guided his uncertain steps through the darkness. As the torch is to tlie wan- derer, so Job to his friends. Once they gladly used his aid in their need, now they in prosperity mock liim in his need. 6. Job shows that the matter of /act opposes Zo- phar's theory (ch. 11. 14, 19, 20), that wickedness causes "Insecurity" in men's "tabernacles." On the contrary, they who rob the "tabernacles" (dwellings) of others "prosper securely" in their own. into -vvliose Iiand, Ac. —Rather, " who make a god of their own Imnd," i. e., who regard their might as their only ruling principle, [Um- breit.] 7, 8. Beasts, birds, fishes, and plants, reasons Job, teach that the' violent live the most securely {v. G). The vulture lives more securely than the dove, the lion than the ox, the shark than the dolphin, the rose than the tlioru which tears it. speak to tlie cartU— Rather, "the shrubs of the earth." [Umbreit.] 9. In all these cases, says Job, the agency must be referred to Jehovah ("the Lord," English Vcrsio7i), though they may seem to man to imply imperfection (v. 6 ; ch. 9. 21). This is the only undisputed passage of tlie poetical part in which the name "Jehovah" occurs; in the historical parts it occurs frequently. 10. The soul, i. e., the animal life. Man, reasons Job, is subjected to the same laws as the lower animals. 11. As the mouth by tasting meals selects what pleases it, &o the ear tries thevjords of others and retains what is convincing. Each '■hooses according to liis taste. Tlie connection with v. 12 is In reference to Bildad's appeal to the " ancients" (ch. 8. 8). You are right in appealing to them, since " with tliem was wisdom," &c. But j'ou select Buch proverbs of theirs as suit your views, so I may bor- row from the same sucli as suit mine. VZ. nncleut— Aged (ch. 15. 10). 13. In contrast to, "with the ancient is wis- dom" (y. 12), Job quotes a saying of the ancients v«hlch suits his argument, "with Him (God) is (the true) wis- dom" (Proverbs 8. 14); and by tliat" wisdom and strength" "He breaketh down," &c., as an absolute Sovereign, not allowing man to penetrate His mysteries; man's partis to boAV to His unchangeable decrees (ch. 1. 21). Tlie Mo- hammedan saying is, " if God will, and how God will." 14. eUuttetli up— (Isaiah 22. 22). Job refers to Zophar's " shu t up" (ch. 11. 10). 15. Probably alluding to the flood. IG. (Ezekiel 14. 9). 18. He looseth the authority of kings— the "bond" with which they bind their subjects (Isaiah 45. 1 ; Genesis 14.4; Daniel 2. 21). a girdle— The co?-d, with which they are bound as captives, instead of the royal "girdle" they once wore (Isaiah 22. 21), and the bond they once bound others with. So "gird "—put on one the bonds of a prisoner instead of the ordinary girdle (John 21. IS). 19. princes— Rather, p;-tes'tintjed. 1. all tliis— as to the dealings of Providence (ch. 12. 3). 3. Job wishes to plead his cause before God (ch. 9. 34, 35), as he is more and more convinced of the valueless character of his would-be "physicians" (cli. 16. 2). 4. forgers of lies— ii^, artful twisters of vain speeches. [Umbreit.] 5. (Proverbs 17. 2.S.) Tlie Arabs say, "the wise are dumb; silence is wis- dom." 7. deceitfully- Use fallacies to vindicate God in His dealings; as if the end justified tlie means. Their "dcceitfulncss"' for God, against Job, was, they asserted he was a sinner, because he was a sufferer. 8. accept liia person- God's ; i. e., be partial for Him, as when a judge favours one party in a trial, 'because of personal consider- ations, contend for God — viz., with fallacies and pre- pcssctssions against Job before judgment (Judges fl. 81). Partiality can never please the impartial God, nor the goo placed be- tween chs. 37. and 38. ; since what the " princes," in cli. 38. 2, represent Jeremiah as having said, is exactly what we find in v. t> of this ch. 21. Moreover, the same persons as here (i'. 1) are mentioned in ch. 37. 3; 38. 1, viz., Pashur and Zephauiah. What is here more fully related is there simply referred to in the historical narrative. Cf. ch. 52. 24 ; 2 Kings 25. 18. [Maurer,] ZedelclaU— A prince having some reverence for sacred things, for wliicli reason he sends an honourable embassy to Jeremiah; but not having moral courage to obey his better impulses. Paslrnr — son of Melchiah.of the fifth order of priests, distinct from Pashur, son of Immer (ch. 20. 1), of the sixteenth order (1 Chronicles 24. 9, 14). Zeplianlali — of the twenty- fourth order. They are designated, not by their father, but by their family (1 Chronicles 24. 18). a. Nebncliad- rezzar— The more usual way of spelling the name in Jere- miali tlian Nebuchadnezzar. From Persiac roots, meaning either "Nebo, the chief of the gods," or, "Nebo, the god of fire." He v/as son of Nabopolassar, who committed the command of the army against Egypt, at Carchemish, and against Judea, to the crown-prince, according to all Ills Avoiidrous •^vorlts — Zedekiah hopes for God's Bpeeial interposition, such as was vouchsafed to Hezekiah against Sennacherib (2 Kings 19. 35, 36). he— Nebuchad- nezzar, go tip from us — rise up from the siege which he sat down to lay (ch. 37. 5, 11, Margin; Numbers 16. 24, 27; 1 Kings 15. 19, Margin). 4. God of Israel — Those "won- drous works" (v. 2) do not belong to you ; Ood is faithful ; it is you wlio forfeit the privileges of the covenant by un- faithfulness. " God will always remain the God of Israel, thougli He destroy thee and tliy people." [Calvin.J turn back tlie iveapous — I will turn them to a very different use from what you intend them. You now with tliem fight agaiust the Chaldees " without the walls" (the Jewish defenders being as yet able to sally forth more freely, and defend the fountains outside the walls in the valley under Mount Ziou; see v. 13; ch. 19.6,7), but soon ye shall be driven back within the city [Maukeb], and "in the midst" of it I will cause all your arms to be gathered in one place (" I will assemble them," viz., your arms) by the Chaldean conquerors [Gkotius], who shall slay you with tliose very arms. [Menochius.] 5. The Jews shall have not merely the Chaldees, but Jehovah Himself in wrath at their provocations, fighting against them. Every word enhances the formidable character of God's oppo- sition, "I myself . . . outstretched hand . . . strong arm (no longer in Exodus 6. 6, and in the case of Sennacherib, In your behalf, but) in anger . . . fury . . . great wrath." 7. the people, and Bucli— rather, explanatory, " the people, viz., such as are left," &c. seek tlieir life — content with nothing short of their death; not content with plundering a.nd enslaving them, smite ivlth . . . sword — This was the fate of Zedekiah's sons, Und many of the Jewish nobles. Zedekiah himself, though not put to a violent death, died of grief. Cf. as to the accurate fulfilment, ch. 34. 4; Kztkiel 12. 13; 2 Kings 25. 6, 7. 8. "Life," if ye sur- render; "death," if ye persist In opposing tlie Chaldees (cf. Deuleronomy 30. 19). The individuality of Jeremiah's mission from God is shown in that he urges to uncon- ditional surrender; whereas all former prophets had urged tlie people to oppose their Invaders (Isaiah 7. 16; 37. S3, 85). 9. (Ch. 38. 2, 17, 18.) talleth to— deserts to. life ... a prey— proverbial, to make one's escape with life, like a valuable spoil or prey that one carries oflf; the nar- rowness of the escape, and the Joy felt at it, are Included in the idea (ch. 39. 18). 10. set . . . face against— deter- mined to punish (Leviticus 17. 10). 158. liouse of E«tvld— the royal family and all in office about the king. He calls them so, because it was the greater disgrace that they had BO degenerated from the piety of their forefather, David; and to repress their glorying in their descent from him, as if they were therefore inviolable; but God will not spare them as apostates. In tUe morning— alluding to the time of dispensing Justice (Job 24. 17; Psalm 101. 8); but the sense is mainly proverbial, for "with promptness" (Psalm 90. 14; 143. 8). Mauber translates, "every morn- ing." lestmj'fury . . . llkefirc— Already it was kindled, and the decree of God gone forth against the city (v. 4, 5), but the king and his house may yet be preserved by re- pentance and reformation. God urges to righteousness, not as if they can thereby escape punishment wholly, but as the condition of a mitigation of it. 13. Inliabitant of tlie valley, and rock of the plain — Jerusalem per- sonified; situated for the most part on liUls, with valleys at the bottom of them, as the valley of Hinnom, &c. ; and beyond the valleys and mountains again, a position most fortified by nature, whence the Inhabitants fancied them- selves beyond the reach of enemies; but since God is "against" tliem, their position will avail nothing for them. The "valley" between Mount Zion and Moriah is called Tyropceon. Robinson takes, "rock of the plain" as Mount Zion, on which is a level tract of some extent. It Is appropriately here referred to, being the site of the royal residence of the "house of David," addressed (v. 12). 14. fruit of your doings— (Proverbs I. 31 ; Isaiah 3. 10, 11.) fort- St thereof— r!2., of your cit j', taken from v. 13. " For est" refers to the dense mass of houses built of cedar, &c. from Lebanon (ch. 22. 7; 52. 13 ; 2 Kings 25. 9). CHAPTER XXII. Ver. 1-30. Exhortation to Repentance ; Judgment ON Shallum, Jehoiakim, and Coniah. Belonging to an earlier period than ch. 21., ri?., the reigns of Shallum or Jehoahaz, Jehoiakim, and Jeconiah [v. 10, 13, 20). Jeremiah often groups his prophecies, not by chronological order, but by similarity of subjects ; thus v. 3 in this chapter corre- sponds to ch. 21. 12. Grotitjs thinks that Jeremiah here repeats to Zedekiah what he had announced to that king's predecessors/w-merC^ (viz., his brother and brother's son), of a similar bearing, and which had since come to pass; a warning to Zedekiah. Probably, in arranginghis prophe- cies they were grouped for the first time in the present order, designed by the Holy Spirit to set forth the series of kings of Judah, all four alike, failing in "righteous- ness," followed at last by the "King," a righteous Branch raised unto David, in the house of Judah, "the Lord our righteousness" (ch. 23. 6). The unrighteousness of Zede- kiah suggested the review of his predecessors' failure in the same respects, and consequent punisliment, which ought to have warned him, but did not. 1. Go do-»m— The temple (where Jeremiah had been prophesying) was higher than the king's palace on Mount Zion (ch. 36. 10, 12; 2 Chronicles 23. 20). Hence the phrase, "Go down." the king of Judah — perhaps including each of the four successive kings, to whom it was consecutively ad- dressed, here brought together in one picture: Shallum, V. 11; Jehoiakim, v. 13-18; Jeconiah, v. 24; Zedekiah, the address to whom (ch. 21. 1, 11, 12) suggests notice of the rest. a. these gates- of the king's palace. 3. Jehoiakim is meant here especially : he, by oppression, levied the tribute im- posed on him by Pharaoh-necho,king of Egypt (2 Chronicles 36. 3), and taxed his people, and took their labour without pay, to build gorgeous palaces for himself (v. 13-17), and shed Innocent blood, e.g., that of Urijali tlie prophet (ch. 26. 20-24: 2 Kings 23. 35; 24. 4). 4. upon the throne of David— ;i<., /or David on his throne (see Note, ch. 13. 13). This verse Is repeated substantially from ch. 17, 2.5. his ser^-antp —so the Kerl. Rut Chetib, singular, "his s(;rvant;" i.e., dlstrlbutivcly, "each with his servants;" ch. 17. 2.5, " thelt 527 The Judgment of STiallum, JEREMIAH XXII. of Jehoiakim, and of Coniah. princes." 5. I s^vcar by myself— (Hebrews 6. 13, 17.) God Bwears because It seemed to them incredible tliat tlie family of David should be cast off. this house— <7ie king's, •where Jeremiah spake (v. 4). 6. Though thou art as beau- tiful as Gilead, and as majestic in mine eyes (before me) as the summit of Lebanon, yet surely (the Hebrew is a formula of swearing to express certainly: If I do not make thee, &c., believe me not ever hereafter: so " as truly as I live," Numbers 14. 28; "surely," Numbers 14. 35), &c. The mention of Gilead may allude not only to its past beauty, but covertly also to its desolation by the judgment on Is- rael ; a warning now to Judah and the house of David. " Lebanon' ' is appropriately mentloned,as the king's house was built of its noble cedars, cities— not other cif^ie*, but the different parts of the city of Jerusalem (2 Samuel 12. 27; 2 Kings 10. 25). [Maurer.] 7. prepare— lit., sanctify, or solemnly set apart for a particular work (cf. Isaiah 13. 3). tfcy choice cedars— (Isaiah 37. 24.) Thy palaces built of choice cedars (Song of Solomon 1. 17). 8. (Deuteronomy 29. 24, 23). The Gentile nations, more intelligent than you, shall understand that which ye do not, viz., that this city is a spectacle of God's vengeance. [Calvin.] 9. (2 Kings 22. 17.) 10, It. Weep not for— i. e., not so much for Josiah, who was taken away by death from the evil to come (2 Kings 22. 20 ; Isaiah 57. 1) ; as for Shallum or Jehoahaz, his son (2 Kings 23. 30), who, after a three months' reign, was carried off by Pharaoh-necho into Egypt, never to see his native land again (2 Kings 23. 31-34). Dying saints are justly to be envied, whilst living sinners are to be pitied. The allusion is to the great weeping of the people at the death of Josiah, and on each anniversary of it, in which Jeremiah himself took a prominent part (2 Chronicles 35. 21, 25). The name "Shallum" is here given in irony to Jehoahaz, who reigned but three months; as if he were a second Sliallum, son of Jabesh, who reigned only one month in Samaria (2 Kings 15. 13; 2 Chronicles 36. 1-4). Shallum means retribution, a name of no good omen to him [Gro- Tius] ; originally the people called him Shallom, indicative o^ peace and prosperity. But Jeremiah applies it in irony. 1 Clironieles 3. 15, calls Shallum the fourth son of Josiah. The people raised him to the throne before his brother Eliakim or Jelioiakim, though the latter was the elder (2 Kings 23. 31, 36; 2 Chronicles 36. 1) ; perhaps on account of Jehoiakim's extravagance (v. 13,15). Jehoiakim was put in Sliallum's (Jehoahaz's) stead by Pharaoh-necho. Jeco- niah, his son, succeeded. Zedekiah (Mattaniah), uncle of Jeconiah, and brother of Jehoiakim and Jehoahaz, was last of all raised to the throne by Nebuchadnezzar. He shall not return— The people perhaps entertained hopes of Shall um's return from Egypt, in which case they would replace him on the throne, and thereby free themselves from the oppressive taxes imposed by Jehoiakim. 13. Not only did Jehoiakim tax the people (2 Kings 23. 35) for Pharaoli's tribute, but also took their forced labour, with- out pay, for building a splendid palace ; in violation of Leviticus 19. 13; Deuteronomy 24. 14, 15. Cf. Micah 3. 10; Habakkuk 2. 9; James 5. 4. God will repay in justice those who will not in justice pay those whom they em- ploy. 14. -wlile- n<., a house of dimensions ("measures"). Cf. Numbers 13. 32, Margin, "men of statures." large — rather, as Margin, "airy," from Hebrew root, "to breathe freely.'' Upper rooms in the East are the principal apart- ments, cutteth him out wlndo-ws — the Hebrew, if a noun, is rather, " my windows ;" then the translation ought to be, "and let my windows (Jehoiakim speaking) be cut out for it," t. e., in the house; or, "and let (the workman) cut out my windows for it." But the word is rather an ad- jective ; " he cutteth it (the house) out for himself, so as to he full of windows." The following words accord with this construction, " and (he makes it) cieled with cedar," &c. [Maurer.] Retaining English Version, there must be un- derstood something remarkable about the windows, since they are deemed worthy of notice. Gesenius thinks the word dual, "double windows," the blinds being two-leaved, as noAV on the Continent, -v ermlUon— Hebrew, shashar, called so from a people of India beyond the Ganges, by whom it is exported (Pliny, 6. 19). The old vermilion was composed of sulphur and quicksilver ; not of red lead, as 523 our vermilion. 15. closest thyself— rather, thou viest, i. e., art emulous to surpass thy forefathers in the magniflcence of thy palaces, eat and drink— did not Josiah, thy father, enjoy all that man really needs for his bodily wants ? Did he need to build costly palaces to secure his throne ? Nay, he did secure it hy "judgment and justice;" whereas thou, with all thy luxurious building, sittest on a tottering throne, then — on that account, therefore. 16. -was not this to kno>v me — viz., to show by deeds that one knows God's will, as was the case with Josiah (cf. John 13. 17 ; contrast Titus 1. 16). IT. thine— as opposed to thy father, Josiah. 18. Ah my brother: . . . sister I— Addressing him with such titles of affection as one would address to a deceased friend beloved as a brother or sister (cf. 1 Kings 13. 30). This expresses, They shall not lament him with the lamenta- tion of private individuals [Vatablus], or of blood-relatives [Geotius]: as "Ah! lord," expresses pMfiZic lamentation in the case of a king [Vatabltjs], or that of subjects. [Gro- Tius.] Henderson thinks, "Ah I sister," refers to Jeho- iakim's queen, who, though taken to Babylon, and not left uuburied on the way, as Jehoiakim, yet was not hon- oured at her death with royal lamentations, such as would have been poured forth over her at Jerusalem. He notices the beauty of Jeremiah's manner in his prophecy against Jehoiakim. In v. 13, 14 he describes him in general terms; then, in v. 15-17, he directly addresses him without naming' him ; at last, in v. 18, he names him, but in the third per- son, to imply that God puts him to a distance from him. The boldness of the Hebrew prophets proves their Divine mission ; were it not so, their reproofs to the Hebrew kings, who held the throne by Divine authority, would have been treason. Ah his glory! — " Alas ! his majesty." 19. burial of an ass— t. e., he shall have the same burial as an ass would get, viz., he shall be left a prey for beasts and birds. [Jerome.] This is not formally narrated. But 2 Chronicles 36. 6 states that " Nebuchadnezzar bound him in fetters to carry him to Babylon ;" his treatment there is nowhere mentioned. The prophecy here, and in ch. 36. 30, harmo- nizes these two facts. He was slain by Nebuchadnezzar, who changed his purpose of taking him to Babylon, on the way thither, and left him unburied outside Jerusalem. 2 Kings 24. 6, "Jehoiakim slept with his fathers," does not contradict this; it simply expresses his being gathered to his fathers by death, not his being buried with his fathers (Psalm 49. 19). The two phrases are found together, as ex- pressing two distinct ideas (2 Kings 15. 38 ; 16. 20). 20. De- livered in the reign of Jehoiachin (Jeconiah or Coniah), son of Jehoiakim; appended to the previous prophecy respecting Jehoiakim, on account of the similiarity of the two prophecies. He calls on Jerusalem, personified as a mourning female, to go up to the highest points visi- ble from Jerusalem, and lament there (ch. 3. 21, Note) the calamity of herself, bereft of allies and of her princes, who are one after the other being cast down. Bashan — north of the region beyond Jordan ; the mountains of An- ti-libanus are referred to (Psalm 68. 15). from the passages — viz., of the rivers (Judges 12. 6) ; or else the borders of the country (1 Samuel 13. 23 ; Isaiah 10. 29). The passes (1 Sam- uel 14. 4). Maurer translates, "Abarim," a mountainous tract beyond Jordan, opposite Jericho, and south of Ba- shan; this accords with the mention of the mountains Lebanon and Bashan (Numbers 27. 12; 33. 47). lovers— the allies of Judea, especially Egypt, now unable to help the Jews, being crippled by Babylon (2 Kings 24. 7). 31. I admonished thee in time. Thy sin has not been a sin of ignorance or thoughtlessness, but wilful, prosperity — given thee by me ; yet thou wouldest not hearken to the gracious Giver. The Hebrew is plural, to express, "In the height of thy pi-osperity;*' so "droughts" (Isaiah 58.11). thou saidst- not in words, but in thy conduct, virtually. thy youth— from the time that I brought thee out of Egypt, and formed thee into a people (ch. 7. 25; 2. 2; Isaiah 47. 12). $33. -vrlnd- the Chaldees, as a parching wind that sweeps rapidly over and withers vegetation (ch. 4. 11, 12; Psalm 103. 16 ; Isaiah 40. 7). eat up . . . pastors— i. e., thy kings (ch. 2. 8). There is a happy play on words. The pastor*, whose office It is to feed the sheep, shall themselves be fed on. They who should drive the flock from place to A Prophecy of Restoration. JEREMIAH XXIII. Christ to be the King. place tor pasture shall be driven into exile by the Chal- dees. 33. inhabitant of licbauon — viz., Jerusalem, whose temple, palaces, and principal habitations were built of cedars of Lebanon. lio-*v gracious — irony. How graciously thou wilt be treated bj' the Chaldees, when they come on thee suddenly, as pangs on a woman In travail (ch. 6. 24). Nay, all thy fine buildings will win no favour for thee from them. Maurek, itc, translate, "How Shalt thou be to be pitied !" 34, As I live— God's most sol- emn formula of oath (ch. 46. 18; 4. 2; Deuteronomy 32. 40; 1 Samuel 25. 34). Coniah— Jeconiah or Jehoiachin. The contraction of the name is meant in contempt, signet — such ring-seals were often of the greatest value (Song of Solomon 8. 6; Haggai 2. 23). Jehoiachin's popularity is probably here referred to. right hand— the hand most vlned. I would pluck tliee thence — (Cf. Obadiah 4.) ' .-rt account of thy father's sins, as well as thine own (2 Chronicles 36. 9). There is a change here, as often in He- brew poetry, from the third to the second person, to bring the threat more dii-ectly home to him. After a three months and ten days' reign, the Chaldees deposed him. In Babj'lon, however, by God's favour he was- ultimately treated more kindly than other royal captives (ch. 52. 31-34). But none of his direct posterity ever came to the throne. 35. give . . . into . . . hand— "I will pluck thee" from "Miy rigM hand," and "will give thee into the hand of them that seek thy life." 36. tliy mother — Nehushta, the queen-dowager (2 Kings 24. 6, 8, 15; see ch. 13. 18). 37. they— Coniah and his mother. He passes from the second person {v. 26) to the third person here, to express alienation. The king is as it were put out of sight, as if unworthy of being spoken with directly. i ael." 38. if they refuse to take the cup— no effort 532 of theirs to escape destruction will avail. 39. If I spared not mine elect people on account of sin, much less will I spare you (Ezekiel 9. 6; Obadiah 16; Luke 23. 31; 1 Peter 4. 17), he unpunished—" be treated as innocent." 30. roar —image from a destructive lion (Isaiah 42. 13 ; Joel 3. 16). upon his hahitation— rather, "His pasturage;" keeping up the image of a Hon roaring against the flock in the pasture. The roar was first to go forth over Judea, wherein were " the sheep of His pasture" (Psalm 100.3), and thence into heathen lands, sliout . . . tread , . . grapes — (Ch. 48. 33; Isaiah 16. 9, 10.) 31. controversy — cause at issue (Micah 6. 2). plead with all flesh— (Isaiah 66. 16.) God shows the whole world that He does what is altogether just in punishing. 33. from the coasts — rather, "from the uttermost regions." Like a storm which arises in ono region and then diffuses itself far and wide, so God's judg- ments shall pass " from nation to nation," till all has been fulfilled; no distance shall prevent the fulfilment. 33. not he lamented — (Ch. 16. 4, 6.) neither gathered — to their fathers, in their ancestral tombs (ch. 8. 2). dung — (Psalm 83. 10.) 34. shepherds— princes (ch. 22. 22). Here he returns to t?ie Jews and their rulers, using the same im- age as in V. 30, "pasture," JVote. -^vallow yourselves — cover yourselves as thickly with aslies, in token of sor- row, as one who rolls in tliera (ch. 6.26; Ezekiel 27.30). [Mattkee.] principal — leaders. LXX. translate, rams, carrying out the image (cf. Isaiah 14. 9, Margin; Zechariah 10. 3). days of your slaugliter . . . of . . . dispersions — rather, " your days/or slaughter (i. e., the time of your being slain), and your dispersions (not "o/ your dispersions"), are accomplished" (are come), pleasant vessel — ye were once a precious vessel, but ye shall fall, and so be a broken vessel (cf. ch. 22. 28, JVote). "Your past excellency shall not render you safe now. I will turn to your ignominy whatever glory I conferred on you." [Calvin.] 35. Lit., " Flight shall fail the shepherds, &c., escaping (sliall fail) the principal," t&o. (Amos 2. 14). The leaders will be tlie first objects for slaughter; escape by flight will be out of their power. 37. habitations— rather, carrying out the im- age (v. 30, Note), pastures. The pasturages where, pefzceably and without incursion of wild beasts, the flocks have fed, shall be destroyed ; i. e., the regions where, heretofore, there was peace and security (alluding to the name Salem, or Jerusalem, " possessing peace"). 38. his covert— the tem- ple, where heretofore, like a lion, as its defender, by the mere terror of His voice He warded off the foe; but now he leaves it a prey to the Gentiles. [Calvin.] fierceness of. . . oppressor— rather, as the Hebrew, for "oppressor" is an adjective feminine, the word sword is understood, which, in ch. 46. 16; 50. 16, is expressed (indeed, some MSS. and LXX. read sword instead of "fierceness" here; prob- ably interpolated from ch. 46. 16), "the oppressing sword." The Hebrew for oppressing means also a dove: there may be, therefore, a covert allusion to the Chaldean standard bearing a dove on it, in honour of Semiramis, the first queen, said in popular superstition to have been nour- ished by doves when exposed at birth, and at death to have been transformed into a dove. Her name may come from a root referring to the cooing of a dove. Tliat bird was held sacred to the goddess Venus. Vulgate so trans- lates, " the anger of the dove." his . . . anger— If the anger of Nebuchadnezzar cannot be evaded, how much less that of God(cf. V. 37)! CHAPTEE XXVI. Ver. 1-34. Jekemiah declared worthy of Death, BtTT BY the Interposition of Ahikam saved ; the sim- ilar Cases of Micah and Ubijah being adduced in the Prophet's Favour. The prophecies which gave the offence were those given in detail in chs. 7., 8., 9. (cf. v, 6 here with ch. 7.12,14); and summarily referred to here [Maurer], probably pronounced at one of the great feasts (that of tabernacles, according to Usher; for the inhab- itants of " all the cities of Judah" are represented as pres- ent, V. 2). See JVote, ch. 7. 1. 3. in tlie court— the largest court, from whicli he could be heard by the whole people. come to worship — worship is vain without obedienot r/t€ Prophet Ezhortelh to Repentance. JEREMIAH XXVII. The Subjection of*the Kings Predicted. \ (1 Samuel 15. 21, 22). all the words— (Ezekiel 3. 10.) di- minish not a word— (Deuteronomy 4. 2; 12.32; Proverbs 30. 6; Acts 20. 27; 2 Corinthiaus 2. 17; 4. 2; Revelation 22. 19.) Not suppi'essing or softening auglit for fear of giving of- fence; nor setting forth coldly and indirectly what can only by forcible statement do good. 3. If so be— expressed according to human conceptions; not as if God did not foreknow all contingencies, but to mark the obstinacy of the people and the difficulty of healing them ; and to show His own goodness in making the ofTer which left them without excuse. [Calvin.] 5. prophets — the inspired interpreters of the law {v. 4), who adapted it to the use of the people: e. like Shilolx— (iVo/e, ch. 7.12, 14; 1 Samuel 4. 10-12; Psalm 78. 60.) curse— (Ch. 24. 9; Isaiah 6.5. 15). 8. priests— The captain (or prefect) of the temple had the power of apprehending oflenders in the temple with the sanction of the priests, prophets — the false prophets. The charge against Jeremiah was that of uttering false- hood in Jehovah's name, an act punishable with death (Deuteronomy 18.20). His prophecy against the temple and city (v. 11) might speciously be represented as con- tradicting God's own words (Psalm 132. 14). Cf. the similar charge against Stephen (Acts 6. 13, 14). 10. princes — mem- bers of the Council of State or Great Council, which took cognizance of such ofTences. heard — the clamour of the popular tumult, came up— from the king's house to the temple, which stood higher than the palace, sat — as judges, in tlae gate, the usual place of trying such cases. ne-w gate— originally built by Jotham (2 Kings 15. 35, "the higher gate") and now recently restored. . 12. Lord sent me — a valid justification against any laws alleged against him. against . . . against — ratlier, concerning/. Jeremiah purposely "avoids saying, "against," which would need- lessly irritate. They had used the same Hebrew word {v. 11), which ought to be translated concerning, thougli they meant it in tlie unfavourable sense. Jeremiah takes up their word in a better sense, implying that there is still room for repentance: that his prophecies aim at the real good of the city; for or concerning this house .. . city. [Gbotius.] 13. (Ver. 3, 19.) 14. Jeremiah's humility is herein shown, and submission to the powers that be (Ro- mans 1.3. 1). 15. bring . . . upon yourselves- So far will you be from escaping the predicted evils by shedding my blood, that you will, by that very act, only incur heavier penalties (Mattliew 23. 35). 10. priucies . . . all the people — The fickle people, as they were previously influenced by the priests to clamour for his death (v. 8), so now under the princes' influence require that he shall not be put to death. Cf. as to Jesus, Jeremiah's antitype, the hosannas of the multitude a few days before the same people, persuaded by the priests as in this case, cried. Away with Him, crucify Him (Matthew 21., and 27. 20-25). The priests, through envy of his holy zeal, trere more his enemies than the princes, whose office was more secular than religious. A prophet could not legally be put to death unless he propliesied m the name of other gods (therefore, they say, "in the name of the Lord"), or after that his prophecy had failed in its accomplishment. Meanwhile, If he foretold calamity, he might be imprisoned. Cf. Micalah's case (1 Kings 22. 1-28). 17. Cf. Gamaliel's inter- position (Acts 5.34, &c.). elders— some of the "princes" mentioned (v. 16), those whose age, as well as dignity, would give weight to the precedents of past times which they adduce. 18. (Micah 3. 12.) Morasthite — called so from a village of the tribe Judah. Hezelciah— The prece- dent in the reign of such a good king proved that Jere- miah was not the only prophet, or the first, who threat- ened the city and the temple without incurring death. mountain of the house— Morlah, on which stood the temple (peculiarly called "hanlah— the second priest, or substitute (Sagan) of the high priest. He was one of those sent to consult Jeremiah by Zedekiah (ch. 21. 1). Slain by Nebu- chadnezzar at the capture of Jerusalem (2 Kings 35. 18, 21). Zephaniah was in particular addressed, as being 535 Beetoratton of the Jews from Babylon. JEREMIAH XXX. God Comforieih the People likely to take up against Jeremiah the prophet's pre- diction against his brotlier Zedekiali at Babylon (v. 21). Zephaniah was to read it to the priests, and in the pres- ence of all the people, in the temple. 36. thee ... in the etend of Jeliolada— Zephauiah's promotion as second priest, owing to Jehoiada's being then in exile, was unex- pected. Sheraaiah thus accuses him of ingratitude to- wards God, who had so highly exalted him before his reg- jlar time, ye should be officers . . . for cverj' inai»— ye ehould, as bearing rule in the temple (ch. 20. 1, Note), appre- hend every false prophet like Jeremiah, mad— inspired prophets were often so called by the ungodly (2 Kings 9. 11 ; Acts 26. 21 ; 2. 13, 15, 17, 18). Jeremiah is in this a type of Christ, against whom the same chai-ge was brought (John 10. 20). prison— rather, the stocks (ch. 20. 2, Note), stocks— from a root, Zo confine; hence ratlier, a narrow dungeon. According to Deuteronomy 17. 8, 9, the priest was judge in such cases, but had no riglit to put into the stocks; this riglit he had assumed to himself in the troubled state of the times. 27. of Anathoth — said contemptuously, as " Jesus of Nazareth.''^ maketh himself— as if God had not made him one, but himself. 38. Referring to Jeremiah's first letter to Babylon (v. 5). 39. Zephauiah . . . read ... in the ears of Jeremiah — He seems to have been less prejudiced against Jeremiah tlian the others; hence he reads the charge to the pi'opliet, that he should not be condemned without a hearing. This accords with She- maiah's imputation against Zephaniah for want of zeal against Jeremiah (v. 26, 27.) Hence the latter was chosen by King Zedekiali as one of the deputation to Jeremiah (ch. 21. 1 ; 37. 3). 30. This resumes the thread of the sen- tence which began at v. 25, but was left there not com- pleted. Here, in v. 30, it is completed, not however in continuity, but by a new period. The same construction occurs, Romans 5. 12-15. 33. not ... a man to d-well— (Deuteronomy 28. 18.) not . . . behold the good — as he despised the lawful time, and wished to return before the time God had expressly announced, in just retribution he should not share in the restoration from Babylon at all. rebellion- going against God's revealed will as to the time (ch. 28. 16). CHAPTER XXX. Ver. 1-21. Restoration of the Jews froji Babylon AFTER ITS Capture, and Raising up of Messiah. 3, ■Wi-lte ... in a book — After tlie destruction of Jerusalem he is not ordered as heretofore to speak, but to write the succeeding prophecy (v. 4, «fec.), so as thereby it might be read by his countrymen wheresoever they might be in their dispersion. 3. bring again . . . captivity of . . . Israel and Judah — Tlie restoration not merely of the Jews (treated of in this ch. 30.), but also of the ten tribes (" Israel ;" treated of in ch. 31.), together forming tlie whole nation (v. 18; ch. 32. 44; Ezekiel 39. 25; Amos 9.14,15). "Israel" is mentioned first, because its exile was longer than that of Judah. Some captives of the Israelite ten tribes returned with those of Judah (Luke 2.36; " Aser" is mentioned). But these are only a pledge of the fidl resto- ration hereafter (Romans 11. 26, "All Israel"). Cf. ch. 16. 15. This 3d verse is a brief statement of the subject before the prophecy itself is given. 5. We have heard . , . trembling — God introduces the Jews speaking that Which they will be reduced to at last in spite of their Stubbornness. Threat and promise are combined: the former briefly, viz., the misery of the Jews in the Baby- lonian captivity down to their " trembling" and " fear " arising from the approach of the Medo-Persian army of Cyrus against Babylon ; the promise is more fully dwelt on, viz., their "trembling" will issue in a deliverance as speedy as is the transition from a woman's labour-pangs to herjoy at giving birth to a child (v. 6). 6. Ask— Con- sult all the authorities, men or books, you can, you will not find an instance. Yet in that coming day men will be seen with their hands pressed on their loins, as women do to repress their pangs. God will drive men through pain to gestures more fitting a woman than a man (ch. 4. 31; 6. 24). The metaphor is often used to ex- press the previous pain followed by the sudden dellver- 536 ance of Israel, as in the case of a woman in childbirth (Isaiah 66, 7-9). paleness— properly the colour of herbs blasted and fading : the greenpaleness of one in jaundice : the sickly paleness of terror. 7. great — marked by great calamities (Joel 2.11,31; Amos 5. 18; Zephaniah 1. 14), none like it . . . But he shall be saved— (l!)aniel 12, 1.) The partial deliverance at Babylon's downfall prefigures the final, complete deliverance of Israel, literal and spir- itual, at the downfall of the mystical Babylon (Revela- tion 18., 19), 8. his yoke . , . thy neck— /ii«, i.e., Jacob's {v. 7), the yoke imposed on hinn. The transition to the second person is frequent, God speaking of Jacob or Is- rael, at the same time addressing him directly. So "him" rightly follows; "foreigners shall no more make him tlieir servant" (ch. 25. 14). After the deliverance by Cyrus, Persia, Alexander, Antiochus, and Rome, made Judea their servant. Tlie full of deliverance meant must, there- fore, be still future. 9. Instead of sei-ving strangers (v. 8), they shall serve the Lord, their rightful King in the theocracy (Ezekiel 21. 27). David their king— No king of David's seed has held the sceptre since the captivity; for Zerubbabel, though of David's line, never claimed the title of "king." The Son of David, Messiah, must there- fore be meant; so the Targum (cf. Isaiah 5.5. 3, 4; Ezekiel. 34. 23, 24 ; 37. 21 ; Hosea 3. 5 ; Romans 11. 25-32). He was ap- pointed to the tlirone of David (Isaiah 9.7; Luke 1.32). He Is here joined with Jehovah as claiming equal alle^- glance. God is our " King," only when we are subject to Christ; God rules us not immediately, but through His Son (John 5. 22, 23, 27). raise up — applied to the judges whom God raised up as deliverers of Israel out of the hand of its oppressors (Judges 2. 16; 3.9). So Christ was raised up as tlie antitypical Deliverer (Psalm 2. 6; Luke 1. 69* Acts 2. 30; 13. 23). 10. from afar— Be not afraid as if the distance of the places whither ye are to be dispersed pre- cludes the possibility of return, seed— Though through the many years of captivity intervening yourselves may not see the restoration, the promise shall be fulfilled to your seed, primarily at the return from Babylon, fully at the final restoration, quiet , . , none . . , make , . . afraid— (Ch. 23.6; Zechariah 14. 11.) 11. though . . , full end of all nations , . , yet , , , not , , . of thee — (Amos 9,8.) The punishment of reprobates is final and fatal;" that of God's people temporary and corrective. Babylon was utterly destroyed : Israel after chastisement was de- livered, in measure — lit., urith judgment, i. e., moderation, not in the full rigour of justice (ch. 10. 24; 46. 28; Psalm 6. 1; Isaiah 27.8). not . . . altogethernnpunished— (Exodus 34. 7.) 13. The desperate circumstances of the Jews are here represented as an incurable wound. Their sin is so grievous that their hope of the punishment (their exile) soon coming to an end is vain (ch. 8. 22; 15. 18; 2 Chroni- cles 36. 16). 13. none to plead — a new image from a court of justice, bound up — viz., witli the bandages applied to tie up a wound, no healing medicines — lit., medicines of healing, or else applications (lit., ttsc^nsion^) of medicaments. 14:. lovers — the peoples formerly allied to thee, Assyria and Egypt (cf. Lamentations 1. 2). seek thee not^-hava cast away all concern for thee in thy distress. °\vound of an enemy— a wound such as an enemy would Inflict. God condescends to employ language adapted to human conceptions. He is incapable of "enmity" or "cruelty;" it was their grievous sin which righteously demanded a grievous punishment, cm though He were an "enemy" (ch 5. 6; Job 13. 24; 30. 21). 13. Why criest thou— as if God'fc severity was excessive. Thou hast no reason to com- plain, for tliine affliction is just. Thy cry is too late, fox the time of repentance and mercy is past. [Cai,vin.] 16- Therefore — Connected with v. 43, because "There is none to plead thy cause," &c., "therefore" Twill plead thy cause, and heal thy wound, by overwhelming thy foes. Verse 15 is inserted to amplify what was said at the close of v. 14. "When the false ways of peace, suggested by the so-called prophets, had only ended in the people's irre- mediable ruin, the true prophet comes forward to an- nounce the grace of God as bestowing repentance and healing, devour thee ... be devoured . . . spoil ... be a spoil . . . prey npoik . give for a prey — retributiou The Restoration of Israel, JEREMIAH XXXr. and the Publication thereof! In kind (cf. iVo^e, ch. 2. 3; Exodus 23. 22; Isaiah 3S. 1). 17. (Cli. 8. 22; 33..6.) outcast— as a wife put away by lier husband (Isaiali 02. 4, contrasted witli v. 12). Zlou— allud- ing to its Hebrew meaning, dvj/ness; "sought after" by none, as would be tiie case witli an arid region (Isaiah 62. 12\ The extremity of the people, so far from being an obstacle to, will be the chosen opportunity of, God's grace. 18. bi-ing again . . . captivity— (Ch. 83. 7, 11.) tent»— used to intimate that their present dwellings in Clialdea were but temporary as tents, liave mercy on . . . d^vell- Ing-placcs— (Psalm 102. 13.) own Ueap — on the same hilt, i. c, site, a hill being tlie usual site chosen for a city (cf. Josliua 11. 13, Margin,). This better answers the parallel clause, "after the manner thereof" {i.e., in the same be- coming ivay as formerly), Ihun the rendering, "its own heap of rains," as in ch. 40. 2. palace— tlie king's, on Mount Zion. remain— rather, shall be inhabited (Note, ch. 17. 6, 25). Tins contirms Dnglish Version, "palace," not as others translate, "the temple" (see 1 Kings 16. 18; 2 Kings 15. 2o). ly. tlianksglving— The Hebrew word includes confession as well as praise; for, in the case of God, the highest 'praises we can bestow are only confessing what God really is [Bengel] (ch. 17. 2(5; 31. 12, 13; 33. 11; Isaiah 35. 10; 51. 11). K»ultlply tUem— (Zechariah 10. 8.) 20. as aforetime— as flourishing as in the time of David. 31. tlieir nobles— rather, "tlieir Glorious One," or "Leader" (cf. Acts 3.15; Hebrews 2. 10), answering to "their Gov- ernor" in the parallel clause, of ttiemselves — of their own nation, a Jew, not a foreigner; applicable to Zerub- babel, or J. Hyrcanus (hereditary high priest and gov- ernor), .only as types of Christ (Genesis 49. 10; Micah 5. 2; Romans 0. 5), the antitypical "David" (r. 9). cause lilm to clraAv near— as the great Priest (Exodus 19. 22; Leviti- cus 21. 17), through whom believers also have access to God (Hebrews 10. 19-22). His priestly and kingly charac- ters are similarly combined (Psalm 110. 4; Zechariah 6. 13). ■V¥li.o . . . engaged . , . lieart to approacU — lit., pledged his heart, i. e., his life; a thing unique; Messiah alone hath made His life responsible as the surety (Hebrews 7. 22; 9. 11-15), in order to gain access not only for Himself, but for ■>s to God. Heart is here used for life, to express the courage which it needed to undertake such a tremendous suretyship. The question implies admiration at one being found competent by His twofold nature, as God and man, for the task. Cf. the interrogation (Isaiah G3. 1-3). )S/2. ye sUall be my people, &c. — The covenant shall be renewed between God and His people through Messiah's mediation (v. 21 ; ch. 31. 1,33; 32.38; Ezekiel 11.20; 36.28). 83, 34r. (Cli. 23. 19.) Vengeance upon God's foes always accompanies manifestations of His grace to His people. continuing — lit., sojourning, abiding constantly; appro- priately here in the case of Babj'lon, which was to be permanently destroyed, substituted for "whirling itself about" ("grievous" in English Vei-sion) (ch. 23. 19, 20, see Notes tliere), where the temporary downfaj. of Judea is Spoken of. CHAPTER XXXI. Ver. 1-40. Continuation of the Prophecy in Chap. SO. As in that chapter the restoration of Judah, so in this the restoration of Israel's ten tribes is foretold. 1. At the •ame time—" In the latter days" (ch. 30. 24). the God of —manifesting my fifroce to (Genesis 17.7; Matthew 22. 32 ; ReVelation 21. 3). all . . . Israel— not the exiles of the south kingdom of Judah only, but also the north kingdom of the ten tribes; and not merely Israel In general, but "all tlie families of Israel." Never yet fulfilled (Romans 11. 26). a. Upon the grace manifested to Israel "in the •wilderness" God grounds His argument for renewing His favours to them now in their exile; because His covenant is " everlasting" (v. 3), and changes not. The same argu- ment occurs, Ilosea 13. 5, 9, 10; 14. 4, 5, 8. Babylon is fitly compared to the "wilderness," as in both alike Israel was as a stranger far from his appointed "rest" or home, and Baljylon is in Isaiah 40. 3 called a "desert" (cf. ch. 50. 12). I went to cause him to rest— f«.. in the pillar of cloud and fire, the symbol of God's presence, Avhich went before toi lel io search a resting-place (Kuiiibcrs 10.33; Isaiah 63. 14) for the people, both a temporary one at each halt in the wilderness, and a permanent one in Canaan (Exodua 83. 14; Deutei-onoray 3. 20; Joshua 21. 44 ; Psalm 95. 11 ; He- brews 3. 11). 3. Israel gratefully acknowledges in reply God's past grace; but at the same time tacitly implies by the expression "of old," that God does not appear to her now. "God appeared to me of old, but now I am for- saken !" God replies. Nay, I love thee with the same love now as of old. My love was not a momentary impulse, but/roni "everlasting" in my counsels, and to "everlast- ing" in its continuance; hence originated the covenant whereby I gratuitously adopted thee (Malachi 1. 2; Ro- mans 11. 28, 29). Margin translates, " from afar," which does not answer so well as " of old," to " in the wilderness" (v. 2), which refers to the olden times of Israel's history, -with loving-kindness . . . draivn — (Hosea 11. 4.) Rather, "I have drawn out continually my loving-kindness toward thee." So Psalm 36. 10, "Continue {Margin, Draw out at length) thy loving-kindness." By virtue of my everlasting love I will still extend my loving-kindness to thee. So Isa- iah 44. 21, " O Israel, thou Shalt not be forgotten of me." 4:, I will build . . . tliou shalt be builtr — The combination of the active and passive to express the same fact impllea the infallible certainty of its accomplishment. "Build," i. e., establish in prosperity (ch. 33. 7). adorned witli . . . tabrcts— (1 Samuel 18. 6.) Or, " adorn thyself with thy tim- brels;" used by damsels on occasions of public rejoicings (Exodus 15. 20; Judges 11. 34). Israel had cast away all instruments of joy in her exile (Psalm 137. 4). dances- holy joy, not carnal mirth. 5. Samaria— the metropolis of the ten tribes ; here equivalent to Israel. The moun- tainous nature of their country suited the growth of the vine, eat ... as common — lit., shall profane, i. e., shall put to common use. For the first three years after plant- ing, the vine was " not to be eaten of;" on the fourth year the fruit was to be " holy to praise the Lord witlial ;" on the fifth year the fruit was to be eaten of as common, no longer restricted to holy use (Leviticus 19. 23-25; cf. Deuteronomy 20.6; 28.30, Margin). Thus the idea here is, "The same pewons who plant shall reap the fruits;" it sliall no longer be that one shall plant and another reap the fruit. 6. The watchmen, stationed on eminences (types of tlie preachers of the gospel), shall summon the ten tribes to go up to the annual feasts at Jerusalem (" Zion"), as tliey used to do before the revolt and the setting up of the idol calves at Dan and Beer-sheba (Ezekiel 37. 21, 22). Mount Ephraim — not one single mountain, but the whole moun- tainous region of the ten tribes, our God— from whom we formerly revolted, but who is now our God. An earnest of that good time to come is given in the partial success of the gospel in its first preaching in Samaria (John 4; Acts 8. 5-25). 7. The people are urged with praises and prayers to supplicate for their universal restoration. Je- hovah is represented in the context {v. 1, 8), as promising immediately to restore Israel. They therefore praise God for the restoration, being as certain of it as if it were actually accomplished ; and at the same time pray for it, as prayer was a means to the desired end. Prayer does not move God to grant our wishes, but when God has deter- mined to grant our wishes, He puts it into our hearts to pray for the thing desired. Cf. Psalm 102. 13-17, as to the connection of Israel's restoration with the prayers of His people (Isaiah 62. 1-6). for Jacob — on account of Jacob; on account of his approaching deliverance by Jehovah, among— /or, t. e., on account of, would more ex- actly suit the parallelism to "for Jacob." chief of th« natiowa— Israel : as the parallelism to "Jacob" proves (cf. Exodus 19. 5; Psalm 135. 4; Amos 6. 1). God estimates the greatness of nations not by man's standard of material resources, but by His electing favour. 8. no»-th— Assyria, Media, &c. (Note, ch. 3. 12, 18; 23. 8). gather from . . . coasts of . . . earth— (Ezekiel 20. 34, 41 ; 34. 13.) blind . . . lame, ic— not even the most infirm and unfit persons for a journey shall bo left behind, so universal shall be the restoration, a great company— or, they shall return 'Hn a great comjmny." [Maurer.] 9. weeping— for their past sins which caused their exile (Psalm 126.5,6). Although they come with weeping, they shall return with joy (cc, 537 Raehd, Mourning, is Comforted, JEREMIAH XXXI. Ephraim, Repenting, is brought Home again. 50. 4, 5). supplications— (Cf. v. 18, 19 ; ch. 3. 21-25 ; Zechariah 12.10.) Margin trmislates, "favours," as in Joshua 11.20; Ezra 9. 8; thus God's favours or compassions are put in op- position to the people's weeping; their tears shall be turned into joy. But English Versimi suits the parallel- Ism best. I ■will cause ... to walk by . . . waters . . . Btraiglit way— (Isaiah 35.0-8; -13.19; 49.10, 11.) God will give them waters to satisfy their thirst as in the wilder- ness-journey from Egypt. So spiritually (Matthew 5.6; John 7.37). Epliraini— the ten tribes no longer severed from Judah, but forming one people with it. my first- born—(Exodus 4. 22; Ilosea 11.1; Romans 9.4.) So the elect Church (2 Corinthians CIS; James 1. 18). 10. The tidings of God's interposition in behalf of Israel will ar- rest the attention of even the uttermost Gentile nations. lie tJiat scattered -»vill gatlicr— He who scattered knows where to find Israel ; He who smote can also heal, Ueep —not only will gather, but keep safely to the end (John 13. 1; 17.11). sUcplierd- (Isaiah 40.11; Ezekiel 34.12-14.) 11. rausomeil . . . from . . . Itancl of . . . stronger — no Strength of the foe can prevent the Lord from delivering Jacob (Isaiah 49. 24, 25). 13. lielght of Zion— (Ezekiel 17. 23.) flow— there shall be a conflux of worshippers to the temple on Zion (Isaiah 2.2; Micah4. 1). to tlie goodness of. . . Lord — (See i'. 14.) Beneficence, i.e., to the Lord as the source of all good things (Hosea 3. 5), to pray to Him and praise Plim, for these blessings of which He Is the Fountain-head, -^vatercd garden — (Isaiah 58. 11.) Not merely for a time, but continually full of holy comfort. not sorrow any more— referring to the Church trium- phant, as well as literal Israel (Isaiah 3.5. 10; 6.5. 19; Reve- lation 24.4). 13. yowng . . . old— (Zechariah 8.4, 5.) 14. my goodness — {v. 12.) 15. Itaniah — In Benjamin, east of the great northern road, two hours' journey from Jerusa- lem. Rachel, who all her life had pined for children (Gen- esis 30. 1), and who died with "sorrow" in giving birth to Benj.imin (Genesis .3.5. IS, 19, 3/ar^w ,- 1 Samuel 10. 2), and was buried at Raraah, near Bethlehem, is represented as raising her head from the tomb, and as breaking forth into " weeping" at seeing the whole land depopulated of Jier sons, the Ephraimites. Ramah was the place where Nebuzaradan collected all the Jews in chains, previous to tlieir removal to Babylon (ch. 40. 1). God therefore consoles her with the promise of their restoration. Mat- thew 2. IT, IS quotes this as fulfilled in the massacre of the innocents under Herod. "A lesser and a greater event, of different times, may answer to the single sense of one passage of Scripture, until the prophecy is exhausted." [Bengel.] Besides the temporary reference to the exiles in Babylon, the Holy Spirit foreshadowed ul- timately Messiah's exile in Egypt, and the desolation caused in the neighbourhood of Rachel's tomb by Herod's massacre of the children, whose mothers had "sons of sorrow" (Benoni), just as Rachel had. The return of Mes- siah (the representative of Israel) from Egypt, and the future restoration of Israel, both the literal and the spirit- ual (including the innocents), at the Lord's second advent, are antitypical of the restoration of Israel from Babylon, which is the ground of consolation held out here by Jer- emiah. The clause, " They were not," i.e., were dead (Gen- esis 42. 13), does not apply so strictly to the exiles In Baby- lon as it does to the history of Messiah and His people — past, present, and future. So the words, "There is hope in thine end," are to be fulfilled ultimately, when Rachel shall meet her murdered children at the resurrection, at the same time that literal Israel is to be restored. " They were not," in Hebrew, is singular; each was not: each mother at the Bethlehem massacre had but one child to lament, as the limitation of age In Herod's order, "two years and under," implies; this use of the singular dis- tributively (the mothers weeping severally, each for her own child), is a coincidence between the prophecy of the Bethlehem massacre and the event, the more remarkable as not being obvious: the singular, too, is appropriate as to Messiah in His Egyptian exile, who was to be a lead- ing object of Rachel's lamentation. 16. thy worlt— thy parental weeping for thy children. [Rosenmuller.] Thine affliction in the loss of thy children, murdered for 538 Christ's sake, shall not be fruitless to thee, as was the case in thy giving birth to the "child of thy.sorrow," Benja- min. Primarily, also, thy grief sliall not be perpetual: the exiles shall return, and the land be inhabited agairu [Calvin.] come again— (Hosea 1. 11.) 17. hope in , . . end— all thy calamities shall have a prosperous issue. IS* EpUraim— representing the ten tribes. bemoaningUim- self— The spirit of penitent supplication shall at last be poured on Israel as the necessary forerunner of their res- toration (Zecliariah 12. 10-14). Tbou bast cbastised ni», and I ■tvas chastised — In the first clause the chastisement itself is meant; in the second the beneficial effect of it in teaching the penitent true wisdom. bnllocU unaccus- tomed to . . , yoUe — A similar image occurs, Deuter- onomy 32. 15. Cf. "stiff-necked," Acts 7. 51; Exodus 32.9, an image from refractoi-y oxen. Before my chastisement I needed the severe correction I received, as much as an untamed bullock needs the goad. Cf. Acts 9. 5, where the same figure is used of Saul whilst unconverted. Israel has had a longer chastisement than Judah, not having been restored even at the Jews' return from Babylon, Hereafter, at its restoration, it shall confess the sore dis- cipline was all needed to "accustom" it to God's "easy yoke" (Matthew 11. 29, 30). turn thou me— by thy con- verting Spirit (Lamentations 5. 21). But why does Ephraim pray for conversion, seeing that he is already converted ? Because we are converted by progressive steps, and need the same power of God to carry forward, as to originate, our conversion (John 6. 44, 65; cf. with Isaiah 27. 3; 1 Peter 1. 5; Pliilippians 1. 6). 19. after that I was turned, 1 re- pented—Repentance in the full sense follows, not pre- cedes, our being turned to God by God (Zechariah 12. 10). The Jews' " looking to Him whom they pierced" shall re- sult in their " mourning for Him." Repentance is the tear that flows from the eye of faitli turned to Jesus. Him- self gives it: we give it not of ourselves, but must come to Him for it (Acts 5. 31). instructed— made to learn by chastisement. God's Spirit often works through the cor- rections of His providence, smote upon . . . thigli — (Eze- kiel 21. 12.) A token of indignant remorse, shame, and grief, because of his past sin. bear . . , reproach of . . . youth — "Because the calamities which I bore were the just punisliment of my scandatoiw?<^anto?incss. against God in my youth;'' alluding to the idols set up at Dan and Bethel immediately after that the ten tribes revolted from Judah. His sense oi shame shows that he no longer delights in his sin. 20. Is Ephraim my dear son? &c. — The question implies that a negative answer was to be expected. Who would have thought that one so undutiful to His heavenly Father as Ephraim had been should still be regarded by God as a "pleasant child?" Certainly he was not so in respect to his sin. But by virtue of God's " everlasting love" (v. 3) on Ephraim's being " turned" to God, he was immediately welcomed as God's "dear son." This 20th verse sets forth God's readi- ness to welcome the penitent (v. 18, 19), anticipating his return with prevenieut grace and love. Cf. Luke 15.20: . "When he was yet a great way off, his father saw him and had compassion," &c. spake against — threatened him for his idolatry, remember — with favour and concern, as in Genesis 8.1; 30.22. bo^vels . . . troubled for Kina — (Deuteronomy 32. 36; Isaiah 63. 15; Hosea 11. 8)— viz., with the yearnings of compassionate love. The " bowels" in- clude the region of the heart, tlie seat of the affections. 31. way-marks— jpiiiar* to mark the road for the return- % Ing exiles. Caravans set up pillars, or pointed heaps of stones, to mark the way through the desert against their return. So Israel is told by God to mark the way by which they went in leaving their country for exile; for by the same way they shall return, highway — (Isaiah 35. 8, 10.) 33. go about— OT2., after human helps (ch. 2. 18, 23,36). Why not return immediately to me? Maukeb translates, as in Song of Solomon 5. 6, "How long wilt thou withdraw thyself V Let thy past backslidings suffice thee now that a new era approaches. What God finds fault with in them is, that they looked hithe)- and thither, lean- ing on contingencies, instead of at once trusting the word Of God, which promised their restoration. To assume the4U Chriil is Promised. JEREMIAH XXXII. His Care over the Church. of this, God promises to create a new thing in their land, A woman shall compass a man. Calvin explai ns tliis : Israel, who is feeble as a woman, shall be superior to the warlike Chaldeans; the captives shall reduce their captors to cap- tivity. Hexgstenbekg makes tlie "woman" the Jewish Cliurch, and the "man" Jehovah, her husband, whose love she wi 11 again seek (Hosea 2. 0, 7). Maurer, A woman eliall protect (Deuteronomy 32. 10, Margin ; Psalm 32. 10) a man, i'. e.. You need fear no foes in returning, for all things Bhall be so peaceful that a U'owrt/t would be able to take man's part, and act as his protector. But the Christian fathers almost unanimously (Augustine, «tc.) interpreted It of the Virgin Mary compcissing Christ in her womb. This view is favoured: — (1.) By the connection; it gives a reason why the exiles should desire a return to their country, viz., because Christ was conceived there. (2.) The word "created" implies a Divine power put forth in tlie crea- tion of a body in the Virgin's womb by the Holy Ghost for tlie second Adam, such as was exerted in creating the first Adam (Luke 1.3.5; Hebrews 10.5). (3.) The phrase, "a neit' thing," something unprecedented; a man whose like had never existed before, at once God and man; a mother out of the ordinary course of nature, at once mother and virgin. An extraordinary mode of genera- tion; one conceived by the Holy Ghost without man. (4.) The specification "in the land" (not "earth," as English Version), viz., of Judah, where probably Christ was conceived, in Hebron (cf. Luke 1. 39, 41, 42, 44, with Joshua 21.11) or else in Nazareth, "in the territory" of Israel, to whom v. 5, 6, 15, IS, 21 refer; His birth was at Bethlehem (MicahS. 2; Matthew 2. 5, 6). As the place of His nativity, and of His being reared (Matthew 2. 23), and of His preaching (Haggai2. 7; Malachi 3. 1), are specified, so it is likely the Holy Spirit designated the place of His being conceived. (5.) The Hebrew for "woman" implies un individual, as the Virgin Mary, ratlier than a collection of persons. (6.) The restoration of Israel is grounded on God's covenant in Christ, to whom, therefore, allusion Is naturally made as the foundation of Israel's hope (cf. Isaiah 7. 14). The Virgin Mary's conception of Messiah in the womb answers to the "Virgin of Israel" (therefore so called, u 21). i. e., Israel and her sons at their final restora- tion, receiving Jesus as Messiali (Zechariah 12. 10). (7.) The reference to the conception of the child Messiah ac- cords with the mention of the massacre of "children" referred to v. 15 (cf. Matthew 2. 17). (8.) The Hebrew for " man" is properly " mighty man," a terin applied to Ood (Deuteronomy 10.17); and to Christ (Zechariah 13.7; cf. Psalm 45. 3 ; Isaiah 9. 6). [Calovius.] a3. Jerusalem again Bhall be the metropolis of the whole nation, the seat of "justice" (Psalm 122.5-8; Isaiah 1. 26), and of sacred wor- ship ("liolincss," Zechariah 8.3) on "Mount" Moriah. !i4:. Jutlali . . . cities . . . linsbaiidinen . . . they %vltli flocks— Two classes, citizens and countrymen, the latter divided into agriculturists and shepherds, all alike in security, though the latter were to be outside the protec- tion of city walls. "Judah" liere stands for the country, as distinguished from its cities. }J5. The wea)-y, sorrowful, and Indigent state of Israel will prove no obstacle in tlie way of my helping them. 2G. The words of Jeremiah : Upon this (or JBy reason of this) announcement of a happy restoration, / awaked from the prophetic dream vouch- safed to me (ch. 2.3. 2.5) with the sweet impression thereof I'emaining on my mind. "Sleep" here means dream, as * in Psalm 90. 5. 37. He shows how a land so depopulated shall again be peopled. God will cause both 7nen and beasts in it to increase to a multitude (Ezekiel 3(5.9-11; Hosea 2. 2:i). 28. (Ch. 44.27.) The same God who, as it were (in human language), was on the watch for all means to destroy, shall be as much on the watch for the means of their restoration. 39. In those days— After their pun- ishment has been completed, and mercy again visits tiiem. fathers . . . eatcu . . . sour grnpe . . . children'* teeth ... on edge— The proverb among the exiles' chil- dren born in Babylon, to express that they suflTered tho evil consequences of their fathers' sins rather than of their own (Lamentations 5. 7 ; Ezekiel IS. 2, 3). 30. (Gala- Uans 6. 6, 7.) 31. the days uc^v covenant wMx . . . Israel . . . Judah— The new covenant is made with literal Israel and Judah, not with the spiritual Israel, i. e., believers, except secondarily, and as grafted on the stock of Israel (Romans 11. l(}-27). For the whole subject of chs. 30. and 31. is the restoration of the Hebrews (ch. 30. 4, 7, 10, 18; 31. 7, 10, 11, 23, 24, 27, 30). With the " remnant according to the election of grace" in Israel, the new covenant has already taken eff'ect. But with regard to the whole nation, its realization is reserved for the last days, to which Paul refers this prophecy in an abridged form (Romans 11.27). 3*. Not . . . the covenant that I made >vlth . . . fathers —The Old Testament covenant as contrasted \^lth our gospel covenant (Hebrews 8.8-12; 10.16,17, where this prophecy is quoted to prove the abrogation of the law by the gospel), of which the distinguishing features are its securing Ijy an adequate atonement the forgiveness of sins, and by the inworking of effectual grace ensuring permanent obedience. An earnest of this is given par- tially in the present eclectic or elect Church gathered out of Jews and Gentiles. But the promise here to Israel in the last days is national and universal, and effected by an extraordinary outpouring of the Spirit (v. 83, 34; Eze- kiel 11. 17-20), independent of any merit on their part (Ezekiel 36.25-32; 37. 1-28; 39.29; Joel 2,23-28; Zechariah 12. 10; 2 Corinthians 3. K.). tooU . . . toy . . . hand— (Deu- teronomy 1. 31 ; Hosea 1 1. 3.) although I -ivas an hustoand — (Cf. ch. 3. 14 ; Hosea 2. 7, 8.) But LXX., 8yriac and St. Paul (Hebrews 8. 9) translate, "1 regarded them not;^' and Gese- Nius, &c., Justify this rendering of the Hebreio from the Arabic. The Heljrews regarded not God, so God regarded themnot. 33. -will be their God— (Ch. 32. 38.) 34. True, specially of Israel (Isaiah 54.13); secondarily, true of be- lievers (John 6.45; 1 Corinthians 2.10; 1 John 2.20). for- give . . .iniquity , . . rememtoer . , . no more— (ch. 33. 8; 50.20; Micah 7. 18); applying peculiarly to Israel (Ro- mans 11. 27). Secondarily, all believers (Acts 10. 43). 35. divldeth . . . sea -wlien . . , waves . . . roar . . . Liord of hosts . . . name— quoted from Isaian 51. 15, the gen- uineness of which' passage is thus established on Jere- miah's authority. 36. a nation— Israel's national polity has been broken up by the Romans. But their pi-eserva- tion as a distinct people amidst violent persecutions, though scattered among all nations for eighteen centu- ries, unamalgamated, whereas all other peoples under such circumstances have become Incorporated with the nations in which they have been dispersed, is a perpetual standing miracle (cf. ch. 33. 20; Psalm 148. 6; Isaiah 51. 9, 10), 37. (Cf, a3. 22.) for all that tliey liave Aone— viz., all the sins. God will regard His own covenant promise, rather than their merits. 38. tOTver of Hananeel— the city shall extend beyond its former bounds (Nehemiah 3. 1; 12. 39; Zechariah 14. 10). gate of . . corner— (2 Kings 14. 13; 2 Chronicles 26. 9.) 39. measuring-line— (Ezekiel 40. 8 ; Zechariah 2. 1.) Gareb — from a Hebrew root, to scrape ; Syriac, leprosy; the locality outside of tlie city, where lepers were removed to. Goath— from a root, to toil, refer- ring to the toilsome ascent there: outside of the city of David, towards the south-west, as Gareb was north-wesi. [Junius.] 40. valley of . , . dead— Tophet, where the bodies of malefactors were cast (Isaiah 30. 33), south of the city, fields . . . Kldron— so 2 Kings 23. 4. Fields in the suburbs reaching as far as Kidron, east of the city, horse gate— through it the king's horses were led forth for watering to the brook Kidron (2 Kings 11. 16 ; Nehemiah 3. 28). for ever— The city shall not only be spacious, but both " holy to the Lord," t. e., freed from all pollutions, and everlaiting (Joel 3. 17, 20; Revelation 21. 2, 10, 27). CHAPTER XXXII. Ver. 1-14. Jeresiiah, Imprisoned for nis Prophecy AGAINST Jerusalem, buys a Patrimonial Property (HIS RELATIVE IIANAMEI:L'S), IN ORDER TO CERTIFY TO THE Jews their future Return from Babylon, l. tenth year— The siege of Jerusalem had already begun. In the tenth montli of the ninth year of Zedekiah (ch. 39. 1 ; 2 Kings ii5. 1). 3. in . . . court of . . . prison— t. e., in the open space occupied by the guard, whence he was notal« 539 Jeremiah Imprisoned for his Prophecy. JEREMIAH XXXII. In his Prayer he Complaineth to God. lowed to depart, but where any of his friends might visit him (v. 12; ch. 38. 13,28). Marvellous obstinacy, that at the time when they were experiencing the truth of Jere- niiah's words in tlie pressure of the siege, they should still keep the prophet in confinement. [Calvin.] The cir- cumstances narrated (v. 3-5) occurred at the beginning of the siege, when Jeremiah foretold the capture of the city (V. 1 ; ch. 34. 1-7 ; 39. 1). He was at that time put into free custody in the court of the prison. At the raising of the Biege by Pharaoh-liophra, Jeremiah was on the point of repairing to Benjamin, when lie was cast into "tlie dun- geon," but obtained leave to be removed again to the court of the prison (ch. 37. 12-21). When there he urged the Jews, on the second advance of tlie Chaldeans to tlie siege, to save themselves by submission to Nebuchadnezzar (ch. 88. 2, 3) ; in consequence of this the king, at the instiga- tion of the princes, had him cast into a miry dungeon (ch. 88. 4-6) ; again he was removed to tlie prison court at the intercession of a courtier (v. 7-13), where lie remained till the capture of tlie city (v. 28), when he was liberated (ch. 89. 11, &c. ; 40. 1, &c.). 4t. Ills eyes shall belioltl Ms eyes— t. e., only 6e/ore reaching Babylon, wliich he was not to see. Ch. 39. 0, 7 harmonizes this prophecy (ch. 32. 4) with the seemingly opposite prophecy, Ezekiel 12. 13, "He shall not see." 5. visit lilm— in a good sense (ch. 27. 22); refer- ring to tlie honour paid Zedekiali at his death and burial (ch. 34. 4, 5). Perhaps, too, before his death lie was treated by Nebuchadnezzar with some favour. tliougU ye fight , . . shall not prosper— (Ch. 21. 4.) 6. Jeremiah sald—re- Bumlng the thread of v. 1, wliich was interrupted by the parenthesis (v. 2-5). 7. son of Shallum thine uncle — tlierefore,Jeremiali's first cousin, field . . . InAnathoth —a sacerdotal citj^: and so having 1000 cubits of suburban fields outside the wall attached to it (Numbers 35. 4, 5). Tlie prohibition to sell these suburban fields (Leviticus 25. 34) applied merely to their alienating them from Levites to another tribe ; so that this cliapter does not contravene that prohibition. Besides, what is here meant is only the purchase of the use of the field till the year of jubilee. On the failure of the owner, the next of kin had the right of redeeming it (Leviticus 25. 25, &c.; Ruth 4. 3-6). 8. Then I kne^v— Not that Jeremiah previously doubted the reality of the Divine communication, but, the effect fol- lowing it, and the prophet's experimentally knowing it, confirmed his faitli and was the seal to the vision. The Roman historian, Florus (2. 6), records a similar in- stance: During the days that Rome was being besieged by Hannibal, the very ground on which he was encamped was put up for sale at Rome, and found a purchaser; im- plying the calm confidence of the ultimate issue enter- tained by the Roman people. 9. seventeen shekels of silver — As the sheliel was only 2s. 4d., the whole would be under £.2, a rather small sum, even taking into account the fact of the Chaldean occupation of the land, and the uncertainty of the time when it might come to Jereniiah. or his heirs. Perhaps the "seven shekels," which in the Hebreiu (see Ifargin) are distinguished from the " ten pieces o( silver," were sliekels of gold. [Maurer.] 10. sub- scribed— I wrote in the deed, "book of purchase" (v. 12). tvcights — coined money was not in early use; hence money was iveighed (Genesis Zi, 16). 11. evidence . , . sealed . . . open — Two deeds were drawn up in a con- tract of sale; the one, the original copy, witnessed and sealed with the public seal; the other not so, but open, and therefore less authoritative, being but a copy. Ga- TAKER thinks, that the purchaser sealed the one with his own seal, the other he showed to witnesses that they might write their names on the back of it, and know the contents; and that some details, e. g., the conditions and time of redemption were in the sealed copy, which the parties might not choose to be known to tlie witnesses, and which were therefore not in the open copy. The sealed copy, when opened after the seventy years' captivity, would greatly confirm the faith of those living at that time. The " law and custom " refer, probably, not merely to tlie sealing up of the conditions and details of p-ar- chase, but also to the law of redemption, accordicf; to which, at the return to Judea, the deed would show that 540 Jeremiah bad bought the field by his right as next of kin. (Leviticus 25. 13-16). [Ltrnovicus de Dieu.J 1!8. Barncb — Jeremiah's amanuensis and agent (ch. 36. 4, &c.). before all— in sales everything clandestine was avoided ; pub- licity was required. So here, in the court of prison, where Jeremiah was confined, there were soldiers and others, who had free access to him, present (ch. 38. 1). 14. in an earthen vessel — that the documents might not be injui-ed by the moisture of the surrounding earth ; at the same time, being buried, they could not be stolen, but would remain as a pledge of the Jews' deliverance until God's time should come. 15. (Cf. v. 24, 25, 37, 43, 44.) 16. Jere- miah, not comprehending how God's threat of destroying Judah could be reconciled with God's commanding him ta purcliase land in it as if in a free country, has recourse to his grand remedy against perplexities, prayer. 17. hast made . . . heaven — Jeremiah extols God's creative poAver, as a ground of liumility on his part as man : It is not my part to call thee, the mighty God, to account for thy ways (cf. ch. 12. 1). too hard— In v, 27 God's reply exactly accords with Jeremiah's prayer (Genesis 18. 14; Zechariah 8. 6; Luke 1. 37). 18. (Exodus 34. 7; Isaiah 65. 6.) This is taken from the decalogue (Exodus 20.5,6). This is a second con- sideration to clieck hasty judgments as to God's ways: Thou art the gracious and righteous Judge of the world. 19. counsel . . . -tvork — devising . . . executing (Isaiah 28. 29). eyes . . . open upon all— (Job 34. 21 ; Proverbs 5. 21.) to give . . . according to . . . ways — (Ch. 17. 10.) 30. even unto this day— thou hast given "signs" of thy power from the day when thou didst deliver Israel out of Egypt by mighty miracles, down to the present time. [Maurer.] Calvtn explains it, " memorable even unto this day." among other men — not in Israel only, but among foreign peoples also. Cf. for " other" understood. Psalm 73. 5. made thee a name — (Exodus 9. 16 ; 1 Chi'oni- cles 17. 21 ; Isaiah 63. 12.) as at this day — a name of power, such as thou hast at this day. 31. (Psalm 136. 11, 12.) 33. given . . . didst swear — God gave it by a gratuitous cov- enant, not for their deserts. 33. all . . . thou com- mandedst . . . all this evil — their punishment was thus exactly commensurate with their sin. It was not fortuitous. 34. mounts — mounds of earth, raised as breastworks by the besieging army, behind which they employed their engines, and which they gradually pushed forward to the walls of the city, behold, thou seest it — connected with v. 25. Thou seest all this with thine own eyes, and yet (what seems inconsistent with it) thou com- niandest me to buy a field. 35. for the city, ). Hanan- iali— the false prophet (ch. 28. 10-17). 14. aehudi— of a good family, as appears from his pedigree being given so fully, but in a subordinate position, come— instead of requiring Barucli to come to them, tliey ought to havegont to the temple, and there professed tlieir penitence. But pride forbade it. [Calvin.] 16. afraid, both one and otixcr— Hebrew, fear-stricken, they turned to one another (cf. Genesis 42. 28). This showed, on their part, iiesitancy, and some degree of fear of. God, but not enough to make them willing to sacrifice the favour of an earthly king. We will surely tcH the king- Not the language ol threatening, but implying that the matter is of such mo- ment, that the king ought to be made acquainted with It, so as to seeli some remedy against the Divine anger. 17. Wliat they wished to know was, whether what Baruch had read to them was written by him from memory aftei hearing Jeremiah repeating his prophecies continuouslj-, or accurately from the prophet's own dictation. 18. his mouth— Baruch replies, it was by the oral dictation of the prophet; v. 2 accords with this view, rather than with the notion that Jeremiah repeated his prophecies from MSS. Ink— his specification of the "ink" implies, I added noth- ing save the hand, pen, and ink. 19. Showing that they ■were not altogether without better feelings (cf. v. 16, 25). 20. chamber— there were chambers in the king's palace round the court or great liall, as in tlie temple {v. 10). The roll was "laid up" there for safe-keeping, with other public records. 21. sent Jehudl— Note, how unbelievers flee from God, and yet seek Him through some kind of involuntary impulse. [Calvin.] Jehudl seems to have been the king's ready tool for evil. 22. wlnter-ltousc — (Amos 3. 15.) ninth month— t-js., of the religious year, i. e., November or December, fire on . . . heartli — rather, the stove was burning before him. In the East neither chim- neys nor ovens are used, but, in cold weather, a brazen vessel containing burning charcoal; wlien the wood has burned to embers, a cover Is placed over the pot to make It retain the heat. 23. three or four leaves— not distinct leaves as in a book, but tlic consecutive spaces on the long roll in the shape of doors (whence the Hebrew name Is derived), into which the writing is divided: as the boolcs of Moses in the syn.igogue In the present day are written In a long parchment rolled round a stick, the 543 Chaldeans liaise the Siege. JEREMIAH XXXVII, XXXVIII. Their Bctum and Success Predicted. ■writing being divided into columns, like pages, pcnlcnlfe — tlie writer's knife with whicli the reed, used as a pen, ■was mended. " He" refers to the king (v. 22). As often as Jeliudi lead three or four columns, the king cut asunder tlie part of the roll read ; and so he treated the whole, until all t)ie parts read consecutively were cut and burnt; V. 21, " all these words," imply that the whole volume was read through, not merely the first three or four columns (1 Kings 2-2. 8). 24. The king and his "servants" were more hardened than the " pi'inces" and councillors (v. 12- 16, Notes). Contrast the humble fear exhibited by Josiah at ilie reading of the law (2 Kings 22. 11). 35. {Note, v. 16.) The "nevertheless" aggravates the king's sin; though God would have drawn him back through their interces- sion, he persisted: judicial blindness and reprobation! ao. Hammelccli— not as Margin, " of the king." Jeho- iakim at this time (the fifth year of his reign) had no grown-up sou: Jeconiah, his successor, was then a boy of eleven (of. 2 Kings 23. 36, with 21. 8). Hid them— (Psalm SI. 20; 83. 3; Isaiah 26. 20.) 37. roll, and . . . -tvords— i. e., the roll of words. 38. nil the former ivorda— It is in vain that the ungodly resist the power of Jehovah; not one of His words shall fall to the ground (Matthew 5. iS; Acts 9. 5; 5. 39). 39. say to JeUoialiim— not in per- son, as Jeremiah was "hidden" {v. 26), but by the written word of prophecy, saying, Why— This is what the king had desired to be said to Jeremiah if he should be found ; kings often dislike the truth to be told them. 30. He slinll have none to sit upon tlie tlirone— fulfilled (2 Kings 21. 8, &c. ; 25). He had successors, but not directly of liis posterity, except his son Jeconiah, whose three months' reign is counted as nothing. Zedekiah was not son, but uncle of Jeconiah, and was raised to the throne in contempt of him and his father Jehoiakim (ch. 22. 30). dead body . . , cast owt— (Ch. 22. IS, 19.) day . . . lieat . , . night . . . frost— there are often these variations of temperature in the East between night and day (Genesis 31.40). 33. added besides . . . many like -words— Sin- ners gain nothing but additional punishment by setting aside the word of Jehovah. The law was similarly re- written after the first tables had been broken owing to Israel's idolatry (Exodus 32., 31). CHAPTER XXXVII. "Ver. 1-21. Historical Sections, chap. 37.-44. The Chaldeans uaise the Siege, to go and meet Pha- RAOH-noniRA. Zedekiah sends to Jeremiah to Pratt to God in behalf of the Jews: in vain. Jeremiah TRIES TO Escape to his native place, but is arrested. Zedekiah abates the rigour of his Imprisonment. 1. Coniali— curtailed from Jeconiah by way of reproach. ■»vhom— referring to Zedekiah, not to Coniali (2 Kings 24. 17). 3. Amazingstupidity,thatthey werenotadmonished by the punisliment of Jeconiah [Calvin] (2 Chronicles 36. 12, 14) ! 3. ZedeUlali . . . sent — fearing lest, in the event of the Clialdeans overcoming Pharaoh-hophra, they should return to besiege Jerusalem. See Note in begin- ning of ch. 21. ; that chapter chronologically comes in between ch. 37. and 38. The message of the king to Jere- miah here in ch. 37. is, however, somewhat earlier than that in cli. 21. ; here it is whilst the issue between the Chal- deans and Pharaoh was undecided; there it is when, after the repulse of Pliaraoh, the Chaldeans were again advan- ^ cing against Jerusalem ; hence, whilst Zephaniah is named in botli embassies, JclMcal accompanies him liere, Pashur there. But, as Pashur and Jehucal are both mentioned In ch. 38. 1, 2, as hearing Jeremiah's reply, which is iden- tical with tliat in cli. 21. 9, it is probable the two messages followed one anotlier at a short interval ; that in this cli. 37. 3, and tlie answer, v. 7-10, being the earlier of the two. Zephaniah — an abettor of rebellion against God (ch. 29. 25), thougli less virulent than many (v. 29 ; ch. 29.), punished accordingly (ch. 52. 24-27). 4. Jeremiah . . . not put . . . Into prison — he was no longer in the prison court, as ho had been (ch. 32. 2; 33. 1), which passages refer to the be- ginning of the siege, not to the time when the Chaldeans reuewed the siege, after having withdrawn for a time to 544 meet Pharaoh, 6. After this temporary diversion, caused by Pharaoh in favour of Jerusalem, the Egyptians re- turned no more to its help (2 Kings 24. 7). Judea had the misfortune to lie between the two great contending powers, Babylon and Egypt, and so was exposed to tho alternate inroads of the one or the other, Josiah, taking side with Assyria, fell in battle with Pharaoh-necho at Megiddo (2 Kings 23. 29). Zedekiah, seeking the Egyptian alliance in violation of his oath, was now about to be taken by Nebuchadnezzar (2 Chronicles 36. 13 ; Ezekiel 17. 15, 17). 7. shall return — without accomplishing any de- liverance for you. 8. (Ch. 34. 22.) 9. yourselves— iTeliretf, "souls." 10. yet . . , they — even a few wounded men would suffice for your destruction. 11. broken up— "gone up." 13. Benjamin— to his own town, Anatlioth. to separate liimself— it/arfirfn translates, "to slip away," from a Hebrew root, "to be smooth," so, to slip away as a slippery thing that cannot be held. But it is not likely the prophet of God would flee in a dishonourable way ; and " in the midst of the people" rather implies open depart^ ure along with others, than clandestine slipping away by mixing witli the crowd of departing people. Rather, it means, to separate himself, or to dixride his place of residence, so as to live partly here, partly there, without fixed hab- itation, going to and fro among the people. [Ludovicus DE DiEU.] Mauber translates, "to take his portion, thence," to realize the produce of his property in Ana- tlioth [Henderson], or to take possession of the land which he bought from Hanameel. [Maurer.] 13. ward — i. e., the guard, or watch. Hananlah— whose death Jeremiah predicted (ch. 28. 16); the grandson in revenge takes Jere- miah into custody on the charge of deserting C^ thou fallest away," ch. 38. 19; 53. 15; 1 Samuel 29. 3) to the enemy. His prophecies gave colour to the charge (ch. 21. 9; 38.4). 15. scribe — one of the court secretaries ; often in the East part of the private house of a public oflftcer serves as a prison. 16. dungeon , . . cabins — the prison consisted of a pit (the "dungeon") with vaidted cells round the sides of it. The "cabins," from a root, to bend one's self. 17. secretly — Zedekiah was ashamed to be seen by his courtiers con- sulting Jeremiali (John 12. 43 ; 5. 44 ; 19. 38). thou shalt be delivered— Had Jeremiah consulted his earthly interests, he would have answered very diftereutly. Contrast ch. 6. 14; Isaiah 30. 10; Ezekiel 13. 10. 18. "What— In what respect have I oSended? 19. "Where are no-w your prophets — The event has showed them to be liars ; and, as surely as the king of Babylon has come already, not- withstanding their prophecy, so surely shall he return, 30. be accepted — rather, "let my supplication be humbly presented'" (ch. 36. 7, Note.) [Henderson.] lest I die there — in the subterranean dungeon (v, 16), from want of proper sustenance (v. 21.) The prophet naturally shrank from death, which maltes his spiritual firmness the more re- markable ; he was ready to die rather than swerve from his duty. [Calvin.] 31. court of the prison— (Ch. 32. 2; 38. 13, 28.) bafcers' street— persons in the same business commonlj'' reside in the same street in cities in tlie East. all the bread . , , spent— Jeremiah had bread supplied to him until he was thrown into the dungeon of Mal- chiah, at which time the bread in the city was spent. Cf. this verse with ch. 38. 9; that time must have been very shortly before the capture of the city (ch. 52. 6). God saith of His children, " In the days of famine they shall be sat- isfied" (Psalm 37. 19; Isaiah 33. 16). Honest reproof {v. 17), in the end often gains more favour than flattery (Prov- erbs 28, 23). CHAPTER XXXVIII. Ver. 1-28. Jeremiah predicts the Capture of Jekxt- salem, fob which he is cast into a Dungeon, but is transferred to the Prison Court on the Interces- sion OF Ebed-melech, and has a Secret Interview WITH Zedekiah. All this was subsequent to his impris- onment in Jonatiian's house, and his release on his inter- view with Zedekiah. The latter occurred before the return of the Chaldeans to the siege; the similar events in this chapter occurred after it. 1. Jucal— Jehucal (Ch. 37. 3.) Pashur— / of the magi ; brought with the expedition in order that its issue might be foreknown through his astrological skill. 3Iag is a Persian word, meaning great, powerful. The magi were a sacerdotal caste among the ^Medes, and supported the Zoroastrian religion. *. the Ulng's garden— the " gate " to it from the upper city above was appropriated to the kings alone; "stairs" led down from Mount Zion and the palace to the king's garden below (Nehemiah 3. 15). two walls— Zedekiah might have held the upper city, longer, but want of provisions drove him to flee by the double wall south of Zion, towards the plains of Jericho {v. 5), in order to escape beyond Jordan to Arabia De- serta. He broke an opening in the wall to get out (Eze- kiel 12. 12). 5. Riblali— north of Palestine (see ch. 1. 14; Numbers 34. 11). Hamath is identified by commenta- tors with Antioeh, in Syria, on the Orontes, called Epi- phania, from Antiochus Epiphanes. gave judgment upon Iiim — lit., spake judgments with him, t. e., brought him to trial as a common criminal, not as a king. He had violated his oath (Ezekiel 17. 13-19; 2 Chronicles 36. 13). 6. sle-»v . . . sons . . . before Ills eyes— previous to his eyes being "put out" (v. 7); lit., dug out. The Assyrian structures depict the delight with which the kings struck out, often with their own hands, the eyes of captive princes. This passage reconciles ch. 32. 4, "his eyes shall behold his eyes;" with Ezekiel 12. 13, "he shall not see Babylon, though he shall die there." sle-w all . . . nobles— (Ch. 27. 20.) 8. burned . . . the houses— (Ch. 52. 12, 13.) Not immediately after the taking of the city, but in the month after, viz., the fifth month (cf. v. 2). The de- lay was probably caused by the princes having to send to Riblah to know the king's pleasure as to the city. 9. remnant — excepting the poorest (v. 10), who caused Ne- buchadnezzar no apprehensions, those . . . that fell to him — the deserters were distrusted; or they may have been removed at their own request, lest the people should vent their rage on them as traitors, after the departure of the Chaldeans, rest . . . that remained— distinct from the previous " remnant:" there he means the remnant of those besieged in the city, whom Nebuchadnezzar spared ; here, those scattered through various districts of the coun- try which had not been besieged. [Calvin.] 10. left . . , the iioor . . . ^vhlch had nothing— the poor have least to lose; one of the providential compensations of their lot. They who before had been stripped of their posses- sions by the wealthier Jews obtain, not only their own, but those of others. 11. Jeremiah's prophecies were known to Nebuchadnezzar through deserters (v. 9; ch. 38. 19), also throngli the Jews carried to Babylon with Jeco- niah (cf. ch. 40. 2). Hence the king's kindness to him. 13. look well to him — Hebrew, set thine eyes upon him ; pro- vide for his well-being. 13. Nebuzaradan . . . sent— he was then at Ramah (ch. 40. 1). 14:. Gedaliah- son of Ahi- kam, the former supporter of Jei-emiah (ch. 26. 24). Geda- liah was the chief of the deserters to the Chaldeans, and was set over the remnant in Judea as one likely to remain faithful to Nebuchadnezzar. His residence was at Mizpah (ch. 40. 5). liome— the house of Gedaliah, wherein Jere- miah might remain as in a safe asylum. As in ch. 40. 1 Jeremiah is represented as "bound in chains" when he came to Ramah among the captives to be carried to Baby- lon, this release of Jeremiah is thought by Maurer to be distinct from that in ch. 40. 5, 6. But he seems first to have been released from the court of the prison, and to have been taken to Ramah, still in chains, and then committed in freedom to Gedaliah. dwelt among the people— i. e., was made free. 15-18. Belonging to the time when the city was not yet taken, and when Jeremiah was still in the court of the prison (ch. 38. 13). This passage Is inserted here because it was now that Ebed-melech's good act (ch. 38. 7-12; Matthew 25. 43) was to be rewarded in his deliver- ance. 16. Go— not literally, for he was in confinement, 546 but figuratively, before thee— In thy sight. 17. the men of ivhom thou art afraid— (Ch. 38. 1, 4-6.) The courtiers and princes hostile to thee for having delivered Jeremiah shall have a danger coming so home to themselves as to hare no power to hurt. Heretofore intrepid, he was now afraid ; this prophecy was therefore the more welcome to him. 18. like . . . for a Tfrey— {Notes, ch. 21. 9; 38. 2; 45. 5.) put . . . trust in me — (Ch. 38. 7-9.) Trust in God was the root of his fearlessness of the wrath of men, in his humanity to the prophet (1 Chronicles 5. 20; Psalm 37. 40). The "life" he thus risked was to be his reward, being spared beyond all hope, when the lives of his enemies should be forfeited ("for a prey"). CHAPTEIi XL. Ver. 1-16. Jeremiah is set free at Ramah, and goes TO Gedaliah, to whom the Remnant of Jews repair. JoHANAN Warns Gedaliah of Ishmael's Conspiracy in VAIN. 1. tvord that cante— the heading of anew part of the book (ch. 41.-44), viz., the prophecies to the Jews in Judea and Egypt after the taking of the city, blended with history. The prophecy does not begin till ch. 42. 7, and the previous history is introductory to it. bound in chains — though released from the court of the prison {Note, ch. 39. 14), in the confusion at the burning of the city he seems to have been led away in chains with the other captives, and not till he reached Ramah to have gained full liberty. Nebuzaradan had his quarters at Ramah, in Benjamin, and there he collected the captives previous to their re- moval to Babylon (ch. 31. 15). He in releasing Jeremiah obeyed the king's commands (ch. 39. 11). Jeremiah's "chains" for a time were due to the negligence of those to whom he had been committed; or else to Nebuzara- dan's wish to upbraid the people with their perverse in- gratitude in imprisoning Jeremiah [Calvin]; hence he addresses the people {ye . . . you) as much as Jeremiah (v. 2, .3). 2. The Babylonians were in some measure aware, tlirough Jeremiah's prophecies (ch. 39. 11), that they were the instruments of God's wrath on His people. 3. ye— {Note, V. 1.) His address is directed to the Jews as well as to Jeremiah. God makes the very heathen testify for Him against them (Deuteronomy 29. 24, 25). 4. look well unto thee— the very words of Nebuchadnezzar's charge (ch. 39. 12). all the land is before thee . . . seemeth good — (Gen- esis 20. 15, Margin.) Jeremiah alone had the option given him of staying where he pleased, when all the rest were either carried off, or forced to remain there. 5. -while he \Tas not yet gone back— parenthetical. When Jeremiah hesitated whether it would be best for him to go, Nebuzar- adan proceeded to say, "Go, then, to Gedaliah," &c. (not as English Veision, " Go back, also"), if thou preferrest (as Nebuzaradan inferred from Jeremiah's hesitancy) to stop here rather than go with me. victuals— (Isaiah 33. 16.) reward— rather, a pr-e5e?i^ This must have been a season- able relief to the prophet, who probably lost his all in the siege. 6. Mixpah-in Benjamin, north-west of Jerusalem (ch. 41. 5, 6, 9). Not the Mizpah in Gilead, beyond Jordan (Judges 10. 17). Jeremiah showed his patriotism and piety in remaining in his country amidst afflictions, and not- withstanding the ingratitude of the Jews, rather than go to enjoy honours and pleasures in a heathen court (He- brews 11. 21-26). This vindicates his purity of motive in his withdrawal (ch. 37. 12-14). 7. captains ... in the fields —The leaders of the Jewish army had been "scattered" throughout the country on the capture of Zedekiah (ch. 52.8), in order to escape the notice of the Chaldeans. 8. Netopliathlte- from Netophah, a town in Judah (2 Sam- uel 23. 28). Maachathlte— from Maachathi, at the foot of Mount Herraon (Deuteronomy 3. 14). 9. Fear not— They were afraid that they should not obtain pardon from the Chaldeans for their acts. He therefore assured them of safety by an oath, serve— Ji^., to stand before {v 10; en. 52. 12), i.e., to be at hand ready to execute the commands of the king of Babylon. 10. Mizpah— lying on the way between Babylon and Judah, and so convenient for trans- acting business between the two countries. As for me . . . but ye— he artfully, in order to conciliate them, rep- The Murder of Gedal'mh by Tshmael. JEREMIAH XLI, XLII. Tlie Jeics and Johanan Inquire of God. resents the burden of the service to the Chaldeans as fall- ing on Aim, whilst they may freely gather their wine, fruits, and oil. He does not now add that these very fruits were to constitute the chief part of the tribute to be paid to Babylon : which, though fx-uitful in corn, was less produc- tive of grapes, figs, and olives. [Hebodotus, 1. 193.] The grant of " vineyards" to the " poor" (ch. 39. 10) would give hope to the discontented of enjoying the best fruits (r. 12). 11. Je-vt's ... In Moab— who had fled thither at the ap- proach of the Chaldeans. God thus tempered the severity of his vengeance that a remnant might be left. 13. in tlic fields— not in the city, but scattered in the country (v. 7). 14. Baalis — called froni the idol Baal, as was often the case in heathen names. Ammonites — so it was to them that Ishmael went after murdering Gedaliah (ch. 41. 10). slay — lit., strike thee in the soul, i. e., a deadly Btroke. IsUmael— being of the royal seed of David (ch.41. 1), he envied Gedaliah tlie presidency to which he thought himself entitled; therefore he leagued himself with the ancient heathen enemy of Judali. believed . . . not — generous, but unwise unsuspiciousness (Ecclesiastes 9. 16). IG. titou speakest falsely — a mystery of providence that God should permit "the rigliteous, in spite of warning, thus to rush into the trap laid for them! Isaiah 57.1 suggests a solution. CHAPTER XLI. Ver. 1-18. IsHMAEi, Mueders Gedaliah and others, THEN Flees to the Ammonites. Johanan Pursues Him, Recovers the Captives, and Purposes to flee TO Egypt for Fear of the Chaldeans. 1. seventh montli— the second month after the burning of the city (ch. 52. 12, 13). and tlie princes— not the nominative. And the princes came; for the "princes" are not men- tioned either iu tlie next verse or In 2 Kings 25. 25: but, " Ishmael being of tlie seed royal and of the princes of the king." [Maurer.] But the (en men were the "princes of the king:" thus Maurer's objection has no weight: so English Vei-sion. eat bread together — Ishmael murdered Gedaliah, by whom he was hospitably received, in viola- tion of tlie sacred right of hospitality (Psalm 41. 9). 3. sleiv liiin wliom the kin^ of Babylon had made gov- ernor—Tliis assigns a reason for their slaying lilra,as well as showing the magnitude of their crime (Daniel 2. 21; Romans 13. 1). slew all the Jc«'s — namely, the attend- ants and ministers of Gedaliah; or, the military alone, about his person, translate, "even (not and, as English Ver- iion) the men of war." The main portion of the people with Gedaliah, including Jeremiah, Ishmael carried away captive (i'. 10, 10). 4. no man kne^v It — i.e., outside Miz- pah. Before that tidings of the murder had gone abroad. 4:. beards shaven, &c, — indicating their deep sorrow at tlie destruction of the temple and city, cut themselves — a heathen custom, forbidden (Leviticus 19. 27, 28; Deuter- onomy 14. 1). These men were mostly from Samaria, wliere tlie ten tribes, previous to their deportation, had fallen into heatlien practices, offerings- unbloody. They do not bring sacrificial victims, but "incense," Ac, to testify their piety, house of . . . Lord— i. e., the place where the house of the Lord had stood (2 Kings 2-5. 9). The place in which a temple liad stood, even when It had been destroyed, was held sacred. [Papinian.] Those "from Shiloh" would naturally seek the house of the Lord, since it was at Shiloh it originally was set up (Joshua 18. 1). 6. -weeping- pretending to weep, as they did, for the ruin of the temple. Come to Gedaliah- as if he was one of Gedaliah's retinue. 7. and cast them into . , . pit— he had not killed them in the pit (cf. v. 9); these words an; therefore rightly supplied In English Version. the pit— the pit or cistern made by Asa to guard against a want of water when Baasha was about to besiege the city (r. 9. 1 ; 1 Kings 15. 22). The trench or fosse round the city. [Grotius.] Ishmael's motive for the murder seems to have been a suspicion that they were coming to live under Gedaliah. 8. treasures— it was customary to hide grain in cavities underground In troubled times. "We have treasures," which we will give, if our lives be spared. Blew . . . not— (Proverbs 13. 8.) Ishmael's avarice and needs overcame his cruelty. 9. because of Gedaliah— rather, "near Gedaliah," luz., those Intercepted by Ish- mael on their way from Samaria to Jerusalem, and killed at Mizpah, where Gedaliali had lived. So 2 Chronicles 17. 15, "next;" Nehemiah 3.2, Margin, lit., as here, "at his hand." "In the reign of Gedaliah." [Calvin.] However, English Version gives a good sense: Ishmael's reason for killing them was because of his supposing them to be con- nected with Gedaliah. 10. the king's daughters — (Ch. 43.6.) Zedekiah's. Ishmael must have got additional fol- lowers (whom the hope of gain attracted), besides those who originally set out with him {v. 1), so as to have been able to carry off all the residue of the people. He probably meant to sell them as slaves to the Ammonites (ch. 40. 14, Note). 11. Jolianan— the friend of Gedaliah who had warned him of Ishmael's treachery, but in vain (ch. 40. 8, 13). 13. tine . . . -tvaters ... in Gibeon— (2 Samuel 2. 13.) A large reservoir or lake. Gibeon— on the road from Miz- pah to Ammon : one of the sacerdotal cities of Benjamin, four miles north-west of Jerusalem, now El-jib. 13. glad —at the prospect of having a deliverer from their captiv- ity. 14. cast about — came round. 16. men of ivar— " the men of war," stated In v. 3 to have been slain by Ishmael, must refer to the military about Gedaliah's person ; " the men of war" here to those not so. eunuclis— the kings of Judah had adopted the bad practice of having harems and eunuchs from the surrounding heathen kingdoms. IT. dw^elt— for a time, until they were ready for their journey to Egypt (ch. 42). habitation of Chimham— his caravanserai close by Bethlehem. David, in reward for Barzillai's loyalty, took Chimham his son under his pa- tronage, and made over to him his own patrimony in the land of Bethlehem. It was thence called the habitation of Chimham (Geruth-Chlmham), though it reverted to David's heirs in the year of jubilee. Caravanserais (a compound P«-5ia» word, meaning "the house of a com- pany of travellers") differ from our inns, in that there is no host to supply food, but each traveller must carry with him his own. 18. afraid— lest the Chaldeans should sus- pectall the Jews of being implicated in Ishmael's treason, as though the Jews sought to have a prince of the house of David (v. 1). Their better way towards gaining God's favour would have been to have laid the blame on the real culprit, and to have cleared themselves. A tortuous policy is the parent of fear. Righteousness inspires with boldness (Psalm 53. 5; Proverbs 28. 1), CHAPTER XLII. Ver. 1-22. The Jews and Johanan Inquire of God, through Jeremiah, as to Going to Egypt, Promis- ing Obedience to His Will. Their Safety on Con- dition of Staying in Judea, and their Destruction IN the Event of Going to Egypt, are Foretold. Their Hypocrisy in Asking for Counsel which they Meant not to Follow, if Contrary to their Own Deter- mination, IS Reproved. 3. Jeremiah- he probably was one of the number carried off from Mizpah, and dwelt with Johanan (ch. 41. 16). Hence the expression is, "came near" (v. 1), not "sent." Let . . . supplication be ac- cepted—?ty. , fall {Note, ch . 36. 7 ; 37. 20). pray for us— (Gen- esis 20. 7 ; Isaiah 37. 4; James 5. 16.) tixy God— (v. 5.) The Jews use this form to express their belief in the peculiar relation in which Jeremiah stood to God as His accredited prophet. Jeremiah in his reply reminds tliem, that God is their God, as well as his ("your God"), as being the covenant people (v. 4). They in turn acknowledge this In V. 6, "the Lord our God." few of many — as had been foretold (Leviticus 26. 22). 3. They consulted God, like many, not so mucli to know what was right, as wish- ing Him to authorize what they had already deter- mined on, wliether agreeable to His will or not. So Ahab In consulting Micalah (1 Kings 22. 13). Cf. Jere- miah's answer (v. 4) with Mlcaiah's (1 Kings 22. 14). 4. I have heard— I. e., I accede to your request, your God- being His by adoption, ye are not your own, and are bound to whatever He wills (Exodus 19 5, 6 ; 1 Corinthians 6. 19 547 The Prophet Reproves tlie Jews' Hypocrisy. JEKEMIAH XLIII, XLIV. He Foretellelh the Conquest of Egypt. 20). answer you— t. e., through me. keep notblng Tjaclc —(1 Samuel 3. 18 ; Acts 20. 20.) 5. Lord be a true . . . wit- ness—(Genesis 31. 50; Psalm 89. 37; Revelation 1. 5 ; 3.14; 19. 11.) 6. evil— not moral evil, which God cannot com- mand (James 1. 13), but what may be disagreeable and hard to us. Piety obeys God, without questioning, at all costs. See the instance defective in this, that it obeyed only so far as was agreeable to itself (1 Samuel 15. 3, 9, 13-15, 20-23). T. ten days— Jeremiah did not speak of himself, but waited God's time and revelation, showing the reality of his inspiration. Man left to himself would have given an immediate response to the people, who were impatient of delay. The delay was designed to test the sincerity of their professed willingness to obey, and that they should have full time to deliberate (Deuteronomy 8. 2). True obedience bows to God's time, as well as His way and will. 10. If ye . . . abide— 112., under the Babylonian authority, to which God hath appointed that all should be subject (Daniel 2. 37, 38). To resist was to resist God. 1>ulld . . . jtlarkt^metaphor ioT, I will firmly establish yoM (ch. 24.C). I repent . . . of the evil— (Ch. 18. 8; Deuterono- m y 32. 36.) lam satisfied with the punishment I have inflicted onymi, if only you add not a new offence. [Geotius.] God is said to " repent," when he alters His outward ways of dealing. 13. slio-»v mercies— rather, I will excite (in him) feelings of mercy towards you. [Calvin.] cause you to return— perm it you to return to the peaceable en- joyment of the possessions from which you are wishing to withdraw through fear of the Chaldeans^ By departing In disobedience they should incur the very evils they wished thereby to escape; and by staying they should gain the blessings whicli they feared to lose by doing so. 13. if ye say, &(i.—avotved rebellion against God, who had often (Deuteronomy 17. 16), as now, forbidden their going to Egypt, lest they should be entangled in its idolatry. 14. where we shall see no -^var- here they betray their im- piety in not believing God's promise (v. 10, 11), as if He were a liar (1 John 5. 10). 15. wholly set your faces— firmly resolve (Luke 9. 51) in spite of all warnings (ch. 44. 12). 16. s-word, whicli ye feared, sliall overtake you — The very evils we think to escape by sin, we bring on our- selves thereby. What our hearts are most set on often prove fatal to us. Those who think to escape troubles by changing their place will find them wherever they go (Ezekiel 11.8). "The "sword" here is that of Nebuchad- nezzar, who fulfilled the prediction m his expedition to Africa (according to Megasthenes, a heathen writer), 300 B. C. Vi. all the men— excepting the " small number" mentioned (ch. 44. 14, 28), viz., those who were forced into Egypt against their will, Jeremiah, Baruch, &c., and those who took Jeremiah's advice and fled from Egypt before the arrival of the Chaldeans. 18. As mine anger, &c.— As ye have already, to your sorrow, found me true to my word, so shall ye again (ch. 7. 20; 18.16). shall gee this place no more — ye shall not return to Judea, as those shall who have been removed to Babylon. 19. I have admonished — hi., testified, i. e., solemnly admonished, having yourselves as my witnesses ; so that if ye perish, ye yourselves will have to confess that it was through your own fault, riot through ignorance, ye perished. 20. dlssemhled In your hearts— rather, " ye have used deceit against your (own) souls." It is not God, but yourselves, whom ye deceive, to your own ruin, by your own dis- simulation (Galatians 6. 7). [CAiiViN.] But the words fol- lowing accord best with English Version, ye have dissembled in your hearts (v. 3, note) towards me, when ye sent me to consult God for you. 31. declared it— viz., the Divine will. I . . . hut ye— antitliesis. J have done my part; but ye do not yours. It is no fault of mine that ye act not rightly. 23. sojourn— /or a time, until they could return to their country. They expected, therefore, to be restored, In spite of God's prediction to the contrary. CHAPTER XLIII. Ver. 1-13. The Jews carry Jeremiah and Bakttch INTO Egypt. Jeremiah foretells by a type the Con- quest OF Egypt by Nebuchadnezzab, and the Fate 548 OF THE Fugitives. 3. Azarlah— the author of the project of going into Egypt. A very different man from the Aza- riah in Babylon (Daniel 1. 7 ; 3. 12-18). proud— pride is the parent of disobedience and contempt of God. 3. Baruch —he being the younger spake out the revelations which he received from Jeremiah more vehemently. From this cause, and from their knowing that he was in favour with the Chaldeans, arose their suspicion of liim. Their perverse fickleness was astonishing. In ch. 42. they acknowledged the trustworthiness of Jeremiah, of which they had for so long so many proofs ; yet here they accuse him of a lie. The mind of the unregenerate man is full of deceits. 5. remnant . . . returned from all nations — (Ch. 40. 11, 12.) 6. the king's daughters — Zedekiah's (ch. 41. 10). 7. Tah- panhes— (Ch. 2. 16, note.) Daphne on the Tanitic branch of the Nile, near Pelusiura. They naturally came to it first, being on the frontier of Egypt, towards Palestine. 9. stones— to be laid as the foundation beneath Nebu- chadnezzar's throne (v. 10). clay — mortar, hrick-klln —bricks in tliat hot country are generally dried in the sun, not burned. The palace of Pharaoh was being built or repaired at this time; hence arose the mortar and brick-kiln at the entry. Of the same materials as Pha- raoh's house was built of, the substi'ucture of Nebuchad- nezzar's throne should be constructed. By a visible sym- bol impljing that the throne of the latter shall be raised on the downfall of the former. Egypt at that time con- tended with Babylon for the empire of the East. 10. my servant — God often makes one wicked man or nation a scourge to another (Ezekiel 29. 18, 19, 20). royal pavilion — the rich tapestry (lit., ornament) which hung round the throne from above. 11. sucli as are for death to deatli — i. e., the deadly plague. Some he shall cause to die by the plague arising from insufllcient or bad food; others, by the sword ; otliers lie shall lead captive, according as God shall order it (ch. 15. 2, note). 13. houses of . . . gods— he shall not spare even the temple, such will,be his fury. A reproof to the Jews, that they betook themselves to Egypt, a land whose own safety depended on helpless idols. bum . . . cari-y . . . ca:;tlves — bum the Egyptian idols of wood, carry to Babylon those of gold and other metals. array himself with the laud, &c.— Isaiah 49. 18 has the same metaphor, as a shepherd, &c. — he shall become master of Egypt as speedily and easily as a shepherd, about to pass on with his flock to another place, puts on his garment. 13. images— statues or obelisks. Beth- shemesh — i. e., the house of the sun, in Hebrew ; called by the Greeks Heliopolis; by the Egyptians, On (Genesis 41. 45); east of the Nile, and a few miles north of Memphis. Ephraim Syrus says, the statues rose to the height of sixty cubits; the base was ten cubits. Above there was a mitre of 1000 pounds weight. Hieroglyphics are traced around the only obelisk remaining in the present day, sixty or seventy feet high. On the fifth year after the overthi'ow of Jerusalem, Nebi7chadnezzar, leaving the siege of Tyre, undertook his expedition to Egypt (JosE- PHUS, Antiquities, 10. 9, 7). The Egyptians, according to the Arabs, have a tradition that their land was devastated by Nebuchadnezzar in consequence of their king having received tlie Jews under his protection, and that it lay desolate forty years. But see note, Ezekiel 29. 2, 13. shall he burn — here the act is attributed to l^ebuchadnezzar, the instrument, which in v. 12 is attributed to God. If even the temples be not spared, much less private houses. CHAPTER XLIV. Ver. 1-30. Jeremiah Reproves the Jews fob their Idolatry in Egypt, and Denounces God's Judgments ON them and Egypt alike. 1. Migdol- meaning a tower. A ci ty east of Egypt, towards the Red Sea (Exodus 14. 2; Numbers 33. 7). Noph— Memphis, now Cairo (ch. 2. 16). Pathros— Upper Egypt (Isaiah 11. 11). 3. evil . . . upon Jerusalem — If I spared not my own sacred city, much less shall ye be safe in Egypt, which I loathe. 3. they -^vent — implying perverse assiduity: they rvent ottt of their way to burn incense (one species of idolatry put for all kinds), &c. 4. (2 Chronicles 36. 15.) 7. now— after The Obstinacy of the Jews. JEEEMIAH XLV. Jeremiah Comforts Baruch. BO many warnings, commit . . , this , . . evil against your souls— (Cli. 7. 19 ; Numbers 16. 38 ; Proverbs 8. 36.) It Is not God whom you injure, but yourselves. 8. lu . . . Egypt — where they polluted themselves to ingratiate themselves with the Egyptians, ye be gone— not com- pelled by fear, but of your own accord, when I forbade you, and when it was free to you to stay in Judea. that ye might cut yourselves off— they, as it were, purposely courted tlieir own ruin. 9. Have you forgotten how the wickednesses of your fathers were the source of the greatest calamities to you? their ^vivea— the Jewish queens were great promoters of idolatry (1 Kings 11. 1-8; 15. 13; 16. 31). the laud of Jutlah— they defiled the land which was holy unto God. 10. They . . . yon — the third person puts them to a distance from God on account of their alienating themselves from Him. The second person implies that God formerly had directly addressed them, humbled— lit., conuld be an easy matter to themselves in Egypt : the exact r«\verse should happen in the case of each re- spectively. Tlie Jews whom God sent to Babylon wei-e there weaned from idolatry, and were restored ; those wlio w«nt to Egypt by their perverse will were hardened in idolatry, and perished tliere. have a desire— lit., lift tip their soul, i.e., their hopes (cf. ch. 22. 27, Margin; Deuter- onomy 24. 15). none shall return but such as shall escape— vfe., the " small number" {v. 28) who were brought by force into Egypt, as Jeremiah and Baruch, and those wlio, in accordance with Jeremiah's advice, sliould flee from Egypt before the arrival of the Chaldeans (Note, ch. 42. 17). Calvin less probably refers the words to the re- turn of the exiles in Babylon, which the Jews in Egypt regarded as hop'eless. 15. their -ivives — the idolatry began with tliem (1 Kings 11. 4 ; 1 Timothy 2. 14), Their husbands' connivance implicated them in the guilt. 16. we -will not— (Ch. 6. 16.) 17. ^vhatsoever . . . goeth . . . out of our . . . mouth — wiiatever vow we have uttered to our gods {v. 25; Deutei-onoray 23. 23; Judges 11. 36). The source Of all superstitions is that men oppose their own will and fancies to God's commands, queen of heaven — (JVoie, ch. 7.18.) Ashtarothor Astarte. we . . . fathers . . . kings, &c.— The evil was restricted to no one class : all from the highest to the lowest shared 'the guilt, then had -^ve plenty— fools attribute their seeming prosperity to God's connivance at their sin: but see Proverbs 1. 32; Ecclesi- astes 8. 11-13. In fact, God had often chastised them for tlieir idolatry (see Judges 2. 14), but it is the curse of im- piety not to perceive the hand of God in calaniities. vic- tuals—ilen cast away the bread of the soul for the bread that perisheth (Deuteronomy 8. 3 ; John 6. 27). So Esau (Hebrews 12. 10). 18. They impute their calamities to their service of God, but these are often marks of His favour, not of wrath, to do His people good at their latter end (Deuteronomy 8. 16). 19. 3Iake . . . cakes to -worship her — Maurek translates, " to form her image." Crescent- shaped cakes yvcve olfered to the moon. Vulgate supports English Version, -ivithout her men — The women men- tioned, t'. 15, " a great multitude" hei'e speak : we have not engaged in secret night-orgies whiclr might justly be re- garded unfavourably by our Jiusba^tds: our sacred rites have been open, and with their privity. They wish to show how unreasonable it is that Jeremiah should oppose himself alone to the act of all, not merely women, but men, also. The guilty, like these women, desire to shield themselves under the complicity of others. Instead of helping one another towards heaven, husbalid and wife often ripen one another for hell. 31. The incense . . . did not tlie Lord remember— Jeremiah owns that they did as they said, but in retort asks, did not God repay their own evil-doing? Their very land in its present deso- lation attests this (v. 22), as was foretold (ch. 25. 11, 18, 38). as. law— the moral precepts, statutes— the ceremonial. testimonies— the judicial (Daniel 9. 11, 12). 35. Ye . . . have both spoken with . . . mouths, and fulftlled with . . . hand— ii-onical praise. They had pleaded their obligation to fulfil their vows, in excuse for their idolatry. He answers, no one can accuse you of unsteadiness as to your idolatrous vows ; but steadfastness towards God ought to have prevented you from making, or, when made, from keeping such vows, ye will surely accom- plish . . . vov»s— Jeremiah hereby gives them up to their own fatal obstinacy. 36. I have sworn — I, too have made a vow which I will fulfil. Since ye will not hear me speaking and warning, hear me swearing, by my great name— i. vn of Horonaim— Horonaim lay in a plain, Luliith on a height. To the latter, there- fore, the Moabites would flee with "continual weeping," as a place of safety from the Chaldeans. Lit., Weeping shall go up upon weeping. 6. They exhort one another to flee, lieathi— or the juniper (see Note, ch. 17. 6). Matjrer translates, "Be like one naked in the wilderness." But the sense is. Live in the wilderness like the heath, or juniper ; do not " trust in" walls (v. 7). [Grotius.] (Cf. Matthew 24. 16-18.) 7. tliy wovks — viz., fortifications built by thy work. Moab was famous for its fortresses (v. 18). The antithesis is to v. 6, "Be ... in the wilderness," where there are no fortified cities, thou . . . also— like the rest of the surrounding peoples, Judah, &c. CUemoslx— tlie tutelary god of Moab (Numbers 21.29; Judges 11.24; 1 Kings 11.7; 2 Kings 2:3.13). When a people was van- quished, their gods also were taken away by the victors (ch. 43. 12). 8, the valley . . . shall i>erisl»— z. e., those dwelling in the valley. 9. Give Avings, n tlie days of Jeroboam, In Israel's affliction, tried to "enlarge its border" (2 Kings 14.26; Amos 1. 1, 13). tlieir king— (Amos 1, 15); referring to Melchom, their tutelary idol (Zcphan'ah 1.5); and so the LXX. read it here as a proper name '•. Kings 11. 5. 33; 2 Kings 23. 13). 553 TAc Judgment of Edom, JEREMIAH XLIX. Damascus, Kedar, Hazor, and Elam. The Ammonite god is said to do what they do, viz., occupy the Israelite laud of Gad. To Jehovah, the theocratic "King" of Israel, the land belonged of right; so that their Molecli or Melchom was a usurper-inig'. Uis people —the people of Melchom, "their king." Cf. "people of Chemosh," ch. 48. 46. 2. Ralibali— n of Babylon ; fulfilled not immediatelj% but by degrees ; (,'yrus took away Its supremacy. Darius Hystaspes de- prived it, when it had rebelled, of its fortifications. Seleu- ciis Nicanor removed its citizens and wealtli to Seleucia, -vhich he founded in the neiglibourhood ; and the Par- thians removed all that was left to Ctesiplion. Nothing but its walls was left under the Roman emperor Adrian. 40. (Isaiah 13. 19.) Repeated from ch. 49. 18. 41-43. (Cf. eh. 0. 22-21.) The very language used to describe the calam- ities which Babylon inflicted on Zion is that here em- ployed to describe Babylon's own calamity inflicted by the Medes. Retribution in kind, kings— the allies and satraps of the various provinces of the Medo-Persian em- pire; Armenia, Hyrcania, Lydia, Ac. coasts— the remote parts. 43. cruel— the character of the Persians, and even of Cyrus, notwithstanding his wish to be thought mag- nanimous (Isaiah 13. 18). like a man — so orderly and imited is their "array," that the whole army moves to battle as one man. [Grotius.] 43. liaiids ■»vaxe€l feeble --•attempted no resistance; immediately was overcome, as Herodotus tells us. 44-40. Repeated mainly from ch. 49. 19-21. The identity of God's principle in His dealing with Edom, and in that with Babylon, is implied by the similarity of language as to both. 46. cry . . . among the nations— In Edom's case it is, "at the cry the noise thereof was heard irt the Red Sea." The change implies the wider extent to which the crash of Babylon's down- fall shall be heard, CHAPTER LI. Ver. 1-61. CONTINTJATION OF THE PROPHECY AGAINST B.\BYI>0N BEGUN IN CHAP. 50. 1. In the midst of tliem that rise . . . against me — lit., in the heart of them, &c. Cf. Psalm 46. 2, " the midst of the sea," Margin, " the heart of the seas ;" Ezekiel 27. 4, Margin ; Matthew 12. 40. In the centre of the Chaldeans. "Against me," because they per- secute my people. The cabalistic mode of interpreting Hebrew words (by taking the lettei's in the inverse order of the alpliabet, the last letter representing the first, and so on, cli. 2-3. 2G) would give the very word Chaldeans here; but tlie mystical method cannot be intended, as "Baby- lon" is plainly so called in the immediately preceding parallel clause. ■»vind — God needs not warlike weapons to "destroy" His foes; a wi/id or blast is sufficient ; tliough, no doubt, the " wind" here is the invading host of Medes and Persians (ch. 4. 11; 2 Kings 19. 7). 3. fanners— (iVoZe, c\\. 15. 7.) Tlie fanners separate the wheat from the chaff; so God's judgments shall sweep away guilty Babylon as cliaff (Psalm 1. 4). 3. Against liim tliat hendetli — viz., the bow, i.e., the Babylonian archer, let the archer hend — i.e., tlie Persian arclier (ch. 50. 4). The Chaldean version and Jerome, by changing the vowel points, read, "Let 9ioi him (the Babylonian) who bcndeth his bow bend it." But tlie close of the verse is addressed to the Median in- vaders, therefore it is more likely that the first part of the verse is addressed to t?iem, as in English Version, not to the Babrjloninns, to warn them against resistance as vain, as In the Chaldean version. The word bend is thrice repeated: "Against him that bendeth let him that bendeth bend," to imply the utmost straining of the bow. 4. (Notes, ch. 49.20; 50.30,37.) 5. forsaken— ^« a widow (Hebrew), Is- rael is not severed from her husband, Jehovah (Isaiah 54. 6-7), l)y a perpetual divorce, though . . , sin— though the land of Israel has been filled witli sin, i. e., with the punishment of their sin, devastation. But, as the Hebrew means for, or and therefore, not though, translate, "and therefore their (the Chaldeans') land has been filled with (the penal consequences of) their sin." [Grotius.] 6. Warning to the Israelite captives to flee from Babylon, lest they should be involved in the punishment of her "iniquity." So as to spiritual Babylon and her captives (Revelation 18. 4). T. Babylon is compared to a cup, be- cause slie was the vessel in the hand of God, to make drunken with His vengeance the other peoples (ch. 13, 12; 25. 15, 16). Cf. as to spiritual Babylon, Revelation 14. 8; 17. 4. The cup is termed "golden," to express the splendour and opulence of Babylon ; whence also in the image seen by Nebuchadnezzar (Daniel 2. 38) the head representing Babylon is of gold (cf. Isaiah 14. 4), 8, 9. Her friends and confederates, who behold her fall, are invited to her aid. They reply, her case is incurable, and that they must leave her to her fate. 8. (Isaiah 21. 9; Revelation 14. 8; 18. 2,9.) balm-(Ch.8.22; 46.11.) 9. We would have healed —We attempted to heal, her judgments— ;ier crimes pro- voking God's "judgments." [Grotius.] reacheth unto heaven— (Genesis 18. 21; Jonah 1. 2; Revelation 18. 5.) Even the heathen rmtions perceive that her awful fall must be God's Judgment for her crying sins (Psalm 9. 16; 64. 9). 10. Next after the speech of the confederates of Babylon, comes that of the Jews celebrating with thanks- givings the promise-keeping faithfulness of their coven- ant God. brought forth, &c.— (Psalm 37. 6.) our right- eousness—not the Jews' merits, but God's faithfulness to Himself and to His covenant, which constituted the "righteousness" of His people, i.e., their justification in their controversy with Babylon, the cruel enemy of God and His people. Cf. ch. 23. 6, "The Lord our righteous- ness;" Micah 7. 9, Their righteousness Is His righteous- ness, declare in Zion— (Psalm 102. 13-21.) 11. Make bright— lit., pure. Polish and sharpen, gatixer— lit., fill: i. e., gather in full number, so that none be wanting. So, "gave in full tale" (1 Samuel 18. 27). Gesenius, not so well, translates, " Fill with your bodies the shields" (cf. Song of Solomon 4. 4). He means to tell the Babylonians, Make what preparations you will, all will be in vain (cf. ch. 46. 3-6). kings of . . , Medes— He names the Medes rather than the Persians, because Darius, or Cyaxares, was above Cy- rus in power and the greatness of his kingdom, temple— (Ch. 50.28.) 13. With all your efl!"orts, your city shall be taken, standard— to summon the defenders together to any point threatened by the besiegers. 13. -^vatcrs— (F. 32, 36; Note, Isaiah 21. 1.) The Euphrates surrounded the city, and being divided into many channels formed islands. Cf. as to spiritual Babylon " waters," i. «., " many peoples," Revelation 17. 1, 15. A large lake also was near Babylon, measure — lit., cubit, which was the most com- mon measure, and therefore is used for a measure in gen- eral. The time for putting a limit to thy covetousness. [Gesenius.] There is no "and" in the Hebreiv: translate, "thine end, the retribution for thy covetousness." [Gro- tius.] Maurer takes the image to be from weaving: " the cubit where thou art to be cut off;" for the web is cut off", when the required number of cubits is completed (Isaiah 38. 12). 14. by himself— ?«., by His soul (2 Samuel 15. 21; Hebrews 6. 13). fill . . . -with caterpillars— locusts (Nahum 3. 15). Numerous as are the citizens of Babylon, the invaders shall be more numerous. 15-19. Repeated from ch. 10. 12-16 ; except that " Israel" is not in the Hebrew of V. 19, which ought, tJierefore, to be translated, "He is the Former of all things, and (therefore) of the rod of His inheritance" (i. e., of the nation peculiarly his own). In ch. 10. the contrast is between the idols and God; here it is between the power of populous Babylon and that of God: "Thou dwellest upon many waters" (v. 13); but Ood can, by merely "uttering His voice," create "many waters" (v. 16). The "earth" (in its material aspect) is tho result of His "power;" the "world" (viewed in its orderly system) is the result of His "wisdom," &c. (v. 15). Such an Almighty Being can be at no loss for resources to eflfect His purpose against Babylon. 30. (Note, ch. 50. 23,) "Break in pieces" refers to the "hammer" there (cf. Na- hum 2. 1, Margin). The club also was often used by ancient warriors. 33. old and young— (2 Chronicles 36. 17.) 34. The detail of particulars (v. 20-23) is in order to express tho indiscriminate slaughters perpetrated by Babylon on Zion, which, in just retribution, are all to befall herself (ch, 50. 15, 29). in your sight— addressed to the Jews, 35. destroying mountain— called so, not from its position, for it lay low d'. 13; Genesis 11, 2, 9), but from its eminence above other nations, manv of which It had " destroyed ;" also, because of its lofty pa.aces, towers, hanging gardens resting on arches, and walls, fifty royal cubits broad and two hundred high, roll thee down from the rocks — t. e., from thy rock-like fortlficatlous and walls, bnmt mountain- (Revelation 8, 8.) A volcano, which, after 557 The Severe Judgment of God JEREMIAH LI. against Babylon, in Revenge of Israel, having spent itself in pouring its "destroying" lava on all the counti-y around, falls into the vacuum, and be- comes extinct, the surrounding "rocks" alone marking where the crater had been. Such was the appearance of Babylon after its destruction, and as the pumice stones of tlie volcano are left in their place, being unfit for building, so Babylon should never rise from its ruins. jJG. corner . . . stone . . . foundations — The corner-stone was the most important one in the building, the founda- tion-stones came next in importance (Ephesians 2. 20). SO the sense is, even as there shall be no stones useful for building left of thee, so no leading prince, or governors, shall come forth from thy inhabitants. aT. (Ch. 50. 29.) As in V. 12 the Babylonians were told to "set up the standard," so here her foes are told to do so: the lattei", to good purpose; tlie forrner, in vain. Ararat — Upper or Major Armenia, tlie regions about Mount Ararat. Min- nl— Lower or Lesser Armenia. Rawlinson says that Van was tlie capital of Minni. It was conquered by Tet- tarrassa, the general of Tetembar II., the Assyrian king whose wars are recorded on the black obelisk now in the British Museum. Asclienaz — a descendant of Japhet (Genesis 10. 3), who gave his name to the sea now called the Black Sea; the region bordering on it is probably here meant, viz., Asia Minor, including places named ^.s- cania in Phrygia and Bithynia. Cyrus had subdued Asia Minor and the neighbouring regions, and from these drew levies in proceeding against Babylon. rougU caterpil- lars — tlie horsemen in multitude, and in appearance bristling with javelins and with crests, resemble " rough caterpillars," or locusts of the hairy-crested kind (Nahum 3. 15). as. kings of . . . Medes— (v. 11.) The satraps and tributary kings under Darius, or Cyaxares. luis dominion —the king of Media's dominion. 29. land sHall tremble . . . every purpose of . . . Loi-d shall be performed— elegant antithesis between the trembling of the land or earth, and the stability of "every purpose of the Lord" (cf. Psalm 46. 1-3). 30. forborne to fight— for the city was not taken by force of arms, but by stratagem, accord- ing to the counsel given to Cyrus by two eunuchs of Bel- sliazzar who deserted, remained in , . . holds — not daring to go fortli to fight; many, with Nabonidus, withdrew to the fortified city Borsippa. 31. (Note, ch. 50, 24.) One ■pout— One courier after another shall announce the cap- lure of the city. The couriers despatched from the walls, where Cyrus enters, shall " mee<" those sent by the king. Their confused running to and fro would result from the sudden panic at the entrance of Cyrus into the city, which he had so long besieged ineffectually; the Babylonians had laughed at his attempts, and were feasting at the time without fear, taken at one end — which was not known for a long time to the king and Ms courtiers feast- ing in the middle of the city ; so great was its extent that, when the city was already three days in the enemy's hands, the fact was not known in some parts of the city. [Aristotle, Fol. 3. 2.] 33. passages are stopped — the guarded fords of the Euphrates are occupied by tlie enemy (Note, ch. 50. 38). reeds . . . burned— Zii., the marsh. After draining off the river, Cyrus ^'burned" the stockade of dense tree-like ''reeds'' on its banks, forming the out- works of the city's fortifications. The burning of these would give the appearance of the marsh or river itself being on " fire." 33. like a threshing-floor, It is time to tliresh her— rather, " like a threshing-floor at the time of threshing," or "at the time when it is trodden." The treading, or threshing, is here put before the harvest, out of the natural order, because the prominent thought is the treading down or destruction of Babylon. In the East the treading out of the corn took place only at harvest-time. Babylon is like a threshing-floor not trodden for a long time ; but the time of harvest, when her citizens shall be trodden under foot, shall come. [Calvin.] "Like a thresh- ing-floor full of corn, so is Babylon now full of riches, but the time of harvest shall come, when all her prosperity shall be cut off." [Ludovicus de Dieu.] Grotius dis- tinguishes the "harvest" from the "threshing;" the former is the slaying of her citizens, the latter the pillag- ing and destruction of the city (cf. Joel 3. 13; Revelation 558 14. 15, 18). 34. me— Zlon speaks. Her groans are what bring down retribution in kind on Babylon (ch. 50. 17; Psalm 102. 13, 17, 20). empty vessel— he has drained me out. dragon — the serpent often "swallows" its prey whole. Or a sea monster. [Grotius.] filled his belly . . . cast me out— like a beast, which, having "filled" himself to satiety, "casts out" the rest. [Calvin.] After filling all his storehouses with my goods, he has cast me out of this land. [Grotius.] 33. my flesh — which Nebuchad- nezzar hath "devoured" (v. 31). Zion thus calls her kins- men (Romans 11. 14) slain throughout the country or car- ried captives to Babylon. [Grotius.] Or, as " my blood" follows, it and "myflesli" constitute the t^/ioie man ; Zion, in its totality, its citizens, and all its substance, have been a prey to Babylon's violence (Psalm 137. 8). 36. plead . . . cause— (Ch. 5a 34.) sea— the Euphrates (v. 13; ch. 50. 38). Cf. Isaiah 19. 5, " sea," i. e., the Nile (Isaiah 21. 1). 37. (Ch. 50. 26, 39 ; Revelation 18. 2). 38, 39. The capture of Babylon was eftected on the night of a festival in honour of its idols, roar . . . yell — the Babylonians were shouting in drunken revelry (cf. Daniel 5. 4). 39. In tlieir heat I -will make their feasts— In the midst of their being heated with wine I will give them "their" potions,— a very different cup to drink, but one which is their due, the wine-cup of my stupefying wrath (ch. 2.5. 15; 49. 12; Isaiah 51. 17; Lamenta- tions 4. 21). rejoice, and sleep . . . perpetual, &c.— that they may exult, and in the midst of their jubilant exulta- tion sleep tlie sleep of death (v. 57 ; Isaiah 21. 4. 5). 41. Shesliach— Babylon (cf. Note, ch. 25. 26). Called so from the goddess Shacli, to whom a five days' festival was kept, during which, as in the Roman Saturnalia, the most un- bridled licentiousness was permitted; slaves ruled their masters, and in every house one called Zogan, arrayed in a royal garment, was chosen to rule all the rest. He calls Babylon "Shesliach," to imply that it was during this feast the city was taken. [Scaliger.] 43. TJie sea— The host of Median invaders. The image (cf. ch. 47. 2; Isaiah 8. 7, 8) is appropriately taken from the Euphrates, which, overflowing in spring, is like a "sea" near Babylon {v. 13, 32,36). 43. Her cities— The cities, her dependencies. So, "Jerusalem and the cities thereof" (ch. 34. 1). Or, the "cities" are the inner and outer cities, the two parts "nto which Babylon was divided by the Euphrates. [Grot^ us.] 44. Bel . . . swallo-wed- in allusion to the many sacri- fices to the idol which its priests pretended it swallowed at night; or rather, the precious gifts taken from other nations and offered to it (which it is said to have "swal- lowed;" cf. "devoured," "swallowed," v. 34; ch. 50. 17), which it should have to disgorge (cf. v. 13 ; ch. 50. 37). Of these gifts were the vessels of Jehovah's temple in Jeru- salem (2 Chronicles 36. 7 ; Daniel 1. 2). The restoration of these, as foretold here, is recorded, Ezra 1. 7-11. floiv— as a river; fitly depicting the influx of pilgrims of all "na- tions" to the idol. 45, 40. {Note, v. 6.) 46. And lest— Cf., tor the same ellipsis, Genesis 3. 22; Exodus 13. 17; Deuter- onomy 8. 12. " And in order that your heart may not faint at the (first) rumour" (of war), I will give you some inti- mation of the time. In the first " year" there shall " come a rumour" that Cyrus is preparing for war against Baby- lon. "After that, in another year, shall come a rumour," viz., that Cyrus is approaching, and has already entered Assyria. Then is your time to "go out" (t;. 45). Babylon was taken the following or third year of Belshazzar's reign. [Grotius.] violence in the land — of Babylon (Psalm 7. 10). ruler against ruler— or, " ruler upon ruler," a continual change of rulers in a short space. Belshazzar and Nabonidus, supplanted by Darius or Cyaxares, who is succeeded by Cyrus. 4T. Grotius translates, "Because then (viz., on the third year) the time shall have come, that," &c. confounded— at seeing their gods powerless to help them, lier slain— in retribution* for " Israel'a slain" (v. 49) who fell by her hand. Grotius translates, "her dancers," as in Judges 21. 21, 23; 1 Samuel 18. 6, the same Hebrew word is translated, alluding to the dancing revelry of the festival during which Cyrus took Babylon. 48. heaven . . . earth . . . sing for Babylon— (Isaiah 14. 7-13; 44. 23; Revelation 18. 20.) 49. caused ... to ^31 — lit., has been for the falling, i.e., as Babylon made Jer€7)iiah Delivers this Prophecy to Seraiah. JEEEMIAH LIT. Jei'usalcm Besieged and Taken, this its one aim to fill all places with the slain of Israel, BO at Babylon shall all the slain of that wJiole land (not as English Version, "of all the earth"). [Maueer.] Henderson translates, "Babylon also shall fall, ye slain of Israel. Those also of Babylon shall fall, O ye slain of all the earth." But, " in the midst of her," v. 47, plainly answers to "at Babylon," v. 49, English Ver- sion. 50. escaped . . . sivord — viz., of the Medes. So great will be the slaughter that even some of God's people shall be involved in it, as they had deserved, afar off— though j'e are banished far off from where ye used for- merly to worship God. let Jernsalem come Into your mind— whilst in exile remember your temple and city, so as to prefer them to all the rest of the world wherever ye may be (Isaiah G2. C). 51. The prophet anticipates the Jews' reply; I know you will say in despair, "We are confounded," &c. " Wherefore (God saith to you) beliold, I will," &c. (y. 52). [Calvin.] I prefer taking v. 51 as the prayer which the Jews are directed to offer in exile (v. 50), "let Jerusalem come into your mind" (and say in prayer to God), "We are confounded." This view is confirmed by Psalm 44.15,16; 79.4; 102.17-20; Isaiah 62.6,7. lor strangers— the " reproach," which especially has stung us, is when they taunted us with the fact that they had burned the temple, our peculiar glory, as though our re- ligion was a thing of naught. 53. Wherefore— Because of these sighs of the Jews directed to God (v, 21). I . . . judgment npon . . . Images — in opposition to the Baby- lonian taunt that Jehovah's religion was a thing of naught, since they had burned His temple (v. 51): I will show that, thougli I have thus visited the Jews' neglect of me, yet those gods of Babylon cannot save themselves, much less their votaries, who shall "through all her land" lie and "groan" with wounds. 53. Cf. Obadiah 4 as to Edom (Amos 9. 2). TUougU . . , yet from me — We are not to measure God's power by what seems to our perceptions natural or probable. 55. great voice— where once was the great din of a mighty city, tliere shall be the silence of death. [Vatablus.] Or the "great voice" of the revellers (v. 38, 39; Isaiah 22. 2). Or the voice of mighty boasting [Calvin] (cf. v. 53). lier -waves — "when" her calamities shall cause her to give forth a widely different " voice," even such a one as the waves give that lash the shores (i>. 42). [Grotius.] Or "when" is connected thus: " the great voice" in her, when her " waves," &c. (cf. v. 13). Calvin translaies, "their waves," i. e., the Medes bursting on her as impetuous waves; so v. 42. But the parallel, "a great voice," belongs to her, therefore the "wave"- like "roar" of "their voice" ought also belong to her (cf. V. 54). The "great voice" of commercial din, boasting and feasting, is "destroyed;" but in its stead there is the wave-like roar of lier voice in her "destruction" (v. 54). 56. taken— when tliey were least expecting it, and in such a way that resistance was impossible. 57. (Ver. 39; Daniel 5. 1, &c.) 58. broad -w^alls — eighty-seven feet broad [RosENMULLER] ; fifty cubits [Grotius]. A chariot of four horses abreast could meet another on it witliout collision. The walls were two hundred cubits high, and four hun- dred and eighty-five stadia, or sixty miles in extent, gates— one hundred in number, of brass; twenty-five on each of the four sides, the city being square; between the gates were two hundred and fifty towers. Berosus says triple walls encompassed the outer, and the same number the inner city. Cyrus caused the outer walls to be de- molished. Taking the extent of the walls to be three hundred and sixty-five stadia, as Digdorus states, it is said two hundred thousand men completed a stadium each day, so that the whole was completed in one year. labour ... In the Are— The event will show that the builders of the walls have "laboured" only for the "fire" in which thgy shall be consumed. "In the fire" answers to the parallel, " burned with fire." Translate, " shall have laboured in vain," vith . . . right hand— He took His stand so as to use His right hand as an adversary. Henderson makes the image to be that of an archer steadying his right hand to take aim. Not only did He withdraw His help, but also took arms against Israel, all . . . pleasaut to . . . eye— (Ezekiel 24. 25.) All that were conspicuous for youth, beauty, and rank, in . . . tabernacle — the dwellings of Jerusalem. He, T\. 5. a»» enemy— (Jere- miah 30. 14.) mourning and lamentation — There is u play of similar sounds in the original, "sorrow and sad- ness," to heighten the effect (Job 30. S, Hebrew ; Ezekiel 35.3, Margin). Vau,). 6. tabernacle— rather, "He hath violently taken away His hedge (the hedge of the place sacred to Him, Psalm 80. 12; 89. 40; Isaiah 5. 5), as that of a garden." [Matjrek.] Caztvi'S sxxpports English Version, "His tabernacle (t. e., temple) as (one would t-ake away the temporary cottage or booth) of a garden." Isaiah 1. 8, accords with this (Job 27. 18). places of . . . assembly— the temple and synagogues (Psalm 74. 7, 8). solemn feasts — (Ch. 1. 4.) Zain, I. 7. they . . . made a noise in . . . house of . . . liord, as in . . . feast — The foe's shout of triumph in the captured temple bore a resemblance (but oh how sad a contrast as to the occasion of it !) to the joy- ous thanksgivings we used to offer in the same place at our "solemn feasts" (cf. v. 22). Cheth, n. 8. stretched ... a line — The Easterns used a measuring-line not merely in building, but in destroying edifices (2 Kings 21. 13; Isaiah 34. 11). Implying here the unsparing rigiduess with which he would exact punishment I'eth, U. 9« Her gates cannot oppose the entrance of the foe into the city, for they are sunk under a mass of rubbish and earth. broken . . . bars — (Jeremiah 51. 30.) her king . . . among . . . Gentiles— (Deuteronomy 28. 36.) la-w . . . no more— (2 Chronicles 15. 3.) The civil and religious laws were one under the theocracy. " All the legal ordinances (prophet- ical as well as priestly) of the theocracy, are no more" (Psalm 74. 9 ; Ezekiel 7. 26). Jod, \ 10. (Job 2. 12, 13.) The "elders," by tlieir example, would draw the others to vio- lent grief, the virgins— who usually are so anxious to set off their personal appearances to advantage. Caph, J. 11. liver is poured, &c.—i.e., as the liver was thought to be the seat of the passions, all my feelings are poured out and prostrated for, &c. The " liver," is here put for the bile (see Job 16. 13, "gall;" Psalm 22. 14) in a bladder on the surface of the liver, copiously dischai'ged when the pas« sions are agitated, s-woon— through faintness from the effects of hunger. Lamed, S. 13. as the -tvounded— Famine being as deadly as the sword (Jeremiah 52. 6). soul . . . poured . . , into . . . motlier's bosom— In- stinctively turning to their mother's bosom, but finding no milk there, they breathe out their life as it were "into The Faithful Bewail their Calamities. LAMENTATIONS III. They JVowrisA their Hope throiujh God. ber bosom."' Mem, D- 13. "What tiling shall I take to •»vltnes8— What can I bring forward as a witness, or in- stance, to prove that others have sustained as grievous ills as thou? I cannot console thee as mourners are often consoled bj- showing that thy lot is only what others, too, PufTer. The "sea" affords the only suitable emblem of thy woes, by its boundless extent and depth (ch. 1.12; Daniel 9. 12). Nun, J, 14. TUy propliets— not God's (Jer- emiah 2:?. 2C.) vain . . . for tUee— to gratify thy appetite, not for truth, but for false things, not discovered thine Iniquity — in opposition to God's command to the true prophets (Isaiah 58. 1). Lit., They hcive not taken off the veil which was on thine iniquity, so as to set it before tlice. bur- dens—Their prophecies were soothing and flattering; but the result of them was heavy calamities to the people, worse than even what the prophecies of Jeremiah, which they in derision called "burdens," tjireatened. Hence he terms their preteiided prophecies "false burdens," which proved to the Jews "causes of their banishment;" [Cal- vin.] 8amech, Q. 15. clap . . . hands— in derision (Job 27.2;^; 31.37). wag . . , head— (2 Kings 19. 21; Psalm 41. 1-1). perfection of beauty . . . joy of . . . earth — (Psalm 48. 2; .W. 2.) The Jews' enemies quote their very words in scorn. Pe, 3. 10,17, For the transposition of i7e6reiy let- ters (Pe and Ain) in the order of verses, see Introduction. opened , . . mouth — as ravening, roaring •wild beasts (Job 16. 9, 10 ; Psalm 22. 13). Herein Jerusalem was a tj'pe of Messiah, gnash . . . teeth— in vindictive malice, we have seen it — (Psalm 35.21.) Ain,y. IT. Lord — Let not the foe exult as if it was their doing. It was " the Lord" who thus fulfilled the threats uttered by His prophets for the guilt of Judea (Leviticus 26. 16-2.5; Deuteronomy 28. 36-18, 53; Jeremiah 19. 9). Tzaddi, ^. 18. wall— (y. 8.) Fersonided. " Their heart, i.e., the Jews'; whilst their heart is lifted up to the Lord in praj^er, their speech is ad- dressed to the " wall " (the part being put for the whole city). let tears, ifcc— (Jeremiah 14. 17.) The wall is called on to weep for its own ruin and that of the city. Cf. the similar personification (ch. 1. 4). apple- the pupil of the eye (Psalm 17. 8). Koph, p. 19. cry . . . in . . . night — (Psalm 119. 147.) beginning of . . . Avatches — i. e., the first of the three equal divisions (four hours each) into which the .'uicient Jews divided the night, viz., from sunset to ten o'clock. The second was called "the middle watch" (Judges 7. 19), from ten till two o'clock. The third "the morning watch," from two to sunrise (Exodus 14.2^1; 1 Samuel 11. 11). Afterwards, under the Romans, they had four watches (Matthew 14. 25; Luke 12. 38). for . . . thy . . . cliildren— that God, If He will not spare thee, may at least preserve "thy young children." top of . . . street —(Isaiah 51. 20; Nahum 3. 10). Resch, 1. 30. women eat . . . fruit- as tlireatcued (Leviticus 26.29; Deuteronomy 28. 53, .56, 57 ; Jeremiah 19.9). children . . . span long- er else, "children whom tliey carry in their arms." [Maurek.] Schin,'ti}. 21. (2 Chronicles 36. U.) 33. Thou hast called as in . . . solcniit day . . . terrors— tliou hast summoned my enemies against me from all quarters, just as multitudes used to be convened to Jerusalem, on the solemn feast-days. The objects for which tlie enemies and the festal multitude respectively met, formed a sad contrast. Cf. ch. 1. 15: "called an assembly against me." CHAPTER (ELEGY) III. Ver. 1-66. Jeremiah proposes his own experience under atUictlons, as an example how the Jews should bcha\-^ under theirs, so as to have hope of a restoration; hence the change from -lingular to p^/mi (v. 22, 40-47). The stanzas consist of three lines, each of which begins with the same Hebrew letter. Aleph, H. 1-3. seen affliction— his own In the dungeon of Malchiah (Jeremiah 38. 6): that of his ■ countrymen also In the siege. Both were types of that of Christ. 3. darkness— calamity, light^prosperlty. 3. turueth . . . hand-to inflict again and again new strokes. Ills hand : J^-hich once used to protect me. " Turned turneth" implies ?-ei)ea/ed Inflictions. Beth, 2. 4-6. (Job i6. 8.) 5. huilded-mounds, as against a besieged city, so »s to allow none to escape (so v. 7, 9). 6. set me-HENDER- SON refers this to the custom of placing the dead in a sit- ting posture, dark places— sepulchres. As those "dead long since:" so Jeremiah aud his people are consigned to oblivion (Psalm 8S. 5, 0; 143. 3 ; ^zekiel 37. 13). Oirtiel, J. 7-9. hcflged— (Job 3. 2:3; Hosea 2. 6.) chain — ?t<., chain of brass. 8. sliuttctli out>-iraage froni a door shuttinff out any entrance (Job .30. 20). So the antitype, Christ (Psalm 22. 2). 9. hewn stone— which coheres so closely as not to admit of being broken through. paths crooked— thwarted our plans and efforts so that none went right. Daleth, 1. 10-13. (Job 10. 16; Hosea 13. 7, 8). 11. turned aside— made me Avander out of the right way, so as to become a prey to wild beasts. pulle4 ... in pieces— (Hosea 6. 1,) as a "bear" or a "lion" (r. 10). 13. (Job 7. 20.) He,r\. 13-15. 13. arrows— «<., so«« of His quiver (cf. Job 6. 4). 14. (Jeremiah 20. 7.) their song— (Psalm 69. 12.) Jeremiah herein was a type of Messiah. "All my people" (John 1.11). 15. -tvorm-wood- (Jere- miah 9. 15.) There it is regarded as food, viz., the leaves; here as d>-jnA, vJ2., the juice. Faw, 1. 16-18. gravel— re- ferring to the grit that often mixes with bread baked in ashes, as is the custom of baking In the East (Proverbs 20. 17). We fare as hardly as those who eat such bread. The same allusion is in "Covered me with ashes," viz., as bread. 17. Not only present, but all hope of future pros- perity is removed ; so much so, that I am as one who never was pi-osperous ("I forgat prosperity"). 18. from the I^ord— i. e., my hope derived from Him (Psalm 31. 22). Zain, r. 19-31. (Jeremiah 9. 15.) Reniembering, &c. — This gives the reason why he gave way to the temptation to despair. The Margin, "Remember," does not suit the sense so well. 30. As often as my smd calls them to re- membrance, it is humbled or bowed down in me. 31. This — viz., what follows; the view of the Divine character (v. 22, 23). Calvin makes "this" refer to Jeremiah's in- firmity. His very weakness (v. 19, 20) gives him hope of God interposing His strength for him (cf. Psalm 25. 11, 17; 42. 5, 8 ; 2 Corinthians 12. 9, 10). ChetJi, fl. 33-34. (Malachi 3. C.) 33. (Isaiah 33. 2.) 34. (Numbers 18. 20; Psalm 16. 5; 73. 26; 119. 57; Jeremiah 10. 16.) To have God for our por- tion is the one only foundation of hope. Teth, {J. 35-3T. The repetition of "good" at the beginning of each of the three verses heightens the effect, -wait— (Isaiah 30. 18.) 36. quietly -vK-ait—lii., be in silence. Cf. v. 28 and Psalm 39. 2, 9, i. e., to be patiently quiet under afflictions, resting in the will of God (Psalm 37. 7). So Aaron, Leviticus 10. '2, 3; aud Job 40. 4, 5. 37. yoke — of the Lord's disciplinary teaching (Psalm 90. 12; 119. 71). Calvin interprets it, The Lord's doctrine (Matthew 11. 29, 30), which is to be received in a docile spirit. The earlier the better; for the old are full of prejudices (Proverbs 8. 17; Ecclesiastes 12. 1). Jere- miah himself received the yoke, both of doctrine and chastisement in his youth (Jeremiah 1. 6, 7). Jod,"". 38- 30. The fruit of true docility and patience. He does not fight against the yoke (Jeremiah 31. 18; Acts 9. 5), but ac- commodates himself to it. alone— The heathen applauded magnanimity, but they looked to display, and the praise of men. The child of God, in the absence of any witness, "alone," silently submits to the will of God. borne it upon him—/, e., because he is used to bearing it on him. Rather, "Because He (the Lord, v. 26) hath laid it on him." [Vatablus.] 39. (Job 42. 6.) The mouth in the dust la the attitude of suppliant and humble submission to God's dealings as righteous and loving in design (cf. Ezra 9. 6; 1 Corinthians 14. 25). if so be there may be hope— This does not express doubt as to whether God be willing to receive the penitent, but the penitent's doubt as to him- self; he whispers to himself this consolation, "Perhaps there may be hope for me." 30. Messiah, the Antitype, fulfilled this; His practice agreeing with His precept (Isaiah 50. 6; Matthew 5. 39). Many take patiently afiBlc- tions from God, but when man wrongs them, they take it Impatiently. The godly bear resignedly the latter, like the former, assent by God (Psalm 17. 13.) Caph, J. 31-33. 31. True repentance Is never without hope (Psalm 94. 14). 33. The punishments of the godly are but for a time. 33. Hedothnotafllictany willingly (Zi^,/)-o»i//i,sAear<, I. e.,as if He had any pleasure in It (Ezeklel 33. 11), much less 11.4 563 GotTs Justice Acknowledged. LAMENTATIONS IV. Zion Bewaileth her Pitiful Slate. godly (Hebrews 12. 10). Lamed.h. 34-36. This triplet has an infinitive in the beginning of each verse, the governing finite verb being in the end of v. 36, " the Lord approveth not," which is to be repeated in each verse. Jeremiah here anticipates and answers the objections which the Jews might start, that it was by His connivance they were "crushed under the feet" of those who "turned aside the right of a man." God approves (lit., seeth, Ha- bakkuk 1. 13; so "behold," "look on," i. e., look on with approval) not of such unrighteous acts ; and so the Jews may look for deliverance and the punishment of their Joes. 35. before . . . face of . . . Most High— Any " turning aside" of justice in court is done before the face of God, who Is present, and " regardeth" though unseen (Ecclesiastes 5. 8). 36. subvert— to wrong. Mem, D- 37- 39. Who is it that can (as God, Psalm 33. 9) effect by a word any thing, without the will of God? 38. evil . . . good — Calamity and prosperity alike proceed from God (Job 2. 10; Isaiah 45. 7; Amos 3. 6). 39. living— and so having a time yet given him by God for repentance. If sin were punished as it deserves, life itself would be forfeited by the sinner. " Complaining" (murmuring) ill becomes him who enjoys such a favour as life (Proverbs 19. 3). for the puiiishiineiitof his sins— Instead of blaming God for His sufferings, he ought to recognize in them God's righteous- ness, and the just rewards of his own sin. Nun, J. 40- 43. us— Jeremiah and his fellow-countrymen in their calamity, search— as opposed to the torpor wherewith men rest only on their outward sufferings, without at- tending to the cause of them. Psalm 139. 23, 21. 41. heart ^vith . . . hands— the antidote to hypocrisy (Psalm 86. 4; 1 Timothy 2. 8). 43. not pardoned— The Babylonian cap- tivity had not yet ended. Samech, D. 43-45. covered— viz., thyself (so v. 44), viz., so as not to see and pity our calamities, for even the most cruel in seeing a sad spec- tacle are moved to pity. Cf. as to God "hiding His face," Psalm 10. 11 ; 22. 25. 44. (Ver. 8.) The " cloud" is our sins, and God's wrath because of them (Isaiah 44. 22; 59. 2). 45. So the apostles were treated ; but, instead of murmuring, rejoiced at it (1 Corinthians 4. 13). Pe, 3. 46-48. Pe is put before Ain, as in Elegy 2. 16, 17; 4. 16, 17. 46. (Ch. 2. 16.) 47. Like animals fleeing in fear, we fall into the snare laid for us. 48. (Jeremiah 4. 19.) Ain, j;. 49-51. with- out . . . intermission — or else, "because there is no in- termission" [Piscator], viz., of my miseries. 50. Till- His prayer Is not without hope, wherein it differs from the blind grief of unbelievers. looU do^vn, &e.— (Isaiah 63. 15.) 51. eye aflfectetli mine heart— i. e., causeth me grief with continual tears; or, "affecteth my life" (lit., "soul," Margin), i. e., my health. [Grotius.] daughters of . . . city— the towns around, dependencies of Jerusalem, taken by the foe. Tzaddi, V. 53-54. a bird— which is destitute of counsel and strength. The allusion seems to be to Proverbs 1. 17, [Calvin. J -^vitliout cause— (Psalm 69. 4; 109. 3, 4.) Type of Messiah (John 15. 2.5.) 53. in . . . dun- geon—(Jeremiah 37. 16.) stone— usually put at the mouth of a dungeon to secure the prisoners (Joshua 10. 18; Daniel 6. 17 ; Matthew 27. 60). 54. waters— not literally, for there was " no water" (Jeremiah 38. 6) in the place of Jeremiah's confinement, but emblematical of overwhelming calam- ities (Psalm 69. 2; 124. 4, 5). cut off— (Isaiah 38. 10, 11.) I ^m abandoned by God. He speaks according to carnal sense. Koph, p. 55-57. I called . . . out of . . . dun- geon—Thus the spirit resists the flesh, and faith spurns the temptation [Calvin] (Psalm 130.1; Jonah 2. 2). 56. Thou hast heard— viz., formerly (so in v. 57, 58). breath- ing . . . cry— two kinds of prayer ; the sigh of a prayer silently breatlied forth, and the loud, earnest cry (cf. Isaiah 26. 16, "Prayer," Margin, "secret speech," with Psalm 55. 17, " cry aloud"). 57. Thou drewest near— with thy help (James 4. 8). Resch,'\. 58-60. Jeremiah cites God's gracious answers to his prayers as an encouragement to his fellow- countrymen, to trust In Him. pleaded— (Psalm 35. 1; Micah 7. 9.) 59. God's past deliverances, and His know- ledge of Judah's wrongs, are made the grounds of prayer for relief. 60. imaginations— devices (Jeremiah 11. 19). " Their vengeance" means their malice. Jeremiah gives his conduct, when plotted against by his foes, as an 564 example how the Jews should bring their wrongs at the hands of the Chaldeans before God. 8hin,]i/. 61-63. their reproacli— their reproachful language against me. 63. lips — speeches. 63. sitting down . . , rising up — whether they sit or rise, i. e., whether they be actively engaged or sedentary, and at rest, "all the day" (v. 62), I am the sub- ject of their derisive songs (v. 14). Tau, n. 64-66. (Jere- miah 11. 20; 2 Timothy 4. 14;. 65. sorrow— rather, blind- ness or hardness; lit., "a veil" covering their heart, so that they may rush on their own ruin (Isaiah 6. 10; 2 Cor- inthians 3. 14, 15). 66. from under . . . heavens of . . . I