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Cornell University Library 
 BV1560 .P39 1877 
 
 Select notes on the Internationa Sabbat 
 
 olin 
 
 3 1924 029 340 191 
 
Cornell University 
 Library 
 
 The original of this bool< is in 
 the Cornell University Library. 
 
 There are no known copyright restrictions in 
 the United States on the use of the text. 
 
 http://www.archive.org/details/cu31 9240293401 91 
 
SELECT NOTES 
 
 INTERNATIONAL 
 
 Sabbath School Lessons 
 
 FOR 1877. 
 
 Explanatory, Illustrative, and Practical. 
 
 WITH MAPS AJSTD TABLE OF THE SIGNIFICATION AND PRONUNCIA- 
 TION OF PKOPEK NAMEa 
 
 Eev. F. N. and M.. a. PELOUBET. 
 
 BOSTON: 
 PUBLISHED BY HENRY HOYT, 9 CORNHHiL. 
 
PREFACE. 
 
 The design of this book is to aid both teachers and scholars in the 
 thorough preparation of their Sabbath School lessons. First, to learn the 
 exact meaning of the Word ; then to make it vivid and impressive hy illus- 
 tration from fact and history ; and last, but chiefest, to bring its truths to 
 bear upon the heart and the life. 
 
 The need of some such selection as this will be conceded as soon as we 
 see that the lessons for 1877 have been selected by the International Com- 
 mittee from eight different books of the Bible, and very few teachers or 
 scholars would be able to obtain even ordinary commentaries on them all. 
 
 In this volume the choice words of nearly two hundred and fifty writers 
 throw light upon the lessons. They have been selected with great care, 
 and though they have been gone over again and again in order that they 
 might be condensed into as small a space as possible, and every unnecessary 
 sentence struck out, sometimes to the cutting out of one third of what was 
 originally prepared, yet the book is considerably larger than the former 
 volumes. 
 
 There have been a number of improvements over the former years : — 
 
 1. Still greater care in selecting from a larger range of authors, and 
 obtaining help from the largest and best libraries in the country. 
 
 2. A short summary of time, place, rulers, and often of contemporary 
 writers, and other circumstances is given at the head of each lesson. 
 
 3. The matter is set forth more distinctly under separate headings, — 
 the connection, explanatory^, illustrative, and practical ; the last two in 
 particular are more full than in former years. 
 
 4. These notes are not sectarian. 
 
 5. They include the lessons for the whole year. 
 
 6. Three maps, two of Palestine at different eras, and a third, of the 
 countries visited by the Apostle Paul. 
 
 7. Parallel passages and references are taken from the Bagster Bible. 
 
 8. A table of the pronunciation and meaning of the Scripture and proper 
 names occurring in the notes. 
 
 9. A larger volume, at the same moderate cost, so as to bo within tho 
 reach of the largest number. 
 
 The Authors. 
 
 CopYRionT Br Henby Uott, A. D. 1878. 
 
 BlEBEOTYPED AND PbINTED BY ALFBED itUDOE & SON, 31 SCHOOL STBEET, BOSXON. 
 
LIST OF AUTHORS 
 
 QUOTED (BIRECTLT OR THROUGH OTHERS) IN THIS VOLUME. 
 
 Abbott. Prof. aeo. 
 
 Abbott, Uev. Lyman, d.d. 
 
 Adams, J, 
 
 Adams, T. 
 
 Addon, Joseph, d.d. 
 
 Alexander, Joseph A., j>. D, 
 
 Alford, Dean. 
 
 Allestry. 
 
 Allciuc, R. 
 
 Angus, Rev. Joseph, d.d. 
 
 Appteton'd Cyclopedia. 
 
 .'X.nold, Dr. 
 
 Arnot, Rev. William, D. D, 
 
 Arvine'a Anecdotes, 
 
 Ashton, Krs. S. G. 
 
 Au3uslJno. 
 
 Anrcliiie, Marcus. 
 
 Bacon, Lord. 
 
 Bahr, Ivarl C. W. F., D.D. 
 
 Barnes, Rev. Albert, D. D. 
 
 Barth,C. G., D.D. 
 
 Baunigarten. 
 
 Baxtei-, Richard. 
 
 Bedill.Bp. 
 
 Bondei'. 
 
 Bcngcl John, D.D. 
 
 Borloljurgcr Bible. 
 
 Besscr. 
 
 Bevan , Rev. William L. 
 
 Bcvoridgo, Bp. 
 
 Biblical Museum. 
 
 Blackbui-n, Rev. J. 
 
 Bloomficid, Samuel T., D. D. 
 
 Bodln, Jean. 
 
 Bolton, Rev. James. 
 
 Bonar, Rev. n. 
 
 Boyes. 
 
 Boyle. ' 
 
 Brandt. 
 
 Brown, Rev. Thoa. E. 
 
 Bullock, Rev. W". T. 
 
 Bunyan, J. 
 
 Burder, Bp. 
 
 Bush, Rev. George. 
 
 Byron. 
 
 Calvin, Rev. John, D.D, 
 
 Calwer Bible. 
 
 Cuwdray. 
 
 Chaldean Account of Genesis, 
 
 Chardin, Sir J. 
 
 Charles, Mi'r. 
 
 Christian World. 
 
 ChrysoHtom. 
 
 Church Union, 
 
 Cicero. 
 
 Clark, Adnm. 
 
 Class and Desk. 
 
 Col ton. 
 
 Coleridge. 
 
 Conybcaro, Rev. W. S. 
 
 Cook, Canon F. C. 
 
 Cotton, Geo. lU. L., D.D. 
 
 Cowica, Rev. Henry, d. d. 
 
 Crabb's Synonyms, 
 
 Cramer. 
 
 Crawford, Rev. William, 
 
 Cuylor, Theo. L. 
 
 De Foe. 
 
 Description of thcPeople of India 
 
 Doddridge, Thilip. 
 
 Dubois. 
 
 Farrar, Rev. Frederick William. 
 
 Foster's Cyclopedia. 
 
 Frank, Dr. Mark. 
 
 Fi'ascr, Rev. Donald, D.D. 
 
 Fuller, Thos. 
 
 Gerlach, Von. 
 
 Gerok. Rev. Charles. 
 
 Gloag, Rev. P. J., D.D. 
 
 Gossner. 
 
 Gotthold's Emblems, 
 
 Gough, John B. 
 
 Gover, W. 
 
 Gray, James Cowpcr. 
 
 Graves, Dr. 
 
 Grove, Henry. 
 
 Gregory. 
 
 Gurnoll. 
 
 Guthrie, Rev. Thomas, d.d. 
 
 Hackett,Bp. 
 
 HackcLt, I'rof. Horatio B., ll.d. 
 
 Hales, Dr. 
 
 Hull, Dp. Joiieph, D.D. 
 
 Hall, Robert. 
 
 Hammond. 
 
 Hard wick. 
 
 Hardy, Nathl. 
 
 Haynvan, Rev. Henry, d.d. 
 
 Hender.sun, PlCV. K., d.d. 
 
 Ilarmcr'.s Observations. 
 
 Henry, Matthew. 
 
 Heubner. 
 
 Hervoy, Lord Arthur 0. 
 
 Holdswortli, R. 
 
 Hood, Rev. Paxton. 
 
 Hooker, Rev. Richard. 
 
 Howson, Rev. J. S., M.A. 
 
 Jacobus, Prof. Meiancthon, 
 
 James, John Angeli. 
 
 Jamicson, Fawcett and Brown. 
 
 Jcnks, Rev. William, D.D. 
 
 Jerome, St 
 
 Johnson, Dr. 
 
 Josephus* 
 
 Kcil, Prof. Kai'l F., D. D., ph. d. 
 
 Kcndrick, Rev. A. C, d.d. 
 
 Kenrick, Abp. F. P. 
 
 Kip's ConlUcts of Christianity. 
 
 Kitto, John, F. S. A. 
 
 Kitto's Cyclopedia. 
 
 Knox, Rev. Charles, D. D. 
 
 Kruramacher, Rev. F. W., D.D. 
 
 Kybnrz. 
 
 Land and The Book. 
 
 Lango, Rev. J. P., D.D., 
 
 Lea Bruytre. 
 
 Lechlcr, *G. V., D. D. 
 
 Lcigblon, Apb. 
 
 Leopold. 
 
 Light foot. 
 
 LowrJc, Rev. John M., d. d. 
 
 Luther, Martin. 
 
 MacDnff, FooUtcps of St. Paul, 
 
 Macknight. 
 
 Man ton. 
 
 Martyr, Justin. 
 
 Manning, Samuel, LL. D. 
 
 Maundrell. 
 
 Maurice, F. D.,M. A. 
 
 Men kin. 
 
 Meyer. 
 
 Munroe, Rev. E. 
 
 Moody, D. L. 
 
 Motley. 
 
 Movers, Franz Karl. 
 
 Mullcr, F.Max, M.A. 
 
 Nicole. 
 
 Orton, Job, s. T. r. 
 
 Owen, Dr. 
 
 Ovid. 
 
 Palcy. 
 
 Palmer, E. H. 
 
 Patrick, Bp. 
 
 PaysoD, Rev. Edward, D. d. 
 
 Paxton. 
 
 Pearce, B,t>. 
 
 Pelrce, Rev. Bradford E. 
 
 Penrose, Admiral. 
 
 Priestley, Dr. 
 
 Preseott, Wm. H. 
 
 Proctor, Prof. Wm. 
 
 Pusey, Dr. 
 
 Pylc. 
 
 Quarles. 
 
 Quesnell. 
 
 Reading, 
 
 Rieger. 
 
 Ripley, Rev. Henry J. 
 
 Roberts. 
 
 Robertson, Rev F. W. 
 
 Rogers, Rev. E. P., D. D. 
 
 Roos. 
 
 Rosenmullor. 
 
 Bchliermachcr. 
 
 ■Scott, Rev. Thomas, d. d. . 
 
 Scrap-Book, Scriver, Christian.' 
 
 Seymour, Horatio. 
 
 Sharps, Rev. T. 
 
 Shute, Rev. Joseph. 
 
 Sibs, Dr. 
 
 Smith's Bible Dictionary. 
 
 Smith, Georu'C. 
 
 Smith, James. 
 
 South, Robert, d. d. 
 
 Spencer. 
 
 Spurgeon, Rev. O. 
 
 S. S. Times. 
 
 Stack. 
 
 Stackhouse. 
 
 Stanford, 0. 
 
 Stanley, Dean Arthur P. 
 
 Stanley's Jewish Church. 
 
 Stanley's Sinai and Palestine. 
 
 Stark. 
 
 Stone, Rev. A, L,, D. d. 
 
 Story of the Apostles. 
 
 Stowell, Rev. Hugh. 
 
 Sumner, Rev. W. G. 
 
 Swinburn. 
 
 Swinton's Bible Word-Book, 
 
 Tacitus. 
 
 Taylor, Rev Wm. M., D. D. 
 
 Taylor, Jeremy. 
 
 Teacher's Treasury, 
 
 Tenney, Rev. E. P. 
 
 Tennyson. 
 
 Thenius. 
 
 Tholuck. 
 
 Thomson, Dr. 
 
 Thomson, Uev. W. M., D. D. 
 
 Trapp. 
 
 Trench, Richard C, D.D. 
 
 Union Masjazine. 
 
 Van de Vc'Ido. 
 
 Van Dorcu, Rev. W. H., D. d. 
 
 Van Oodtcrzec. 
 
 Van Le-incp, Rev. Henry J., D.D. 
 
 Waller, Rev. C. H., M. A. 
 
 Waterlaiicl. 
 
 Webster, N" 
 
 Wells, Dr. 
 
 Whately, Abp. 
 
 Wlicdon, Dr. 
 
 Whitby, llcv. Daniel, D. d. 
 
 Whitney, Rev. George H., A.U. 
 
 Wilkinson, Rev. W. F. 
 
 Wtirtemgcr. 
 
 Willi'ger. 
 
 Wogan. 
 
 Wordsworth. 
 
 Wythe, W. W. 
 
 Woods, Rev. J. G,, T.lt.a, 
 
 Young, Dr. 
 
 Zeller. 
 
EXPLANATION OF MAP -TRAVELS OF ST. PAUL. 
 
 I. The travels of the Apostle begin at Damascus, on his going up to 
 Jerusalem for the first time, A. D. 38, after his couversion, and supposes 
 him to sail from Cassarea for Tarsus. 
 
 II. Paul goes by invitation of Barnabas to Antioch, A. D. 44. ^ Visits 
 Jerusalem a second time with Barnabas on the occasion of the famine, A. 
 D. 45. The route is conjectural. He is supposed to pass up the Orontes 
 through Ccele-Syria and to return by sea from Joppa. 
 
 III. His first missionary tour, A. D. 48, is distinctly defined, and may 
 be easily traced through Cyprus and Pamphylia to Antioch in Pisidia, 
 Iconium, Lystra, and Derbe in Lycaonia, and through the same places to 
 Ferga, Attalia, and Antioch. 
 
 IV. Paul goes the third time to Jerusalem in company with Barnabas 
 and Titus, Gal. ii, 3, to the council about circumcision. Their line of 
 travel is along the gretit Eoman road down tlie Phoenician coast and 
 through the midland districts of Samaria, and rejturns through Damascus 
 to Antioch. A. D. 50. ' 
 
 V. Paul in his second missionary tour passes by land to Tarsus, and 
 revisits Derbe, Lystra, and Iconium, thence through Galatia and Phrygia 
 to Troas, A. D. 52. Macedonia, Athens, Corinth, Ephesus, Csesarea, 
 Jerusalem, A. D. 54, the fourth time. 
 
 VI. Paul in his third missionary tour visits tltie churches of Lj'caonia, 
 Galatia, and Pamphylia ; goes to Ephesus, to Macedonia, into Illyricum 
 to Corinth ; from Corinth returns by land through Thessaly to Philippi, 
 then to Miletus, to T3u-e, and Jerusalem the fifth and last time. 
 
 VII. The vo3'age to Rome in the autumn and winter of A D. 60-61 is 
 distinctly traced from Csesarea up the coast around Cj^prus, along the coast 
 of Asia Minor to Cnidus, around the southern coast of Crete to Malta and 
 Syracuse, through the Straits of Sicily to the Bay of Naples, and along 
 the Appian Way through the Pontine marshes to Rome. 
 
 VIII. After his release from his first imprisonment at Rome, A. D. 62, 
 we trace his journe}' through Brundusium and Apollonia in Illyricum to 
 Macedonia, thence to Ephesus, and the churches of Asia, A. D. 64, then 
 to Spain and again to Ephesus, A. D. 66, then once more to Macedonia, 
 thence to Crete, and yet again to Ephesus and Corinth, thence to Ni(!opolis 
 in Epirus. In the winter of A. D. 67-8, he is arrested and taken to Rome, 
 where in the spring of A. D. 68 he is beheaded. 
 
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 divicLod. among 
 
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 A A' » Wafer* 
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 Damas 
 
 \ 
 
 ?L-^o2u 
 
 Ji^drsr. 
 
 <Xl 
 
 3S. 
 
 JUtmjtfip^°Jief}i-7najon WM V 
 
 
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 %d^^Toih>^ 
 
 
 V 
 
 
 "^Mahixi .€dkt 
 
 i 
 
 
 
 :or'Ci 
 
 S Jtirm'u, 
 
 ^\^- 
 
 
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 jSffi. 
 
 
 ■xlaJig 
 
 A*^ 
 
 
 t<^ 
 
 
 een. 
 
 \ ^'|5aW»^i-nioi 6 
 
 
 \JJ 
 
INDEX. 
 
 INTERNATIONAL 
 
 FIKST QUABTEB. 
 
 pAaB 
 
 1. January 7. The Kingdom Divided. — 
 
 1 Kings 12 : 12-20 9 
 
 2. January 14. The Sin of Jekoboam. — 
 
 1 Kings 12:28-33 14 
 
 3. January 21. Omri AND AlIAB. — l Kings 
 
 16:23-34 18 
 
 4. January 28. Elijah the Tishbite. — 
 
 1 Kings 17 : 1-16 24 
 
 6. February 4. Elijah and Ahab. — ' 
 
 1 Kings 18 : 6-18 28 
 
 0. February 11. Elijah and the Troph- 
 
 ETS OF Baal. — 1 Kings 18 : 19-29 . . 33 
 
 7. February 18. Elijah and his Sac- 
 
 KiFiCE. — 1 Kings 18 : 36-46 37 
 
 8. February 25. Elijah at noBEB. — 
 
 1 Kings 19 : 8-18 42 
 
 9. March 4. The Story of Naboth. — 
 
 1 Kings 21:4-14 46 
 
 10. March 11. Elijah tbanslated. — 
 
 2 Kings 2 : 1-12 60 
 
 11. March 18. The Spirit ON ELISHA.— 
 
 2 Kings 2 : 13-26 65 
 
 SECOIfS QUABTEB. 
 
 1. April 1. The Oil increased. —2 Kings 
 
 4:1-7 60 
 
 2. April 8. The Siiun^mmite's Son. — 
 
 2 Kings 4: 25-37 64 
 
 8. April 15. Naajian the Leper. — 
 
 2 Kings 5 : 1-14 63 
 
 4. Aprii22. GeiiazitheLeper.— 2Kings 
 
 5:i'0-27 74 
 
 6. April 29. Elisha at Dothan. — 
 
 2 Kings 6:8-13 78 
 
 6. May 6. Tub Famine in Samaria.— 
 
 2 Kings 7 : 12-20 82 
 
 7. May 1:J. Jehu the King. — 2 Kings 
 
 10 : 20-31 87 
 
 8. May 2il. Jonah at Nineveh. — Jonah 
 
 3:1-10 92 
 
 0. May 27. TllE DEATH OF ELISIIA.— 
 
 2 Kings 13:14-21 86 
 
 10. Juno 3. The Lamentation OF Amos. 
 
 — Amos 5: 1-15 100 
 
 11. June 10 The rRo.iiisE of Revival. — 
 
 lloscu 14: 1-0 105 
 
 12. June 17. 'I'liE Captivity op Israel. 
 
 — 2 Kings 17: 6-18 109 
 
 13. June 24. KKViEW. — Kabum 1:1-13. . 114 
 
 BIBLE LESSONS 
 
 IS'7'7. 
 
 THIBB OI^ABTEB. ^^^^ 
 
 1. Julyl. PaulinCtprds.— Acts 13:1-13, U» 
 
 2. Julys. Paul at Antioch. — Acts 13 : 
 
 26-41 124 
 
 3. July 15. Turning TO the Gentiles. — 
 
 AcU 13: 42-62 129 
 
 4. July 22. Paul AT Lystra. — AcU14: 
 
 8-20 133 
 
 6. July 29. The Yoke broken. — AeU 
 
 15:22-31 138 
 
 6. August 6. Paul sent to Macedonia. 
 
 — Acts 16:1-15 142 
 
 7. August 12. Paul and Silas in Pris- 
 
 on.— Acts 16:22-34 147 
 
 8. August 19. Thessalonians and Be- 
 
 REANS. — Acta 17: 1-14 182 
 
 9. August 26. Paul at Athens. — Acts 
 
 17:22-34 . , 15« 
 
 10. September 2. Paul at Corinth.— 
 
 Acts 18 : 1-11 161 
 
 11. September 9. Paul at Ephesus. — 
 
 Acts 19 : 1-12 165 
 
 12. September 16. Power op the Word. ^ 
 
 Acts 19 : 17-23 189 
 
 13. September 23. Paul at Miletus.- 
 
 Acta 20 : 17-32 173 
 
 FOUBTH QUABTEB. 
 
 1. October 7. Paul at C^SAREA.— Acti 
 
 21:8-15 178 
 
 2. October 14. Paul at Jerusalem. — 
 
 Acts 21:27-39 182 
 
 3. October 21. Paul and the Bigoted 
 
 Jews.- Acts 22: 17-30 186 
 
 4. October 28. Paul before the Coun- 
 
 cil.— Acts 23:1-11 190 
 
 6. November 4. Paul before Felix. — 
 
 Acts 24 : 10-25 195 
 
 6. Kovembcr 11? Paul before Agrippa. 
 
 Acts 26 : 6-20 199 
 
 7. November 18. Almost persuaded. — 
 
 AcU 26 : 21-29 204 
 
 8. November 25. Paul in the Storm. — 
 
 Acts 27:14-26 201 
 
 9. December 2. The Deliverance. — 
 
 Acts 27:33-44 • 211 
 
 10. December 9. Paul in Melita. — Acts 
 
 28:1-10 215 
 
 11. December 16. Paul at Rome. — Acta 
 
 23:16-31 219 
 
 12. December 23. Paul's Last Words. — 
 
 2 Tim. 4:1-8 223 
 
FIRST QUARTER. 
 
 STUDIES ABOUT THE KINGDOM OF ISRAEL 
 
 Lesson I. January 7, 1877, 
 THE Ki:^rGDOM DIVIDED. 1 Kings 12:12-20. 
 
 TIME. B. C- 97 J, two hundred yoars before the Olympiads, the beginning of Grecian history ; two 
 hundred and twenty- two years before the founding of Rome. Sheshonk I (the Shishak of 1 Kings 14: 
 25) ).ing of Egypt. The Tchou dynasty in China. 
 
 PLACE. Shechem, in Ephraim. 
 
 CIKCUMSTANCES. The kingdom of Israel at the height of its prosperity and glory, — a united 
 and wide.extended reahn from tbe Mediterranean Sea to the Assyrian Desert, and even to the Euphrates, 
 
 CONNECTION. 
 
 When the death of Solomon became known, the chiefs of the tribes assembled at Shechem, an 
 ancient and venerated place of convocation, to which on that account, as well as from its central position, 
 Rchoboam could not object, although he would doubtless have preferred that the assembly should have 
 been held at Jerusalem rather than in the chief town of a tribe so disaffected as that of Ephraim and so 
 notoriously adverse to the predominance which the tribe of Judah possessed through the rule of David's 
 house. It will be remembered that both Saul and David had received the crown under certain covenants 
 with the people, and with certain limitations, which had been overlooked under the peculiar circum- 
 Btancea of Solomon's accession. To this neglect the people appear to have ascribed the despotic tendencies 
 and oppressive exactions of Solomon's later governmentj and they felt that their consequent inability to 
 lay to his charge the neglect or contravention of personal covenants had deprived them of a powerful 
 weapon of constitutional opposition and had laid them comparatively helpless at the foot of his throne. 
 They resolved that this mistake should not again occur, and that the new king must accept the throne 
 tinder stipulations for redress of grievances, and of reigning in accordance with the principles of the old 
 covenants. This course was perfectly constitutional. Even Rehoboam, high as were his notions of 
 royal prerogative and of his divine rights as the heir of David, had sense enough to see that it was 
 Buch, and therefore proceeded with his court to Shechem, to accept the crown in the presence of tho 
 assembled states. So far, both parties acted guardedly; and although the place of meeting, and tho 
 sending for Jeroboam out of Egypt to take a leading part in tbe transactions, bear some indication of a 
 foregone conclusion on the part of the tribes, it is impossible not to respect their determination to keep 
 within the forms of the constitution in resisting those marked tendencies to absolutism which the 
 government had of late years manifested. Kitto. 
 
 REHOBOAM. Solomon had one thousand wives and concubines, yet but one to bear up his 
 name and he a fool. iZcnry. — Rchoboam, " the cnlarger of the people," was the son of Solomon by the 
 Ammonite princess Naamah. Hj died B, C. 038 at the age of forty-one, after a reign of seventeen ycarsi 
 He had eighteen wives, sixty concubines, twenty-eight sons and sixty daughters. The wisest thing 
 recorded of him in Scripture is that ho refused to waste his sons* energies in Iho wretched existence 
 of an Eastern zenana, in which he had himself been educated, but dispersed them in command of 
 the new fortresses which he had built about the country. Cttton. — Only one son of Solomon appears 
 in history, and it is generally supposed that he had no other (two daughters are mentioned in Ch. 4 : 
 11-15). It should seem to be ih the course of nature that hons brought up under tho nurture of wise 
 fathers should be themselves wise. But it is not always seen — perhaps not often seen — lliat wise 
 fathers have wise sons. IIow is this? It may be that the wisdom of the son— the formation of his 
 character — depends more on the mother than the father, and that a wise mother is even more csscn- 
 tial than a wise father to the formation of a wise son. It is probably for this reason that the sacred 
 
 9 
 
1 KixGS. LESSON I. First Quakteu. 
 
 12^ So Jeroboam and all the 
 people came to Rehoboam the third 
 da.y, as the king Lad appointed, 
 saying, Come to mc again the third 
 day. 
 
 13 And the kina; answered the 
 
 people roughly,! and forsook^ the old 
 men's counsel that they gave him ; 
 
 14 And spakeS to thein after the 
 counsel of the young men, saying, 
 My father made your yoke heavy, 
 and I will add to your yokd : my 
 
 ParaixelPassages.— iProv. 10: 11, 32; Eccl. 10: 12; Jamca 3:" 17. =Prov,13: 20. =2 Chron. 22 : 4, 5. 
 
 historian is careful to record that Rehoboam's mother was an Ammonitess, and being such, was, wo may 
 presimie, one of those women who seduced Solomon into idolatry; for the gods of the Ammonites aro 
 specified among those he worshipped. The importance of a wise mother to the bringing up a wise son 
 is clearly expressed more than once by Solomon himself. He had a wise father, and he gratefully 
 acknowledges the advantages he derived from hia instructions ; but he gives praise to his mother also, 
 whom ho mentions with affectionate regard as one to whose tender eounselB he owed not less. That 
 Solomon was conscious of the imbecile character of hia son thel'e can be no doubt. It is impossible to 
 resist the conviction that he speaks inBccl. 2 : IS, 19, from the bitterness of his own misgivings : " I hats 
 all my labor . . . because I should leave it to the man that shall be after mc, and who knoweth whether 
 he shall be a wise man or a fool. Tet shall he have rule over all my labor wherein I have labored, and 
 wherein I have showed myself wise under the sun." Rehoboam's conduct was so childish and ignorant, 
 ond betrayed such utter unacquaintance with the spirit of the age and temper of the people, as to remind 
 us of the Oriental princes called out of the harem to reign, with all their experience, even at a mature 
 age, yet to be acquired. And this was very probably the case. Kitto. 
 
 EXPIiANATOKY. 
 
 1/3. All tlie people came. At Shechcm (now NablCs), on the flank of Mount G-crizim and 
 
 opposite Mount Ebal, a position second to none in all Palestine, and whose central position made it a 
 convenient place for tlie general assembly of the tribes, the tribes had assembled without any intention 
 of revolting. They were prepared to accept Rehoboam for king, a?id to join ia the usual acclama- 
 tiona. (1 Sam. 10 : 24; 1 Klings 1 : 39. ) Cook.:— The point of grievance with the people was excessive 
 taxation. The luxury and cost of Solomon's court, i. e. his family establishment, his harem, and 
 hifl political relationships, had become simply enormous. It had become so severe that the masses 
 were at one in demanding relief from Rehoboam aa the condition of their allegiance. Rehoboam met 
 this demand as a grave question; deferred his answer for three days, and sought advice. Tlie older 
 councillors, as usual the wiser, advised him to make concessions. The young men brought up with 
 himself in luxury and self-indulgence, with never a taste of what labor means, and having not the least 
 sympathy with the toiling millions, advisRd a defiant answer, threatening heavier burdens. Cowlcs. 
 
 13. The old inen*8 counsel. Not (necessarily) old people, but the elders (senators) who con- 
 Btitutcd the administrative college of Solomon. Bahr — The first impulse of Rehoboam was good. Ho 
 flought the advice of the reverend councillors who had "stood before his father." Their counsel was 
 good,— unreserved and cheerful acquiescence in the wishes of the people, kind and gracious treat- 
 ment of them now. In order to win them forever. It is clear that this counsel did not suit the king's 
 humor, or he would have acted upon it without seeking further. But it is manifest that ho was in 
 Bcarcjh of such advice as would afford a sort of sanction to the course ho was most inclined to follow, 
 and such as would bring in others to share the responsibility with him. KiUo. 
 
 14. Counsel of the young men. He resorted to " the young men who had been brought up 
 with hira," — those who had been chosen for his associates, and who, by the fact of their having led the 
 aame kind of life as himself, were doubtless quite as inexperienced in state affairs. Their thought was 
 all of royal prerogatives and imperial rights; and their advice was that ho should give to the audacious 
 varlcts, who dared to exact conditions from their sovereign, such an answer as would teach them to 
 
 know their master, — this answer, which reaches to the sublime of simplcness. Kitto. My father 
 
 made your yoke heavy. Everywhere the immense buildings were raised, not by paid workmen 
 Isut by conscriptions. There were, for instance, the 360,000 men who worked twenty years at one pyra- 
 mid. Solomon raised a levy of 00,000 men (Israelites), Of these 10,000 were always one month in 
 service, and free the two following; 150,000 ^mcn (hewers of wood and bearers of burdens) were not 
 changed. These were strangers and not Israelites (see 1 Kings 5). Bahr. — Solomon required of hia 
 people certainly greater services than they were hitherto accustomed to render, partly to meet the 
 expenses of his splendid court, partly to execute the numerous and extensive buildings undertaken by 
 him. But, on the other hand, the nation must have also attained to general prosperity through the 
 
 10 
 
'FXIIST QUARTEU. 
 
 LESSON I, 
 
 1 Kings* 
 
 father also chastised j'ou wivth "whips, 
 but I will chastise you "with scor- 
 pions. 
 
 15 Wherefore the king hearkened 
 not unto to the people : for^ the cause 
 was from the Loud, that he might 
 perforin his saying, which the Lord 
 
 spnkc- by Alii j ah the Shilonite unto 
 Jeroboam the son of Ncbat. 
 
 IGTf So whoa all Israel saw that 
 the king hearkened not unto .;tj:iem, 
 the people answered the Idng, saying, 
 What^ portion have we in David? 
 neitlier have tve inheritance in thj 
 
 Parallel Passages. 
 =2 Sam. 20:1. 
 
 -iVerso 24; Jud. U: 4; 2 Chron, 22: 7; 25: 20; Amos 3:0. ^Ch. 11:31. 
 
 ■ft'calth -which flowed into the country from the trado carried on by him and the taxes of several tributary 
 nations; bo that there could be no reasonable occasion for any real complaint. But if men, as is often 
 clone, overlooked the advantages and blessings which they owed to government, and turned the eyo 
 solely to that which Solomon required for these, it might easily appear as if he had laid on the nation a 
 heavy yoke. Keil. — Whips and Scorpions. This is to say — if we are to explain the simile 
 — that whereas his father had scourged them with simple whips, ho would Bcourge them with twisted 
 lashes armed with sharp and lacerating points; for to such the name of " scorpions" was given. Kitio, 
 — The easiest impositions I will lay upon you shall bo more grievous than the heaviest that you com. 
 plain of from my father. ITall, — Scorpions. Whips having leaden balls at the ends of their lashes, 
 with hooks projecting from them. Gesenius, — Others have supposed the thorny stem of the egg-plant, 
 called from the irritating wounds it Inflicted " the scorpion plant," to be intended. But it seems best 
 to regard the expression a mere figure of speech. Cook. 
 
 15. Tho causo was from the Lord. The origin of this separation is declared to have 
 been a divine judgment for the idolatrous worship introduced by the foreign wives of Solomon. Had 
 this ofl'once remained unpunished, so contagious an example would have infected the whole mass of 
 the people, who would have irretrievably sunk into idolatry and vice. Does not this division of tho 
 people, under two monarchs, appear not only as a just punishment for the crimes of SolomoTj, hut the 
 most probable method of preventing universal apostacy? This was not brought about by any resistless 
 operation of divine power ; human passion and human agency wore, in appearance, its only elTectivo 
 cause. This separation proved the most powerful means of preserving in the two remaining tribes 
 whatever degree of attention to tho divine laws subsisted among thera. It made it the most obvious 
 political interest of the kings of Judah to adhere with strictness to the law of Moses, and to iiroraotc its 
 observance among their subjects. Graves. — Human iicissions, angor, pride, and insolence, worked out 
 the accomplishment of the divine designs. "Without interfering with man's free will God guides the 
 course of events and accomplishes his purpose. Cool:. — "We find here an application of the proverb, 
 ""Wliom God wishes to destroy, he first makes mad " Every case of a hardened heart is a righteous 
 judgment of God. BaJir. — The folly of Rchoboam, etc., are the messengers of God's wrath as much 
 as the whirlwind or the volcano. Not as if he were the author of those acts which have their source in 
 the evil will. They are by their very definition and nature resistances to his will; but as they work 
 out their own sentence and condemnation, thc}- become reluctant servants of Ilira with whom they are? 
 fighting. Deep and unfathomable mystery! the key to all tho puzzles of history, the comfort and 
 consolation amid overwhelming evils. The wrath of man has praised Him, and will always praise 
 Him. Sin and Death and Hell must do him continual homage now, and will be led as his victims and 
 grace his triuniiph. Cut neither now nor then will they ever bo shown to have their origin in Him, or be 
 known as anything but the contradictions of his nature. Maurice. — Ahijnh the Shilonite. A 
 prophet of Shiloh, of whom we have two remarkable prophecies extant, — one, 1 Kings 11 : 31-39 (here 
 referred to), the other delivered in extreme old age to Jeroboam's wife, in which he foretold the death 
 of the king's son. These prophecies give a high idea of the prophet's faithfulness and boldness, 
 Ucrvcy. 
 
 IG. "What portion have we in David? "We hereby renounce all subjection to the posterity 
 of David, whom by way of contempt they call the son of Jesse, referring to the meanness of his origin. 
 M'cllt — This was an old Ephraimitc watchword of rebellion. (2 Sam. 20 : 1.) It means. What concern 
 have we about David and his house when the question is, Who shall bo king over us? Neither 
 inheritance in the son of Jesse. "We do not belong to him by race derivation, as Judah. To j-our 
 tents, O Israeli is a i roverbial call which originated in the time of tho march through the "Wilderr 
 neps, where the camp was arranged according to the tribes. Let every one return to his tribe and liia 
 home, without acknowledging nehoboam. Now see to Uiino own house, i. e. see how you can 
 reign over your own tribe ia the future, for you have no right to us any more. Hahr. — Tho king's 
 
 11 
 
1 Kings. 
 
 LESSON I. 
 
 First Quarter. 
 
 son of Jesse : to j-our tents, O Israel : 
 now see to thine own house, David. 
 So Israel departed unto their tents. 
 
 17 But' as for the children of 
 Israel which dwelt in the cities 
 of Judah, Eehoboam reigned over 
 them. 
 
 18 Then king Rehoboam sent^ 
 Adoram, who icas over the tribute ; 
 and all Israel stoned him with 
 stones, that he died. Therefore 
 king IJehoboam made speed to get 
 
 him up to his chariot, to flee to 
 Jerusalem. 
 
 1 9 So'' Israel rebelled against the 
 house of David unto this day. 
 
 20 And it came to pass when all 
 Israel heard that Jeroboam was 
 come again, that they sent and 
 called him unto the congregation, 
 and made him king over all Israel: 
 there was none that followed the 
 house of David, but the tribe of 
 Judah onlv.^ 
 
 Parallei. Passages. — iCh. 11:13, 36. 'Ch. 4: 6; Oh. 6:14. .'2 Kings 17 : 21. <Hos. 11:12. - 
 
 answer -was received with indignation and scorn by the people, to whom it indeed supplied a cause anf* 
 justification for the course to which they were already well inclined. They at once renounced their 
 allegiance to the house of David — indeed, cast it off with mingled wrath and derision as a worthies** 
 and ahominahle thing. Kitto. 
 
 17. Israel — in the cities of Judah. The Israelites proper, or members of other tribes who 
 happened to be settled within the limits of the land of Judah. Cook. 
 
 18. The king sent Adoram. Rehoboam could not easily comprehend the extent of hi."» misfor 
 tune: that a revolt could be so real and general — that it was, indeed, a fact accomplished without it? 
 reality having been evinced by blows given and taken — was incomprehensible to him. Kingdoms aro 
 not usually broken up and divided in this quiet fashion, and the son of Solomon suffered himself to 
 believe that he still reigned. There was clearly no disposition to subject him to ill-treatment, and ho 
 Btlll remained at Shechcm, in the very heart and headquarters of the revolted district; and he might, 
 perhaps, have remained there for some time longer, cherishing his delusions, had he not taken it into 
 his head to set the most obnoxious person in the land (if we may judge from analogy rather tha:i from 
 document), one Adoram, the head tax-gatherer, to collect in this very place the burdensome taxes 
 which had brought things to this pass. This was too much for the forbearance of the naturally turbu- 
 lent Shechemites. They rose upon this unlucky comptroller of the taxes, and pelted him with stones 
 till he died of the injuries he received. This very broad hint opened the king's eyes, and he lost no 
 time in mounting his chariot and driving off full speed to Jerusalem, which he reached in safety, H'Mo. 
 — Adoram. No doubt the same who is called Adoniram in the list of Solomon's chief oCccrs. If ho 
 is identical, also, with the Adoram, chief of David's tribute officers (2 Sam 20:24), he must h.ive been 
 over eig)ity years of age. As the question was about lightening the tribute work, the chief officer over 
 the tribute seems to have been selected by Rehoboam as the fittest person to mediate. Jiahr. — He sent 
 Adoram that he might pacify them and render them milder and persuade them to forgive him if ho had 
 said anything that was rash or grievous to them. Jb.9f;9ft!j.s. — Perhaps he thought they would regard a 
 venerable old man who was servant to David and Solomon. Orion. — All Israel stoned him. In 
 antiquity stoning seems to have been the most usual mode in which mobs toolc vengeance on those who 
 had offended them. Cook. 
 
 19. Unto this day. The time of the writing of the Book of Kings by Jeremiah, four hundred 
 years after. The kingdoms were never reunited, 
 
 80. All Israel. In verso 1, the representatives of the ten tribes arc intended. Ilero the tribes 
 themselves are meant. By the return of their representatives from Shechcm, it became know j to all 
 Israel that the great Ephraimite was come back. Called him unto the congregation. In order 
 that that might be done regularly and in solemn form which all felt must be done immedi.atcly. Tho 
 rank, the talent, the known energy of the late exile; his natural hostility to tho house of Solomon; his 
 Ephraimitic descent; his acquaintance with the art of fortification, and the friendly relations su'odsting 
 between him and the Egyptian king, pointed him out as tho fittest man for the vacant post. If it be true 
 that Shishak had given him an Egyptian princess, sister to his own queen, in marriage, liia position 
 must have been such that no other Israelite could have borne a comparison with hlin. Again the 
 prophecy of Ahijah would have been remembered by the more religious part of the nation, .and have 
 secured to Jeroboam their adhesion. Cook. — " With Solomon expired the glory and the power of tho 
 Jewish empire, which had extended from the shores of tho Euphrates to the Mcdilcrr.ancan, from tlio 
 foot of Lebanon to the desert bordering on Egypt. Tho kingdom of Judah was rather less than 
 
 12 
 
First Quakteii. LESSON I. 1 Klnos. 
 
 Northumljerlund, Durham, and Wcstraorclaud; the kingdom of Israel was very nearly ae large a* 
 Yorkshire, Lancashire, and Cumherland." Class and Desk. 
 
 ILLUSTRATIVE. 
 
 I, Rehoboam's mother. " Several young men who were associated in preparing for the minis- 
 try felt interested in ascertaining what proportion of their number had pious mothers. They were 
 greatly surprised and delighted in finding that, out of one hundred and twenty students, more than one 
 hundred had been blessed by a mother's prayers and directed hy a mother's counsels to the Saviour." 
 Arvine's Anecdotes. 
 
 II, "Wise father and foolish son. I find the genealogy of my Saviour strangely checkered 
 with four remarkable changes in four immediate generations. (1.) Rohoam begat Abia; that is, a bad 
 father begat a bad son. (2.) Abia begat Asa; i. e. a bad father, a good son. (3.) Asa begat Josaphat; 
 i. e. a good father, a good son. (4.) Josaphat begat Joram; i. e. a good father, a bad son. I see from 
 hence that my father's piety cannot he entailed; but I see also that actual impiety is not always hered- 
 itary. T. Fuller. 
 
 III, Hehohoam's companions. What you learn from bad habits and in bad society, you will 
 never forget, and it will be a lasting pang to you. I tell you in all sincerity, not as in the excitement 
 of speech, but as I would confess and have confessed before God, I would give my right hand to-night 
 if I could forget that which I have learned in had society. J. B. Gough. 
 
 JV. Those who willingly associate with the sinful are like the River Thames, which is a sweet and 
 pretty river enough near its source; hut in the great metropolis It has kept company with drains and 
 sowers under the belief that its current was too powerful and too pure to be injured by them. It was 
 meant that the river should purify the sewer; hut instead of that, the sewer has corrupted the river. 
 Union Magazine. 
 
 v. Plato would exclude from his model republic, not only all had poets and writers, but had work- 
 men of every land, because, hy viewing what was ill-proportioned and out of haimony, the minds of the 
 people would he injured. " Being trained by images of evil as in a bad pasture-land, they would 
 establish imperceptibly, hy little and little, some mighty evil in their souls. But rather should we 
 seek for such craftsmen as, by help of a good natural genius, can investigate the nature of the beautiful 
 and becoming, in order that our youths, dwelling as it were in a healthful place, may receive advantage 
 on all sides, and so receive some service from fine productions, just as a breeze brings health from 
 healthy places." 
 
 PRACTICAL. 
 
 I. Neither -wisdoin nor grace runs in ttic blood. Uenry. 
 
 8/ Parents sliould take due care in tlao education of their children, but should not raise their 
 eipectaiionB too high, not Isnowing how they may prove. Orion. 
 
 3. Factious spirits will never want something to complain of. "Were the taxes a burden ? How 
 could that be when Solomon imported bullion in such plenty that silver was as common as the stones, 
 Henry. 
 
 4. Advice of aged to he generally preferred to that of young. Besides having more knowledge and 
 experience, they have less reason for giving had advice. Job 32 : 7 (v. 13) . Qray. 
 
 5. Some of the aged we may all learn from, — prophets, apostles, etc. Ihid. 
 
 6. Jesus the best adviser. Our father's and our own Friend. Ihid. 
 
 7. The readiest way for young men to he ruined is to follow the advice of ^heir gay companions 
 and reject the counsel of the more wise and experienced (v. 14). Orion. 
 
 8. If young people reckon those that feed their pride, gratify their vanity, and farther their pleas- 
 Bres, their host friends, they are already marked for ruin. Henry. 
 
 9. Proud, imperious, violent language alien.^te3 men's affections. The old men had learned of their 
 master Solomon that a soft .answer turneth away wrath, and it had been well for Eehoboam had he taken 
 their advice. Let us learn from this to open our mouths with gentleness and kindness. Gentleness will 
 do what insolence and violence will never do. Condescension and affability win men's hearts. Befora 
 honor ia humility. Orion. 
 
 10. God will overrule the schemes of tho politicians of every age and all. the ferments of the 
 people to promote in one way or other his own cjiuse. Ibid. 
 
 II. They that lose the kingdom of heaven throw it away as Behoboam did his hy their own 
 wilfulness and folly. Henry. • 
 
 18. God has offered each of us a better kingdom than he did to Eehoboam. We too have wise 
 and foolish oounsellors, drawing us to the good choice or tempting us to the evil. 
 
 13 
 
1 KmGS. LESSON II. First Quaktbu. 
 
 Lesson II. January 14, 1877. 
 THE SI]Sr OF JEROBOAM. 1 Kings 12 : 25-33. 
 
 TIME. B.C. 975. 
 
 PliACE. Sliechcm, the capital. Bethel and Dan the centrca of worship. 
 
 CIKCUIVtSTANCES. The kingdom divided. Eehoboam reigning over Judah and Benjamin. 
 Jerohoaiu made king over the ten tribes. 
 
 25 % Then Jeroboam built Slie- 
 chem^ ill mount I-Cphraim, and dwelt 
 
 therein ; and went out from thence, 
 and built PcnucL^ 
 
 Parallel Passages. — ' Jud. 9 : 45. ^jud. 8 : 17. 
 
 CONNECTION- 
 
 Rehoboam was not likely to abstain from some efforts to regain the important portion of his domin- 
 ions -which had been rent from liim. IIo calleil out an array (180,000 strong), and with Uio ready 
 resources of an organized state at his command, Uic two tribes might at that time have been more than a 
 matcli for the' ten. But when the army was about to march, a prophet, Shemaiah, .appeared, and in tho 
 name of the Lord forbade them to go forth and fight against "their brethren," seeing " tho thing was 
 from him, "—had been in conformity with his will. The king has received some compliments for his 
 submission to the divine mandate on this occasion, when he stood in all hU kingly pride and with armi 
 and banners ready to march forth against the rebels, and make a stroke for the heritage of his house. 
 We have no wish to take this credit from him. But it seems to us that there was more necessity than 
 virtue in his resignation. The words of the prophet were addressed not only to the king but to the 
 assembled warrior.'*, and were imx>erative upon the latter, " Return every man to his house"; and wo 
 are immediately told, "They hearkened therefore to thy word of the Lord, and returned to depart," 
 There is no reason to suppose that they would have remained under arms after such a command, how- 
 ever much Rehoboam had wished them to do so. They obeyed the prox)het, and he could not but do tho 
 same. Eitlo. 
 
 JEROBOAM, His father's name was Nebat, his mother's Zeruah, Ilis native place was Zercda 
 in Ephi'aim. He was a youug man of Ephraim, the son of a widow. He was a person of great capacity 
 for public business — of high parts; and as he is said to have been " a mighty man of valor," ho must 
 have had some opportunities of distinguishing himself. Solomon had marked tho talents of this young 
 man, and made him overseer of the persons of his own tribe who wore engaged on the public works. 
 While thus employed In government service, Jeroboam was flaunting about one day in a fine new 
 mantle, when he encountered a rougTi and venerable man, who, to his great consternation, rent tho 
 mantle from his shoulders, and tore it into pieces. He knew, however, that this was the i^rophct 
 Abijah, — the same perhaxis, who had conveyed the Lord's judgment to Solomon; and instead, there- 
 fore, of resisting this rough treatment of his cloak, he stood still to hear what, it might mean. Tho 
 pieces were twelve into which the prophet divided the robe. Two of them he reserved ; but the other 
 ten he presented to Jeroboam, with the words, " Take these ten pieces : for thu.-« saiLh the Lord, the God 
 of Israel, behold I will rend the kingdom out of the hand of Solomon, and will give ten tribes to tlicc " 
 Finding that he had become a marked man to Solomon, he deemed it prudent to evade the storm he had 
 raised by retiring into Egypt, and there awaiting the progress of events. Egypt seems to have become, 
 in this age, tho common resort of political refugees. Kitlo. — A separate account of the life ufjcrobounj 
 is inserted by the LXX at 1 Kings 11 : 43, and 12 : 24. Ho was banished by Solomon to Egypt. But hU 
 exile only increased his importance. The reigning king was Sliishak, and with him Jeroboam, liUc Lit 
 ancestor Joseph, acquired so much influence that tho consequence was his marriage with Ano, the elder 
 sister of tho Egyptian queen, Tahpenes. A year ulapsod, and a son, Abijah (or Abijam), was born. 
 Then Jeroboam returned with his wife and child to bis native place, Sarira, or Zerocla. Now that tho 
 great king was gone, this fortress, strengthened by Jeroboam after hia return, became the centre of the 
 disaffected population. He gathered the sympathies of tho tribe of Ephraim round him. IIo loft Sarira 
 and came to Shechem. He was thus at tho head of the northern tribes on Rehoboam's appearance. 
 StmiUy. 
 
 EXPLAISTATOKY. 
 
 S5. Jeroboam built Sliechem. Destroyed by Abimelech (Judges 9:1-49). It was rebuilt 
 and perhaps fortified, by Jeroboam, as a rojpl residence. Built Penuel. A ruined city witli a tower 
 (JudgesSrO), cast of Jordan, on the north bank of tho Jabbok. It watt au object of Imxjortancc to 
 
 14 
 
First Quarter. LESSON II. 1 Kings. 
 
 26 And Jeroboam said in bis 
 heart, Now shall the kingdom return 
 to tbe bouse of i>avid : 
 
 27 If this people go up^ to do sac- 
 riflce in the house of the Lord at 
 Jerusalem, then shall the heart of this 
 
 28 Wliercupon the king took coun- 
 sel, and made two caLves** of gold, 
 and said unto tliem, It is too 
 much for you to go up to Jerusalem : 
 behold^ thy gods, O Israel, which 
 brought thee up out of the land of 
 
 people turn again unto their lord, j Egypt. 
 
 even unto Rehoboam king of Judali, 29 And he set the one in Beth-el,'* 
 
 and they shall kill me, and go again and the other put he in Dan.* 
 
 to Rehoboam king oT Judah. 
 
 Parallel Passages. — »Dcut. 12:5, U. '2 Kings 10 : 29 ; 2 Kings 17 : 16. sBx. 32:4, 8. <Qea. 
 28 : 19. cjud. 18 : 29 ; Amos 8 : 14. 
 
 restore this fortress, as it lay on the caravan road from Gilead to Damascus and Palmyra, and secured 
 bis frontier on that quarter. J, F. and B. — Sbecliem would hardly have been appointed the scene of 
 Eehoboam's consecration were it not a city of some size. "We may understand by "built," here, 
 •' enlarged," or "fortified." Cook. — Ilcre under an oak Abraham founded the Hebrew Church. It wa;3 
 the first spot where Abraliam alighted when he crossed the Jordan; on that spot he built the ijrst pure 
 altar the Holy Land had known. Here, nearly 2000 years later, Jesus " sat by the well." It is the 
 loveliest spot in all the Holy Land. Hood. — Shechem was Sychar in Christ's time, and is now called 
 " 'sablous," corrupted from Neapolis. Penuel, anciently called Penicl, "The face of God," — the 
 name Jacob gave to the place in which ho wrestled with God. By fortifying these two places, one in 
 the cast and the other in the west part of his dominions, he might keep his subjects in better awe and 
 dominion. Pijle. 
 
 26, 37. Novr shall the kingdom return; The first king of Israel had shown himself active, 
 shrewd, capable ; one of those men who arc born to do something in the world, a:id arc ready upon occasion 
 to step into any position of high responsibility. His keen eye saw at once that the religious element in 
 man's nature is a great power, to be taken into account in politics. If his people continued to go up 
 throe times a year to Jerusalem for their religious worship, how could he trust then? to be true to his 
 throne? Tct they would not bo satisfied without some religion, so ho projected a new system. In this 
 eystom it was vital that the localities of worship should be within tho bounds of his own kingdom. 
 Cowles. — They shall liill me. At once to facilitate tho re-cstablishmcnt of a single kingdom and 
 to obtain favor with tho legitimate monarch. Cook. 
 
 23. Two Calves of Gold. It has always been a great dispute respecting Aaron's calf, and those 
 of Jeroboam, whether, I, the Jews intended them for some Egyptian god, or, II, for a mero Cherubio 
 symbol of Jehovah. Tho arguments for the first supposition are, (1) The ready apostacy of the Jews to 
 Egyptian superstition; (2) The facts that they had been worshippers of Apis (Egypt's calf), (and 
 Jeroboam had lately come from Egypt .and had an Egyptian wife) ; (3) The resemblance of tho fcasta 
 described in Exodus 33 : 5, to the festival in honor of Apis. II. It seems to us more likely that in this 
 calf-worship the Jews merely " likened their Maker to tho graved ox," or, in other words, adopted a well- 
 understood cherubic emblem. For, (1) They were aware of this symbol. (2) Joscphus seems to imply 
 that the calf symbolized God. (Ant. VHI, 8,4.) (3) Aaron in proclaiming tho feast distinctly calls it a 
 , feast of Jehovah (Ex. 32:5). (4) There was only one Apis, whereas Jeroboam erected two calves. 
 
 (5) Jeroboam's purpose was not to introduce a new religion, but to provide a different form of tho old. 
 
 (6) It appears from 1 Kings 22 : 6, etc., that tho prophets of Israel, though sanctioning tho calf worship, 
 •till regarded themselves OS "prophets of .re7jocaA."—i?'arrar. Behold thy Gods. More surprising 
 than ail else is tho fact that he made two golden calves, and in tho very words used by Aaron in his 
 Bceno of calf. worship (Ex. 32:4, 8) proclauncd, "Behold thy gods, O Israel, which brought thee up Out 
 of tho land of Egypt." Tho most astounding thing here is that the people could so readily rel.ipse into , 
 that form of idolatry which brought upon their nation God's fearful rebuke in the wilderness. Cowlen. 
 
 29. Set the one in Bethel. It was the wicked policy of the king to set up the calf in Bethel, 
 because this place v.as on the highway to Jerusalem. Thus even the devout were intercepted in their 
 progress to the worship of the true God. Jerusalem is the city of the Church, but Bethel has come to 
 be associated with home. It is very interesting to notice that from tho heights of Bethel you can easily 
 SCO Jerusalem, twelve miles distant. So every earthly Bethel has Jerusalem in full view. From tho 
 Holy Homo we sec tho larger Church. Bethel (the house of God) was the home of the patriarchs. 
 (Jacob saw his vision here.) It became tho home of tic prophets; it became tho hall of tho judges. 
 Bamuel judged there. It became tho burial-place of tho prophets; It became a school of the prophets. 
 
 1.5 
 
1 Kings. LESSON II. First Quaktee. 
 
 30 And this thing became^ a sin : 
 for tho people went to worship before 
 the one, even unto Dan. 
 
 31 And hu made a house of high 
 
 places, and made priests^ of the 
 lowest of the people which were not 
 of the sons of Levi. 
 
 Parallel I'ASSAcns. — iCh.l3:34; Deut. 24:15. ' Numb. 3 : 10 ; 2 Kings 17 : 32 ; Ezek. 44 : 6-8. 
 But there is another side to this place. What a dark night falls over its history I It is Bethel no longer. 
 How wonderful to forsake tho God of Ileaven and to how down before a calf of the stall 1 It beoama 
 the very metropolis of idolatry. Its very name was changed from Bethel, " the house of God," to 
 Beth.avcn, " the house ofmnity." And it is remarkable that tho very site was lost till a few years ago, 
 and now it is recognized, not by its old and sacred name of Bethel, but Beitan, a corruption of its latter 
 name, Bcthaven, ». e. Nought. It is a wilderness, a mere heap of ruins. Hood. — The other in Dan. 
 Dan Is situated near the very source of the Jordan, at the foot of Mount Hermon. It is four miles from 
 Banias, where is the deep, dark cave whence the Jordan issues. —If all that is recorded in the 16th 
 and 17th of Matthew actually occurred in this neighborhood, it has been the scene of some very remark, 
 able transactions. Among them was the transliguratlon (?), and that remarkable discourse in which 
 Simon roter received the reply. Thou art Peter, and upon this rock will I build my church. There 
 must be somethmg about this Upper Jordan and its surroundings particularly calculated to call out and 
 foster the religious or the superstitious propensities of our natures. Jell el Kady, four miles west (of 
 Banias), was the great seat of false worship, from the days when the Danitcs set up their tcraphim, a 
 graven image and a molten image ( Jud. 13 : 14-20) . Long after this Jeroboam placed golden calves In 
 Dan. We meet with heathen temples all over these mountains. Certainly no part of Syria was so given 
 to idolatry as this region around the head waters of the Jordan. Thompson. — The calf at Dan was 
 carried away by Tiglath Pileser, and that at Bethel ten years after by his son Shalmanezer (2 Kings 15 : 
 29; 17:3). Farrar. 
 
 30. This thing: became a sin. Was the cause of sin to the people. (1) Idolatry, breaking tha 
 second commandment, and that le.iding to the breaking of the first. (2) Creating a division of tho 
 kingdom. (3) Sotting tip high places. (4) Making priests of those whom God had not appointed, 
 degrading tho service of God. (5) Changing the feasts and festivals ordained by God. (6) He under- 
 took to do the priest's work with his own hands. — To worship before the one. This does not 
 mean that " the people only went to one image and that to Dan," but " the people went to both, even to 
 distant Dan." Bahr. — We arc to understand by "the one," the golden calf set up at Bethel, and so 
 must conceive the sense to be that the people even to Dan, i. e. the greater part of the people, freguented 
 Bethel, so that the other at Dan was worshipped only by few. Keil. 
 
 31. House of high places. Among all ancient nations, heights or mountains were naturally 
 chosen as fit places for off'cring up to the Deity who dwells on high. By degrees the term became more 
 extended, so that places of sacrifice, even if in towns or even in valleys, were also called " high places," 
 The word here does not mean a temple, but probably a kind of cell for the image. Bahr. — Priests of 
 the lowest of tlie people. It should be said, however, on the authority of Chronicles, that " such as 
 set their heart to seek the Lord God of Israel came to Jerusalem to sacrifice unto the God of their 
 fathers," thus quietly protesting against Jeroboam's calf-worship. It seems to be implied in thiB 
 connection (2 Chron. 11 ; 13-17) that they not only came to Jerusalem to worship, but removed their 
 residence and citizenship, thus strengthening Rchoboam's kingdom. Cowles. — Asmany of the Levitical 
 cities were in his dominions, he concluded that many priests and Levites would be found to conduct this 
 worship, rather than abandon all they possessed in the world. In this, like other worldly calculations 
 upon the weakness and corruption of human character, he was mistalvcn. The world was not quite so 
 bad as he thought it, and men were a little better and more honest than he judged. The Levitical body 
 repudiated the whole concern, and refused to lend it the prestige of their name and influence; and when, 
 in resentment for this, Jeroboam forbade them to attend in their regular courses to discharge their 
 duties at the temple of Jerusalem, they abandoned their cities, their fields, and pleasant homes, where 
 they had been born and brought up, and shaking the dust of a polluted land from their feet, departed to 
 the southern kingdom. The accession of so large a body of learned and religious persons and teachers 
 and of the numerous right-minded and conscientious persons who followed them, added materially to 
 the fixed population and more to the moral strength and character of the southern kingdom, while it la 
 the same degree weakened that of Jeroboam, He was at first confounded by this movement, which at 
 once doomed his establishment to the stamp of inferiority by its ministers. He had to abandon his 
 project, or to seek other priests out of the non-clerical tribes. But he found no persons of character 
 Willing to undertake the ofiice; so that he had to ordain priests from "the lowest of tho people," 
 persons in such couditioii ir life thai; the emolun ents of the olHce were an inducement, and the credit 
 
 16 
 
First Quarter. LESSON II. 1 Kings. 
 
 32 And Jeroboam otdained a feast 
 ill tbe eighth month, on the fifteenth 
 day of the month, like unto the 
 feast^ that is in Judah, and he of- 
 fered upon the altar. So did he in 
 Beth-el, sacrificing unto the calves 
 that he had made : and he placed in 
 Beth-eP the priests of the high places 
 which he had made. 
 
 33 So he offered upon the altar 
 which he had made in Beth-el the 
 fifteenth day of the eighth month, 
 even in the month which he had de- 
 vised^ of his own heart ; and ordained 
 a feast imto the children of Israel : 
 and he offered upon the altar, and 
 burnt^ incense. 
 
 Parallel Passages. — 'Lev. 23 : 33, 34. ^Amos 7 : 13. 'Numb. 16 : 39. ■'Oh. 13 : 1. 
 
 of even a degraded priesthood an honor to them. To keep them in countenance, at least at fil'st, Jero- 
 boam himself assumed the office of high priest, and as such officiated in the solemn ministrations when 
 present at Dan or Bethel at the three yearly festivals. — Kitto. 
 
 33. Jeroboam ordained a feast. Perhaps the most generally popular and best frequented of 
 these festivals was that of autumn, the Feast of Tabernacles, being held at the close of the agricultural 
 year, after the vintage came, when men were at leisure and disposed to commemorate enjoyments. The 
 time of this festival was changed by Jeroboam to a month later, a most high-handed innovation, for 
 which it is difficult to account hut by supposing he was at length led on to wish to widen the difference 
 as much as possible. It has at times occurred to us that Jeroboam may have partly been iniluenced by 
 the consideration that tlic agricultural labors of the year were not nearly so soon over in some parts of 
 his dominion as in the territory of Judah, and that hence lie might in this also allege public conven- 
 ience as the ground of the alteration. It is at all events certain that both harvest. Ingathering, and 
 vintage are two, three, and even four weeks later in the northern parts of Israel than in the southern 
 parts of Judah. Kitto. 
 
 33. He offered upon the altar. Literally, "he went up upon the altar," ascended it. The 
 expression shows that Jeroboam himself officiated as priest. Cook. — We must not conceal from our- 
 Belves that there are many persons who, at the bottom of their hearts, will think that Jeroboam acted 
 wisely in the course he took, and cannot see how he could have got over the serious difficulty in his 
 path but by srfme such course as that which he adopted. How could he otherwise have managed? The 
 answer is, he need not have managed at all. He had been appointed king under the divine sanction. 
 He held his crown under the condition of obedience, and on that condition the continuance of the crown 
 to his house was pledged to him. Nothing was wanted on his part but unreserved faith in that promise. 
 If Jeroboam had that faith he would have felt that it was safer to incur an apparent danger in the 
 career of duty and right-doing than to seek exemption from it by unlawful doings and tortuous policy. 
 If it be asked Tiow he was to be secured from the danger which stood so distinctly before him, we can 
 only answer, " "We do not know." Jeroboam had no need to know. Q-od knew; and it was his clear 
 course to do right, trusting all tte rest to God. Kitto. 
 
 ILLUSTRATIVE. 
 
 I. In the " connection " it is said that Q-od would not allow Rehoboam to fight for the recovery of 
 his kingdom, " for this thing is from me," v. 24. The physician who applies leeches to his patient has 
 his own ends to accomplish. The leech draws blood merely to satisfy its own craving, and the patient 
 himself may be unconscious of the process, and yet he receives the benefit. So God perniits evil men 
 to follow out their own evil ends upon his people, but the result is what he seeks. S. S. Times. 
 
 II. One sin leads to another, — rebellion to idolatry. There is an Indian story of a morsel 
 of a dwarf who asked the king to give him all the ground he could cover in three strides. The king, 
 seeing him so small, said " Certainly " ; whereupon the dwarf suddenly shot up into a tremendous giant, 
 covered all the land with the first stride, all the water with the second, and with the third knocked the 
 hjng down and took his throne. Bolton. 
 
 III. fhete was an abbot who desired a piece of ground that lay conveniently for him ; the owner 
 refused to sell, yet with much persuasion was contented to let it. The*bbbot hired it and covenanted 
 only to farm it for one crop : he had his bargain, and sowed it with acorns, a crop that lasted three hundred 
 years. Thus Satan begs hut for the first crop : let hhn sow thy youth with acorns, that will grow up 
 with thy years to sturdy oaks, so big-bulked and deep-rooted that they shall last all thy life. T. Adams. 
 
 IV. Jeroboam forsaking God and worshipping a calf. In the destruction of Images by 
 the mob at Antwerp, they came In one church to a choice group of Christ's crucifixion. And they tore 
 imm the Christ, but left the malefactors. See Dutch Republic, Vol. I, pp. 660-564. — lien often imitate 
 
1 Kings. LESSON IIL Fkst^Q^artek. 
 
 both Jeroboam and the Antwerp mob, and taUe the Christ from their lives and leave the doers o evi . 
 
 Rake t way the true God and worship some earthly idol. 
 
 PRACTICAIj. 
 
 I. Qod sometimes punishes a notorious sin by suffering the sinner to fall into worse. 
 punished the rebellion of the Israelites by permitting them to fall into idolatry. South. 
 
 3, What is got by wrong cannot be enjoyed or kept with any satisfaction. V. 26-7. -^^"H'* 
 
 3. Distrustful of God's promise he would contrive ways and means, and sinful ones too, for his own 
 ■afety. A practical disbelief of God's all-sufBciency is at the bottom of all our treacherous departures 
 from him. Henry. 
 
 4. One false step always requires another. Zeller. 
 
 6. There is nothing so absurd but may be obtruded upon the vulgar under pretence of religion. 
 V. 28. Souths 
 
 6. We no longer bow to wood and stone, but we place the creature above the Creator. Behold 
 the things though lovest with thy whole heart, these are thy gods. Calwer. 
 
 7. The surest means to strengthen or the readiest to ruin the civil power is either to establish or 
 destroy the worship of God in the right exercise of religion. South, 
 
 8. Godliness is not to be regulated by the common weal, but the common weal by godliness. 
 Cramer. 
 
 9. The people unaffected by the punishment in Aaron*s time for the same offence, v. 28. Let ua 
 lament the terrible obstinacy of sinners and the little effect divine judgments have upon them. Orton, 
 
 10. Bethel — Bethaven. How the hightest may fall, and those that have received the greatest 
 privileges may become debased; so Lucifer fell from heaven, so Adam from paradise. "Changing 
 * scala coeli,' the heavenly ladder, into *gradus inferni,* steps to hell, and devils are dancing for joy 
 where angels came down from heaven to earth." Fuller. 
 
 II. Sin as it leaves a guilt upon the soul so it perpetuates a blot upon the name (v. 30). Hence 
 nothing is so frequent as for the Spirit of God to express wicked, irreligious kings by comparing them 
 to Ahab and Jeroboam (" who made Israel to sin ") . — South. 
 
 13, V. 31. It is much to the honor of the pious Israclitea that they were not carried away with the 
 throng, did not join in Jeroboam's idolatry (2 Chron. 11 : 16) , but fled with their ministers to join in the 
 pure worship of God at Jerusalem. Orton. 
 
 13, The next most effectual way to destroy religion is to debase the dispensers thereof. South. 
 
 14. Note again that the two tribes in whose inheritance the calves stood are not found among tho 
 number of the sealed in Revelation. Tho names of Ephralm and Dan are missing from that list. " No 
 covetous man, who is an idolater, hath any inheritance in the kingdom of Christ and of God." VTaller. 
 
 Lksson III. January 21, 1877. 
 OMRI AND AHAB. 1 Kings 16 : 23-34. 
 
 TIME. — B. C. 929-918. 
 
 PLACK, — Kingdom of Israel ; chiefly in Samaria, now founded and made the capital. 
 CIRCUMSTANCES. — Asa was king of Judah. Jcha, eon of Hananl, was a prophet of Judah. 
 Elijah and Mlcaiah were prophets of Israel. 
 
 23 f In the thirty and first | year of Asa king of Judah be- 
 
 CONNECTION. 
 
 Porty-slx years intervened between the events of the last lesson and those In the beginning of this. 
 During tho latter part of Jeroboam's reign, which lasted twenty-two years, Asa, the grandson of 
 Rcboboam, came to the throne of Judah, and reigned forty-one years. But there were six kings in' 
 Israel during Asa's reign in Judah, and four different dynasties, — Jeroboam's, Baasha's, Zimri's and 
 Omri's, — showing a most unsettled state of the kingdom. Much of tho time there was war betwccD 
 Judah and Israel. Jeroboam seems to have changed his capital from Shechem to Tlrzah (1 Kings 14 • 17) 
 a city a little to the north of Shechem, an ancient royal city of the Canaanltes, which continued to be the 
 capital till Omri, after reigning there six years, made Samaria his capital. 
 
 EXPLANATORY. 
 
 23. Thirty-first year of Asa, This was tho forty-seventh year of the divided kingdom. Asa 
 was grandson to Eehoboam, — Omrl. In the long war of Baasha against tho Philistines at Gibbetho 
 
 18 
 
First Quaetee. LESSON III. 1 Kings. 
 
 gan Omvi' to reign over Israel, 
 twelvo years : six years reigned he 
 in Tirzali. 
 
 24 And he bought the hill Sama- 
 ria of 8hemer for two talents of 
 silver, and built on the hill, and 
 
 called the name of the city which 
 he built, after the name of Shemer, 
 owner of the hill, Samaria.^ 
 
 25 "If But Omri wrought eviP in 
 the ej-es of the Lord, and did worse 
 than all that ivere before him. 
 
 FABAI.LEL Passages. — 12 Chron. 22:2. :Ch. 13:32; 2 Kings 17:24; Jolin 4:4; Acts 8:6-8. 
 »Mic. 6 : 16. 
 
 continuing twenty.seven years, tl;e army seemed to have two captains, — one at Gibbelbon, named Omri; 
 tiie other at Tirzah, called Zimri. Zimri, possibly the descendant of the royal house of Saul, attacked 
 the king in a drunken revel in the house of the chief officer of his court, and murdered him and the 
 •whole of the royal family before assistance could be procured from the army. It was but a brief vie. 
 lory. The rapid vengeance on Zimri was a tradition which long lingered in the memory of the royal 
 family of Israel. As soon as the news reached the camp, the true successor to the house of Baasha was 
 chosen in the person of Omri, the other captain of the host. Zimri fled into the interior — perhaps Into 
 the harem — of the palace, and perished, Sardanapalus-Iikc, in the flames. Ilis usurpation had lasted 
 only for a week; but a civil war broke out, on his death, between Omri, on the one side, and two 
 brothers, Tibni and Joram, on the other, which, after a duration of four years, ended in the triumph oi 
 Omri. Stanley. — Six years In Tirzali, These six years are probably made up of the four years 
 of contention with Tibni and two years afterwards, during which enough of Samaria was built for tho 
 king to transfer his residence there. Cook. — Tirzah (see Connection). Zimri had burned the royal 
 palace here, and therefore Omri may have wished to leave it. 
 
 24. Boug^lit the hill Samaria. As Constantinc's sagacity is fixed by his choice of Constan- 
 tinople, so is that of Omri by his choice of Samaria. Six miles from Shechem, in the same well- watered 
 valley, here opening into a wide basin, rises an oblong hill, with steep yet accessible sides and a long, 
 level top. This was the mountain of Samaria, or, as it is called in the original, Shfimeron, so named 
 after its owner, Shemer, who there lived In state, and who sold it to the king for the great sum of two 
 talents of^ilvcr. It combined, in a union not elsewhere found in Palestine, strength, beauty, and fer- 
 tility. It commanded a full view of the sea and the plain of Sharon, on tho one hand, and of the vale of 
 Shechem on the other. Tho town sloped down from the summit of the hill; a broad wall, with a ter- 
 raced top, ran round it. In front of the gates was a wide, open space or threshing-floor, where the kings 
 of Samaria sat on great occasions. The inferior houses were built of white brick, with rafters of syca- 
 more; the grander, of hewn stone and cedar. It stood omidst a circle of hills, commanding a view of it» 
 streets and slopes, itself the crown and glory of the whole scene. Its soft, rounded, oblong platform 
 was, as it were, a vast, luxurious couch, in which its nobles rested securely, " propped and cushioned 
 up on both sides, as in tho cherished comer of a rich divan." Stanley. — Two talents of silver 
 (£684), over $3000. Shemer had, probably, made it a condition of tho sale that the name should be 
 retained; tut as city and palace were built there by Omri, it was in accordance wilh Eastern custom to 
 call it after the founder. The Assyrians did so, and on a tablet dug out of the i uins of Nineveh an 
 Inscription was found relating to Samaria, which is called Beth-Khrumri (the house oi Omri). [Layard.] 
 (See 2 Kings 17: 5.) J.F.andB. 
 
 25. Omri wrought evil. Of Omri it is said that in the eyes of the Lord his conduct on the 
 throne was worse than that of all the kings before him. The particulars are not in the history directly 
 itated further than that he carried out with vigor the fatal and ruinous policy of Jeroboam. But if wo . 
 reflect upon tho incidental facts and statements connected with his name and proceedings, wo may be 
 able to realize some clearer idea of his character and offences. If we refer to tho prophecy of Micah 
 (8:16), we find this remarkable verse: "For the statute) of Omri are kept and all the works of tho 
 house of Ahab." Taking this in connection with the character, which the historian ascribes to him, we 
 cannot doubt that these " statutes of Omri," which were but too well maintained by his successors and 
 observed by the subjects of his kingdom, were measures adopted for more completely Isolating the 
 people of Israel from the services of tho house of tho Lord at Jerusalem, and of perpetuating — perhaps 
 of increasing -their idolatrous practices. His Indifference to the evils of idolatry at least, if not his 
 desire to encourage it, as tending to render the separation between the two kingdoms more complete, is 
 Incidentally confirmed by the fact that he brought about a marriage between Ahab, his son and heir, 
 and Jezebel, the daughter of Ethbaal, king of Tyro. Kitto. — Did worse. Kcducing the calf- worship 
 to a regular system, which went down to posterity. Owt. — Jeroboam made Israel to sin by tempts, 
 tion, example, and allurement; Omri by compulsion. 
 
 19 
 
1 Kings. 
 
 LESSON III. 
 
 26 For he walked^ in all the way 
 of Jeroboam the son of Nebat, and 
 in his sin wherewith he made Israel 
 to sin, to provoke the Lord God of 
 Israel to anger with their vanities.^ 
 
 27 Now the rest of the acts of 
 Omri which he did, and his might 
 that he shewed, are they not written 
 in the book of the Chronicles of the 
 kinijs of Israel? 
 
 28 So Omri slept with his fathers, 
 
 FlKST QUABTEK. 
 
 and was buried in Samaria: and 
 Ahab his son reigned in his stead. 
 
 29 IT And in the thirty and eighth 
 year of Asa king of Judah began 
 Ahab the son of Omri to reign over 
 Israel : and Ahab the son of Omri 
 reigned over Israel in Samaria twen- 
 ty and two j'-ears. 
 
 30 And Ahab the son of Omri did 
 evil in the sight of the Lord above^ 
 all that were before him. 
 
 Parallel Passages. — ^Verse 19. ayerse 13; Acts 14: 15. syerse 33. 
 
 37. Acts of Omri. Omri was a ruler as enterprising as he was prudent, and wisely took advan- 
 tage of the times to secnre greater prosperity for his kingdom. Omri's chief eflEbrts were directed 
 towards the furtherance of trade, commerce, etc. Ewald. — 'BooU. of the Chronicles. Not the 
 canonical hooks I and II Chronicles. The author of the Kings refers to three books (not in our Biljle) : 
 " Acts of Solomon," " Chronicles of Kings of Israel," and *' Chronicles of ^Kings of Judah." The two 
 latter were probably of the nature of public archives, i. e. state annals, containing an account of the 
 chief public events in the reign of each king by some authorized person, either while the king was still 
 alive, or at any rate soon after his decease. With the Israelites the authorized person was probably in 
 almost every case a prophet. We may fairly presume that the Chronicles of the Kings of Israel were 
 penned by such persons as Ahijah, Micaiah (1 Kings 22: 8), Elisha and Jonah (2 Kings 14:25), com- 
 posing a portion. Condensed from Canon Cook. 
 
 29. Ahab the eon of Omri. And what manner of man was he, this Ahab the son of Omri? 
 Excuse is sometimes made for him as not essentially wicked, but only a weak man, overborne by the 
 powerful will of a resolute woman. But "all wickedness is weakness"; and it is also true that all 
 weakness is wickedness, and most of all in a king. He to whose care the welfare of a nation has been 
 intrusted has no right to be weak. The weakness ascribed to Ahab seems to us merely Indolence of 
 character, — a love of ease. He was such a man as would rather allow what he feels to be wrong, for 
 the sake of a quiet life, than take the trouble of asserting what he knows to be right. To shake off, 
 to battle against, this sloth of temper, which made him the tool of others and rendered him impo. 
 tent for all good, was his duty as a man, and tenfold his duty as a king; and to neglect that duty 
 was wickedness, was ruin; and it ended, as all such. neglect does, in brihging down upon him tenfold 
 the trouble and disturbance of ease which he had striven to avoid. " Anything > for an easy life," seems 
 to have been Ahab's rule of conduct. But a king has no right to an easy life. It is hard work to be a 
 king. Especially it is hard work in an eastern country, where on the person of the sovereign devolve 
 many duties of deciei'm, of judgment, and of action, which in western countries he devolves upon his 
 advisers and ministers. Jezebel was just the woman to manage such a man ; and she soon found how 
 to manage Ahab as e'ae pleased, and to become in fact, through him, the regnant sovereign of Israel, 
 while on him devoKed the public responsibility of her acts. It was not by imperious temper, though 
 she was Imperious, or by palpable domineering, that she managed this. No. She made herself necessary 
 to him, necessary to his ease, his comfort, his pleasures. She worked for him, she planned for him, she 
 decided for him. She saved him a world of trouble. She taught him to consider the strength of her 
 will necessary to supply the weakness of his own, necessary to save him the labor of exertion and 
 thought. Kitto. — This monarch was by no means the weakling he is commonly supposed to have been. 
 He was brave and successful on the field of battle. Once and again he vanquished the army of the 
 proud Ben-hadad, and at last he met his death while fighting valiantly, though in disguise, at Ramoth- 
 gilead. This personal prowess was combined in him with a It^ve of art. He reared for himself a palace 
 of ivory, and was, besides, the founder of several cities. But all this outward magnificence was dimmed 
 by a darker shadow of Iniquity than that which fell on the glory of any of his itredecessors. Taylor. 
 
 30. Evil above all. Ahab made no alteration in the conduct of the kings thatiwere his prede- 
 cessors, but only in such things as were of his own invention for the worse and in his most gross wick- 
 edness. The king had about him many priests to Baal and false prophets, and so exceeded In madness 
 and wickedness all that wont before him. Jpsephua. — Of Omri it had been said that "he did worse 
 than all that were before him," but it was reserved for Ahab to inaugurate a new species of iniquity 
 for he abjured Jehovah altogether, denying his exclusive claim to Deity, an I repudiating anything like a 
 
 20 
 
First Quarter. 
 
 LESSON III. 
 
 1 Kings. 
 
 31 And it came to pass, as if it 
 had been a light^ thing for him to 
 
 walk in the sins of Jeroboam the 
 son of Nebat, that he took to wife^ 
 
 Parallel Passages. — ^Ezek. 8 : 17 ; 10 : 47. ^Deut. 7:3; Josh. 22 : 12, 13. 
 
 covenant relationship between him ancL Israel, He thus dethroned Jehovah, and on the vacant seat h* 
 placed Baal and Ashtaroth, the two divinities of the Zidonians. These were the deities of the old Ca- 
 naanites, for their homage to which those ancient tribes were driven out to make way for the descendants 
 of Abraham. Hence the adoption of their worship by the ten tribes was a total apostasy from Jehovah, 
 ■and a return to the ancient idolatry of the land. It was not merely a violiition of the second command- 
 ment, in that there was an image of Baal in stone and of Ashtaroth in wood ; but it was also a breaking 
 of the first commandment, In that it involved the repudiation of Jehovah and the adoption of another 
 god in his room. And so Ahab, who introduced this new sort of idolatry, did worse than all that had 
 gone before him. ^ Taylor. 
 
 31, Jezebel. In accordance with this growth In arts and luxury, Ahab Is the first of the northern 
 kings who appears to have practised polygamy. But over his harem presided a queen who has thrown 
 all her lesser rivals into the shade. For the first time the chief wife of an Israelite king was one of the 
 old accursed Canaanite race. A new dynasty now sat on the Tyrian throne founded by Eth-baal. He 
 had, according to the Phoenician records, gained the crown by the murder of his brother, and he united 
 to the royal dignity his former office of high priest of Ashtaroth. The daughter of Eth-baal was 
 Jezebel, a name of dreadful import to Israelitish ears, though in later ages it has reappeared under tho 
 innocent form of Isabella. The marriage of Ahab with this princess was one of those turning-points in 
 the history of families where a new influence runs like poison through all Its branches and transforms it 
 Into another being. It has been conjectured by a Q-ermaa critic that the 45th Psalm, usually applied to 
 the marriage of Solomon with the daughter of Pharaoh, was really written for the marriage of Ahab 
 and Jezebel. Stanley. — It has been said that Jezebel sat for the picture which Shakespeare has drawn 
 of Lady Macbeth; but if it he so. Nature's unrivalled portrait-painter for once fell far short of his 
 original. He does, Indeed, make his heroine, " burning with unquenchable desire to bear the name of 
 queen," cherish horrible imaginings until she fancies she can dare and do. But Jezebel's cold* cruel 
 nature needs no such working up. The lady of the drama invokes with brave words, — 
 
 " Come, you spirits, And fill me from crown to the toe, top full 
 
 That tend on mortal thoughts, uusex me here, Of direst cruelty " — 
 
 Yet shrinks appalled from the resemblance to her father in the sleeping Duncan, and faints when she 
 finds her husband has added the murder of the chamberlains to that of the king. In Jezebel we vainly 
 look for one womanly relenting, one gentle weakness, to soften the hard lines of more than masculine 
 firmness. She can deliberately attempt the extirpation from Israel of every prophet of Jehovah; she can 
 look calmly on while Famine stalks gaunt and fearful through her husband's fair kingdom. One word 
 from her might stay the desolation, but in her judgment it would bo better that the whole nation perish 
 with hunger and drought than that her designs should be frustrated. She can threaten the Lord's 
 messenger with an oath more becoming a pirate's than a woman's mouth. Lady Macbeth urges her 
 husband on to his deed, and reproaches him with his timidity, — 
 
 ** Art thou afeared And live a coward In thine own esteem, 
 
 To be the same in thine own act and valor Letting * I dare not' wait upon • I would ' ? " 
 
 As thou art in desire ? — — 
 
 But here, with what a concentration of contempt the haughty queen of Isrsel addresses her baby 
 husband whining for his neighbor's land : " Dost thou now govern the kingdom of Israel? Arise and 
 eat bread, and let thy heart be merry; I will give thee the field of Naboth the Jezreelite." She is 
 Jezebel to the last moment, when with painted face and tired head and scornful, tj^anting words she 
 mocks the conqueror under whose chariot- wheels she is the next instant crushed. Ashton. — Etlibaal 
 was the great grandfather of Pygmalion, and of Dido, the founder of Carthage, whose story is told by 
 Virgil In his uEneid. —King: of Zidonians. In the text he is called *' king of the Zidonians," but It 
 appears from Josephua that he was also king of Tyre. The dominion included both cities, and the 
 people collectively are called " Zidonians " in Scripture. Kitto. — Served Baal. It seems that Baal 
 or Bel is here the generic signification of master, lord, or husband; and, as such, is applied merely 
 as a title of honor to difi'erent gods, — sometimes to the sun, sometimes to Jupiter, sometimes to 
 another planet. The Baal of the Phoenicians was undoubtedly the sun ; and the name by which he 
 was generally distinguished among the Phoenicians was Melkart, Melkrut, or Melchrat. It seems 
 to be a compound term, the meanmg and sound of which may be drawn from the Hebrew words melek 
 ERETZ, " king of the earth," which is an epithet sufficiently appropriate to the sun, as a type of the life- 
 givmg power in nature. The Egyptians claimed that Baal originally belonged to them, a fact which 
 
 21 
 
1 Kings. 
 
 LESSON III. 
 
 First Quarter 
 
 Jezebel the daughter of Ethbaal king 
 of the Zidonians,' and went^ and 
 Berved Baal, and worshipped him. 
 
 32 And he reared up an altar for 
 Baal in the house of Baal, which he 
 had built in Samaria. 
 
 33 And Aliab made a grove ;3 and 
 Ahab did more'' to provolce the Lord 
 God of Israel to ana;er than all the 
 
 kings of Israel that were before 
 him. 
 
 34 f In his daj's did Hiel the Beth- 
 elite build Jericho : he laid the foun- 
 dation thereof in Abiram his first- 
 born, and set up the gates thereof in 
 his youngest sun Segub, according 
 to the word of the Lord, which he 
 spake^ by Joshua the son of Nun. 
 
 PAHAtLEL Passages. — 'Jud. 18:7. zCh.21:25,26; 2King8lO;18; 17:16. »2 KJnss 13:6; 17:10; 
 21:3; Jer. 17:1,2. «Verse 30 ; Ch. 21 : 25. Wosb. 0:26; Matt. 24:35. 
 
 awakened the special attention of Herodotus and induced him to mal^e a journey to Tyre (about 456 B. C.) 
 for Ihe express purpose of seeking further information at the famous temple dedicated to his service, 
 which Jhey said was founded 2366 years before their time. In surveying the temple itself, his attention 
 was attracted by various rich offerings which had been presented to it by votaries, — particularly by one 
 pillar all of gold, and another of emeraldC?), which by night shone with amazingsplendor. Some of the 
 particulars furnished by this and other writers are of peculiar interest, as presenting such resemblances 
 to the worship of the true God at Jerusalem as may have induced the Israelites the less reluctantly to 
 fall into y^e idolaltry of their neighbors when it was thus enforced upon them. No human sacrifices 
 "were offered to him, as there were to Molech; nor does the Scripture anywhere lay this charge to the 
 worship of Baal. No swine were offered to him, although this was rather a common sacrifice to other 
 Idols. The fire was always kept burning upon his altar. Kiito. 
 
 Z%. House of Baal in Samaria^ It was of a size sufiicient to contain all the worshippers of 
 Baal that the northern kingdom could furnish. Four hundred and fifty prophets frequented it. In 
 the interior was a kind of inner fastness or adytum, in which were seated or raised on pillars the figures 
 carved in wood of the Phoenician deities as they were seen, in vision, centuries later, by Jezebel's 
 fellow-countryman, Hannibal, in the sanctuary of Gades. In the centre was Baal, the Sun.god; around 
 him were the inferior divinities. In front of the temple stood on a stone pillar the figure of Baal alone. 
 Stanley. 
 
 33. Ahab made a grove. In old times altars only were erected to the gods. It was thought 
 wrong to shut up the gods within walls, and hence trees were the first temples. Their high antiquity, 
 refreshing shade, solemn silence, and awe-inspiring solitude marked them out as the fit localities or 
 even the actual objects of worship. There was another and darker reason why groves were opportune 
 for the degraded services of idolatry: their shadow hid the atrocities and obscenities of heathen 
 worship. Smith's Bible Die. 
 
 34. In his days did Hiel the Beth-elite build Jericho. (See Joshua 6: 26.) The curse 
 took effect on the family of this reckless man ; but whether his eldest son died at the time of laying the 
 foundation and the youngest at the completion of the work, or whether he lost all his sons in rapid 
 succession, till, at the end of the undertaking, he found himself childless, the poetical form of the ban 
 does not enable us to determine. But the curse was fulfilled more than five liundred years after it 
 was uttered; and from Jericho being inhabited after Joshua's time (Judges 3: 13; 2 Samuel 10:5), it 
 has been supposed that the act against which the curse was directed was an attempt nt the restoration 
 of the walls, the very walls which had been miraculously cast I'own. It seems to have lain within the 
 territory of Israel; and the unresisted act of Hiel affords a painful evidence how far the people of Israel 
 hid lost all knowledge of or respect for the word of God. J. F. B. — No one was bold enough to defy 
 this doom until the ungodly reign of king Ahab, when one Hiel of Bethel rebuilt the city, and In him 
 that doom was accomplished. His eldest son died when he commenced the work by laying the founda. 
 tion, others during the progress of the work, and the last of all, the youngest, when he finished it by 
 setting up the gates, Kitto. 
 
 ILIiUSTBATIVE. 
 
 I. Omrl wroug;Iit evil, — provolced the I-ord. When Nicephones Phoeas had built a mighty, 
 
 strong wall about his palace for his own security, in the night-time he heard a voice crying out to him 
 " O emperor, though thou buildest thy wall as high as the clouds, yet if sin be within, it will over- 
 throw all." And most true it is that all sin is of a destructive nature. "What though our nation be in as 
 good a position as heart can wish, our navy ready, our coasts guarded, all our men armed, yet if sins b« 
 within. If bribery, hatred, malice, be in the midst of us, like those traitors In the Trojan horse any ons 
 of them will do more hurt in one night than ten thousand open enemies in ten years ShxUe 
 
 22 
 
First Quarter. ' LESSON III. 1 Kings. 
 
 II. A gentleman had a talk with a wicked man. " You do not look as if you had prospered by 
 your wickedneBS," said the gentleman. **Ihaven*t prospered at it," cried the man feelingly. "It is 
 buBiness that don't pay. If I had given half the time and energy to somo honest calling which I have 
 spent in trying to get a living without work, I might be now a man of property and character instcid of 
 the homeless wretch I am." He then told his history, and ended by saying, "I have been twi^e In stato 
 prifion, and I havo made acquaintance with aU sorts of miseries in my life; but I tell yoUt my icsr$i 
 punishment is in being what lam" 
 
 III. Ahab did evil, and went and served other gods. Wilmot the infidel, when dying, 
 laid hia trembling, emaciated hand upon the sacred volume, and exclaimed, solemnly and with unwonted 
 energy, **The only objection against this book is a bad life." 
 
 IV. He took to wife Jezebel, and went and served Baal. Dr. Payson, meeting an irre- 
 ligious lady whoso husband was trying to serve God, addressed her thus : '* Madam, you must not let 
 him try alone. Whenever I see the husband struggling alone in such efforts, it makes me think of a 
 dove endeavoring to fly upwiyd while it has one broken wing. It leaps and flutters, and perhaps rises a 
 little way, and then it becomes wearied and drops back again to the ground. If both wings co-operate* 
 then it mounts easilyi" Foster's Cyclopcedia, 
 
 PRACTICAL. 
 
 1. Let us learn the Insidious power of error, and guard against it. (V. 25.) Macduff. 
 
 2. The tendency of sin to grow worse and woi-se. He who onco begins to sin never knows where 
 It will lead him. 
 
 3. " Built Samaria," " grew worse and worse." (V. 24, 25.) A man may be skilful and useful to 
 himself and others in all material and worldly things, whilst in spiritual and divine things he works 
 only mischief and destruction. What, without religion, is so-called civilization? Bahr. 
 
 4. "The sin of Jeroboam, the son of Nehat," is the sin again and again repeated in the policy, 
 half worldly, half religious, which has prevailed through -large tracts. Many a time has the end been 
 held to justify the means, and the divine character been degraded by the pretence, or oven the sincere 
 intention, of upholding His cause, for the sake of secular aggrandizement; for the sako of binding 
 together good systems, which, it was feared, would otherwise fall to pieces ; for the sake of supporting 
 the faith of the multitude from the fear 1 est they should fal I away to rival sects, or lest the enemy should 
 come and take away their place and nation, false arguments have been used in support of religious 
 truth, false miracles promulgated or tolerated, false readings in the sacred text defended; and so the 
 faith of mankind has been undermined by the very means intended to preserve it. Stanley. 
 
 5. "Six kings in Israel during the one reign of As.i in Judah;" "provoked the Lord to anger." 
 Now, by these events, we may learn how God loves good men and hates the wicked, and destroys them 
 root and branch ; for many of these kings of Israel, they and their families, were miserably destroyed in a 
 short time; but Asa, by God's blessing, attained a long and blessed old age for his piety and righteous- 
 ness, and reigned forty-one years. Josephus. 
 
 6. Making light of lesser sins makes way for greater, and they that endeavor to extenuate other 
 people's sins will but aggravate their own. (V. 31.) Henry. 
 
 7. Dazzled with the glitter of a fortune or the glare of an exalted position, a young person enters 
 into the sacred alliance of matrimony with one who has no moral stability or Chriptian excellence, and 
 the issue is certain misery, with the probable addition of crime and disaster. For weal or for woe, for 
 eternity as well as for time, few things are more important in a man's or woman's history than the matrl. 
 monial connection which maybe made; and yet with what thoughtlessness and frivolity too often la 
 that connection formed I Taylor, 
 
 8. The apostasy of Ahab in giving up the personal Jehovah, the covenant God of Israel, and the 
 Creator and Preserver of all things, and preferring Baal, was analogous to, if not, indeed, precisely iden- 
 tical with, the modern heresy of those who discard a personal God, and refuse to believe in him who is 
 ft loving Father, while they deify nature under the name of law. (V. 32.) Taylor. 
 
 9. Ahab's whole life is a mournful illustration of resisted and scorned warnings, —slighted mes. 
 eages of remonstrance and mercy. The God he rejected strove with him to the last. Macduff. 
 
 10. Hiel lived in Bethel, the city where one of Jeroboam's calves was set up. (V. 34.) liike Lot 
 In Bodom, men arc contaminated by their surroundings and companions, 
 
 11. " He built for his children, but God wrote him childless." Those whom God curses are cursed 
 ndeed, and none ever hardened his heart against God and prospered. Henry. 
 
 23 
 
1 Kings. LESSON IV. First Quaktek. 
 
 Lesson IV. January 28, 1877. 
 ELIJAH THE TISHBITE. 1 Kings 17:1-16. 
 
 TIME. B.C. 810-906. 
 
 PLACE. Samaria; brook Chei'ith; Zarephath. 
 
 BULEBS. Jehoshaphat, king of Judah; Etbbaal, king of Tyre; Zerath, the Ethiopian, ovef 
 Egypt. Alliens and Sparta most prominent in Grecian history. Tiberinus was ruler in Italy, who 
 drowned himself in the river, hence called " Tiber." 
 
 CIEC0MSTANCES. For sixty years the ten tribes had repaired to Bethel and to Dan, instead oj 
 goiug, as formerly, to Jerusalem; but the change of ritual wrought a disastrous change in the people. 
 Taylor. , 
 
 1 And Elijah the Tishbite, who was 
 of the inhabitants of Gilead, said 
 unto Ahab, As^ the Lord God of 
 
 Israel liveth, bdTore^ whom I stand, 
 there^ shall not be dew nor rain these 
 years, but according to my word. 
 
 PARAiiEi, Passages. — '2 Kings 3 : 14. ^Deut. 10 : 8. »Lnke 4 : 25 ; Jam. 5 : 17. 
 
 CONNECTION. 
 
 In the preceding chapters the inspired historian had, as it were, dug through the wall, and discovered 
 to us the horrible abominations in which Israel, during those melancholy times, was so deeply immersed. 
 Clouds and thick darkness covered the whole land; the images of Baalim and Ashtaroth fearfully gleam 
 everywhere; idolatrous temples and heathen altars occupy the sacred soil; every hill smokes with their 
 sacrifices; every vale resounds with the blasphemous yells of cruel priestcraft. The people drink in 
 iniquity like water, and sport in shameless rites around their idols. Alas, alas! how is the glory of 
 Israel departed I On a sudden the history changes with the words, "And Elijah said." The man 
 seemed as if dropped from heaven into the midst of this awful night-piece, without father, without 
 mother, without descent, as is written of Melchisedec. Lo I he stands forth in the midst of the desola. 
 tion, but not without his God. Kruynmacher. 
 
 ELIJAH. —The question which Ahaziah, king of Israel, asked of his servants, " What mafnner of 
 man was he which came up to meet you? " is one which often presents itself to'our minde. The answer 
 given to Ahaziah that '* he was a hairy man, and girt with a girdle of leather about his loins," enabled 
 him to recognize Elijah the Tishbite. The description thus far finds its counterpart in John the Baptist. 
 Perhaps the picture of the outward appearance may be doubly characteristic, and may represent some, 
 thing that was within. We feel that the most becoming attitude in the presence of this mighty man of 
 God is that of Obadiah when he met him. He fell on his face and said, "Art thou my lord Elijah? " 
 Waller. — The name of this wondrous man was Elijah ; that is, being interpreted, " My God of power," 
 or, " Jehovah is my strength," — a great and excellent name, and he bore it in deed and in truth. And 
 is the force of this name merely, " God strengthens me "■? Certainly not, but rather, " God himself is 
 my strength." If we translate the word " Tishbite," it means a convebter; and how well does this 
 name befit the whole life and vocation of our prophet! Elijah owed not his greatness to high birth or 
 station or a native place of renown. He was born, as we see from the text, among the mountains of 
 Gilead, on the othSr side Jordan, a region which, though famous for its plants and its balms and 
 Bidces, was mostly inhabited by blind idolaters, and overspread with the abominations of the Amorites. 
 It lay not far from the country of the Gergesenes, where, in the time of our Lord, the devils entered 
 into the swine ; and it may he supposed that, unless from extreme necessity, no Israelite would take up 
 his dwelling among these mourftains. It was probably in some poor abode — possibly in a wretched 
 banished Jewish family — that Elijah was born and brought up. His birthplace, Tishbe, may be con. 
 Bidered as only a mean and obscure village in the mountains ; and the prophet in his childhood could 
 not hav^ known much of schools, or seats of learning, or of the great world. Krummacher, ' 
 
 EXPLANATORY. 
 
 1. Inhabitants of Gilead. Gilead, Elijah's birthplace, the cradle of his youth, and where be 
 remained until the time of his showing unto Israel, was that wild, rugged, in many parts picturesque 
 country, lying east of the Jordan, — the " rocky " region, as the word implies, with its deep ravines and 
 water-courses, its sheepfolds and herds of wild cattle. In contradistinction to Bashan, " the level or 
 fertile land." It was a region uncultured in more than its physical aspect. " Galilee of the Gentiles " 
 
 24 
 
First Quarter. LESSON IV. 1 Kings. 
 
 2 And the word of the Loed came 
 unto Mm, saying, 
 
 3 Get thee hence, and turn thee 
 eastward, and hide thj"self by the 
 brook Oherith, that is before Jordan. 
 
 •1 And it shall be, that thou shalt 
 drink of the brook ; and I have com- 
 manded the ravens' to feed thee 
 there. 
 
 Parallel Passage. — 'Is. 43 ; 20. 
 
 on the western side of the horder river, was proverbially a rude province compared -with the civilized 
 tribee of the south of Palestine. Macduff. — It was a country of chase and pasture, of tent-villages and 
 mountain-castles, inhabited by a people, not settled and civilized, like of Ephraim and Judah, but of 
 wandering, irregular habits. What the Highlands of Scotland were a century ago to the towns of the 
 Lowlands, that, and more than that, must Gilcad have been to Samaria and Jerusalem. Grove, — A% 
 tile Lord livetJi. It was necessary that he should testify, with all impressiveness, *that the Loid 
 livetb, even the G-od of Israel, into whose place Baal had been put. Barth. — Dew nor rain. In the 
 East dew is of far more importance than with us in regard to the growth of the crops; indeed, in this 
 respect, is almost equivalent to rain. Barth. — It was as if he had said to his royal master, "I shall 
 prove that thy base idolatries cannot aid thee in the hour of need. I shall undertake to demonstrate 
 that a plurality of gods is but a plurality of nonentities. Here is the test. In the name of my God I utter 
 it. You have invested the Baalim you worship with lordship over the processes of outer nature ; you 
 have your pretended Baal or lord, who has the clouds of heaven in his hand, who can unseal or close 
 their watery treasures at his will. I shall unmask the lie of these Phcenician priests whom you feed at 
 the royal table ; I shall solve the momentous problem, not by word, but by awful deed. I shall prove 
 that this dew and these rain-olouds are not Baal's giving, but I shall demonstrate that they are in the 
 hands of that " living God " whose servant I am. And here will be the proof I assert by the authority 
 of him whom I worship that neither dew nor rain shall fall on the parched plains and valleys of Israel 
 except at my bidding. Let thy Baalim throng disprove it if they can; let them, if they can, thwart this 
 act of delegated omnipotence ; let them, if they can, force open the bolted doors of heaven and exude 
 dew-drops from the gasping earth." Macduff. 
 
 3. Get thee hence. Here was a man who said that there should be no rain till he called for it. 
 What so obvious, then, as to clap htm into a dungeon and feed him with the bread and water of afQlc- 
 tion till it were seen whether the timely rains came 6r not? If they did he could be punished as a false 
 prophet; if they did not, he might, being iri their hands, be compelled to give the word which should 
 bring rain to the thirsty earth. — Cherith. Where was this brook? We do not know. It is not even 
 known whether it was on the east or west of the Jordan. One would think it most probably on the 
 east, as it would seem obvious to interpose the river between himself and the research of Ahab, 
 especially as the prophet was a native of Gilead. However, there were towards the Jordan many 
 secluded places even in the west; and Dr. Robinson suggests that what is now called the Wady Kelt, 
 formed by the union of many streams in the mountains west of Jericho, issuing from a deep gorge in 
 which it passes by that village and crosses the plain to the Jordan, may be the Cherith. Kitio. — 
 Jordan. " jS"o spot in Palestine is better fitted to afford a secure asylum to the persecuted than this 
 river. On each side of it extend the bare, desolate hills of the wilderness of Judea, in whose fastnesses 
 David was able to bid defiance to Saul. The Kelt is one of the wildest ravines in that wild region. In 
 some places it is not less than five hundred feet deep, and just wide enough at the bottom to give pas- 
 sage to a streamlet like a thread of silver, and to afford space for its narrow fringe of oleanders. The 
 banks are almost sheer precipices of naked limestone, and here and there pierced with the dark openings 
 of caves and grottoes, in some one of which probably Elijah lay concealed. The gorge opens into the 
 ^eat valley, and from its depths issues a narrow line of verdure into the white plain; it gradually 
 sprcadf as it advances till it mingles at the distance of a mile or more with the thickets that encompass 
 Puha, the modern representative of Jericho. To any one passing down from Jerusalem or Samaria 
 »wa:rds Jericho, the appropriateness of the words, ' Get thee hence, and turn thee eastward, and hide 
 Ihyseif by the brook Cherith that is before Jordan,' would be at once apparent." Stanley. 
 
 4. The ravens to feed thee. In this passage we have a history of a purely miraculous character. 
 rt is one that cannot be explained away. Some have tried to do so by saying that the banished prophet 
 found the nests of the ravens and took from them a daily supply of food. The repetidon of the words 
 "bread and flesh " shows that the sacred writer had no intention of signifying a mere, casual finding oi 
 food which the ravens brought for their young, but that the prophet was furnished v/.th a constant and 
 regular supply of bread and meat twice a day. Some commentators render the word " Orebin " 
 (ravens) as "Arabs," others that the "Orebin" were inhabitants of a ^'illage called Orbo, near the 
 Cherith There is no need of such explanations. The account has been accepted as a simple statement 
 
 25 
 
1 Kings. 
 
 LESSON IV. 
 
 First Quaetek. 
 
 5 So he went and did according 
 unto the word of the Lord : for he 
 went and dwelt by the brook Cherith, 
 that is before Jordan. 
 
 6 And' the ravens brought him 
 bread and flesh in the morning, and 
 bread and flesh in the evening; and 
 he dianlf of the brook. 
 
 7 And it came to pass after a 
 ■V( hile, that the brook dried up, be- 
 cause there had been no rain in the 
 land. 
 
 8 If And the word of the Lord 
 came unto him, saj'ing, 
 
 9 Arise, get thee to Zarephath,^ 
 which belongelh to Zidon, and dwell 
 
 have commanded 
 there to sustain 
 
 there : behold, I 
 a widow woman 
 thee. 
 
 1,0 So he arose and went to Zare- 
 phath. And when he came to the 
 gate of the citj-, behold, the widow 
 woman was there gathering of sticks : 
 and he called to her and said. Fetch 
 me. I pray thee, a little water in a 
 vessel that I may drink. 
 
 11 And as she was going to fetch 
 it, he called to her, and said. Bring 
 me, I pray thee, a morsel of bread 
 in thine hand. 
 
 12 And she said. As the Lord 
 thy God liveth, I have not a cake. 
 
 PARALr.EL Passages. — 'Ps. 37 : 3, 19 ; Is. 33 : 16 ; Hab. 3 : 17, 18 ; Matt. 8 : 31-33 ; Luke 22 : 35 ; Hob. 
 13 : 5, 6. sObatl. 1 : 20 ; Lu. 4 : 26. 
 
 of facts by all Jewish writers. Woods. — Every inhabitant of the land had a personal interest in dis. 
 covering and making known his retreat. To suppose, therefore, that in these circumstances companies 
 of merchants or the dwellers in a certain town could keep the secret of it to themselves in face of the 
 particular reward offered for the prophet's discovery, and the general advantages to he reaped from his 
 reappearance, is to accept that which is to me a far greater improbability than that the birds of the air 
 brought food to the prophet of the Lord. Taylor. — The ravens are to supply the prophet with food, 
 because they have their habitat and are found in wild and desolate places. Oreb (raven) never means 
 *' merchant," and'it is still worse to suppose that "Arabians " are meant. Sahr. 
 
 7. After a ivlvile. We learn from 1 Kings 18:1, compared with Luke 4: 25, and James 5 : 17, 
 that he must have spent at least six months at the brook Cherith. Barth. 
 
 9. Get thee to Zarephath. Now, obedience to this command required tliat he should cross the 
 entire tract of Israel lying between Jordan and the coast of the Mediterranean Sea; that ho should go 
 to the territory of Eth-baal, the idolatrous father of the vindictive Jezebel; and that even tliere he 
 should be cast upon the support of a woman whose natural bread-winner and protector had been 
 stricken from her side. It did not seem a very inviting prospect; but it was God that gave him the 
 command, and so he " arose and went to Zarephath." Taylor. — Zarephath, which was midway between 
 Zidon and Tyre, may signify " a place of smelting furnaces," serving to remind us of the furnace oi 
 alfliction whereby the Lord tries and purifies his people. The prophet's whole route seemed to lie 
 directly towards this furnace. Krammacher. — Zarephath is distant three hours' journey from Sidon 
 towai'ds Tyre. It at present consists only of a few houses on the top of the mountains, about half a 
 mile from the sea; but it is probable that the principal part of the city stood below in the space 
 
 between the hills and the sea, as ruins to a considerable extent are still to be seen there. Maundrelt. 
 
 Commanded a widow. That no express command was given her appears from verse 12; but God 
 appointed and disposed licr to sustain Elijah, as he had before disposed the ravens. Patrick. 
 
 10. When he came, the widow was there. He with a famished body and famished heart 
 she mourning over her breadlcss household. Says she, "Ah I he knows nothing of the agony of a 
 widow's heart." And he, " Ah I she knows nothing of the heavy burden of the prophet of the Lord." 
 Thus it has often been a way of God to bring, as at Sarepta, burdened hearts together. They shall do 
 each other good, those two. Rood. — Thus the mission of Elijah to Zarephath was a historical prophecy 
 of ;lie calling of the Gentiles consequent upon the rejection of the gospel by the Jews and the rejection 
 oi tl.o Jews by the Lord. Taylor. 
 
 13. The Lord thy God. How came she to know the Lord? That she was a worshipper of 
 him, as some have thought, is not likely, and betrays some ignorance of the extent to which the heathen 
 were disposed to recognize the gods of other nations as gods, and powerful gods, but not as their 
 gods. Besides, she says " thy God," — an addition which she would not be likely to have made had 
 the Lord been her God also. JCitio. —Never would Elijah have made the demand, and sUil less would 
 she have paid anj- attention to it, had she been a heathen and a worshipper of idols. £ahr Meal In 
 
 26 
 
First Quarter. 
 
 LESSON IV. 
 
 1 Kings. 
 
 but a handful of meal in a barrel, 
 and a little oil in a cruse : and be- 
 hold, Tarn gathering two sticks, that 
 I nia_y go in and dress it for me 
 and my son, that we may eat it, and 
 die.i 
 
 13 And Elijah said unto her. Fear 
 not : go and do as thou hast said : 
 but make me thereof a little cake 
 first,^ and bring it unto me, and 
 after make for thee and for thy son. 
 
 14 For thus saith the Lord (iod 
 
 of Israel, The barrel of meal shall 
 not waste, neither shall the cruse of 
 oil fail, until the day that the Lord 
 sendeth rain upon the earth. 
 
 15 And she went and did accord- 
 ing to the saying of Elijah : and she, 
 and he, and her house, did eat, 
 many days. 
 
 16 And the barrel of meal wasted 
 not, neither did the cruse of oil fail, 
 according to the word of the Lord, 
 which he spake by Elijah. 
 
 Pakallel Passages. — 'Gen. 21:16; Jer. 14: 18; Lam. 4:9. sProv. 3:9,10; ilk. 9: 41. 
 
 a barrel. The inhabitants of these countries now teep their corn in pots or jars, long vessels of clay, to 
 prevent its being eaten by worms. Of this description, probably, was the barrel here spoken of. Marmer. 
 — on. In these olive-growing regions the olive-oil is considered so necessary a comfort as to be found in 
 the poorest dwelling. As an article of food this oil is used in the preparati<?n of a great variety of dishes 
 and cakes, and is a general substitute for butter, which the heat of the clhaaAe renders difficult to keep 
 Van Lennep. — Cruse. This now obsolete English word denotes a siball vessel for holding water or 
 other liquids; such arc noticed under bottle, dish, pitcher. Kitto^s Ci/'Jopedia. — Tvro sticks. Here 
 note that, as among the G-crmans at this day, ** two " is equivalent to *• a few *' Kitto. — And my son. 
 There was a child in the poor little household. It is said that they called his name t/bno/t, — truly a 
 beaatiful name, the Dove, a sweet name for a child, a bright, little, lovable one. Old' Jewish traditions 
 identify the little child so marvellously restored to life with the prophet Jonah, Certainly the prophet 
 Jon.ih belonged to this neighborhood. The same traditions tell us that the ehild became the attendant 
 of Elijah into the wilderness. Rood. 
 
 13, 14, Make me a little cake first. As the woman heard these words she might be disposed 
 to say, " Well, you are amazingly cool I Here have I left onlyaraealfor myself and my son; and you, 
 an entire stranger to us both, have the face to ask that I should make a cake -for you before I do any- 
 thing for ourselves." But the promise with which the prophet closed his petition wip»'d out any appar- 
 ent impertinence in the supplication itself. It was a matter of reciprocity. Elij'^h said, virtn.ally, " If 
 you make me this cake according to my entreaty, God will give you all through this terrible drought 
 the material to make as many cakes as you need." Taylor* 
 
 16. She and her house. This addition, and her house, while in verses 12, 13, only her son 
 - Is mentioned, shows that there was so much meal and oil that even her poor relations came to partake 
 thereof. Many days ; between two and three years. Bahr. 
 
 ILLUSTKATIVE. 
 
 1. Zarephath. Strange legends have haunted the Bpot. Our St. George of England is fabled to 
 have fought the famous dragon at frarcpta, and his fame still lingers there; and over the spot where 
 Elijah is said to have lived there is a cave where ineflfable splendor ia still said to burn. All that is myth, 
 perhaps it is allegory. But the divine facts shine like, ever-burning lamps along the Phoinician shores. 
 How that there is no extremity God cannot in his grace overtake ; how his love goes beyond our church 
 walls to his dark Ijeat^en family; how precious is the power of faith; above all, how sovereign ia their 
 victory who go straight to the heart of Christ and trlist it amid all seeming contradictions ; how circura- 
 ■tanops are sometimes a mask, forbidding and repulsive, and how behind their frowning there is a face of 
 Ineffable beauty and tenderness. Hood. 
 
 a. The nnfalling: meal and oil. There is an Eastern fable of a boy having challenged his 
 teacher to prove to him the existence of God by working a miracle. The teacher, who was a priest, got 
 a large vessel filled with earth, wherein he deposited a kernel in the boy's presence, and bade him pay 
 attention. In the place where the kernel was put a green shoot suddenly appeared, the shoot became a 
 stem, the stem put forth leaves and branches which soon spread over the whole apartment. It then 
 budded with blossoms, which dropping off left golden fruits In their place, and in the short space oi 
 one hour there stood a noble tree in the place of the little seed. The youth, overcotne with amazement, 
 exclaimed, "Now I know that there is a God, for I have seen his power I " The priest smiled at him 
 and said, " Simple child, do you only now believe? Does not what you have just beheld take place 
 
 27 
 
1 Kings. LESSON V. First Quaeteb . 
 
 year after year, only by a slower process? But is it the less marvellous on that account? " Suppose 
 at rising in the morning we found a loaf added to our provisions, which we could be certain that neither 
 we nor any human being had put there, we should then have no difficulty in saying that the Lord had 
 sent it. Yet we actually find such a loaf every morning added to our provisions, and it is equally true 
 tliat God has sent it. Krummacher . 
 
 3. "Isthy cruse of comfort failing? Rise, and share it with another. 
 
 And through all the years of famine it shall serve thee and thy brother. 
 
 Love divine will fill thy storehouse, or thy handful still renew; 
 
 Scanty fare for one will often make a royal feast for two." — Mre. Charlea. 
 
 PRACTICAL. 
 
 1. God invariably raises up suitable instruments in every great crisis of his churches history. 
 Should seasons of gloom and darkness and apostasy again overtake the church, a thunder-voice will be 
 ready; a man of might will be sent to break the impious spell. Macduff. 
 
 2. Circumstances were not the cause of Elijah's piety, nor are circumstances an excuse for irrcUgion. 
 
 3. The power of prayer. (James 5 ; 17.) 
 
 4. The triumph and sure recompense of faith. Manly work done in His service, sacrifices made in 
 His cause, will sooner or later be repaid with usury. Macdu^. 
 
 5. Learn the care that G-od takes of his servants. Class and Desk. 
 
 6. We are reminded of the strange instruments sometimes employed by divine Providence. True 
 here, whether ravens or Arabians. C. and D. 
 
 7. The first thing that strikes us is the minuteness of God's daily providence. Taylor. 
 
 8. Elijah had one meal brought him at a time, 'every morning and every evening, to teach Wm not 
 to take thought for the morrow (v. 6). Henry. 
 
 9. God provides for all the wants of his people. Barth. 
 
 10. All nature is ready to perform the Lord's behests. Barth. 
 
 11. The widow's last meal. Man's extremity, God's opportunity (v. 12). 
 
 13. When God's people are rebellious and disobedient, he confers their privileges on strangers. 
 (Luke U : 25.) Orton. 
 
 13. The design of affliction is to call sin to remembrance, to embitter it to us and increase our 
 hatred of it. Orton. 
 
 14. We learn here that, no matter how small our resources may be, we can stall do something for 
 God if we have but the will (v. 15) . Taylor. 
 
 15. Our alms and liberality shall not lessen, but increase our store, Wogan. 
 
 16. V. 15. For the heart grows ricli in giving; all its wealth is living grain; 
 
 Seeds which mildew in the garner, scattered fill with gold the plain. — Mrs. Charles. 
 
 17. Her soul was no less fed by faith than her body with this supernatural provision. Hall. 
 
 18. We may learn that our doings for God should go before our devotion to ourselves. The 
 world's maxim is, " Take care of yourself first," the Christian principle is to merge self In Christ. ' God 
 requires the first-fruits. Taylor, 
 
 19. So with spiritual life in the world : there seems but little, but that little does not fail. C. andD. 
 
 Lesson V. February 4, 1877. 
 ELIJAH AND AHAB. 1 Kings 18 : 5-18, 
 
 TIME. B. C. 906. 
 
 PLACE. Samaria, to Carmel, Plain of Esdraelorr. 
 
 BULERS. Ahab, king of Israel. Jehoshaphat, king of Judah. 
 
 CIRCUMSTANCES. The heaven shut up to the extent of neither dew nor rain for three and a 
 half years; the fountains and streams dry; the cattle perishing with thirst; famine confronting every 
 household; suflering and solicitude everywhere. Such was the state of the nation. Cowles. 
 
 CONNECTION. 
 
 While at the house of tho widow of Zarephath, towards the close of his stay, Elijah raised to life her 
 only son, supposed to be the prophet Jonah. The results of this miracle were at least these two : (a) 
 It convinced the mother (so she said) that Elijah was a man of God, and that the word of the Lord lu 
 his mouth was God's truth; and (6) It gave Elijah a fresh experience, by no means out of place at that 
 
 28 
 
First Qdakter. 
 
 LESSON V. 
 
 1 Kmoa. 
 
 5 And Ahab said unto Obadiah, 
 Go into the land, unto all fountains 
 of water, and unto all brooks: p.er- 
 adventute we may find grass to save 
 the horses and mules alive, that we 
 lose not all the beasts. 
 
 6 8o they divided the land be- 
 tween them to pass throughout it ; 
 
 Ahab went one way by himself, and 
 Obadiah went another way by him- 
 self. 
 
 7 And as Obadiah was in the 
 wajr, behold, Elijah met him : and 
 he knew him, and fell on his face, 
 and said, Art thou that my lord 
 Elijah? 
 
 time, that God hears prayer, and that he might depend on other answers in his time of need. Ctwlea. 
 — The opening verse of this chapter contains two marks of time, — the one indefinite In the phrase 
 " after many days " ; the other somewhat precise in the clause *' in the third year." Theformer of these 
 refers, in my judgment, to the duration of Elijah's sojourn at Zarephath ; the latter to that of the drought 
 throughout the land. This view of the case, indeed, involves a slight appearance of discrepancy between 
 the statement here made and that which is repeated twice in the New Testament, as to the time during 
 which the famine lasted; for it will he remembered that both our Lord Jesus himself and the apostle 
 James have spoken of the drought in Elijah's days as having continued for three years and six months." 
 Taylor. 
 
 From 1 Kings 18 : 1, 45, it would seem that the rain fell on the third year. That is, at the end of 
 the third year after the rain had ceased to fall at the usual time. There were two seasons of the year 
 when rains fell in Judea, — In October and April, — called the early and latter rain. Consequently there 
 was an interval between them of six months. To the three years, therefore, when rain was withheld 
 at the usual times, are to be added the previous six months, when no rain fell as a matter of course; and 
 consequently three years and six months elapsed without rain. Barnes. 
 
 EXPLANATORY. 
 
 6. Obadiah, governor of his house. That is, chief steward of his household. Pyle. — Soma 
 writers have thought this was Obadiah the prophet, but there is no sufadent ground for this opinion, 
 i^irici. — Obadiah's name indicates his religious character. It means "servant of Jehovah." Ahab 
 could hardly be ignorant of Obadiah's faithfulness to Jehovah ; and it tells in favor of the monarch's 
 tolerance that he should have maintained an adherent of the old religion in so important an ofdce. Cook. 
 —He feared God not by halves, but he " followed the Lord fully " ; he was no time-server, but a decided 
 Israelite ; for all this may he inferred from the word " greatly." Erummacher. — Go unto all foun- 
 tains and brooks. This direction of Ahab to Obadiah to search for grass perfectly agrees with Dr. 
 Kussell's account of a common Syrian summer, at which time the .country is all parched up except in 
 the vicinity of springs of water. Eartner. — In every place where there is water there is always grass 
 and verdure in the East. Chardin. — In droughts of six to ten months in the East, how often have 
 we seen men like Obadiah going along in marshy places, or by the sides of tanks, in search of grass 
 for their cattle I A poor fellow, with a basket of pahnyra leaves on his back and a kind of hoe in his 
 hand, strolls from fountain to brook, and no sooner does he see a green patch of verdure than he runs 
 eagerly to the spot. Roberts. — Xo save the horses. Noble would it have been to minister consola- 
 tion to the dead apd dying, even by his presence and sympathy, or to devise means in the desperate 
 circumstances to ameliorate the condition of his famishing subjects ; but he has no higher, no other object 
 than to save his stud, — his mules and horses 1 Let the horses and mules, let the royal herds browsing 
 In the park of Jezreel, — let t?iem be saved ; let the coursers be fed and kept alive which grace his caval- 
 cade or draw his chariot; let fountains and brooks and patches of verdure be diligently sought for them, 
 but let the people be left to their miserable fate I Macduff. 
 
 6. Ahab went one way, Obadiah another. This journey of the king in person In search of 
 herbage is a somewhat remarkable example of the simple manners of those ancient times. It is, how- 
 ever, the same among the emirs of Arabia, the chiefs of Central Asia, and the kings of Southern Africa 
 at the present time. The matter is, indeed, of so much importance that it is regarded as a sort of official 
 duty in them to conduct the search, and success in it contributes very materially to their popularity 
 among their people, who are apt to ascribe the happy result in a great measure, if not wholly, to the 
 "fortune" of their chief. JTito. — By himself^ Not unaccompanied by a retinue, but each apart 
 from the other. Cook. 
 
 t . As Obadiah was in the way. Obadiah went westward from Jezreel to the marshy grounds 
 near Carmel, at the bottom of Esdraelon, and there Elijah met him. Thompson. - My lord Elijah. 
 While Obadiah Is thus on his way, absorbed in melancholy reflections, he is met by a solitary and vener- 
 ible personage, girded as a traveller and covered with a mantle, whom he Immediately recognizes by 
 
 29 
 
1 Kings. 
 
 LESSON V. 
 
 First Quarter. 
 
 8 And he finswered him, I am: 
 go, tell thy lord, Behold, Elijah is 
 here. 
 
 9 And he said, What have I 
 sinned, that thou wouldest deliver 
 thy servant into the hand of Ahab, 
 to slay me ? 
 
 10 As the LoKD thy God liveth, 
 there is no nation or kingdom, 
 whither my lord hath not sent to 
 seek thee : and when they said. He 
 is not there; he took an oath of the 
 kingdom and nation, that they found 
 thee not. 
 
 11 And now thou sayest, Go, tell 
 thy lord. Behold, p:iijah is here. 
 
 12 And it shall come to pass, as 
 soon as I am gone from thee, that' 
 the Spirit of the Loud shall carry 
 thee whither I know not; and so 
 when I come and tell Ahab, and te 
 cannot find thee, he shall slay me : 
 but I thy servant fear** the Lord 
 from my youth. 
 
 13 Was it not told my lord what 
 I did when Jezebel slew the prophets 
 of the Lord, how I hid a hundred 
 men of the Lord's prophets^ by fifty 
 
 Parallel Passages. — >2 Kings 2:16; Ezek. 3:12, 14; Matt. 4:1; Acts 8:39. sprov. 8:13; 
 Ecol. 7 : 18 ; Is. 50 : 10. SMat. 10 : 41, 42. 
 
 his dress and appearance as Elijah, and prostrates himself in profound respect before him. "Art thou 
 that ray lord Elijah? " he asks. Is it possible? Nothing having for a long time been seen or heard of 
 him, he, with many others, might have supposed that the Lord had secretly taken him to his rest. 
 Krummacher. — Obadiah's humility in the presence of the great prophet is very striking. He addresses 
 him as he would a monarch, with the very term " lord," while to himself he applies the correlative 
 term *' servant." Cook. 
 
 8. Tell thy lord. Elijah, in answer, transfers the title of honor to Ahab. " Call Mm thy lord, 
 not me." Prophets should be called seers, shepherds, watchmen, ministers, rather than lords, as those 
 that mind duty more than dominion. Henry. — Deeming it imprudent to rush, without previous intima- 
 tion, into Ahab's presence, the prophet solicited Obadiah to announce his return to Ahab. J. F'. and B. 
 — The king and people must be witnesses that God will make good the oath of the prophet. If rain had 
 fallen in Elijah's absence, who would have known that it washy his procurement? G-od holds the credit 
 of his messengers precious. Hall. — Had tlicse blessings returned without Elijah's mediation, it would, 
 of course, have been concluded that Elijah was a false prophet and a boaster; the priests of Baal 
 ■would have attributed the deliverance to their idol, and would have praised Baal as triumphant over 
 Jehovah. 
 
 9. "What have I elnned ? Wh.at sin had he committed that should cause the Lord to lead him 
 into this fatal trouble? In his peculiar circumstances, he might have been led into somo unconscious 
 Bin through a wrong judgment of what his duty was. — Ahab to slay me. Ho fears that if he goes 
 and returns with the king, Elijah will in the mean time have disappeared. Cook. 
 
 10. There is no nation or kingdom. This can scarcely have applied to such countries as 
 Egypt or Syria; but Ahab may have been powerful enough to exact an oath from the neighboring 
 Hittite, Moabite, and Edomite tribes ; perhaps even from Ethbaal, his father-in-iaw, and the kings of 
 Haraath and Arpad. Cook. — This thorough search shows why Elij.ih went to a poor widow and away 
 from the larger cities. — Ahab had sought the prophet in order to compel him to recall the plague that 
 afflicted his land and people, Keil. 
 
 13. The Spirit shall carry thee. Prom the fear expressed by Obadiah that the spirit of Jeho- 
 vah might carry off the prophet to an unknown place, some conclude that, in the previous history of 
 similar cases, not recorded, sudden removals had taken place. But this apprehension of Obadiah 
 might have been formed from the circumstance that Elijah, after he had announced the approach! og 
 drought to Ahab, disappeared, and notwithstanding all searches for him by the king, was nowhere to be 
 found. Kcil. 
 
 13. Jezebel slew the prophets of the ItOrd. We have no details of this deed of blood, nor 
 do we know even the time when it was accomplished. Some h.avo conjectured that it was tho answer of 
 Jezebel to Elijah's threat (Ch. 17 : 1), and that the command given him to hide in Cherith alone saved 
 him from being one of the victims. Cook. — Prophets of the Ijord. Probably " sons of the proph. 
 ets," or those under training in the schools of the prophets. Kitio. — An hundred prophets. Not 
 men endowed with the extraordinary gifts of the prophetic office, but who were devoted to tho service 
 of God, preaching, praying, praising, etc. (1 Sam. 10 : 10-12). — Fed them trith bread and water. 
 These articles are often used to Include sustenance of any kind. As this succor must have been given 
 
 30 
 
First Quabtee. 
 
 LESSON V. 
 
 1 Kings. 
 
 in a cave, and fed' them with bread 
 and water? 
 
 14 And now thou sa3'est, Go, tell 
 thy lord, Behold, Elijah is here: and 
 he shall slay^ me. 
 
 15 And Elijah said. As the Lord 
 of hosts liveth, before whom I stand, 
 13 will surely shew myself unto him 
 to day. 
 
 16 So Obadiah went to meet Ahab, 
 and told him : and Ahab went to 
 meet Elijah. 
 
 17 % And it came to pass, when 
 Ahab saw Elijah, that Ahab said 
 unto him, Art thou he that troubleth'* 
 Israel ? 
 
 18. And he answered, I have not 
 troubled Israel ; but thou, and thy 
 father's house,* in that ye have 
 forsaken^ the commandments of 
 the Lord, and thou hast followed 
 Baalim. 
 
 Farai,L£I. Passages. — 'Mat. 25 : 35. 
 •2 Chron. 15 : 2. 
 
 zjlat. 10 : 28. .sis. 61 : 7, 8. <Acts 16 : 20 ; 17 : 6. "Ch. 21 : 20. 
 
 them at the hazard, not only of bis place, but his life, it was a strung proof of his attachment to the true 
 religion. J. F, and B. — By fifty. Fifty in each cave. — Cave. The limestone formation of Judca 
 and Samaria abounds with large, natural caverns, tbe size of which is easily increased by art. Cook, — 
 These caverns were perhaps in Mount Oarmel, which is full of clefts and grottoes, Bahr, 
 
 15. I wiU surely show myself to-day. The reply of Elijah convinced him that he fully 
 intended to meet the king; and being satisfied of this, he reasoned no more about motives and con. 
 sequences, but set forth in search of his master. It seems that he was not long in finding him; and soon 
 the king and the prophet confronted each other face to face. Kitto. 
 
 16. And Ahab went to meet JSlijah. Ahab seems to have been near at hand, for he quickly 
 obeyed the summons. Thompson. 
 
 17. Art thou he that troubleth Israel ? It has been the lot of the best and most useful men 
 to be called and counted the troublers of the land. Even Christ and his apostles were thus misrepre- 
 sented. Henry. — He had no word to say of bia own sin; he forgot the iniquity of the people of the 
 land, of wtich he had been tbe instigator, and in which he had been the leader; he took no note of the 
 hand of Jehovah in tbe calamity which had come upon his kingdom, and spoke as if the whole matter 
 had been a mere personal difference between him and Elijah. He traced the drought only to the 
 prophet. He cast the entire blame of it upon him; much aa if one suffering under a painful disease 
 should blame the doctor for producing it, because, knowing the habits of the patient, he had predicted 
 that it would come. There is a point at which the mercury in the thermometer is itself frozen, and 
 marks no lower degree of cold; and there is a point in the sinner's career when his moral sense becomes 
 torpid and takes no further note of guilt. Ahab had, I fear, reached that stage in reference to his 
 Idolatry, and so he charged Elijah with causing that which was the result of his own sin. Taylor. — 
 The verb he used would suggest Achan, to whom it was linked by historic association. Ahab charged 
 El^ah with being to Israel a second Achan. Macduff. 
 
 18. I have not troubled Israel. This stern rebuke led the poor king to feel that he had his 
 master before him, and that the hairy mantle of the prophet was a symbol of greater power than the 
 ?oyal robe, and his staflE than of the sceptre. He quailed before him ; and the same facility of temper 
 which inclined him lo evil when under the influence of Jezebel swayed him to good in the presence of 
 Elijah. We have heard of men whose whisper could quell the rage of the wildest horse and bend him 
 down to sudden tameness. Power of the like kind some men possess over other men. Elijah possessed 
 It eminently; it was the gift of God; and such a man as Ahab was a proper subject for its influence. 
 
 ,Kitto. — Ye haTe forsaken the commandments. "What, then, was the special sin which Elijah 
 here holds up to view aa the chief cause of the whole calamity? Is it the intemperance or the covet- 
 ousness, or the frivolity, or the unchaste life of Ahab, and of his father's house? No ; it is their depart- 
 ure from God's word and statutes. brethren 1 if sins of this sort be the greatest of all sins ; If God 
 baa visited nations, countries, and cities with fire and sword on account of them, what must he hii 
 displeasure in th<«se times. KrumrnacJier. 
 
 ILI.ITSTBATIVE. 
 
 I. Ohadiah in the house of Ahab. I have somewhere read the following incident in the life 
 of a distinguished botanist. Being exiled from his native land, he obtained employment as an tmdcr- 
 gardener in the aervice of a nobleman. While he was in this situation his Duister received a valuable 
 
 31 
 
1 Kings. LESSON V. First Quarter. 
 
 plant, the nature and habits of -which were unknown to him. It was given to the gardener to be taken 
 care of, and he, fancying it to be a tropical production, put it into the hot-house (for it was winter), 
 and dealt with it as with the others under the glass; but it began to decay. He brought has master 
 to look at it. They thought it dying, and, as 'a last resort, were going to put it in a yet hotter chamber, 
 when the strange under-gardeuer asked permission to examine it. As soon as he looked at it he Baid, 
 ** This is an Arctic plant: you are killing it by the tropical heat into which you have introduced it." 
 So he took it outside and exposed it to the frost, and, to the dismay of the upper gardener, heaped 
 pieces of ice around the flower-pot; but the result vindicated his wisdom, for straightway it began to 
 recover and was aoouras strong as ever. Now, such a plant is Christian character. It is not difficulty 
 that is dangerous to it, but ease. Put it into a hot-house, separate it from the world, surround it with 
 luxury, hedge it in from every opposition, and you take the surest means of killing it. But take it out 
 into the frost, let it meet and overcome temptation in the way of daily duty ; let it come into contact, as 
 it seeks to do its work, with the icy spirit of the world; in a word, let it have to contend with difficulty, 
 and you thereby nurture it into strength. Taylor. 
 
 II. The Christian in the world is like a ship in the ocean. The ship is safe enough in the ocean so 
 long as the ocean is not in the ship. The Christian is safe enough in the world, so long as the world ia 
 not in the Christian. 
 
 III. Prophets in the cave. The deacon of the present evangelical Armenian Church in Sivas, in 
 Asia Minor, was compelled to leave his home in Divrik for fear of death on account of his faith, and 
 abode for several months in a cave in the mountains, where he was secretly furnished with provisions. 
 
 Van Letinep. 
 
 IV. iElijah. and Ahab. I remember one of my parishioners at Halesworth telling me that ha 
 thought " a person should not go to church to be made uncomfortable." I replied that I thought so too, 
 out whether it should be the sermon or the man's Jife that should be altered so as to avoid the discom- 
 fort must depend on whether the doctrine was right or wrong." Archbishop Whately. 
 
 PRACTICAL. 
 
 1. "We can serve God in rest and In quietness, in the noiseless tenor of an uneventful existence, 
 as well as in the feverish bustle or prominent position o^an active one. Macduff, 
 
 %. Let this picture of Obadiah be held up to the consideration of those who are so ready to object 
 that their situation and circumstances prevent them, from faithfully serving God. Krummacher. 
 
 3. Now, may this teach us that we should never allow our circumstances to keep us from doing 
 what we believe to be right. Nehemiah could serve God in a Persian palace; Daniel and his three 
 friends could retain their integrity in a Babylonian college; and Paul could turn the tent-majter's shop, 
 wherein he labored at Corinth, into a school for Christ. Taylor. 
 
 4. Remember Obadiah. If God continues to spare us, whatever blessings of his goodness we enjoy 
 let them be shared by any of our distressed brethren, for they are fellow-heirs with us of our Redeemer's 
 kingdom. Krummac7ier. 
 
 5. It was salutary, then, for Obadiah, and it is salutary, also, for us to be thus taught by provi. 
 dential experience our own weakness, that we may habitually learn to build more exclusively on that 
 only sure foundation, Jesus Christ. K. 
 
 6. Obadiah, moreover, is a remarkable testimony to that singular respect which sterling character 
 and worth command even from irreligious men. Uprightness, purity, consistency^ honesty of purpose 
 have always an irresistible influence and charm even to base natures. *' "When a man's ways please the 
 Lord, he maketh his very enemies to be at peace with him," as it was with Joseph in the court of 
 heathen Pharoah or Daniel in the palace of heathen Babylon. Macduff 
 
 7. Lo, the only effect of this long-continued chastisement of the Almighty was an anxiety for the 
 preservation ofhis studl To such obduracy can the hearts of the children of men be brought. 
 " Though thou shouldest bray a fool in a mortar among wheat with a pestle, yet will not his foolish- 
 ness depart from him." (Prov. 27 : 22.) May Ahnighty grace have compassion upon us I Krummacher. 
 
 8. i^aithful preaching of the gospel may sometimes be like the sinking of a burning mountain 
 In the sea. Sleepers awake, and the dry bones are stirred. On sucli occasions the thoughts of manv 
 hearts become reveal*!; then also, as in the apostles' time, it is always the case that the faithful -and 
 awakening preachers of the gospel are regarded as the offending parties, "the men who have turned 
 the world upside down," whereas the whole blame rests with those whose hearts are alienated from 
 the life of God through the ignorance that is in them, and who •' love darkness rather than lirht 
 because their deeds are evil." Nevertheless, we must be content to bear the blame of beine the 
 troublers of Israel, " The disciple is not above his master, nor the servant above his lord " A" 
 
 9. We may learn yet further the. terriblenesa of unimproved warnings, "WTiat a mournful nin 
 lure have we herel For three years God had tried this monaitjh with sore judgments. This miserabl ' 
 
 32 
 
First Quaetek. LESSON VI. 1 Kings. 
 
 king fought against his trial, — fought against God, — rushing against tho bosses of tho Ahnighty'i 
 buckler! Macduff. 
 
 10. Nothing creates more trouble to a land than the Impiety and profaneness of princes and 
 their families. Henry. 
 
 11. But we must remark, also, regarding Ahab's conduct hero, that tho consequence of ungod- 
 llness is blindness. See how ho oomes up to Elijah, with the greatest confidence, as if no blame 
 could be thrown upon himself and the whole calamity wore due to tho prophet 1 Taylor. 
 
 13. Let those on whom chastisement has been laid remember that affliction itself is no blessing 
 unless it be Improved : it is tho reverse. An unsanctifled trial becomes a eurse. It indurates if it 
 docs not soften. It is like the heat of the sun, which melts tho wax, but hardens tho clay. Tho 
 voice of tho Intercessor, in the case of such, may even now be heard, /or the last time, pleading 
 with despised and Injured mercy: "Lord, let it alone thU year also: and if It bear fruit, well; and 
 t/" not, then, after that, thou shalt cut it down I " Macduff. 
 
 13. My hearer, unconverted, will you take warning from this case? If you persist in your course, 
 your heart will he hardened Into impenetrability ; you will become " past feeling." Oh, beware cf 
 sinning yourself into such a state I Taylor. 
 
 Lesson VI. Feb. 11, 1877. 
 ELIJAH AND THE PROPHETS OF BAAL. 1 Kings 18 : 19-29. 
 
 TIME. — B.C. 906. Towards the end of the three and one half years of famine. 
 
 PI/ACE. — Mount Carmel. 
 
 KITLEIIS. — Ahab, King of Israel ; Jehoshaphat, King of Judah. 
 
 CIBCUMSTANCES. —Elijah, having faithfully delivered his message, now begins to make prep, 
 arations for a scene which has not its like in sacred history. Jehovah is about to show, by signs 
 and wonders and mighty deeds, that he is God and none else; and Baal is to be overthrown in one 
 day. KruntTnacher. 
 
 19 Now therefore send, and gather 
 to me all Israel unto Mount Carmel, ^ 
 and the prophets of Baal four hundred 
 
 and fifty, and the prophets of the 
 groves^ four hundred, which eat at 
 Jezebel's table. 
 
 Paballei, Passages.— U Sam. 15:12; 2 Kings 2:25. ^Ch. 16:33. 
 
 EXPLANATORY. 
 
 19. NoiT therefore send. " Now therefore," said Elijah authoritatively, like a representative 
 of God, " now therefore," O king ! "send." See how matters are reversed I the subject prescribes, and 
 the king, yes, such a king, complies I KrummacJier, — Carmel. On the shores of the Levant, and 
 Immediately to the south of Acre, there Is a range of hills stretching out for five or six miles, and 
 terminating in a somewhat rugged and precipitous promontory. Tho highest peak, resembling a flat- 
 tened cone in shape, rises about fifteen hundred feet above the level of the sea, and is that which in 
 Scripture is more particularly called Mount Carmel. It is described as the finest and most beautiful 
 mountain in Palestine. Even yet, though the land Is lying under a curse, there are evident traces of its 
 former fertility ; and in olden times it seems to have answered exactly to its name, which signifies "a 
 fruitful field," or "a country of gardens and vineyards." At its base flows "that ancient river, the 
 river Kishon," and away to the eastward stretches the magnificent plain of Esdraelon, terminating in 
 the glory of Tabor and the mountains of Jordan, while in the far distance northward we catch a glimpse 
 of the snowy peaks of Lebanon. Turning round and looking towards the west, we see, far as the eye 
 can reach, the blue waves of the Mediterranean; and to the left we take in the ruins of Caesarea, the 
 city in which Paul delivered those unrivalled defences before Felix, Festus, and Agrippa. Ou that plain 
 before us, what battles have been fought I What questions, with the fate of nations trembling in the 
 balance, have been settled I There Barak and Deborah vanquished the haughty Sisera; there GMdeon 
 overcame the Midianites ; there the Philistines encountered Saul when he fied before them to Gilboa; 
 there the banners of the Cr;uBa2lerB have fluttered in the breeze, and the eagles of N'apoleon have been 
 wetted by the evening dews. 7Vxy2or. — Carmel means /fer* or Garden land. Tho^ora^f Carniel ii 
 
 33 
 
I Kings. LESSON Yl. First Quaetek. 
 
 20 So Ahab s^nt unto all the chil- 
 dren of Israel, and gathered^ the 
 prophets together unto Mount Car- 
 mel 
 
 21 And Elijah came unto all the 
 people, and said, How^ long halt 3-e 
 
 between two opinions? if the Lord 
 ^; God, follow him: but if^ Baal, 
 then follow -him. And the people 
 answered him not a Mord. 
 
 22 Then said Elijah unto the peo- 
 ple, I, even I only,'* remain a prophet 
 
 Parallel PAsaAGBS. — ^Ch. 22 : 6. £2 Kings 17 : 41 ; Mat. 6 : 24. sjosh. 24 : 15 . *Ch. 19 : 10, 14. 
 
 one of tl;e richest and most diversified in all Palestine. Schubert enumerates forty-seven different kindf 
 of flowers found there, and the list not complete. Smith's Bib. Die. — Carmel has always been venerated, 
 Pythiigoras is said to have visited it; Vespasian offered sacrifices there; and to this day it is held sacred 
 by Jews, Christians, and Moslems alike. TT/n^raey.— Prophets of Baal. The priests of Baal are 
 called here " prophets," not ao much because they claimed a power of foretelling the future as because 
 they were teachers of the false religion, and more especially because they stand here -in antagonism to 
 the " prophet of Jehovah." Cook. — Four hundred and fifty. As the male divinity Baal had more 
 priests than the female Astarte. ^a/tr. — Prophets of the GroTCS. The prophets or priests 
 attached to the groves which Ahab had made, probably at Jezreel. Cook. — Of the Groves, or rather 
 of Astarte. Astarte was the Phoenician goddess, as Baal was the Phcenician god. This explains 
 why Jezebel permitted her priests to eat at her table. Barth. — Her symbol in her temple at Tyre 
 was a star. With the goddess Venus, Astarte had in common the character of a deity of tlie sky and 
 perhaps also the patronage of immorality. Cycl. Britannica. — Eat at Jezebel's table. "W"© are 
 not to suppose that these ate at the royal table where Jezebel took her refections. For though it is not 
 unusual in the East for servants to eat at the same table where their masters have eaten, after their 
 masters have done, and that several hundreds eat in the palaces of the Eastern princes, yet it could 
 never be necessary for Jezebel to have four hundred chaplains in waiting at once at-court. I should 
 think that these four hundred prophets fed daily at a common table, in or near the temple of the idol, 
 and which was provided for at the expense of Jezebel, ^ormar. — Kather, which eat /rom Jezebel's 
 table. Oriental etiquette would not have allowed them to eat at the table of the queen, which waa 
 spread in the seraglio. Cook. 
 
 80. All the children of Israel, The whole of Israel, i. e. the heads of the tribes and families, 
 and the elders as representatives of the people. Bahr. — In due time the people en masse were there, 
 and also the prophets of Baal and Asherah. Ahab also was there, yet during most of this day Elijah 
 seems to ignore his presence and address himself only to the people and to the idol-prophets. Cowles. 
 
 31. Hovp long: halt ye? He placed before them in one aharp, truculent question the likeness, 
 it might almost be said the caricature, of their stumbling, hesitating gait : " How long are you to halt 
 and totter, first on one knee and then on the other? If Jehovah be your God, walk straight after hjm; 
 if Baal, walk straight after him 1 " It was the very action and gesture represented in the grotesque 
 dances, first on one foot and then on another, round the pagan altars. Stanley. — It was precisely that 
 of walking, as one with legs of unequal length, swaying the body, therefore, to and fro, pitching now 
 this way and now that, — in most ungraceful not to say painful or revolting motion. , Herein lies the 
 pungency of Elijah's appeal : How long do ye vacillate between these two diverse opinions as to the 
 Godyo will worship? How long will ye swing, pendulum-like, from one God to the other, — now borne 
 by your nobler convictions towards the true God, anon seduced back to Baal by your lusts? Cowles. — 
 Literally the words may be translated, " How long leap ye upon two branches? " a most beautiful and 
 poetical allusion to the restlessness of a bird, which remains not long in one posture, but is continually 
 hopping from branch to branch. KittQ. — Between two opinions. Most of the people thought that 
 Jehovah was God, and Baal was God too. No, said the prophet, this will not do. There are two 
 opinions; they are two contradictory things. "I will build in my house," says one, "an altar for 
 Jehovah here, and an altar for Baal there. I am of one opinion : I believe both to be God." No, saya 
 Elijah, they are two : you cannot unite them. Have I not many here who say, I am worldly, but I am 
 religious too May I not be a good churchman, or a right good dissenter, and be a man of the world 
 too? Mark Antony yoked two lions to his chariot; but there are two lions no man ever yoked together 
 yet, — the Lion of the tribe of Judah and the lion of the pit." yiS^urj^con. —Answered not a word. 
 Some say they feared to pronounce for the Lord in the presence of the Icing and the priests of Baa', 
 and'they feared to pronounce for Baal in the presence of that prophet whom they befieved to poesess 
 the means of bringing down to the parched earth the refreshing showers. But it is our opinion thai 
 they were silent as careless men, shrinking from the trouble and responsibility of decision. Kitto. 
 
 23. I only remain. God be thanked that he was not the only man of God then living in Israel * 
 
 34 
 
FlEST QUAETER. 
 
 LESSON VI. 
 
 1 Kings. 
 
 of the Lord ; but Baal's prophets are 
 four hundred and fift}'^ men. 
 
 23 Let them therefore give us two 
 bullocks ; and let them choose one 
 bullock for themselves, and cut it 
 in pieces, and lay it on wood, and 
 put no fire under : and I will dress 
 the other bullock, and lay it on wood, 
 and put no fire under : 
 
 24 And call ye on the name of 
 your gods, and I will call on the 
 name of the Lord : and the God 
 that answereth by fire ^ let him be 
 God. And all the people answered 
 and said. It is well spoken. 
 
 25 And Elijah said unto the 
 prophets of Baal, Choose you one 
 bullock for yourselves, and dress it 
 first ; for ye are many ;' and call on 
 the name of your gods, but put no 
 fire under. 
 
 26 And they took the bullock 
 which was given them, and they 
 dressed it, and called on the name 
 of Baal from morning even until 
 noon, saying, O Baal, hear us. But 
 thert^ was no voice, nor anv that 
 answered And they leaped upon 
 the altar which was made. 
 
 27 And it came to pass at noon, 
 
 Parallel Passages. — n Chron. 21 : 28 ; 2 Chron. 7:1,3. 'Ps. 115 : 5-8 ; Jer. 10 : 5 ; 1 Cor. 12 : 2. 
 
 he, however, was the only one at that time who stood up among them publicly to maintain Jehovah's 
 cause against his adversaries ; the rest were either slain or banished or concealed in dens and caves of 
 the earth. Kmmmacher. — To feel solitary is no uncommon thing; to complain of being alone, with, 
 out sympathy and misunderstood, is general enough. But he very sure, as in this case, it is the elevation 
 of your character which severs you from your species. The world has small sympathy for divine good- 
 ness, but it has also but little for a great many other qualities that are disagreeable to it.' You find 
 yourself unpopular. "Well, is it because you are above the world, nobler, devising and executing grand 
 plans which they cannot comprehend? Then yours is the loneliness of Christ. Or Is it that you are 
 wrapped up in self, cold, disobliging, indifferent about the welfare of others? Robertson. 
 
 34. Tlie God tliat answeretU by fire, i. e. by sending fire from heaven to burn the sacrifice. 
 The point of the proposal lay in this, that fire was the element over which Baal was believed by his 
 followers to have peculiar power. The Baalitea, we may suppose, would rather have backed out of it 
 if they could have framed a feasible pretext for doing so, for they were all unprepared for an emergency 
 like this. Their natural magic^j their skill in sleight of hand, their dexterity in deceit, were useless when 
 they were taken thus at unawares. Taylor. — God answered Sodom and G-omorrah by fire. From the 
 flame of fire in the bush God spake unto Moses; and out of the fire, clouds, and thick darkness he spake 
 to Israel on Mount Binai. By fire he answered the transgression of Nadab and Abihn. By fire God 
 answered Solomon's prayer at the dedication of the temple; for the fire came down and the glory of the 
 Lord filled the house. (2 Chron. 7 : 2, 3.) God likewise answered the waiting apostles at Pentecost by 
 cloven tongues as of fire. Erummacher. — The people said. It Is well spoken. Indeed, the fair- 
 ness of the proposal was unanswerable, for Baal being the reputed God of Light or Fire, it was a virtual 
 appeal to his own element, a defiant challenge and reference to- his own sacred emblem. Nor was the 
 proposed method of arbitration strange or unfamiliar to the Jehovah-worshippers, the true Israel of 
 God. Their sacred records and national annals furnished many examples of answers by fire, from the 
 earliest, in the case of Abel's sacrifice, to the latest, within the memory of that generation, at the mag- 
 nificent scene of the temple consecration under Solomon. Macduff. 
 
 85. Choose you. El^ah gives the choice of bullocks to the Baal priests, to take away all ground 
 of cavil in case of failure. He calls on them to dress their oSerlngJlrai, because he is anxious that their 
 Inability shall be fully manifested before he shows his own power. Coo*.— It was an advantage to 
 them also that they should have the full power of the noontide rays of the sun, Baal being the sun. 
 They could ask no more, 
 
 3C. O Baal, hear us I An instance of the vain repetition wherewith the heathen are reproached 
 by our Lord. Sut we are not to suppose that no other words were uttered but these. " O Baal, hear 
 us! "probably floated on the air as a refrain. Coo*.— Leaped upon the altar. They proceeded, 
 not to "leap upon he altar" as the English version puts it, but to dance around It, such "bodily 
 exercise " being in natural sympathy with their intense mental excitement. 
 
 37. Elijah mocked them. Elijah looked on quietly and patiently until noon, and then, for the 
 people's sake, began to make suggestions. If these were sarcastic, keen, taunting, the occasion justified 
 him. The people needed to see the facts In this strong light. " Cry louder," said Elijah, " for Baal is 
 ioubtlcis a god, and you will make him hear by and by." CoteUa. — The Baal Peor of Assyria and the 
 
 35 
 
1 Kings. 
 
 LESSON VI. 
 
 First Quarter. 
 
 that Elijah mocked them, and said, 
 Cry aloud ; for' he is a god ; either 
 he is talking, or he is pursuing, 
 or he is in a journey, or perad- 
 venture he sleepeth, and must be 
 awaked. 
 
 28 And they cried aloud, and cut^ 
 themselves, after their manner with 
 
 knives ami lancets, till the blood 
 gushed out upon them. 
 
 29 And it came to pass, when 
 midday was past, and they [irophe- 
 sied until the time of the offering of 
 the eueninq sacrifice, that there was 
 neither voice, nor any to answer, 
 nor any that regarded. 
 
 Parallel Passages. — 'la. 41 : 23. ^Lev. 19 : 28. 
 
 Siva Lingam of India are the same. " Tallieth," in the margin, U " meditateth." Siva was once ahsorhed 
 in a profound meditation ; to him the time appeared only as a moment, hut to the world as ages. 
 Siva is described as taking great pleasure in the chase. Siva is represented as taking long journeys. 
 Siva, when he took the form of a coolie, often fell asleep under a tree. Roberta. 
 
 38. Cried aloud — cut themselveB. Cutting the flesh is a common mode of demonstrating 
 strong feeling in the pagan East. Ilerodotus relates that when the Persian fleet (of Xerxes) was near 
 ruin from a storm on the coast of Magnesia, the magi, by making cuttings in their flesh and by perform- 
 ing incantations to the wind, succeeded in allaying the storm, — " or it may be," adds the sagacious old 
 Greek, " that the storm subsided of its own accord." Kitto. — A discordant howling opens the scene at 
 the' processions of the Syrian goddess. Then they fly wildly through one another, with the head sunk 
 down to the ground, but turning round in circles, so that the loose-flowing hair drags through the mire; 
 thereupon they first bite themselves on the arms, and at last cut themselves with two-edged swords 
 which they are wont to carry. Then begins a new scene. One of them, who surpasses all the rest in 
 frenzy, begins to prophesy with sighs and groans, openly accuses himself of his past sins, which he now 
 wishes to punish by the mortifying of the flesh, takes the knotted whips, which the Galli are wont to 
 bear, and lashes his back, cuts himself with swords, until the blood trickles from his mangled body. 
 Movers. 
 
 29. Bvening^ sacrifice. Until towar(28 the time. Gook. — According to Joaephus, at the nintli 
 hour, or about three o'clock in the afternoon. 
 
 ILLUSTRATIVE. 
 
 I. The choice. Pizarro In hla earlier attempts to conciuer Peru came to a time when all Ills 
 followers were about to desert him. They were gathered on the shore to embark for home. ** Draw- 
 ing his Bword he traced a line with it from east to west. Then turning towards the south, ' Friends 
 and comrades,* he said, *on that side are toil, hunger, nakedness, the drenching storm, desertion and 
 death : on this side, ease and pleasure. There lies Peru with all its riches : here Panama and its 
 poverty. Choose each man as becomes a brave Castilian. For my part, I go to the south.' So saying he 
 stepped across the line. One and another his followers followed him. This was the crisis of Pizarro'a 
 fate. There are moments in the lives of men which, as they are seized or neglected, decide their future 
 destiny." Prescott (Conq. Peru, 1 : 263-5). 
 
 II. Choose ye, A little way west of Mount Zion, near the Jaffa Gate, is a little terrace, on the 
 top of the water-Fhed, so level that the rain that comes down from heaven upon it seems at a loss which 
 way to go. But part ofit, perhaps by the breath of heaven, is carried over on the west side, and descends 
 into the Valley of Itoscs, and down to the beautiful plain of Sharon; and there it diffuses itself abroad, 
 and fertility and beauty and flowers and fruits spring up all about the plain, until finally it is all 
 exhaled from the fragrant cups of lilies and roses of Sharon to heaven. But a large part finds its 
 way to the other side of the terrace, and descends down, down, below Mount Zion, through the dark 
 Valley of Tophet, type of hell, the Valley of Hinnom — Valley of Fire, as it is called — to the Bead Sea, 
 where it bringa forth the apples of Sodom, and is lost, lost forever, in the hitter waters of the Sea of 
 Death. This terrace is the Terrace of Indecision. Scrap-Book. 
 
 III. "Worshipping the sun. An Armstrong gun fires a bullet at the rate of four hundred 
 yartls a second. At this rate it would take thirteen years to reach the sun, and the sound of the explo. 
 sion would reach It half a year later. In other words, those men who worshipped the sun and raised their 
 voices In prayer to him, if their voices could have been heard and there was an atmosphere by which the 
 simnd of their voices could reach him, in thirteen and a half years would have reached their god. Fcel- 
 ir.g is conveyed along the nerves ten times slower than sound travels. If, therefore, an infant was horn 
 having an arm of the Inconvenient length of 91,000,000 miles so as to reach the sun, and if in the cradle 
 he were to stretch out his arm and touch the sun, the Infant might grow the seventy years allotted to 
 
 36 
 
FiiiST Quarter. LESSON VII. 1 Kings. 
 
 miLii, "but he would never bo conscious of tho fact that his fingers were burned. He would livcona 
 hundred and thirty-five years before that would be suspected. Prof. Proctor. 
 
 IV. A deaf god. A Chinese wife was one day seen by a missionary to enter a temple. In hor 
 hands were eome humble offerings, such as a twig or rioe, for propitiating the poor, blind deity. There 
 he stood, some forty feet high, blackened and begrimed with the smoke of incense for hundreds of years. 
 She presented her petition; she called upon the idol to protect and return in safety her husbund, then 
 on the sea in a storm. A few weeks after, the misRionaiy was there, and saw the same female enter the 
 temple in a rage. She stood before the grim idol and cursed it for being so blind, so deaf, so helpless as 
 to let her husband perishi Yes, the wailing widow of heathen life oxx^y echoed th-i sad complaintsof 
 millions in Christian lands. They found their hopes and build their plans on just such baBcless, blind, 
 deaf gods as this humble dweller in darkness. The worldling ever prays to a god that is deaf and 
 blind! Van Doren. 
 
 PRACTICAL,. 
 
 I. The power of righteousness. Abab quailing before Elijah, the king obeying the prophet. V. 19. 
 3. They have enough of religion to make them unhappy, but not enough to save their soulel A 
 
 little religion is the most miserable of all states. It becomes an accuser, not a comforter. It is the thorn 
 in the flesh, the lash of the scorpion. Better remain at Jezebel's table than come feeble, irresolute, half- 
 hearted, to Carmel. Macduff. 
 
 3. Here is brought before us the grand question which faces every man, " Who is your God, — 
 Baal or Jehovah? sin or the Holy One? self or God? mammon or Chiist? " This is the question 
 which each one of us has to settle for himself. V. 21. Taylor. 
 
 4. Others there are who, in fluctuating feeble-mindedness, endeavor to combine the services of Baal 
 and Jehovah. Tou might as well try to combine the eternal snow of the poles with the heat of the 
 t'.'opics. Nay, more, let all men know that even the attempt to combine the two Is, after all, only serving 
 Baal, and that in the meanest and most contemptible fashion. Taylor. 
 
 6. If we find one who has more right to us oi- will be a better master to us than God we may take 
 him at our peril. God demands no more.from us than he can make out a title to. Henry. 
 
 6. Religion is everything or nothing. Ye cannot serve God and mammon. Orton. 
 
 7. The absurdity of halting between two such opinions. Methinks even the devil himself must 
 laugh such a man to scorn. Spurgeon. 
 
 8. Necessity of right opinions. Elijah says, *• I know you are not decided in opinion, because you 
 are not decided in practice.** Spurgeon. 
 
 9. What signifies it whether the majority be with you or not? If only you are right, you are 
 always in the majority, for you have God on your side. Taylor. 
 
 10. The fairness of Elijah. True religion has no need and no desire to take unfair advantage of 
 any. It yields more than it need to opposers, and j'ct wins. 
 
 II, " And the God that answereth by fire, let him be God." Let u-i spiritually apply this to our- 
 selves. The fire of the Holy Spirit is the witness of God in every true believer. Krammacher, 
 
 13. Just as there are cares which are best removed by a smile, so there are absurdities and errors 
 to which a little well timed irony is the best reply. K. 
 
 13. How poor a god is that of the ignorant and infatuated world ! K. 
 
 14. The god of this world a deaf god. He cannot hear or help. The absurdity of serving such a god. 
 16. And even with the living God himself, my brethren, such excitements of spirit, and forced 
 
 ecstacies and devotions, are not the way to gain an answer to our prayers, K. 
 
 Lesson VII. Feb. 18, 1877. 
 ELIJAH AND HIS SACRIFICE. 1 Kings 18: 36-46. 
 
 TIME. — B.C. 900. 
 
 KULISItS. — Ahab, King of Israel ; Jehoshftphat, King of Judah. 
 
 PLACE. — Mount Carmel. On its eastern summit, commanding the last view of the Mediterranean 
 SS..1 and the first view of tho great plain of K.sdraelon, .just where tho glades of forest sink into the usual 
 bareness of the hills of Manasseh, a rock is still shown bearing the name of Mabarrakah, " tho 
 jacriflce." On this rock stood an altar of Jehovah, which had. In all probability, been destroyed la 
 the recent persecution. StatUey. — One can scarcely imagine a spot better adapted for the thousand, 
 
 37 
 
1 Kings. 
 
 LESSON VIT. 
 
 First Quartek 
 
 oflerael to have stood drawn upon than the gentle slopes around. The root shoots up in an almost 
 perpendicular wall of more than two hundred feet in height, on the side of the vale of Esdraelon. On 
 this side, therefire, there was no room for the gazing multitude; hut on the other hand, this wall made 
 it visihle over the whole plain, and from all the surrounding heights ; so that even those left hehind, and 
 who had not ascended Carmel, would still have heen able to witness at no great distance the fire from 
 heaven that descended on the altar. . . . Here is the only point of all Carmel where BlViah could have 
 been so close to the brook Kishon as to take down thither the priests of Baal and slay them —return 
 again to the mountain and pray for rain — ail in the short space of the same afternoon. Nowhere does 
 the Kishon run so close to Mount Carmel as just beneath El-Mohhraka. . . . Two hundred and fifty 
 feet beneath the iltar plateau ia a vaulted and very abundant fountain, built in the form of a tank, with 
 a feV steps leading down into it. While all other fountains were dried up, I can well understand that 
 there might have been found here that superabundanoe of water which Blijah poured so profusely over 
 the altar. Van de Velde, 
 
 36 And it came to pass at the 
 time of the offering of the evening 
 sacrifice, that Elijah the prophet 
 came near, and said' Lord God of 
 Abraham, Isaac, and of Israel,*^ let 
 it be known this day that thou a)t 
 God in Israel, and tJiat I am thy 
 servant, and^ that I have done all 
 these things at thv word. 
 
 37 Hear me, O Lord, hear me, 
 that this people may know that tliou 
 art the Lord God, and that thou hast 
 turned their heart back again. 
 
 3S Then^ the fire of the Lord foil, 
 and consumed the burnt sacrifice, 
 and the wood, and the stones, and 
 the dust, and licked up the water 
 that was in the trench. 
 
 Parallel Passages. — "Ex. 3:6. ^Ch. 8:43; 2 Kings l9:19; Pb. 83:18; Ezek. 36:23; 39:7. 
 'Nil in. 16 : 28. <Lev. 9 : 24 ; Jud. 6 : 21 ; 1 Chron. 21 : 26 ; 2 Chron. 7 : 1. 
 
 CONNECTION. 
 
 The eight hundred and fifty priests of Baal and Astarte had failed to bring the answer hy fire. 
 The assembled multitude had waited from morning till three o'clock in the afternoon, and Elijah then 
 proceeded to prepare his sacrifice. He knew the place of an old altar which had there been formerly 
 used for the worship of Jehovah. He repaired it, so that, when completed, it was composed of twelve 
 large stones. Tea tribes only had direct concern in this controversy; but the faithful prophet would 
 not omit the opportunity of impressing upon the assembled people the essential unity of the nation and 
 the unity of their true worship. All being ready, the prophet directed the altar, the victim, and the 
 wood, to be flooded with water, in such abundance that, as it flowed down, it quite filled a trench he 
 had caused. to be digged around to receive it. He multiplied difiiculties, in order that the miraculous^ 
 nature of the result might be rendered the more striking in contrast with the vain efforts of Baal's 
 votaries. Kiito. 
 
 EXPLANATORY. 
 
 36. livening: Sacrifice. . The time was probably that mentioned by Joscphus (Ant. Jud. 
 XIV:8:3), "the ninth hour," or three o'clock. Thus there might Btill remain five hours of light, 
 during which the other events of the day were accomplished. Cook. — God of Abraham, etc. This 
 points them to him as the God who had concluded the covenants of promise with the progenitors of the 
 entire people, and brings to mind the proofs of the grace which Israel had shared from the first. BaJir 
 — This solemn address would carry back the thoughts of the pious to the burning bush at Horeb (Ex. 
 3 : 6, 15, 18), for there only.had this mysterious ftrmula been used before. Cook. 
 
 37. That this people may know. The glory of God and the salvation of the people, — these 
 two things formed the entire object of all that the prophet did and said Krumma<cher. — That hast 
 turned. The hearts of the people are turning. Elijah speaks of them as already turned, anticipating 
 the coming change. Cook. 
 
 38. The fire fell. This denotes not lightning, for an ordinary flash could have produced no 
 such effect, but a fire miraculously proceeding from Jehovah. (Lev. 9 : 24.) Keil. — From the clear blue 
 ether overhead the whole multitude saw the bright, white flame descend. Cook —Consumed stonrs, 
 dust. To give full expression to the intensity of the fire, it is stated that even the stones and the 
 ground wore burned. Usually It is supposed that the earth means that which was thrown up In the 
 building of the altar; but It can also be that with which the altar, built of twelve atones, was filled up, 
 £ Ex. 20:24.) Bahr. 
 
 38 
 
FmsT Quarter. 
 
 LESSON VII. 
 
 1 Kings. 
 
 39 And when all the people saw 
 If. they fell on their faces : and the}' 
 said, The Lord, he* lathe God ; the 
 Lord, he is the God. 
 
 40 And Elijah said unto them. 
 Take the prophets of Baal ; let not 
 one of them escape. And they took 
 them ; and Elijah brought them down 
 to the brook Kishon, and slew^ them 
 there 
 
 41 ^ And Elijah said unto Ahab, 
 Get thee up, eat and drink ; for 
 thtre is a sound of abundance Of rain. 
 
 42 So Ahab went up to eat and 
 to drink. And Elijah went up to 
 the top of Carmel ; and^ he cast 
 himself down upon the earth, tnd 
 put his face between his knees, 
 
 43 And said to his servant. Go up 
 now, look toward the sea. And he 
 went up, and looked, and said. 
 There is nothing. And he said. Go 
 again seven tiroes. 
 
 44 And it came to pass at the 
 seventh time, that he said. Behold, 
 there ariseth a little cloud out of the 
 
 Parallel Passages. — 'Verso 24. ^Dcut. 13 : 5 ; 13 : 20 ; 2 Kiuga 10 : 25. sSam. 5 : 17, 18. 
 
 39. Tlicy fell on their faces. Then, as ever upon such oecaslons, unable to endure the 
 brilliance of the divine light, the people fell on their faces before it, and hid their eyes lest they should 
 be blinded. Coot. — The l/ord he is tlie God. The flame of Heaven has incontrovertibly, in the 
 face of all spectators, authenticated the prophet's word and mission, and flashed condemnation on his 
 opponents. A mighty shout rends the air, — " Jeliovahhe is the Qod! Jehovah he in the God /" Macduff". 
 
 40. The broolc Kislion, f. e. tortucma or winding stream, drains nearly the whole plain of 
 Esdraelon, and falls into the Mediterranean near the northern base of Carmel It was the scene of two 
 of the grandest achievements of Israelitish history, — the defeat of Sisera and the destruction of the 
 prophets of Baal. W?iitney. — A.11A slew them. They drug (at Elijah's command) the ringleaders 
 down the side of the mountain, and the Kishon carries to the sea, in its crimsoned stream, the tidings of 
 righteous vengeance. Elijah, in this apparently harsh and cruel act, only performed what Ahab, as 
 theocratic regent, had failed to do. It was not the vindictive massacre of a barbarous conqueror, but 
 the faithful servant and vicegerent of God fulfilling a stringent divine command — a command, indeed, 
 which admitted of no evasion — for the extermination of idolaters. Macduff ■ — This seeming cruelty 
 was, in that age, an aettf mercy. These prophets of Eaal were destroying the whole nation. There 
 was no way to save the many but by the destruction of the few, — not of the innocent, but of those who 
 deserved the penalty for their guilt. 
 
 41. Get thee up, eat and drink. Elijah, about to retire for prayer, wished to be relieved from 
 thecompany of Ahab and his attendants, and he said unto him, " Get thee up, eat and drink : for there is 
 a sound of abundance of rain." It looks as if he had said, " Thy carnal ease is thy principal care; now 
 take it; it will not much longer be disturbed by drought and famine." It was also a cutting reproof, as 
 implying that the king's presenoo was not wanted, especially while Elijah was about to converse with 
 his God. And does it not convey a touching reproof to any of us, if the children of God are obliged to 
 become mute and monosyllabic on our entering their company, and immediately turn the discourse 
 upon the weather, politics, or the news of the day? A'remmac/icr. — A sound of rain. Itisascom. 
 mon in the East to say there is a sound of rain as it is in England to say there is an appearance of rain, 
 eometimes this refers to thunder, at other times to a blowing noise in the clouds. In the vicinity of 
 a hill or tall trees it is the loudest (both were on Mount Carmel) . Roberts. 
 
 4:2. Elijah went up to the top of Carmel. There he could converse uninterruptedly with 
 tlie Lord. On the top of Carmel, too, he could the sooner perceive if his prayer was heard. Krum- 
 macher.—Fuce between his knees. Who in the East has not seen the natives thus sitting on the 
 earth, with their faces between their knees? Those engaged in deep meditation, in a long train of reason, 
 ing, when revolving the past or anticipating the future, when in great sorrow or fatigue, may be seen 
 seated on the ground with the face between the knees. Roberts. 
 
 43. To his servant. Tradition says that Elijah's servant was the sou of the widow of Sarepta. 
 Coo*. — Notice, again, how Elijah expected an answer to his prayer. He sent his servant to the summit 
 to lock out for its appearance. The strangest of all things to him would have been that his prayer 
 should be unanswered. So he set a watch for the coming of the answer. Taylor. — There is nothing, 
 said the servant. But our praying Elyah does not despair. The reason why we generally so easily 
 gruw weary, and so soon cease from praying, is because we are not sufficiently in earned for the 
 blessing we implore. Krummacher. 
 
 44. A little cloud. There is something remarkable to us in the sign by which the prophet knew 
 
 39 
 
1 Kings. 
 
 LESSON VII. 
 
 First Quaeter. 
 
 sea, like a man's hand. And he said, 
 Go up, say unto Ahab, i'repare thy 
 chariot, and get thee down, that the 
 rain stop thee not. 
 
 4") And it came to pass in the 
 mean while, that the heaven was 
 bh.ck with clouds and wind, and 
 
 there was a great rain. And Ahab 
 rode, and went to Jezreol. 
 
 4C And the hand of the Lord was 
 on Elijah, and he girdedi up his 
 loins, and ran before Ahab to the 
 entrance of Jezreel. 
 
 Parallel Passages. — '2 Kings 4: 29; 9:1; Job 38: 3; Jer. 1:17; Eph. 6:14; 1 Pet. 1:13. 
 
 that the rain was coming. A little clond in the horizon would to us be of small significance; hut it la 
 not 80 in the East. The clearness of the sky renders the slightest appearance of the kind distinctly 
 vi.sible, and it is known to be a sign of an immediate storm with Tioient rain. Of several instances that 
 occur to us, one of the most graphic is that given by Mr. Emerson in his " Letters from the jEgean." 
 He is at sea In a Greek vessel lu the Levant. One morning, which had opened clear and beautiful, It 
 was announced that a squall might be expected. No sign recognizable by European landsmen 
 appeared, but on attention being properly directed, " a little black clohd " was seen on the verge of the 
 horizon towards the south, which was every instant spreading rapidly over the face of the sky, and 
 drawing nearer to the vessel. Scarcely an instant had elapsed ere the squall was upon us, and all grew 
 black around, and in a moment the rain was dashing in torrents on the decks. Kiiio. — I think we have 
 here an Indication of the fact that God answers his people's prayers through the ordinary operations of 
 the laws of nature. There was nothing in the coming of this storm difi"erent from the rising of those 
 which are common in the eastern portion of the Mediterranean. Taylor. — Tliat the rain stop thee 
 not. These words have caused some perplexity to commentators. Their meaning becomes perfectly 
 clear as read on the spot. The river Kishon, easily fordablo at this point, and doubtless perfectly dry 
 after a protracted drought, would soon become a rushing, furious torrent, as in the days of Sisera. 
 Besides which, the plain of Esdraelon consists of a rich alluvial soil, which after a heavy rainfall 
 becomes absolutely impassable for carriages, and is difficult even for horsemen and pedestrians. If 
 Ahab is to return to Jezreel he mustyilo so at once. Samuel Manning. 
 
 46. The hand of the Lord was upon Xllijah. Divinely directed; and perhaps divinely 
 upheld. Coo*. — It denotes an inward impulse excited by God. .BaAr —Elijah, as God's minister, 
 had overwhelmed the king with shame and confusion in the presence of his subjects. The natural 
 tendency of this would be to lower him in their eyes and lessen their respect for his authority. It 
 wis not the intention, however, to weaken the government nor to encourage rebellion. The prophet 
 was, therefore, divinely directed to give a testimony of respect and honor to the king as public and 
 
 striking as from necessity had been the opposition and rebuke to his idolatry. Thompson. To 
 
 the entrance of Jezreel. He rested on the outskirts of the town, waiting to learn what Jezebel 
 would do, knowing apparently that it was she and not Ahab who really governed the country. Ahab 
 had not removed the capital from Samaria, but he had built himself a palace at Jezreel, and appears to 
 have resided there ordinarily. Cook. 
 
 ILLUSTRATIVE. 
 
 I. Prayer and natural law. Some time ago, being at Blnghamton, in this State, I went to see 
 the machinery wherewith that city is supplied with water. In a small house on the bank of the Susque- 
 hannah there is an engine which goes night and day pumping water Into the mains. The demand foi 
 water acta as a governor on the engine and regulates its motion, so that the more water is drawn off the 
 faster the engine goes. Then when a fire occurs an alarm-bell is rung, on hearing which the epginoer 
 gears on some extra machinery, which causes the engine to move more rapidly and charges the ordinary 
 mains to their fullest capacity, so that they can send water through the hose to tlie top of the highest 
 building In the place. Now, if men can thus construct an engine whereby through ordinary and already 
 existing channels an emergency of prayer may bo met, why cannot God do the same in this machino 
 which we call the universe? As wo understand the matter, it is thus he does proceed. He uses his 
 natural laws for the carrying forward of his purposes in grace and for the help of his beUeving children. 
 Taylor. 
 
 II. I have a clock, as very many have, which was made to meet certain exigencies of the future. 
 It has a calendar which points out the day of the month, the hand moving one ligure each day. If the 
 month has 31 days, it moves from that to the I f)r the next month; but if the month has but 30 aa'y8,'lh« 
 hand jumps over the 31, and on February it moves from 28 over the 29, 30, and 31 to the I of March. But 
 oDoo in four years it stops at Feb. 29, and then moves over two figures to the I. Now, we do not have ta 
 
 40 
 
First Quarter. LESSON VII. 1 Kings 
 
 run to the mater •when these changes are needed, and ask him to come and move the hands. lie kncTV 
 the exigencies would arise, and arranged for doing the work at the time he made the machinery. So 
 when God wanted to bring rain at Elijah's prayer he did not have to interfere with the laws of naturu 
 and create a cloud, or fling a new-made storm upon the sea. But millions of years before, when hfc 
 created nature, he said to winds and sea, " I will have a storm hero and a rain there, a drought at this 
 time, a tempest at that," and Nature carried the commission , to answer that prayer from the day it was 
 made. 
 
 III. Elijah mnning: before Ahab. The mode of doing honor to Ahab by running before bis 
 chariot was in accordance with the customs of the East even to this day. I Was reminded of this inci- 
 dent more than twenty years ago at Jafl'a, when Mohammed Ali came to that city with a large army to 
 quell the rebellion of Palestine. The camp was on the sand-hills south of the city, while Mohammad 
 A li stopped inside the walls. The officers were constantly coming and going, preceded by runners, v) ho 
 always kept just ahead of the horses, no matter how furiously they were ridden ; and in order to run 
 with the greater ease they not only girded their loins very tightly but also tucked up their loose gar- 
 ments under the girdle lest they should be Incommoded by them. Thus no doubt did Elijah. The 
 distance from the base of Carmel across the plain to Jezreel Is not less than twelve miles, and the race 
 was probably accomplished in two hours in the face of a tremendous storm of rain and wind. It was 
 necessary that the hand of the Lord should be upon the prophet or he would not have been able to 
 achieve it. Thompson, 
 
 PRACTICAL. 
 
 I, Time of evening sacrifice. Value of regular seasons of devotion. 
 
 3. Elijah's preparations. The religion of God put to every possible test. Faith required only 
 on the very best of evidence. No possibility of delusion or mistake. 
 
 3. The altar built of twelve stones. Look at the altar of his church built upon himself as its 
 
 pillar and basis and on the twelve living stones of the apostles. Look at the sanctuary of God, at every 
 stone of this building — every converted sinner. Hero was also a mined altar; but see, it is restored. 
 Here was also a surrounding trench of thousandfold sins, ensnarements, connections, and obstacles, 
 which closed the entrance against the Lord; but lol his fire has penetrated. Here were also stones, 
 — a hard heart and an unteachable mind; here was also wood and earth, — deadnesa, carnality, and 
 darkness; but the flame of Jehovah has consumed the earth, the wood, and the stone, and dried up 
 the floods of ungodliness ; and the desolated ruin is become a memorial of the glory of God. Krummacher. 
 
 4. Blessed will that time be when divided churches and divided nations shall become one in heart 
 and one in worship, one in undivided aim for the good of men and the glory of a common Lord ; 
 when the distinctions of sect and party, which are now like the separate pools on the rocky shore, 
 shall be swept over by the ocean-tide of Divine love, — all united and mingled into one. Macduff. 
 
 6. God of our fathers. How the Christian is strengthened in faith by remembering what God 
 has done for him in the past I By past victories given by God he gains hope for present battles; by 
 past answers of prayer, faith that the answer is coming to the prayer of to-day. 
 
 6. The answer by fire. But in another spiritual sense the God of Elijah ntill "answers by 
 fire." Fire ! It is the emblem of the work and agency of his blessed Spirit. He still " baptizes with 
 the Holy Ghost and with fire." Moreover, that highest of boons is procured in the same way aa was 
 the fire of Carmel, — in answer to prayer. Our Father who is in heaven gives his Holy fipirit '*Unto 
 them that ask him." Spirit of God I descend upon us. Macduff, 
 
 7. Further, we are impressed with the fact that Elijah here had a definite object in view when he 
 prayed. Too often even professing Cbristians go to their knees with no distinct purpose shaped within 
 tii^ir souls. Taylor. 
 
 8. Baal's prophets destroyed. Love Is by no means inconsistent with the execution of a 
 penalty on those who have violated a righteous law. Love to the criminal in the remission of hia 
 sentence is cruelty and injustice to the nation. Taylor. 
 
 Prayed seven times. Help docs not appear at the first cry, nor is the harvest reaped (lie 
 moment after the sowing time of prayer. 1 his ia certainly not agreeable to flesh and bl9od ; but, 5];..rit- 
 ually considered, it is very salutary. "What would be the consequence if God's treasures were ahvi'.ja 
 ojien to us at our first knocking? Therefore our gracious God does not always appear to bearkcn to the 
 first cry, but lets us generally stand a while at the door, so that once and again wo are obliged to say, 
 " I see nothing." Krummacher. 
 
 10. Tlie little cloud. Small beginnings sometimes produce groat and wonderful cflccts. 
 Despise not the day of small things. Orion. 
 
 II. The rain. We spoke of the sacrifice on Mount Carmel as having been in some sort tyjiical 
 of the g\ eater offering by a greater prophet on Calvary ; and it surely cannot be unnatural if we con necl 
 
 41 
 
1 Kings. 
 
 LESSON VIII. 
 
 FiEST Quarter. 
 
 the prayer of Elijah, with ita answer in the wind and rain, with the descent of the Holy Spirit upon 
 the i)ifant Church on Pentecost, in answer to the continuous supplications of the first disciples. Taylor. 
 13. It is first the fire of conviction; then the healing, comforting, refreshing InUuences of the 
 Spirit, — bringing home the blessed sense of pardon and forgiveness through the blood of the cross. It 
 is his method of procedure with them in their times of trial. Comfort and solace follow affliction. 
 First the Jire, then the rain; first the wounding, then the healing; first the flames of the fiery furnace, 
 then the refreshing comforts of the Holy Spirit. Macduff. 
 
 Lesson VIII. February 25, 1877. 
 ELIJAH AT HOKEB. 1 Kings 19 : 8-18. 
 
 TIME. — B.C. 906. 
 
 FIiACE. — Wilderness of Beersbeba. Horeh, part of Mount Sinai. 
 
 RUIiEKS. — Ahab, king of Israel. Jehoshaphat, king of Judah. 
 
 8 And he arose and did eat and 
 drink, and went in the strength of 
 
 that meat forty days and forty' nights 
 unto Horeb the mount^ of God. 
 
 Parallel Passages. — 'Ex. 34 : 28 ; Deut. 9 : 9, 18 ; Matt. 4:2. ^Ex. 3 : 1 ; Mai. 4 : 4, 5. 
 
 CONNECTION. 
 
 There were a great many vacant seats at JezeheVs supper-table that evening. Ahab " told her all 
 that Elijah had done," all about the test by fire, the astounding decision in favor of Jehovah against 
 Baa! ; and " withal how he had slain all the prophets of Baal with the sword." Was Jezebel appalled? 
 Not for a moment. But her wrath kindled into fury. Too much excited to lay plans for his arrest, or 
 possibly thinking it wiser to frighten him from the country, she sent a messenger to Elijah to say, *' So 
 let the gods do to me and more also, if I make not thy life as the life of one of them by this hour 
 to-morrow." Elijah was afraid of Jezebel and fled for his lifo. He stayed not his flight till he reached 
 Beersbeba, on the extreme southern border of Judah, estimated to be ninety-five miles from Jezreel. 
 There he left his servant (who perhaps was unable to go farther), but pushed on himself yet one whole 
 day's journey into the wilderness, so far before he felt himself safe from the wrath of Jezebel. Here 
 *,' he sat down under a juniper tree" (understood to be a species of broom, common in the deserts of 
 Arabia, of size sufficient to afford agreeable shade), and begged that he might die. Cowles. — It has 
 been observed of the holy men of Scripture that their most signal failures took place in those points of 
 character for which they were remarkable in excellence. Moses, the meekest of men, " spake unad- 
 visedly with his lips." John, apostle of charjty, sinned in intolerance; Peter, the brave, in cowardice. 
 If there is anything for which Elijah is remarkable it was superiority to human weakness. It was this 
 man, so stern, so iron, so independent, that in his hour of trial gave way to a fit of petulance and quer- 
 ulous despondency to which there is scarcely found a parallel. The causes of Elijah's despondency: 
 (1.) Relaxation of physical strength. Causes apparently the most trivial — a heated room, want of 
 exercise, a sunless day, a northern aspect — will make all the dlfi'erence between faith and doubt, between 
 courage and indecision. (2.) Want of sympathy. "I, even I, only." Lay i^he stress on only. The 
 excitement was passed. To die as a martyr. — yes, that wore easy, in grand failure ; but to die as a felon, 
 to be hunted, caught, taken back to an ignominious death, flesh and blood recoiled from that. (3.) 
 Want of occupation. As long as Elijah had a prophet's work to do, severe as that work was, all went on 
 healthily. But his occupation was gone. They who have felt the hours hang so heavy can comprehend 
 gart of Elijah's sadness. (4.) Disappointment in the expectation of success. On Carmel the great 
 object for which Elijah had lived seemed on the point of being realized. The transformation of Israel 
 into a kingdom of God was all but accomplished. In a single day all this bright picture was aunihl. 
 L°.ted. Robertson. 
 
 EXPLANATORY. 
 8. He did cat and drink. As this fugitive from duty is stretched under the juniper tree, with 
 his sheepskin mantle for a covering, lo, a bright angeUo being — probably during the darkness of night 
 — is seen approaching the sleeper's couch. It is one of those spirits to whom has been assigned the 
 lofty mission of " ministering to those who are heirs of salvation." In this same wilderness, a thousand 
 years before, Ishmael's cries and Hagar's tears were answered by an' angel's directing voice and pree. 
 »nce. A century later another houseless fugitive from Beersbeba had laid him down, like the prophet, 
 
 42 
 
FiusT Quarter. 
 
 LESSON VIII. 
 
 1 Kings. 
 
 9 1[ And he came thithei- unto a 
 cave, and lodged there : and, behold, 
 the word of the Lokd came to him, 
 and he said unto him, What doest 
 thou here, Elijah ? 
 
 10 And^- he said, I have been 
 very jealous ^for the Lord God of 
 hosis: for the children of Israel 
 have forsaken thy covenant, thrown 
 down thine altars, and slain'' thy 
 
 prophets wiih the sword; and I, 
 even I only am left; and they seek 
 my life, to take it awaj''. 
 
 11 And he said. Go forth, and 
 stand upon the mounf before tlie 
 Lord. And, behok], the Lord 
 passed by, and a great and strong 
 wind^ rent the mountains, and brake 
 in pieces the rocks, befoi e the Lord ; 
 biU^ the Lokd tons not in the wind ; 
 
 Faballel Passages. — 'Rom. 11 ; 2-4. 
 'Ex. 24 : 12. cEzek 1 : 4. «Zech. 4 : 6. 
 
 2Num. 25:11, 13: Ps. 69:9. sCh. 18:4, 20; Mic. 7:2. 
 
 amid heapB of rough stones, to sleep. Angelic beings were sent to guard tbe pillow of the wanderer 
 and convert the rudest of couches into the gate of heaven, Ifucdujf. — In the strength of that meat 
 forty days. Elijah, through the miraculous power of the food received through the 'angel, travelled 
 the whole of the way without obtaining anything further than what the wilderness might afford Mt. 
 Horeh is distant from Beersheha one hundred and eighty or two hundred miles, so that Elijah did not 
 require forty days for this journey. It might have been reached in six or seven days. Cook. But 
 Elijiih was to wander forty days, as formerly Moses with the whole people forty years, in the wilderness. 
 As the forty years* sojourn in the wilderness was to Moses a period of probation in faith, so also was the 
 faith of Elijah to be proved and purified from all carnal zeal for the further right discharge of his olhce. 
 Keil. — Horeb (dry, desert) . The same as Mt. Sinai, called the Mount of Q-od, because G-od here g.ive 
 the law to Moses. This is the first recorded instance of the Mount of God having been revisited by one 
 of the Hebrew nation since the first delivery of the law from its rocky brow. Palmer- 
 
 9. On the very same mount where Moses first saw G-od docs Elijah see him. One and the same 
 cave, as is probable, was the receptable to both. Mall. — The word of the Lord came. Probably 
 in vision as he slept. Cook. — What doest thou here ? Every syllable was pregnant with moaning 
 and rebuke. "What ('oeat thou here?" Life is a great doing, not hermit inaction. "What doest 
 thou," — thou whom I have honored above thy fellows, and who hast had proof upon proof of my faith- 
 fulness? "What doest thou here" — here In this desolate spot, away from duty; the Baal-altars 
 rebuilding, my own altar in ruins. " What doest thou here, Elijah t " Thy very name rebukes thee I 
 Where is God, thy ' strength ' ? "What — doest — thou — here T" Macduff. 
 
 10. Jealous. Pilled with anxious apprehension. Anxiously careful and concerned for anything. 
 Webster. —Here is a fourfold accusation. The complaint of the prophet was at the same lime a question 
 to the Lord, to which he then received a twofold answer : (1) With signs (vs. 11, 12), and (2) with words 
 (vs. 14-18). .BaAr. —Thine altars. Not the altar at Jerusalem, but such as they found in their own 
 country (10 tribes). There was one at Ramah, others at Mizpeh, Gilgal, Bethlehem, Carmel, and there 
 might be more. On these the pious people sacrificed, not being permitted to go to Jerusalem. Reading. 
 —Elijah looked at the dark side and that only. There was much that was bright, —a hundred prophets 
 saved by Obadiah, Baal's prophets slain, the people convinced by the divine fire, the drought ended; 
 but in the darkness of his spirit, Elijah saw none of the bright, but only the darkest view. 
 
 11. Stand upon the Mount. This was not fully done till after the still small voice. He began 
 .« go forth, went towards the opening so as to see the storm and the fire, but not so far as to fool their 
 effects. When he heard the voice he went out of the cave (v. 13), and stood in front of it in the open light. 
 
 11, 12. He heard in the strong and mighty wind an echo, as it were, of the dreadful reproofs 
 and words of thunder with which he had struck the consciences of the people of Israel. The earth- 
 quake represented the plagues and judgments which he had inflicted upon the country. The fire would 
 remind him of the flames of Carmel, and of the bloody execution of which it had been the signal. But the 
 zealous prophet was mistaken in promising him»elf, from this procedure, results which never accompany 
 the thunders of the law, but are only wont to be coupled with the still small voice of the gospel What 
 had he expeoteJ ? Nothing less than an immediate penitent return of all Israel to the God of their fathers. 
 Amidst the terrible phenomena which passed before him he was to he taught, in a lively manner, that 
 the manifestation merely of the power and majesty of God might certainly inspire the sinner with anxiety 
 ond terror, but could not really humble and convert him. He now better learnt that what especially 
 softens, melts, and converts the soul is the grace of God. But was his labor in Israel a lost lahor? had 
 It been superfluous and useless? By no meansl It had prepared the hearts of the people for impres- 
 •iDUB of another kind Kmmmacher. — 'B.ere, as it appears to me, a great principle was unfolded to 
 
 43 
 
I Kings. 
 
 LESSON VIII. 
 
 First Quartku 
 
 and after the wind an earthguake ; 
 bii the JvORD was not in the earth- 
 quake. 
 
 12 And after the earthquake a 
 fire ; but the Lord laas not in the 
 lire ; and after the fire a still small 
 voice. 
 
 13 And it was so, when Elijah 
 heard it, that he' wrapped his face 
 in his mantle, and went out, and 
 stood in the entering in of the cave ; 
 and, behold, there came a voice unto 
 him, and said, What doest thou 
 here, Elijah? 
 
 14 And he said, P have been very 
 jealous for the Lord God of hosts : 
 
 because the children of Israel have 
 forsaken^ th}- covenant, thrown down 
 thine altars, and slain thy prophets 
 with the sword ; and I, even I onl^-, 
 am left ; and they seek my life, to 
 take it away. 
 
 15 And the Lord said unto him, 
 Go, return on thy way to the wilder- 
 ness of Damascus ; and Vvhen thou 
 comest, anoint Hazael'* to be king 
 over Syria. 
 
 1 6 And Jehu^ the son of Nimslii 
 shalt thou anoint to be king over 
 Israel ; and Elisha^ the son of t>ha- 
 phat, of Abel-meholali, shalt thou 
 anoint to be prophet in thy room. 
 
 Parallel Passages. - 
 6:1-3. «Luke4:2T. 
 
 'Ex. 3:6; Is. 6:2. ^V. 9, 10. »Jer. 22:9. *2 Kings 8 : 12, 13. »2 Kings 
 
 Elijah, and to all workers for God, and an intimation is given that, while they may need to use the earth- 
 quake and the fire, the secret of their power will ever be in " love." Taylor — Distinguish between the 
 Ileal and Apparent. Elijah's apparent success was in the shouts on Mt. Carrael ; his real success was in 
 thcv unostentatious, unsurmised obedience of the seven thousand. For teachers, — Not in the flushing of 
 a pupil's cheek or the glistening of an attentive eye, not in the shining results of an examination, does 
 your real success lie. It lies in that invisible influence on character which he alone can read who 
 counted the seven thousand nameless ones in Israel. For ministers, — What is ministerial success? 
 Crowded churches, full aisles, attentive congregations, the approval of the religious world, much 
 impression produced? Elijah thought so ; and when he discovered his mistake, and found out that the 
 Carmel applause subsided into hideous stillness, his heart wo!l-nigh broke with disappointment. Minis- 
 terial success lies in altered lives and obedient, humble hearts, unseen worth recognized in the judgment 
 day. Robertson. — We know little of the real life of a people if Wb judge by the events which usually 
 are recorded in history, the wars and revolutions and changes of dynasty. We miss the real causes at 
 work in any revolution, in the progress of the world, in the reformation of the chupch, if we look only at 
 the fire and the storm of outward changes. There is a hidden life of the people, a working of God in the 
 heart, that lies beneath all these other things, as the still, deep sea beneath the wares that move only 
 the surface and change no great current or flow of the ocean. 
 
 13. Wrapped his face In his mantle. The mantle was the upper garment, — a sort of short 
 cloak or cape, — perhaps made of untanned sheep-skin. With it he veils his face with the same instinct 
 which made Moses hide his face at the burning bush, and the seraphim when they stand by the gre.at 
 white throne of the Most High. Too*. — What doest thou here? The question of the vision 
 repeated by the Lord himself. Cook. 
 
 15. Go, return. There were four things in God's treatment of Elijah's despondency : (11 Food 
 for body ; (2) The influences of nature ; (3) Assurance of victory ; and (4) Setting him to work as in 
 this verse. Robertson. — Return on thy way. This is not to be understood as if Elijah was imme- 
 diately to proceed to Damascus, and there to anoint Hazacl, but to withdraw for some time into the 
 wilderness of Damascus, secure from Jezebel, where he might execute his three commissions at the 
 time more exactly determined by the Spirit. Keil. — He does the first two by proxy, commissioning 
 Elisha to do them. — Damascus is situated on the borders of the wilderness. — Anoint. Anointing 
 here perhaps signifies no more than designating or recording in the prophet's own mind by the order of 
 God. Waterland. — Maza,el (vision of God). An officer of Benhadad, king of Syria, who slew his 
 master and reigned in his stead. (See 2 Kings 8.) 
 
 10. Jehu, founder of the fifth dynasty of the kingdom of Israel. Nlmshi was his grandfathei 
 (son means descendant, as Christ was the son of David). He destroyed all the house of Ahab, and 
 roigned in their stead. Elijah anointed him through Elisha. It was twenty years after the events 
 of this lesson that Jehu became king. —Elisha, God the deliverer. (See Lesson XI.)— Abel- 
 Ulaholah (place of the dance). A town supposed to have stood near the Jordan, some miles (ten) 
 
 44 
 
First Quaktee, LESSON VIIT. 1 Kings. 
 
 y 17 Ancl^ it shall come to pass, 
 that him' that escapeth the sword of 
 Hazael shall Jehu slay ; and him 
 that escapeth from the sword of 
 Jehu shall Elisha slay.^ 
 
 18 Yet^ I have left me seven 
 thousand in Israel, all the knees 
 which have not bowed unto Baal, 
 and every mouth which hath not 
 kissed** him. 
 
 Parallel Passages. — '2 Kinga9:14; 10:6; 13:3. ^Hos. 6:6. sRom. 11:4. *Hob. 13:2. 
 
 to the Bouth of Bcthshan, Remarkable In connection with Gideon's victory over the Midianites (Jud. 
 8 : 22) and as the hirthplaco of Elisha. Kitto'a Cycl. 
 
 17, The first subject of I lijah's grievance was, "The children of Israel have forsaken thy cove, 
 nant"; the second, "They have thrown down thine altars and slain thy people with the sword"; the 
 third, " I, even I only, am left." " Q-o," says Jehovah In reply to the^rs^ " pour the consecrating oil on 
 the head of Hazael. He is to he the rod of mine anger against apostate Israel." And accordingly it 
 was so. Some years after Elijah had been removed from the troubled scenes of earth to his glorious 
 reward the coasts and villages of the northern kingdom were ravaged and scourged by the Syrian armies 
 under this victorious captain, the footprints of his desolating hosts telling, amid ruin and pillage and 
 blood, that God is not a man that he should lie, nor the son of man that he should repent. Macdvff. — 
 Jehu, king over Israel, was an answer to tho prophet's second complaint, as if God had said, "I will 
 vindicate mine own glory; tho house of Ahab shall he desolate, and Jehu shall be the axe to its roots 1 " 
 And it 80 camo to pass. Jehu was the man that rooted out the house of Ahab from the earth, so that 
 neither stump nor stalk was left. Krummacher, 
 
 18, I have seven thousand. This is the answer to Elijah's third complaint, " I onlt am 
 left." Seven thousand faithful shall survive all the persecutions of Ahab and Jezebel, and carry down 
 tho worship of Jehovah to another generation. Cook. — Kissed him. Kissed him, or kissed to him; 
 both wore customs among the heathen. — There is a temple of Hercules at Agrigentum, and in it is a 
 brazen image of Hercules himself, so greatly venerated among them that his mouth and chin are a little 
 worn away because men, in addressing their prayers and congratulations to him, are accustomed not 
 only to worship the statue, but to kiss it. Cicero. — The text probably alludes to the little images of 
 Baal banded around at their religious assemblies to be kissed. Jen&a. 
 
 ILLUSTRATIVE. 
 
 I. Elijah's discouragement. "At one time I was sorely vexed and tried by my own sinful- 
 ness, by the wickedness of the world, and by the dangers that beset the church. One morning I saw 
 my wife dressed in mourning. Surprised, I ask ed her who had died. * Do you not know? * she replied ; 
 • God in heaven is dead.'—' How can you talk such nonsense, Katie? * I said ; * how can God die? Why, 
 he is immortal, and will live through all eternity.' — 'Is that really true? ' she asked. * Of course,' I 
 said, still not perceiving what she was aiming at; ' how can you doubt it? As surely as there is a God 
 in heaven, so sure is it that he can never die.' — ' And yet,' she said, ' though you do not doubt that, yet 
 you are so hopeless and discouraged.' Then I observed what a wise woman my wife was, and mastered 
 my sadness." Luther. 
 
 II. The still, small voice. Oxygen, of which nine tenths of the ocean and one half the rocks is 
 composed, is a gas so delicate that no man ever saw or smelt it. Its power is not in the rock nor in the 
 waves, but in the union of the invisible particles with other elements. It exists in three forms : in one it 
 Is the fire, the'source of earthquake and storm; in the second it is the element of decay, both, visible and 
 showy effects; but the real power of oxygen Is in its third form, —the element of life, as all living 
 creatures breathe it. It works in silence, it is unseen, the youngest babe can breathe it; and yet all the 
 life in the world comes from it. It is the symbol In the air of the still, small voice. 
 
 III. See .^sop'a fable of the Wind and the Sun. 
 
 PRACTICAI.. 
 
 1, We may well learn, from this sad crisis In Elijah's history, the lesson of our own weakneM, and 
 owr dependence on Ood'a grace. Macduff. 
 
 2. beware of taking any step without the Divine sanction. There Is nothing more striking, did 
 we carefully observe it, than God's wise and appropriate adaptation of His dealings to the peculiar 
 state, circumstances, and necessities of his people. He knows the journey that is before each of ihem. 
 Macduff. 
 
 3 (V. 8). If at any time you feel disposed again to say, " It is enough," and that you can bear tha 
 burden of life no longer, do as Elijah did, flee into the silence of solitude, and sit under — not the junipei 
 
 45 
 
1 Kings. LESSON IX. First Quartek. 
 
 tree, but under that tree whereon the incarnate Son of God was made a curse for you. Here your soul 
 will assuredly llind eweet refreshment. Krwrnmacher. 
 
 4. The bread and the water with which God nourishes souls in the wilderness are the truths of hia 
 word and promises. But as the cake was baked on the coals for Elijah, and the water placed at his head 
 In a cruse, so we need to have the truths Of God's word prepared for us by his Spirit, and set before ua 
 by his providence, that we may take the benefit of them for our spiritual refreshment and nourishment. 
 Krwmm.ather, 
 
 6. He who multiplied the loaves and the fishes at his pleasure could give to a little all the virtue 
 of much. Krwm.'m.acher. 
 
 6. Many sit at the foot of their juniper trees, moping and in despondency, musing on their 
 weakness, fretting themselves over their past sins. The angel message to all such is, " Arise, tai:R 
 the provided food, accept the ofi'ered gospel-terms, and trust God for all the rest. He who has provided 
 food will provide strength for the journey. Arise 1 Bo the will of God, and ye shall know of the 
 doctrine." This is true Christian philosophy. Macduff. 
 
 7 (V. 9). "Whatdoest thou here?" is the question God puts to every careless sinner. "Wliat 
 doest thou here ? " — still in thy sins, still unawakencd, unconverted, unsanctified, unsaved. Taylor. 
 
 8 (v. 10). We ma^' further learn to beware of harsh Judgmenta on our fellow-men and fellow. 
 Christians. There was unwarrantable sclf-sufBciency In Elijah, so boldly averring, "I, even I only, 
 am left ! " It was not for him (" the man jof like passions ") to make so sweeping and unqualified an 
 assertion . Macduff. 
 
 9. Religion is not dead nor dying. I want no other proof of this than the pains so many take to 
 kill it. French AutJior. 
 
 10 (v. 11). Oh, go ye forth from such a cavern of darkness, and stand upon the mount before the 
 Lord! You will find neither life, light, nor peace in your own hearts. Go forth, in spirit, from your 
 gloomy cell to the mount. Behold the Lamb of God! It is this which makes the believer courageous, 
 joyful, and strong, and imparts new life to his spirit. Krummacher. 
 
 11. The same may be said to those who are troubled with evil thoughts and incited to evil actions. 
 He that busies himself in the painful consideration of such things is liable to be swallowed up in despair. 
 But let us go forth out of the cave, let us stand upon the mount before the Lord, where Jesus presents 
 himself, and we shall find him in all points able to succor them that are tempted. ICrummacher. 
 
 13. Solemn is the word in this text; ponder it and remember it, — '^ The 'Lord passed by/" God is 
 " passing," soon ho will be " passed " altogether, your means and privileges at an end, the day of grace 
 fled, and fled forever. Macduff. 
 
 13 (v. 12) . Has it not often been so with us, that after we have been tossed by the rough winds, 
 shaken by the earthquake, and scorched in many tires, the "still, small voice" has come to us iii the 
 solitude of our chamber, in the night-watches upon our beds, accusing us of neglected duty and 
 broken faith, yet speaking comfort and whispering encouragement and hope? Kitto, 
 
 14. The power of the church is in lotie, in attraction, not denunciation. 
 
 15 (v. 13). No sooner was Elijah favored with the still, small voice than he wrapped hia face in his 
 mantle. This is an emblem of the Christian's state of mind, who veils his face with humility and 
 overwhelming self-abasement before God. Krummacher. 
 
 16 (v. 15). Work for Christ, the remedy for despondency, 
 
 17 (v. 17). Evil pursues sinners. There is no escaping it. 
 
 18 (v. 18). There are more good people in the world than some wise and holy men think. Henry. 
 19. There is far more good in the church, far more done for Christ and the world, than manj 
 
 give Christians credit for. 
 
 Lesson IX. March 4, 1877, 
 THE STOEY OF N^ABOTH. 1 Kings 21 : 4-14. 
 
 TIME. B. C. 900. 
 
 PLACE. — Jezreel and Samaria. 
 
 KULiEliS. — Ahab, king of Israel. Jehoshaphat, king of Judah. 
 
 CIRCUMSTANCES, — Since the abolition of idolatry had removed the curse of famine from the 
 land, Israel had prospfered. A long war, undertaken with some reluctance at first, against a confederacy 
 of Syrian Icings, who, with Benhadad at their head, had invaded the Holy Land, had terminated 
 BuccessfuUy, and Ahab, the king, lived in greater pride and magnificence than ever. Judah was 
 prospered under the reign of the good king Jehoshaphat. 
 
 46 
 
FiEST Quarter LESSON IX. 1 Kings. 
 
 4 And Ahab came into his house' 
 heavy and displeased because of the 
 word which Naboth the Jezreelite 
 had spoken to him : for he liad said, 
 1 will not give thee the inheritance 
 of my fathers. And he laid him 
 down upon his bed, and turned away 
 his face, and would eat no bread. 
 
 6 ^ But Jezebel his wife came to 
 him, and said unto him, Why** is thy 
 spirit so sad, that thou eatest no 
 bread ? 
 
 " 6 And he said unto her. Because 
 I spake unto Naboth the Jezreelite, 
 
 and said unto him. Give me thj' 
 vineyard for money ; or else, if it 
 please thee, I will give thee another 
 vineyard for it : and lie answered, I 
 will not gise thee my vineyard. 
 
 7 And Jezebel his wife said unto 
 him, Dost thou now govern the king- 
 dom of Israel ? arise, and eat bread, 
 and let thine heart be merry ; I^ will 
 give thee the vinej-ard of Naboth 
 the Jezreelite. 
 
 8 So* she wrote letters in Ahab's 
 name, and sealed litem, with his seal, 
 and sent the letters unto the elders 
 
 Paeallei, Passages. —'Job 6:2; Hab. 2 : 0-12. ^Neh. 2 : 2. 'Mic. 2 : 1, 2. *2 Sam. 11 ; 14, 16. 
 
 CONNECTlblSr. 
 
 Although Samaria was the metropolla of his kingdom, Ahah had a palace at Jezreel, where he seems 
 to have resided during part of the year. This palace was situated on the heights at the western extremity 
 of Mount Gilboa, on the eastern borders of the plain of Esdraelon, and about twenty-live miles north of 
 Samaria. One day it struck Ahab that the garden at this place would be greatly improved by an en- 
 largement, which would take in an adjoining vineyard. He therefore caused application to be made to 
 the owner, whose name was Naboth; but Naboth, strong in his indefeasible right of property, declined, 
 Bomewhat bluntly, it seems, to part with it. Kitto. 
 
 EXPLA]S^ATOBY. 
 
 4. And Aliab came Into his house heavy and displeased. A careful reader will gather 
 that Ahab and his queen were now residing at Samaria, twenty-five miles from Jezreel. (See chap. 
 20: 43; also v. 8.) This lordly possessor of palaces cannot obtain a little vineyard he has coveted, an<? 
 life is, forsooth, for the moment, embittered to him. Lamentable but too truthful picture of human 
 nature! Here is a king, a man at the proud pinnacles of human ambition, the owner of vast territoriea» 
 the possessor of one of the most princely of demesnes, his ivory palace perched on the wooded slopes 
 of Crilboa, looking across the wide, fertile plain of Esdraelon. What our own Windsor is to Britain, or 
 Versailles to France, so was this Jezreel, with its noble, undulating gi-ounds, to the kingdom of Israel. 
 Even amid the miserable mud-huts of the modern Zerin the traveller can picture, from the unchanged 
 features of the site, what the beauty of that summer park and palace must have been. Macduff. 
 
 I will not give thee the inheritance of nay fathers. By the law of Moses, no Israelite was 
 permitted to sell his inheritance. All land was to be considered as the Lord's property, and held only 
 as a fief under him. It was indeed allowed to be exchanged, but even.then it was to be restored in the 
 year of jubilee. This was the Divine command, and Naboth would not deviate from it, nor would 
 he make an exchange, because he foresaw that the idolatrous king would pay no, regard to the year of 
 jubilee, or the laws respecting it. Krummacher* 
 
 7. And Jezebel his vFifo eaid unto him. Like a spoiled child, who has been so much accus. 
 tomed to his own way in everything that he knows not how to bear refusal and lies down sprawling 
 on the floor in the impotence of rage and disappointment, the monarch was actually so much affected 
 that he took to his bed and refused his food, at the same time declining to see or converse with any of 
 his courtiers. He evidently had no thought of forcing Naboth to yield to his desires, or of laying violent 
 hands cither upon himself or on his property. But Jezebel was not burdened with any such conscien- 
 tious regard for the rights of others ; and when she learned what the cause of her husband's moping was, 
 she bitterly taunted him with his scrupulous timidity, and intimated that she would make short work 
 with Naboth and hie inheritance. " What,'* said^he, •' you the king of Israel, and allow yojrself to be 
 thuB tlisobeyed and defied by a cofnmon yeoman 1 You have been altogether too courteous and consid- 
 erate in the offer you have made him. I will give you his vineyard, and pay nothing for it either I" 
 William Taylor. —1 will give thee the vineyard. "I" is the emphatic word here; " I, the queen, 
 the weak woman, will give thee the vineyard if thou, the king, the strong man, will do nothing." Com- 
 pare the words of Shakespeare's parallel character, — " Infirm of purpose I give me the dagger I " Cook. 
 
 8. Sealed with his seal, Th^ seal-ring contained the name of the king, and gave validity to the 
 
 47 
 
1 Kings. 
 
 LESSON IX. 
 
 FlEST QUAETEB. 
 
 and to the nobles that were in his 
 city, dwelling with Naboth. 
 
 9 And she wrote in the letters, 
 aojin^, Proclaim a fast, and set 
 Naboth on high among the people : 
 
 10 And set two men, sons' of 
 Belial, before him, to bear witness 
 against him, saying, Thou didst 
 blaspheme^ God and the king. And 
 then carry him out, and stone^ him, 
 that he may die. 
 
 11 And the men of his citj', even 
 the elders and the nobles who were 
 the inhabitants in his city, did as 
 Jezebel had sent unto them, aiid as 
 
 it was written in the letters which 
 she had sent unto them. 
 
 12 They proclaimed a fast,* and set 
 Naboth on high among the people. 
 
 13 And there came in two men, 
 children of Belial, and sat before 
 him ; and the men of Belial wit- 
 nessed^ against him, even against 
 Naboth, in the presence of the peo- 
 pie, saying, Naboth did blaspheme 
 God and the king. Then^ they ca- 
 ried him forth out of the citj', ayd 
 stoned him with stones, that he died. 
 
 14 Ihen they sent to Jezebel, say- 
 ing, Naboth is stoned, and is dead. 
 
 Parallel Passages. — iDeut. 13:13. ^Bx. 22:28; Lev. 24:16, 16; Matt. 26:59-66; Acts 8:11. 
 "Lev. 24 : 14. 'Is. 68 : 4. "Ex. 20 : IB ; Pa. 27 : 12 j Prov. 25 : 18 ; Mai. 3 : 5. «2 Kinga 9 : 26. Eocl. 4 : 1. 
 
 documents to which it waa affixed. (Esther 8:8; Dan. 6 : 17.) By allowing her the uae of his signet- 
 ring, Ahab passively consented to Jezebel's proceeding. Being written in the king's name it had the 
 character of a royal mandate. J. F. and B — The Hebrew mode of sealing seems to have been by 
 attaching a lump of clay to the document and impressing the seal thereupon. (Job. 38 : 14.) Cook. — 
 The elders and nobles that were in his city. They were the civic authorities of Jezreel, a:id 
 would in ail likelihood be the creatures and fit tools of Jezebel. 
 
 9. Proclaim a fast, etc. Those obsec^uious and unprincipled magistrates did according to 
 orders. Pretending that a heavy guilt lay on one, or some unknown party, who was charged with blas- 
 pheming God and the king, and that Ahab waa threatening vengeance on the whole city unless the 
 culprit were discovered and punished, they assembled the people to observe a solemn fast. Fasta were 
 commanded on extraordinary occasions affecting the public interests of the state. (2 Chron. 20 : 3; Ezra 
 8:21; Joel 1:14, 2:15; Jonah3:6.) The wicked authorities of Jezreel, by proclaiming the fast, wished 
 to give an extcraal appearance of justice to their proceedings, and convey an impression among the 
 people that Naboth's crime amounted to treason against the king's life. J. F. and S. — Set Naboth 
 on high among: the people. This was not an order to do Naboth an even apparent honor, but 
 simply a command to brhig him forward before a court or assembly, where he might be tried and con. 
 demncd. Cook. 
 
 10. Two men, sons of Belial. Belijil is not to be regarded as a proper name in the Old Testa- 
 ment. Its meaning is worthleasness, rcckleasnesa. Sons of Belial mean simply worthless, lawless 
 fellows. In the New Testament Belial stands for Satan. Smith's Bible Z)ic«. — According to Deut. 
 17 : 6 and 19 : 15 every crime punishable by death must be testified to by at least two witnesses, who .^lso 
 must at the stoning make the beginning. Bahr. —Tlxon didst blaspheme. The word here rendered 
 " blaspheme " is that which commonly means " bless." Perhaps the best explanation of the bad sense 
 of berek is to be found in the practice of blessing by way of salutation, not only on,meeting, but also on 
 t.aking leave. From the latter custom the word came to mean " bidding farewell to," and so '* renoun- 
 cing," " casting off," " cursing." Cook. — Carry him ont and stone him. Jezebel asaumec that 
 Naboth will be found guilty on the testimony of two false witnesaes. His offence will he twofold; and 
 in both cases will be capital, blasphemy against God being punishable with death by the law (Lev. 
 24 : 16) , and blasphemy against the king being a capital offence by custom. (See 2 Bam. 16 : 9 ; la ; 21 ; 
 1 Kings 2 : 8.) She also assumes that the punishment will be stoning, since the greater crime will absorb 
 the lesser, and the law made stoning the punishment for blasphemy against God. As stoning took place 
 always outside the city (see Acts 7 : 68), she tells the elders to " carry Naboth out." 
 
 11. The men of his city . . . did as Jezebel had sent unto them. Never was queen- 
 craft more apparently triumphant and successful. OnA get that recusant citizen accused of blasphemy, 
 and, by a divine law, the property of the blasphemer and rebel reverts to the crown. Ahab, by an old 
 statute, would become at once lawful lord of this petty vineyard. It does give a terrible picture of the 
 moral debasement at this period of larael'B hiatory, that ao many were to bo found among nobles and 
 elders (the privileged classes, the aristocracy of their day) to aid and abet in so foul a deed. Not even 
 one voice was raised in protest. Macduff. 
 
 14, Naboth is stoned and dead. Naboth and hi£ sons were stoned (see 2 Kings S ■ 26) 
 
 48 
 
FiEST QuAETER. LESSON IX. 1 Kings. 
 
 Stanley. — She received the news with undisguised satisfaction. It was notliing to her that Q-od's name 
 tiad been profaned; that religion had iDeen dishonored; that justice had been outraged; or that innocent 
 blood had been shod. She had obtained her object, for the property of those condemned to death for 
 blasphemy reverted to the crown ; and she hastened to carry the good tidings to her husband. Taylor, 
 — Jezebel repeated to Ahab all that he cared to hear; "Naboth is not alive, but is dead." The narrative 
 wavers in its account of his reception of the tidings. The more detailed version of the Septuagint tells 
 us that, immediately, the pangs of remorse shot through his heart. *' When he heard that Naboth was 
 dead, he rent his clothes and put on sackcloth." But this was for the first moment only. From the 
 capital of Samaria, as it would seem, he rose up, and went down the steep descent which leads intc the 
 plain of Jezreel. He went in state, in his royal chariot. Behind him, probably in the same chariot, 
 Were two of the great officers of his court, — Bidkar, and one whose name afterwards bore a dreadful 
 sound to the House of Ahab, — Jehu, the son of Jehoshaphat, the son of Nimshi. And now they 
 nearedthe city of Jezreel; and now the green terraces appeared, which Ahab at last might call his 
 own, with no obstinate owner to urge against him the claims of law and of property; and there was the 
 fatal vineyard, the vacant plot of ground waiting for its new possessor. There is a solitary figure 
 standing on the deserted gl'ound, as though the dead I^aboth had risen from his bloody grave to warn off 
 the king from his unlawful gains. It is Elijah. As in the most pathetic of Grecian dramas, the unjust 
 sentence has no sooner been pronounced on the unfortunate Antigone than Tiresias rises up to pro- 
 nounce the curse on the Theban king, so, in this grander than any Grecian tragedy, the well-known 
 prophet is there to utter the doom of the House of Ahab. He comes, we know not whence. He has 
 arisen ; he has come down at the word of the Lord to meet the king, as once before, in this second crisis 
 of his life. Few and short were the words which fell from those awful lips; and they are variously 
 reported. But they must have fallen like thunderbolts on that royal company. They were never for- 
 gotten. Years afterwards, long after Allah and Elijah had gone to their account, two of that same group 
 ■ found themselves once again on that same spot ; and a king, the son of Ahab, lay dead at their feet ; and 
 Jehu turned to Bidkjir and said, " Remember how that thou and I rode behind Ahab his father, when 
 the Lord laid this burden upon him. Surely yesternight I saw the blood of Naboth and the blood of 
 his sons, saith Jehovah, and I will requite thee in this plat, saith Jehovah." (2 Kings 9 : 26.) And not 
 onlj' on that plat, but wherever the House of Ahab should be found, and wherever the blood of Naboth 
 had left its traces, the decree of vengeance was pronounced. Stanley.— 'Sov three years, opportunity 
 was given him, though in vain, for a fuller repentance and amendment, ere the weapon of deferred 
 retribution descends. Macduff.— In the record of Jezebel, not one redeeming feature anywhere 
 appears. Iler character bears the stamp of unmixed wickedness, pure and utter depravity. We 
 should think much better of her if she had hired an assassin to waylay Naboth and hurl a javelin through 
 his heart. It was doubly horrible to prostitute the sacred forms of justice to the purposes of such foul 
 murder and wrong. All in all, the character of Jezebel is drawn — to be execrated. There could be no 
 other worthy object in delineating such ineffable meanness and wickedness. True, she had a most 
 indomitable will : so has Satan; and both are the more to be execrated. True, her character Is self- 
 consistent, of one piece and one stripe throughout; and so is Satan's— both simply and supremely 
 wicked— than which what worse thing can be said of any moral being? Cowlea. 
 
 ILLUSTRATIVE. 
 
 I. Jezreel is the seed-plot of God as the name means, and which it probahly gained from the 
 extraordinary fertility of the soil. Here stood the ivory palace of Ahab and the temple of Astarte, with 
 its four hundred priests supported by Jezebel. S. Manning. 
 
 II. Ahab came Into his house heavy ond displeased. A thoroughly loyal subject of 
 God's kingdom is quaUfied to dwell happily in any world to which God may call him. Because ho is 
 what he is, it matters less where he chances to be. The star which shines by its own light may traverse 
 the infinite spaces of the heavens, but it can never know eclipse. On the other hand, a peevish, uneasy, 
 and wilful spirit is not much helped by outward condition. King Ahab, in his palace, turns his face to the 
 wall and will, eat no bread, because he cannot have Naboth's vineyard. How many a proud man is so 
 unweaned and pulpy that he cannot bear a cloudy day, an east wind, the loss of a dinner, the creaking 
 of a shutter by night, or a plahi word I You will meet travellers who take their care with them as they 
 do their luggage, and grasp it tightly wherever they go, or check it forward from place to place, although, 
 unlike their luggage, it never gets lost. You may carry an instrument out of tune all over the world, 
 and every breath of heaven and every hand of man that sweep over its strings shall produce only 
 discord. Such a man's trouble is in his temper, not in his place. You can hardly call it " borrowed " 
 trouble either, for it is mostly made, and so is his own by the clearest of all titles. Rev. Wm. Crawford. 
 
 III. How many an Elijah stands a ghostly sentinel by the door of that house whose stones have 
 been hewn and polished and piled by ilUcit gain I How many an Elijah mounts on the back of the mod- 
 ern chariot, horsed and harnessed, pillowed and cushioned and liveried with the amassings of successful 
 
 49 
 
2 Kings. LESSON X. First Qdaetek. 
 
 roguery I How maoy an Elijah stands In the midst of banquet-hall and drawing-room scowling down on 
 some murderer of domestic peace and innocence, who has intruded into vineyards more sacred than 
 Nahoth'e, — trampled vlrtuo under foot, and left the broken, bleeding vine to trail Its shattered tendrils 
 onpltied on the ground I Macduff. 
 
 PKACTICAIi. 
 
 1, There are many voices addressed to us from Naboth's vineyard. One of these is. Beware of 
 cowtouaness. That vineyard baa its counterpart in the case and conduct of many still (v. 4). Macduff. 
 
 %, IlappincsB consists, not In having, hut in heing. No matter what a man has, if he have not a 
 liappy and contented spirit, he will be craving for something else (v. 4). Taylor, 
 
 3. Paul was contented in a prison, Ahah discontented in a palace. Inordinate desires expose men 
 to continual vexations, and they that are disposed to fret will always find something to fret at. Renry, 
 
 4. Another of the voices from Naboth's vineyard is, Keep out of the way of temptation. If Ahab, 
 Knowing his own weakness and besetting sin, had put a restraint on his covetous eye, and not allowed it 
 to stray on his neighbor's forbidden property, it would have saved a black page in his history and the 
 responsibilities of a heinous crime (v. 4). Macduff. 
 
 5. Ahah's first and irretrievable blunder was dated long anterior to the coveting of the vineyard. 
 Wo have before noted that his thoughtless, unlawful, unprincipled union with a heathen princess, 
 whoso father's name and throne were blackened with infamy, was the commencement of his downward 
 career, the first instalment of that price hy which, we read, '* he sold himself to work iniquity." How 
 many, in the formation of business and social connections, by looking merely to worldly advantages, 
 make shipwreck of faith and of a good conscience I Macduff. 
 
 6. No wickedness is bo vile, so horrid, hut religion has sometimes been made a cloak for It (v. 9). 
 Henry. 
 
 7. We are reminded of the price which we have to pay for sin. What weighty words are these of Elijah 
 to Ahab, *' Thou hast sold thyself to work evil in the sight of the Lord.'* They imply not only that 
 Ahab had given himself entirely over to iniquity, but also that he had done so at the price of himself. 
 Taylor* 
 
 8. We see there be just men to whom it liappens according to the work of the wicked, hut all will 
 he set right in the great day (v. 13), Henry. 
 
 9. Another voice from Nahoth's vineyard is, Be sure your sin XBillJInd you out. Ahab and Jezebel, 
 as we have seen, hdd managed to a wish their accursed plot. Naboth was in that silent land where no 
 voice of protest can he heard against high-handed iniquity. But there was a G-od in heaven who maketh 
 Inquisition for blood, and who " remembered them." Their time for retribution did come at laet* 
 although years of gracious forbearance were suffered to intervene. Macduff. 
 
 Lesson X, March 11, 1877. 
 ELIJAH TEAKSLATED. 2 Kings 2 : 1-12. 
 
 TIME.— B. 0. 896. Probahly at the beginning of the reign of Jehoram. 
 
 PliACE. — On the farther side of Jordan, probably not a great distance from Jericho. 
 
 RULERS, —Jehoram, king of Israel. Jehoshaphat, king of Judah. 
 
 CIRCUMSTANCES. — Ahaziah, who succeeded his father Ahab on the throne of Israel, did not 
 reign more than two years. He was fully under the Influence of his mother, and sanctioned tha 
 idolatries she had introduced; he was succeeded by his brother Jehoram. 
 
 CONNECTION. 
 
 We have n false Idea of the work of Elijah If we suppose that It was restricted to Buch public 
 appearances as that which he made on Carmel, or such denunciations of iniquity In high places as those 
 which ho uttered In the vineyard of Naboth and the palace of Samaria. In the history of a nation it has 
 often been noted that the periods of its highest prosperity are those which furnish fewest materials for 
 the public annalist ; and similarly In the life of a minister of 0od, the years o^ his most potent influence 
 and most enduring work are frequently those concerning which his biographer can find least to say. 
 Wm. Taylor. 
 
 50 
 
First Quarter. 
 
 LESSON X. 
 
 2 KiKGS. 
 
 1 And it came to pass, when the 
 Lord would take^ up Elijah into 
 heaven by a whirlwind, that Elijah 
 went with^ Elisha from Gilgal 
 
 2 And Elijah said unto Elisha, 
 Tarry here, I pray thee; for the 
 Lord hath sent me to Beth-el. And 
 Elisha said unto him^ As^ the Lord 
 liveth, and as^ thy soul liveth, I will 
 
 not leave thee. So they went down 
 to Beth-el. 
 
 3 And the sons^ of the prophets 
 that were at Beth-el came forth to 
 Elisha, and said unto him, Knowest 
 thou that the Lord will take away 
 thy master from thy head to day? 
 And he said. Yea, I know it; hold 
 ye your peace. 
 
 Tarallel Passages. — ^Gen. 5:24. n Kings, 19: 21. »Jer. 4:2. *Verfles 4, 6. Ch. 4:30; 
 1 Sam. 1 : 28. ^Veraes 5, 7, 15; Ch. 4 : 1, 38 ; Ch. 9 : 1 ; 1 Kings, 20 : 35. 
 
 EXPL AN ATO R Y. 
 
 1, vl'hen the Lord would take up Elijah. Those long wanderings were now over. No more 
 was that awful figure to be seen on Carmel nor that stern voice heard in Jezreel. Stanley. — Slijah 
 •went with !Elisha. Elijah had now, and for some time before, a personal follower or attendant, — one 
 of those BO well known in the East and in ancient history, who arc the disciples and followers of a holy 
 or learned man, and who, although they may themselves be iv;rsons of some consideration in the world, 
 feel glad and honored in being allowed to discharge for their master the light servile duties which liis 
 habits of life require. This person was Elisha, the son of Shaphat, of Abel Meholah beyond the Jordan, 
 a name scarcely less illustrious than that of E ijah. KUto.— GXls:al. Gilgal cannot here be a place between 
 Jericho and the Jordan, for Elijah and Elisha went down from there to Bethel, and came from Bethel to 
 Jericho. It is rather, as in Deut. 11 : SO, the place known now as Jiljilia, which was on an elevated site, 
 Bouthwestof Seilun (Shiloh), near to the road leading from tbo latter place to Jericho. This Gilgal, 
 which lay in Ephraim, and not the one in Judah, is the one referred to also by the prophets Amos (4 : 4) 
 and Hosea (4: 15), who mention it, together with Bethel, as chiei seat of the false worship of Jehovah. 
 Probably it was precisely on this account that schools of the prophets were founded t^ere to counteract 
 the error. Bdhr. 
 
 8. And X:iijah said unto £ll8ha» " Tarry here." As to Elijah's motive In making this 
 request, Keil thinJts that, on account of his great humility, he wished albwitnesseH of his glorification to 
 be absent ; others think it was to test his love and fidelity. — Bethel. In central Palestine, in the tribe 
 of Benjamin (though also given to Ephraim), about twelve miles north of Jerusalem. At Bethel there 
 was also a school of the prophets, which Elijah had founded, notwithstanding that place was the head- 
 quarters of the calf- worship. He was probably sent there to strengthen and comfort the prophets before 
 he left them forever. — I w^ill not leave thee. ' "With that tenderness which is sometimes blended with 
 the most rugged natures, at each successive halt the older prophet turned to his youthful companion, 
 and entreated him to stay: "Tarry hero, I pray thee, for the Lord hath sent me to Bethel ... to 
 Jericho ... to Jordan." But in each case Elisha replied with an asseveration that expressed his 
 undivided and unshaken trust in his master and in his master's God : " As the Lord liveth, and as thy 
 Boul liveth, I will not leave thee." Stanley. 
 
 3. And the sons of the prophets. From sundry incidental allusions, we are led to the con- 
 clusion that much of the Tishbite's labors, especially in the later years of his life, were given to the 
 superintendence of the education of the sons of the prophets throughout the land. The first mention in 
 Scripture of " schoola of the prophets" Is In the history of Samuel, and- it is probable that he was him- 
 self the founder of that at Naioth. It is not unreasonable to conclude that In the wide-spread defection 
 of the tribes, both in Judah and Israel, from the Lord, they had fallen Into neglect. But after the 
 stirring controversy of his earlier ministry, Elijah seems to have set himself to the fostering, if not indeed 
 to the refounding, of these establishments. Either he himself set up such schools at Gilgal, at Bethel, 
 and at Jericho, or, finding them existing there In u languishing condition, he labored to give them 
 prosperity and permanence. These ancient colleges were under the superintendence of a recognized 
 prophet, who was called the father^ while the students were styled hia children or sons. They were 
 places of retirement adapted for study and devotion. The students were permitted to marry. The 
 subject of study at these institutions was the law of Moses; and along with that, hut subsidiary to it, 
 attention was given to music and sacred poetry, while, alike for purposes of recreation and preparation 
 for after usefulness, the young men were trained In various handicrafts. In going to and fro among 
 these schools, Elijah found the labor and the happiness of his later years. So, when the close of his 
 Bojourn on the earth drew near. It was natural that he should wish to pay a farewell visit to those 
 Interesting institutions In which were gathered the young men who were the nation's hope. Taylor. — 
 
 51 
 
2 Kings. 
 
 LESSON X. 
 
 First Quarter. 
 
 4 And Elijah said unto him, Elisha, 
 tarry here, I pray thee ; for the Loud 
 hath sent me to Jericho. And he 
 said, As the Lord liveth, and as thy 
 sonl liveth, I will not leave thee. So 
 thej' came to Jericho. 
 
 6 And the sons of the prophets 
 that were at Jericho came to Elisha, 
 and said unto him, Knowest thou 
 that the Lokd will take away thy 
 master from thy head to day? And 
 he answered. Yea, I know it; hold 
 ye j'our peace. 
 
 6 And Elijah said unto him. Tarry, 
 I praj^ thee, here ; for the Lord hath 
 
 sent me to Jordan. And he said, A'< 
 the Lord liveih, and <is thy soul 
 liveth, I will not leave thee. And 
 they two went on. 
 
 7 And fifty men of the sons of the 
 prophets went, and stood to view 
 afar off: and they two stood by 
 Jordan. 
 
 8 And Elijah took his mantle,' and 
 wrapped it together, and smote the 
 waters, and^ they were divided hither 
 and thither, so that they two went 
 over on dry ground. 
 
 9 IT And it came to pass, when 
 they were gone over, that Elijah 
 
 Parallel Passages. — '1 Kings, 19 : 13, 19. ^Verse 14 ; Ex. 14 : 21 ; Josh. 3 : 14-17. 
 
 The Lord wUl take away thy master. Clearly, independent revelations had heen made to the two 
 " schools," at Bethel and Jericho, and also to Elisha, with respect to Elijah's coming removal, which thoy 
 knew was to take place that day ; but it is not clear that even Elisha knew bis master was to be translated . 
 Cook. — Elijah, of course, knew that the time of his departure was come, and that the Lord was going to 
 take him away. The manner in which he would be taken, however, he did not know, nor did he Bay a 
 syllable about it. Still less did Elisha and the disciples of the prophets know it. They could only 
 know it from Elijah himself. Neither did he conceal it from the disciples of the prophets; for his 
 visit to them had for its .chief object to take leave of them. He simply did not wish that this departure 
 should he much spoken of, and still less would he permit that any one should be a witness of it, therefore 
 he urged Elisha himself to remain behind. Only when Elisha would not allow himself to be held back, 
 and had declared earnestly three times over that he would not leave him till the final moment ; only when 
 he had thus stood the trial of his unchangeable fidelity and perseverance, and thus maintained himself 
 as competent and fit to carry on the oflice of prophet, did Elijah yield his scruples and allow Elisha to 
 accompany him. — From thy head, i. e. "from with you," — *' out of connection or companionship 
 with you." Luther says, " To be at the head is t« be master and teacher; to be at the feet is to be pupil 
 and subject. For when the teacher teaches he sits in a more elevated position than the pupils, so that 
 he has them at his feet and they have him at their head. Therefore St. Paul says (Acts, 22 ; 3) that he 
 had learned the law at the feet of G-amaliel." Bohr. — Hold ye your peace. That is, " Say nothing, 
 disturb us not. The matter is too sacred for words. I know as well as you that I am to lose my 
 master to-day." Cook. , 
 
 4. Jericho, in the valley of the Jordan, was about twelve and a half miles from Bethel. From 
 Bethel the two men of God start on another stage of this last journey. They pursue the old, well- 
 known valley, " the long defile " leading from Ai^to Jericho, " which in other times formed the route 
 of invading armies into Palestine." On reaching Jericho, the same touching scene, in an interview 
 with the sons of the prophets residing there, is repeated. The old helmsman is about to resign his 
 post ; but his last thought is for those who, after he is gone, are to steer the shattered vessel through 
 the surging sea. Macdjitff. 
 
 6. And they two went on. "And they two went on." They went on alone. They descended 
 the long, weary slopes that led from Jericho to the Jordan. On the upper terraces, or on the mountain 
 heights behind the city, stood " afar off," in awe, fifty of the young disciples ; " and they two stood by 
 Jordan." They stood by its rushing stream, but they were not to be detained by even this barrier. 
 " The aged Gileadite cannot rest till he again sets foot on his own side of the river." He ungirds the 
 rough mantle from around his shaggy frame; he " rolled it together," as if into a wonder-working staff; 
 he " smote" the turbid river as though it were a living enemy, and the " waters divided hither and 
 thither, and they two went over on dry ground." And now they were on that farther shore, under the 
 shade of those hills of Pisgah and of Gilead, where, in former times, a prophet greater even than Elijah 
 had been withdrawn from the eyes of his people, — whence, In his early youth, Elijah had himself 
 descended on his august career. Stanley. 
 
 9. Ask what I shall do for thee. He knew that his hour was come, he knew that he had at 
 last returned home, that he was to go whither Moses had gone before him; and he turned to Elisha to 
 
 52 
 
First Quarter. 
 
 LESSON X. 
 
 2 Kings. 
 
 said unto Elisha, Ask what I shall 
 do for thee, before I be taken away 
 from thee. And Elisha said, I pray 
 thee, let' a double portion of thy 
 spirit be upon me. 
 
 10 And he said, Thou hast asked 
 a hard thing : nevertheless, if thou 
 see me when I am taken from thee, 
 it shall be so unto thee ; but if not, 
 it shall not be so. 
 
 11 And it came to pass, as they 
 
 still went on, and talked, that, be- 
 hold, there appeared a chariot^ of 
 fire, and horses of flre, and parted 
 them both asunder ; and Elijah went 
 up by a whirlwind into heaven. 
 
 12 IfAnd Eli-ha saw it, and he 
 cried,' Mj' father, my father, the 
 chariot of Israel, and the horsemen 
 thereof! And he saw him no more : 
 and he tooli hold of his own clothes, 
 and rent them in two pieces. 
 
 Parallel Passages. — iNumb. 27:20. ^Ch. 6 : 17 ; Ps. 104 : 4. sch. 13:14. 
 
 &8k for his last wish. One only gift was in Elisha's mind to ask, " I pray thee, let a double portion of 
 thy spirit be upon me, the right of thy first-born son." It was a hard thing that he had asked. But it 
 was granted, on one condition. If he was able to retain to the end the same devoted perseverance, and 
 keep his eye set and steadfast on the departing prophet, the gift would be his. Stanley. — A double 
 portion of thy spirit. The *' double portion " -has been generally understood to mean double the 
 power of Elijah; and the words of the next verse, " Thou hast asked a hard thing," are favorable to 
 this interpretation. But the phrase used in the Hebrew is that which in Deut, 21 : 17, denotes the pro. 
 portion of a father's property which was the right of an eldest son ; and consequently the later com- 
 mentators are almost unanimous that Elisha only asked for twice as much of Elijah's spii^it as should be 
 inherited by any other of the '• sons of the prophets." He simply claimed, i. e, to be acknowledged as 
 Elijah's Jirst-bom spiritual son. Cook. 
 
 11. A chariot of fire. As they went on, conversing of high things, suddenly a whirlwind reft 
 Elijah from his companion, and he was borne aloft, like an exhalation, in *' a ^harlot with horses of fire," 
 or glowing like fire, to heaven, followed by the cry of the forsaken disciple as he I'cnt his clothes. Kitto. 
 — "Went up by a whirlwind. A tempest or storm of wind accompanied with vivid flashes of fire. 
 t/". F. and B. — All questions concerning the nature of the fiery chariot, the place from which Elijah was 
 taken, the day of his ascension, and so on, are to be avoided as unprofit.ible disquisitions about matters 
 which surpass the limits of our earthly thought and comprehension. Keil. 
 
 13. Elisha saw It, and he cried, My father, i, «, spiritual father, as the pupils of the 
 prophets are called their sons. The chariot of Israel and the hoi'semen thereof, i. e. that, as 
 earthly kingdoms are dependent for their defence and glory upon warlike preparations, there a single 
 prophet had done more for the preservation and prosperity of Israel than all her chariots and horsemen. 
 Took hold of his own clothes and rent them. In token of his grief fur his loss, J. F. and B. 
 
 ILLUSTRATIVE. 
 
 I. X^ljjah. Nothing can well be duller or more dingy than the appearance of a cathedral window 
 to one who is looking on it from the outside of the building; but when you enter and gaze at it from 
 within, the whole is aglow with beauty. Now, most people read the history of Elijah much as they 
 would that of some old hermit, and they get little out of it. We have tried to read it in the light of the 
 gospel, and as we have done so, we have seen that Elijah is a sharer of the glory of the transfigured 
 Christ, We saw Calvary from Carmel; in the still, small voice which we heard at Horeb we discerned 
 the merciful accents of him whom the Magdalene recognized when, at the door of the sepulchre, he sail 
 unto her, " Mary I " And in the ascension of the faithful prophet we descried a far-o£F prediction of the 
 day when to those on his right hand the Judge shall say, " Come, ye blessed of my father, inherit tha 
 kingdom prepared for you from the foundation of the world." Thus the glory of Christ illuminates 
 Moses and Elias; and as we read their pages, so irradiated, we are to ourselves as if we stood with the 
 privileged three on the Mount of Transfiguration, and we, too, are constrained to say, " It is good for 
 us to be here." — Taylor. 
 
 II. And Elijah went up hy a whirlwind into heaven. The nearness of heaven is sug- 
 gested by the epithet "veil," Christians, there is only a veil between us and heaven I A veil is the 
 thinnest and frailest of all conceivable partitions. It is but a fine tissue, a delicate fabric of embroidery. 
 It waves in the wind; the touch of a child may stir it and accident may rend it; the silent action of time 
 will moulder it away. The veil that conceals heaven is only our embodied existence ; and though fear, 
 fully and wonderfully made, it Is only wrought out of our frail morfeilicy. In a bound, in a moment, In 
 
 53 
 
2 Kings. LESSON X. Fiest Quarter. 
 
 the twinkling of an eye, in the throb of a pnlse, in the flash of a thought, we may start into disemhodied 
 Bpirits, glide unabashed into the company of great and mighty angels, pass into the light and amazement 
 of eternity, know the great secret, gaze upon splendors which flesh and blood could not sustain and 
 which no words lawful for man to utter could describe I Brethren in Christ, there is hut a step between 
 you' and death ; between you and heaven there is but a veil. G. Stanford. 
 
 III. Ask what T shall do for thee. It would seem as if all God's words to us in reference 
 -to asking blessings of him, and all his dealings with ua in reference to such requests, wore so many 
 challenges to our faith and hope. There is not the slightest intimation that we can trespass by a too 
 frequent application. It is a challenge to our faith. "Ask; " and it looks out upon the infinite. It is 
 for our faith to extend it and to apply it to what treasures of grace and goodness we please. Can wo 
 not see that large asking and large expectation on our part honor God? Suppose some friend of ours, 
 whose wealth is known to be practically unlimited, should declare his readiness and willingness to 
 supply all our wants; suppose he should put into our hand a hook of " checks," all signed by his own 
 hand, and the amounts left blank for us to fill up in need with such sums as will meet every possible 
 exigency; and then suppose we go about half starved, groaning with leanness and faintness, or only half 
 clothed, shivering in thin rags, and the shame of our nakedness bowing ua down to the ground. How 
 such a demonstration on our part would shame the truth and generosity of our friend I To ask largely 
 of God (as Elisha asked of Elijah) will prepare us to receive a large blessing. It will control our 
 working; it will shape bur plans; it will honor God. Rev. A. L. Stone* 
 
 PRACTICAL. 
 
 1. Those who are going to heaven themselves ought to be concerned for those they leave behind, 
 to leave with them their experience, testimonies, counsels, and prayers (v. 2). 
 
 3. Death is the Jordan which the faithful must all pass, and they find a way through it, safe and 
 comfortable ; the death of Christ has divided those waters, that the ransomed of the Lord may pass over 
 (v. 8). Henry. 
 
 3. No stream is so deep and no flood of calamity so dangerous that God cannot lead through it 
 unharmed. • 
 
 4. The prophet-mantle, which to-day, as ever, when it falls upon any Jordan, divides its waves, la 
 faith, strong, glad, living, rock-firm faith. Faith leads through flre and flood (v. 8). 
 
 5. Ask what I shall do. The Lord will not only listen to .our prayers, but he even demands 
 of us that we shall pray to him and pour out our hearts with all our wishes before him (v. 9). Wirth. 
 
 6. If we wore called upon to make a request, aa Elisha was, what would we choose? "Would we 
 pray for things of this world, or would wo pray aa he did, and choose spiritual and heavenly things 
 (v. 9)? Menken. 
 
 7. The highest good on earth is not gold nor money, but the Holy Spirit. Starke, 
 
 8. The request was great, but even great prayers are permitted when they serve the end.8 of the 
 kingdom of God (v. 9). Wkiriemburg Summary. 
 
 9. Pi*ay, dear soul, pray freely for something great; it is equally easy for God to give thee some- 
 thing great or something small. He does not charge it upon thee as ambition if thou prayest so soon for 
 a large faith or a great measure of the Spirit or a high grade of holiness (v. 9). Hyburg. 
 
 10, We may note the connection which subsists between strong faith in the invisible life and the 
 power of a public ministry. Now, if we would have more power, wo must aim first at securing this 
 faith in the invisible. It was said of one that as he prayed he spoke as if God was so near, and talked 
 with him so really and confidingly, that those who were beside him found themselves almost looking 
 round to see where God was. It was said of another that ho preached as if the Lord Jesus were standing 
 just by hia side. Brethren, when we have this faith in the real, living nearness to ua of the unseen 
 Jehovah, we, too, shall have the Spirit of power, and find upon our shoulders — shall I make bold to 
 say it? — the mantle, not of a prophet or apostle, but of the ascended Christ himself (v. 10). Taylor. 
 
 11, In the symbolic teaching of the Old Testiiment, the chariot of fire could not have been without 
 its signiflcancy, as a befitting close to a life of flaming zeal (v. 11). 
 
 12, And is there not comfort and encouragement, too, for every desponding believer, in this final 
 dealing of God with his servant, — ministering to him such an "abundant entrance" into a world 
 of glory? Who was this transfigured conqueror? Was it not the same coward-prophet, who once 
 set moping under the wildGrncss juniper tree, peevish, fretful, abandoning himself to unworthy despair? 
 Y"et out of weakness he had been made strong; he had risen " like a giant refreshed " (v. 11). Macduff, 
 
 13, We may learn from this history that there Is commonly a correspondence between, the goneral 
 character of a life and the nature of its close. Taylor. . 
 
 14, One other thought. It waa in a chariot of fire, Elijah was taken to heaven. Ts it not in a 
 •imilar chariot, in a figurative sense, He takes many of his people still? He brings them as he did 
 
 54 
 
First Quarter. 
 
 LESSON XI. 
 
 2 Kings. 
 
 EUJah, to the brink of Jordan; keeps them for yeara hovering amid the rough, rugged glens and gorges 
 of trial; seats them in a flaming equipage; reins in the fiery horses, until, in the Jire, they are refined 
 and purified as gold, and fitted for their radiant crowos I 
 
 15. Let us stand with Elisha in these awful solitudes of 01lead ; and as wo boo the prophet-hero, 
 In a moment, wrapt in his chariot of flame, and soul and body together borne upwards to heaven, —let 
 us regard the mysterious scene as a grand prophecy by symbol and vision of our own glorious future a« 
 believers in Jesus — '• children of the resurrection." 
 
 16. Nor have we to go far to discover the special end and design which God had in view, in vouch- 
 safing to him this strange, anomalous exemption from the universal doom of mortality, — revoking in hia 
 case the sentence of dissolution. Ho wished by a. startling, outward, visible sign to give evidence to 
 these degenerate times of the existence and reality of another life. Three great beacon-lights of hope 
 and comfort on the subject of the body's resurrection and a separate state were set up to iUumiue each 
 of th? three grand eras or dispensations of the Church. Macduff. 
 
 17. Let us learn the value of a good man to his country, Elisha called his master " the chariot of 
 Israel and the horsemen thereof," implying that he was the true national defence, better to Israel than 
 all the pomp and circumstance of a military host. Character is power; and, tlicrefore, that is the 
 strongest nation that has most of purity and morality and nobleness in the lives of its people. But what 
 makes the noblest character? Is it not belief in and obedience to the Lord Jesus Clirist? Thus piety is 
 the loftiest patriotism, and the army of Christian men and women are more to our land thaa all earthly 
 soldiery or military defence. 
 
 18. Finally, let us learn that though men are removed from earth, God remains to strengthen and 
 bless his people. Elijah ascends, but God, through Elisha, is as gracious as before. So when statesmen 
 and ministers of religion are token &way, the Lord is still left to the State and to the Church. Taylor, 
 
 Lesson XI. March 18, 1877. 
 THE SPIEIT ON ELISHA. 2 Kings 2: 13-25. 
 
 TIME. B. C. 896. 
 
 FliACE. Jericho and Bethel. 
 
 BULEBS. Jehoram, king of Israel. 
 
 Jehofihaphatt king of Judah. 
 
 13 He took lip also the mantle 
 of Elijah that fell from him, and 
 went back, and stood by the bank 
 of Jordan ; 
 
 14 And he took the mantle of 
 Elijah that fell from him, and smote 
 
 the waters, and said. Where is the 
 Lord God of Elijah? And when he 
 also had smitten the waters, ^ they 
 parted hither and thither : and Elisha 
 went over. 
 
 15 And when the sons of the 
 
 Parallel Passage. — 'V. 8. 
 
 CONNECTION. 
 
 The close of the career of Elijah-is the beginning of the career of Elisha. A long career of sixty 
 yeara now opens before us, wtiich serves to bring out the general features of Elisha's relation to hia 
 predecessor, — the succession, not of likeness, but of contrast. The whole appearance of Elisha revealed 
 tlio difference. He was not secluded in mountain fastnceses, but dwelt in his own house in the royal 
 city. His life was not spent, like his predecessor's, in unavailing struggles, but in wide-spread successes. 
 He was sought out, not as the enemy, but as the friend and counsellor of kings. HiS deeds were not of 
 wild terror, but of gracious, soothing, homely beneficence, bound up with the ordinary tenor of htcaaa 
 
 life. Stanley. 
 
 EXPLANATORV. 
 
 13, 14. He took up, also, the mantle of Elijah. So, as Elisha took up the prophet's mantle 
 and turned his steps homeward, he g.avo proof of his faith in the pledge he had received by repeating 
 Elijah's wonder that he might recross the Jordan. He smote the river with the mantle, as he had seen 
 Elijah do ; ho called upon the Gud of Elijah ; the waters divided as before, and Elisha passed through. 
 
 l.owrie, The mantle is here, as in verse 8, the insignia of the ofBce of the prophetical leader. Elijah 
 
 leaves it to him as a bequest and sign that his prayer in verse 10 is fulfilled, and that he must now under- 
 take the leadership of the prophets. £dhr. 
 
 15. The sons of the prophets which were to view at JerKho. TJterr'y, " which were at 
 Jericho opposite." 
 
 55 
 
2 Kings. 
 
 LESSON XI. 
 
 First Quae tee. 
 
 profihets whicli were to vicwi at 
 Jericho saw him, they sail I , The spirit 
 of Elijah doth rest on Elisha. And 
 they came to meet him, and bowed 
 themselves to the gr'ound before 
 him. 
 
 16 If And they said unto him, Be- 
 hold now, there be with thy servants 
 fifty strong men ; let them go, we 
 pray thee, and seek thy master : lest 
 perad venture the Spirit^ of the Lord 
 hath taken him up, and cast him 
 upon some mountain, or into some 
 valley. And he said, Ye shall not 
 send. 
 
 17 And when they urged him till 
 
 he was ashamed, he said, Send. 
 They sent therefore fifty men ; and 
 they sought three days, but found 
 him not. 
 
 1 8 And when they came again to 
 him, (for he tarried at Jericho), he 
 said unto them, Did I not say unto 
 j'ou. Go not? 
 
 19 IT And the men of the city said 
 unto Elisha, Behold, I pray thee, 
 the situation of this city is pleasant, 
 as my lord tseeth : but the water is 
 naught, and the ground barren. 
 
 20 And he said. Bring me a new 
 cruse, and put salt therein. And 
 thej- brought it to him. 
 
 Paeallel Passages. — IV. 7. n Kinga 18:12; Aot88:39. 
 
 IG. Let them g^o and seek thy master. Yet these men could not rhalize the stupendous won- 
 der that had taken place. Elijah had not died; ho was still in the body; he was taken up by the winds : 
 might he not be cast down again in some place where he might stand in need of their assistance? This 
 expression (the Spirit of the Lord) seems to imply that the Spirit of God did sometimes miraculously 
 transfer the prophets from one place to another. So when Obadiah was sent to tell Ahab, "TSehold, , 
 Elijah is here," he feared that while he went the Spirit would bear the prophet away. (] Kings 13 : 12.) 
 So the Spirit took up Ezekiel and transferred him to the children of the captivity (Ezck. 3 : 12, 14) ; bo 
 the Spirit caught Philip aw.ay from the eunuch's ch.ariot. (Acts 8 : 39.) Lowrie. — And cast him upon 
 some mountain. Keil supposes that they expected to find the dead body of Elijah, which, having 
 been taken up into the air, might have fallen to the earth somewhere, and thiit they desired to inter It 
 with due honor; but the words rather imply that they expected to find the prophet alive. Cook. 
 
 17. They songrht three days. Fifty men searched three fniltless d.ays and then returned. Let 
 us hope this result helped them to loftier and more just views of what Elijah's translation signified. 
 Coicles. 
 
 19. And the men of the city said unto lillisha. Perhaps it was the authorities who, in the 
 name of the 'city, addressed themselves to Elisha, who now stood at the head of the prophets, and whose 
 affable disposition had inspired them with confidence. BaJir. — The situation of the city is pleas- 
 ant. Situated on a broad plain traversed by an abundant river, shaded by groves of palm-trees and 
 fig.mulbcrrics, the air scented with aromatic shrubs, opobalsum, and the like, facing the orient and 
 shaded by the Quarantana mountains from the setting sun, Jericho may well have been regarded by its 
 inhabitaiits, even at this time, as a " pleasant" place. When, however, instead of the two perennial 
 springs of bright, sweet water which, rising at the base of the Quarantana range, send their streams 
 across the plain to the Jordan, " scattering, even at the hottest season, the richest and most grateful 
 vegetation over what would otherwise be a bare tract of sandy soil," nothing but a bitter and 
 brackish rivulet flowed by the town, the advantages of its site would have been considerably loss than at 
 present. Good water would have been obtainable only from the Jordan, wbicl> is distant from the site 
 of Jericho more than five miles. Cook. — The water is naught ; i. e. " bad."— And the gronnd 
 barren. The marginal rendering, " causing to miscarry," is better, but not quite exact. Translate, 
 *' and the land apt to miscarry." The situation is pleasant; but it appeared that this great advantage ia 
 neutralized by the barrenness of the ground, where nothing will grow, where no fruit is brought forth to 
 perfection. It is not that there is drought, the usual cause of sterility in the East; it is not that water 
 Is even scanty, — it is abundant, — but that they are bad waters; such waters as, instead of sustaining, 
 destroy the powers of vegetation. Kitto. 
 
 ao. Bring me a, now cruso, and put salt thoroln. He heard them, and desired them to 
 bring him a new dish. In the original the word Indicates a kind of dish used in cooking or serviiig up 
 victuals, which may be noted as of itself a suggestive indication that the waters were to be made iwtable ; 
 and it was new, the more to illustrate the intended miracle, by making it evident that there was nothing 
 In the vessel, or adhering to it from previous use, which possessed any curative power. He also told 
 them to put salt into the vessel. So far from in any way contributing to the intended result the salt 
 
 56 
 
First Quarter. 
 
 LESSON XI. 
 
 2 Kings. 
 
 21 And he went forth unto the 
 spring of the waters, and cast the 
 salt' in there and said, Thus saith 
 the Lord, I have^ healed these wa- 
 ters ; tliere shall not be from thence 
 any more death or barren^ land. 
 
 22 So the waters were healed unto 
 this day, accoiding to the saying of 
 Elisha which he spake. 
 
 23 If And he went up from thence 
 unto Hethel : and as he yas going 
 up bv the way, there came forth 
 
 Parallel Passages. 
 "Ps. 107 : 33, 34. 
 
 -'Lev. 2: IS; Mat. 6:13; Mk. 9:60. ^Ch. 4:41; Ex. 15:25; Ezeh. 47:8, 9. 
 
 might be supposed rather to increase the evil, v^iter charged with salt being unfit for use and unfriendly 
 to vegetable life. No people knew this better than the inhabitants, living as they did within ken of the 
 Bait Sea, and being well, therefore, acquainted with the effects of salt in water. It was probably for this 
 reason that the salt was chosen, that the effect might be produced not only by agencies not in any way 
 contributing to the result, but naturally contrary to it. This was therefore what the Jews call a miracle 
 within a miracle. Thus furnished, Elisha forthwith proceeded to the spring. Kitto. 
 
 31. The spring: of the waters. Modern travellers speak of a fine spring yet flowing near 
 Jericho, which may be the one here spoken of. Dr. Thompson says, " In the afternoon we visited again 
 A.in es Sultan" (i.e. the Fountain of the Sultan; it is sometimes called the Fountain of Elisha), 
 " This fountain rises at the base of a hill which has the appearance of an Indian mound, though rather 
 too large for a work of art. But there are many similar tells in the plain, and they were probably 
 thrown up for the same purpose as those which are so numerous in America. The water is sufficiently 
 abundant to turn a large mill, is beautifully transparent, sweet and cool, and swarms with small fish. 
 There seems to be no reason to doubt the tradition that this is the identical fountain whose bitter waters 
 Elisha healed." To this we add from Mr. Stephens that several streams constantly running from it 
 refresh and fertilize the plains of Jericho. Lowrie. 
 
 83. And he went up from thence unto Bethel. This, it will be recollected, was a seal of 
 the worship of one of Jeroboam's golden calves, the inhabitants of which were therefore doubtless very 
 corrupt in their religious notions and services. Kitto. — It speaks well for the bold faithfulness of the 
 Lord's prophets that they were ready to do their work even in the idolatrous city of Bethel. Loiorie. 
 — Elisha ascended from the depressed plain of Jericho to the top of the highland of Judah, an ascent of 
 above 3000 feet. — As he -was going up by the way, i. e. "by the usual road." The road was 
 probably that which winds up the defile of the Wady Puweinit, under hills even now retaining some 
 trees, and in Elisha's time covered with a dense forest, the haunt of savage animals. Cook. — Thei*e 
 came forth little children. There were quite a number of these persons, more than forty-two, 
 according to verse 24, and the word used is the one which would be used of them it they were of various 
 ages, from children up to young men. W. O. Sumner. — The Hebrew word here employed to describo 
 them no doubt does denote even an infant and a mere child, but also does as frequently denote gro\vn-up 
 lads, youths, and young men, and is often used, irrespective of age, in application to servants and ' 
 soldiers. In fiict its use is more extensive than ours of the term " boy," though that is very wide, and 
 more nearly corresponds to the Irish use of the same word " boy," or " gossoon," or the French of 
 " garjon." We need only to point out a few passages to show this. The term is applied to Ishmacl 
 when he was about fourteen year sold, to Isa.ae when he was grown up to a young man, Hamor of 
 Shechcm, when of marriageable .ige, and probably not less than twenty years old, to Joseph when he 
 was seventeen, to Gideon's son Jethcr, when old enough to be ordered to slay two kings, to Solomon 
 after lie had become king. But it will be said those designated here are not only children, but " little 
 ohildren." Even so ; but in one of the instances just cited, Solomon calls himself " a UUle child " when 
 certainly a young man ; and we wish to point attention to the fact, which wc have never seen noticed, 
 that although those who came out against the prophet are called " litUe children," the " little" is dropped 
 where the forty-two who are slain are mentioned. Kitto.— XnO. mocked him ... Go up, thou 
 bald head. The ascension of Elijah was known, not in the college only, but on the street. This 
 Insult to age, this shocking impiety towards the God of the holy prophets, this inexpressibly awful 
 hardihood in joking thus upon the chariot and horses of fire which swept Elijah up to heaven, - what 
 shall wc say or think of it? We are not surprised that a divine impulse moved Elisha to cursi. .hem, 
 and that God made them examples of swift and terrible retribution. Cowies. —The ignominious term 
 of " bald head " was one of great indignity with the Israelites, baldness being usually seen among 
 them as the effect of the loathsome disease of leprosy. It was a term of contempt, equivalent to calling 
 ■ him a mean and unwor'.Hy fellow, a social outcast. In this sense it is still used as a term of abuse in the 
 farthiir East (India, eic.J, and is often applied as such to men who have ample heads of hair. In WesU 
 em Asia, where men shave their heads, the term is not now known as one of reproach. KUU).—\\, i« 
 
 57 
 
2 Kings. 
 
 LESSON XI. 
 
 First Quarter. 
 
 little children^ out of the city, and 
 mocked^ him, and said unto him, Go 
 up, thou bald head ; go up, thou bald 
 head. 
 
 24 And he turned back, and looked 
 on them, and cursed^them in the name 
 
 of the LoKD. And there ca-me forth 
 two she bears out of tlie wood, and 
 tare forty and two children of them. 
 25 And he went from thence to 
 mount Carmel, and from thence he 
 returned to Samaria. 
 
 3: as. 
 
 Parallel Passages. — ijob 19:18; 30:1,8. 2Mat. 27:29. sGen. 9:25; Jud. 9:20,57; Lam. 
 
 evident that the young people had recognized in Elisha a prophet, and that they meant to scoff at him 
 precisely as such. Therefore the prophet had to deal here with something very different from mere 
 wantonness, such as little boys sometimes practise with a failing old mau. Sahr. — No one who haa 
 travelled In the East can have failed to notice the extreme lawlessness of a certain class of boys and 
 young men living on the outskirts of a town, especially towards a Jew, a Christian, or a European, who 
 should happen to be passing by alone or unprotected. Let him go, for instance, to the castle-hill of 
 Smyrna; and if it he a holiday and the boys (oghlans) are out, he will perceive stones whizzing past 
 him, and will bear the shouts of "Frank!" "Hat^wearerl " "Giaoorl" rallying the rowdies of the 
 vicinity and warning him to beat a hasty retreat. Van Lennep 
 
 34. Cursed them, in the name of the Lord. On this one occasion only do we find IJlisba a 
 minister of vengeance. Perhaps it was necessary to show, at the outset of his career as a prophet, that 
 he too, like Elijah, could wield the terrors of God's judgments. CooA. — The scorn of the children 
 attacked not so much the person of Elisha as the calling which had been bestowed upon him by Jehovah, 
 and in so far it was a contemning of Jehovah himself, which the prophet, on his first appearance in that 
 capacity, and here in Bethel of all places, could not allow to pass in silence and unrebuked, without 
 denying his holy calling. ^aAr. — And there came forth two she hears, etc. Bears, especially 
 she bears, are represented as very fierce and ravenous. That they ate up forty-two children is not 
 asserted in the text. The word used only means, they split, opened, i. e. tore to pieces. Perhaps it 
 only means to say in general that they perpetrated a great masacre among them, B<ihr. — Some have 
 supposed that the bear has not the thirst for blood which is characteristic of the wolf or panther. He 
 sometimes, however, seems quite as ferocious, and has been repeatedly known to kill apparently for the 
 pleasure of it. A she bear robbed of her whelps, or a bear interrupted while making his arrangements 
 for the winter, Is more dangerous to encounter than any other wild beast in Western Asia. When 
 rushing upon an enemy his speed is great ; rising upon his haunches, he leaps upon his foe with the 
 momentum thus acquired, and clasping him in his deadly embrace bites at hia throat, and tears hia 
 bowels with the formidable claws of his hind feet. Van Lennep, 
 
 ITLIjUSTRATIVE. 
 
 I. The niantle of lElijah. Elijah's legacy to his successor may serve to remind us of the better 
 legacy which is bequeathed to every faithful disciple of Christ. The mantle which our Saviour has left 
 to every one of hia followers is the robe of his own righteousness, — a festal rpbe indeed I It answers the 
 purpose of armor here, and of priestly glory also, for our entrance into the holiest. It ia so interwoven 
 with personal holiness that the two are always joined together ; bo that it constitutes the wedding garment 
 of the Boul, and sanctifies the members of the body for the service of God.. Krummacher. 
 • II. The spirit of Elijah doth rest on Elisha. It is recorded of one of the most distinguished 
 painters of former days that when he was a mere boy, after viewing a painting by Raphael for some 
 time with silent transport, he suddenly broke out, with joy beaming in his countenance, as if he had 
 found a treasure, " I, too, am a painter I " He then left the picture-gallery, mixed Jjis colors, and after- 
 wards produced works not unlike that which had kindled in him such enthusiasm for hia art. In like 
 manner it may be regarded as a joyful sign in ourselves when the spiritual image of an Abraham, an 
 Elijah, or a Paul transports us with affection, and kindles the ardent wish within us that our hearts 
 were formed like theirs. And if the consoling thought suggests itself (I am speaking to those who love 
 and keep the words of Christ) that we also are the children of God by faith in Christ Jesus, that In us 
 there is something of the same spirit which animated those eminent salnta, we ought not to reject such a 
 thought. Knimmaclier. 
 
 III. „And he went forth unto the spring: of the waters. Cast the aalt in there, etc. You 
 have seen the great reservoirs provided by our water companies. In which the water which ia to supply 
 hundreds of streets and thousands of houses la kept. Now, the heart is the reservoir of man, and our 
 
 life ia allowed to flowlnlta proper season. That life may flow through different pipes, the mouth, 
 
 the hand, the eye; but still all the Issues of band, of eye, of lip, derive their source fi-om the great foun* 
 
 58 
 
First Quarter. LESSON XI. 2 Kings. 
 
 tain and central reservoir, the heart, and hence there ia great necessity for keeping this reservoir, the 
 heart, in a proper state and condition, since otberwiBe that which flows through the pipes must be 
 tainted and corrupt. Ah! Christian, keep thy heart pure. Tliou sayest, "How can I do this?" 
 Well, there was of old a stream of Marah, to which thirsty pilgrims iu the desert camo to drink; 
 and when they came to drink of it, it was so brackish that though their tongues were like torches and 
 the roofs of their mouths were parched with heat, yet they could not drink of that hitter water. Moses 
 took a certain tree and cast it into the waters and thoy hccarao sweet and clear. Your heart is by 
 nature like Marah's water, bitter and impure. There is a certain tree, — you know its name, that tree 
 on which the Saviour hung, the cross. Take that tree, put it Into your heart, and though It were 
 even more impure than it ia, that sweet cross, applied by the Holy Spirit, would soon transform it 
 into its own nature and make it pure. Christ Jesus in the heart is the sweet purification. He is made 
 unto us sanctijlcation. Ellsha cast salt into the waters; but we must cast the blood of Jesus there. 
 Spurgeon, 
 
 PRACTICAL. • 
 
 I. Those that walk In the spirit and steps of their godly, faithful predecessors shall certainly 
 experience the same grace that they experienced; Elijah's God will be Elisha's too; the Lord Grod oi 
 the holy prophets is the same yesterday, to-day, and forever (v. 13). Henry. 
 
 3. In vain do we put on the prophet's mantle, without the prophet's G-od. The garments, estates, 
 - and books of predecessors avail nothing, if we have not their God (v. 13). Orton. 
 
 3. Nothing makes a man wise better than to tire himself out in prosecuting his own courses and 
 yet to fail of his object (v. 18), Hall. 
 
 4. The world, like Jericho, is a beautiful place to live in, but like it, also, there is one deadly 
 fountain, the sinful heart of man, that sends fci'th its streams of bitterness and barrenness and death, 
 and the one need of the world is the cleansing and purifying of that fountain (v. 19). 
 
 5. Nothing else, nothing less, than a new heart for the world can improve it. No outward 
 improvements can make it what it should be (v. 19), 
 
 G. Why, this becomes a very parable to us, touching, with painful force, upon tho spiritual 
 condition of many of us. The situation in which we stand is pleasant. What more could the Lord 
 have done for us than he has done? While so many fair regions of the earth lie in spiritual darkness, 
 the full and blessed hght of God's truth shines upon our habitations. Yet, pleasant as all things seem, 
 it is not well with us. •* The ground is barren." Something is wrong, or something wanting. It is tho 
 waters that are either bad or deficient. Who shall heal them? Only God; it is no use to look to any 
 one else. If they are bad, if they have been poisoned, and our souls rendered barren by bitter doctrine, 
 read or heard, there is no cure till the handful of wholesome salt is cast in. K-ntmmacher. 
 
 7. Jericho and its fountain are the type of man. The way to reform men's lives is to renew 
 their hearts. Make Vie tree good, and the fruit will be good. Purify the heart, and that will cleanse the 
 hands (v. 2). Henry. 
 
 8. What God doeth, it shall be forever. When he, by his spirit, heals a soul., there shall be no 
 more death nor barrenness: the property is altered; what was useless and offensive becomes grateful 
 and serviceable (v. 22). Henry. 
 
 9. Faithful and genuine servants of God, who cast the salt of the divine, healing, purifying, and 
 sanctifying Word into the springs of life, are a blessing for every village and every city, unto children 
 and children's children, for whom God can never be thanked enough (v. 22). 
 
 10. As the old ones sing, so the young ones twitter. Brought up without discipline and exhortation 
 t 1 follow the Lord, having grown up in rudeness, unbelief, and superstition, these youths had lost all 
 reverence for what \s holy, so that they not only held the men of God in light esteem, but even practised 
 thuir wit upon them. Are there in our time no longer such youtjis? (v. 23.) 
 
 II, A man in whom Christ has found a dwelling cannot go unattacked through Dan or Bethel 
 (v 24). Kr^jfamacher' 
 
 1 3. The judgment at Bethel is recorded as a warning to us. If God punished the mocking children 
 60 severely, what will he do to the older mockers, who seduce youth and incite it to mocking? Thongh 
 he may send no bears from the wood, yet he has countless other means in time and eternity, whether 
 earlier or later, for executing his just judgments. Those who mocked the Lord upon the cross had 
 afterwards to call to the mountains, " Fall on us," and to the hills, "Cover us." Nor will those be 
 better off who nowadays exercise their wit upon the story of the ci'oss, however learned and 
 enlightened, spiritual and witty, they may be (v. 24). Krummacher. 
 
 13. The divine judgment upon the juvenile profligates at Bethel may remind us that God overlooks 
 not nor disregards the sins of youth (v. 24). Lowrie. 
 
 14. Take care of your words; do not mock people for their Infirmities, especially the aged and 
 infirm. If you scofi!" at his people and ministers, God hears and will punish, Orton. 
 
 59 
 
SECOND QUARTER. 
 
 STUDIES ABOUT THE KINGDOM OF ISRAEL. 
 
 Lesson I. April 1, 1877. 
 THE OIL IMCBEASED. 2 Kings 4 : 1-7. 
 
 TIUEE. — B. C. 895. About the time of Homer, and last years of Lyeurgras. 
 
 PLACE. — Land of Israel, town unknown. 
 
 RUIjERS. — Jehoshaphat, King of Judah. Jehoram, King of Israel. 
 
 1 Now there cried a certain wo- 
 man of the wives of the sons^ of tlie 
 prophets unto Elisha, saying, Thy 
 
 servant my husband is dead : and 
 thou Imowest that thy servant did 
 fear the Lord : and tlie creditor^ is 
 
 Parallel Passages. — n Kings 20 : 35. ^Lev. 25 : 39 ; Matt. 18 .•25. 
 
 ' CONNECTION". 
 
 Both Elijah and Elisha fulfilled their prophetic mission in the kingdom of the ten tribes. The only 
 exception to this general statement which appears in the history is a letter from Elijah to Jehoram, King 
 of Judah. Cowles. — G-reat service Elisha had done in the foregoing chapter for the three kings. To 
 his prayers and prophecies they owed their lives and triumphs. One would have expected the next 
 chapter should have told us what honors and dignities were conferred on Elisha for this. No, ** the 
 wise man delivered the army, but no man remembered the wise man." Or if he had preferment offered 
 him, he declined it; he-preferred the honor of doing good. God magnified him, and that sufficed him. 
 Elisha's miracles were for use, not show; Christ's were so, not only great wonders, but great favors. 
 God magnifies his goodness with his power. So here Elisha readily receives a poor widow's complaint. 
 Henry. — From Chap. 4 to 8 : 6 follows a series of miraculous works of Elisha, all of which fall In the 
 reigo of Jehoram, King of Israel, but not strictly in chronological order, Keil. 
 
 EXPLANATORY. 
 
 1. Now ... a certain -woman. The Jews have a notion that the husband of this woman was 
 no other than Obadiah, the well-known intendant of Ahab's household; and they suppose that the debt 
 was incurred while he maintained the Lord's prophets in a cave. This, they say, he reckoned upon 
 paying in time out of the proceeds of his office ; but being soon deprived of that office through the 
 influence of Jezebel, he was reduced to poverty, and died without paying the debt. We need not 
 say that there is no scriptural foundation for these conjectures. JTtfio. — Cried unto Elisha. 
 Elisha readily receives a poor widow's complaint. To whom should a prophet's widow apply her- 
 self but to a father to the sons of the prophets, who concerned himself in the welfare of their families? 
 He directed her what to do. The sons of the prophets were poor, and it would signify little to 
 make a collection for her among them. He therefore inquires what she had to make money of. If 
 she had not had this pot of oil the divine power could have supplied hor; but having this, it will work 
 on this, and so teach ns to make the best of what we have. Henry. — Tlie sons of the propliets. 
 (See Lesson X, I Quar.) The prophets seem in general to have married and brought up families, 
 though Elijah and Elisha are supposed to have continued in a single state. Except the prophets had 
 private fortunes, which probably was not often the case, theirincome must have been very precarious, and 
 would arise either from the donations of pious persons or from their own manual labor. Many of them 
 seem to have been very scantily provided for. Scott. — The question naturally arises, How wen these 
 tcJiooU of the prophets supported t Their prophet-fathers, — how did they get their bread aud shelter 
 and clothing? And the young men, — how were they fed (the first necessity), and how sheltered and 
 clad ? The few notices we find, e.g. in the history of Elisha, touching the questions of finance, sub- 
 
 60 
 
Second Quaetee. 
 
 LESSON I. 
 
 2 Kings. 
 
 come to take unto him my two sons 
 to be bondmen. 
 
 2 And Elisha said unto her, What 
 shall I do for thee? toll me, what 
 
 hast thou in the house? And she 
 said, Thine handmaid hath noti any 
 thing in the house, save a>pot of 
 oil. 
 
 Parallel Passage. — H Kings 17 : 12. 
 
 felstence, and the coraforta of life generally, betoken poverty of resources, an average straitnese, with 
 occasionally pinching -want, sometimes relieved by miracle. It may be questionable how far we are 
 authorized to draw general conclusions from special cases of distress in a country subject like theirs to 
 dearth and consequent famine, f'ow^es. -7- The creditor is come to take unto him my two sons 
 to be bondmen. The original Roman law of debt permitted the debtor to be enslaved by hia creditor 
 until the debt was discharged; and he might even be put to death by him, though this extremity does 
 not appear to have been ever practised. The Jewish law, as it did not forbid temporary bondage in tho 
 case of debtors, so it forbade a Ilcbrew debtor to be detained aa a bondsman longer than the seventh 
 year, or at farthest the year of Jubilee. (Ex. 21:2; liCv. 25 : 39-42 ; Deut. 15, 9.) If a Hebrew was sold 
 in this way to a foreign sojourner, he might be redeemed at a valuation at any time previous to the 
 Jubilee year; and in that year was, under any circumstances, to be released. Foreign sojourners were 
 not entitled to release at that time. (Lev. 25:44, 46^47, 54; 2Kings,4,2.) Smith's Bible Diet.— Hha 
 Romans, the Athenians, the nations of Asia, and divers other peoples, exercised the same right over 
 their children, in selling them for debt, and in most -other respects, as the Hebrews. The parents sold 
 them in their poverty, and creditors seized the children of their debtors as freely as their cattle and 
 movables. Romulua gave to a father every kind of power over his children; and that not only during 
 their nonage, but throughout their lives, and to whatever dignity or power they might attain. He might 
 imprison them or flog them or compel them to labor in hia fielda or even kill them or sell them for 
 slaves. Numa Pompilius moderated the severity of this law by enacting that when a man bad married 
 with the consent of hia father, the latter no longer had power to sell him for a slave. Apart from this 
 restriction the practice of aelling their children had a very long existence among the Romans. Event- 
 ually it was forbidden by the emperors Dioclesian and Maximilian that any free persons should be 
 reduced to slavery because of their debts. The paternal rights over children were originally exercised 
 by the Athenians with the same rigor as by the Romans, but the severity of these customs was moder. 
 ated by Solon, In our own day the absolute right of parents in the disposal of their children exists in 
 the East in all or nearly all its ancient force. In regard to selling them, which is the point under notice, 
 it may suffice to refer to the practice of a Christian nation, the Georgians, who habitually sold both their 
 sons and daughters, and who still do ao, so far aa they can, notwithstanding the laudable efforts of tho 
 Russian government to suppress this odious traffic. It will be seen that the two things, the sale of chil- 
 dren by parents and their seizure by creditors, merge into each other, aa the right of the creditor in this 
 matter accrues from the right of the father. Kitto. 
 
 S. Hath not anything , . . save a pot of oil. Or cruet of oil. This comprising her whole 
 stock of domestic utensils, he directs her to borrow empty vessels not a few; then, secluding heraelf 
 with her children, she was to pour oil from her cruse into the borrowed vessels, and, selling the oil, 
 discharge the debt, and then maintain heraelf and family with the remainder. J. F and B. — Or "an 
 anointing of oil," so much oil as would serve me for one anointing of my person. The word used occurs 
 only in this passage. Canon GooTc. — Anointing with oil is an essential part of bathing among the 
 Orientals. She was entirely destitute of the oil which was essential for the preparation of food, — she 
 had only oil for anointing. Bohr. — Of the numerous subatancee, animal and vegetable, which were 
 known to the ancients as yielding oil, the olive-berry is the one of which most frequent mention is made 
 in the Scriptures. Both olives and oil were kept in jara carefully cleanaed, and oil waa drawn out for 
 use in horns or other small vessels (cruse). Besides the use of olives themselves as food common to 
 all olive-producing countrie?, the principal uses of olive-oil may be thus stated : As food, aa a cosmetic, 
 to anoint the dead, as a medicine, for light. SmiilCa Bib. Die. — Oil. Oil, as also the other stores of a 
 family In the East, are kept in jars. They are always kept under lock and key in the storeroom. Besidesv 
 oil they consist chiefly of wine, honey, grape-syrup, olives, vinegar, pickles, as well as flour, wheat, rice, 
 and other grains, with dried vegetables and fruits. They not only make very palatable dishes of garden 
 vegetables, but cook in like manner a variety of wild plants. These are mdde Into soups, or, being 
 thoroughly boiled, are eaten with vinegar and oil aa a salad. Oil enters largely into their cookery, and 
 is chiefly used as an article of food. Van Lennep. — The olive trees are the moat valuable apecies of 
 property in the country. Large trees in a good season will yield from ten to fifteen gallons of oil, and 
 an acre of them gives a crop worth at least one hundred dollars. It bears every other year; its fruit is 
 Indispensable for the comfort and even the existence of the mass of the community. Then, almost every 
 
 61 
 
2 KiNus. 
 
 LESSON T. 
 
 Second Quarter. 
 
 3 Then he said, Go,i borrow thee 
 vessels abroad of all thy neighbors, 
 even empty vessels ; borrow not a 
 few. 
 
 4 And when thou art come in, 
 thou shalt shut the door upon thee 
 and upon thy sons, and shalt pour^ 
 out into all those vessels, and thou 
 shalt set aside that which is full. 
 
 5 So she went from him, and shut 
 the door upon her and upon her sons. 
 
 who brought the vessels to her ; and 
 she poured out. 
 
 6 And it came to pass, when the 
 vessels were full, that she said unto 
 her son. Bring me yet a vessel And 
 he said unto her, There is not a 
 vessel more. And the oil stayed. 
 
 7 Then she came and told the man 
 of God. And he said, Go, sell the 
 oil, and pay thy debt, and live thou 
 and thy children of the rest. 
 
 Parallel Passages. — 'Chap. 3 : 16; Eom. 4 : 17. ^Mar. 6 : 37-44; Mar. 8 : 6-9. 
 
 kind of dish is cooked in oil, and without, the good wife is utterly confounded; and when the oil fails, 
 the lamp in the dwelling of the poor expires. The entire supply of soap in this country is from the 
 produce of the olive. After the gathering of olives hy the owners, the few that are left are gleaned by 
 the very poor, who have no trees of their own, and by industry they gather enough to keep a lamp in 
 their habitation during the dismal nights of winter, and to cook their mess of pottage and bitter herbs. 
 I have often seen these miserable outcasts gleaning anaong the groves, and shivering in winter's biting 
 cold. The Land and the Book. 
 
 3. Go l>orrow. The command of the prophet puts her faith to the test In a double sense. He 
 told her to borrow all the vessels she could of her neighbors, and then to pour out from her vessel of oil 
 into those she had thus borrowed until she had filled them all. Here her faith was tested as to its 
 reality and as to its strength. — Not a few. The number she would borrow would be the measure of 
 her faith. And the Lord encouraged her to believe in his greatness and goodness and readiness to help. 
 The more vessels she borrowed, the more she honored him. It' is aa easy for God to give much as a 
 little. 
 
 4. Shut the door upon thee. Let us note also that this was a home scene, adapted for the best 
 home infiuences. •' When thou art come In, thou shalt shut the door upon thyself and thy sons, and 
 Bbalt pour out unto all those vessels," etc. — none present save thyself, thy sons, and God; and the door 
 shut. Cowles- 
 
 6. And the oil stayed. She put her own limit to what she received. Everything she brought 
 to receive the oil in was filled. And so will it ever be with us. God gives us all the blesisings it is 
 possible for us to receive. 
 
 1, or the rest. The woman would not make use of that which had come into her hands by the 
 Interference of the prophet, without asking directions from him. She does not regard it as her own 
 unconditioned possession, but she leaves it to the prophet to decide in regard to the use to be made of it. 
 £ahr. 
 
 ILIjUSTKATIVE. 
 
 I. The prophet's way of help. A poor man who had a very large family gave them a very 
 comfortable support while he was in health. He broke his leg, and was laid up for some weeks. As he 
 would be for some time destitute of the means of grace, it was proposed to hold a prayer-meeting at his 
 house. The meeting was led by Deacon Brown. A loud knock at the door interrupted the services. 
 A tall, lank, blue-frocked youngster stood at the door with an ox-goad in hia hand, and asked to see 
 Deacon Brown. " Father could not attend this meeting," he said, " but has sent hia prayera, and they 
 are out in the cart." They were brought in in the shape of potatoes, beef, pork, and corn. The meeting 
 broke up without the benediction. Nor did the poor fellow suffer during his whole confinement. Tha 
 substantial prayers of the donors became means of grace. Spurgeon. 
 
 II. If wo take up God's promises to the praying heart we shall find that they are without limitation 
 on God's aide ; there is no restriction upon the blessings that may bo sought. " Open your mouth wide," 
 is the call to ua, " and I will fill it." All God's deliverances vouchsafed in answer to prayer confirm the 
 largeness of the promise. Ah I we are not straitened in God, we are only straitened in ourselves. We 
 limit God by our sluggishness and unbelief. Wo set the bounds td his giving by setting bounds to our 
 asking. When he leaves the infinite open to our requests we bring in the narrow horizon of our languid 
 desirea or our halting faith. A. L. Stone. 
 
 III. Faith and Works. Fait|h is increased by using the faith wo have. Peter bida us to add 
 to our faith, virtue. The word he uses means " add," but also expreaaes the method of adding. By 
 meann of ymr faith acquire virtue. Use what you have as the stepping-stones to what you have not, 
 
 62 
 
Second Quarter. LESSON I, 2 Kings 
 
 Many years ago when they were planning the great suspension bridge over Niagara, the question arose 
 how to get those ImmenBc iron cakles across the broad torrent. A Isite was made to draw a slender 
 twine from shore to shore, by the twine they drew a cord, by the cord a rope, by that rope a larger 
 rope, by that a cable able to sustain and bear across the rapida the heavy iron cable with which 
 they were to form the bridge. Wo are to use our small faith aa the means of gaining more faith, as the 
 widow used her little cruse of oil with which to increase her store. We are to use our faith in sustaining 
 US in the lesser trials and duties, and thus gain a faith that will sustain us in every trial and duty of life. 
 
 IV. According; to your faith. Love and trust are the only mothcr-millt of any man's soul. So 
 far aa he ia hated and mistrusted his powers are destroyed. No man can serve you either for purse or 
 carse. But power is receivable by him la the love and faith you give him. So far only as you give him 
 these can he serve you. That is the meaning of the question which his Master asks always, " Believest 
 thou that I am able? " And from every one of his servants — to the end of time — if you give them the 
 Capernaum measure of faith, you shall have from them the Capernaum measure of worlds, and no more. 
 Ruakin. 
 
 V. This incident Itself is the best illustration of faith, as the measure of our receiving. All the 
 vessels her faith led her to borrow were filled with the miraculous oil, and no more. Lesson 9 la a 
 similar illustration. Just as many arrows as the faith ^f Joash led him to shoot, so many victories hv 
 gained. 
 
 PRACTICAL. 
 
 1. Those who fear God should be careful not to Involve themselves in debt; even with prospective 
 ability to pay, great cantion should be exercised in this respect. 
 
 3. It la no crime to he poor. Many a worthy man baa been involved in such a way as not to impli- 
 cate his character; and even where we think there has been imprudence, we should be sparing of our 
 censures upon those who may be simply unfortunate. (V. 1.) Lotorie. 
 
 3. Those that leave their families under a load of debt disproportionable to their estates know net 
 what trouble they entail ; but the generation of the upright may expect help from God's providence and 
 countenance from hia prophets. Henry. 
 
 4. By faith Eliaha helps, by faith the widow is helped; and though we usually overlook the bless, 
 ing which the prophet received, because our thoughts are chiefly fixed upon the suffering family, it is 
 Btill true that he who confers a kindness often receives a larger reward than his beneficiary. (V, 2.) 
 
 5. In times of destitution^ we have unthought-of resources; wiadom would draw theae out, and 
 they will yield far more than a dejected and atricken heart can think is possible. Lowrie. 
 
 6. The way to increase what we have ia to use It; to him that hath shall ho given. It is not 
 hoarding the talents, hut trading wdth them, that doubles them. 
 
 7. It must be poured out by herself, not by Elisha, to intimate that it Is after our careful and 
 diligent endeavors that we may expect the blessing of God to enrich ua both for this world and the 
 other. (V. 4.) Henry. 
 
 8 (v. 5). Whatever a man doea in the obedience of faith, whether It appears foolish or vain In the 
 eyes of the world, is, nevertheless, blessed by God, and redounds to hia soul's health. Cramer. 
 
 9, The oil continued flowing as long as she had any empty vessels to receive it, and then stayed. 
 We are never straitened in God, in bis power and bounty and the richea of hia grace ; all our straitness ia 
 In ourselves. It ia our faith that, fails, not his promise. (V. 6.) Henry. 
 
 10 (v. 7). When the Lord gives, there is always something left over and above; he never merely 
 takes away distress; he gives a blessing besides. Von Oerlach. 
 
 11. The story is one of many encouraging events that may lead widows and such as are friendless 
 to trust in God. Many sad hearts, empty of comfort, have been filled with the oil of joy out of her 
 cruse. 
 
 13. The best people are sometimes exposed to trial. Trials not to be confounded with judgmentu. 
 
 13. God is a present help in the time of need. 
 
 14. We should sympathize with the sad, as Eliaha with the widow. 
 
 15. Our little may go /ar, with God's blessing. Claaa and Desk, 
 
 16. Two things seem chiefly aimed at in the plans of divine Providence when we are reduced to 
 dependence and helplessness : the first is the trial of our faith; the second Is theshowhig forth of tbft 
 divine glory. 
 
 17. Prayer itself must never stand alone save where we can do nothing but pray. Any Indlspo- 
 ilUon to do the plain orderings at duty is so fer a disqualification for acceptable prayer. Zowrie, 
 
 63 
 
2 Kings. 
 
 LESSON n. 
 
 Second Quarter. 
 
 Lesson IL 
 
 April 8, 1877. 
 
 2 Kings 4 : 25-37. 
 
 THE SHUITAMMITE'S SOK. 
 
 TIME.— B.C. 895. 
 
 PLACE. — Land of Isras^. Siranem, in the tribe of Issachar. 
 RUIiERS. — Jehoram, Klog of Israel. Jehoslaaphat, King of Judah. 
 
 25 So she went and came unto 
 the man of God to mount Carmel.^ 
 
 And it came to pass, when the man 
 of God saw her afar off, that he said 
 
 Parallel Passages. — ^Chapter 2 : 25 ; Is. 35 : 2. 
 
 CONNECTION. 
 
 In journeying from Samaria to Mount Carmel Elisha had occasion to pass through the village of 
 Shunem. Here dwelt an aged man, possessed ^ considerable property, In whose house the prophet was 
 kindly received. A room was built expressly for Elisha; it was comfortably furnished according to the 
 simple habits of the times; and the prophet was given to understand that it was entirely at his disposal 
 as often as he might see fit to tarry with the family as their honored guest. This, indeed, was using " hos- 
 pitality without grudging." The prophet is grateful for the kindness of this woman, and is desirous of 
 making her some suitable return. He first ofi'ercd her that he would make any request she might desire 
 of the civil or military authorities. This incidentally proves that Elisha's services find some apprecia- 
 tion in Israel, though he is ever indisposed to use his influence for any personal advantage. When this 
 proposal seemed not to suit the case, the gratitude of the prophet still pursues his object to give some 
 return for the Shunammite's kindness. Yet though the Shunammite has no wants to express to her illus- 
 trious guest and desires no such changes as man could give, it does not follow that her happiness could 
 not be improved by the gifts which a greater than man can bestow. The prophet's servant has noticed 
 not only the absence of children in the household, but that the blessing of a child would be highly valued 
 by the family. Lowrie. — The historian narrates that a son was promised this good woman of Shunem, , 
 previously childless. Cowles. — A few years afterwards, when the child had grown large enough to go forth 
 with his father to the fields, he had a sunstroke. They carried him to his mother. But here wo have 
 the sad scene that has darkened the doors of so many households, — well in the morning, dead in his 
 mother's arms at noon I Although the disease of the child is no further defined than in vs. 18-20, yet 
 expositors can scarcely be wrong in supposing that he died of inflammation of the brain, produced by a 
 stroke of the sun, as the sunstroke during the hot season has brought violent fever on many travellers in 
 those countries. Kezl. — It is no help now that she was a great woman and that she dwelt among lier 
 own people, and it is no hinderance to the lessons she would now teach all Bible readers ; for we do 
 not look now upon her as the rich lady of Shunem, but as the mother bereaved of her only child. And 
 now her thoughts turn towards the prophet who had jjromised her this son. "With her husband's consent 
 — not at once granted, because he knew no reason why she should go — she rode to Mount Carmel, 
 where she knew the prophet was. Lest the servant, fearing she might he over-fatigued, might not drive 
 fast enough, she bid him not spare the beast through any consideration for her. Elisha saw her coming in 
 haste, recognized her, and instantly feared some calamity. He sent G-ehazi to meet her. But she gave 
 a brief answer to the servant, and in her great grief pressed on to the feet of the prophet. Lotorie. — 
 Sh-unem, two resting:-places, a town in Issachar where the Philistines encamped before Saul's last 
 battle. Josh. 19 : 18; 1 Sam 28 ; 4. Abishag, David's last wife, belonged to Shunem, 1 Kings 1:3. It is 
 identified with Solam, three miles north of Jezreel, on the southwest flank of Jebel Duhy (Little Her- 
 mon) in the midst of rich grain-fields. No ruins are found. WJiitney. — The little chamber. A 
 chamber built upon the flat rqof of the house, with walls which would be a protection against every 
 attack of the weather, not a lean-to or addition on the side of the house. Thenius. — In Hebrew it is 
 'allij/eh, and this is the common Arabic word for the upper rooms of houses. This ^alliyeh is the most 
 desirable part of the establishment, is best fitted up, and is still given to guests who are to be treated 
 with honor. The women and the servants live below, and their apartment is called ardiyeJi, or ground, 
 floor, in common parlance simply veit, or house. The poorer sort have no 'alliyeh. They are more 
 retired than the lower apartments of the house, and, of course, appropriate for the resting-place of 
 prophets. Land and Book. 
 
 ^ EXPLANATORY. 
 
 85. So she went and came unto tlie man of God. Without mentioning to her husband the 
 death of the child, the believing Shunammite brings the body into the chamber prepared for Elisha, lays 
 
 64 
 
Second Quakteh. 
 
 LESSON II. 
 
 2 Kings. 
 
 to Gchnzi his servant. Behold, yon- 
 der is that Shunammite : 
 
 26 Run now, I pray thee, to meet 
 her, and say unto her, Is it well with 
 thee? ii it well with thy husband? 
 is it well with the child ? And she 
 answered, It is^ well. 
 
 27 And when she came to the 
 man of God to the hill, she caught 
 him bv the feet : but Gehazi came 
 
 near to thrust her away.*' And the 
 man of God said, Let her alone ; for 
 her soul is vexed witliin her : and 
 the LoKD hath hid^ it from me, and 
 hath not told mc. 
 
 28 Then she said, Did I desire a 
 son of my lord ? did I not aay,* Do 
 not deceive me ? 
 
 29 Then he said to Gehazi, Gird* 
 up thy loins, and take my staff in 
 
 Parallel Passages. - 
 16. BChap. 9:1. 
 
 ■'Lev. 10:3; Job. 1:21, 22; Ps. 39:9. 2Matt.20:31. 'Gen. 18:17. 'Verse 
 
 it on his bod, requests her husband to send an ass with a lad to load and drive it, on which she should 
 ride (as is still customary in the East), and hastens to the man of God on Carmel, not once intimating 
 the ohj^3>c'!;of her journey to her inqulrlnj; husband, in order to lose no time, nor allow herself to be 
 diverted from her purpose 'by his possible objections, or to waver in her confidence in the wonder- 
 working power of the prophet. JlcU. — The distance from Bhuncm to the nearest point of Carmel is 
 about sixteen or seventeen miles. Canon Cook. — Mt. Carmel. See Lesson VII, First Quarter. — 
 When the man of God saw lier. When Elisha saw the Shunammite coming at a distance, he sent 
 his servant Gehazi to meet her to inquire after the welfare of herself, her husband, and her child. Keil. 
 
 — Gehazi. Ho was sent as the prophet's messenger, on these two occasions, to the good Shunammite; 
 obtained fraudulently, in Elisha's name, money and garments from Naamau ; was miraculously smitten 
 with ineurahlc leprosy, and was dismissed from the prophet's service. (2 Kings 5.) Later in the his. 
 tory he is mentioned as being engaged in relating to King Jehoram all the great things which Elisha 
 had done, when the Shunammite, whose son Elisha had restored to life, appeared before the king, 
 petitioning for the house and land of which she had been dispossessed in her seven years' absence in 
 Fliilistia. (2 Kings 8.) Smith's Bible Dictionary. 
 
 ae. It is well. She answered, " It is well " ; but at the same time she rushes up the " hill " and 
 seizes the prophet by Ms feet. This scene is natural and very graphic. If you ask after a person whom 
 you know to be sick in the East, the reply at first will invariably he, " Well, thank God I" even when 
 the very next sentence is to inform you that he is dying. Land and Book. 
 
 27. She caught him by the feet, etc. The falling down, clasping the feet, etc., are actions 
 witnessed every day in the East. I have had this done to me often before I could prevent it. So, also, 
 the officious zeal of the wicked Gehazi, who would thrust the broken-hearted mother away, probably 
 thinking her touch pollution, agrees perfectly with what we know of the mao and of the customs of the 
 East; and so, likewise, are the injunctions to Gehazi, " Gird up thy loins that you may run; if thou 
 meet any man, salute him not, and if any salute thee, answer them not ; this is no time for idle compli- 
 ments. Land and Book.—Tbe tord hath hid it from me. Some commentators see a difficulty 
 here, as if a prophet was bound to know everything supernaturally; but in reality the revelation of 
 past facts, capable of being learnt in the ordinary way, was reserved for rare occasions. Canon Cook. 
 
 — The mother, in excess of grief, says nothing at first, and Elisha commands Gehazi to allow her to 
 collect herself and tell the trouble which he is as yet ignorant of. Sumner. 
 
 28. Did I desire a son of my lord ? Thou didst promise him to me of thine own accord. 
 Did I not say, " Do not deceive me? " that is, Did I wish lightly to put faith in thy word thut such a 
 thing is now befallen me ? What has befallen her she never mentions, which is psychologically explained 
 at once by her great grief; hut the prophet was able to discover it of himself from what was said. 
 Keil. — Ovaat gilef shrinks from putting itself into words. The Shunammite cannot bring herself to 
 any. My son is dead, but by reproaching the prophet with having " deceived" her she sufficiently 
 
 Indicates her loss. Canon Cook. 
 
 89. Salute him not. The commentators compare Luke 10 : 4, very pertinently. It is not that 
 the saluting would occupy any appreciable time, but salutation is the forerunner of conversation, and 
 one bent on speed should avoid every temptation to loiter. Canon Cook.-la modem times the Orien. 
 tals are famed for the elaborate formaUtyof their greetings, which occupy a very considerable tune. 
 The instances given in the Bible do not Bfear such a character, and therefore the nrohibition addressed 
 to persons engaged in urgent business, " Salute no man by the way," may best be referred to the delay 
 likely to ensue from subsequent conversation. The act of salutation was accompanied with a vanety of 
 gestures, expressive of different degrees of humiUation, and sometimes with a kiss. These acts involved 
 
 65 
 
2 Kings. 
 
 LESSON II. 
 
 Second Quarter. 
 
 thine hand,' and go thy waj- : If 
 thou meet any man, salute him not ; 
 and if any salute thee, answer him 
 not again : and lay my staff ^ upon 
 the face of the child. 
 
 30 And the mother of the child 
 said, As the Lord liveth, ajid as thy 
 soul liveth, I will not leave thee. 
 And he arose, and followed her. 
 
 31 And Gehazi passed on before 
 them, and laid the staff upon the 
 face of the child ; but there was 
 
 neither voice, nor hearing. Where, 
 fore he went again to meet him, and 
 told him, saying, the child is not 
 awaked. 3 
 
 32 And -when Elisha was come 
 into the house, behold, the child was 
 dead, and laid upon his bed. 
 
 33 He went in therefore, and shut* 
 the door upon them twain, and* 
 praj'ed unto the Lord. 
 
 34 And he went up, and lay upon 
 the child, and put his mouth upon 
 
 Parallel Passages. — iLuke 10: 4. ^Ex. 7 : 9 j Acts 19 : 12. sjfar. 6 : 39; John 11 : 11. <Veree4; 
 Matt. 6:6. «1 Kings 17 : 20, 21. 
 
 the necessity of dismounting, in case a person were riding or driving. The salutaticn at meeting 
 consisted in early times of various expressions of blessing, such as, Q-od he gracious unto thee I Blessed 
 be thou of the LordI Hence the term "bless" received the secondary sense of " salute." Bevan. — 
 Lay my staff upon the face of the child. This command has been much canvassed. Perhaps 
 Elisha's object in giving it was simply to assuage the grief of the mother by letting her feel that some- 
 thing was being done for her child. He may not have known whether his staff would, be allowed to 
 work the miracle or no. Canon Cook. — The staff of the prophet is not, of course, his travelling staff, 
 but, like the staff (sceptre) of a king, the badge of the prophetical gift which he had received from 
 God, i. e. of might and strength. This command to hasten can scarcely have had any other ground than 
 that he hoped, in spite of the declaration of the woman, that life had not yet entirely left the child, and 
 that utter decease might yet be prevented by swift interference. Because he did not believe that ho 
 himself, with the Shunammlte, could accomplish the whole journey so quickly as appeared necessary, he 
 dispatched his servant or at least sent him on before and gave him his prophet's staff, not in the belief 
 that the staff, as such, had any magical, miraculous power, but on the assumption that in such an urgent 
 case he might commit the prophetical gift, of which the staff was the ensign and symbol, to his servant, 
 and' so mjike him his representative. In this, however, he was mistaken, however good his intention 
 was. The importunity of the woman that Elisha himself should come (v. 30) proceeded from the 
 conviction that the boy was already completely dead, and that now not G-ehazi, but only the prophet 
 himself, who had promised her the son, could help. To this deep confidence he responds. Every other 
 acceptation of the passage is entangled in great difficulties. BCihr. — To us the fact appears to be clearly 
 this : Elisha did not at first mean to go himself to Shunem, and for that reason sent his staff to supply 
 the lack of his own presence. If he had then intended to go himself, there would have been no need of 
 sending his staff beforehand ; and bis haste to do so might have suggested to the ungodly a detraction of 
 the miracle, in the supposition that he apprehended the child would be too dead, before he came himself, 
 to be revived at all. But after ho had sent away the sei-vant, bis obse*'vation of the uneasiness of the 
 mother — whom he now expected to go home satisfied — and her avowed determination not to leave him, 
 which was a polite way of pressing hira to go in person, induced him to alter his purpose, and, with 
 the kindness natural to him, to forego his own engagements at Carmel in order to satisfy her wishes by 
 accompanying her to her forlo'rn home. It was probably in consequence of this change of plan that no 
 response was made to the first claim of faith by means of the staff. That appeal was In fact superseded 
 the moment he resolved to go in person, the Lord thus reserving for the personal Intercession of his 
 prophet the honor of this marvellous deed. Kitto, 
 
 31. The child is not awalied. Some commentators conclude from this expression that the 
 child was not actually dead. But this cannot be the intention of the author, who has already told Ui 
 that the child died on his mother's knees at noon. Neither need Gehazi have imagined the child to be 
 in a tr.inoe, for the euphemism by which death is spoken of as a sleep was already familiar to tha Jews. 
 Canon Cook. 
 
 33. And prayed. Prayer was the only remedy in such a case as this, Elisha knew ; prayer like 
 that of Elijah, the " effectual fervent prayer of a righteous man," which " availeth much." Cook. 
 
 34. And lay upon the child. Pr.ayer does not exclude the use of other means. Elisha may 
 have been divinely directed as to those which he should employ, or he may have consciously Imitated 
 the act of Elijah (1 Kings 17:21), only prolonging it, because it had no immediate effect. It is eleai 
 
 66 
 
Sepond Quarteb. 
 
 LESSON II. 
 
 2 Kings. 
 
 his mouth, and his eyes upon his eyes, 
 and his hands upon his hands : and 
 he^ stretched himself upon the child ; 
 and the flesh of the child waxed warm. 
 35 Then he" returned, and walked 
 in the house to and fro ; and went 
 up, and stretched himself upon him : 
 and the child sneezed seven times, 
 and the child opened his eyes. 
 
 36 And he called Gehazi, and 
 said, Call this Shunammite. So he 
 called her. And when she was come 
 in unto him, he said. Take up thy 
 son. 
 
 37 Then she went in, and fell at 
 his feet, and bowed herself to the 
 ground, and took^ up her son, and 
 went out. 
 
 Parallel Passages. — 'Acts 20 : 10. «Heb. U : 86. 
 
 that he did not work the miracle with the same rapidity or with the same ease (bo to speali) with which 
 Eiijah wrought his parallel one. Cook. 
 
 35. The cliild sneezed seven times . . . and opened lUs eyes. These were the first acts 
 of restored respiration, and they are ascribed as successive steps. J. F. and B. — ** Headache was the 
 beginning of his illness, and this is wont to be relieved by sneezing," as Pliny writes. £dhr, 
 
 ILLUSTRATIVE. 
 
 I. Little cliamber on the Trail. During an examination of a newly-built house, Gotthold 
 Inquired of some friends which of all the apartments they considered the best. One answered that he 
 preferred the parlor; the others severally the kitchen, the cellar, the business ofllce, and the bedrooms. 
 Gotthold replied, " No doubt these chambers will be the favorites of many ; but what I meant to ask was, 
 which of them a pious and godly Christian will prefer? and there can be no doubt that that is the cham- 
 ber set apart as the place of prayer. That chamber is the sanctuary of the house ; from it, as from a 
 fountain, the stream of blessing flows and is conducted into every comer. Over it the heavens are open. 
 There man speaks with the Most High as with a friend, and obtains from him comfort in tribulation, 
 and joy in the midst of sorrow. There stands the ark, for whose sake the whole family, like that of 
 Obededom, is blessed. Happy he whose house has such a closet, well furnished and well employed." 
 Gotthold^ R Emblems, 
 
 II. Is it well wltli tlie «hild 7 A child who was dying said to her aunt, ** When I am dead I 
 Bhould like Mr. G-riffin to preach a sermon to children to persuade them to love Jesus. I should like 
 him to preach from 2 Kings 4 : 26. Tou are the Shunammite, Mr. Griffin Is the prophet, and I am the 
 Shunammite's child. When I am dead I dare say you will be grieved, though you need not. The 
 prophet will come to see you ; and when he says, * How la it with the child ? ' you may say, ' It is well.* 
 I am sure it will then be well with me, for I shall be in heaven singing the praises of God." Arvine. 
 
 III. Prayed unto the Lord. Archimedes having discovered the lever, said that if he could but 
 have a fulcrum, it would raise the very foundations of the whole earth. Such an Instrument is prayer, 
 which, if it be set upon God and fixed in heaven, it will fetch earth up to heaven, change earthly 
 thoughts into heavenly conceptions, turn flesh into spirit, metamorphose nature into grace and earth into 
 heaven, Spencer. 
 
 IV. Put his mouth upon his mouth, etc. (v. 34). As TilUsha, wh3n he would revive the child 
 ofthe Shunammite.wentupandiay uponhim, and put his mouth upon his mouth, and his hands upon 
 his hands, and his eyes upon his eyes, andstretched himself uponhim, —even so, If thou wouldstbe revived 
 to everlasting life, thou must by faith, as it were, set thyself upon the cross of Christ, and a^ly thy 
 hands to his hands, thy feet to his feet, and thy sinful heart to his bleeding heart ; and content not thyself, 
 with Thomas, to put thy finger Into bis side, but even dive and plunge thyself wholly, both body and 
 Boul^ into the wounds and blood of Christ. Cawdray. 
 
 PRACTICAL. 
 
 1. He who, like the Shunammite, honors and loves the Lord, and is anxious to lead a life In God, 
 honors and loves also the servants ofthe Lord and seeks their society. 
 
 a. The Shanammite urges the holy man of God to stay at her house and bo her gnest ; she prepares 
 him a dwelling in her house. He who is more than a prophet desires to take up his residence with us. 
 He stonds before the door and knocks, and " if any man," etc. (Rev. 8 : 20). Let us prepare the dwell. 
 Ing for him, and pray every day, Come, Lord Jesus, be our guest I and remain with us. for the evening 
 Is drawing on. 
 
 3. Be hospitable for the sake ofthe Lord, and with Joy, without murmuring. Bender.— 'BawA 
 forgetful to entertato strangers, for thereby some have entertained angels unawares. Paul. 
 
 67 
 
2 Kings. LESSON III. Secoistd Quarter. 
 
 4:. They who receive courtesies Bhould study to return them; it ill becomea men of God to "be 
 aiigrateful. 
 
 6. Whither should we go with our complaints hut to our Heavenly Father? Thither the spirit of 
 adoption hrings believers with all their grievances, all their desires (v. 25). 
 
 G. She is thrust away by Gehazi. Beware lest thou treat harshly sad souls, who are overcome by 
 grief, and who seek h'-lp and consolation, and lest thou thrust them away or judge them hastily. Do 
 not cause still more grief to a bruised heart. Starke. 
 
 7. 4. child of promise, a child of prayer, and given in love, yet taken away. Like a genuine daugh. 
 ter of Abraham's faith, this woman accounts that God is able to raise him from the dead. Henry. 
 
 8. Happiness and unhappinesa, joy and sorrow, stand here upon earth, ever side by aide. There ia 
 no unalloyed happiness (v. 28). 
 
 9. The Lord will not abandon in days of adversity him who trusts in him in days of prosperity 
 (V. 30). 
 
 10. Leave not those who mourn without consolation, but Borrow with the sorrowing (v. 30) . BerleK 
 Bibel. 
 
 11, In all these resurrections there was doubtless an instructive intimation that the faith which 
 Elisha preached had the power of raising the dead soul to spii'itual life. And in view of the fact thnt 
 the wonders of grace are still wrought where the same blessed gospel ia proclaimed, that believing parents 
 may still come to the God of Israel and ask for the life of their children, and that this is a greater and 
 morepei-manent work than that wrought by Elisha, why should we not exercise a like faith for these 
 better things? (v. 35). 
 
 13, How many children live now upon the earth, how many have passed to heaven, who owe to a 
 mother's faith and a mother's prayers ableasing far greater than a child's restoration to the carea and duties 
 of this earthly life! even a preparation for the service of God and an everlasting life (v. 35). Lowrie. 
 
 13. It is impossible for us now, with the New Testament in our hands, to read the account of this 
 miracle without being impressed with the fact that we have here an anticipation of the Christian doc. 
 trine of the resurrection of the dead. Even aa the blessings which came to the pious Israelite through 
 his regular offerings of sacrifices were pledges of the blessings which should flow from the true and 
 Infinite ator.ement which was yet to be made, so the raising again of this dead child was a foretaste and 
 earnest of the general resurrection. Let the bereaved among us, therefore, bo comforted. For good 
 and suflicient reasons the resurrection of our loved ones has been delayed; but it will take place, and 
 the reunion between us will be all the sweeter because of the bitterness of the separation that has gone 
 before, Taylor* 
 
 Lesson III. April 15, 1877. 
 ISTAAMAK THE LEPER. 2 Kings 5 : 1-14. 
 
 TIME. — 894 B.C. 
 
 PLACE. — Samaria, the metropolis of Israel; and Damascus, one of the most ancient and impor- 
 tant cities of Syria. 
 
 nUXiEKS. — Jchoram, king of Israel. Jehoshaphat, king of Judah. Benhadad, k;}ng of Syria. 
 
 IlNfTRODU CTORY. 
 
 There ia scarcely any one of the narratives of the Bible more celebrated than this. The simple, 
 graphic style of the story itself, the interesting nature of the incidents which it records, and the variety 
 and importance of the lessons which it teaches, all conspire to give it a prominent place in the Old 
 Testament history. In fact, itocenpies a place in the Old Testament very similar to that held by the 
 beautiful parable of the prodigal son in the New, and thei'c is much that is alike In the instruction which 
 they contain. The character presented to us in this story ia that of an individual around whom Prov- 
 idence seems to have thrown an unusual array of advantages. Hla position was one of tho highest in 
 the kingdom, ho was the favorite of his king, he waa tho commander-in-chief of the royal forces ; all 
 the honors and emoluments which belonged to such illustrious rank were his; and not only so, but he 
 also enjoyed the fame of being a brave and successful general. Naaman stood apparently on the summit 
 of human greatness, and accms to us to have been in a most enviable position. And yet probably the 
 meanest slave in all Syria would have scorned to change places with him. "With all his greatness, bis 
 fame, and his wealth, there is one unhappy drawback that vitiates it all, and makes this great man the 
 scorn and pity of the lowest in tho kingdom. He was captain of the host of tho king of Syria; he waa a 
 great man with his master, and honorable ; he waa a mighty man of valor, and a victor in mnny a field ; 
 but he was a leper. E. P. BogerBt D. D. 
 
 68 
 
Seoond Quarter. LESSON III. 2 Kings. 
 
 1 Now Naaman,! cai)tain of Uie 
 host of the king of ^^yiia, was a 
 
 great man with his master, and hon- 
 orable,- because by him the Lord 
 
 Paballel Passage. — 'Luke 4 : 27. 
 
 EXPLANATORY. 
 
 1. The proud general. Naaman (pleasantness). — Captain. CommanacrJn-chlef ; a pon 
 needing great physical endurance as wcU as courage. — Host, army. — King of Syria, Bcnhadad (son 
 or worshipper of ITadad, probably tlio sun), an idolater. James C. ffroi/. — Syria. The region of 
 country known to the Hebrews as Aram. The name Syria is probably derived from Tsur, or Tyre, the 
 first of the Syrian towns known to the Greeks. Hence Syria would signify the ** region of Tyre," The 
 extent of Syria is not easily determined. Aram extended fi'ora the Mediterranean to the Tigris and from 
 Canaan to Mount Taurus. The Greek geographoi's gave a much wider signification to Syria, extending 
 it on the one side to Egypt and on the other to the Euxine; butitis doubtful If they were ever agreed as 
 to its exact boundaries. In New Testament times its boundaries may be given as follows : Palestine on 
 the south, the Mediterranean on the west, Cilicia and Mount Amanus on the north, the Euphrates and 
 Desert of Palmyra on the cast. When we first hear of Syria in Scripture it seems to have been broken 
 up among a number of petty kingdoms. Joshua doubtless made war often with the Syrian chiefs or 
 kings. In 2 Sam. 8, we have an account of David's victory over the king of " Zobah and the Syrians of 
 Damascus." A few years later David reduced Syria to general submission (2 Sam. 10:6-10). The 
 country continued subject to Solomon, who *' reigned over all the kingdoms from the river (Euphrates) 
 unto the land of the Philistines and unto the border of Egypt." Afterward, probably in the later days of 
 Solomon, an independent kingdom was formed at Damascus (J Kings 11:23-25). Damascus was now the 
 leading state, and a succession of its kings became formidable to Israel, sometimes being in alliance with 
 the southern state of Judah. G. IT. WJiitney. — A great man. Highly CBteemed for his military char- 
 acter and success. — And honorable, in the margin. Accepted in countenance, or gracious. Bagster 
 Sible. That is, *' in favor with the king," " highly esteemed by him " Canon Cook, — Had given 
 deliverance, or victory, to Syria. One naturally asks how Syria came to need deliverance, since 
 when last we heard of the Syi'ians they were victoi'ious over the combined forces of Israel and Judah. 
 To this question Scripture gives no reply, but the Assyrian monuments furnish a satisfactory one. An 
 Assyrian monarch had pushed his conquests as far as Syria exactly at this period, bringing into subjec. 
 tion all the kings of these parts, but his conquest was not permanent. Syria revolted after a few years, 
 and once more made herself independent, in which condition she Is found at the accession of the men. 
 arch's son. It was probably in this war of independence that Naaman had distinguisbed himself. 
 Canon Cooi. — A leper. This leprosy, which in Israel would have excluded him from society, did not 
 affect his free intercourse ia the court of Syria. J. F. and S—Xieprosy. A name under which, 
 during the Middle Ages, were confounded tubercular elephantiasis, elephantiasis of the Arabs, the scaly 
 diseases of the skin and other chronic skin diseases, which were rendered rife and inveterate by a bad 
 diet and want of cleanliness. The Hebrews brought the afdiction with them into Palestine, and the 
 stringent provisions of the Mos.iIc law show how dreadful must have been its ravages and how great the 
 terror which it excited. Regarding it as a disease sent from God, for which no natural remedy could be 
 prescribed, they required that the person supposed to be infected should show himself to the priest ; 
 and if in the opinion of the latter the disease was leprosy, ho was declared unclean and immediately 
 separated from the rest of the people. Outside the gates of the cities and in secluded districts wore 
 usually found leper villages, an institution still existing in the East, where these outcasts of society 
 dragged out their wretched lives, depending on their own labors and the alms of the charitable for the 
 means of Absistence. 'With the tide of emigration westward during the decline of the Roman Empire 
 leprosy was disseminated over Europe, and during the Middle Ages prevailed to such a frightful extent 
 that from the sixth to the fifteenth century the efforts of lawgivers were unceasing to arrest Its diffusion. 
 Under the influence of Christianity a more humane spirit presided over the treatment of lepers, and 
 hospitals and asylums were provided. Even under the most favorable circumstances the leper was 
 completely and forever an outcast from the world, being considered both legally and politically as a 
 dead person. Updtt being set apart from his fellow-creatures the ceremonial for the burial of the dead 
 was pronounced over him, masses were said, and a shovelful of earth was thrown upon his body. With 
 the progress of civilization and the improvement of the condition of the poorer classes, leprosy declined 
 rapidly, and except in Norway and a few places in the South, it is now unknown in Europe. The 
 horror which the disease formerly Inspired remained in full force, and the word leper at the present 
 day designates a person whose social and physical condition has reached the lowest pitch of degra. 
 dailoQ, Jpx>leton*s Cyclopadia. 
 
 69 
 
2 Kings. 
 
 LESSON III. 
 
 Second Quaki-ek. 
 
 had given deliverance unto Syria : 
 he was also a mighty man in valor ; 
 but he was a leper. 
 
 2 And the bj-rians had gone out 
 by companies, and had brought 
 away captive out of the land of 
 Israel a little maid ; and she waited 
 on Naaman's wife. 
 
 3 And she said unto her mistress, 
 Would God my lord loere with the 
 prophet that is in Samaria ! for he 
 would recover him of his leprosy. 
 
 4 And one went in, and told his 
 lord, saying, Thus and thus said the 
 maid that is of the land of Israel. 
 
 5 And the king of Sj-ria said. Go 
 to, go, and I will send a letter unto 
 the king of Israel. Ancli he departed, 
 and tooli with him ten talents of 
 silver, and six thousand pieces of 
 gold, and ten changes of I'aiment. 
 
 6 And he brought the letter to 
 
 the king of Israel, saj-ing, Now, 
 when this letter is come unto thee, 
 behold, I have therewith sent Naaman 
 my servant to thee, that thou mayest 
 recover him of his leprosy. 
 
 7 And it came to pass, when^ the 
 king of Israel had read the letter, 
 that he rent his clothes, and said. 
 Am 13 God, to kill* and to make 
 alive, that this man doth send unto 
 me to recover a man of his leprosy ? 
 Wherefore consider, I pray you, and 
 see how he seeketh^ a quarrel against 
 me. 
 
 8 ^And it was so, when Elisha 
 the man of God had heard that the 
 king of Israel had rent his clothes, 
 that he sent to the king, saying, 
 Wherefore hast thou rent thy clothes ? 
 let him come now to me, and he 
 shall know^ that there is a prophet 
 in Israel. 
 
 Parallel Passages. — »0h. 8:8, 9; 1 Sam. 9:8. 2 jg. 37:14. sGen. 3(>:2. »Deut. S2:3»; 1 
 Sam. 2:6. "l Kings, 20 : 7 ; Luke, 11 : 54. «1 Kings 18 ; 36, 37 ; Ezck. 2 : 5 ; 33 : 33. 
 
 3. Had brought away captive ... a little maidl. We are now introduced to the second 
 personage mentioned in the story of the Syrian leper. She is as obscure as the iirst is exalted. He is a 
 general and a nobleman ; she is a captive and. a slave. In one of the forays ivhicb the Syrian army had 
 m.'ide into the land of Israel, this little maiden had been taken prisoner and brought in the train of the 
 conqueror to Syria. Something in her appearance, doubtless, commended her to the genci-ol, and he 
 accordingly selected her as part of his own household, and she became the waiting-raaid to Naaman'a 
 wife. Though she had been torn from her home and her country by him, and reduced to the position 
 of a menial in her conqueror's household, no thought of anger or revenge seems to hare entered the 
 gentle bosom of this captive maiden. Rogers. — Brouglit aiivay captive. The treatment of the 
 conquered was extremely severe in ancient times. The leaders of the host were put to death. The 
 bodies of the soldiers killed in action were plundered; the survivors were either killed in some savage 
 manner, mutilated, or carried into captivity. Women and children were occasionally put to death with 
 the greatest barbarity, but it was more usual to retain the maidens as concubines or sei-vants. Beran. 
 
 3. She said unto her mistress. This brave little maid had faitls that the prophet of her God 
 and of hf f native land could recover her master from his foul malady. The rooro she thinks of it the 
 greatbr Is her faith and hope. So she goes to her mistress with these earnest words, *' Would God my 
 lord were with the prophet that is In Samaria, for ho would recover liim of his leprosy." Rogers. — 
 Suuiaria. See Lesson ni. First Quarter. 
 
 6. A letter. Naaman, on communicating the matter to his royal m.astcr, was immediately 
 furnished with a letter to the king of Israel, and set out for Samaria, carrying with him, as an indis- 
 pensable preliminary In the East, very costly presents. Ten talents of silver — £3,421 ($17,000); 
 6,000 shekels of gold; a large sum, of uncertain value (a gold shekel was worth $8 or $10). Ten 
 cliangres of rain.ent — Splendid dresses, for festive occasions, the honor being thought to consist 
 not only In the beauty and fineness of the material, but in having a variety to put on one after another, 
 in the same night. J. F. and B. 
 
 7. When tho king of Israel had read the letter, he rent his dothes. According \i> 
 an ancient practice among the Eastern people, tho main object only was stated in the letter that wa» 
 cirried by tho party concerned, while other circumstances were left to bo expUuncd at tho interview. 
 This explains Jehoram's burstof emotions,— not horror at supposed blasphemy, but alarm and susplcloQ 
 that this was merely made an occasion for a quarrel. Such a prince as he waa would aot readily think 
 »f Elisha, or, perhaps, bflve beard of hjs piir^culous deeds. J. F. and R. 
 
 70 
 
Second Quarter. LESSON III. 2 Kings. 
 
 9 So Naaman came with his 
 horses and with his chariot, and 
 stood at the door of the house of 
 Elisha. 
 
 10 And Elisha sent a messenger 
 unto him, saying, Go and wash^ in 
 Jordan seven^ times, and thy flesh 
 shall come again to thee, and thou 
 shall be clean. 
 
 11 But Naaraan was wrou, and 
 went awa}', and said, Hehold, I 
 thought, He^will surely come out to 
 me, and stand, and call on the 
 name of the Louu his God, and 
 strike his hand over the place, and 
 recover the leper. 
 
 12 Are not Abana and Fliaipar, 
 rivers of iUimascus, better than all 
 
 Parallel. Passages. — ijohn 9 ; 7. ^josh. 6 : 4-16. ■''John 4 : 48. 
 
 9. "With liis horses, his chariot. This simple strolce of,the pencil paints quite a striking and 
 significant picture. Naaman, you see, travels in great state. Though he was a miserable leper, with 
 whom the meanest of the people would have disdained to change places, he suiTouaded himself with all 
 the appendages of wealth and rank. The contrast between the equipage and the rider is very great. 
 The gilded chariot, the prancing horses, the princely retinue of servants, cannot blind the beholder to 
 the melancholy fact that the fatal spot of the deadly malady ia on the brow of the great S/riau lord, and 
 that all his wealth and pomp and power cannot stay the progress of that cursed disease or prevent him 
 from being an object of loathing and disgost. Hogers. 
 
 10. Go wash in Jordan. Travelling with 6riental pomp, with his chariot and horses, attended 
 by a princely retinue of servants, Naaman doubtless expected to make a decided impression upon the 
 humble man of G-od. He would have him know that it is no ordinary person who visits and consults 
 him. It is the great general of the Syi'ian army, the favorite of the sovereign, a rich and distinguished 
 personage, who solicits the prophet's aid. He expected to be received with special consideration, and 
 that all the circumstances connected with hia cure would be of a marked and extraordinary character. 
 He expected that Elisha would come out of his house and greet him with the attentions due to a person 
 of his exalted rank; that he would make a careful examination of his symptoms, and proceed with much 
 formality and with especial religious rites to invoke the healing power of Israel's God in his behalf. 
 Rogers. — As the washing in Jordan could have no natural tendency to cure leprosy, wo must suppose 
 the prophet to speak " by the word of the Lord." The address resembles that of our Lord to the blind 
 man, " Go, wash in the pool of Siloam." (John 9 : 7.) In each case a command is given which tests the 
 faith of the rccipieut, and the miracle is not wi'onght until such faith ia openly evidenced. Canon Cook. 
 — Thy flesh shall come a^ain. That is, become sound. In the perfect white leprosy, of which we 
 are involuntarily led to think here, the flesh is dissolved and consumed by scabs, ulcers, and raw flesh, 
 until at length the patients often die suddenly in consumption, combined with dropsy. So the cure may 
 be rightly described as a restoring of tho flesh. Keil. 
 
 11. Ho will surely come out to me. In the East a code of unwritten law prescribes exactly 
 how visits are to be paid, and how visitors are to be received, according to the worldly rank of the 
 partici. No doubt, according to such a code, EUsba should have gone out to meet Naaman at the door 
 of his bouse. Canon Cook. — Strike his hand over the place ; i. e. wave it over tho diseased parts 
 of his body. It was anciently, and still continues to be, a very prevalent superstition in the East that 
 tlie hand of a king or person of great reputed sanctity, touching or waved over a sore, will heal it. J,^. 
 end B. 
 
 13. Abana and Pharpar ; or "Amana and Pharpar," according to another reading. It is gener- 
 ally agreed that the Abana must be the Barada, or true river of Damascus, which, rising in the 
 Anti-Libanus, flows westward from its foot and forms tho oasis within which Damascus is placed. There 
 is no reasonable doubt of the identification, notwithstanding the complete difference of name. With 
 respect to the Pharpar, there Is great difficulty in deciding. Various secondary streams water the 
 Damascene plain, but none stands out pre-eminently from the rest as a " river of Damascus." On the 
 whole, the Awaaj has, perhaps, the best claim to be viewed as the second river, and pending further 
 Investigation, may be accepted as most probably the Pharpar. Canon Cook. — \yash in Jordan, indeed 1 
 Docs this prophet think that I only need a bath? If that were all, I would have spared myself this 
 journey. The splendid streams of my own fair Damascus are better than all the waters of Israel. May 
 I not wash in them and bo clean? •' So," tho story says, '* ho turned and went away in a rage." Rogers, 
 - — Let us turn back a moment to ask. Was not Elisha a littlo disrespectful, rather bluff", and dcflcient In 
 true Christian politeness? Perhaps some one will ask, Did Jesus treat men and women so when they 
 came to him to be healed? To meet this case fairly It should be premised that we have no means of 
 knowing bow far Elisha's reception of Naaman was dictated by tho divina monition within him, and 
 
 71 
 
2 Kings. 
 
 LESSON iir. 
 
 Second Quaetee. 
 
 the waters of Israel? may I not 
 wash in them, and be clean? So he 
 turned and went away in a rage. 
 
 1'3 And his servants came near, 
 and spake unto him, and said, M3'i 
 father, if the prophet had bid thee 
 do some great thing, woiildest tliou 
 not have done it? liow^ much rather 
 
 then, when he saith to thee, Wash, 
 and be clean? 
 
 14 Then3 went he down, and 
 dipped liiinself seven times in Jor- 
 dan, accoiding to the saying of the. 
 man of God : and his flesh came 
 again like'' unto the flesh of a little 
 child, and he was clean. ^ 
 
 Paii.\.llei, PAS3AGE3. — 'Ch. 2:12; G-en. 41:43. 
 14 : 8. «Job 33 : 25. 'Lu. i : 27. 
 
 =1 Cor. 1:21, 27. sEzek. 47:1-9; Zech. 13:1; 
 
 how much by bia own knowledge of buman nature and senBe of fitness; but it is safe to assume that his 
 bearing in this case was not displeasing to Q-od. Next, let it be said, the cases on record of Christ's 
 miracles of healing fail of analogy with this, for he never bad a Naaman halting his chariot at his door 
 in all the royal state and pomp and pride of a Syrian captain-general. We remember that Jesns did 
 say, •* Whosoever shall not receive the kingdom of G-od as a little child shall not enter therein," a prin- 
 ciple which Elisba's bearing towards Naaman was well adapted, not to say intended, to exemplify. 
 Coicles. — Damascus. Damascus is one of the most ancient and important cities of Syria. It lies on 
 the eastern base of Anti-Libanus in a well-watered, fertile plain, the beauty of which led the Orientals 
 to call it one of the four terrestrial paradises, Julian terms it *' the great and sacred Damascus, surpass- 
 ing every city both in the beauty of its temples and the magnitude of its shrines, as well as the timeliness 
 of its seasons, the limpidness of its fountains, the volume of its waters, and the i-ichnesg of its soil." 
 Damascus owes all its advantages to its rivers. The antiquity of the city may be inferred from Gen, 
 14:15; 15:2. Whitney. 
 
 13. And his servants came near, etc. It was a happy thing for Naaman that he had such 
 good advisers. It does not always fall to the lot of great men to be thus guided. Naaman listened to 
 the counsel of his attendants. His own good sense confirmed it. He followed the direction of Elisha, 
 With a simple faith, giving up all his preconceived notions, humbly submitting himself to the guidance 
 of the prophet, he went and bathed in the Jordan. Seven times ho repeated his ablutions, and at last 
 the plague spot vanished from bis body, the ulcers were hea'cd, and bis diseased flesh made fair and 
 sound as that of a child. He came very near the loss of his cure Had he been left to follow his own 
 impulse and the promptings of his own proud heart, ho would have died a miserable death, Rogers. 
 
 ILLUSTRATIVE. 
 
 Sauntering down the Jaffa road, on my approach to the Holy City, in a kind of dreamy maze, I was 
 etartled out of my reverie hy the sudden apparition of a crowd of beggars, *' sans eyes, sans nose, aans 
 hair, sans everything," They lield up towarda me their handless arms, unearthly sounds gurgled 
 through throats without palates; in a word, I was horrified I Having never seen a leper, I at first knew 
 not what to make of it. I subsequently visited their habitations and inacic inquiries into their history. 
 It appears that those unfortunate beings have been perpetuated about Jerusalem from the remotest 
 antiquity. It is evident that Moses in his very stringent regulations respecting this plague and its 
 unhappy victims had in view its extinction, or at least restriction within the narrowest possible limits. 
 For all practical pui-poses the same laws prevail to this day. The lepers, when not obligL'd to live out- 
 side the city, have a separate abode assigned them and are shunned. No healthy person will touch them, 
 cat with them, or use any of their clothes or utensils. This much I think can be safely inferred from a 
 careful study of the 13th and 14th chapters of Leviticus, that the Hebrews were actually afflicted with 
 the awful curse of leprosy beyond all modern example. Land and Book. — ThovQ is nothing In the 
 entire range of human phenomena which illustrates so impressively the divine power of the Redeemer 
 and the nature and extent of his work of mercy on man's behalf as this leprosy. There are many most 
 striking analogies between it and that more deadly leprosy of sin which has involved our w4iole race in 
 one common ruin. It is feared as contagious; it is certainly and inevitably hereditary; it is loathsome 
 and polluting; its victim is shunned by all as unclean; it is most deceitful in its action. New-born 
 children of leprous parents aro often as pretty and as healthy in appearance as any, but by and hy its 
 presence and workings become visible. The "scab "comes on hy degrees in different parts of the 
 body; the hair falls from the head and eyebrows; the nails loosen, decay, and drop off; joint after joint 
 of the fingers and toes shrink up and slowly fall away; the gums are absorbed and the teeth disappear, 
 while medicine has no powers to stay the ravages of this fell disease. Wbo can fail to iind in all this a 
 most affecting type of man's moral leprosy? As surely as we have inherited it from our fathers do we 
 
 72 
 
Second Quaeter. LESSON III. 2 Kings. 
 
 transmit it to our children. None escape. If left unchecked "by power divine, the leprosy of sin will 
 eat into the very texture of the soul and consumo everything lovely and pure, until the smiling tabo 
 becomes a Nero, a Csssar Borgia, a bloody Robespierre, or the traitor Iscariot. Land and Book. 
 
 PRACTICATL. 
 
 1, That which makes us happy In truth and for eternity does not depend upon rank or upon wealth. 
 Menlien. 
 
 3, God treated this heathen in the way in which ho is accustomed to treat his children. Just as 
 he is wont to give to them, together with everything joyful which ho grants to thera, also Bomothing 
 Incidental to restrain their pride, that they may remain humble and may learn to seek God; eo ho 
 visited this great military chief, whom he had so magnified in other respects, with a disease which 
 should make him humble and teach him to seek further grace, 
 
 3. That which seem^ to us and to all the world to be the greatest misfortune, and which is mourned 
 as such, is often, according to God's wise counsel, the way to our highest good fortune and welfare. 
 Calmer Bible. 
 
 4. No man's greatness, or honor, or interest, or valor, or victory, can set him out of the reach of 
 the sorest calamities of human life; thero is many a crazy, sickly body under rich and gay clothing (v. 1). 
 Jfenry. 
 
 6. He was a leper. Naaman, the leper, is a representative man ; there arc thousands all around 
 us affected with the moral leprosy of sin, under the curse of God unclean in their moral nature, in differ- 
 ent stages of moral disease, but all infected with this hopeless, incurable malady, of which the leprosy 
 is only the type, — the deadly, progressive, loathsome disease of sin. 
 
 6. Brought away captive a little maid. Wo have in this chapter an instance of the good 
 effects of instructing children in religious principles : this young captive carried the knowledge of God 
 into Syria ; the miracles of his prophet were a comfort to her mind in slavery, were useful to others, 
 and led the way for Naaman's conversion. Parents should instruct their children in tbc great truths and 
 principles of religion, as they will be of perpetual use to them and make thera useful to others. We 
 know not where their lot maybe cast, therefore we should be solicitous that they may carry their 
 religion along with them. Orion. 
 
 7. God often makes use of the most insignificant Instruments for building up his kingdom and for 
 spreading abroad his name. Menken. 
 
 8. Wg are to seek for opportunities of doing good in the sphere where Providence has placed us, 
 
 9. Now, there is no sphere in life which is utterly barren of openings for usefulness; there is 
 something for everybody to do in this world who has a willing mind; and if it is nothing more than 
 giving a cup of cold water to a thirsty child, it shall not lose its reward, liogera. 
 
 10. But the main lesson is to Christians, to those who are the pledged followers of the Lord Jesus 
 Christ. The members of Christ's church are placed here in this sick and dying world as the Ilebrew 
 maiden was in the Syrian leper's house, that theymay be messengers of healing and life and salvation 
 fv. 2). Bogers. 
 
 11. Came Tvitb. horses and chariot. When a man comes to God for salvation be must come 
 with a sense of ill-desert. He must not come in his chariot, with all the trappings of pride about him; 
 but he must come on his knees, smiting his breast and saying, " God be merciful to me a sinner! '* lie 
 must not come with money and fine robes, expecting to be saved in return for his good deeds. He must 
 come in poverty and nakedness of spirit, feeling that he is wretched and miserable and poor and blind 
 and naked, and in need of all things (v. 9). Rogers. 
 
 13. Wash in Jordan. Elisha sent Naaman to the Jordan, so this fearful leprosy is cleansed 
 *)y purifying waters. There is a Fountain opened for sin and for uncleanness. Lowrie. 
 
 13. As when our Lord was upon the earth no leper asked his cleansing power and departed from 
 his pr-osence still a leper, so now stands he ready to heal all who seek his grace. Lowrie. 
 
 14. All he has to do is to believe and wash. Wash in Jesus' blood, and the leprosy is cured, and 
 cured forever. Bogers. 
 
 16. Themethodsprescribedfor the healing of the leprosy of sin arc so plain that wc ai-e inexeusablfl 
 if we do not observe them. It is, " Believe, and be saved " (v. 10). Henry. 
 
 IG. Proud men are the worst enemies to themselves, and forego their own redemption. Henry. 
 
 17. The world wants to earn heaven from God, although he proclaims through the world, I will bo 
 your God; I will give it you out of free grace, and I will make you blessed without a price " (v. 11). 
 Luther, 
 
 18. The point of this histxiry to the* consideration of which our mind is to-day most drawn la 
 Naaman's near failure of cure by reasoTi pf his having settled In his own mind the mode in which it wa? 
 U be doiio, atid his scorn of the simple and naturally inadequate instrumentality prescribed by th# 
 
 73 
 
2 Kings. LESSON IV. Second Quaktee. 
 
 prophet. TVe, knowing much better than Naaman did the character and olaimB of Elisha, are apt oo ^e 
 amazed at the petulance and pride of Naaman. Yet in fact there are few of ns — are there any ? — who 
 •have not manifested many times in the course of our career as much, or more, resistance to the demauda 
 upon our faith and to the enforced exigencies for the humiliation of " the proud mind of the flesh " aa 
 ever Naaman did, and often for far leys reason (v. 12). Kiito. 
 
 19. There are more lepers in the world than Naaman , and worse cases by far of leprosy. Thera are 
 others besides him offended at the simplicity of the divine means of cure, and many, indeed, who turr 
 utterly away and are never healed. Lowrie. 
 
 80. They that will be helped of God must do as he bids (v. 14). Henry. 
 
 21. There is nothing effectual the sinful soul can do but to come to Christ, This is not so much 
 coming up to the requirements of the gospel as it is cowing down to them. The very simplicity of the 
 divine requirement is the sinner's stumbling-block (v. 14). 
 
 33. As Naaman's sole warrant was the bidding of the prophet, so let any and every,guilty sinner 
 obey the word of Christ and come (v. 14). LowHe. 
 
 33. We are taught the simplicity of the plan of salvation. 
 
 B4. Also that salvation must be sought in a believing and obedient spirit. 
 
 55. The great spiritual necessity of man is one and the same; it is the pardpn of Bin; it is the smile 
 of Q-od; it is strength, comfort, rest, peace in the soul. Every sinner needs this, whether he be in pur- 
 ple or in rags, on a throne or in a hovel, learned or simple, bond or free ; and this one simple, free plan 
 is for all. 'Rogers. 
 
 Lesson IV. April 22, 1877. 
 GEHAZI THE LEPEE. 2 Kings 5:20-27. 
 
 TIME. B. C. 894. — — — • 
 
 PliACE. Samaria. 
 
 RUIJEKS. Jehoshaphat, king of Judah. Jehoram, king of Israel. 
 
 20 S[But Gebazi, the servant of I my master hath spared Naaman this 
 Elisha the man of God, said, Behold, | Sj^rian, in not receiving at his hands 
 
 ' CONNECTION. 
 
 When Naaman came up from the Jordan, consciously made whole, he did not lay his course at once 
 for home. With nobler impulses he said, I must go back to that '* man of God " with two things to say 
 to him : (1) That now I know there is no God in all the earth but in Israel, and that I will henceforth 
 offer neither burnt-offering nor sacrifice unto other gods, but unto Jehovah; (2) That I am ready to pay 
 well for the healing I have found, — " therefore, I pray thee, take a blessing from thy servant." This the 
 prophet peremptorily and persistently refused. It would not be wholesome to let Naaman think that 
 euch blessings were on sale or could be remunerated with money. Cowles. —As Elisha had succeeded 
 Elijah, so it would seem as if Gehazi was to have succeeded Elisha. He was " the servant of the man 
 of God"; he boro the wonder-working staff; he stood before his master as a slave; he introduced 
 strangers to the prophet's presence ; he was the *' dear heart of the prophet's affection " : hut, as has so 
 often happened in like successions of the Christian Church, — in the successors of Bt. Francis, of Igna- 
 tius Loyola, and of John Wesley, — the original piety and vigor have failed in the nest (generation. 
 There was a coarrie grain in the servant which parted him entirely from his master. He and his children 
 were known in. after-times only as the founders of a race of lepers, bearing on their foreheads the marks 
 of an accursed ancestry. Stanley. — Herodotus records for us an elaborate address of Solon to Crcesus, 
 the moral of which is, Call no man happy until the day of his death, for we know not what miserable 
 , changes may yet lie before a living man. Up to this time Gehazi may have maintained a fair reputation 
 aa the servant of the prophet. He was, it may be, under the prophet's instructions, as Elisha had him- 
 self been the servant of Elijah. But now he falls sadly under the power of a temptation which presented 
 a fair opportunity of securing wealth and at but little risk of discovery. Elisha has sent Naaman away, 
 refusing his gifts. It is not likely he will ever see his face again. Now, Gehazi thinks, this is the time ' 
 for him. If ho can but secure these presents despised by his master, how happy it would make him 1 
 Elisha will never know the matter. Naaman is rich enough to give what Gehazi asks. without missing 
 It, and generous enough to feel gratified rather than robbed by this disposal of his wealth. Lawrie. 
 
 expla:natoey. 
 
 20. Spared Naaman. That Is, spared to take from his hand. Keil. — This Syrian. These 
 
 words are emphatic. Gehazi persuades himself that it is right to spoil a Syrian; that ifl, a Gentile and 
 
 74 
 
Second Quarter. 
 
 LESSON IV. 
 
 2 Kracs. 
 
 that which he brought : but, as the 
 Loud liveth, I will run after him, 
 and takei somewhat of him. 
 
 21 So Gehazi followed after Na- 
 aman. And when Naaman saw him 
 running after him, he lighted down 
 from the chariot to meet him, and 
 said, Is all well ? 
 
 22 And he said. All is well. My 
 master hath sent me, saying, Behold, 
 even now there be come to me from 
 mount Ephraim two young men of 
 the sons of the prophets : give them, 
 1 pray thee, a talent of silver, and 
 two changes of garments. 
 
 23 And Naaman said, Be'' con- 
 tent, take two talents. And he 
 
 urged him, and bound two t.ilcnts 
 of silver in two bags, with two 
 changes of garments, and laid them 
 upon two of his servants ; and they 
 bare them before him 
 
 24 And when he came to the 
 tower, he took them from their hand, 
 and bestowed' them in the house : 
 and he let the men go, and they de- 
 parted . 
 
 25 But he went in and stood* be- 
 fore his master. And Elisha said 
 unto him. Whence corneal thou, Ge- 
 hazi? And he said, Thy servant 
 went no whither. 
 
 26 And he said unto him, Went^ 
 not mine heart with thee, when the 
 
 Pahallel Passages. — 'Hab. 2:9; 1 Tim. 6 : 9, 10. 
 83:31. cprov. 12:19, 22. 
 
 2Ch. 6:3. sjosh. 7:21; Is. 29:15. <Bzek. 
 
 an eDemy of Israel. Canon Cook. — As the Lord liveth. These words are here a profane oath. 
 Cook. — I will run after him and take somewhat of him. The respectful courtesy to Eiisha, 
 shown in the person of his servant, and the open-handed liberality of his gifts, attest the fulness of 
 Naaman's latitude ; while the lie, the artful management In dismissing the bearers of the treasure, and 
 the deceitful appearance before hia master, as if he had not left the house, give a most unfavorable 
 Impression of G-ehazi's character. J". F. and B. 
 
 81. He lighted down from the chariot. The quick leaping down of Naaman from his chariot 
 at the approach of Gehazi is a token of grateful and respectful complaisance which Naaman wished to 
 show the prophet in the person of his servant. — Is all well? Literally, "Is thefc peace? " But the 
 true sense of the Oriental idiom is exactly rendered by the phrase in the text. Cook. 
 
 23. From Mt. Ephraim. Bethel and Gilgal, at both of which there were schools of the 
 prophets, were situated on Mt. Ephraim. Cook. — Sons of the prophets. Doubtless the sons of 
 the prophets were a care upon Elisha, not only for Instruction, but for support; and this forms the 
 foundation for Gehazi's plea. Lotcrie. — A talent of silver is variously estimated at from fifteen 
 hundred to two thousand dollars. They who enlarge their buildings by their own labors and by bor- 
 rowed tools, as we read in the next chapter, are content with humbler aspirations. But Gehazi has not 
 miscalculated upon the penetration of Naaman In these matters, nor upon his generosity in giving freely 
 at his request; rather he urges double upon him. The grateful Syrian, not content with giving double, 
 sends his servants to carry the gifts for him. 
 
 23. Be content. Or " consent," nearly equivalent to our " please." " Binding silver In a bag " 
 Is a somewhat unusual expression. We arc probably to understand that after the silver had been placed 
 in the bags the mouth was closed by tying the bag round with a string. Cook. — In two bags. People 
 In the East, when travelling, have their money, in certain sums, put up in bags. J. F. and B. 
 
 24. When he came to the tower. Kather " the hill." The margin of the authorized version 
 suggests the alternative for tower of " secret place." But the expression in the Hebrew text cannot 
 possibly mean anything but " the hill." The question then arises, What hill? Calmet answers, " The 
 hill on which Samaria was built," but this Is unsatisfactory. Kather understand, " the well-known hill 
 by Elisha's house." {Keil.) We may conjecture that the hill which must have lain between Elisha's 
 house and the place where Gehazi overtook Naaman interrupted the view in this direction, and that 
 Gehazi dismissed Naaman's servants at this point lest they should be seen from his master's residence. 
 Cook. 
 
 25. He went In and stood before his master. Lest his absence should bo noticed, Gohazl, 
 as soon as ever he had stowed away his treasures, hastened, without being called, to appear before his 
 master. In the East it is usual for servants to remain most of the day in their lord's presence, only 
 quitting it when given some order to execute. Cook. 
 
 26. Went not my heart with thee. So the LZX. The Hebrew has simply, " Went not 
 mine heart? " The prophet means to say, "Was I not with thee in spirit, did I not see the whole 
 
 75 
 
2 Kings. 
 
 LESSON IV. 
 
 Second Quarter. 
 
 man turned again from his chariot 
 to meet thee? Is it a time to 
 receive money, and to receive 
 garments, and olivej'ards, and vine- 
 3'ards, and sheep, and oxen, and 
 men-servants, and maid-servants? 
 
 27 The leprosy therefore^ of Kaa- 
 man shall cleave unto thee, and unto 
 thy seed forever. And he went out 
 from his presence a leper^ as white 
 as snow. 
 
 Parallel Pass a ges. — ils. 59 : 2, 3 ; Hos. 10 : 13. ^Ch. 15:5; Numb. 12:10. 
 
 transaction, as if I had been present at it? " He used the verb " went,'* because G-ehazi has just denied 
 his "going." Coo/:. — Is it a time? Or, "Was this a time," i.e., "Was this a proper time to indulge 
 greed, when a G-entile waa to be favorably impressed, and made to feel that the faith of the Israelites 
 was the only true religion ? Was it not, on the contrary, an occasion for the exhibition of the greatest 
 unselfishness that so a heathen might bo won to the truth?"— And oli-veyards and vineyards, 
 Gehazi's thoughts had probably run on to the disposition which he would make of his wealth, and the 
 prophet here follows them, enumerating his servant's intended purchases. Cook. 
 
 IliliUSTRATIVE. 
 
 God sees us. One day the astronomer Mitchel was engaged in making some observations on tho 
 Bun, and as it descended towards the horizon, just as it was setting, there came into tho rays of the great 
 telescope tho top of a hill seven miles away. On the top of that bill was a large nuhiber of apple trees, 
 and in one of them were two boys stealing apples. One was getting the apples, and the other was 
 watching to make certain that nobody saw them, feeling certain that they were undiscovered. But 
 ihere sat Professor Mitchel, seven miles away, with the great eye of his telescope directed fully upon 
 them, seeing every movement they made as plainly as if he had been under the tree with them. So it la 
 often with men. Because they do not see the eye which watches with a fileepless vigilance, they think 
 they arc not seen. But the great, open eye of God is upon them, and not an action can be concealed. 
 Thero is not a deed, there is not a word, there is not a thought which is not known to God. Scrap 
 Book. 
 
 Covetousness. There is a fable of a covetous man who chanced to find his way one moonlight 
 night into a fairy's palace. There he saw bars, apparently of solid gold, strewed on every side; and he 
 was permitted to take away as many as he could carry. In the morning, when tho sun rose on his 
 imaginary treasure, borne home with so much toil, behold! there was only a bundle of sticks; and 
 invisible beings filled the air around bim with scornful laughter. Such shall be the confusion of many a 
 man that died in this world worth his thousands, and woke up in the next world not only ** miserablo 
 and poor and blind and naked," but in presence of a heap of fuel stored up against tho great day of 
 burning. — M. Foscue, the French milUonairc miser, in order to make sure of his treasures, dug a cave 
 in his wine-cellar so large and deep that he could go down with a ladder. At the entrance was a door 
 with a spring-lock, which, on shutting, would fasten of itself. After a time ho was missing, search was 
 made for him, but to no purpose. At last his house was sold. The purchaser, beginning to rebuild it, 
 discovered a door in this cellar, and going down found him lying dead on the ground, with a candle- 
 Btick near him ; and on searching farther, discovered the vast wealth which he had amassed. He went 
 into the cave, and the door by some accident shutting after him, he perished for want of food. Thus 
 died this avaricious wretch in the midst of the treasure which he had heaped together. 
 
 Lying-. Clear and I'ound dealing is the honor of man's nature, and that mixture of falsehood is like 
 alloy in coin of gold or silver, which may make the metal work the better, butitcmbaseth it. There is no 
 vice that doth so cover a man with shame as to be found false and perfidious ; Montaigne saith prettily, 
 when he inquired the reason why tho word of tho lie should be such a disgrace and such an odlouB 
 charge, saith he, "If it be well weighed, to say that a man liethis as much as to say that he is brave 
 towards God and a coward towards man. For a lie faces God and shrinks from man." Lord Bacon. — 
 tt is difiicult to maintain falsehood. When the materials of a building are solid blocks of stone, very 
 rude architecture will suffice; but a structure of rotten materials needs the most careful adjustment in 
 order to make it stand. Whately. 
 
 PKACTICAIi. 
 
 1, Gehazi's act was not a product of mere vulgar avarice, which shrinks back from no falsehood. 
 By it he made his master, all of whose intercourse with him ought to havo exercised u purifying 
 Influence upon him, a liar, and his oath an empty phrase. He did not leave Naaman with the imdimmed 
 conviction that all the grace he had experienced had come to him gratis, and that " there was a prophet 
 In Israel " 
 
 76 
 
Second Quarter, LESSON IV, 2 Kings. 
 
 S* He did Dot fear to stahi the work which God had done upon a heathen for the glory of bis 
 name, and thereby he denied the Iloly One, whoso might ho had just soon manifested upon Naaman, 
 The words wlaich Peter used of Ananias were true of him, "Thou hast not Hod unto mcn,butuntc 
 God." His act was a hetrayal of the prophet, of Naaman, and of Jehovah, IIoncG it incurred so scvero 
 a punishment, which was not arbitrarily or indifferently chosen, but which proceeded out of the trans. 
 gresEion and corresiDonded to it. Lultr. 
 
 3. Let not desire overcome thee, now mighty are the evil, inborn lusts of the human heart I Efod 
 in the case of those who have for years enjoyed the society of the noblest and most pious men, who Iiavo 
 heard and read the Word of God daily, and wlio liave bad the cxampleof holy conduct daily before their 
 eyes, lusts arise, take possession of them, and carry them captive. Therefore ** Be sober, be vigilant." 
 
 4. Covetousness is the root of all evil. Where there is covetousness and avarice, there is also 
 falsehood and deceit, vulgarity, and rudeness, and cunning theft and bold tbeft. V. 20. Krummacher. 
 
 6. The love of money, that root of all evil, was at the bottom of it. Multitudes, by coveting 
 worldlj' wealth, have erred from the faith and pierced themselves with many sorrows. Henry. 
 
 C. Gehazi*s sins were — covetousness. Ho heard the offer of the grateful Syrian and Ellsha's refusal, 
 and he longed to make himself master of that which was not his. Perhaps, indeed, he deceived himself 
 with the reflection that ho asked only a small portion of what the Syrian had freely offered. Naaman 
 had brought with him tea talents of silver and six thousand ijieces of gold, perhaps equal to seventy 
 thousand dollars. In the eyes of Gchazi a very small part of this was a fortune. The Scriiiturcs warn 
 us that we have to do with scarcely any more deceitful thing than the love of money. The amount of 
 money a man desires differs with his previous experience, just as wealth is a comparative term. Let 
 every man guard the avenues of his heart against admitting that most dangerous foe to peace and 
 Innocence, the love of money. V. 20, 
 
 7. Tbeft belonged to Gehazi's sin. A man may he covetous when he is not dishonest, hut Gchazi 
 is both. It does not relieve the matter that Naaman freely gave the money into his Ijp-nds, that he did 
 not miss it from his wealth, or that he pressed more upon him than he asked ; for Gchazi well knew that 
 the money was given for no such purpose as he received it. He took what in no proper sense belonged 
 to him. All the pretences that would make this any less than robbery were frivolous and false. Gehazl 
 had all the guilt of a robber without the boldness that theft sometimes requires. 
 
 8. Gehazl spoke falsehoods. Not only once but repeatedly he uttered lying words. His story to 
 Naaman was totally false; his answer to Elisha as much so. Nothing has truly a higher importance 
 among men than truth. Yet men speak falsehood abundantly. Many who are indignant when they are 
 imposed upon hy others, themselves use the lying tongue. Many are not careful to speak the truth in 
 small matters. Rather than defer a slight inconvenience, they indulge in lying. It is a degrading and 
 wicked habit. The prophet's servaut speaks falsehoods so easily and with so little confeem that wo ai'O 
 tempted to think it is no new thing with him. God abhors falsehood, and declares that the mouth of 
 them that speak lies shall be stopped. V. 23. 
 
 9. Gehazi was hypocritical. We see this in his appearance before Elisha. He came into the house 
 in an unconcerned and indifferent manner, designing tp conceal the fact of his absence at all; and when 
 questioned upon the subject did not hesitate to declare that he had gone nowhere. V. 25. 
 
 10, Everyman's sin is known. Man may not know of it, but God knows always. There is no 
 such thing as a secret sin. There are witnesses who will tell. Conscience will tell; angels and devils 
 will tell. God will bring everything out to the light. Many a sin may bo more skilfully planned and 
 longer hid than Gehazi's; but every sin is known. V. 26. 
 
 11. Every sin will receive due punishment. God often brings upon men just such punishment^ as 
 seem fitting for their offence ; and in what they suffer they cannot but see what brought their wretched- 
 ness upon them. Gehazi in his leprosy could never forget Naaman. And this was worse than his; for 
 the Syrian's disease was a calamity, and this was a judgment. V. 27. 
 
 13. His punishment was public. He did this thing secretly, and thought it would never be known. 
 But God brought it out before Israel and hefore the sun. Wherever Gehazi went men discerned the 
 proof of his sin and of divine justice. Ho was widely known as the prophet's servant; and still wher. 
 ever he went in all Israel he must be a preacher of the divine law. No man could see Gehazi without 
 recalling Naaman's story and thus learning of God's cleansing grace ; yet this man himself was a solemn 
 warning that God is just. And examples enough, both to warn and to encourage, occur all around 
 us. It is trudmany seem to sin with Ijipunity. Some sins God punishes plainly here, lest men should 
 deny his justice; yet he does not punish every sin here, lest men should think there is no hereafter, 
 Enough to warn the wicked, enough -to encourage the penitent wo may see on every hand. 
 
 13. Gehazi's punishment affected more than himself. It came upon his seed after him. The 
 leprosy is hereditary. Children seem to be free from it, but it is in the system, and will make its fearful 
 appearance sooner or later. And so we know it is with men's sins. We are social beings, and we can- 
 
 77 
 
2 Kings. LESSON V. Second Quarter. 
 
 not 6in alone. God indeed shows mercy to the children of wicked men when they love him and keep 
 his commandments ; but we know that men cannot Bin and hear the fearful crime alone. (V. 27.) 
 
 14. In this whole record pertaining to Gehazi the most serious lesson is that which reminds us that 
 men possessed of the best religious opportunities may still be rebels against God and may fall beneath 
 the divine wrath. Lowrie. 
 
 15. This Is the curse that rests upon a lie, that the man seeks to escape from it by new lies, and eu 
 involves himself more and more. Menken. 
 
 16. He who might have stood In the succession of prophets became only the founder of a race of 
 lepers. 
 
 Lesson V. April 29, 1877. 
 ELISHA AT DOTHAN. 2 Kings 6 : 8-18. 
 
 TIME. B. C. 893. 
 
 F1.ACES. Dothan and Samaria. 
 
 Biri.£BS. Jchoshaphat, king of Judah. Jehoram, king of Israel. Benhadad, king of Syria. 
 
 8 f Then the king of Syria warred 
 against Israel, and tooli counsel witli 
 his servants, saying, In such and 
 such a place shall be my camp. 
 
 9 And the man of God sent unto 
 the king of Israel, saying, Beware 
 
 that thou pass not such a place ; for 
 thither the Syrians are come down. 
 
 10 And the king of Israel sent 1o 
 the place which the man of God told 
 him and warned him of, and^ saved 
 himself there, not once nor twice. 
 
 Parallel Passage. — '2 Chron. 20 : 20. 
 
 INTRODUCTORY. 
 
 "We now read of new wars between Israel and Syria and of EUsha's aid afforded to the king of 
 Israel. The various plans formed hy the king of Syria were supernaturally linown to Elisha, and he 
 made them known to the Israelitish leaders. This was done bo often that the king of Syria behoved 
 there must be some traitor in his camp. But when a council of officers was called to deliberate upon 
 this matter, one of them solved the perplexity by declaring that Elisha had revealed everything and 
 could tell their most secret thoughts. The name of Elisha was a familiar owe in their ears ainc3 
 Kaaman's cure, and no man was disposed to question this solution of the matter. Lowrie. 
 
 EXPIiANATOKY. 
 
 8. Then the king; of Syria, Ben-hadad C=5on, or worshipper, of ffadad^ probably the sun), 
 ion of Ben-hadad (1 Kings 15 : 18-20), son of Tabrimon, son of Hezion. King of Damascus and smaller 
 states around it. Gray. — "Warred against Israel, This seems to have been a sort of guerilla war. 
 fare, carried on by predatory Inroads on different parts of the country. J, F. and B. — He was generally 
 at war with Israel, — was once taken prisoner. (1 Kings 20.) Three years after, Ahab was killed in a 
 battle with him. (Ch. 22:1, 31-37.) It was he that sent the letter about Naaman. (2 Kings 5:5-7.) 
 Ultimately murdered by Hazael. (This Ben-hadad was defeated in three battles by the Assyrian king, 
 tlilimarish or Shalmanubar, whoso victories arc recorded on a black obelisk in the British Museum.) 
 tfray. —Took counsel. Hold a council of war. Servants. Captains in his army. Gray. 
 
 9. Beware tliat tUou pass not such a place. Or, " Bewarethatthou neglect not such and auch 
 a place, for the Syrians are coming dgwn thither." The meaning, however, is doubtful, and one of the 
 
 latest commentators (Thenius) prefers the sense given in the authorized version. Ganon Goolt. Elisha 
 
 lays the king of Israel (Jehoram) under further obligations, encouraged to do so, probably, because of 
 the putting down of Baal-worship. Sent. He was as eyes to the king. Such place. Disclosing 
 Benhadad's secret. Graoj. 
 
 10. Sent to the place. To see if it were so. The "Vulgate reads, "The lung of Israel sent to the 
 place, and preoccupied it " This is likely, though not expressed In the Hebrew text . , . not once, 
 twice, several times. The king of Syria found the enemy on the camping-ground he had selected. Gray. 
 — And saved himself there. It Is not_ said in the Hebrew that he " saved himself," but only that 
 he "waff ware,^* The verb used is the same which is translated "beware" in the preceding verse. 
 Cook. , 
 
 78 
 
Second Quarter. 
 
 LESSON V. 
 
 2 Kings. 
 
 11 Therefore the heart of the king 
 of Syria was sore troubled^ for this 
 thing ; and he called his servants, 
 and said unto them, Will ye not 
 show me which of us is for the king 
 of Israel? 
 
 12 And one of his servants said, 
 None, my lord, O king : buL^ Elisha, 
 the prophet that is in Israel, telleth 
 the king of Israel the words that 
 thou speakest in thy bed-chamber.'' 
 
 13 % And he said. Go and spy 
 where he is, that I may send* and 
 fetch him. And it was told him, 
 
 sajnn: 
 
 s. Behold he is in Dothan.^ 
 
 14 Therefore sent he thither 
 
 horses, and chariots, and a great 
 host : and they came by night, and 
 compassed the city about. 
 
 15 And when the servant of the 
 man of God was risen early, and 
 gone forth, behold, a host compassed 
 the city both with horses and char- 
 iots. And his servant saic^ unto 
 him, Alas, my master I how shall wo 
 do? 
 
 16 And he answered, F^ar not; 
 for they^ that be with us are more 
 than they that be with them. 
 
 17 And Elisha prayed, and said, 
 Lord, I pray thee, open his eyes, 
 that he may see. And the Lord 
 
 PABALtEL Passages. — >P8. 48:45; Matt. 2:3. !Amo83:7. Ta. 139 ; i_4. iPs. 37:32, 33; Jer. 
 88 ; 26 ; AcU 23 : 12-27. »Gen. 87 : 17. "2 Chron. 16 : 9 ; 32 : 7, 8 ; Ps. 55 : 18 ; Eom. 8 ; 31. 
 
 11. Wliicli of us is for tlie king: of Israel. He thought there was a traitor in his camp. 
 Knew not the truth of the matter. Gray. 
 
 12, One of his servants. We sec that Eliaha's reputation at that time extended to Syria. The 
 old expositors thought, indeed, that the servant who answered the king was Naaman or one of his com- 
 panions. Bdhr. — In tliy bedcliamber. 'LitoTAWyf "in the secret place o/t?iy bedchamber"; that is 
 to say, " in the greatest possible secrecy." The seclusion of the harem must be talsen into account for 
 the full appreciation of the force of the phrase. CooU. 
 
 13. Dotban. " Two cisterns" — a place at the southern edge of the plain of Esdraelon, about 
 twelve miles north of Samaria. Hero Joseph found his brethren. Gen. 37 : 17. The site Is identified 
 with the place still known as Dothan, about five miles southwest otjenin. The great road for caravans 
 from Gilead to Egypt passes near Dothan. Whitney. 
 
 15. Tlie servant of tlie man of God. Not Gehazi, who would be mentioned by name, as in 
 all other places. Perhaps it was one of the prophet-disciples who had accompanied Elisha to Dothan. 
 £dhr. — His servant said unto him, Alas, master I how sliall we do? On the Syrian 
 detachment surrounding the place by night, for the apprehension of the prophet, his servant was par 
 alyzed with fear. This was a new servant who had only been with him since Gehazi's dismissal, and, 
 consequently, had little or no experience of his master's powers. His faith was easily shaken. J. F. anct 
 B. — The prophet took two methods of relieving the young man's distress. First, he comforted him by 
 the assurance that more powerful protection was aiford'id to them ; and next, he prayed that the young 
 man's eyes might be opened to see for himself the host of their protectors. " So the Lord opened the 
 eyes of the young man, and behold, the mountains was full of chariots and horsps round about Elisha," 
 
 16. They thot be with us are more than they that he with tliem. We need not suppose 
 that Elisha saw the angelic host of which he here spake. He only gave utterance to the conviction ot 
 all God's saints when the world persecutes them. God, they know, is on their side ; they need not fear 
 what flesh can do tmto them. His angels, an Innumerable host, are ever guarding those who love him. 
 Cook. 
 
 17. Elisha prayed, and said, O Lord, I pray thee, open his eyes, that he may gee. 
 The invisible guard of angels that encompass and defend us (Psalm 34 : 7). The opening of the eyes, 
 which Elisha prayed for, were those of the spirit, not of the body — the eye of faith sees the reality cl 
 the divine presence and protection where all is vacancy or darkness to the ordinary eye. The horse* 
 and chariots were symbols of the divine power (see Ch . 2 : 12) ; and their fiery nature denoted their super, 
 natural origin ; for fire, the most ethereal of earthly elements, is the most appropriate symbol of God. 
 head. J. F. and B. — The Mountain. The hill on the top of which, probably, Dothan was built. 
 Horses and chariots of Are. The fiery horses and chariots have here a meaning somewhat differen« 
 from that in Ch. 2 : 11. There the horses and chariots are only the vehicle for the ascent Into heaven ; 
 here they are the symbols of the divine power and protection. Zeil. — Round about Elisha. Inter- 
 posed, probal>ly, between the city wall and the enemy's host (which was encamped on rising ground 
 
 79 
 
2 Kings. LESSOX V. Second Quaeter. 
 
 opened the ejes of the young man ; 
 and he saw : and, behold, the moun- 
 tain iva.^ full of horses' and chariots 
 of fire round about Elisha. 
 
 18 And when thej' came down to 
 
 him, Elisha praj-ed unto the Lord, 
 and said. Smite this people, I pray 
 thee, with blindness. And he smote 
 them with^ bltaidness according to 
 the word of Elisha. 
 
 Pahallei. Passages. — 'Ch. 2 : 11 ; Pa. 34 : 7 ; 63 : 17 ; Zech. 1:8; 0:1-7; Eev. 19 : 11, 14. ^Gon. 
 19 : 11. 
 
 beyond the foot of the hill) , seeming, consequently, to ring Elisha round, and so guard him ou every side 
 from his persecutors. Cooh. 
 
 18. Smite this people, I pr»y thee, with blindness. Not a total and material blindness, 
 for then they could not have followed him, but a mental hallucination (see Genesis 19 : 11), that they did 
 not perceive or recognize him to be the object of their search. J. I', and JB. — We do not suppose thut 
 they were really made blind, so that they could not see at all. In that case they would hardly have 
 ventured to march to Samaria. For we can scarcely conceive of an army of blind men and blind horses 
 being able to make a march at all. But as the opening of the eyes of Elisha's servant was not enabling 
 him to see the invisible hosts with his bodily eyes, — which, perhaps, is as impossible as to hear a color 
 or to see a sound,— but rather giving him a knowledge of their presence, which for want of a fitting 
 term we call seeing or perceiving, so the blindness of the Syrian hosts was rather giving false percep- 
 tions. They saw, but not as things really were; they neither recognized Dothan nor the prophet. The 
 words of the prophet are evidently the answer to a question put by the Syrians. Taken by tilcmselvcs 
 they seem to be falsehood upon the prophet's lips. "Wo know, indeed, that many of the ancient believ- 
 ers were rather governed by the low standard of morals prevalent in their times than by the strict rule 
 of unswerving truth, to which alone the precepts of the Scriptures give their sanction. To use falsehood 
 in the stratagems of war has been regarded as allowable in the teachings of all other moralists, even 
 including many Christian writers. But no explicit sanction of any falsehood can ho found in the Word 
 of God. The whole matter depends upon what the question was to which Elisha's words were a reply. 
 If they asked, Where shall we find Elisha? the prophet, though ho stood before them, could truly 
 answer, N"ot this way, and not this city; for he intended to let them see him only at Samaria. They 
 were deceived, indeed, by these words, but the law of truth does not require a man to correct the 
 false conceptions of his enemies. Elisha led these hosts to Samaria. They were under the influence of 
 these false perceptions until they were in the very city, and were surrounded by the hosts of the king of 
 Israel in such numbers as to make resistance hopeless. Then their eyes were opened and they saw their 
 position. The king of Israel, out of deference to the power of the prophet who had delivered these 
 men into his hands, asked Elisha's advice respecting the disposal of the prisoners. At his direction no 
 cruelty was exercised upon them; they were kindly treated as prisoners of war, and soon released to 
 return to their own land. Peace was soon made between Israel and Syria. We soon read of new 
 strifes and of new success on the part of Sj'ria, for Jehoram and his people would not learn repentance, 
 either from the Lord's judgments or mercies. Lowrie. 
 
 ILI.USTRATIVE. 
 
 I>othan. I have travelled the route from Jonin to Samaria many tlmea. On leaving Jemn the 
 road follows the Wady Bel'amy for the tii'Bt half hour, passing on the right an ancient ruin of the 
 same name. This wady is full of fountains in winter, and very muddy hut hot as a furnace in summer. 
 The hills about this place are covered with groves of flourishing olive-trees, and the network of vales 
 and plains west of it is extremely pretty and fertile. In one of them is the site of Dothan, called now 
 Tell Dothaim. This Tell was once inhabited, and at its base is a fountain where the brethren of Joseph 
 may have watered their flocks. The neighhorhood aflbrds the very best pastui'agc, and this was the 
 reason, no doubt, why they came to it from Nahlfls (Shechem). I am not aware that there still exist 
 cisterns about Dothaim, but there are very few ancient sites where they are not found, and I presume a 
 careful search would reveal the very pit (^Bier) into which Joseph was cast. It is in pleasing agreement 
 with the narrative in Genesis to find that the great highway from Gilead to Egypt still passes near this 
 place. The caravans come up the ghor Beisan, pass by Zer'in and Lejjan, enter the hill country of 
 Samaria by the wady of Dothaim, and thence go on to Ramleh, Gaza, and Egypt. 
 
 Elisha -was residing in this Dothan on that memorable occasion when the king of Syria sent horses 
 and chariots and a great host to take him. The position appeared desperate. The Tell was completely 
 surrounded by the army and escape seemed impossible; but the mountains above were full of chariots 
 of fire round about Elisha. Well might he say to the terrified servants, " Fear not: they that be with 
 us ai e more than they that be with them." 
 
 80 
 
Second Quarter, LESSON y. 2 Kings. 
 
 And BO It in reality la with tlie Bcrvanta of God at all times, and they alone of a!I men liavo no 
 reason to fear. However many or threatening their enemies, they that are with and for them are more 
 numerous and more powerful. This narrative seems to draw aside for a moment the veil which conceals 
 the spirit world, and affords us a hasty glimpse of those ministers of flaming flre which aro sent forth to 
 minister for them who shall he heirs of salvation. I have travelled along the path which this blinded 
 army must have followed for several hours, and such a march has no parallel in history. Indeed, this 
 entire transaction is replete with instruction to all, — of rebuke to proud enemies of God and of delifrht- 
 ful encouragement to those who put their trust in him. Land and Book, 
 
 II. The Spirit of God lies touching, aa It were, the eoul of man, — ever around and near. On tho 
 outside of earth man stands with the boundless heaven above him ; nothing between him and space — 
 space around him and above htm, the confines of th% sky touching him. So is the spirit of man to tho 
 Spirit of the Ever Near. They mingle : in every man thia Is true. The spiritual in him, by wliich he 
 might become a recipient of Grod, may be dulled, deadened, by a life of sense, but in this world never 
 lost. All men are not spiritual men, but all have spiritual sensibilities which might awake. All that is 
 wanted Is to become conscious of the nearness of God. God has placed men here to feel after Him if 
 haply they might find him, albeit he be not far trora any one of them. God lies around us; at any 
 moment we might be conscious of the contact. Robertson. 
 
 III. "One wltli God is a majority.'* As around the virgin and child Jesus, in Haphael's 
 Slstine Madonna, the air is filled full of angels' faces, so ever around the Christian arc there invieible 
 angels of God for his defence and help, — ministering spirits who minister to those that shall be heirs 
 of salvation. . 
 
 IV. The Christian faith is a grand cathedral, with divinely pictured windows. Standing without^ 
 you see no glory, nor can possibly imagine any; standing within, every ray of light reveals a harmony 
 of unspeakable splendor. Hawthorne. 
 
 V. One of Longfellow's poems is founded on an old legend that the city of Prague was once 
 besieged by an army of evil spirits, but when the cathedral bell sounded the hour of prayer, the prayera 
 of the saints were mightier than the evil spirits, and the besieging ai'my 
 
 And when the solemn and deep church-hell 
 Folded their tents like the Arabs Entreats the sout to pray, 
 
 And as silently fled away. Tho midnight phantoms feel the spell. 
 
 The shadows sweep away. 
 
 I have read, in the marvellous heart of man, Down the broad Vale of Tears afar 
 That strange and myatic scroll. The spectral camp is fled ; 
 
 That an army of phantoms, vast and wan, Faith shineth as a morning star ; 
 Beleaguer the human soul. Our ghastly fears are dead. Longfellow, 
 
 VI. prayed. Prayer is the rustling of the wings of the angels that are on their way bringing us 
 the boons of heaven. Have you heard prayer In your heart? You shall see the angel In your houao. 
 When the chariots that bring us blessings rumble, their wheels sound with prayer. We hear the prayer 
 In our own aplrits, and that prayer becomes the token of the coming blessings. Even aa the cloud fore* 
 shadoweth rain, so prayer foreshadoweth the blessing; even aa the green blade is the beginning of the 
 harveat, so is prayer the prophecy of the blessing that ia about to come. Spurgeon. 
 
 PRACTICAIi. 
 
 1. The heart of man plots Its courses, but the Lord alone permits them to prosper. " A. man s 
 heart deviseth his way, hut the Lord dlrecteth his steps." " There is no wisdom nor understanding nor 
 counsel against the Lord." Let them undertake the enterprise as cunningly as they can, God leads to 
 another end than that they seek (v. 8). Cramer. 
 
 2. Those who fight against God, his people, and prophets, know not what they do. Henry. 
 
 3. It seems strange, however, that tho king should make any effort to lay hold upon the prophet. 
 If Elisha know every plan that was formed against his people, would he not also know every plan formed 
 against himself? How could the king expect to succeed in this enterprise? Yet how constantly do men 
 flght against a greater than EUsha, — oven Elisha's God, — as If he could ever be ignorant of the plans 
 they form, could over lack skill to thwart their wisest devices, or could ever fail to effect all his holy 
 purposes, no matter what is the array of human wickedness against him I But tho prophet teaches the 
 Church a lesson of divine protection from the king's folly (v. 8). Lowrie. 
 
 4. When God brings to naught the plots of tho crafty, they become enraged, and Instead of recog- 
 nizing the hand of God and humbling themselves, they lay the blame upon other men, and become mor. 
 malicious and obstinate (v. 11). Starke. 
 
 5. Faith takes away all fear and gives true and Joyful courage. Krwmmaclur. 
 
 81 
 
2 Kings. LESSON VI. Second Quarter. 
 
 G. They whose faith is strong ought tenderly to consider and compassionate those -who are weak 
 and of a timorous spirit, and to do what they can to strengthen their hands (v. 16). 
 
 7. The clearer eight wo have of the sovereignty and power of heaven, the less wc shi^II fear tho 
 calamities of earth (v. 17). Uenry. 
 
 8. Strong faith will supply tho want cf sight; it realizes both the danger and tho security, and with 
 a clear idea of the force of the enemy, confidently answers, " Fear not, for they that be with us arc more 
 than they that be with them" (v. 17). ScoU. 
 
 9. " Lord, I pray thee, opcu his eyes I " So should every truo servant of God pray for every aoul 
 that is intrusted to him. "Wo all need to use this prayer daily (v. 17). Srummacher, 
 
 10. How happy are the servants of God in having angels for their guard, and what a constant source 
 of consolation is it in times of danger that greater isiie that is with them than all who arc against thcml 
 If God be for us, who shall be against us? When without are fightings and within are fears, angels are 
 our guari ; he gives them charge concerning us to keep us in all our ways! Happy those who can by 
 tho eyo o< faith sec this I Orion, 
 
 11. See the dependence of the human mind upon God and his power of infatuathig it at pleasure. 
 He can take away the senses and understanding in a moment. Have we not, therefore, the greatest 
 reason to bless him for the continuance of these, and to remember that it is in him we live and move 
 and have our being (v. 17). Orion. 
 
 12. " Lord, smite this people I " — with blindness. It is not permitted us to pray for harm to our 
 enoniics; but we may pray that God will make them powerless and show them his tnight (v. 18). 
 KritmmacJier. 
 
 13. It remains true for all ages that they that are for God are not feeble and few compared with the 
 number and power of their enemies. It seems so many times. The world seems often given over to 
 iniquity. In individual affairs we arc thrown into great perplexity, wo encounter unexpected distresses, 
 wc see no patli of deliverance. So wo cry with tho servant of Elisha, Alaal how shall we do? But 
 why may not the long experience of God's people teach us that these are lessons of faith? None of these 
 perplexities can occur to us but under tho divine ordering. It is quite impossible that any can evci 
 fight against Ood, oppose his cause, or attack his servants, and prosper. 
 
 14. All things arc the senrants of their Creator. Fire and hail, rain and snow and vapor, stormy 
 wind fulfilling his word, all are bis ministers. Even when men lose sight of tho divine rule while they 
 gaze upon the instrumentalities which God uses, it remains true that natural things, and all tho laws by 
 which they exist and operate, arc subject to his government. Lowrie. 
 
 15. The angels of Godareconstantly about us. Wchave reason to judge that men are perpetually in 
 the sight of angels. The invisible, eternal world is not far otF from us. In our perplexities and distresses 
 we may be often ready to say, Alas! how shall we do? Yet our deliverers are not far off. "What 
 though our eyes are not opened to see, as wore tho eyes of the prophet's servant? Tho divine rule la 
 unchanged still, and will remain so forever. Lowrie. 
 
 IG. If we do not often engage our thoughts respecting angels and their service towards the earthly 
 church, it is not because the Scripture arc too silent respecting them. "A multitude of writers in the 
 Scriptures — fifteen at least — have described these glorious beings with the most perfect harmony and 
 without a Binglo discordant idea." DwighVa TJieology* 
 
 Lesson VI. May 6, 1877. 
 THE FAMINE IN SAMARIA. 2 Kings 7:12-20. 
 
 TIME. B.C. 892. 
 PLACE. Bnmaiia. 
 KUI.EBS. Jcboram, king of Israel. Jchoshaphat, king ot Judab. Benhadad, king of Syria. 
 
 CONNECTION. 
 
 Wo arc not nblo to judge wllh any accuracy respecting tho lapse of time between the various ercnta 
 rcoorJod In chapters 6 and 7. Wo would suppose that after a defeat so remarkable, succeeded by 
 sucli an net of elemoncj*, the king of Syria would allow at least some years to pass away before I o 
 renewed his warfare aj^ainst Israel But when two neighboring nations have boon at war wltli oaeh 
 oiln-r, and come to look upon each other almost as natural enemies, it takes but email ofl'ence to renew 
 their conflicts. Of this most unhappy tendency of our sinful nature wc have but too many examples. 
 At this period Israel and Syria were rival kingdoms, easily embroiled with each other; and the barbtb 
 
 82 
 
Second Quarter. 
 
 LESSON VI. 
 
 2 Kings. 
 
 12 ^ And the king arose in tlie 
 night, and said unto his servants, I 
 will now show j-ou what the Sj-rians 
 have done to us. Thoy linow that 
 we be hungry ; therefore arc tliey 
 
 gone out of the camp to hide tliem- 
 sclves in the field, saying, When 
 they come out of the city, we shall 
 catch them alive, and get into the 
 city. 
 
 rouB style of their warfare exasperated both parties, so as to separate them more widely. Yet the records 
 of cruelty all belong to the Syrians, who repay badly the generous conduct already mentioned on tho 
 partof Jchoram. (Compare 2 Kings 6: 22,23; and 3: 12; 10: 32.) This time tho war was carried to 
 the gates of Samaria, and the attempt was made, as was common in ancient warfare, to reduce the city 
 by starvation. The ancient engines of war were often utterly powerless against well-fortifiod places, 
 and a siege was a tedious affair. Of course tho length of time necessary to reduce a garrison by famin a 
 would depend upon the supplies that had been laid in in preparation for such a time, Loiorie. — To 
 show the extremities to which the people were reduced from scarcity of food, it is stated that " an ass'a 
 head was sold for fourscore pieces of silver, and the fourth part of a cab of doves* dung for five pieces of 
 silver." If shekels he meant the ass's head must have fetched nearly ten pounds of our money, and lialf a 
 pint of "doves' dung " about twelve shillings and sixpence. As to tlie ass's licad it is to bo remarked that 
 the ass was forbidden food to tiie Israehtes ; but this would not restrain them when mothers had eorao 
 to cat their own children. The ease is not without parallel, even in this. Even in modern warfare It 
 not seldom happens that soldiers are driven to eat their own horses; and in Plutarch's Life of Artaxcrxoa 
 an instance occurs of the Persian army being reduced to such distress that they had to eat their beasts of 
 burden; and even that kind of food became so scarce that an ass's head would bo sold for sixty silver 
 draehmis. Wo arc assured, on the authority of a highly credible hiatorian, that during the famine 
 which afflicted Egypt in the year 'l200 tho poorer people in the city of Old Cairo " were driven lo 
 devour dogs, the carcasses of animals and men, j'ca, even tho dried excrements of both." There is, 
 perhaps, no description of a famine on record which supplies so many details which tend to iiiuatrato 
 those which ore given in the passage of Scripture now before us. We have ourselves been shut up with 
 famine in an Eastern city, and know something of these awful matters ; but nothing in our own cxpori. 
 once, however distressing, will bear comparison with the details of the famine in Egypt, which tho 
 Arabian Iiistorian has furnished. After noticing tho uneican and abominable food to which the people 
 resorted in the extremity of their hunger, we are told that they at length went a step further and began 
 to feed on young children, and it was not uncommon to surprise parties with children half boiled or 
 roasted. At first this was treated by the authorities as a horrible crime, and those who were found thus 
 occupied, as well as aU those who were found to have eaten such food, were burnt alive. Such things as 
 the eating of children by their own mothers occurred In tlie famines produced In Jerusalem by the 
 sieges of Nebuchadnezzar and of tho Romans. KiUo. — ltio seventh chapter continues tho narrative 
 without Interruption : Banish, said Eiisha, your despondent fears. Hear ye this word of tho Lord, 
 "To-morrow about this time shall a measure of fine ilour be sold for a shekel, and two measures of 
 barley for a shekel in the gate (the market-place) of Samaria." la the event tho Lord caused tho 
 Syrians to licar a noise as of horses, chariots, and a mighty host; and they said, Israel must have hired 
 tho kings of the nittites and Egyptians to come upon us. Let every man flee for dear life. Leaving 
 every tent standing, their animals tethered, their baggage and provisions all as they were, they fled in 
 tho evening twilight and made fast time towards their homes. The fact was lirst discovered by four 
 lepers, stayingjust outside the city gates, excluded from tlie city, their disease being accounted unclean 
 and, perhaps, contagious. They liad started out at dusk, saying, Wo may as well die by the Syrians 
 there as by the famine hero. To their great surprise they found tho first tent unoccupied, and the next 
 also, and so on; food and stores of every sort plenty, but not a man. They ate a while, us famishing 
 men would, hut they soon thought, Tliis is too good a thing to bo withhold from our fi-iends hi the city; 
 •0 hastening in they reported it. Cowlea. 
 
 EXPLAIfATORY. 
 
 13. The king . . . saia nnto his servants, I will now show you what the Syrians 
 have done. Similar stratagems have been so often resorted to in the ancient and modern wars of tho 
 East that there is no wonder Jehoram's suspicions were awakened. But tho scouts whom he dispatched 
 ioon found unmistakable signs of tho panic that had struck the enemy, and led to a most precipitate 
 flight. The uniform arrangement of encampments in tho East is to place tho tents in tho centre, while 
 (he cattle are picketed all around, as an outer wall of defence; and hence the lepers desoribe the cattle 
 ts tho first objects thoy saw. J. F. and B.-To hldo thomselves. Jehoram sees in tho deserted 
 camp a stratagem like that by which Cyrus is said to have gained a great victory over the Massagctm. 
 Ho supposes that the enemy have only withdrawn a short distance, and are lying in wait in tho neigh. 
 
 83 
 
2 Kings. 
 
 LESSON VI. 
 
 Second Qtjaetee. 
 
 13 And one of his servants an- 
 swered and said, Let some take, I 
 pray thee, five of the horses that 
 remain, which are left in the city 
 (behold, they are as all the multi- 
 tude of Israel that are left in it ; be- 
 hold, I say, tliey are even as all the 
 multitude of the Israelites that are 
 consumed), and let us send and 
 see. 
 
 14 They took therefore two chariot 
 horses ; and the king sent after the 
 
 host of the Syrians, saying. Go and 
 see. 
 
 15 And they went after them unto 
 Jordan; and, lo, all the way was 
 fall of garments and vessels, which 
 the Syrians had cast away in their 
 haste : and the messengers returned, 
 and told the king. 
 
 16 And the people went out, and' 
 spoiled the tents of the Sj-rians. So 
 a measure of fine flour was sold for 
 a shekel, and two measures of barley 
 
 Paballel Passages. — iPs. 68:12; la. 33:1, 4, 23. 
 
 borhood, ready to rise up against the Israelites as soon as they shall enter the camp and fall to eating 
 and drinking, while at the same time they also seize the unprotected city, (Compare the taking of Ai, 
 Josh. 8 :3-19.) The suspicion was a very natural one, since the Israelites knew of no reason why the 
 Syrians should have raised the siege. Cook. 
 
 13. Five of the borses. We may regard " five " as a round number, meaning simply, " a small 
 body of horse." Behold, etc. It is, as Keil explains, merely a prolix way of stating that the horsemen 
 will incur no greater danger by going to reconnoitre than the rest of their countrymen by remaining in 
 the city, since the whole multitude is perishing. CooJc. 
 
 14. They took therefore two chariot-horses. This is a mistranslation. The proper ren- 
 dering is, "They took two horse-chariots." They dispatched, i. e. two war-chariots, with their proper 
 complement of horses and men, to see whether the retreat was a reality or only a feint. Cook. — jS"ot 
 two horses, but two yoke of horses, that is, two pairs of horses yoked to two chariots. The difficulty 
 which Kimchi and others have started, that in v. 13 mention is made of five horses, but according to v. 
 14 only four arc sent, is scarcely worth mentioning, as It Is obvious that five is stated In v. 13 as a round 
 number. Keil. 
 
 15. They went after them onto Jordan. The Syrians had fled probably by the great road 
 which led from Samaria to Damascus through Geba, Engannim, Beth-shean, Aphek. It crosses the 
 Jordan about thirty-five mites northeast of Samaria. Cook. — They found the rout as complete as they 
 could desire. The whole distance to the Jordan bore marks of the hasty flight of the cnemyj nothing 
 was destroyed before their departure ; the entire spoil of their enemies fell into the hands of the garrison 
 of Samaria. The whole army of the Syrians fled for their lives. So terror-stricken were they that they 
 did not even attempt to use the very agencies of a more speedy flight, but they even left their horses and 
 asses tied in their places, while the men rushed away as if frantic. And, just as soldiers usually do at 
 such a time, as they|ran they gradually disencumbered themselves, flinging away clothes, arms, vessels, 
 everything that burdened them and hindered their hasty flight. Lowrie. — This miracle, by which God 
 wrought deliverance for Samaria from death by famine or surrender to the enemy, consisted thus in an 
 illusion of the hearing, so that they thought they heard the march of two hostile armies, and such a 
 panic seized them that they took to flight in great haste and disorder. Whether any objective reality, 
 as a rustling in the sky, lay at the ground of the noise which they heard and took for the noise of an 
 approaching hostile army, or that which was heard consisted in a purely subjective delusion, that had 
 reality only in so far as it was wrought by God, this cannot be determined, nor Is It a matter of any 
 importance. The divine causality Is the same in both cases. It is, moreover, a well-known fact that, 
 esp ecially In mountainous regions, if the ear be laid to the ground the sound of an army on the march may 
 be heard at a considerable distance. Keil. 
 
 16. So a measure of fine flour . . . sold for a shekel. As soon as they were satisfied by 
 the report of the scouts on their return of the reality of the retreat of the Syrians, the whole populace 
 rushed from the gate to plunder the Syrian camp, in consequence of which the cheapness of provisions 
 predicted by Ellsha was realized. Keil. — Shekel. The original word comes from shakal, to weigh, 
 from which is derived by transposition of letters the English " scale," an instrument of weighing. It is 
 so called from the fact that the value of money was anciently reckoned by,we!ght, for which reason the 
 word " shekel " Is at once the name of a weight and of a coin. Bush. The value of the shekel was from 
 fifty to sixty-two and a half cents. A measure, a scah, a third part of an ephah — about a peck and a 
 taalf. 
 
 84 
 
Second Quarter. 
 
 LESSON VI. 
 
 2 Kings 
 
 for a shekel, according to the word^ 
 of the Lord. 
 
 17 If And the king appointed the 
 lord, on whose hand he leaned, to 
 have the churge of the gate : and 
 the people trode upon him in the 
 gate, and he died, as the man of 
 God had said ,2 who spake when the 
 king came down to him. 
 
 18 And it came to pass,^ as the 
 man of God had spoken to the king, 
 saying, Two measures of bailey for a 
 shekel, and a measure of fine flour 
 
 for a shekel, shall be to-morrow, 
 about this time, in the gate of Sa- 
 maria ; 
 
 19 And that lord answered tho 
 man of God, and said. Now, behold, 
 if the Lord should make windows 
 in heaven, might such a thing be? 
 And he said, Behold thou shalt see 
 it with thine eyes, but shalf not eat 
 thereof 
 
 20 And so it fell out unto him : 
 for the people trode upon him in the 
 gate, and he died. 
 
 Pabai,i.i!l Passages. 
 Jer.l7:6,6; Heb. 3:19. 
 
 - iVerse 1. ^Versfe 2. ^Gen. 18 : U ; Num. 11 : 23 ; 23 : 19. *Num. 20 : 12 ; 
 
 17. Charge of the grate. To keep order at the gate in the violent crowding of tlie famlsbcd 
 people out of the city, and to prevent any evil that was likely to arise from too great a pressure, the 
 king had. ordered to the gate his minister, who the day before had dendcd the prediction of Elisha. 
 Keil. — Tlie people trode upon him in the g:ate. The crowd and crush was so great, partly of 
 persons coming back with their booty, partly of others rushing to get their share, that the officer set in 
 charge of the gate, who happened to be the very man that had doubted Elisha's prophecy (v. 2), was 
 thrown down and trampled to death. Cook. 
 
 ILLUSTRATIVE. 
 
 I. Josephus records a very similar case at the siege of Jerusalem to the one recorded of the siege of 
 Samaria, where the people were reduced to the greatest extremity, and a mother slew her own son and 
 ate one half of his body, hiding the other half till another time. 
 
 II. For many ages the name "panic " has been given to that mysterious dread which aometimes fills 
 large bodies of men from slight, indeiinable causes, and which leads the boldest to seek instant and das- 
 tardly flight. Mythology says that tho frightful god Pan, accompanying the army of Bacchus, relieved 
 it from great danger by a wild scream, which, being repeated by the echoes of the woods and rocks, 
 scared the enemy away. Hence the word '* panic." 
 
 III. It was the belief of the ancients that to punish the presumption of men the gods often struck 
 their armies during the night with a sudden terror. And instances of panics that seem hard to account 
 for in the conduct of disciplined and bravo troops can easily be gathered by one well read In the history 
 of either ancient or modern warfare. Lowrie. 
 
 IV. In 1640, when the Scottish army attacked the forces of Charles I at Newbem ford, the English 
 were surprised by a sudden discharge of artillery. The whole army was seized with a panic. Sir Thomas 
 Fairfax owned that his legs trembled under him until he passed the Tee ; the forces at New Castle fled 
 to Burham, and not thinking themselves safe then, retreated precipitately to Yorkshire. 
 
 V. In still later days, during the Italian war, a panic occurred in a whole reserve corps d' armie of 
 
 the French forces, and the account is given us by the Hon. Mr. R , the editor of a prominent American 
 
 journal, who was there, partook of the fright, and ran himself with the fugitives. Five Austrians, whose 
 retreat was cut oflF, rode rapidly into the village where the reserve forces were stationed, with the design 
 of giving themselves up. The frightened inhabitants cried out, " The Austrians are coming! " and ran 
 for their lives. The soldiers followed suit, —horse, foot, and dragoons, pell-mell, without waiting to take 
 care of the wounded, ran fifteen miles without stopping. One wounded French general offered a large 
 
 reward to be carried to a place of safety. Mr. E confesses to have run ten miles on foot before he 
 
 stopped. A panic among the loyal troops in the first battle of Bull's Run in the recent American civil 
 conflict, if not the cause of their defeat, greatly aggravated the disasters of the battle. Lowrie. 
 
 VI. In the history of the revolt of All Bey we have an account of a transaction very similar to the 
 str.it.ngem supposed to have been practised by the Syrians. The pacha of Damascus h.aving approached 
 the Sea of Tiberias, found Sheik Dahcr encamped there ; but the sheik deferring the engagement till the 
 next morning, during the night divided his army into three parts, and left the camp with great fires 
 blazing, all sorts of provisions, and a large quantity of spirituous liquors, giving strict orders not to 
 hinder the enemy from taking possession of the camp, but to come down and attack just before the dawn 
 of day. In the middle of the night the pacha thought to surprise Sheik Daher, and marched In sileuc* 
 
 85 
 
2 Kings. LES-ON VI. Second Quarter. 
 
 to the camp, which, to his groat astoniehmciit, he found entirely abandoned, and imagined tlio sheik had 
 fled with 60 mucli precipitation that he could not carry off the baggage and stores. The pacha thought 
 proper to stop in the camp and rcfrcsli Iiis soldiers. They soon fell to plunder, and drank so freely of 
 the liquors that, overcome with the fatigue of the day's march and the fames of the spirits, they soon 
 •unk into a profound Bleep. 
 
 At that time two sheiks, who were watching the enemy, came silently to the camp, and Daher, 
 having repassed the Sea of Tiberias, meeting them, they all rushed into the camp, and fell upon tho 
 ilccping foe, eight thousand of whom they butchered on the spot; and the pacha, with tho remainder of 
 tho troops, escaped with much difficulty to Damascus, leaving all their baggage in tho Iiands of tho 
 victorious Dalier. PaHon. 
 
 VII. A guilty conscienco makes as great cowards of us morally as was made of the Syrians by a 
 mere breath or sound. Scott's poem of Marmion illustrates this fact. Lord IXarmion, having committed 
 a disgraceful crime, though he had still ii princely soul, everywhere found fuel to feed tho fires of remorse, 
 which burn most intensely in most noble minds. He calls for a song, and the song invokes curses on tho 
 very sin of which he is guilty. A friend's passing remark probes the sin-wound to the very core. Ill 
 the midnight ride he is startled into terror by the phantom face, as it seems to him, of one long ago 
 il^ured and supposed dead, and his companion, innocently commenting on his fear, tells him that — 
 
 " Spotless in faith, in bosom bold, To harm save in the evil hour 
 
 True son of chivalry should hold 'Wlicn guilt we meditate within 
 
 These midnight terrors vain ; Or harbor unrcpentcd sin." 
 Por seldom have such spirits power 
 
 A word, a look from the reverend palmer, who was guiding his party, " full upon his conscience 
 struck." 
 
 " Thus oft it haps that, when within A fool's wild speech confounds tho wise, 
 
 They shrink at sense of secret sin, And proudest princes veil their eyes 
 
 A feather daunts tho bravo. Before their meanest slave." 
 
 PRACTICAL. 
 
 1. Evil men wax worse and worse, 
 
 3. Jchoram had already several times experienced the marvellous iaterforcnce of God ; once it falls, 
 however, and he is enraged. The garitient of penitence upon the body is of no avail if an impenitent 
 heart beats beneath it. Anger and rage and plots of murder cannot spring from the heart which is truly 
 penitent. 
 
 3. The world is horrified, indeed, at the results of sin, but not at sin itself. Instead of confessing 
 •* Wo have sinned, " Jchoram swears that the man of God shall die. Calw. Bibel. 
 
 4. The Lord preserves tho souls of his saints; he will save them from the hands of the godless. 
 Starke. 
 
 5. When the need is greatest, God is nearest. If God often unexpectedly helps even apostates out 
 of great need, how much more will lie do this for his own, who call to him day and night. lie has 
 roads for every journey; he does not lack for means. Cramer. 
 
 C. ""Wisdom and migbt are His." lie knows liow, without chariots or horses, without arms or 
 army, merely by his terror, to put au enemy to flight, to feed tho hungry and set the captive at liberty. 
 Cramer. 
 
 7. Tlie Almighty laughs at the planning of tho proud and brings their schemes to a disgraceful 
 end. Starle. 
 
 8. It is only necessary that in the darkness a wind should blow, or that water should splash in freo 
 course, or that an echo should rosonnd from the mountains, or that the wind should rustle the dry 
 leaves, to terrify the godless, so that they flee as if pursued by a sword, and fall though no man pursues 
 them ; therefore, wo should cling fast to God in tbc persecution of our enemies, should trust him and 
 earnestly cry to liim for help : ho has a thousand ways to help us. Wilrtemb. Summ. 
 
 9. Doubt and distrust of God's promises are deeply inrooted in tlie human heart. "WTiere it is 
 most necessary to be prudent, there tho heart of man is euro dnd free from care, and when there is 
 nothing to fear, there it is anxious. Instead of confessing with joy. Lord, I am unworthy of the least of 
 all tby mercies, when the promised help ia olTcrcd, it does not trust even yet until it can see with the 
 eyes and grasp v.'ith the hands (v. 12). Pfaffache Bibel. 
 
 10. True faith consists with prudent precautions; but unbelief suggests endless and unreasonable 
 suspicions, and puts away those blessings wbicb are brought nigh to tho soul by tho invitation aud 
 promises of God. The believer, on tho other iiand, makes trial of them, and experience confirms hia 
 faith, and a change immensely more felicitating than that which is hero recorded takes place in his state, 
 prospectA, and character. Scotl. 
 
 86 
 
Second Quarter, LESSON VII. 2 Kings. 
 
 11. It Is easy for our Lord and God to bring days of plenty close upon days of famine and want; 
 therefore, we should not despair, but trust in God, and await his blessing in hope and patience until ha 
 " open the windows of heaven " (v. IG). Wiirt. Summ. 
 
 1!J. God's word fails not; not a word of his over fell upon the earth in Tain; every one Is fulfilled to 
 the uttermost, both promise and threat (v. 17). Starl-e. 
 
 13. How uneertain life is and Its enjoyments! Honor and power cannot secure men from sudden 
 and inglorious doatlis. lie whom the king loaned on, the people trod on; ho wlio fancied lilmsclf the 
 stay and support of the government is trampled under foot as the mire in tlio streets: thus hath the 
 prldo of men's glory been often stained (v, 20). Uenry. 
 
 14. How easily can the Almighty confound the power of tlio strong, the policy of the wise I GoJ 
 Btrllics a panic terror into the hearts of these Syrians, lie will not vouchsafe to use any substantial 
 stratagem against them. Nothing but an empty sound scatters them and sends them home, deprived of 
 their property, laden with sliamc, half-dead with fear. Bp. Ilall. 
 
 Lesson VII. May 13, 1877. 
 JEHU THE KCS^G. 2 Kings 10 : 20-31. 
 
 TIME. B.C. 884. 
 
 PLACE. Samaria, metropolis of Israel. 
 
 BUliERS. Jehu, king of Israel. Athaliah, daughter of Jezebel, queen of Judah. 
 
 CONNECTION. 
 
 It is lamentable to see how great was the influence of the wicked house of Abab upon both the 
 kingdoms into which the nation was divided. The two thrones had been united by marriage : a daughter 
 of the Sidonian Jezebel (Athaliali, who after tbe death of licr son usurped tbc throne of Judah) became 
 the wife of the son of good King Johosbaphat; so while Ahah's son Jehoram wore the crown of Israc], 
 his grandson, Ahaziab, wore the crown of Judah. "We may expect therefore to see the hitter fruits in 
 both lands of those iniquities which God*8 prophets for twenty-live years liave so boldly rebuked. 
 Another war bad sprung up between Israel and Syria and a great battle had just been foughtat Ramoth- 
 Giiead. In the days of Abab this Important fortress was in the liands of the Syrians, and that king lost 
 his life in the vain attempt to recover it. As the combined forces of Israel and Judah had been defeated 
 there, it may have been mortifying to both the kingdoms that now, after fourteen years, the Syrians still 
 held the town ; and so we read that both the kings joined their armies to make another attack upon it. 
 As in the first battle Ahab was killed, so in this second his son was wounded, and the forces of Israel 
 were completely routed. The king was so wounded that ho was carried to Jezreel that he might recover, 
 and Jehu, his chief general, cither still continued the siege about the city or held the eity itself. Tbe 
 king of Judah, allied by relationship and in arms, came also to Jezreel to sec the convalescent king ol 
 Israel ; and thus Judah was made to share the bitter fruits which God gave to all who were joined in 
 Ahab's iuiciulties. Lowrie. — Jehu, having been anointed king by the prophet sent by Elisha, sets out 
 for Jezreel, where he kills King Jehoram with an aiTOwfrom his bow. Ahaziah was also taken and slain, 
 also Jezeb.2l. The citizens gave In their ready allegiance to Jehu, the heads of the seventy sons of Ahab 
 were sent to him in baskets to Jezreel. The remaining members of tbe family of Ahub, together with 
 all their friends and adherents, were next indiscriminately slaughtered, the house of Ahaziah shared 
 the same fate, and the massacre of the entire priesthood of Baal completed the list of horrors amidst 
 which Jehu, the son of Nimshi, ascended the throne of Israel, Palmer. 
 
 EXPLANATORY. 
 
 After tbe few remaining adherents or members of the house of Ahab were put to death, it might 
 have seemed that the throne of Jehu was established and the massacre stayed. Nothing had yet been 
 done beyond wliat might be necessary for the extinction of tb.(j reigning dynasty. The temple of Ashta. 
 roth had been loft standing at Jezreel ; the temple of Baal was still standing in Samaria. To Jehonadah 
 alone had the king whispered his zeal for Jehovah. To all the rest of Israel he could say, " Ahab served 
 Baal a little, but Jehu shall serve him much." Stanley, 
 
 87 
 
2 Kings. 
 
 LESSON VII. 
 
 Second Quarter. 
 
 20 And Jehu said, Proclaim a 
 solemn assembly for Baal. And 
 they proclaimed it, 
 
 21 And Jehu sent through all 
 Israel : and all the worshippers of 
 Baal came, so that there was not a 
 man left that came not. And they 
 came into the house^ of Baal : and 
 the house of Baal was full from one 
 end to another. 
 
 22 And he said unto him that was 
 
 over the vestry, Bring forth vest- 
 ments for all the worshippers of 
 Baal. And he brought them forth 
 vestments. 
 
 23 And Jehu went, and^ Jehona- 
 dab the son of Rechab, into the 
 house of Baal, and said unto the 
 worshippers of Baal, Search, and 
 look that there be here with you 
 none of the servants of the Lord, 
 but^ the worshippers of Baal only. 
 
 Parallel Passages. — U Kings 16 ; 32. sVerse 15. ^Matt. 13 : 30, 41 ; 25 : 32, 1 
 
 30, A solemn assembly, A holy convocation. The word used denotes originally the solemnity 
 with which the feast of tabernacles was closed on the eighth and the passover on the seventh day; ond 
 not only the holy public convocation on this day, on which no work was to be done, but also the day 
 Itself as the close of the festival. Keil. 
 
 31. The house of Baal was fall. Literally, "brimful." In order to understand how such 
 numbers could find room, we must rethember that the ancient temples had vast courts around them 
 which could contain many thousands. Cook. — They might be easily convened into one spacious temple, ^ 
 as their number had been greatly diminished both by the influential ministrations of Elijah and Elisha, 
 and also from the late King Joram's neglect and discountenance of the worship. J. F. and B. 
 
 32. Bring forth vestments. Like the priests of almost all nations the priests of Baal also had 
 their particular sacred robes, made probably of white byssus, which they put on only when officiating, 
 ond which were kept in a particular wardrobe in the temple under the care of a master of the wardrobe. 
 Keil. — The sacred robes of the, Baal priests are mentioned by Silius Italicus and Herodian. They seem 
 to have been of linen, and were probably white. It is doubtful, however, whether the vestry here 
 mentioned is the robe-room of the temple, and not rather (as Thenius supposes) the robe-chamber of the 
 royal palace, from which the king gave a festal garment to each worshipper. Cook. 
 
 33, And Jehonadab, the son of Rechab, That is, the son of the *• Rider," an Arab chief of 
 the Kenite tribe, who was the founder or second founder of one of those Nazarite communities which 
 had grown up in the kingdom of Israel, and which in this instance combined a kind of monastic disci. 
 pline with the manners of the Bedouin race from whom they were descended. Stanley, — Jonadab, the 
 son of Rechab, seems to have been a man of integrity and influence among his own people in the days 
 of Ahab. Seeing the danger that the utter dissoluteness of morals In Israel would afl^'ect the feeble tribe 
 to which he belonged, he induced his people, or at least his own family, to make a solemn covenant that 
 they would abide by the simple habits that had so long belonged to them. They bound themselves to 
 live in tents and altogether by pasturage. This Implied that they were not to sow any seed, not to build 
 houses, not to plant vineyards, not to drink wine. This is a remarkable example of a voluntary agree- 
 ment handed down to many generations to do things that were not naturally obligatory. Nearly three 
 hundred years after this time, long after Ahab's house and kingdom were destroyed, we find the family 
 of Jonadab keeping this covenant still in the days of Jeremiah. So that prophet was directed to teach 
 a lesson to Israel from their constancy. He was directed to offer the children of Jonadab wine to drink; 
 not, indeed, that they might drink it, but that they might refuse it. This they at once did, and gave as a 
 reason that Jonadab had commanded them not to do so, and they had always obeyed. The prophet, 
 therefore, was directed to rebuke the people of Israel; for though the sons of Rechab had strictly kept 
 their father's command, yet Israel had been disobedient to God's plain and holy biddings, though repeat, 
 cdly urged upon them by his prophets. And in token of the divine approval upon their filial obedience, 
 the Lord declared that " Jonadab, the son of Rechab, shall not want a man to stand before me for 
 ever." We do not know that this promise should be interpreted as if the family should never become 
 
 , extinct, but it explicitly declares the divine approval upon their filial piety. Zowrfe. — Jehonadab 
 was a firm adherent of Jehovah, and a man who was held in high honor by the people and highly 
 esteemed by Jehu. ^aAr. — The vrorshippers of Baal only. The presence of persons belonging 
 to another religion was usually regarded by the ancients as a profanation of the rights. In case of the 
 Greek mysteries, such intrusion is said to have been punished by death; consequently, Jehu aould 
 give these injunctions without arousing any suBpicions. Cook. 
 
 88 
 
Second Qujirteb. 
 
 LESSON VII. 
 
 2 Kings. 
 
 24 And when they went in to 
 offer sacrifices and burnt ofiferings, 
 Jehu appointed four score men with- 
 out, and said, If any of the men 
 whom I have brought into your 
 hands escape, he that letteth him 
 go, his^ life shall be for the life of 
 him. 
 
 25 And it came to pass, as soon 
 as he had made an end of offering 
 the burnt offering, that Jehu said to 
 the guard and >to the captains, Go 
 in, and slay^ them ; let none come 
 forth. And they smote them with 
 the edge of the sword ; and the 
 
 guard and the captains cast them 
 out, and went to the city of the 
 house of Baal. 
 
 26 And they brought forth the 
 images^ out of the house of Baal, 
 and burned* them. 
 
 27 And they brake down the im- 
 age of Baal, and brake down the 
 house of Baal, and^ made it a draught 
 house unto this day. 
 
 28 Thus Jehu destroyed Baal out 
 of Israel. 
 
 29 ^ Howbeit, from the sins of 
 Jeroboam the son of Nebat, who 
 made Israel to sin, Jehu departed 
 
 PAKALLEt Passages. — "1 Kings 20:39. sEi. 32:27; Deut. 13 : 6-11 ; Ezek. 9 : 6-7. 
 '2 Sam. 6 : 21 ; 1 Kings 15 : 13. "Ezra 6 : 11 i Dan. 2:5; 3 : 29. 
 
 =1 Kings 14: 23. 
 
 S5. As soon as he had made an end of ofiferingr* Wc are not to suppose that Jehu offered 
 with his own band, any more than Solomon. (1 Kings 8 : 62, 63.) The actual sacrificers were, no doubt, 
 the priests of Baal ; but Jehu is considered to have made the olTcriiig, since he furnished the victim. 
 Cook, — Pome have it, "When they had completed the preparation for the sacrifice," or, "When the 
 preparations for the sacrifice were completed." To the ^uard and to the captains. Literally, 
 " the runnera." This name seems to have been given to the royal body-guard as early as the time of 
 Saul. It was their duty to run by the side of the king's chariot as he moved from place to place. Cook. 
 
 — Go in. The guard seems to have been hitherto stationed outside the court of the temple, probably 
 at the gates. — Cast them out, etc. It ja better, with Patrick and Thcnius, to translate, " The guard 
 and the captains hasted and went," or " went hastily." This is a meaning which the Hebrew will 
 bear, and the sense is thus rendered satisfactory. That the soldiers should have troubled themselves to 
 cast the bodies of the slain out of the temple enclosure is very unlikely. — City of t^o house of Baal. 
 Most modem, commentators agree that by this expression the temple itself, as distinguished from the 
 court in which it stood, is intended. The guard, having slain all who were in the court, rushed on and 
 entered the sanctuary, there, no doubt, completing the massacre, and further tearing down and bringing 
 out the sacred objects mentioned in the next verse. Cook, 
 
 26. And they brought out the Images. At last, when the bloody work was over, they found 
 their way to the inner sanctuary, which towered like a fortress above the rest. There Baal was seated 
 aloft, with the gods of Phcenicia round him. The wooden images, small and great, were dragged from 
 their thrones and burnt. Stanley, 
 
 27. Brake down the image of Baal, etc. The image of Baal which was broken down would 
 seem to have been of stone. The temple was razed to the ground, and its site only known in after days 
 as the depository of all the filth of the town. Stanley. 
 
 as. Thus Jehu destroyed Baal. So ended this great revolution. The national worship of 
 Baal was thus in the northern kingdom forever suppressed. For a short time, through the very circum- 
 stances which had destroyed it in Samaria, it shot up afresh in Jerusalem ; but in Israel, the whole 
 kingdom and church returned to the condition in which it was before the accession of the house of Omri. 
 The calf- worship of Jeroboam was once more revived, and in that imperfect form, the true religion ouco 
 more became established. Stanley, 
 
 39. From the sins of Jeroboam, etc. The rooting out of the house of Ahab and the attendant 
 overthrow of idolatry — the latter of which not even Elijah had succeeded in accomplishing — were 
 accomplished by Jehu. It was, in truth, an act of kindness towards Israel, which otherwise would, at 
 this lime, have gone to ruin. In so far Jehu had accomplished a great deed, which is hero recognized 
 and acknowledged. The manner in which he carried it out, in all its details, is not, however, approved; 
 especially is it recorded as unsatisfactory that he persisted in the worship of Jeroboam's calves. Sdhr. 
 
 — Jehu had no intention of carrying his zeal for the Lord beyond a certain point; and as he considered 
 It impolitic to encourage his subjects to travel to Jerusalem, he re-established the symbolic worship oi 
 the calves. J. F, and B, — Golden calves. See Lesson n, First Quarter, on v. 28. 
 
 89 
 
2 Kings. 
 
 LESSON vn. 
 
 Second Quarter. 
 
 not from after them, to tvit^ the 
 golden calves^ that zoere in Beth-el, 
 and that tvere in Dan. 
 
 30 And the Lord said unto Jehn, 
 Because^ thou hast done well in 
 executing that lohich is right in mine 
 eyes, and hast done unto the house 
 of Ahab aecorcTins: to all that was in 
 
 mine heart, thy children of the fourth^ 
 generation shall sit on the throne of 
 Israel. 
 
 31 But Jehu took no heed to walk 
 in the law of the Lord God of Israel 
 with all his heart^ : fo;^ lie departed 
 not from the sins^ of Jeroboam, 
 which made Israel to sin. 
 
 Tarallel Tassageb. — ^1 Kings 12:28, 
 15:8-12. *John4:24. ci Kings 14 : Ifl. 
 
 29. 2Ezek. 29:18-20. sV. 35; Ch. 13:1, 10; 14:23; 
 
 30. And the Lord said unto Jehu. Probably by tbe mouth of Elisba. Jcbu had been 
 
 expressly ordered to " smite the house of Ahab " (2 Kings 9:7); and thus, to a certain extent, hia bloody 
 measures were acts of obedience, for which God might see fit to assign bim a temporal reward. Cook. 
 — Thy children of the fourth g^aneration. This was accomplished in the persona of Jehoahaz, 
 Joash, Jeroboam, and Zachariah. No other family sat upon the throne of Israel so long. Coolc. 
 
 31. Jehu took no heed to walk, etc. It is in the quiet time that a man is tested Then we 
 find out not only what ho can do but what he is, whether his zeal for righteousness means that he will 
 obey it; whether his hatred for what is false implies an adherence to the true. The test in this case 
 failed. Jehu had destroyed Baal worship, for that was foreign. He clave to the calf worship, for that 
 was the tradition of hia fathers, and therefore the people went on in the downward course. They had 
 swept away the house of Ahab, but the disease of that house had hold of their vitals. They sought 
 after evil powers; they could not trust God. Maurice. — The character of Jehu is not diflBcult to under- 
 stand, if wc take it as a whole, and consider the general impression left upon us by the Biblical account, 
 lie is exactly one of those men whom wo are compelled to recognize, not for what is good or great in 
 themselves, but as instruments for destroying evil and preparing the way for good, such as Augustus 
 Coesar at Rome, Bultan Mahmoud II iu Turkey. A destiny long kept in view by himself or others, 
 inscrutable secrcc}- and reserve in carrying out his plans, a union of cold, remorseless tenacity with 
 occasional bursts of furious, wayward, almost fanatical zeal, — this is Jehu as he is set before us in the 
 historical narrative, the worst type of a son of Jacob, the " supplantcr," as he is called, without the 
 noble and princely qualities of Israel. And it is a striking instance of the gradually increasing light, 
 even in the Jewish dispensation, that in tbe wider and more cvangeUcal revelations of the later prophets, 
 the commendation on Jehu's acts is repealed. It is declared through the voice of Ilosca that for the 
 blood oven of Jezebel and Ahaziah an account must be rendered. Their blood, like the blood which ha^ 
 been shed again and again in the convulsions of nations and churches, was a righteous retribution on ' 
 them; but from him who shed it a no loss righteous retribution is at last exacted, by the just judg- 
 ment which punishes the wrong-doer, not only of one party in church or state, but of both. Stanley. — 
 In this history Jehu pi-cscnts a somewhat striking contrast of physical vigor against moral weakness. 
 He had a grand opportunity to bring back the nation to the worship of the true God; he missed this high 
 privilege and opportdnity most entirely. For the good he did the Lord pledged to him four succcsflve 
 generations upon the throne of Israel, but because of his manifold shortcomings, morally and religiously, 
 God gave him the throne of Israel no longer. Cowlea. — " It is the driving of Jehu, for ho driveth furi- 
 ously " ; this is the best memorial that will i-cmain of him who has let his zeal become his master when It 
 was meant to bo his servant, and who has counted it a pleasure instead of a hard necessity to destroy. 
 Maurice. — The rooting up of the house of Ahab and the destruction of the worship of Baal ought not to 
 be measured by the New Testament standards, and ought not to be judged from a modern humanitarian 
 standpoint. As for the slaughter of Ahab's family, it was customary in the Orient from the earliest 
 times, for the founder of anew dynasty to put to death, not only the deposed monarch, but also hia 
 descendants and relatives, especially the males. Nevertheless, his mode of action is to bo condemned, 
 even from the Old Testament standpoint. Jehu was, indeed, a "scourge of God," but ho certainly 
 was not a " man of God." The instruments of the divine punishments aro not made " pure " by the fact 
 that they are God's instruments, but they arc in their turn punished for their own sins, Sdhr. 
 
 ILLUSTKATIVE. 
 
 I. "We who enjoy the gentle Influences of Christian civilization can hardly realize that thcro was a 
 time when the life and property of the vanquished was thought rightfully to belong t* the conqueror. 
 Yet this was the case not long ago, even in Europe, and so it- is still throughout the East. The Hebrew! 
 were decidedly la advance of their neighbors with regard to the humane treatment of enemies and tho 
 
 90 
 
Second Quarter. LESSON VII. 2 Kings. 
 
 punishment of crime, one proof of which ia tho " CItica of Refugo appoiatod " to which Iho murdcrci 
 could flco. Van Lenncp, 
 
 II. Among the slabs taken from Nineveh nre several which represent soldiers bringing the hcada 
 ,of the slain, while a scribe is putting down the amount, apparently, to every man's credit. Tlie Ilcbi-cws 
 do not appear to have adopted this barbarous practice. The nearest approach to it occurred in the 
 revolution led by Jehu; for a messenger came to him saying, " 'I hey have brought tlio heads of tho 
 king's sons." And he said, " Lay yc them in two lioaps at the entering in of the gate until the morning." 
 Tho words, "until tho morning," reveal the gentler character of Judaism as compared even wilh 
 Islam, which mlts such trophies that they may last as long as possible, or sets them upon a polo and 
 keeps them there until they drop in pieces. Van J.ennep. 
 
 III. The man who most fully reminds us af the crucl'^nrriors of the ancient heathen world la tho 
 famous Tamerlane. At the siege of Ispahan (A. D. 1337) he spared the lives and houses only of artists 
 and scholars, destroying the remainder of tho city, and killing all its Inhabitants. More than seventy 
 thousand heads were laid at his feet, which he ordered his soldiers to pile up in the form of towers, in Iho 
 public squares. But at Scbscwar he outdid even himself; for he piled two thousand of tho people alive, 
 the one upon the other, with their heads upon tho outside and their bodice built up with mortar liko 
 stone or brick. Van Lennep^ Bible Lands. 
 
 IV. As you stood some stormy day jupon a flea-clifl", and marked tlie giant billow rise from the 
 deep, to rush on with foaming crest, and throw itself thundering on the trembling shore, did you ever 
 fancy that you could stay its course, and hurl it back to tho depths of ocean? Did you ever stand be- 
 neath the leaden, lowering cloud, and mark the lightning's leap, as it shot and flashed, dazzling athwart 
 the gloom, and think that you could grasp the bolt and change its path? Still more foolish and vain his 
 thought who fancies that ho can arrest or turn aside the purpose of God, saying, "Wliat is the Al- 
 mighty that we should servo him? Let us break his bands asunder, and cast away his cords from us! " 
 Break his bands asunder I How he that sitteth in the heavens shall laugh! Guthrie. 
 
 V. Hitherto I like Jehu as well aa Josiah; his zeal blazed as much. But having now got the crown 
 he discovers himself a dissembling hypocrite. It was an ill sign when he said to Jeh'onadab, "Come 
 with me and see my zeal for the Lord"; bad inviting guests to feed their eyes on our goodness. Before 
 he had dissembled with Baal, now ho counterfeits with God. Formerly his sword bad two edges, one 
 cut for God's glory, tlio other for his own preferment. He that before drove so furiously whilst his 
 pi'ivate ends whipt on his horses, now will not go a foot pace in God's commandments. He departed 
 not from the golden calves in Dan and Bethel. Thoa. Fuller. 
 
 PRACTICAL. 
 
 1. Wo may well notice how great a change can ho briefly made when Ood*s time has come to 
 destroy tho wicked. Lowrie. 
 
 3.' "Wo may commend tho zeal of Jehu, wc cannot commend hia fraud. Men may como to good 
 ends by too crooked ways. He who bid Jehu smite for him, did not bid him lie for him. Falsehood is 
 never approved by the God of truth. If policy allows ofllcious untruths, religion never docs. J]p. Hall. 
 
 3, When men's professions are very strong, their progress very rapid, and their zeal tarnished 
 with ostentation or leavened with subtlety and a fickle or fierce demeanor, they may justly be bus- 
 pected. 
 
 4, Vehemence and severity were in some measure consistent with tho awful executions which a 
 righteous God commanded m these ancient times; yet tho manner in which they were performed might 
 Indicate a vory improijcr spirit. 
 
 5, Zeal in the cause of God ia worthless, except it be tempered with humility, meekness, kindness, 
 and a peaceable frame of mind. Scott. 
 
 G. A work which is in itself pure and holy loses its value when It is accomplished by falsehood and 
 diHsiniulation, One cannot battle for the truth with the weapons of falsehood (v. 25). Kijburz. 
 
 7. What things one may do by outward acts and j'ct be internally a hypocrite ! Jehu destroyed tho 
 worship of false gods by the sword. He had full justification for this in the law, for under the old 
 covenant, i lolatry was the worm at the root of the Israelitish nationality; it was high treason to the 
 Israelitish State. Under the new covenant it is notpermittcd to make use of fire and sword against heresy 
 and superstition (v. 25). Berleb. Blbel. 
 
 8. Jehu is a typo of those who show great zeal in tearing down and destroying superstition and falso 
 worship, but do nothing to build up the faith, because they themselves have no living faith, and do not 
 walk before God with all their hearts (v. 28). 
 
 9. He who remains standing half-way goes backward in eplte of himself. Jehu would not desist from 
 the ales of Rehoboam, because he tliought it would cost him hia crown, but on that very account be loat 
 one province after another (v. 29). Lange. 
 
 91 
 
Jonah. LESSON VIII. Second Quarter. 
 
 10. If God rewards partial obedience, how much more will he approve that which la nulTersal 
 (V. 30). Orton. 
 
 11. As no nation, so no Individual, can mock this mighty God. 
 
 la. God never once loses his control over either good or evil. lie finds means to save or tu destroy 
 *t hia opportune times, and no word from his lips fails of its due fulfilment. Lmnrie. 
 
 Lesson VIII. Mat 20, 1877. 
 JONAH AT NINEVEH. Jonah 3 : 1-10. 
 
 TIMTE:. B. O. 856-784. Probably this event about B. C. 810. 
 
 PLACE. Tribe of Zebulon and Nineveh. 
 
 KULEKS. Jeroboam II, king of Israel. Amaziah (or first part of reign of TJzziah), king of 
 Judah. Bochoris, king of Egypt. Numitor and Aventinus In Italy. Rimmon-Nirarl (or Pul), king 
 of Assyria. Geo. Smith. — Jonah was a child when Homer was an old blind hard ; a contemporary 
 of the Spartan lawgiver Lycurgus ; by a century the senior of Komulus, and four centuries more 
 ancient than Herodotus. Smith's Bib. Die. 
 
 INTKODU CTORY, 
 
 The Book of Jonah more than any other in the Bible has been assailed with ridicule by Infidels. 
 The narrative bears not the least trace of being a vision or an allegory or a tale of old-time traditon. In 
 every respect it bears the best internal evidence of truth. The book has worthy moral objects, i. e. to 
 Bet forth the peril of fleeing from the path of duty, the ways of Grod's discipline to bring his wandering 
 servants back, and the tenderness of his pity and forgiving love towards them despite their sins, and the 
 principle on which God deals with nations, even the heathen, whether in judgment when they sin or in 
 sparing mercy when they repent. Oowles. — This prophet, who was to Jeroboam 11 what Ahijah had 
 been to Jeroboam I, and what Elisha had been to Jehu, though slightly mentioned in the history, has 
 been already thrice brought before us in Jewish tradition, and conveys an instruction reaching far beyond 
 his times. The child of the widow of Zarcphath, the boy who attended Klijah to the wilderness, the 
 youth who anointed Jehu, was believed to bo the eame as he whose story is related to us in the book of 
 unknown authorship, of unknown date, of disputed meaning, but of surpassing hiterest, — the Book of 
 Jonah. Stanley* — At this time the Assyrians had made their power felt in Israel, and certain relations 
 Eiibsisted between them and the Israelites, which must have made them well known to each other. It 
 was not, therefore, from unacquaintanco with the people or from the idea of visiting a remote foreign 
 city being strange to him, that Jonah received with dismay the command to repair to Nineveh, an(C 
 proclaim its approaching destruction; but it may be that he feared peril to himself from delivering a 
 message like this in the great metropolis of a proud and powerful people. He did not remonstrate, but, 
 being a man apparently of a dogged and refractory temper, he determined in his own mind not to execute 
 the command he had received. He left the country, indeed; but instead of proceeding eastward, he 
 hurried down to Joppa, and took his passage in the first ship that was to sail, in order to flee across thu 
 western sea. God sent after the ship a tremendous storm ; and the danger, was so imminent that, after 
 doing all in their power to retain the mastery of the vessel, the sailors cast the prophet into the sea, which 
 forthwith ceased its raging. The Lord, who had prepared the storm, prepared also a great fish to swallow 
 Iiim, not to destroy, but to afford him refuge and to give him passage to the shore. Jonah remained 
 three days and nights in the stomach of the fish, until ho had been brought into a better state of mind. 
 Then, and not before, the Lord impelled the fish to cast him up upon the shore. Kitto. — There has 
 , been some doubt about this fish. It is said that a whale could not swallow a man whole. But Jonah does 
 not say " whale," but a '* great fish," and in Matt. 12 : 40 the word " whale " means in the Greek any largo 
 monster. Geology has shown us that many huge monsters lived on the earth in the period just before 
 man, and there is little doubt but that individuals of theao monsters (whose bones are found in our 
 geological museums) have survived till historic times. Such an one probably was the leviathan of Job, 
 and the monsters that have been noticed in the earlier classics, as the monstrous serpent that ravaged 
 the neighborhood of Joppa (whence Jonah sailed), and which Perseus slew in rescuing Andromeda; 
 and the sea monster near Troy, which Hercules slew after leaping into his throat, after a three days' 
 conflict; and the frightful dragon which St. George ia said to have filain (In Beirflt, on the same coast) 
 after several days' fighting. 
 
 92 
 
Second Quarter. 
 
 LESSON VIII. 
 
 Jonah. 
 
 1 And the word of the Lord came 
 unto Jonah the second time, saying, 
 
 2 Arise, go unto Nineveh, tliat 
 great city, and preach unto it the 
 preaching that I bid thee. 
 
 3 So Jonah arose, and went unto 
 
 Nineveh, according to the word of 
 the Lord. Now Nineveh was an 
 exceeding great city of three da3's' 
 journey. 
 
 4 And Jonah began to enter into 
 the city a day's journey, and he 
 
 EXPLANATORY. 
 
 1. The word of the ILord the second time. The first time he disobeyed the ^ord of the Lord. 
 No^ humbled, repentant, he Is much better fitted to do the work appointed him. Ood gave to Jonah 
 what he often withholds from others, a second opportunity to perform a neglected duty. The mission 
 of Jonah was a fact of sjonbolical and typical importance, which was intended not only to enlighten 
 Israel as to the position of the Gentile world in relation to the kingdom of God, but also to typify the 
 future adoption of such of the heathen as should obsen'e the word of God into the fellowship of the 
 salvation prepared in Israel for all nations. Keil. 
 
 3. Nineveh. This city was founded B. C. 2200, by Nimrod the Gushite, a mighty hunter. (Gen. 
 10:8-10.) Vei'ses 11, 12 of the same chapter refer to the extension of Nimrod's kingdom, reading as in 
 the margin, *' he went forth to Assyria," instead of ** went forth Assur." Mr. Geo. Smith, of the British 
 Museum, has lately discovered among the ruins of Kineveh some tablets (stone leaves of the ancient 
 library there) containing what he calls the Izduhar legends. Izdubar is Nimrod, and the story on these 
 tablets, made more than 1500 years before Christ, agrees exactly with the accounts in Genesis. Even the 
 name, Mr. Smith thinks, will prove to be Nimrod, instead of the doubtful form Izdubar. — Nineveh, the 
 capital of the Assyrian Empire, is situated on the east bank of the Tigris, opposite the present city of 
 Mosul. It is mentioned by Herodotus and other classical writers, but its overthrow and ruin (about 
 B. C. 625) were so complete that Xenophon, though in B. C. 401 he led 10,000 Greeks over the ground on 
 which it bad stood, does not even mention its name. Am. Cyc. 
 
 3. An exceeding: great city. The conclusion to which recent discoveries lead is, that the name 
 Nineveh was used in two senses : JiraU for one particular city ; and secondly y for a complex of four large 
 primeval cities, including Nineveh proper. This Nineveh was bounded on three sides by rivers, viz. on 
 the northwest by the Khosr, west by the Tigris, and southwest by Gaza Su and the great Zab, and on 
 the fourth side by mountains. It was fortified artificially all around on the river side with dams, sluices 
 for inundating the land, and canals, and on the land side with ramparts and castles. It formed a 
 trapezium; the average length is about twenty-five English miles, the average breadth fifteen, Nineveh 
 proper being at the northwest corner. Keil. — Nineveh, in the broader sense, covers an area of four 
 hundred square miles. Niebuhr. — An hundred and twenty thousand children under seven years of age 
 (Jonah 4 : 11) would give a population of six hundred thousand. Keil. — City of three days' jour- 
 ney. This may be reckoned at about sixty miles; and that It must be understood of the circumference 
 and not of the length is clear, not only from the coincidences of the statements of ancient writers with 
 modern discoveries, but from the necessities of the case, and from the inferences deducible from the 
 assigned population. Those who from this text talk of the city as sixty miles long cannot really have 
 formed a practical idea of such a city. London, whose vast extent astonishes the world, and which con- 
 tains a population twice or thrice that of Nineveh, cannot be reckoned as more than eight miles in 
 length. Even to give it, a circumference of sixty miles, with an area twice the extent of London, for 
 certainly not more, and probably much less, than half the population, needs an explanation as to the 
 loose mode in which ancient Oriental cities were constructed. But it will be urged that Jonah went " a 
 day's journey into the city," delivering the message intrusted to him. This is, indeed,, the principal 
 argument for understanding the previous passage to refer to the diameter; but it seems to us to prove 
 just the reverse. If the city were in length three days' journey, why should he go only one day's journey 
 into it delivering the denunciations intrusted to him, leaving two thirds of the city unvislted? The 
 meaning clearly is, that he began to give his declaration as he entered the city, and continued to deliver 
 It through the entire day's journey, which it took him to traverse its whole extent. In fact, the two 
 statements coincide with and support each other, for a city three days' journey in circumference will be 
 about one day's journey in diameter. Diodorus, the principal ancient authority, moreover, gives to the 
 circumference a measurement which, reduced from stadia (480), makes just sixty miles; and Dr. Layard 
 and Mr. Bonomi bring the result to the same circumference. Kitto.—HhQ great city rises before us, 
 most magnificent of all the capitals of the ancient world, — ** great even unto God." It included parks 
 and gardens and fields and people and cattle within its vast circumference. Stanley. 
 
 4. Began ... a day's journey. It is impossible to determine how far Jonah penetrated into 
 Ihe city, since it is probable that in making his announcement he would stop at diflferent places, as the 
 
 93 
 
Jonah. 
 
 LESSON VIII. 
 
 criocl, and said,^ 3'ct forty da3-s, and 
 Nineveh shall be overthrown. 
 
 5 ^iSo the people of Nineveh be- 
 lieved God, and proclaimed a fast, 
 and put on sackcloth, from the 
 greatest of them even to the least 
 of them. 
 
 6 For word came unto the king 
 of Nineveh, and he arose from his 
 throne,, and he laid his robe from 
 
 Second Quartke. 
 
 him, and covered him with sack- 
 cloth, and sat in ashes. 
 
 7 And he caused it to be pro- 
 claimed and published through Nin- 
 eveh by the decree of the king and 
 his nobles, saying. Let neither maa 
 nor beast, herd nor flock, taste any 
 thing : let them not feed, nor drinj^ 
 water : 
 
 8 But let man and beast- bo 
 
 Parallei, Passage. — ' Jcr. 18 : 7-10. 
 
 crowds might gather around him. Henderson, — He cried and said. Ho must have hccn the subject 
 of strange and conflicting emotions when he entered the gates of that proud capital. The stern soldiers 
 upon the battlements, armed with swords and shields, helmets and spears; the wealth and luxury, the 
 pleasure and wickedness, on every hand, must have amazed and perplexed the prophet, conscious of 
 his utter loneliness amidst a mighty population, of his despicable poverty amidst abounding riches, 
 of his rough and foreign aspect amidst a proud and polished community : there was enough to shake his 
 faith. Yet ho dared not a second time abandon his mission. Blackburn. — His utterance, like that of 
 the wild preacher In the last days of the siege of Jerusalem by Titus, is one piercing cry from street to 
 street and square to square. It roaches at last the king on his throne of state. The remorse for the 
 wrong and robbery and violence of many generations is awakened. Stanley. — Yet forty days. The 
 respite granted is forty days, according to the number which, oven as early as the flood, was taken as 
 the measure for determining the delaying of visitations of God. Keil. 
 
 6. So the people believed God. No doubt they were more Inclined to believe because he told 
 them the story of his running away, and how God led him back, and under what necessity he was laid 
 to preach this truth to them. No harsh denunciations now, no rejoicing that he might fling the divine 
 "woes" at them; hut tenderly and lovingly, compelled to utter the fearful words because they were 
 true. JBi//aiUi were tJiey saved, as are we to-day. "Believed" must be taken as involving the recog- 
 nition of bis being and character as the true God, and not simply their giving credit to this announce- 
 ment. Henderfion. — Sackcloth. A coarse texture, of a dark color, made of goats' hair. It was used 
 for making sacks and for the rough garments used by mourners. The robe resembled a sack in shape, 
 SmiiJi'a £ible Dictionary. 
 
 C. The king of Nineveh, According to George Smith, in his Chaldean account of Genesis, 
 Eimmon Nirari was king of Nineveh about this lime. 
 
 7. rastin^. In tho New Testament fasting is evidently an inward spiritual reality (Matt. 6:17, If), 
 of which abstinence from food may be the natural outward sign. When David "fasted and went in and 
 lay all night upon tho ground," we all regard it as perfectly natural that ho should do so in the circum- 
 stances, and wo understand the state of mind which thus manifested itself. It may often be thus In Iho 
 exigencies of the Christian life. But men have separated tho outward form, which is easily Imitated, 
 from tho inward reality, to which they may be strangers. A formal abstinence from food is no more 
 true fasting than inscribing a name on a public subscription list is true charity, or than hiring opera 
 Bingcrs to perform sacred music is true praise. A deep sense of some great evil dishonoring to God and 
 Injurious to man, doej) humiliation before the Lord, and intense solicitude for tho deliverance of the 
 victims of evil and for the glory of God in accomplishing it, might render us Insensible to bodily wants, 
 and lead us, as the Psalmist espressos it, to '* forget to eat bread." And this may render the Saviour's 
 words intelligible when he says, " This kind gooth not out but by fasting and prayer." Church Union. 
 
 8. Man and beast* It seems a remarkable circumstance that the Ninovitcs should have extended 
 the acts of fasting and humiliation to their cattle. We find nothing of this among the Hebrews; hut it was 
 a custom among tho ancient heathen nations to withhold food from their cattle as well as from themselves 
 In times of mourning and humiliation, and In some Instances they cut off tho hair of their beasts as 
 well as their own. The animals which were, in this instance, covered with sackcloth, were doubtless 
 horses, mules, asses, and camels, which were divested of their usual caparisons and ornaments and 
 invested with sackcloth for tho occasion, — a custom having some analogy to that of our clothing with 
 black tho horses employed in funereal solemnities. JTiWo. — Covered wlt]i saclccloth. It is said by 
 the wise man that clothes are one of those things which show what a man is. For the most part mon. 
 Btrous clothes show monstrous minds, and sober apparel showeth a sober disposition. When the mind 
 is filled with joy and gladness robes and dainty attire are put about the body, but when Forrow over 
 
 94 
 
Second Quarter. 
 
 LESSON VIII. 
 
 Jonah. 
 
 covered with sackcloth, * and cry 
 mighiily unto God : yea, lot them 
 turn ever}' one from his evil way, 
 and from the violence that is in their 
 hands. 
 
 9 Who can tell if God will turn 
 and repent, and turn away from 
 
 his fierce anger, that we perish 
 not? 
 
 10 f And God saw^ their works, 
 that they turned^ from their evil 
 way ; aud God repented of the evil, 
 that he had said that ho would do 
 unto them ; and he did it not 
 
 Pakallel Passages. —>Joel 2: 15, 10. n Kings 21:27, 29. "Luko 11:32. 
 
 whelmoth, gayncsa ia laid asldo. Pro/. O. Abbott. — Tarn from his evil way. They did vastly 
 more than put on outward signs of mourning : they repented of their sins and forsook them. No fasting 
 ' and no crying mightily is of avail -without the leaving off of sin. It is the sorrow of heart God cares for, 
 not tho pain of the hody. But the outward signs expressed the inner feeling. 
 
 9. Who can tell. "When they say, " peradventure G-od may stay his hand from you," what else 
 can he taken in this word of doubting hut that the reconciling of men wlio arc grievous sinners is showed 
 to be difficult? Gregory. — They could not he so confident of finding mercy or repentance as we may 
 be; yet they bad a general notion of tho goodness of Ood'a nature, his mercy to man, and his being 
 pleased with the ropontanco and conversion of sinners. Henry. 
 
 10. God repented. God is said to repent when he changes his mode of procedure, or acts differ- 
 ently from what his promises or thrcatenings had given reason to expect. Tho threatening in tho pres- 
 ent case, having been conditional, was repealed on the performance of the implied condition. Ilender- 
 son. — no willingly changed his decrcchccauschcsaw that they had changed their works. Or rather, God 
 continued In his purpose, being desirous from the beginning to show mercy, since no one who ia eager 
 to punish threatens beforehand, Jerome. — God gave his people Israel a practical proof that ho waa tho 
 God of the heathen also. Moreover, tho readiness with which the Ninovites hearkened to the word of 
 God and repented showed that at that time they were not yet ripe for tho judgment of extermination. 
 The punishment was therefore deferred by tho long-suffering God, until this great city, in its further 
 development into a God-opposing imperial power, seeking to subjugate all nations and make itself tho 
 mistress of the earth, had filled up the measure of its sins, and had becomo ripe for that destruction 
 which Nahum had predicted, and tho Median king, Cyaxares, inflicted upon it in alliance with Nabo- 
 polassar of Babylonia. Keil. — This destruction of Nineveh was about two hundred years after Jonah, 
 orB. C. 62J-e06. 
 
 IliliUSTRATIVE. 
 
 I. Jonah's experience. " Sometime since, in reviewing my life, I asked myself, ' If I were to 
 wipe out twenty acts, what should they bo? Should it be my business mistakes, my foolish acts (for 
 I suppose we all do foolish things occasionally), my grievances? Why no, for after all these are the very 
 things by which I have profited? they arc the price of wisdom.' So I finally concluded it better to 
 expunge, instead of my mistakes, my triumphs. I could not afford to miss the tonic of mortification, 
 tho refinement of sorrow; I needed them every one. Tho great pivotal difference by which wo rise or 
 fall turns upon the way i." which wo grapple with our faults. All ray acquaintance with tho eminent 
 men of our country has taught me that tho key to greatness is found in a fearless Belf.examination." 
 Gov. Seymour. 
 
 11. Warnings. V. 4. A few days since a company, seventy in number, each carrying a staff 
 for support and a lamp to give light, started to explore tho long route in this wonderful cavern. When 
 entering upon the more fearful parts, our track at times a narrow path on the edge of yawning chasms, 
 theory from the guide in front would come with echoing peal, "Dreadful pit to the right of you! Watch 
 where you put your feet and send tho warning words along the line." Tho words were fairly shouted 
 to those in the rear, and every foot was placed more carefully and every staff more firmly as a strong 
 light froji the magnesian wire was thrown into tho fearful abyss. A few rods of appare.it security, and 
 then a louder cry, " Bottomless pit to the left of you, and tho path very slippery." Weie the warnings 
 from pulpit and press of the pitfalls In our great cities as well heeded as were these, fewer steps would 
 elide towards the pit, and fewer Ughte go out to leave the traveller in tho darkness of despair. M. I. P. 
 
 III. Kepentance. Eepentance without amendment is Uke continual pumping in a ship without 
 •topping tho leaks. Palmer. 
 
 XV. Forsalting all sin. Chromatins, a heathen, sought a euro from one of tho early Christians. 
 As a condition he demanded (hat all the idols in his house be broken. The heathen gave his keys to tho 
 Christian, who went about the house and destroyed all the idols ho could find; and then wont to praying 
 for tho cure. But tho sick man was as sick as ever. The Christian said, There Is yet an idol in youi 
 
 95 
 
2 Kings. LESSON IX. Second Quarter. 
 
 house which must be destroyed. The heathen confessed that ho had reserved one golden Idol of great 
 value. When that was broken the prayer was beard and Chromatins healed. No repentance will avail 
 unless we forsake all sin. Foster^a Cyc. « 
 
 PRACTICAL. 
 
 1. It is Impossible to escape from duty by trying to run away from God. 
 
 5. In Jonah's case the meed of his sin was the means of his punishment; the ship in which he toofe 
 refuge from God's command was the very means of plunging him into ruin. So with us. Plan what 
 echeme we may to evade God's will, the device will be made our ruin. Monroe. 
 
 3. Bin always raises a storm. Though the sinner seem to sail In smooth water for a time, the 
 storm and the wreck are sure to follow. 
 
 *. God will find some means to bring his children back to duty. 
 
 6. One man Is mighty against a great city so long as he obeys God's word and Is in the path of 
 duty (v. 2, 3). 
 
 6, The only true preaching is to preach the preaching that God bids us, 
 
 7, It is necessary to-repeat to men the threatenings of God, and to warn them of the evil that will 
 come upon them unless they repent. It is mercy and love to do this and hard-hearted and cruel not to 
 doit (v. 4). 
 
 8. God always gives men space for repentance, because he desires, not their punishment, hut that 
 they repent and turn unto him. 
 
 9. It may justly awaken sinners to prevent their own ruin when they see they have little time to 
 turn them in. "We cannot be so sure that wo shall live forty days as Nineveh was that it should stand 
 forty days. Henry. 
 
 10. Observe what great faith God can work by very small, weak, unlikely means (v. 5), Henry* 
 
 11. Faith in God leads to repentance of sin and to salvation, 
 
 13. Happy is that people whose rulers set an example of holiness before them, and guide them 
 tmto repentance and salvation (v. 6). 
 
 13. Wherever there is true sorrow for sin there will be some manifestation of it in our conduct 
 (V. 7). 
 
 14. The work of a fast day Is not done with the day. Then the hardest and most needful part of 
 the work begins, which is to turn from sin and to live a new life (v. 8). Henry. 
 
 15. It Is false humility, or rather it is concealed pride and unbelief, which prevents us from asking 
 forgiveness. Payaon. 
 
 16. If Christ is so ready to forgive every penitent offender, then nothing can prevent any offender 
 from obtaining forgiveness but his own refusal to repent (v. fl). Payson. 
 
 17. Let every one turn. Not blame one another, but each look to his own ways. Orion, 
 
 18. This story gives all true penitents great encouragement to hope for mercy. Orton. 
 
 19. Let His goodness lead us to repentance. May it never be said of us, as our Lord said of the 
 Jews (Matt. 12:14), "The men of Nineveh shall rise up in judgment with this generation, and shall 
 condemn it, because they repented at the preaching of Jonah, and behold, a greater than Jonah la here." 
 OrUm, 
 
 Lesson IX. May 27, 1877. 
 THE DEATH OF ELISHA. 2 Kings 13: 14r-21. 
 
 TIME. B.C. 838. 
 
 PLACE. Not certainly known, possibly Jericho or Samaria. 
 
 RIJL.ERS. Jchoash, or Joash, king of Israel. Amaziah, king of Judah. 
 
 CIRCUMSTANCES. A period of more than forty years intervenes between the Incidents of 
 Lesson VII and those of this lesson, during which the kingdom of Israel rapidly declined on oeeount 
 of their idolatrous worship. Hazael, the king of Damascus, fulfilling Elisha's prophecy, had reduced 
 Israel almost te the condition of a tributary province. 
 
 CONNECTION. 
 
 Daring this long period of nearly half a century not a word is recorded concerning Elisha. Changing 
 events occurred both in Israel and Judab. In Judah things wore for the better after the death of 
 Athalla, under the youthful Jehoash or Joash, so long as the venerable Jehoiada was still alive. When 
 Jehoiada was dead new counsellors gathered about the king. He was now, indeed, old enough to 
 
Second Quakter. 
 
 LESSON IX. 
 
 2 KmQ8. 
 
 14 % Now Elisha was fallen sick 
 of his sickness whereof he died. 
 And Joash the king of Israel came 
 down unto him, and wept over his 
 face, and said, O my father, my 
 father, the chariol'^ of Israel, and 
 the horsemen thereof. 
 
 15 And Elisha said unto him, 
 Take bow and arrows. And he took 
 unto him bow and arrows. 
 
 16 And he said to the king of 
 Israel, Put thine hand upon the bow. 
 And he put his hand upon it: and 
 Elisha put his hands upon the king's 
 hands. 
 
 17 And he said. Open the window 
 eastward And he opened it. Then 
 Elisha said, Shoot. And he shot. 
 And he said,^ The arrow of the 
 Lord's deliverance, and the arrow 
 
 Parallel Passages. — >Ch. 2 : 12. Wud. 7 : 20. 
 
 choose wise plans for himself, but he did not. In Israel, also, things went badly. After Jehu's death, 
 his son, Jchoahaz, pursued the same wicked policy, and with even more mischievous results. Yet, 
 indeed, God was long-suffering towards this wicked people. Jehoahaz, at least in some measure, Ijura- 
 bled himself and -besought G-od ; and he gave them such deliverance that they were not wholly subju- 
 gated. Yet they still cleaved to the sins of Jeroboam, and the worship of Astarte was still tolerated in 
 the capital of the kingdom. We cannot estimate the influence of a prophet of God by noticing how often 
 his name is brought into public notice, nor even by knowing what positive good he has done. The land 
 might have been much worse but for Elisha; fifty years of holy living and humble praying, in such a 
 man as ho, were not spent in vain, even though no earthly record was made of them; indeed, Blisha'i 
 quiet labors may have been as valuable, for the good of precious souls, as any he had previously ren- 
 dered in the church of God. But the close of Elisha's labors drew nigh. Lowi-ie. 
 
 EXPIiANATOBT. 
 
 14. Elisha was fallen glck. It was now at least sixty.three years since his call, when h« 
 cannot well have been less than twenty years of age; so that he must at this time have been eighty- three 
 at least; very possibly he was above ninety. Cook. — And Joash, the kingr of Israel, came down 
 nnto him. Jehoahaz had left the kingdom very much weakened. When Joash heard of BUsha's 
 illness he went to him, and weeping, called to him as Elisha had once called to Elijah as he passed 
 away. Bdhr. — We are reminded of Elijah as we read tills account of Elisha's death-bed. As the 
 aged, feeble prophet lies In his final sickness, a splendid chariot drives up to his door, but it is not such 
 as bore the elder prophet upward to the skies. It is but the visit of the king of Israel to see the last of a 
 counsellor whom he and Ms fathers had too much neglected while he was In life. But let us not think 
 that Elisha is every way less favored than Elijah because the one ascends to heaven in the celestial 
 chariots and the other dies in the weakness of a worn-out frame. Lowne. — 'Wept over his faco. 
 He lamented at the idea of losing a person who had been the hope and support of the nation, hy his 
 prayers and miracles, and after whose death nothing was to be expected but helpless ruin and calamity. 
 Pgle. — O my father, my father, the chariot of Israel, and the horsemen thereof. -As much 
 as to say. If, now, thou also who hast so often shown thyself the strength and the protector of Israel, 
 and hast helped by counsel and by act, if now thou also, in this time of distress, art about to depart, 
 whence shall come help and counsel and deliverance from the hand of the powerful enemy? This 
 humble and chastened spirit on his part leads the prophet to give him the declaration that the prayer 
 of his father had been heard, and that the deUverance should commence in his time. .BoAr. — These 
 are the same words which Elisha uttered concerning Elijah, when he was taken up to heaven, signifying 
 the great authority he had maintained among them included in the word " father," and the many glori- 
 oua victories he had obtained for them by the efficacy of his counsels and prayers, signified by tie 
 words, " the chariot of Israel, and the horsemen." Bp. Patrick. 
 
 15. Take bow and arrows. This was a symbolical action, by which the prophet intended to 
 represent the victory Which he had promised the king of Israel against the Syrians, more fully and 
 plainly to him by his shooting. Stackhouse. 
 
 16. Put thy hand npon the bow. Literally, Let thine hand ride upon the bow. In drawing 
 the how it is held in a horizontal position in such a way that the left hand rests upon it. The prophet 
 placed his hands upon those of the king " in token that the impulse which was to be given came through 
 the prophet's hands from the Lord." Keil.-Tha king's act thereby becomes to a certain extent the act 
 of the prophet, and so an act which is performed in the name and by the authority of Jehovah. Bahr. 
 
 17. Open the window. That is, order the grating, which is in front of the window-opening, to 
 be removed. The king could not open it hhnself, for he had both hands upon the bow. Bahr. — East- 
 
 97 
 
2 Kings. 
 
 LESSON IX. 
 
 Secotto Quarter. 
 
 of deliverance from Syria : for thou 
 shalt smite tlie Sj'rians in Aphek,* 
 till thou have consumed them. 
 
 18 And he said, Take the arrows. 
 And he took them. And he said 
 nnto the king of Israel, Smite upon 
 the ground. And he smote thrice, 
 and stayed. 
 
 19 And the man of God was 
 wroth with him, and said, Thou 
 
 shouldfet have Smitten five or six 
 times ; then hadst thou smitten Sjria 
 till thou hadst consumed it : where- 
 as now thou shalt smite S3'ria but 
 thrice. ^2 
 
 20 *lf And Elisha died, and they 
 buried him. And the bands of the 
 Moabites invaded the land at the 
 coming in of the year. 
 
 21 And it came to pass, as they 
 
 Paballel Passages. — '1 Kings 20: 25. ^Verse 25. 
 
 ward. Syria of Damascus lay partly cast, "but still more nortll of the Holy Land. The arrow was not 
 to bo shot so mucli against Syria itself as against the scene of the recent Syrian successes. Cook. — 
 nostlliticB 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. tT. F. and B. — The arrow of the ILord'8 
 deliverance. Literally, an arrow of deliverance from the Lord and an arrow of deliverance against 
 Syria. Cook. — Aphek. A town of Syria, in which Benhadad took refuge, on the highway between 
 Damascus and Palestine. It is now called Fik. It is six miles east of the Sea of Galilee. It is remark, 
 oble for the great number of inns it contains. Whitney, 
 
 18. Smite upon the ground. So Theniua and Ewald, Keil and others, prefer to render, " Shoot 
 to the ground," i.e. " Shoot arrows from the window into the ground outside, as if thou wert shooting 
 against an enemy." Cook. — His shooting the first arrow eastward or to that part of the country which 
 the Syrians had taken from his ancestors was a declaration of war against them for so doing, and his 
 striking the other arrows to the ground was an indication of how many victories he was to obtain. 
 SiackJiouse. 
 
 19. And the man of God ivas -wroth. Though Joash did the prophet's bidding it was without 
 any zeal or fervor, and probably without any earnest belief in the efficacy of what he was doing. Hence 
 the wrath of Elisha. Cook. — His stopping at the third betrayed tho weakness of his faith; for as the 
 discharged arrow signified a victory over the Syrians, it is evident that the more arrow <i he shot, the 
 more victories he would gain ; and as he stopped so soon, his conquests would be incomplete. J. F. and 
 B. — The discharged arrow was to bo a symbol of the help of the Lord against the Syrians to their utter 
 overthrow. This promise the king was now by his own act to appropriate. Elisha therefore desired 
 hhn to shoot the remaining arrows to tho ground, and the king did so, but stopped after shooting the 
 third arrow, and thereby displayed the weakness.of his faith. For when it was said to him that the 
 discharged arrow signified a victory over the Syrians, it was evident of itself that the more arrows he 
 shot the greater deliverance, the more victories, would he obtain. When, therefore, he stopped so soon, 
 the reason could only lie in this, that he, doubting the omnipotence of God to fulfil his promise, regarded 
 thicc victories as the maximum which tho Lord could or would give him. KHl. 
 
 30. And they burled him. As Josephus says, with a magnificent funeral. " He also obtained 
 a magnificent funeral, such a one indeed as it was fit a person so beloved of God should have." 
 i/osc^Aks.— According to Jerome's statement Elisha's grave was in the neighborhood of Samaria, 
 
 where ho had a residence. Krummacher locates it in the neighborhood of Jericho. Bdhr. A 
 
 band of Moabites, The Moabites had been increasing in strength ever since their revolt ftom 
 Ahaziali (2 Kings 1:1). The defeat which they suffered at the hands of Jehoram and Johoshaphat did 
 not effect their subjugation. They spread themselves into the country north of the Arnon, and thence 
 proceeded to make plundering expeditions year by year into Samaria. Cook. —At the coming In of 
 tho year. In spring, that is, the Jews beginning their year at tho vernal equinox. This was the 
 natural season for incursions, as then in Palestine the crops began to be ripe. Cook. 
 
 81. And it came to pass as they were burying a man. Predatory bands fi-om Moali 
 generally made incursions at that time on the lands of Israel. Tho bearers of a corpse, alarmed by 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 removing the stone at the mouth of tho 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 he brought into coutact ■ and the 
 object of the miracle was to stimulate tho faith of king and people of Israel in the still unaccomplished 
 preilictions of Elisha respecting the war with the Syrians. Accordingly the historian forthwith records 
 the historical fulfilment of the prediction (v. 22-25), tn the defeat of the enemy, in tho recovery of th« 
 
 98 
 
Seconb Quarter. 
 
 LESSON IX. 
 
 2 Kings. 
 
 were burying a man, that, behold, 
 they spied a band of men; and they 
 cast the man into the scpulchi'e of 
 Elisha: and when the man was let 
 
 down, and touched the bones of 
 Elisha, he revived, and stood up on 
 his feet. 
 
 cities that had "been taken, and their restoration to tho kingdom, of Israel. J. F. and Ji. — They cast 
 the man into the sepulchro. For the poor there was a common burial-ground. The graves of tho 
 Jews were generally cavea or cells, excavated in the side of a rock, tho mouth of the cave being ordl- 
 uarily shut by a heavy stone. Angus. — And when the man was let do'wn, etc. It "waanotthe 
 dead body of Elisha, but the living God, that gave lifo to the dead; and the effect of tho Divine omnipo- 
 tence was only brought about by contact with the dead EUsha, and was connected with him because 
 God wished thereby to show his people that the Divine efQciency that was at work In Elisha had not 
 disappeai-ed from Israel with his death. Keil. 
 
 ILLUSTRATIVE. 
 
 I. And Elisha put his hands upon the king's hands. Why must tho prophet put his 
 hands upon the hands of the young and vigorous Joash, as if he could add strength to the king*a strong 
 right arm, or as if he was unacquainted with the use of the bow who had rule over a people that had 
 been in continual warfare all his life? Elisha teaches a lesson which Joash never did fully learn, 
 and which earthly warriors are still slow to believe, though taught in every ago by the severest lessons 
 of an overruling Providence. " Providence favors the strongest battalions," said tho proud emperor of 
 the French, yet he never led a nobler army than that which fell back in such disastrous retreat from tho 
 flames of the Russian capital and the frosts and snows of a Russian winter. In any ago and for any 
 contest there is no more important element of success than the blessing of God. Happy are they who seek 
 It and depend upon it, and they wlio forsake this dependence forsake their own mercies (v. 16). Lowrie. 
 
 II. Then £Iisha said, Slioot, and he shot. It was an ancient custom to shoot an arrow 
 or cast b spear into tho country which an army intended to invade. Justin says that as soon as 
 Alexander the Great had anived on the coasts of Ionia he threw a dart into the country of tho Persians. 
 The dart, spear, or arrow thus thrown was an emblem of the commencement of hostilities. Virgil 
 represents Tumus as giving the signal of attack by throwing a spear : — 
 
 " * Who first,' he cried, * with me the foe will dare ? ' 
 Then hurled a dart, the signal of the war." (V. 17). Pl*«. 
 
 III. Christian earnestness. When Xavler was preparing to go forth upon his mission through 
 the East, his friend Rodriguez, who shared bis apartment in the hospital at Rome, was awakened in tho 
 night by hia earnest exclamations. He heard him tossing restlessly on his bed, and at times there came 
 from the llpa of the sleeping man the agitated appeal, " Yet more, O my God I yet more 1 " It was not 
 until many months afterwards that he revealed the vision. He had seen in his slumber tho wild and 
 terrible future of his career spread out before him. There were barbarous regions, islands, and conti- 
 nents, and mighty empires which he was to win to his faith. Storms, indeed, swept around them, and 
 hunger and thirst were everywhere, and death In many a fearful form ; yet he shrank not back. He was 
 willing to dare the peril if ho could but win the prize; nay, he yearned for still wider fields of labor, 
 and with an absorbing passion that filled every faculty and haunted him even In his slumber, he 
 exclaimed, "Tot more, O my God I yet morel" Kip*8 CovJiicU of Chriatianity. 
 
 IV. As tho dead body touching tho bones of Elisha sprang to life again, so may we, though dead in 
 trespasses and sins, be quickened into spiritual life whenever by faith our soul^ shall come into contact 
 with the dead and risen Redeemer (v. 21) . 
 
 PRACTICAL. 
 
 1. Wicked as Joash was, ho still saw the value of godliness In others ; he honored that virtue In 
 death which ho scorned when living. P. 
 
 a. ■ If the servants of God could win the ohedience of men to God's commands even as much as 
 they often secure their respect for their own personal character, wo would see far larger progress 
 made in reforming onr communities. 
 
 3. Far heyond tho king of Israel's thoughts are righteous men the strength and protection of a 
 land. But for Elijah and Elisha far more speedy judgment had heen taken on that guilty kingdom. 
 
 4. The dying prophet reminds us that God may give special usefulness to his servants in the closing 
 hours of lifo. 
 
 5. From the patient, cheerful suhmission of a suffering heliever, from the sustaining, elevating 
 power of religious principles in times of severest trial, from the glad and bold testimony given to tho 
 livjnc faithfulness by dying lips, and from the earnest longings to depart and the happy anticipation* 
 
 99 
 
Amos. LESSON X. Seooistd Quaetee. 
 
 of glory to be revealed, are useful Influences sent forth from a sick-bed, such as an active life cannot 
 render, and feeble, dying hands often shoot the arrow of the Lord's deliverance (v. 14). Lowrie. 
 
 6. Cease not to shoot arrows of love into the heart of God, so shall one arrow of deliverance after 
 another come back to thee from the Lord and be given to thee in the word of truth; so shalt thou smite 
 thy spiritual foes and tread them under foot even more completely than Jehoash did the Syrians (v. 18). 
 Berleb Bibel. 
 
 1. The measure of the victory depends upon the measure of the faith. Ho who is called to eie- 
 cute a work for God may not stop and desist according to his own judgment, but must go on In It 
 tirelessly and faithfully till the Lord commands him to cease (v. 19). Koos. 
 
 8, As God had great blessings in store for Joash, so he has vast and countless spiritual blessings 
 for all, waiting to be taken. 
 
 9. God has given great and precious promises to us which have not been exhausted, which bear 
 blessings we have yet refused to take. 
 
 10. He olTers to us freely, in his "Word, power, success, joy, faith, truth, character, which have not 
 been received as freely as they are given. 
 
 11. God is most honored and pleased with the largest requests. He is never indignant when our 
 prayers are importunate and our petitions great. He is angry only when we ask little things while he 
 desires to give us great things, when we ask carelessly and weakly what all heaven feels to be worthy 
 of the most Intense seeking. His ear is wearied not by large and unceasing prayers but by straining to 
 hear our feeble, inconstant voices. His hand is wearied not by holding out the largest blessings, but by 
 offering them to those who will put forth scarcely their little lingers to take them. 
 
 12. We learn that we put our own limit to the blessings we receive by our asking and thus by our 
 fitness to receive. Whatever we offer to receive God's blessing, whether a tea-cup or an ocean.bed, will 
 be filled. 
 
 13. And this last record of Elisha's history should remind us of the influence that good men may 
 •till put forth in the earth after they are gone (v. 21). Lowrie. 
 
 14. Death is not the last of man, even as It pertains to the earth and the men upon It. We live In 
 the memory of others after we are gone. L. 
 
 15. The two prophets^ Elijah and Elisha, teach us separate lessons. The one reveals the life to 
 come, — the glorious life when soul and body united shall be with God for ever; the other reminds us 
 that the body, once dead, shall rise again to life. L. 
 
 16. Has any one of us who have gone over these scenes In his life, — who have been reminded by 
 them of our own necessities and of the only means of cure, who have been called to fear and obey tho 
 Lord God of all the prophets, — found health and life from the dead Elisha? L. 
 
 Lesson X. Jxjnb 3, 1877. 
 THE LAMENTATION OP AMOS. Amos 5 : 1-15. 
 
 TIME. Between 825 and 784 B.C. The prophecy not fulfilled till 721. 
 
 PI.ACE. Bethel in Israel. (See Chap. 7 : 13.) 
 
 RULERS. Jcreboam H, king of Israel. Uzziah, king of Judah. 
 
 CIRCUMSTAMCES. Idolatry, with its concomitant evils, effeminacy, dissoluteness, and immo- 
 ralltles of every description, reigned with uncontrolled sway among the Israelites. Henderson. — Vniet 
 these kings, Uzziah and Jeroboam, the two kingdoms stood at tho summit of their prosperity. The idea 
 of the approaching fall or destruction of tho kingdom of Israel was, according to human judgment, u 
 very improbable one indeed. Assyria had not yet arisen as a conquering power. Kiel. 
 
 INTRODUCTORY. 
 
 The language of Amos is less terse than that of Hosea, less eubllme than that of Joel, but yet hy no 
 means unworthy of a place among tlio noblest writings the world ever saw. His style is clear, forcible, 
 and in some paseages grand, particularly in his descriptions of tho majesty and power of Jehovah. 
 Cowlea. — Amos lived in the latter portion of the reign of Jeroboam n, king of Israel, in the early part 
 of which Jonah seems ts have ilourishod. He was a native of Tekoah, in Judah, a place about six miles 
 south of Bethlehem. His prophetic mission chiefly bore reference to the northern kingdom; and In 
 fuUilraent of it he went thither, and in the presence of the golden calf altar at Bethel denounced the 
 Iniquities of Israel and declared its impending doom. It appears from his own account that Amos wa« 
 ftpeiuant; and tjie Information is interesting from the light it throws upon his frequent allusloos to 
 
 100 
 
Second Quaetee. 
 
 LESSON X. 
 
 Amos. 
 
 1 Hear ye this word which I take 
 up against you, even a lamentation, 
 house of Israel. 
 
 2 The virgin^ of Israel is fallen ; 
 she shall no more rise : she is for- 
 saken upon her land ; there is none 
 to raise her up. 
 
 3 For thus saith the Lord God : 
 The city that went out by a thousand 
 
 shall leave a hundred, and that which 
 went forth by a hundred shall leave 
 ten, to the house of Israel. 
 
 4 ^ For thus saith the Lord unto 
 the house of Israel, Seek^ ye me, 
 and ye shall live : 
 
 5 But seelj not Beth-el,^ nor enter 
 into Gilgal, and pass not to Beer- 
 sheba : for Gilgal shall surely go 
 
 Pakallel PAssAGEa. — iLam. 2 : 13. Hs. 65 : 6, 7. 'Ch. 4 : 4. 
 
 mral affairs, his strong sympathy with the sufferings and oppression of the poor, and his keen sense of 
 the luxurious habits of the great as contrasted with that condition of life with which ho was most 
 familiar. His regular employment was that of a shepherd ; hut as he had skill In the delicate operation 
 required at one time of the year hy the sycamore flg-tree, this became his occasional employment. In 
 strictness he was not a " gatherer," but a " dresser of Sycamore-fruit." Kiiio. — There are good reasons 
 for supposing that Amos was somewhat later than Joel, but contemporary during at least a part of his 
 prophetic life with Hosca, very probably earlier than the active years of Isaiah and Micah. Cowlea. — 
 As the rise of the house of Jehu had been ushered in by -prophetic voices, so was its doom. As in the 
 struggles of the earlier Jeroboam, so in the splendor of the second Jeroboam, a prophet from Judah 
 came to denounce the crimes of Israel. - He was of no prophetic school and with no regular prophetic 
 gifts. He was, as has heen well said, " a child of nature." The imagery of his visions is full of his 
 country life, whether in Judea or Ephraim. The locusts In the royal meadows, the basket of fruit, vine- 
 yards and fig-trees, the herds of cows rushing heedlessly along the hills of Samaria, the shepherds 
 fighting with the llon« for their prey, the lion and the bear, the heavy-laden wagon, the sifting of com, — 
 these are his figures. The calamities which Amos described or Invoked gathered fast over the devoted 
 kingdom. The curse of Amos was fulfilled, though not on the king himself. The great Jeroboam died 
 In peace and was hurled in royal state, but his son was the last regular occupant of the throne of 
 Israel. Stanlei/. — 'Sotblng Is known of Amos beyond the facta which we gather from the prophet'« 
 own writings. Nothlug further is known of the circumstances connected with his life. Keil, 
 
 EXPLANATOKY. 
 
 In this chapter the prophet laments the fall of Israel, eihorta the people to seek the Lord, portrayi 
 the glory and power of Jehovah, as reasons why be should be both feared and sought; rebukes the sins 
 of the people, and affirms God's abhorrence of the mere/omn of worship without the heart and without 
 justice and righteousness towards fellow-men. Cowles. 
 
 1 and 8. Hear ye this word, etc. The elegy or lamentation consisted of plaintive effusions 
 poured forth by mourning relatives or by persons hired for the purpose, at funerals. Of this mode of 
 composition the Hebrew prophets frequently avail themselves, especially Jeremiah, who besides Intro- 
 ducing it into several of his prophecies, has left ns a whole book of elegies or lamentations. Henderson. 
 
 — This lamentation or elegy, a plahitive wail of grief, assumes forcibly that Israel is seen as one fallen 
 and her nationality extinct. She is compared to a maiden, now gone down to rise no more. " Forsaken 
 upon her land," should rather be "prostrate upon her own land," with none to help her rise. Cowlei. 
 
 — Tlie virgin of Israel. This expression rests upon a poetical personification of the population of 
 a city or of a kingdom, as a daughter, and wherever the further idea of being unoonquered is added, as 
 a virgin. The term " virgin " is used to indicate the contrast between the overthrow predicted, and the 
 original destination of Israel, as the people of God, to be unconquered by any heathen nation. Keil. 
 
 3. The city that went out by a thousand, etc. The number that went forth from her gates 
 denotes her inhabitants who went In and out. It may, however, be specially understood of those who 
 went forth to battle, Kenrick. — The glory of cities was graduated by the number of men they could 
 send out for war. Cowles. 
 
 4. Seek ye ine, and ye shaU live. • " Seeking the Lord" is returning to him in penitence and 
 imploring his mercy. The promise, " Thou shalt live," usually covers something more and other than 
 natural life, and in the case of Israel, more than a prolonged nationality, it means the riobest blessings. 
 Life is one of the most comprehensive and expressive terms in human language to denote blCBsedness, 
 substantial good. Cowles. 
 
 6. Seek not Bethel, etc. That Is, the Idol gods of Bethel. So Gilgal and Beereheha are not 
 «o be sought, considered as seats of idol-worship. In the last clause the prophet fastens the thought In 
 
 101 
 
Amos. 
 
 LESSON X. 
 
 Second Quaktee. 
 
 into captivity, and Beth-el shall come 
 to nought. 
 
 6 Seek the Lord, and ye shall 
 live : lest he break out like fire in 
 the house of Joseph, and devour it^ 
 and there be none to quench it in 
 Beth-eL 
 
 7 Yc who turn judgment to worm- 
 wood, and leave off righteousness in 
 the earth, 
 
 8 Seek him that maketh the seven 
 
 stars and Orion, and turneth the 
 shadow of death into the morning, 
 and maketh the day dark with night : 
 that calleth for the waters of the 
 sea, and poureth them out upon the 
 face of the earth : The Lord is his 
 name : 
 
 9 That strengtheneth the spoiled 
 against the strong, so that the 
 spoiled shall come against the for- 
 tress. 
 
 the minds of his Hebrew readers hy a play upon his words. Gilgal, meaning the place of roUed-up 
 heaps, shall he rolled away into captivity; Bethel shall become Aven, — nothing, void of any living thing. 
 The word rendered ** nought " is ' ' aven." Bethel came to he frequently called Beth-aven, because it was 
 desecrated by its idols. Here the sense is even stronger, — house of nonentities, empty of even jts eenee- 
 less, powerless idols. Even they have gone and perished 1 Cowles. — Beerslieba, *' the Well of tho 
 Oath." It was situated about twenty -five miles south of Hebron, on tho frontier of the Holy Land, 
 towards Idumca, and is still called by the Arabs Bir-cs-seba. From this verse and from Chap. 8 : 14 it 
 appears to have been u place of idolatrous resort, hut wherein the idolatry consisted wo are not told, 
 Henderson. 
 
 G. Seek the Ijord» etc. The prophet the second time calls them to this duty, "SeeJc JeJiovah, 
 and ye shall livCt" as though he said, " Ye will gain nothing by evasion ; for if any one seeks God truly 
 and from the heart, God will not disappoint him. That ye then pine away in your calamities, impute 
 this to your own obstinacy and stubbornness: it is so, because ye do not truly seek God; for while yo 
 retain your corruptions, as I have said before, ye do not seek him." Calvin. — Break out like fire. 
 Jehovah is often compared Xofire. (Sec Is. 10 : 17 ; Lam. 2:3.) — In the house of Joseph. This is a 
 less frequent designation of the ten tribes of Israel, the principal of which was that of Ephraim, the sou 
 of Joseph. It Occurs several times in the historical hooks, but only twice besides in the prophets, viz. 
 Obad. 18; Zecli. 10 : 6. Henderson. — None to quench it in Bethel. The last clause, literally ren. 
 dercd, is expressive : " And there he no quencher for Bethel," — no one to extinguish the fires the Lord 
 kindles upon her, Cowles. 
 
 7. Ye VFho turn Judgment to ■wormwood. Wormwood, a hitter plant, is a figurative term 
 denoting bitter wrong, the actions of men being regarded, according to Deut, 29 : 17, as the fruits of their 
 state of mind. Keil. — Those who wrest tho cause of the innocent and pervert justice. — Leave oil 
 righteousness in the earth. This clause is better rendered, ""Who cast righteousness to tho 
 ground." The words imply, also, that they make it lie there, — make that its resting-place, — and allow 
 it no practical sway in human aflfairs. Cowles. 
 
 8. Seek him that maketh the seven stars and Orion. Men should seek God because he 
 is 60 great and so glorious, — has such power to turn our day to night and our night to day, to bring up 
 tho waters of ocean by h!s call, and pour them forth, as of old, in the deluge. The beauty and sublimity 
 of this passage are exquisite. Job has a similar allusion to those brilliant constellations (9 :9). Cowles. 
 — The judges and magistrates are particularly addressed in verses 7 to 9. — The seven stars, tho 
 Pleiades. A group of stars situated on the shoulder of the constellation Taurus. It was regarded by 
 Madler as the central group of the system of the milky way. Alcyone, the brightest of Iho Pleiades, a 
 Htar of the third magnitude, was considered to occupy the apparent position of the central point round 
 which our universe of fixed stars is revolving. This theory, however, had no other basis than the general 
 community of direction observed among the proper motions of the stars in Taurus. American Cijclo- 
 pCBdia. — Orion. A constellation which the Orientals call a giant. It is regarded as the most beautiful 
 of the constellations, and when it is on the meridian, there is then, above ihc horizon, tho most magnifi- 
 cent view of the celestial bodies that the firmament exhibits. The position of the constellajion may be 
 seen by any one by remarking that the ** three stars " in the belt arc those which point to the Pleiades or 
 seven stars on one side and to the dog-star on the other. Barnes. —Tho description of the divine 
 Omnipotence commences with the creation of the brightly-shining stars; then follow manifestations of 
 this omnipotence, which are repeated in the government of the world. Keil. 
 
 9. That strengtheneth the spoiled against the strong, etc. This magnificent doscription 
 of the power of Jehovah closes with a word designed to make it more practical to the Samaritans who 
 felled on the military strength of their capital, — "Who makes destruction (the spoiici^) flash out 
 
 102 
 
Second Quarter. 
 
 LESSON X. 
 
 Amos. 
 
 10 They hate* him that rebuke th 
 in the gate, and they abhor him that 
 speaketh uprightly. 
 
 11. Forasmuch therefore as your 
 treading is upon the poor, and ye 
 take from him burdens of wheat : ye 
 have built houses of hewn stone, 
 but j'e shall not dwell in them ; 
 
 ye have planted pleasant vineyards, 
 but ye shall not drink wine of 
 them. 
 
 12 For I know your manifold 
 transgressions and your mighty sins : 
 they afflict the just,'* they take a 
 bvibe,3 and they turn aside* the poor 
 in the gate from their right. 
 
 PakalliIl Passages. —"Is. 29:21. 'Jam. 6: 6. sPs. 26: 9, 10. *I8. 29:21. 
 
 (Btrcngtheneth) upon the mighty (strong) and desolation shali come upon the strong city." The iirst 
 verb, which I have rendered " flash out," talies its figure from the hrealiing forth of the dawn upon the 
 darliness of the night, — a figure which has most force in countries near the equator, where the twilight la 
 short. The received translation fails to give the exact sense. Cowtea. 
 
 10. Him that rebuketU at tUe gate. He who reproves their unrighteousness from the place 
 where justice was administered, which was commonly situated at the gate of a town. Burth. ^Almost 
 every city and town, of ancient celebrity had gates, and they were places of great importance. Nearly 
 every public action took place at or near the city gates. The curious and vain resort thither to see and 
 he seen. Some go /o meet thair associates, others to watch for returning friends, while many gather 
 there to hear the news and engage in trade and trafiic, I have seen in certain places — Joppa, for 
 example — the k^dy and his court sitting at the entrance of the gate, hearing and adjudicating all sorta 
 of causes in the audience of all that went in and out thereat. We read of the gates of righteousness, 
 because justice and judgment were there decreed and executed ; and so, likewise, the prophets denounced 
 the oppression of the poor in the gate, where corrupt judges sell justice to the highest bidder. Land 
 and Booh. — Grates were sometimes of iron and brass, sometimes of stone and wood. They were gen- 
 erally protected by some works against the surprises of enemies. Sometimes two gates were constructed, 
 one behind another, an outer and an inner one, or there were turrets on both sides. The gates were 
 generally secured with strong, heavy bolts and locks of brass or iron. The gates of towns were kept 
 open or shut, according to circumstances ; in time of war they were closed against the inroads of the 
 enemy. Kitto. —The gateways of cities are usually arched overhead, and the gates arb guarded and 
 closed at night. There is always a tower, sometimes two, flanking the gate, and benches are fixed on 
 each side of the entrance, often occupied by guards, who live in rooms opening upon the porch. Hero 
 the officer of customs always takes his stand, and thrusts his sharp iron spike into sacks of grain oi 
 other merchandise with which the camels are laden, in search of contraband goods. The Judges, and 
 even the governor, often transfer to this spot their most important business, and civil and criminal cases 
 are often tried here and decided. Van Lennep, 
 
 11. Burdens of wheat. Cruel exactions in the form of rents or taxes. However much they 
 may build houses and plant vineyards he can prostrate their hope of enjoying them. Coaiies. — Lest 
 Israel should imagine that he was delivered over to his enemies in punishment of idolatry alone, the 
 prophet adds the other crimes which he had committed in consequence of abandoning the true religion. 
 You plundered, he says, the p9or man, taking from bun who had scarcely the necessaries of life, and 
 applying to your own use whatever precious and beautiful articles you saw in his possession. Jerome. 
 
 12. Manifold transgrressions, — your mighty sins. One of the most widely spread 
 vices was drunkenness in its most revolting forms, Hos. 7 : 6. Out of this terrible vice sprang a 
 brood of other yet more desolating sins; licentiousness hi all its forms, oppression of the poor, 
 self-indulgent luxury, robbery, and murder. To the eye of the prophet " these it was, and nothing 
 else, which he saw wherever he looked, whatever he heard, — swearing, lying, killing, stealing, 
 adultery," one stream of blood meeting another, "till they joined in one wide inundation." Many 
 of the details are preserved to us. Innocent debtors were bought and sold as slaves, even for the sake of 
 possessing a pair of costly sandals. The large cloaks which were their only wrappers were used for the 
 couches of the hard-hearted creditors. Even In the very Temple of Bethel the luxurious, listless revelry 
 was carried on ; pilgrims coming to the sacred places at Mizpeh and Gilead beyond the Jordan, or ta 
 Tabor and Shechcm, in the heart of the kingdom, were attacked by bands of robbers, often headed by 
 the priests themselves. Stanley. — They afflict the just. Turn the edge of the law against the innocent 
 and quiet in the land. —They take a bribe. So that he who has money in his hand is sure to have 
 judgment on his side, be his cause ever so bad. Thus they turn aside the poor In the gate, in the courts 
 of justice, from their right. If the poor sue for their right, who cannot bribe them, or are so honest that 
 they will not, though they have It ever so clear in view, and ever «o near, yet they arc turned away tiom 
 it by their unrishteoufi sentence. Henry. 
 
 103 
 
Ajmos. 
 
 LESSON X. 
 
 Second Quarter. 
 
 13 Therefore the prudent shall 
 keep silence in that time ; for it is 
 an evil time. 
 
 14 Seek good.i and not evil, that 
 
 ye may live : and so the Lord, the 
 God of hosts, shall be with you, 
 as ye have spoken. 
 
 15 Hate the evil, and love the 
 
 Parallel Passage. — 'Is. 65 : 2. 
 
 13. Therefore the prudent shaU keep silence. "The prudent " are the wise and good. 
 They keep silence and forbear to rebuke the Bins of the age, because they see no hope of doing good 
 thereby. CowZes. — Evil time, ^mi fames will not bear plain dealing; i. «. evil men will not. Ilenry. 
 
 14. Seek grood and not evil, that ye may live. The command to seek and love good is prac. 
 tically the same as that to seek the Lord, in verses 4, 6; and, therefore, the promise la the same, "that 
 ye may live." But it is only in fellowship with God that man has life. This truth the Israelites laid 
 hold of in a perfectly outward sense, fancying that they stood in fellowship with God by virtue of their 
 outward connection with the covenant nation as sons of Israel or Abraham, and that the threatened judg- 
 ment could not reach them , but that God would deliver them in every time of oppression by the heathen. 
 Keil. — As ye have spoken. This refers to their professions of being the people of the Lord, and as 
 such safe against harm from a heathen foe. The prophet says to them, " Seek good and not evil," so the 
 Lord of hosts shall be with you truly, as ye have been saying when it was not true. Covjlea. 
 
 1 5. Unto the remnant of Joseph. Numerous as the Israelites still were they might well be 
 called a remairpder, in consideration of the havoc made by Hazael, who when " the Lord began to cut" 
 them *' short " smote them in all the coasts of Israel (2 Kings 10 ; 32, S3) . 
 
 ILLUSTRATIVE. 
 
 I, Te -wlio turn judgement, etc. The constitution of a man*B 'body is best known by tie pulse; 
 
 If it stirs not at all, then we know he is dead; if it stirs violently, then wo know him to be in afever; if 
 it keeps an equal stroke, then we know he Is sound and whole. In like manner we may jud^ of the 
 estate of a kingdom or commonwealth by the manner of execution of justice therein, for justice is the 
 pulse of a kingdom ; if justice be violent, then the kingdom is In a fever, in a bad estate ; if it stirs not 
 at all, then the kingdom is dead; but If it have an equal stroke, the just and ordinary course, then the 
 kingdom is In a good condition; it is sound and whole without the least corruption imaginable (v. 12). 
 Jean Bodin. 
 
 II. They take a bribe, . . . turn aside the poor in the g-ate. Trees, if the root run too 
 deep into the earth, they must be cut shorter; if the branches spread too far, they must be lopped; and 
 if the canker or caterpillar once infect and cleave to thcra, then they must be blazed and smoked. Thus 
 the children of G-od, when they be too much rooted by their affections in the things of this world, and 
 with their great and large boughs of their ability wrong and impoverish their poor neighbor, or let their 
 coin, like the canker, eat into their souls, God will give them many a cutting, lopping, and smoking; and 
 as they cannot but naturally do the one, so God, intending to heal them spiritually, will do the other. 
 His care will be still for them, notwithstanding their several failings. R, Jloldsworth. 
 
 PRACTICAIi. 
 
 1. The lessening of the numbers of God*s spiritual Israel by death or desertion is just matter for lam. 
 entation; for by whom shall Jacob arise, by whom shall tho decays of piety be repaired? (v. 3). JTevry, 
 
 3. Careless and prosperous sinners will soon be entangled in their own devices or by the judgments 
 of God, and they will be disappointed in all their efforts to escape deserved vengeance. IT. 
 
 3. The sinner will be destroyed. The day will come when the mercy of God will be clean gone 
 forever and the forbearance of God exhausted, and then the sinner must perish (v. 6). IT* 
 
 4. As nothing is more venerable, nothing more valuable than justice duly administ^ered, so nothing 
 is more hurtful, nothing more abominable than designedly doing zcronfff under color and pretence of 
 dftlng right (v. 7). U. 
 
 5. We here see the importance of seeking God, especially In times of danger. It is often urged 
 upon Israel to inquire Into his will and to pray to him; and it is certainly the only way to live, to be 
 secure and happy (v. 8). Orton- 
 
 C. Wliat is not honestly got Is not long enjoyed (v. 15). (?. 
 
 7. "WTien men are so determined on their evil courses that they will be only provoked by the most 
 friendly attempts to check them, and perhaps be made worse by such attempts, it may be prudent to let 
 them alone and not " cast our pearls before swine '* (v. 13). 0. 
 
 8. The duties prescribed are godliness and honesty, seriousness in tiheir applicationa to God and 
 Justice in their dealings with men (v. 15). Henry. 
 
 104 
 
Second Quarter. LESSON XI. Hosea. 
 
 good, and establish judgment in the 
 gate : it^ may be that the Lord God 
 
 of hosts will bo gracious unto the 
 remnant of Joseph. 
 
 Parallel Passages. — »Ex. 32:30; 2King8l9:4; Jool2:14. 
 
 9. If you seek and love that which Is good, you may contribute to the saving of the laud from 
 ruin. Henry. 
 
 10. How great the long-suffering and forbearance of God to those who have eo greatly sinned 
 against liim I 
 
 11. Uow tender and loving His invitation to sock him and live I 
 
 13. The way men receive rebukes is a test of their character. Prov. 9 ; 8. 
 
 13. If wo will not seek God wo must perish. 
 
 14. God is not to blame if wo perish. We have only ouraeives to blame. 
 
 Lesson XI. June 10, 1877. 
 THE PROMISE OF REVIVAL. Hosea 14 : 1-9. 
 
 TIME. The ministry of Hosea extended from B. C. 784 to 725. This chapter la placed in the latter 
 portion of this time. 
 
 PliACE. Kingdom of Israel. 
 
 KUtEBS. Hoshea, king of Israel. Ahaz, or Hezekiah, kingof Judah. 
 
 CIKCUMSTANCES. During Hosea's ministry authentic history began in Greece with the 
 Olympiads, B. C. 776. Rome was founded B. 0. 753. Tiglath Pileser was king of Assyria B. C. 745 to 
 727, and Nabonassar king of Babylon, 747 to 721. 
 
 INTRODUCTORY. 
 
 The course of iniquity had been run. Every commandment of God was broken, and that habitually. 
 All was falsehood, adultery, blood-shedding; deceit to God produced faithlessness toman; excess and 
 luxury were supplied by secret or open robbery, oppression, false dealing, perversion of justice, grinding 
 of the poor. Adultery was consecrated as an act of religion. People and king vied in deb.iuchery, and 
 the sottish king joined and encouraged the freethinkers and blasphemers of his court. Corruption had 
 spread throughout the whole land. Every holy memory was effaced by present corruption. Could 
 things be worse? There was one aggravation more. Remonstrance was useless. The more they were 
 called, the m?re they refused. They forbade their prophets to prophesy, and their false prophets hated 
 
 God greatly. Dr. Pusey. . . , . .i, .•„„ 
 
 Hosea. Respecting the origin of this prophet nothing is known beyond what is stated hi the title, 
 verse 1. (He was the son of Beeri, and lived in the days of Uzzah (only a few years) , Jotham, Ahaz, 
 and Hezekiah (certainly less than six years) , kings of Judah, and In the days of Jeroboani H. king ol 
 Israel ) If Jeroboam II died about B. C. 784 and Hezekiah began to reign about B. C. 728, his ministry 
 must have embraced, at the very least, fifty-six years. There is no reason for believing that the contents 
 of the book are all that he ever uttered. Hosea was contemporary with Isaiah, Micah, and Amos. 
 Though he occasionally mentions Judah, yet the entire scene is laid in the land of Israel, where there 
 is little doubt, he lived and taught. Henderson. -It is easy to recognize two great divisions in the 
 book : (1) Chaps. I to m, and (2) Chaps. IV to XIV. Eichhorn subdivides the first division into three 
 sep^te poems. These prophecies were probably collected by Hosea himself towards the latter end o( 
 bJ. career T. E. ^ro«,». - Israel was carried away into their final captivity in B. C. 721. soon after the 
 end of Hosea's' prophecy. - In that curious dialogue of Plato, " The Cratylus," he has remarked that many 
 names are given in the spirit of prayer; and it is singular that he instances in '^reo names two of which 
 occur, andlhe equivalent of the third, in the Bible, - Eutychldes, '■ fortunate ■■ ; Theoph.ius. be oved 
 of God"; and Sosias, which has the same meaning as Hosea. "causing deliverance or safetj. 
 
 '^'*'""'"- EXPLANATORY. 
 
 This chapter contains an urgent call to repentance (v. 1-3). To encourage '''7'° "'"™ ''' 'f °^' 
 he makes the most gracious promises to them (v. 4-7). Their entire abandonment of '^°f --y '' 'h™ 
 predicted, and the divine condescension and goodness are announced (v 8), and «ie -hoi conclude, 
 with a solemn declaration respectinj the opposite consequences that would result from attention or inat. 
 tention to his mestjage, Henderson* 
 
 105 
 
HOSEA. 
 
 LESSON XI. 
 
 Second Quarter. 
 
 1 O Israel, return unto the Lord 
 thy God ; for thou hast fallen by 
 thine iniquity. 
 
 2 Take with you words . and turn 
 to the Lord : say unto Mm, Take 
 away all iniquity, and receive us 
 graciously : so will we render the 
 calves^ of our lips. 
 
 3 Asshur sh;dl not save us ; we 
 will not ride uf)on horses : neither 
 
 will we say any more to the work 
 of our hands. Ye are our gods : 
 for in thee the fatherless findeth 
 mercy, 
 
 4 ir I will heal their backsliding, 
 I will love them freely: for miue 
 angjer is turned away from him. 
 
 5 I will be as the dew unto Israel : 
 he shall grow as the lil}-, and ca^t 
 forth his roots as Lebanon. 
 
 Parallel Passage. — ^Heb. 13:15. 
 
 1. Keturn. There is no salvation for fallen man without return to G-od. It is, therefore, with a 
 call to return that the px'ophet opens the announcement of the salvation with which the Lord will ble^H 
 his people. To return, to be converted to the Lord, denotes complete conversion. Sin is represented as 
 a false step, which still leaves it possible to return. Keil. — Thou hast fallen. Let Israel see (1) 
 What work he has made for repentance. Thou hast/aZ^en, stumbled, so some. Their idols were their 
 stumbling blocks. Thou art fallen from God into sin; fallen off from all good; fallen down under the 
 load of guilt. (2) What work he has to do in his repentance. Return to G-od and do his first works. 
 The ancient Jews had a saying grounded on this : '* Repentance is a great thing, for it brings men quite 
 up to the throne of glory." Henry. — O Israel. Israel, we know, is a word of covenant. Jacob was 
 Israel, ft prince and wrestler with God; therefore he cnforceth, You ought to return because you are 
 Jsrael. It was, also, an encouragement for them to, return because God so acknowledged them to be 
 Israel. Dr. Siba. 
 
 3. Take Tvith you words. Conversion must begin with a prayer for the forgiveness of sin. 
 Take with you words, i. e. do not appear before the Lord empty; but for this you do not require 
 sacrifice, but simply words (thoro of confession of your guilt). Keil. — (1) Petitioning words; (2) 
 Promising words; (3) Pleading words. Henry. — Calyes of our lips, i. e. present the prayers of our 
 lips as thank-offerings. The expression is to be explained from the fact that "to render," i. e. to wipe 
 off what is owing, to pay, is a technical term applied to the sacrifice offered In fulfilment of avow 
 (Pa. 22 : 26), and that calves, young oxen, were the best animals for thank-offerings. Keil. 
 
 3. Asshur, i.e. Assyria. Three of the sins to which the ten tribes were especially prone are 
 here implied: (1) Dependence upon the aid of tho Assyrians; (2) Application to Egypt for horses, in 
 direct violation of the divine command (Deut. 17 : 16) ; and (3) Idolatry. These they wore now forever 
 to renounce and avow their determination thenceforth to trust in Jehovah alone, adding, as a reason, the 
 experience they had had of the divine favor in time of need. — Fatherless, is applied in this place 
 metaphorically to tho unprotected and destitute circumstances in which the Israelites had been while i.i 
 a state of separation from the Lord. Henderson. — For in thee . . . mercy. God's goodness led 
 them to repentance, as it should us all. 
 
 4. Three answers of 'God to the three petitions in verse 2 : (1) Take away iniquity, —I will heal ; 
 (2) Receive us graciously, — I will love freely; (3) Turn to the Lord, — mine anger is turned away. — 
 Heal backsliding-.- Heal the guilt by pardoning mercy, and their bent to baclcslide, by renewins^ 
 grace. Henry. — I will love them freely. How can God love freely? Ask thyself. Doth not ;i 
 father and mother love their child freely? What doth the child deserve of father and mother a great 
 while? Nothing. But the mother hath many a weary night with it. Hath God planted an affection In 
 us to love our children freely, aud shall not God much more, who gives this love, be admitted to lovo 
 freely ? Dr'. Sibs. — Mine anger. Atiger may be either a selfish or a disinterested passion ; it may 
 be provoked by injuries done to ourselves or injustice done to others. In this latter sense of strong dis 
 pleasure God is angry with sinners. Indignation (which is the kind of anger attributed to God) is n 
 sentiment awakened by the "indigna," unworthy or atrociouseonductof others, and is not irreconcilable 
 with the temper of a Christian. CraWs Synonyms. — Turned away. This apparent change in God a 
 divine consistency. Men who are obstinate in an evil course for the sake, as they say, of consistency, 
 forgot that persistence in wrong-doing is inconsistent with their sense of justice and right. This change 
 In God more apparent than real. They had changed, not God. Class and Desk. 
 
 G. As dow. Thip In summer is so copious in Palestine that it supplies to some extent the absenco 
 of rain and becomes i'iiportant to the agriculturist. Thus it is coupled in the divine blessing with rain 
 or mentioned as a prime source of fertility. It becomes a leading object in prophetic imagery by reason 
 of Ita penetrating moisture without the apparent effort of rain. Hayman. — Grow as tho lily, Hoiv 
 
 106 
 
Second Quarter. LESSON XI. Hosea. 
 
 6 His branches shall 'spread, and 
 his beauty shall be as the olive tree, 
 and his smell as. Lebanon. 
 
 7 They that dwell under bis 
 shadow^ shall return ; they shall 
 
 revive as the corn, and grow as the 
 vine : the scent thereof ^hall be as 
 the wine of Lebanon. 
 
 8 Ephraira shnJl .sa?/,"VVhat hnve 1 
 to do any more with idols? I have 
 
 PARALiiEL Passage. — 'Cant. 2:3. 
 
 do Cbristians grow like lilies? (1) For beauty and glory. (2) The li^ bath a sweet and fragrant srnell. 
 So have Cbristians a swcetncsa and tsbinlng expressed in tbeir conversation. (3) In regard of purity 
 and whiteness. (4) In regard of sudden growth; when God gives a blessing there is a strange growth 
 on a sudden. As it is observed of this plant that it grows very much in the night ; so God's children, 
 when his blessing is upon them they thrive marvellously in a short space. 7Jr. Siba. — The fragrant 
 white lily, which ia veiy common in Palestine and grows without cultivation, and which is unsurpassed 
 in its fecundity, often producing fifty bulbs from a single root. Keil. — The Huleh lily is very large, 
 and the three inner petals meet above and form a gorgeous canopy, such as art never approached and 
 king never sat under oven in bis utmost glory. Thompson. — His roots like liCbanon. Like tho 
 trees of Libanus, which, in proportion to their height, sink tbeir roots into the ground, and are shaken 
 by no storms, hut permanently continue. Jerome, — Like Lebanon, i. e. not merely the deep-rooted 
 forest of Lebanon, but the mountain iLself, as one of the foundations of the earth. Keil, 
 
 G. His branches shall spread like the mighty arms of a cedar, every one of Which is equal in 
 size to a tree. Paxton. — The deeper the roots, the more tho branches will spread and cover themselves 
 with splendid, green foliage like the evergreen and fruitful olive tree. Keil. — When particular believers 
 abound in good works and increase In the knowledge of God and in every good gift, then tbeir branches 
 maybe said to spread. Henry. — The increase of churches in number and membership and influence. — 
 His beauty as the olive. The olive is one of the most characteristic and beautiful features of all 
 southern scenery. The hoary dimness of its delicate foliage, subdued and faint of hue, as if the ashes 
 of the Gethsemane agony had been cast upon it forever; the gnarled writhing of its intricate branches 
 and the pointed fretwork of its light and narrow leaves, inlaid on the blue field of the sky, and the small, 
 rosy-white stars of its spring blossoming, and the beads of sable :fruit scattered by autumn along its top- 
 most boughs, the right, in Israel, of the stranger, the fatherless, and the widow; and, more thar all, the 
 softness of tho mantle, silver-gray and tender, like the down on a bird's breast, with which, fur away, it 
 veils the undulation of the mountains. Ruskin (" Stones of Venice," 3 ; 194). —It thrives best in warm and 
 sunny situations; it is of moderate height (twenty feet), with knotty, gnarled trunks and a. smooth, ash- 
 colored bark ; it grows slowly, but lives to an immense age. Its look is singularly indicative of tenacious 
 vigor; henco its greenness, emblematic of strength and prosperity. Its leaves, too, arc not deciduous. 
 Those who see olives for the first time are occasiopally disappointed by the dusky color of their foliage ; 
 but those who are familiar with them find an inexpressible charm in the rippling changes of these slen- 
 der, gray-green leaves. JTackett, — Smell as liCbanon. The approach to Lebanon is adorned wUh 
 olive plantations, vineyards, and luiuriaut fields; and its lower regions, besides the olive and the vine, 
 are beautiful with the myrtle, the styrax, and other odoriferous shrubs, and the perfume which exhales 
 from these plants is increased by the fragrance of the cedars. The fragrant odors wafted from tho 
 aromatic plmts of this mountain have not been overlooked by the sacred writers. Paxion. 
 
 6. 6„ The rooting indicates stability ; the spreading of the branches, propagation and the multitude 
 of inhabitants ; the splendor of the olive, beauty and glory, and that constant and lasting; t\iQ fragrance^ 
 hilarity and loveliness. Rosenmuller. 
 
 7. Dwell u^der the shadow. The comparison of the growth of Israel to a tree passes imper. 
 ceptibly into the idea that Israel is itself the tree beneath whose shade the members of the nation 
 flourish with freshness and vigor. iTea^. — Return signifies nothing more than revive, thrive again. 
 Ilenderson, — Kevive as the corn, that looks dead in tho winter, but revives in the spring. Orton. — 
 Grow as the vine, whose branches extend farthest of any tree. iTenry. —Wine of Lebanon. Tho 
 richness and flavor of the wines produced in its vineyards have been celebrated by travellers in all ages. 
 Rauwolf declai'cs that tho wine which he drank at Canobin, a Greek monastery on Mt. Lebanon, far 
 surpassed any he had ever tasted. Le Bruyn pronounces the wines of Canobiii better and more deli- 
 cate than are to be found anywhere else in the world. To the dehcious wines of Canobin Hosea ceruinly 
 refers. Paxion. , 
 
 8. Ephraim. The tribe distinguished above all the rest for its addictedncss to idolatry, and the fit 
 representative of the whole people. Manger thinks this is a dialogistic parallelism, thus: Ephraim: 
 What have I further to do with idols? God : I have answered him and will regard him. Ephraim : I 
 am like a green cypresi, God: From me is thy fruit found. i7«nder«on. — What have I more to 
 
 107 
 
HOSBA. 
 
 LESSON XL 
 
 Second Quaetee. 
 
 heard him, and observed him : I am 
 like a green lir-tree. From me is 
 thjf fi-ait found. 
 
 9 Who is wise, and he shall un- 
 derstand these things? prudent, and 
 
 he shall know them? for the waj-s of 
 the LoED are right, and the just shall 
 walk in them : but the transgressors 
 shall fall therein. 
 
 do with idols? Ephralm not only loaveth idols, but there is planted iu liim a souni indignation 
 against them ; whence we may learn that it is not enough to leave sin, but wo must loathe it also. Let 
 us therefore beware with whom we join in intimate league. Dr. Sibs. — A green iir-tree. The iir- 
 trce is an evergreen, — setting forth here that God's love and care are ever-enduring, — green through 
 all the year. And if tho thought should arise, " But it yields no fruit," the Lord at once forestalls that 
 objection. "From me is thy fruit found." All fruit comes, not from creatures, — even the best ami 
 surest of them, — but from myself. Cotoles. 
 
 9. These words form an epilogue or conclusion to the whole book. It is worthy of remark that 
 this is the only verse in which the prophet uses i/ie righteous or any synonymous term in the course of 
 his recorded prophecies. So awfully depraved were the timed in which he lived that the very character 
 had disappeared. Henderson. — The subject-matter of this book — God's ways of judgment and ol 
 mercy towards his people, wayward or penitent — are here set before you ; whoever is wise shall under, 
 stand them and learn their lessons of great truth and practical life ; for God's ways are altogether right ; 
 the just. In the sense of upright, honest, sincere, shall walk in them with peace and gladness, through 
 usefulness and honor here, to a blissful end hereafter; but transgressors, whom no truth can reach to 
 bless, shall stumble and fall under the very influences that bring salvation to the just. . Cowlea. 
 
 ILLUSTRATIVE. 
 
 I. Kepent (v. 1). John Vine Hall, father of Rev. Newman Hall, calls himself " a brand saved 
 from the burning." After drioking to great oxcesa some days, on coming to his senses, he began to 
 reason with himself on the guilt and folly of abusing the blessings with which God had surrounded him. 
 In a passionate manner he exclaimed, "Oh! it's no use forme to repent, my sins are too great to be for- 
 given!" No sooner had ho uttered these words than a voice seemed to say, with strong emphasis, 
 1/ thou wiUi forsake thy sins, they shall be forgiven. This was within an hour after he had been made 
 the subject of importunate prayer by his wife, that he might die penitent rather than live in sin. His 
 heart was subdued ; he abhorred his besetting sin more than ever, but he felt that it must be conquered 
 or he must perish. And ho conquered it. 
 
 II. The lilessings of penitence (vs. 5 and 6). A German writer represents a good man as 
 coming, after his death, to the gates of heaven and welcomed to its glories. An angel was commissioned 
 to be his conductor and teacher. First he took him to a point where he could see the most fearful repre- 
 sentation of sin when it had brought forth death. It was a fearful place, peopled with everything 
 hateful, loathsome, and wretched. His guide bade him look still farther down the dismal vault, — and 
 farther still, where were objects more anguished and loathsome and haggard with wasting woe. He 
 bade him concentrate his vision on an object more hideous and disgusting than he ever could have 
 Imagined. " Thaty* said his conductor, " in the ages of eternity would have been you had you not 
 repented and believed. Seliold the woe and degradation from which you Jiave been saved by the com- 
 passion of your Saviour! " His guide then took him to a point from which could be seen the glories of 
 the redeemed. He saw the highest ranks of angels, he heard their songs and hallelujalis, and w:is 
 ravished. He was directed to look far beyond all these, and there beheld an object more beautiful than 
 the highest saint who had been longest in heaven, more blissful than seraph or archangel. He heurJ 
 music ineffably more sweet than any which flowed from the harps of the angels nearest the throne. The 
 excess of glory overpowered him. Then said his conductor, " That beautiful and enraptured being is 
 rouHSELP many ages hence. Behold the glory and the bliss to which you are exalted through the 
 salvation of the Redeemer! " 
 
 III. Itoots as liObanon. Herbert Spencer notes that the gardener who is seeking for flowers 
 and fruit, yet spends most of his time^on the roots and stock of the plant, and scarcely ever touches 
 blossom or fruit. He waters the root, he enriches tho root, he cultures the root, knowing well that on 
 the root and stock depend the quality of the flowers and fruit. 
 
 PKACTICAL. 
 
 1. On the whole chapter. The ultimate triumph of God'a cause and kingdom on the earth . Cowle». 
 JJ. Whosoever siijs will surely fell by his iniquity (v, 1). 
 
 3. All sin is a wandering from God; repentance is to return to God, to his love, to his laws» to 
 his character, to likeness to him, to serving and obeying him. 
 
 108 
 
Second Quarter, 
 
 LESSON XII. 
 
 2 Kings. 
 
 4r. Ho that truly repents prays for forgiveness Cv*2). 
 
 5. No worldly help, none of the things in which men of the world trust, can save us, bat Instead 
 become the instruments of our destruction, as Assyria and Egypt, upon whom Israel called for helf, 
 brought ruin (v. 3). 
 
 6. He that is away from God is fatherless, — an orphan. 
 
 7. The. Inexpressible freencss of God's lore. The greater our weakness and our need, the more 
 freely and abundantly God loves (v. 4). 
 
 8. To the penitent, God is as the dew, refreshing, renewing, instructing abundantly (v. 5), Henry. 
 
 9. Grow as the lily. Grace, wherever it is true, is growing. Henry. 
 
 10. Koots. Spiritual growth consists most in the growth of the root, which is out of sight. Tho 
 more we depend on Christ tbe more we act in religion from principle. Henry. 
 
 11. No Christian would go to heaven alone, ho brings others to Christ; new graces develop, his 
 powers Increase, his life is useful in more directions. His branches spread (v. 6), 
 
 13. Beauty. AU holiness is beautiful. Christian character is lovely; and every Christian should 
 seek to show in his life and character the beauty of holiness. 
 
 13. Fragrance. There is to every one an unconscious influence, often mightier than his direct 
 efforts at influence. He must be holy in heart would he have his unconscious Influence like the smell oi 
 Lebanon. 
 
 14. Tho Christian, like the olive, (1) grows slowly; (2) continues forever; (3) has abundant fruit, 
 snd (4) this is especially for tho widow and the fatherless. (6) He is evergreen ; (6) he is not gaudy 
 or showy, but of a subdued beauty, lovely and delightful, and (7) the more we arc acquainted with him 
 the more we perceive the loveliness of his character. 
 
 15. When a man Is effectually brought home to God all that dwell under his shadow fare the better 
 for it, — children, servants, subjects, friends (v. 7). Henry. 
 
 16. The penitent abhors his former sins, and has nothing more to do with them. All Christian 
 fruitcomes from the Lord Jesus, and to him be the glory (v. 8). 
 
 17. All that arc wise will repent and return to God (v. 0). 
 
 18. God's welcome to the returning backslider. 
 
 Lesson XII. June 17, 1877. 
 THE CAPTIYITT OP ISEAEL. 2 Kmos 17 : 6-18. 
 
 TIME. B. C. 721. 
 
 PLACE. Samaria, kingdom of Israel. ABsyria. 
 
 KTTLEBS. Hoshea, king of Israel. Hezekiab, king of Jndah, 
 
 CIKCUMSTANCES. Judah had fallen Into idolatry, but not so deeply as Israel. Hezeklah set 
 himself to purge the land of idolatry, into "which Ahaz, his father, had led the nation, and thus for a time 
 averted the destruction of his kingdom. The king was aided by the faithful counsel of the prophet 
 Isaiah. But Israel had filled full their cup of iniquity, for they had continually forgotten God. 
 
 6 f Ini the ninth year of Hoshea 
 the king of AssjTia. tools Samaria, 
 and* carried Israel away into As- 
 
 syria, and placed them in Halah^ 
 and in Habor, hy the river of Gozan, 
 and in the cities of the Medes. 
 
 Parallel Passages. — 'Cb. 18 : 10, 11 ; Hob. 13 : 16. ^Lev. 26 : < 
 «1 Chron. 5 : 28. 
 
 2, 33; Deut. 28 : 36, 64; 29 : 27, 28. 
 
 CONNECTION. 
 
 During the long reign of ITzziah in Judah, which lasted fifty-two years, no fewer than six kings sat 
 upon the throne of Israel. It was in this reign of Monahem that the Assyrians -under Pul first threat- 
 ened the land of Israel, but the^ turned aside for tho present on the payment of tribute money. It was 
 in the reign of Pekah that the Assyrians, under their new king, Tilgafh-pileser, appeared once more with 
 hostile purposes against Israel. KUto.—A. suicidal struggle between the two kingdoms of Judah and 
 Israel hastened their impending fall. Palmer. 
 
 EXPLANATORY. 
 
 6. In the ninth year of Hoshea, the king of Assyria, etc. A very important event in the 
 history of the Hebrews is the withholding of their tribute from the Assyrians by both tho kings of Israel 
 
 109 
 
2 Kings. LESSON XII. Second Quarter. 
 
 7 For so it was, that the children 
 of Israel had sinned against the 
 Lord their God, which had brought 
 them up out of the land of Egypt, 
 
 from under the hand of Pharaoh king 
 
 of Egj'pt, and had feared other gods. 
 
 8 And walked! jq the statutes of 
 
 the heathen, whom the Lord cast 
 
 Pahallel Passages. — 'CIi. 16: 3; Lev.l8:3; Deut.l8:9; Pa. 106:35. 
 
 and Judah. The iing of Israel wasHoshea, who had slain his ancestor, — his " friend " Josephus says,— 
 and reigned In bis stead ; while the throne of David was occupied hy the pious Hezekiah, the son of 
 Ahaz. This measure appears to have originated in the expectation of being sustained hy "Rl^ypt, which 
 had at length become alive to its own danger from 'the steady progress in empire of so* great a power 
 08 Assyria, and saw the importance of encouraging the barrier kingdoms. This stoppage of tribute soon 
 brought the forces of the Assyrian king upon Israel. There was no help from Egypt, and the country 
 was easily subdued, all save Samaria, in which the king had shut himself up with the remnant of his 
 forces, and whore he held out for three years, vainly expecting the help from Egypt which never came. 
 At length the city fell; Iloshea was sent off in chains to Nineveh, and the kingdom of the ten tribes 
 ceased to exist. This was in the year 721 before Christ. According to the policy followed by the East- 
 ern conquerors with regard to those nations or provinces they designed to incorporate with their own 
 domains, Shalm.ineser sent away beyond the Euphrates the flower of the conquered nation. To replace 
 these, new settlers were brought from the East; and being merely designed to keep the land in oecupa. 
 tion, formed a much less numerous and valuable population than that which had been removed. These 
 strangers gradually combined with the di'egs that remained of the Hebrews, and the population thus 
 constituted took the name of S.amaritans, from tlie city of Samaria. Kitto. — Shalraaneser commenced 
 the siege of Samaria. Sargon, his successor, claims to have taken the city in the first year of his reign. 
 The Scripture records are so shaped that they do not conflict with this claim. "While it is said definitely 
 that Shalraaneser laid siege to Samaria, the name of the king who tools it is not given. " They" (the 
 Assyrian forces) " took it." (2 Kings 18 : 10.) According to the Assyrian documents Sargon came to the 
 throne B. C. 721 or 722. Scripture ehronologists had already, on independent grounds, fixed upon these as 
 the alternative years. Cowles. — The process of the Assyrian conquerors, as described by the sacred histo- 
 rians and the prophets, is remarkably corroborated by the Assyrian cuneiform inscriptions as deciphered 
 by Major Rawlinson. Eitto. — Hoshea was carried off as a hostage for the payment of the tribute, 
 (Some agree with Stanley, but others think he was not carried aw.iy till after the siege of Samaria.) It 
 was a sudden disappearance, " like foam upon the waters." (rioseal0;7.) Then the Assyrian armies 
 poured into the country. A struggle took place in Galilee. The siege of Samaria followed. Without 
 their king the people stood at bay for three years, as in the final siege of Jerusalem. As the end drew 
 near they gave themselves up to the frantic revellings of despair. (Is. 28 : 1-6.) At last the city was 
 stormed. With the ferocity common to all the warfare of those times, the infants were hurled down 
 the rocky sides of the hill on which the city stood, or destroyed in their mothers' bosoms. (Hosea 
 10:14; 13:16.) Famine and pestilence completed the work of war. The stones of the ruined city were 
 poured down into the rich valley below, and the foundations were laid bare. (Micah 1 : 6.) Palace and 
 hovel alike fell (Amos 6: 11); the statues were broken to pieces; the crown of pride, the glory ot 
 Ephraini was trodden under foot. Stanley. —Assyria. It then included Mesopotamia, Media, Elam, 
 and Babylon. — Halali. The connection of Halah, hoth here and in 1 Chron. 6 : 26, with Gozan and the 
 Habor shows almost without a doubt that it is the tract which Ptolemy calls Chaleitia and which he 
 places on the borders of Gauzanitia (Gozan) in the vicinity of the Chabor.aB, or Khabour. In this region 
 1.1 a remarkable mound called Gia, which probably marks the site and represents the city of Ch.llacli 
 whence the district Chacitis was so called. — In Habor, by the river of Gozan. Rather "on the 
 Habor, the river of Oozan." The great affluent of the Euphrates, the western Khabour, is no doubt 
 intended. This stream, which is often mentioned under the same name in the Assyrian inscriptions, is 
 pi e-eminently " the river of Gozan " (Gauzanitis) , all the waters of which it collects and conducts to the 
 Euphrates. Ooo*. — In the cities of the Medes. Sargon relates that he overran Media seized and 
 ' ' annexed to Assyria " a number of the towns, and also established in the country a set of fortified posts 
 or colonies. 
 
 7, 8. For so it was that the children of Israel had sinned, etc. The historian proceeds 
 Immediately to assign the moral grounds for the hopeless captivity of the ten tribes. They had gone 
 into idolatry; they had practised it secretly, they had practised it openly; they had adopted the 
 idols and the idol- worshipping usages of all the nations round about them, and had done this despite of 
 most stringent prohibitions from their God, despite of repeated warnings and of oft-recurring judgments. 
 [n these moral efforts to save them God had sent his prophets often and long, but they would not hear. 
 They had hardened their necks and would not believe God. Cowlea. 
 
 110 
 
Second Quarter. 
 
 LESSON XII. 
 
 2 Kings. 
 
 out from before the children of Is- 
 rael, aud of the kings of Israel, 
 which they had made. 
 
 9 And the children of Israel did^ 
 secretly tJiose things that were not 
 right against the Lord their God, 
 and they built them high places in 
 in all their cities, from^ the tower 
 of the watchmen to tlie fenced city. 
 
 10 And^ they set them up images 
 and groves* in every high hill,'' and 
 under everj' green tree : 
 
 11 And there they burnt incense 
 in all the high places, as did the 
 heathen whom the Lord carried 
 
 away before them; and wrought 
 wicked things to provoke the Lord 
 to anger : 
 
 12 For they served idols, whereof 
 the Lord had said** unto them, Ye 
 shall not do this thing. 
 
 13 Yet the Lord testified against 
 Israel, and against Judah, by all 
 the prophets, and by all the seers, 
 saying,'' Turn ye from your evil 
 wa3's, and keep my commandments 
 and my statutes, according to all 
 the law which I commanded your 
 fathers, and which I sent to you by 
 mj' servants the prophets. 
 
 Parallei, rASSAGES. — >Ezek.8:12. !Cli.l8:8. 'l Kings 14:23; Is. 67:6. «Deiit. 16 : 21 ; Mio. 
 6:14. liCh. 18:4; Deut. 12:2. «Ex. 20:3, 4; Lev. 26:1; Deut. 4:19; 6:7, 8. 'Is. 1 : 16, 17 ; 65 : 7 ; Jer. 
 18:11; 25:6; 35:15; Ezek. 18:31; 2 Pet. 3:9. 
 
 9. Did secretly those things which were not right. The signification of this passage is 
 somewhat douhtfal. Literally the -words run thus : " And the children of Israel concealed (or " dls. 
 semhled") words, which were not so, concerning the Lord their G-od." This has been taken to mean, 
 (1) Treachery; (2) Secret blasphemy; (3) Secret sins of various kinds. Butprobably the true meaning 
 is that they cloaked or covered their idolatry with pretences that it was a worship of Jehovah, so gloss- 
 ing it over and dissembling towards God, instead of openly acknowledging their apostacy. Cook. ~~ And 
 they built them high places. From the earliest times It was the custom among all nations to erect 
 altars and places of worship on lofty and conspicuous spots, because they fancied that the hill-tops were 
 nearer heaven, and therefore the most favorable places for prayer and incense. Even Abraham built an 
 altar to the Lord on a mountain near Bethel, which shows that the practice was then as innocent as it 
 was natural. It is, however, quite obvious that if every grove and eminence had been snfi'ered to become 
 a place for legitimate worship, especially in a country where they had already been defiled with the sins 
 of polytheism, the utmost danger would have resulted to the pure worship of the one true Q-od. It 
 would infallibly have led to the adoption of " nature goddesses" and " gods of the hills." It was there- 
 fore implicitly forbidden by the law of Moses. Smith's Bible Diet. — Setting up idol images, which they 
 worshipped. Bahr. — From the tower of the watchmen to the fenced city. These words are a 
 proverbial description of universality, as much as to say, from the smallest town or hamlet to the greatest 
 cities, in all places where men dwelt. The tower of the watchmen is a tower built for the protection of 
 the flocks in steppes and deserts. Keil. 
 
 10. And they set them np Images. Among the earliest objects of worship regarded as sym- 
 bols of deity were the meteoric stones which the ancients believed to have been the knages of the gods 
 sent down from heaven. From these they transferred their regard to rough, unhewn blocks, to stone 
 columns or pillars of wood, in which the divinity worshipped was supposed to dwell, and which were 
 consecrated, like the sacred stone at Delphi, by being anointed with oil and crowned with wool on 
 solemn days. Smith's Bible Diet. — Groves. See note on verse 33, Lesson in. First Quarter. — Every 
 green tree. Tree worship may he traced from the interior of Africa, not only into Egypt and Arabia, 
 but also onward uninterruptedly Into Palestine and Syria, Assyria, Persia, etc., also westward into Asia 
 Minor, Greece, Italy, and other countries ; and in the most of the countries here named it obtains in the 
 present day, combined as it has been In other parts with various forms of idolatry. We know from He- 
 rodotus the delight wh.ch Xerxes took In the great plane-tree in Syria, on which he bestowed golden 
 ornaments and appointed for it a sentinel In the person of one of the " immortal ten thousand." Smith's 
 Bible Diet. — Incense. The offering of incense has formed a part of the religious ceremonies of mosk 
 ancient nations. The Egyptians burnt resin In honor of the sun at its rising, myrrh when in its meridian, 
 and a mixture caUr:d kuphi at its setting. Wilkinson. 
 
 13. Yet the I,ord testified. God might in justice have been content with the giving of the law and 
 the plain denunciations therein contained of such sins as those Into which the Israelites fell ; but In 
 mercy he did more : he raised up prophets and seers to warn them and teach them. Cook. 
 
 Ill 
 
2 Kings. 
 
 LESSON XII. 
 
 Second Qtjaetee. 
 
 14 Notwithstanding, they would 
 not hear, but hardened' their necks, 
 like to the neck of their fathers, that 
 did not believe in the Lord their God. 
 
 15 And they rejected^ his statutes, 
 and his covenant^ that he made with 
 their fathers, and his testimonies'* 
 which he testified against them ; 
 and they followed vanity ,5 and be- 
 came vain, and went after the heathen 
 that were round about them, con- 
 cerning whom the Lord had charged^ 
 
 them, that they should not do like 
 them. 
 
 16 And they left all the com- 
 mandments of the Lord their God, 
 and made them molten'' images, even 
 two calves,^ and made a grove,' 
 and worshipped all the host of 
 heaven,!" and sensed Baal." 
 
 17 And they caused their sons 
 and their daughters to passi<'througli 
 the fire, and used divination and en- 
 chantments,'^ and sold^* themselves 
 
 Parallel Passages. — iDeut. 31;27; Prov. 29:1; Is. 48:4; Jcr.7:26. ^Jer. 8:9. sDeut. 29 : 25, 26. 
 <Deut. 6:17, 18; Jcr.44:23. cDeut. 32:21; 1 Sam. 12:21; 1 Kings 16:13. ^Deut. 12:30, 31. 'Ex. 
 82:4,8. =1 Kings 12 : 23. "1 Kings 14 : 15, 23; 15:13. i»Jer. 8:2. "1 Kings 16:31; 22:63. "Ch. 
 16:3; Lev. 18:21. isDeut. 18:10. "l Kings 21 : 20. 
 
 14. Hardened tlieir necks. A common Hebrew expression, taken from the driving of oxen, 
 Bignificative of unbending obstinacy and determined self-will. 
 
 15, They foUowed vanity. As an idol is *' nothing in the world " (1 Cor. 8:4), mere weakness 
 and " impotence," the sacred writers give to idols and idolatry a variety of names denoting this empti- 
 ness and nothingness. — And became vain. As idols are " vanity " and " nothingness," so Idolaters 
 are vain and impotent. Coot. 
 
 16. Two calves. See Lesson IE, First Quarter, on v. 28. 
 
 17, They caused their sons and their daughters to pass through the Are, It is with 
 Kolcch that human sacrifices are usually connected in Scripture. " Causing children to pass through 
 the fire to Molech " is frecjuently alluded to in Scripture. When the Israelites fell into this practice, 
 this passing " throngh the fire " took place in the valley of Hinnom, south of Jerusalem ; and Jeremiah, 
 speakingofwhatthere took place, expressly says that the subjects of this operation were "burned in 
 the fire." 
 
 *' Molech, horrid king, besmeared with blood 
 Of human sacrifice and parents* tears," 
 
 was the same, doubtless, with the Kronos, whom the Greeks identified with Saturn, and concerning 
 whom we have the mythological fable of Ma devouring his own children. Recent investigation seems 
 to point to the conclusion that Baal represented the life-giving and cherishing and Molech the life- 
 destroying powers of the same god, — the sun. Kitto. — According to Jewish tradition, from what 
 source we know not, the imago of Molech was of brass, hollow within, and was situated without Jeru- 
 salem. Sf/iUh'» Bible Dictionary. — Divination (divinely or prophetically Inspired). A general term 
 for the various pretended arts of discovering secret or future things by preternatural means. Both as a 
 learned doctrine and a popular faith, divination has always existed in the East, and was common in 
 Europe throughout classical antiquity and during the Middle Ages. These arts were intimately con. 
 nected with religion. Astrologers, augurs, sorcerers, fortune-tellers, are eminent examples of 
 diviners. Appleton's Cyclopaidia. — Enchantments, The act of producing certain wonderful 
 efi'ects by the invocation or aid of demons or the agency of certain supposed spirits; the use of 
 magic arts, spells, or charms. Webster. — The events of Hoshea's reign of nine years decided the fate 
 of the kingdom. The wickedness of the nation had culminated and become unendurable before God. 
 Morally considered, the fall of this northern kingdom is one of the great events of Hebrew history. 
 It was only after thoy had thoroughly proved themselves faithless to God, and incorrigibly so that 
 they were given over of him to their righteous doom. Let it be remembered this doom of natlon.il 
 destruction had been predicted long before, even by Moses (Lev. 26 and Deut. 28), and this prediction 
 the Lord, through his prophets, missed no good opportunity to reafllrm. Note, also, that whereas 
 under the national policy of Jeroboam, they had in the outset severed themselves from the Mosaic Insti- 
 tutions, especially the temple worship and the national festivals, — a step which seemed to Jeroboam a 
 necessity of their separate national existence, — the Lord graciously sought to supply this lack hv a 
 specially vigorous development of religious agency through the prophets. Cotcies. — The ' ten tribes 
 were never restored, and no one knows what became of them. They were lost. The fall of the kinir 
 dom of Israel was a solemn warning to Judah. In the midst of this wild catastrophe, the voices of the 
 
 112 
 
Second Quarter, 
 
 LESSON XII. 
 
 2 Kestgs. 
 
 to do evil in the siglit of the Lord, 
 to provoke him to anger. 
 
 1 8 Therefore the Lord was very 
 
 angry witli Israel, and removed them 
 out of his sight : there was none left 
 but' the tribe of Judah onlv. 
 
 Pakallel Passage. — 'Kings 11 : 13, 32. 
 
 prophets rise, alternately in lamentation and consolation. From tho prophets of Israel — from tho 
 seven thousand of Elijah's vision — two voices especially make themselves beard above the rest. One 
 is tne author of the eightieth Psalm. The prophet Hoshea Is the only Individual character that stands 
 out amidst the darkness of this period, — the Jeremiah, as he may ho called, of Israel. Stanley. 
 
 ILLUSTRATIVE. 
 
 I. The physician, when he findeth that tho potion which he hath given his patient will not work, 
 he seconds it with one more violent; but if he perceive the disease to be settled, then he puts him into 
 a course of physic, BO that he shall have at present but small comfort of his life; and thus doth the 
 surgeon too, if a gentle plaster will not servo he, then applies that which is more corroding; and to 
 prevent a gangrene he makes use of his cauterizing knife and takes off the joint or member that is so ill 
 affected. Even so God, when men profit not by such crosses as he hath formerly exercised them with 
 when they arc not bettered by light afflictions, then he sends heavier, and proceeds from milder to 
 sharper courses. If tho dross of their sin will not come off, he will throw them' into the melting-pot 
 again and again, crush them harder in the press, and lay on such irons as shall enter more deeply into 
 their souls. If he strikes and they grieve not; if they be so foolish that they will not know the judg- 
 ment of their God, he will bring seven times more plagues upon them, cross upon cross, loss upon loss, 
 trouble upon trouble, one sorrow on the neck of another, till they are in a manner wasted and consumed. 
 Spencer. 
 
 II. St. Ambrose reports of one Theotymus, that being troubled with a sore disease upon his body, 
 when the physician told him that except he did abstain from intemperance, as drunkenness and excess, 
 he was like to lose his eyes, his heart was so desperately set upon his sin that he said, " Vale lumen 
 amicum ! " (Farewell, sweet light, then I ) I must have my pleasure in that sin; I must drink, though I 
 drink out my eyes; then farewell eyes, and farewell light and all I Oh, desperate madness for men to 
 venture upon sin, to the loss not only of the light of the eye, but the light of God's loving countenance 
 foi evermore! It is to be supposed that no man will be so far owned by his words as to say. Farewell 
 God and Christ, and eternal life and all, I must have my sin I yet though directly they say not so, they 
 do in effect say it. Spencer. 
 
 III. As the angel stood in the path of Caalam while going on in his stubborn determination to 
 disobey, so God puts warnings and entreaties and mercies, and tho love of Christ, and trials and 
 punishments, in the path of the sinner, as his good angels, to oppose and withstand his downward 
 coursfi, and to cry out to him, *' Go back, go back I " 
 
 PRACTICAL. 
 
 1, Tho fall of Israel -was the result of the aiu and guilt of the people (v. 6). 
 
 8. Upon him who will not he humbled by small evils God sends great and heavy ones (v. 6) . Starke. 
 
 3. The long-suffering of God, instead of leading sinners to repentance, often renders them more 
 •ecure; for, having long transgressed with impunity, they conclude that there is no danger, and thus 
 they "treasure up wrath against the day of wrath" (v. 7). Scott. 
 
 4. Come and see what it was that did all this mischief, that brake their power and laid their honor 
 In the dust: it was ain,— that and nothing else, separated between them and God (v. 7-9). Henry. 
 
 6. When God arises to judgment all opposition is vain and only tends to prolong or increase 
 n^sery. He keeps an exact account of our advantages as well as of our sins ; and when the day of retri. 
 bution arrives he will produce the whole account, that all tho world may see " he hath not done without 
 cause all that he hath done " against tho workers of iniquity. Scott. 
 
 6. " God is not mocked." He guarded the kingdom of Israel for two hundred and fifty years iu 
 patience and long-suffering. He warned and threatened and taught and chastised and sent messengers 
 to summon them to return. When all proved vain he sent tho Assyrians, the rod of his wrath and tho 
 Btaff of his indignation (v. 13) . 
 
 7. Tho judgment never fails to come. It does not come at once. It Is often delayed for centuries, 
 but it comes at last upon states as well as individuals. Starke. 
 
 8. Boo what wretched work sin makes in a nation. These people had all tho advantages they coul d 
 have desired from miracles and prophets, had fall evidence that Jehovah was the supreme and onlj 
 God, had great and wonderfnl deliverancea, but all had no effect (v. 13). Orton. 
 
 113 
 
Nahum. lesson XIII. Second Qcjaeteb. 
 
 9. Our i-esponsibiUty to-day la far greater, for they were called to righteousness under the old law, 
 we under the gospel of free grace. 
 
 10. He who has once abandoned the centre of revealed truth sinks inevitably deeper and deeper, 
 either into uubeUef or superstition. He who abandons the central truth of Christianity, Christ, the Son 
 of God, is in the way of losing God. Berleb. JSibel. 
 
 11. The kingdom of Israel had nineteen kings, and not one of them was truly pious. 'Wonder not 
 at the wrath but the iraticncc of God, in that be endured their evil ways for many hundred years, and 
 at their ingratitude, that they did not allow themselves, by his long-suffering, to be led to repentance. 
 Is it any better nowadays? (v. 18). Kyburz. 
 
 13. God does all that it is possible to do to save men from «In and ruin. He puts every kind of 
 obstacle in their path, — warnings, mercies, punishments, entreaties, lore, to make the way of transgrea. 
 Bors so hard that they will forsake it and live. 
 
 Lesson XIIL June 24, 1877. 
 KEVIEW. Nahum 1:1-13. 
 
 TinOi. Nahum prophesied probably some time between B . C. 720-698, soon after the final captivity 
 of Israel. 
 
 PIJACE. It is not known with certainty where he prophesied, but from his familiar reference to 
 Lebanon, Carmel, and Bashan, it may be inferred that he prophesied in Palestine; while the very 
 graphic manner in which he describes the appearance of Sennacherib and his army (Ch. 1 : 9-12) would 
 seem to indicate that he was either in or very near Jerusalem at the time. Henderson. 
 
 KULEB. Hozekiah, kingof Judah. 
 
 CIKCTJMSTANCES. Nahum prophesied probably about one hundred years after Jonah. 
 Nahum's prophecy probably took place after the ten tribes had been carried captive, and between the two 
 invasions of Sennacherib. (Sec 2 Kings 18 : 17 ; 19 : 32-36.) At this period of perplexity, when the over- 
 throw of Samaria must have suggested tojudah many fears for her own safety, when Jerusalem had been 
 drained of its treasure by Hezckiah, in the vain hope of turning away the fury of Sennacherib, and 
 when distant rumors of the conquest of part of Egypt added still more to the general dismay, the- 
 prophet is raised up to reveal the power and tenderness of Jehovah (1 : 1-18) , to foretell the subversion 
 of Ihe Assyrian empire (1 : 9-12), the death of Sennacherib, and the deliverance of Hezckiah (1 : 13-15). 
 The destruction of Nineveh is then predicted in the most glowing colors and with singular minuteness; 
 ond profane history tells us that these predictions have been literally fulfilled. Angus. 
 
 INTKODUCTOKT. 
 
 Uigbtly to underetand Kahum compare it with Jonah, of which It is a contlnnation and BUpplcmcnt. 
 The two prophecies form connected parts of the same moral history, — the remission of God's judgments 
 Ijcing illustrated in Jonah, and the cxecation of them in Nahum. The devoted city had one denuncia- 
 tion more, given a few years later hy Zephaniali, and sliortly afterwards, prohaljly between 62j-G0'> 
 C C, the whole was fulfilled. Angus^ — The book is to be regarded as one entire poem, the unity of 
 which is plainly discoverable throughout. The style of Nahum is of a very high order. He is inferior to 
 none of the minor prophets, and scarcely to Isaiah himself, in animation, boldness, and sublimity ; or to 
 the extent and proportion of his book, in the variety, freshness, richness, elegance, and force of his 
 imagery. Ills language possesses the liigbest degree of classical purity. His description of the divine 
 chiii-actcr at the commencement is truly mt^Jestic; that of the siege and fall of Nineveh inimitably 
 graphic, vivid, and impresBive. Henderson. 
 
 EXPLANATORY. 
 
 After the briefest possible introdnetion, the prophet breaks into the midst of his theme, his starting- 
 point being most fitly those great qualities of the divine character which both the recent events of his. 
 tory and the burden of his prophecy couspire to illustrate, especially his retributive vengeance upon his 
 enemies, coupled with his merciful protection and deliverance of his people. Hence wo have mainly 
 God's judgmenU on his foes {vs. 2-6); God a refuge for Ms people (v. 7); the overthrow of Sennacherib'! 
 army before Jerusalem (vs. 8-14) ; and the ensuing peace and Joy (v. 16). 
 
 114 
 
Secoot) Quaktek. 
 
 LESSON XIII. 
 
 Nahum. 
 
 1 The burden of Nineveh.* The 
 book of the vision of Nahum the 
 Elkoshite. 
 
 2 God is jealous,*^ and the Lord 
 revengeth ;^ the Lord revengeth, 
 and (s furious ; the Lord will take 
 
 vengeance on his adversaries, and 
 he reserveth wrath lor his enemies. 
 3 The Lord is slow* to anger, 
 and great^ in power, and will not at 
 all acquit the wicked : the^ Lord hath 
 his way in the whirlwind and in the 
 
 Parallel Passages. — iZeph. 2:13. ^Ex. 20:6; 34:14; Deut. 4:24; Jos, 24:19. 'Pa. 04:1; 
 Dcut. 32;35; Is. 69:18. <Ps. 103:8; Ex. 34:6, 7; Neh.9:17; Job. 4:2. 'Job. 9:4. «Ps. 18:7; 97:2, 
 Hivb 3 : 6, 11, 12. 
 
 1. The burden of Nineveh. It is a burden to wicked men to bo told of their sins and foretold 
 of tbeir punishment. Tra^;?. —A "burden" in prophecy, here as elsewhere, Ifl a message of calamity, 
 predicting judgment and desolation. Cowles. — Nineveh, the destruction of which Is foretold by the 
 prophet, was at that time the capital of a great and flourishing empire. It was a eity of vast extent and 
 population, and was the centre of the principal eommeree of the world. Its wealth, however, was not 
 altogether derived from trade. It was a " bloody eity," ** full of lies and robbery " It plundered the 
 neighboring nations, and is compared by the prophet to a family of lions, which " fill their holes with 
 prey and their dens with ravin." At the same time it was strongly fortified, its colossal walls, a hun- 
 dred feet high, with their fifteen hundred towers, bidding defiance to all enemies; yet so totally was It 
 destroyed that, in the second century after Christ, not a vestige remained of it, and its very site was 
 long a matter of uncertainty. Angus. — Elkoshite. Two places bear the name of Elkosh and claim 
 the honor of this prophet's birth, — one beyond the Tigris, the other in G-alllcc, the latter with the greater 
 plausibility. This is all that is known of Nahum personally, Cowles. 
 
 2. A jealous God. These words very strikingly exhibit the peculiar feeling with which Jehovah 
 regards all rivalry in the alTections and homage of his subjects. This feeling is called "jealousy," 
 Implying a peculiar sensitiveness to everything that threatens to trench ugon the honor, reverence, and 
 esteem that he knows to be duo to himself. Bush. — Is furious. The word " furious " in the English 
 version should not be taken in the bad sense which has in modern times become predominant, as when 
 spoken of wild beasts enraged or men half frantic. ^ The original is innocent of this special significance, 
 and simply implies that the Lord is moved with indignation against his proud, determined enemies. 
 Cowles. — He is master of his auger, and doth nothing in it but what is just and equal. Hence the vials 
 of his wrath are said to be golden vials (Rev. 15 : 7). His anger is holy, his fire Is pure without smoke. 
 Trapp. Revengeth. When it is said that God revengeth it speaks after a popular manner. He vin- 
 dicates the injuries done to his justice, and to the order he has established in the world. Oruden. 
 
 3. The tord is slow to anger, etc. There are two things in this verse : He Is " slow to 
 anger," and yet he " will not at all acquit the wicked." Our character is so imperfect that we cannot 
 see the congruity of these two attributes. It is because bis character is perfect that we do not see where 
 these two things melt into each other, — the Infallible righteousness and severity of the Ruler of the 
 world and his loving-kindness, his long-suffering, and his tender mercies. God Is "slow to anger" 
 because he never smites without Jlrst threatening. He is also very slow to threaten. God's lips move 
 swiftly when he promises, but slowly when ho threatens. Long rolls the pealing thunder, slowly roll 
 the drums of heaven, when they sound the death-march of sinners; sweetly floweth the music of the 
 rapid notes which proclaim free grace and love and mercy. But, best of all, how sJow he is to sentence 
 the criminal! When he has told them that he will punish unless they repent, how long a space he gives 
 them In which to turn unto himself. He is slow to anger because he is inflnitely good ; also because 
 he is groat. — Great in power. This connects the first sentence to the last. The Lord is slow to 
 anger because he is great in power. ' The greatness of his power is an assurance that he will not acquit 
 the wicked. Tcs, the power of God, when seen In the tempest, on sea or on land, in the earthquake or 
 in tho hurricane, is Instinctively a proof that he will not acquit the wicked. I know not how to explain 
 the feeling, but it is, nevertheless, the truth. Majestic displays of omnipotence have an efi'ect upon the 
 mind of convincing even the hardened that God, who is so powerful, will not at all .acquit thewlsked. 
 — Will not at aU acquit the -wicked. Never once has ho pardoned an unpunished sin ; not in al: 
 the years of the Most High, not in all the days of his right hand, has he once blotted out sin without 
 punishment. Do you ask mo why and how such a thing as that can be the truth? I point you to yon 
 dreadful sight on Calvary: the punishment which fell not on the forgiven sinner fell there, it fell on 
 him ; but, for all that, It fell and spent its fury ; it fell there in that great reservoir of misery ; It fell into 
 the Saviour's heart. But do ye want any further proof that God will not acquit tho wicked? Surely ye 
 need not be told of cities that are in ruin, or of nations that have been cut off in a day ; ye need not be 
 told how God has smitten the earth from one side to the other when he has been wroth, and how he has 
 
 115 
 
Nahilm. 
 
 LESSON XIII. 
 
 Second Quaetee. 
 
 storm, and the clouds are the dust 
 of his feet, 
 
 4 'He rebubeth the sea, and mak- 
 eth it dry. and drieth up all the 
 rivers ; ^Bashan languisheth, and 
 Carmel, and the flower of Lebanon 
 languisheth. 
 
 6 The mountains^ quake at him, 
 and* the hills melt, and the earth* is 
 burned at liis presence, yea, the 
 world, and all that dwell therein. 
 
 6 Who can stand before his indig- 
 
 nation? and^ who can abide in the 
 fierceness of his anger ? his fury' is 
 poured out like fire, and the rocks 
 are thrown down by him. 
 
 7 The LoKD^ w good, a strong 
 hold in the daj' of trouble ; and he* 
 knoweth them that trust in him, 
 
 8 But with an overrunning flood 
 he will make an utter end of the 
 place thereof, and darkness shall 
 pursue his enemies. 
 
 9 What do ye imagine against the 
 
 rAKALLEL Passages.— 
 
 'Pb. 106:9; la. 60:2; Matt. 8:26. ^Is. 33:9. sps. 63 : 8. «Jud. 5 : 5 ; Pa. 
 
 07; 5; Ui.l:4. cgPe.S.-lO. 
 
 «Mal. 3 : 2. 'Eev. 16 : 1. si Chron. 16 : 34 ; Ps. 100 : 5. »Ps. 1 : 6 ; 2 Tim. 
 
 2:19. 
 
 
 melted mountains in liis hot displeasure, ^e have proofs enough in history, proofs enough in Scrip- 
 ture, that he -will not at all acquit the wicked. Spurgeon. — The Lord hath his way In the whirl- 
 wind, etc. This last clause opens one of the grandest portrayings of the majesty of Jehovah ever drawn 
 by human pen. Across the deserts of the East a moving caravan is seen farthest by the dust they raise ; 
 80 the clouds are the dust rising beneath his feet and marking the pathway of his glorious presence. 
 Cowles. — Large and majestic as the clouds may be, in reference to God they are but as the most minute 
 particles of dust raised by the feet in walking. Henderson. 
 
 4. He rebnketh the sea. In the rebuking of the sea there is an allusion to the drying up of the 
 Red Sea for tLe Israelites to pass through, but it is generalized here and extended to every sea and 
 river which th'-; Almighty can smite in his wrath and cause to dry up. — Bashan languisheth. A 
 district east ci .'ordan. It reached from Gilcad to Hermon and from the Jordan valley to Salchah. It 
 abounds with r'ch woodlands and pastures. — Carmel. A noted mountain-range. Carmel extends 
 about twenty-eight miles and connects on the southeast with the mountains of Samaria. W7dtney. — ll 
 was compared for its beauty and luxuriant forests with Bashan. Carmel was a habitation of shepherds, 
 and it is implied that its pastures were not liable to wither. This may in part be occasioned by the 
 heavy dews which its groat elevation so near the sea causes to distil nightly upon its thirsty head. I 
 found it quite green and flowery in midsummer. Thompson. — lebanon. Lebanon signifles " white," 
 " the white mountain" of Syria in ancient times; the mountain of the " Old White-headed Man," or the 
 "Mountain of Ice," in modern times. The term " white" is employed either because of the whitish lime, 
 stone rock or more probably because snow covers the peaks most of the year. It lies on the northern 
 border of the promised land. The two distinct ranges both begin in latitude 33° 20' and run in parallel 
 lines from southwest to northeast for about one hundred miles. Between these ranges-is the ion", narrow 
 valley called in the Bible " the valley of Lebanon." The renowned cedars are found In a vast recess in 
 the central ridge of Lebanon, about eight miles in diameter. The western slopes of Lebanon are very 
 beautiful, with evergreen oaks and pines clothing the mountains' sides, while iig-trees, vines, mulberry 
 and olive trees abound. The loftiest peak of Anti-Libanus is Hermon, boldly rising 10,000 fee*,. 
 WhUneij. These are instances of the desolating effect of the divine displeasure. Rich countries like 
 Bashan, beautiful mounts like Carmel, lofty summits like Libanus crowned with cedars lose their fertil. 
 ity and beauty. Kenrick. 
 
 6. The mountains quake at him — the hills melt. Not properly "at him "but "before 
 him," because of him. The whole verse refers to volcanic agencies; " the hills melt," liquid lava gush- 
 ing forth from their bowels and pouring down their sides. — The earth is burned. The verb " burn " 
 means " is lifted up," instead of burned, with reference to the upheaval of its crust, by volcanic agents. 
 Coiolea. 
 
 7. The Lord Is good. By a sudden yet most expressive transition, this same God is a glorious 
 refuge for his people. Ho is none the less good because he feels such indignation against inoorrigiblo sin. 
 lie will defend his trustful children none the less because his wrath is so terrible against his and their 
 foes. Cowles. — This was primarily intended to administer comfort to the pious Jews in the prospect of 
 the Assyrian attack by Sennacherib. Henderson. — Sjao-weth. them. " ISjioweth" takds the strong 
 sense of a peculiar and most tender regard. Cowles. 
 
 8. But with an overrunning: flood. The metaphor of a river impetuously overflowing its 
 banl£s, rushing into the adjacent country and passing through, carryitig all before it, is employed to 
 
 116 
 
Second Quarter. 
 
 LESSON xm. 
 
 N^HUM. 
 
 Lord ? he will make an utter end : 
 affliction shall not rise up the second 
 time. 
 
 10 For whilei they be folden to- 
 gether as thorns, and while they are 
 drunken as drunkards, they^ cshall 
 be devoured as stubble fully dr3^ 
 
 11 There is oy.e come out of thoe, 
 that^ imagineth evil against the 
 Lord, a wicked counsellor. 
 
 12 Thus saith the Lord : Though 
 they be quiet, and likewise many, 
 j-et thus shall they be cut down, 
 when he shall pass through. Though 
 I have afflicted thee, 1 will afflict 
 thee no more. 
 
 13 For now will I break his yoke 
 from off thee, and will burst thy 
 bonds in sunder. 
 
 Pakallel Passages. — >1 Thess. 6 : 2, 3. ^Mal. 4:1. =2 Kin. 19 : 22, 23. 
 
 denote the ruthless invasion of a country by a hostile and powerful army. Here Nahum appropriates 
 the language for the purpose of describing the triumphant progress of the Medo-Babylonian troops 
 when advancing towards Nineveh. He not only beholds in prophetic vision their approach to the 
 devoted city, but announces its complete destruction. Henderson. — God is a refuge to his people 
 because he is such a power of destruction upon her enemies. — Darkness shall pursue his enemies. 
 The darkness of oblivion shall chase down these enemies of G-od, and they shall sink from the knowl- 
 edge of coming generations Cowles. 
 
 10. While they he folden together as thorns. Though your armies move in phalanx, closely 
 Interlaced, as thorns, they shall he devoured as stubble fully dry. Cowles. — Now these thorns, especially 
 that kind called bellan, which covers the whole country, and is that which is thus burned, is so folden 
 together as to be utterly inseparable, and being united by thousands of small intertwining branches, 
 when the torch Is applied they flash and flame instantly, like stubble fully dry ; indeed, the peasants 
 always select this bellan^ folden together, when they want to kindle a flre from their matches. Land 
 and Book. — Drunken as drunkards. The simile expresses the audacity and hardiness with which 
 the Assyrians regarded themselves as invincible, and applies very .well to the gluttony and revelry 
 which prevailed at the Assyrian court. Keil. 
 
 11. There is one come out of thee. Sennacherib or Eabshakeh. He comes forth out of Assyria, 
 or perhaps specially from Nineveh, devising evil against Jehovah as the king of his covenant people. 
 
 13. Though they be quiet, etc. The word "quiet" more properly means " complete, furnished 
 with every appliance for success." Though they are fully equipped, and withal so very many, yet shall 
 tbey be cut down when he, the destroying angel, shall pass through their camp. Cowles. (See for his. 
 torical facts 2 Kings 19 : 35 ; Is. 37:30, 37.) — Though I have afflicted thee. This clause refers to 
 Judah, now relieved from danger, and no more to he afflicted by this long dangerous enemy. Cowlta, 
 
 Thus cut down, — 
 
 Like the leaves of the forest when summer is green, 
 
 That host with their banners at sunset were seen ; 
 
 Like the leaves of the forest when autumn hath blown, 
 
 That host on the morrow lay withered and strown. 
 
 For the angel of death spread his wings on the blast, 
 
 And breathed on the face of the foe as he passed, 
 
 And the eyes of the sleepers waxed deadly and chill. 
 
 And their hearts but once heaved, and forever were still. Byron. 
 The accounts of the overthrow of Nineveh which the ancient historians have left, with recent discoverlei 
 made on the spot, afford ample evidence of the exact fulfilment of his predictions. The event was 
 "brought about by the combined revolt of the Modes and Babylonians. The siege of the city had lasted 
 two years, when there was on extraordinary overflow of the Tigris which carried away no less than 
 twenty furlongs of the great wall of the city towards the river. The army thus entered and completed ■ 
 the ruin of the city. " With an overrunuing flood shall He make an utter end of the place thereof. 
 The gates of the river shall be opened, and the palace shall be dissolved. Nineveh of old is like a pool 
 of water." Of the appropriateness of every point in this description to an inundation of the Tigris we 
 are ourselves but too well able to speak, having been present in the greatest city (Baghdad) now upon 
 the same river when it was in most part destroyed by the most extensive inundation that has been 
 known in modern times. But Jlre was also to be an agent in Jie destruction of Nineveh. " They shall 
 U- devoured . IS stubble fully dry." "The fire shall devour thy bars." " The fire shall devour thee." 
 Secular history does, as we have shown, point to this agency, but not with so much distinctness and 
 fulnesfc of meaning as the actual ruins. It was formerly thought sufiicient to point to the historical fact 
 
 117 
 
Nahum. lesson XIII. Second Quarteb. 
 
 that the king destroyed himself by fire upon a funeral pile of his costly furniture and treasures. Bui 
 the words of the prophet imply a more extensive conflagration, and the excavations lately made upon 
 the site have distinctly confirmed this by showing that the city, or at least the public buildings, must 
 have been fired by the conquerors after they had completed their work of slaughter and pillage. M. 
 Botta if3 unable to account for the appearances which he found in the Kborsabad palace but by sup- 
 posing that the roof was of timber, and, being fired, fell into the area of the building, and continued 
 burning a long time. During the excavations a considerable quantity of charcoal, and even pieces of 
 wood, cither half burnt or in a perfect state of preservation, were found in many places. The lining 
 of the chambers also bears certain marks of the action of fire. Kilto* 
 
 ILLUSTRATIVE. 
 
 I. Slow to anger. It la observable tbat the Roman magistrates, when they gave sentence upon 
 any to be scourged, a bundle of rods tied hard with many knots was laid before them. The reason waa 
 this : that whilst the beadle or flagellizcr was untying the tnots, which he was to do by order and not 
 in any other hasty or sudden way, the magistrate might see the deportment and carriage of the delin- 
 quent, whether he were sorry for his fault and showed any hope of amendment, that then he might 
 recall his sentence or mitigate the punishment, otherwise to be corrected so much the more eoverely. 
 Thus God in the punishing of sinners, how patient is he! how loth to strike! How many knots doth 
 he untie 1 how many rubs doth he make in his way to justice I He doth not try us by martial law, hut 
 pleads the case with us, " Wliy will ye die, O ye house of Israel? " and all this to see whether the poor 
 einner will throw himself down at his feet and be saved. Spencer. 
 
 II. "Will not acquit the wicked. Nothing so cold as load, yet nothing more scalding if molten; 
 nothing more blunt than iron, and yet nothing so keen if sharpened. The air is soft and tender, yet out 
 of it are engendered thunderings and Ughtnings. The sea is calm and smooth, hut if tossed with 
 tempest it is rough above measure. Thus it is that mercy abused turns to fury. God, as he is a God 
 of mercies, so he is a God of judgmeut; and it Is a fearful thing to fall into his punishing hands. Let 
 every one therefore submit to his justice and implore his mercy. John Trapp. 
 
 III. There is mention made of a loadstone in Ethiopia which hath two comers: with the one It 
 drawcth to, with the other it puts the iron from it. Bo God hath two arms: the one of mercy, the 
 other of judgment; two hands: the one of love, the other of wrath; with the one he draweth, with the 
 other he driveth; the one etrobeth, the other strikoth; and as he hath a right hand of favor wherewith 
 to load the saints, so he wants not a left hand of fury wherewith to dash the wicked in pieces. Kath. 
 Ilardy. 
 
 IV. A party of travellers in the desert were overtaken by the fierce simoon. Like blinding; snow, 
 driven by the winds of March, came the hot sands. Before the simoon had reached its height they came 
 suddenly upon a rude building of stone, well protected with roof and doors, which the hand of charity 
 had erected there In the desert for a shelter. "With joy they rushed into it, closed the doors, and wore 
 safe. So when the storm of indignation sweeps the earth; when the blasts of the Almighty hide the 
 sun and rock the solid globe; when at midday there is darkness that may bo felt; when man and beast 
 groan with terror and the pilots of the desert lose their reckoning and resign themselves to fate, then is 
 heard a voice above the tempest, " Come, my people, enter thou into thy chambers and shut thy doors 
 about thee; hide thyself for a little moment till the indignation be overpast; for behold, the Lord 
 Cometh out of his place to punish the inhabitants of the earth for their iniquity. Foster. 
 
 PKACTICAL. 
 
 1, God's long-suffering is the first fruit of his mercy and grace. He bears long with einne^ (v. 3). 
 Bush. 
 
 3. Nothing is more wonderful than the patience of God when we consider the provocations which 
 ho continually receives at the hands of the ungodly. S, 
 
 3. We are ourselves the monuments of the same long-suffering and tender mercy. Have we not 
 provoked him to anger every day of our lives? Yet we are still favored with the offers and opportuni- 
 ties of pardon. How different would be our lot had ho dealt with us after our eins, or rewarded us 
 according to our iniquities I B. 
 
 4. The long-sulTering of God is a declaration of his love^ not willing that any should perish, bui 
 that all should come to repentance. Trench. 
 
 5. Nothing is more remarkable than the alow advent of the divine judgments. Note the way In 
 which he warns before he strikes heavily. T. 
 
 O. If God brings in a flood on the world of the ungodly, it Is only after his long-suffering has waited 
 for them while the ark was preparing. T. 
 
 7. He sends Jonah to warn Nineveh before ho sends his punishment on them, and one hundred 
 years after, when they will not repent, he sends again a warning before he destroys. Spurgeon 
 
 118 
 
Thied Quarter. LESSON I. Acts. 
 
 8. Ho will often tell the sinner of his sins, often urge him to repent. Spurgeon> 
 
 9. When Mercy cometh into the world, she driveth winged steeds; but when "Wrath cometh, It 
 walkcth with tardy footsteps. S. 
 
 10. God hath many orators In heaven ; some of them epcak with swift words, but the dark angel of 
 wrath Is a slow orator. S. 
 
 11. G-od will not cut down the troo that doth much cumber the ground until ho hath digged about 
 It and dunged it; ho will warn the sinner ere ho condemn him; bo will send bis prophcta. S. 
 
 13. Will not at all acquit the wicked. God's long-Buffuring Is no pledge of safety to the 
 sinner. It argues no listlcssness, no moral indifference to the eternal distinctions between good and evil 
 on the part of him who is the Judge of the whole earth and by whom actions arc weighed. Trench. 
 
 13. Flee/rom him thou canst not. To floe to him through Christ is thy only way of deliverance, 2. 
 
 14. The judgments of God which thou art defying may bo slow in arriving, but they arrive at lust, 
 and oftentimes only the more terrible for their delay. T* 
 
 15. Take, then, this forbearance of God to thee as he intendcdi as ho still intends. lie by it Icadcth 
 thee to repentance. T. 
 
 16. It is a great comfort to God's people that he knows and can defeat every design which ia fonued 
 against his and their interest (v. 7). Orion, 
 
 THIRD QUARTER. 
 
 STUDIES IN THE ACTS. 
 
 Lesson I. July 1, 1877. 
 PAUL IK CTPEIJS. Acts 13 : 1-13. 
 
 TIME. A.D.48. 
 PLACE. Cyprus. 
 KUIjEKS. Claudiua (Tiberius) Cfflsar, emperor of Kome. Serglus Paulus, governor of Cypnu. 
 
 INTKODTJCTOKY. 
 
 From the earliest times of ChrlstlaDity Luke has been acknowledged the author of this book. The 
 writer's allusion (Acts 1:1) to his former work, the gospel according to Luke, and the similarity 
 between the two ,in respect to style, fully agree with the concurrent belief of ancient and of modern 
 times in regard to its author. The whole book covers the space of time from the year of our Lord 33 to 
 about 65. Ripley. 
 
 The chronology of the book of Acts is involved in much obscurity and has given rise to much discus- 
 sion among scholars. Abbott. 
 
 CONNECTION. 
 
 This chapter opens to UJ a more extended field of apostolical labor In the spread of the gospel. Tie 
 preceding chapters have mostly had respect to the progress of the Christian cause in Jerusalem and 
 Palestine, and to the Christian laborers in general. A new scene now opens before us. The gospel la 
 conveyed far and wide, both to Gentiles and to Jews. As the church in Jerusalem haibeen a radiating 
 point, whence the gospel tad diffused its light, so the church in Antioch now became honored lo a 
 similar manner, as the spot whence a Christian mission proceeded. The manner in which this mission. 
 »ry enterprise was originated and conducted, and the happy results of it, are detaUed in the thlrteentli 
 and fourteenth chapters. Ripley. 
 
 119 
 
Acts. 
 
 LESSON 1. 
 
 Third Quarter. 
 
 1 Now there were' in the church 
 that was at Antioch certain prophets 
 and teachers ; as Barnabas,- and 
 Simeon that was called Niger, and 
 Lucius^ of CjTcne, and Manaen, 
 which had been brought up with 
 Herod tlic tetrarch, and Saul 
 
 2 As they ministored to the Lord, 
 
 and fasted, the Holy Ghost said, 
 Separate'* me Barnabas and Saul for 
 the work whereunto^ I have called 
 them. 
 
 3 And" when they had fasted and 
 prayed, and laid their hands on 
 them, they sent them away. 
 
 Pakvllel Passages.— iCh. 11:27; 14:26; 15:33. ^Ch. 11:22-26. =Ko. 16:21. ^Num. 8:14; 
 Ch. 9:13; 22:21; Rom. 1:1. oMatt. 9:33; Rom. 10:15; Eph. 3:7, 8. och.6:6. 
 
 EXPLANATORY. 
 
 1. Antioch. As the first city in wMch a church gathered directly from the Gentiles was founded, 
 and as the spot where the illustrious name of " Christian " was first heard, Antioch has special claims to 
 our regard, and has the right to be looked upon as the mother church of Gentile Christendom. If the 
 map be consulted it will be seen that Antioch is situated nearly in the angle where the coast line of 
 Cilicia, running eastward, and that of Palestine, extending northward, are brought to an abrupt meet, 
 ing. By its harbor of Seleucia, Antioch was In communication with all the trade of the Mediterranean; 
 ond through the open country behind the Lebanon, it could bo conveniently approached by the caravans 
 of Mesopotamia and Arabia. There was, in fact, everything in the situation and circumstances <<f the 
 city to render it a place of most miscellaneous concourse; and in the time of the apostles, it was an 
 Oriental Rome, in which all the forms of civilized life in the empire found some representative. It was 
 hence well suited to become the centre of apostolical movements for the diffusion of the gospel among 
 the Gentiles, — among " all sorts and conditions of men." The celebrated names of Ignatiu%and Chry- 
 Bostom are connected with the Christian history of Antioch. Ignatius is said to have conversed 
 with the apostles. In the time of Chrysostom Antioch still numbered 200,000 inhabitants, of whom one 
 half, or even more, were Christians; and the church there maintained 3,000 poor and afforded occasional 
 relief to many more. Kiito. — Px'ophets and teacliers. The precise distinction between those two 
 classes of ministers is not obvious, and probably in this passage a precise distinction was not meant to 
 be observed. Ilipley. — The prophets were all teachers, and sometimes foretold future events, as 
 Agabus, though their ofiQce was generally to discourse in an elevated strain, under the extraordinary 
 influence of the Holy Ghost (Ch. 11 : 27). The teachers were not all prophets, but instructors in the 
 "SVord. (See 1 Cor. 12; 28; Eph. 4: 11.) Only "certain" of them, or a portion, are here named. Jacobita, 
 Barnabas. Barnabas is a word derived from two Hebrew words, which mean son of teaching or 
 preaching. This name was given by the apostles to Joseph or Joses (see Acta 4: 36), a Levito of 
 the isl.and of Cyprus. (See Acts 9 : 27; 11 : 19-26.) From this time, though not of the number of the 
 twelve, Barnabas and Paul enjoy the title and dignity of apostles. — Sinaoon called Niger. Of whom 
 we know nothing more than his name. Niger is a Latin word signifying black. "Whether it was given 
 him from the color of his skin or hair or why he bore it wo know not. Peirce. — liUcius of Cyrene. 
 The same supposed to be mentioned in Rom. 10: 21; a native of Cyrene in Africa. (See Acts 11: 20.) 
 Peirce. — Manaen, whiicll liad been broug;Iit ui> witli Uerod the tytrarcli. A Jewish name. 
 Rather, Herod's foster-brother,— having the same nursowith Ilerod . Josophus speaks of one of this name, 
 an Esseuo, who prophesied of Herod the Great, while he was a boy at school , that he would boa king. 
 Tlia tetrarch. The Herod who had put John the Baptist to death. Observe • All these hero named 
 were men specially noted as having some Gentile connections. — Saul. (See Ch 15:33.) That he la 
 named last here is ascribed by Bongel to his modesty, supposing him to have furnished the account. Bar. 
 nabas is placed first, as the one sent from Jerusalem to them, and who introduced Saul (Ch. 11 ; 23). 
 Jacobus. — The place assigned to Saul in this list has been variously explained; but the most satisfac. 
 tory solution is that his apostolical commission had not yet been made known, and that until its disclosure 
 he was to remain undistinguished from his fellow-laborers, or even to take the Jowest place among 
 them, as on this occasion. Alexander. 
 
 3. As thoy ministered to the liOrd, etc. It is possible that they wore observing a season of 
 prayer with reference to this very question, What were their duties in relation to the heathen ? Separate 
 now for me, i. e. for the Holy Spirit. The Spirit makes the revelation, selects the missionaries, assigns 
 to them their work. The personality of the agent may be inferred from such acts. ITackett.. 
 
 3. Laid tlioir hands on thorn. Here, then, is tho simple, beautiful, apostolic practice of setting 
 opart holy men for their work. Tho men were evidently called of God; a day was set apart for their 
 pubUo recognition; all the church joined in solemn prayer and fasting. i^e««. — They sent theia 
 
 120 
 
Third Quarter. LESSON I. Acts. 
 
 4 ^ So thej-, being sent forth by 
 the Holj' Ghost, departed unto Se- 
 leucia, and from thence they sailed 
 to Cyprus.^ 
 
 5 And when^ they were at Sa- 
 lamis, they preached the word of 
 God in the synagogues of the Jews : 
 and they had also^ John to their 
 minister. 
 
 6 And when thej' had gone through 
 the isle unto Paphos, thej'' found'' 
 a certain sorcerer, a false prophet, a 
 Jew, whose name loa-i Bar-Jesiis : 
 
 7 Which was with the deputy of 
 the countrj', Sergins Paulns, a pru- 
 dent man ; who called for Barnabas 
 and Saul, and desired to hear the 
 word of God 
 
 PABAttEL Passages. — 'Ch. 4:36. =Ver8e46. 'Ch. 12 : 25 ; Ch. 15 : 37. <Ch. 8:9. 
 
 away. They Bent Barnabas and Saul. Barnabas had already been tried and found faithful^ But they 
 have at hand this young man Saul, — a man of vast knowledge, of fiery zeal, of great courage, and 
 unaagging perseverance, but withal not much tried and not much known. Send him out under the 
 direction and influence of Barnabas, that his great talents may be turned to the best account. Soon 
 shall the whole church know that the Lord has destined this man for the foremost place. Wm. Amot. 
 
 4. Departed unto Seleucia. Seleucia was about iiftecn miles from Antioch, on the coast of the 
 Mediterranean Sea, at the mouth of the river Orontes. It received iw name from Seleucus Kicanor, who 
 was one of the generals of Alexander the Great. I2ipleij. —We soon find them, still accompanied by 
 Mark, proceeding down the Orontes, unless they preferred the shorter route by land to Seleucia, which 
 was lately mentioned as the port of Antioch. They went to Seleucia in order to take passage for the 
 i.sland of Cyprus, which in a clear day is visible from this place and with a fair wind might be reached 
 in a few hours. They landed at Salamis, which had formerly under the Greeks been the metropolis of 
 the island and was still its chief port and commercial town, though the seat of government seems to have 
 been removed to Paphos, at its opposite extremity. There and throughout this journey it seems that 
 the gospel was only preached in the Jewish synagogues ; and indeed it appears to have been the general 
 practice to make to the Jews the jfrs< offer of its blessings. As a maritime commercial town the Jews 
 probably formed a large proportion of the population of Salamis. Kitto. — Cyprus. Cyprus was an 
 extremely fertile Island, abounding in wine, oil, honey, and various mineral productions. Its inhabitants 
 were distinguished for luxury and sensuality. It is situated in the Mediterranean Sea, northwest from 
 Palestine, not far from the coast of Syria and of Asia Minor. Bipley. 
 
 6. They had also John to their minister. Their attend.int and helper. TVe infer that John, 
 who was " their minister," was a helper in the common cares of their journey, while he may also have 
 been a helper in ministering the Word. (See Luke 1:2.) This John was John Mark, nephew of Barna. 
 baa and son of Mary from Jerusalem (Ch. 12 : 12, 23), and author of the Gospel of Mark. Jacolms. 
 
 G. Paphos. This was a place notorious for its licentiousness even in that age. It was the shrine 
 of impurity for the heathen world. These soldiers of Jesus Christ in their first campaign marched 
 right up to the capital of the enemy's kingdom. Amot.— A. certain sorcerer. In the original, a 
 magician, one who practised magical arts, claimed to foretell future events by a supernatural inspira- 
 Uon ; a fortune-teller. Peirce. — Bar-j esus. Bar in the original language signified ton. Ho was, there- 
 fore, the sou of Jesus or Joshua, a name not uncommon among the Jews. Peirce. 
 
 7. Was with the deputy. It may appear singular that a person of Ws character should so 
 mislead and captivate the prudent Sergius. But the incident presents in fact a true picture of the times. 
 At that period (I abridge Mr. Howson's paragraph here) impostors from the East, pretending to magical 
 powers, had gre.it influence over the Roman mind. The East, but recently thrown open, was the land of 
 mystery to the western nations. Reports of the strange arts practised there, of the wonderful events of 
 whieh it was the scene, excited almost fanatically the imagination both of the populace and the anstoe 
 lacy of Rome, t^vrian fortune-tellers crowded the capital and appeared in all the haunts of business 
 and amusement. 'The strongest minds were not superior to their influence. JTackett. — An attendani 
 of his, and in his service. The term " deputy " here is peculiar, and means proconml. It was for a long 
 time thought that there was an error in the history here, as this was not the common title of the governor. 
 But a passage was at length discovered in Dio Cassius, showing that Augustus gave up Cyprus for 
 certain reasons to be governed by this very style of officer; and since that, coins have boon found 
 bearing this very title which is here used by Luke, and these coins were struck in the reign of Clanduis, 
 when Paul visited the Island. ,/aco6w«.- A prudent man. Intelligent or discerning. Who called 
 /or- summoned, called to them -and desired eameatly to hear the word of God, the gospel which 
 elauned to be this revelation from God. Jacobus. -Uq desired to hear for himself the new religion 
 
 121 
 
Acts. 
 
 LESSON I. 
 
 Thied Quaktek. 
 
 8 Buti El^ymas the sorcerer (for 
 so is his name by interpretation) 
 withstood them, seeking to turn 
 away the deputy from the faith. 
 
 9 Then Saul, (who also is called 
 Paul.) filled with the Holy Ghost a 
 set his eves on him. 
 
 10 Aiiid said, O lull of all sulitilty 
 and all mischief, th-m child of the 
 devil, ^thoti enemy of all righteous- 
 
 ness, -wilt thou not cease to pervert 
 the right ways of the Lord ? 
 
 11 And now, behold, the hand of 
 the Lord is upon thee,^ and thoji 
 shalt be blind, not seeing the sun 
 for a season. And immediately 
 there fell on him a mist and a dark- 
 ness ; and he wen't about seeking 
 some to lead him by the hand. 
 
 12 Then the deputy, when he saw 
 
 Parallel Passages. — 'Ex. 7 : 11 ; 2 Tim. 3 : 8. 
 3. 4Bx. 0:3; 1 Sam. 6:6. 
 
 2Ch. 4:8. sMatt. 13:38; John 8:44; IJobn 
 
 they preaclied, probably to gratify curiosity, being of an inijuiring mind, rather than from any conviction 
 of his need of the gospel or from any particular interest in it. Peirce, 
 
 8. Elymas is an Arabic word which means ijie wise. It was a title of honor, like magician, to 
 which it is here put as equivalent. He was born, perhaps, in Arabia, or had lived there, and may have 
 assumed this name in a boastful spirit or may have received it from others as a compliment to his sliill. 
 Seeking to turn aside the proconsul from ijte faith, i. t. from adopting it; for ho was not yet a believer. 
 Uaeketl. 
 
 9. Saul (who also is called Paul), *' Saul *' bears the name of " Paul " from this time. Some 
 suppose it to have been on occasion of this remarkable conversion where the Gentile Paulus receives the 
 gospel, while the Jew Elymas rejects it, and that this event was thus signalized because these were to 
 be understood as representative men, and these specimen cases, at the threshold of his work, were to 
 signify to Paul the ditFerent reception which the gospel should meet with from Jew and 0entile at his 
 hands. Jacohus. — Paul in the Latin tongue signifies small, weak, and may have been given him at his 
 birth from his small size. Peirce. — This change of name, at this turning-point of the history, has ex- 
 cited a good deal of speculation, and the opinions have been very various. "W"e have repeatedly alludtM 
 to the fact that the Jews residing in foreign parts had two names, one Jewish and the other Greek or 
 Roman. Indeed, this was the practice to a considerable extent oven in Palestine itself, at least ia 
 Galileo, whore the population was of a mixed character. It ia therefore likely, almost to certainty, that 
 Saul, being a native of Tarsus, from the iirst had two names. Saul was, as we know,JiisHebrew name ; 
 and that Paul was the other is rendered probable not only by the fact of its being the one now brought 
 forward, hut by its resemblance to that of Saul, and by tho fact that his being a born citizen of Rome 
 would probably be indicated by his Gentile name being Roman rather than Greek. Eiito. — Set hia 
 eyes on him. Looked intently at him. 
 
 10. O full of all subtilty and all mischief Deceit and knavery, trickery; the word here 
 translated "mischief" donotes/acii'iiy o/acijon, levity, villany, and has refenence to his arts of imposition, 
 his legerdemain, etc. Thou child of tho devil. This appellation is the antithesis to his name. Bar- 
 jesus, implying that the sentiments which predominated in his soul had been engendered by tho arch- 
 enemy of all that is divine and good. Enemy of all righteousness. That is of all that is right and 
 acceptable in tho eyes of God, a child of the devil. To pervert the i ight ways of the Lord. 
 The ways of God are straight, loading directly to salvation, but he attempts to cross them or chai:"B 
 their course, so that tho proconsul might not believe the word of God and not reach the point to \vhich 
 they conducted, that is salvation. Lechler. 
 
 11. The hand of the Lord Is upon thee. AHehrew phrase denoting impending judgment. 
 " A divine judgment now falls upon thee." God is about to inflict thee. An ahnighty hand hinders thy 
 further progress in these deceptions by closing thine eyes. Thou shall be blind, not seeing tho 
 sun for a season. That is, thy blindness shall he total, as some can barely distinguish the rays ot 
 the sun, though otherwise bUnd, stone blind, as we say. /( was for a season; how long is not specified ; 
 perhaps until he truly repented of his former sins. Immediately there fell on him a mist and 
 a darkness. Blindness commenced at once, but increased gradually; first came a cloudv mist, in 
 which things wore indistinctly seen, then tho total colipse. Went about seeking some one' to 
 lead him by the hand. So complete was the miracle. He could not guide himself, but, perfectly 
 helpless, he sought some one to lead him. Peirce. 
 
 13. Then the deputy when he saw what was done, believed. The Judgments of the 
 Lord's hand opened a way into tho heart of Sergius for the Lord's word. That word, when it entered, 
 ailed him with wonder. "He was astonished at the doctrine of the Lord." After the storm and the 
 
 122 
 
Third Quartee. 
 
 LESSON I. 
 
 Acts. 
 
 ■what was done, believed, being as- 
 tonished at the doctrine of the 
 Lord. 
 
 13 Now when Paul and his com- 
 
 pany loosed from Paphos, they came 
 to Perga in Pamph\ lia :' and John 
 depariing from them returned to 
 Jerusalem 
 
 Parallel Passage. — 'Ob. 15 : 33. 
 
 thunder, tho " bUU small voice " asserted its power. Tho story of the cross was a new tiling to the 
 Roman. It was not liko the doctrine of the Greek philosophers; it was not like tho doctrine of the 
 Jewish soothsayer. These missionaries told the governor that God is love, and that he so loved the 
 ■W'jtld that he gave his only Son to save tho lost. They told him that God, in our nature, had given 
 himself a sacrifice, the just for the tiiyust. As this doctrine fell on the governor's cars, his heart molted. 
 Felix trerahled, and returned to his sin : Sergius tremhled, and cleaved to Christ. Amot. — This blinding 
 of the false prophet opened tho eyes of Sergius Paulus. That ■which had been intended as an opposition 
 to the gospel proved the moans of its extension. ^We aro ignorant of the degree of this extension in tho 
 island of Cyprus. But we cannot doubt that when the proconsul was converted, his influcnco would 
 make Christianity reputable; and that from this moment tho Gentiles of tho island, as well as the Jews, 
 bad the news of salvation brought homo to them. ITowaon. 
 
 13. Nonv -when Paul and his company. Paul had already taken the lead in the Interview 
 with Sergius, and he keeps it now when the missionary company take leave of Cyprus and make for the 
 mainland of Asia Minor. Amot. — They came to Perga in Pamphylia. Pamphylia was tho 
 province of Asia Minor adjacent to them on tho west. Pcrga was its capital city, which was famous for 
 the worship of the .heathen goddess Diana. Thus these missionaries advanced upon the strongholds of 
 heathenism. Jacobus. — The apostles made no long stay in Perga. This seems evident, not only from 
 the words used at this point of the history (13 : 14) , but from the marked manner in which we are told 
 that they did stay (14 : 24) on their return from the interior. Howaon. — Jolin departing. This was 
 " John Mark," mentioned in verse 6 as their attendant. The term here used shows that his departing 
 was on account of some dissatisfaction, for which Paul blames him. (Ch. 15 : 38.) It may have been on 
 account of Paul having now taken tho lead instead of Barnabas, Mark's uncle. Jacobus. — This event 
 is mentioned as occurring at Perga, which, though noticed incidentally, was attended with painful feel- 
 ings at the time and involved tho most serious consequence's. It must have occasioned deep sorrow to 
 Paul and Barnabas, and possibly even then some mutual estrangement; and afterwards it bccime tho 
 cause of their quarrel and separation. (Acta 15 : 37-39.) ^ye are not in doubt as to tho real char.ictor 
 of his departure. Ho was drawn from tho work of God by the attraction of an earthly home. As ho 
 looked up from Perga to the Gentile mountains, his htart failed him and turned back with desire towards 
 Jerusalem. He could not resolve to continue persevering " in journeyings often, in perils of rivers, in 
 perils of robbers.". (2 Cor. 11 : 26.) Ilowson. — Either he did not liko the wofk or ho wanted to go and 
 see his mother. JTenry. 
 
 ILLUSTRATIVE. 
 
 I. Separate me Barnabas and Saul for the work whereunto I have called them. 
 
 Thevery soul of our religion is missionary, progressive, world.embracing; it would cease to exist if 'it 
 ceased to bo missionary, if it disregarded the parting words of its Pounder, " Go ye, therefore, and 
 teach all nations," etc. Tho spirit of truth is the iifo-spring of all religion, and, where it exists, it must 
 manifest itself, it must plead, it must persuade, it must convince and convert. Thero may be times when 
 silence is gold and speech silver; but there aro times, also, when silence is death and speech is life, — 
 the very life of Pentecost. Look at the religions in which tho missionary spirit has been at work, and 
 compare them with those in which any attempt to convince others by argument, to save souls, to bear 
 witness to the truth, is treated with pity or scorn. Tlie former are alive, the latter are dying or dead. 
 Max Mailer. 
 
 II. Bnt Elymas . . . withstood them. etc. At this stage we would be apt to say, "What a 
 pity that Elymas was on the spot to interfere with the good work when the Christian missionaries 
 obtained an opportunity of preaching to the ruling classes at the capital I Nay; Ho doetb all things 
 well. As Christ said when Lazarus died, " I am glad for your sakes that I was not there," so he might 
 say In the case of Sergius Paulus, "I am glad for.his sako that Elymas was there, with his sorccrios. 
 seeking to turn away the deputy from the faith"; for the efforts of the sorcerer to turn him away wore 
 overruled as the means of bringing him near. If Elymas, with his wicked arts, had not been there, it is 
 nrob.ible that the governor would not have been converted. In his later experience, Paul became well 
 aware that the opposition by adversaries is often an essential means of success. On one occasion, 
 reporting a very favorable opportunity for conducting his work, he describes it by two features, -a 
 wide door and many adversariea. He seems to intimate that one of these two factors alone would n>( 
 
 123 
 
Acts. LESSON II. Thied Qtjaetee. 
 
 haro opnetitu ted the opportunity whicli he valued and enjoyed. Both were needed. If there had not 
 been a fierce wind blowing against his kite, it would not have been able to rise. The experienced mis- 
 eionary accordingly was glad of the storm. Arnot. 
 
 III. Then the deputy, when he saw what was done, believed, being astonished at 
 the doctrine of the Lord. "Wliat was done could not have enlightened and renewed the Roman, 
 but it opened bis mind for the reception of the word of life. Thus the Lord in providence at this day 
 employsjudgroent-strokesof many different kinds to open o path for the gospel into hearts that other, 
 wise would have remained closed. Welcome the Lord's hand, even though its stroke be painful, when 
 it prepares the way for the Lord's word I If we had access to the great multitude who stand round the 
 throne in white clothing, and could ask each saved saint to tell his own experience, probably nine out of 
 every ten would answer that providence, generally feared and fretted at, came crushing forward first, and 
 broke up a way for grace to follow. Arnot. 
 
 PRAOTICAI.. 
 
 1. Separate me Barnabas and Saul for tlie work -whereunto I have called them. 
 
 While they were enjoying privileges themselves they heard the command to carry these privileges to 
 others. Behold the natural history of missions ! Freely ye have received, freely give. They possessed 
 the gospel, and therefore they must spread it ahroad (v. 2). Arnot. 
 
 3. They that minister to the church in praying and preaching minister unto the Lord (v. 2). 
 
 3. Ministering unto the Lord, in one way or another, ought to be the stated business of churches 
 and their teachers. Christ's ministers are separated to him and to the Holy Ghost (v. 2). Ilenry. 
 
 4. The men chosen for foreign work in accordance with the mind of the Spirit were the mightiest 
 men. The foreign field always needs the ablest laborers (v. 2). Arnot, 
 
 5. And prayed (v. 3). "When good men are going forth about good work, they ought to he 
 Bolemnly and particularly prayed for, especially by their brethren that are their f cUow-laborers. Henry. 
 
 6. Preached the -word — synagogues of the Jews (v. 5). It is important that we should 
 enter every door which may be opened to us, and worlc while it is day. Itieger. 
 
 7. A prudent man, etc (v. 7). Among Roman provinces Cyprus was small. The governor held 
 not the highest rank. He lived, however, to thank God for the providence that cast his lot in Cyprus, 
 He did not enjoy so large a salary as the chief of a richer province, but he obtained through the mis- 
 sionaries a greater treasure. Arnot* 
 
 8. Prudence and godliness most happily accord with one another. The truth of God set forth in 
 the gospel asks for the investigation of those who are wise (v. 7). Reig^* 
 
 9. Those arc wise, however they may be ranked among the foolish of this world, who are Inquisl. 
 tive after the mind and will of God (v. 7). Ilenry. 
 
 10. Seeking; to turn away the deputy (v. 8). Men who occupy high positions r.re always at- 
 tended by persons who desire to turn them aside from the paths of duty and suggest evil designs; they 
 are not always warned and protected by apostles. Quesnel. 
 
 11. The hand of the Lord is upon thee. He who blinded others is struck blind himself. 
 Srandt. 
 
 13. Piety is more than a match, in the long run, for trickery and fraud. 
 
 13. And John departing: from theiu (v. 13). The SerLpturesdo not pass over the errors of the 
 eUnts in silence ; it affords us consolation to learn that none of them finished his course without making 
 the confession, *' My foot slippeth" (but) "thy mercy, O Lord, held me up." Besser. 
 
 14. They that run away from duty once find it hard to recover their position and to enter upon 
 that duty when they desire to (com. v. 13, with Gh. 15 : 37 , 38) . 
 
 Lesson II. July 8, 1877. 
 PAUL AT AISTTIOCH. Acts 13:26-41. 
 
 TIME. A. D. 48. 
 
 FL.ACE. Antioch In Pisidia. A province of Rome. 
 KUIiEKS. Claudius (Tiberius) Caasar, Emperor of Rome. 
 
 CONNECTION. 
 
 Prom Perga In Pamphylia, Paul and Barnabas proceeded across the mountalna to Antioch, In the 
 province of Pisidia, wliich lay between Pamphylia on the south and Phrygia on the north Whether In 
 
 124 
 
Thikd Quaktek. 
 
 LESSON III. 
 
 Acts. 
 
 26 Men and brethren, children of 
 the stock of Abrahiim, and whoso- 
 ovpr among you fcareth God,* to 
 you is the word of this salvation 
 sent. 
 
 27 For they that dwell at Jeru- 
 salem, and their rulers,^ because 
 they knew him not, nor yet the 
 
 voices of the prophets' which are 
 read every Sabbuth daJ^'' they have 
 fulfilled tJvm in condemning him. 
 
 28 And though they lonnd no 
 cause of death m him., ^j'et desired 
 they Pilate that he should be slain." 
 
 29 And when they had fulfilled 
 all that was written of hira,^ they 
 
 Pakallel Passages. — iMatt. 10 ; 6 ; Luke 24 : 47 ; Verse 46 ; Ch. 3 : 26. ^Luke 23 : 34 ; Ch. 3 : 17 ; 
 1 Cor. 2 : 8. ^Verses 14, 15 ; Ch. 15 : 21. «Luke 24 : 20, 44 ; Ch. 26 : 22 ; 28 : 23. sMatt. 27 : 22 ; Ma. 15 : 13, 14 ; 
 Lu.23:21,22; Johul9:6,15. «Ch.3:13,14. 'Lu. 18:31; John 19:28, 30, 36, 37. 
 this journey of eighty-five miles into the interior Paul met with any of those perilous encounters with 
 robbers to -which he refers in one of his epistles is not stated, but the nature of the road renders this 
 abundantly probable. This Antioeh was one of the towns of the same name founded by Selcucus 
 Nicanor, and the name of the province in which it stood was usually added, to distinguish it from the 
 others, and particularly from the great metropolitan Antioeh. On the Sabbath after their arrival the 
 two apostles " went into the synagogue and sat down." The latter intimation is emphatic, if, as Light- 
 foot assures us, their sitting down on entering was sufficient to apprise the elders of the synagogue that 
 the strangers were persons accustomed to teach or preach. Kiiio. — Paul is the spokesman abroad, as 
 Peter had been at home. Having been led to the proper place he waved his hand as a token for silent 
 attention and proceeded with his address. Following the method of Stephen, which he doubtless 
 remembered well, he sought an entrance to the sanctuary of the gospel through the vestibule of vener- 
 ated Hebrew history. When he had carried bis sketch down to the time of David he turned aside from 
 the narrative and plunged into his main theme, presented David's Son to the faith of David's subjects. 
 Arnot, — St. Luke gives us, if not the whole speech delivered by St. Paul, yet at least the substance of 
 what he said. He has evidently preserved, if not all the words, yet the very words uttered by the 
 apostle ; nor can we fail to recognize in all these speeches a tone of thought and even of expression 
 which stamps them with the individuality of the speaker. His concluding words, as St. Luke relates 
 them, might stand as a summary representing in outline the early chapters of the Epistle to the Romans ; 
 and therefore, conversely, those chapters will enable us to realize the manner in which St. Paul would 
 have expanded the heads of argument which his disciple here records. The speech ends with a warning 
 against the bigoted rejection of Christ's doctrine, which this latter portion of the address was so likely 
 to call forth. Bowaon. 
 
 EXPLANATOKY. 
 
 86. Children of the stock, of Abraham. Descendants of Abraham, natural horn Israelites. 
 —Whosoever among you feareth God. Proselytes. — Is the word of this salvation. The 
 
 message, the tidings of this salvation ; that is, the doctrine of repentance and forgiveness through faith 
 In the Redeemer. Two classes are here addressed, both classes being present, — the native Jew and the 
 Jewish proselyte. There were two kinds of the latter class, — those who received the law and were 
 circumcised, and those who renounced idolatry and embraced the Jewish religion hut did not submit to 
 circumcision. 
 
 37. Because they knew him not. In setting forth and proving his resurrection the apostle 
 must necessarily describe his death. This he does, speaking with .ill possible gentleness of the condiiet 
 of the Jews in his crucifixion, so as not to exasperate his brethren to whom he was speaking, attributing 
 aeir conduct to ignorance ar^d blindness. They did not know him aa the Messiah. They did not 
 recognize or were not convinced by the miraculous tokens of his office and mission. They did not 
 crucify him as the Redeemer of Israel, hut as a supposed deceiver. — Nor yet the voices of the 
 nrophets. ' They did not understand the meaning of the prophecies read every Sabbath in their hear- 
 mg They overlooked the true character of the Messiah and of his kingdom, expecting a temporal 
 prlnoj and a worldly kingdom. — They have fulfilled them In condemning: him. Although con. 
 tinually l-.earing these prophecies, still they had been so perversely blind as that by their rejection of 
 Christ and by the death to which they subjected him, they unconsciously fulfilled the very words of 
 their prophets. (Pa. 22 : 16-13 ; Isa. 53 : 3, 7-9 ; Dan. 9 : 26.) Peirce. 
 
 88. Though they found no cause of death In Him, etc. This is literally true. Even in 
 f^e trial before the Sanhedrim, no ground for Christ's condemnation could be made out by even sub- 
 orned witnesses. (Matt. 26 : 60.) Abbott. 
 
 39, 30. When they had fulflUcd all that was written of Him. The very acts which 
 »etmed to put an end to Christ and hia pretensions were fulfihnents of prophecy and preparations foi 
 
 125 
 
ACT8. 
 
 LESSON n. 
 
 Third Quarter. 
 
 took him down from the tree, and 
 laid him in a sepulchre.' 
 
 30 But God raised him from the 
 dead -.^ 
 
 31 And he was seen many days 
 of them which came up with him 
 from Galilee to Jerusalem,' who are 
 his witnesses unto the people. 
 
 32 And we declare unto you glad 
 tidings, how that the promise which 
 was made unto the fathers,* 
 
 83 God halh fulfilled the same 
 unto us their children, in that he 
 hath raised up Jesus again ; as it 
 is also written in the second psalm,^ 
 
 Thou art my Son, this day have I 
 begotten thee. 
 
 3t And as concerning that he 
 raised him up from the dead, now 
 no more to return to corruption, he 
 said on this wise, I will give jou the 
 sure mercies of David. 
 
 35 Wherefore he saith also in 
 another psalm,'^ Thou shalt not suf- 
 fer thine Holy One to see corruption 
 
 36 For David, after he had served 
 his own generation by the will of 
 God,^ fell on sleep, and was laid 
 unto his fathers, and saw corrup- 
 tion : 
 
 Paballei, Passages. — iMatt.27:69;Ma. 15:46; Lu. 23:63; Johnl9:3i 
 •Matt. 23:16; 1 Cor. 15:5. *Ko. 4:13. 'Pa. 2:7. »Pe 16:10. '1 Kings 2: 10. 
 
 2Matt. 28:6; Ch. 2:24. 
 
 his reappearance. In venting their own spite, they unwittingly accomplished all the things written in 
 the prophecies concerning him. Alexander- — But God raised tLiin from the dead. He passes by 
 the crucifixion in a word, to dwell on the resurrection as the great and indisputable evidence of Christ's 
 mission and authority; so, also, Peter in chaps. 2~and 3, and Paul in 1 Cor. chap. 15. Abbott. 
 
 31. He was seen many days. For forty days, at different times and places, was Jesus mani- 
 fested to his disciples. Of them which came up with liim from Galilee. Of the apostles and 
 disciples, who were especially appointed to bear witness of his resurrection. (See Acts 10:40, 41.) 
 Peirce. 
 
 33, 33. "We declare. "We," Paul and Barnabas (on the basis of these facts so fully attested) 
 "declare unto you," etc.; literally, "We evangelize to you" (preach to you as the evangel or glad 
 tidings) "the promise made to the fathers," — the promise of Christ made to Abraham, and repeated to 
 the fathers. (Gal. 3 : 14-22.) The great promise of the Messiah, which is found everywhere in the. Old 
 Testament, God had fulfilled to the Jews of that day, the descendants of the patriarchs, in that he raised 
 up Jeaus again (the noun of this verb means the resurrection), and thus proved him to bo the very 
 Messiah long promised. He was " declared to be the Son of God with power by the resurrection from 
 the dead." (Rom. 1:4.) Second Fsalm. This passage in the second Psalm is quoted as referring to 
 the Messiah and showing the sonsbip of Christ, not only from his divine nature, but from the divine 
 power bearing testimony to his claim. His resurrection is the crowning proof of his Messiabship. It 
 was, therefore, that great fact which the apostles were raised up to testify and proclaim. Jacobus. 
 
 34- And as concerning:. And in further proof of this; that is, the fulfilment of the promise and 
 the consequent Messiabship of Christ. Now no more to return to corruption. This distinguished 
 the resurrection of Christ from all others. Lazarus had been raised, but was again liable to disease, 
 death, and bodily corruption. Peirce. — I will g:ive you the sure mercies of David, The mer. 
 cies promised to David, — mercies which shall surely be bestowed. The apostle here quoted from 
 Is. 55:3, where God, through the prophet, bids the people yield themselves obediently to him, and 
 assures them that thus they shall receive the blessings which had been promised to David. The chiei 
 point in these promises was the coming of the S.aviour through David's posterity. From the language of 
 Isaiah, then, it was evident that the Messiah was to triumph over the power of death. liipley. 
 
 35. In another Psalm (Ps. 16 : 10). Peter made use of this passage for the same purpose when 
 arguing before the Jews, in Jerusalem, the Messiahship of Christ, alleging that, in Jiis resurrection, this 
 passage was fulfilled, and could have applied to no other. (Acts 2 : 27, 31.) Peirce. 
 
 3G. For David . . . fell on sleep. Here the apostle shows that the promise could not have 
 referred to David himself, as he did see corruption, but to his more glorious Son, after the flesh. The 
 marginal reading of the sentence, " After ho had served his own gencr.ation by the will of God," is, 
 " After he had In hia own ago served (or obeyed) the will of God," which is, probably, the most correct. 
 Fell on sleep. Died, sweetly and willingly, as one sleeps when wearied. "Was laid unto his 
 fathers. In the large, deep sepulchres hewed from the rock, where laid the bodies of his family which 
 preceded him. Saw corruption. Decayed, as had all the dead before him. Peirce. 
 
 126 
 
Third Quarter. 
 
 LESSON II. 
 
 Acts. 
 
 37 But he, whom God raised 
 again, saw no corruption. 
 
 38 % Be it known unto you there- 
 fore, men mid brethren, that through 
 this man is preached unto you the 
 lorgivcucss of sins : i 
 
 39 And by him all that believe 
 
 are justified from all things," from 
 which ye could not be jusiiiiod by 
 the law of Moses. 
 
 40 Beware therefore, lest that 
 come upon you, which is spoken of 
 in the prophets ; ^ 
 
 41 Behold, ye despisers, and won- 
 
 Pakallel Passages. — ' Je. 31 : 34 ; Da. 9 : 24 ; Lu. 24 ; 47. ^Is. 63 ; U ; Ro. 3 : 23 ; 8:3; He. 7 : 19. 
 »Ia. 29:14; Hab. 1:5. 
 
 37. But he, whom God raised again. Jcaua, the lineal descendant of David, according to the 
 promise just quoted. Saw no corruption. Did not experience the efifecta of tiiis universai law, his 
 body not suffering decay after death. (Acts 2 ; 31, 34.) Peirce. 
 
 38, 39. Be it known, therefore, to you meu, brethren, that, through this one, to you is 
 proclaimed the remission of sins ; and from all from which you could not, in the law of 
 Moses, be justified, in him every one liaving: faith is justified. Compare carefully with the 
 English verse this, which is, as nearly as possible, a literal translation of the original. The passage 
 itself is one of special importance, because it is the first clear enunciation by Paul of the doctrine of 
 justification by faith alone, which forms the central truth of FauHne theology. That which is pro- 
 claimed is not merely the forgiveness, but the remission, i. e. the putting away of sins, as explained by 
 Psalm 61 : 1, 9 ; Isaiah 1 : 18 ; Micah 7 : 19. (Compare Matt. 1 : 21.) The doctrine of the absolute rcmia- 
 flion of sins was proclaimed in the Old Testament in these and many kindred passages, and by abundant 
 symbols (John 1 : 29) ; but it was reserved for the New Testament to reveal clearly the One through 
 ■whom- this remission of sins is afforded, by whoso voluntary sacrifice God can be both just and the 
 justificr of them that believe. The language hero is equivalent to, " From all (sins) every one having 
 faith is justified in him, from (none of) which sins could ye be justified in the law." In the law is not 
 equivalent to by the law; the declaration ia much broader than our English translation renders it; not 
 only wc cannot be justified by the law, but we cannot while remaining in (under) it and endeavoring to 
 Bccuredivinefavor by works of merit of our own. (Gal. 6:4.) To have faith is to trust in the mercj 
 of God, simply, in contrast with the spirit which seeks to stand in the divine Presence on the ground, in 
 whole or in part, of personal merit, or righteousness, or works wrought. To bo justified is not, in Paul'« 
 use of the term, if ever in the New Testament, to be made just or righteous, but to be put in the plait, 
 of one against whom no sentence of condemnation has been pronounced; it is interpreted by such 
 passagea as Kom. 8 : 1. Abbott. 
 
 40. Beware. Literally, " See to it." This message of salvation Implies destruction to those who 
 reject or neglect it. Those are the two halves of Christ's ministry, — to believers salvation, to unbeliev- 
 ers their own chosen destruction. Here, therefore, he gives the warning. Therefore. Because Christ 
 Is such a Saviour from sin and death, beware, for " how shall ye escape if ye neglect so great salvation," 
 etc. The grace brought to ua in the gospel makes the perdition of despisers more severe. This warning 
 had been spoken of in the prophets, — in the book of the prophets, in the prophetical portion of the 
 sacred Scriptures. It had been uttered by the prophet Habakkuk. (Cb. 1:6.) Jacobus. 
 
 41. Behold, ye despisers. The solemn address of the prophet, when first spoken, referred to 
 those who disbelieved the divine threatening that God would deliver them into the .hands of the Chal- 
 deans. It was, however, pecaliarly applicable to those who should reject Christ and lay themselves 
 liable to the dreadful consequences that must follow. And perish. Doddridge and others render this, 
 "And disappear," as those that shall perish at once, and vaniah, as it were, out of sight. Bloomfleld 
 renders it, " And be exceedingly amazed " at the Impending judgments of God. Worlt a work. Per- 
 form a work of retribution, referring to the dreadful Judgments God will bring upon those who despise 
 the gospel. Te shaU in nowise believe. Which you will not believe. So fearful were these judg- 
 ments to be that they would not belicvo them if told beforehand, a figurative expression showing ths 
 awful character of the punishment to be visited upon the? despisers. This language was applicable to 
 the terrible temporal calamities that befell the Jewish nation soon after this, and to the more awful doom 
 of finally impenitent Jews and Gentiles in another world. Peirce. 
 
 ILLUSTRATIVE. 
 
 I. God raised him from the dead. The glorious resurrection. I have hailed that gloncns 
 sun at his rising, and stood entranced at his setting beams; I have looked up to heaven ot midnight, ond 
 mused on the moon and stars, when none but God was with me. I have sat silent and solitary in my 
 eloset and thought over, one by one, my Saviour's miracles; I have pictured to my mind the Almighty 
 
 127 
 
Acts. 
 
 LESSON II. 
 
 Thied Quakter. 
 
 der, and psrisli : for I wovk a work 
 in _your cla3's, a work which 3'e shall 
 
 in no wise believe, though a man 
 declare it unto 3'ou. 
 
 mouldins the earth of the fresh creation into a human form, and hrcathing the hrcath of life into tho 
 nostrils of Adam : but never has my heart been so agitated as when I have thought of Jehovah coming 
 forth at tho blast of the iast trumpet to summon together tho scattered dust of the corpse and mould it 
 into a body spiritual, incorruptible, immortal, radiant as the sun, and fashioned after the glorious body 
 of the G-od-man (v. 30). Dr* Tlwmpson. 
 
 U. The promises are sure. Good old Spuratow says that some of the promises are like the 
 almond tree, — they blossom hastily in tho very earliest spring; but, saith he, there are others which 
 resemble the mulberry tree, —they are very slow in putting forth their leaves. Then what is a man to 
 do, if he has a mulberry tree promise which is late in blossoming? Why, he is to wait till it does. If 
 the vision tarry, wait for it till it come, and the appointed time shall surely bring it (vs. 32, 33). James 
 O. Grajj. 
 
 III. Justification by faitJi. Luther sought rest for his troubled breast in self-denial and retire- 
 ment as a monk, but did not find it. In 1500 he started as a delegate for Rome, hoping to find relief 
 from his burden there. As he came in sight of the city he fell on hia knees, exclaiming, " Holy Rome 
 I salute thee." Ho was disappointed and shocked at the wickedness which he found there. The people 
 eaid to him, " If there is a hell, Rome is built over it." At last, he turned to ascend Pilate's staircase, 
 thronged by the superstitious crowd, upon his knees. He toiled from step to step, repeating his prayers 
 at every one till a voice of thunder seemed to cry within him, " The just shall live by faith." Instantly 
 he rose, saw the folly of his hopes of relief through works of merit. A new life followed his new light. 
 Bevcn years after he nailed his theses to the doors of the Wittenberg church, and inaugurated the 
 Reformation, Biblical Museum. 
 
 PRACTICAIi. 
 
 1. The word of this saltation (v. 26). When Paul glorifies the preaching of the word con 
 cerniug Christ, which he here terms the word of salvation, he exalts it more highly than if he had de- 
 ecribod to his hearers all the power, tho treasures, and the glory on earth or in heaven. Depart from 
 me all ye treasures and joys of this world, so that I may hear and retain nothing but this preaching and 
 word of salvation which Christ has sent I Luther. 
 
 3. They knew him not, nor yot the voices of the prophets (v. 27). Men may often In this 
 way read the Bible a good part of their lives, and for want of attention, or of a humble mind, never 
 understand it. Barnes. 
 
 3. They found no cause of death in him (v. 28) . " Human judges found no fault in him ; but 
 there was another judge wlio found him laden with the sins of all mankind." Quesnel. 
 
 4. They have fulfilled them. There is a council of higher rank than that to which the rulers In 
 Jerusalem belonged, namely, the council of the holy prophets. Besser. 
 
 5. Men may be fulfilling Scripture prophecies even when breaking Scripture precepts, particularly 
 in the persecution of the church, as of Christ. Henry. 
 
 6. But God raised him (v. 30). Paul preaches not only the cross, but also the resurrection of 
 The two belong together If we desire- to obtain full and complete righteousness in Christ. Ap, 
 
 Jesus, 
 Past. 
 
 7. 
 
 8. 
 
 " The resurrection Is well called the creation of a new spiritual world." Justin Martyr. 
 
 Glad tidings (v. 32), viz. the fulfilment of the most glorious promise that God ever made to 
 ruined man. Gray. 
 
 9. The promise Tvhlch was made unto the fathers (v. 32). The preaching of the gospel 
 to the Gentiles, the great thing the Jews found themselves aggi'ievcd at, was so far from infringing the 
 promise made to them, that the promise Itself, that all the families of the earth should be blesstd in 
 the Messiah, could not otherwise be accomplished. Henry. 
 
 10. ** The promise, as if it was the only promise that was made unto tho fathers ; and so in efi^eet 
 it was, this being the root from whence ali the others spring, and from whence they receive their whole 
 force and virtue. Bp. Beveridge. 
 
 11. David obeyed the will of God in hia own day. It was an evil time, and yot this servant of the 
 I«ord continued to obey the will of God. Our times may bo unfavorable, and evil-minded men may 
 surround us; still the great object of our life must ever be the performance of the will of God (v. 36). 
 Starke. 
 
 13, The forgriveness of sins (v. 38). An alarming fact in man's moral condition Is implied,— 
 •in; a divine method of pardon declared, — forgiveness, justification. 
 
 13. This blessing is offered on easy and honorable terms. Not by purchase, or doing, or meritingi 
 
 128 
 
Third Quaetee. 
 
 LESSON m. 
 
 Acts. 
 
 tnt In Ijclioving : 1. In God's love. 2. In Christ's power and readiness to save. 3. In Ood's truth thit 
 he will save all who bclleTc. 
 
 14. This method and offer of salvation is constituted by God a standing proclamation in his church 
 tjr the world. Jdmta Camper Oray. 
 
 15. " Others only look and wonder, — the Christian only looks and loves." Hurrion. 
 
 16. " The blood of Christ is poured forth on the believer, and with it he sprinkles his heart, and In 
 eaved. The wicked trample it under their foot and perish." Farindon. 
 
 17. Wo may learn that men may see and be amazed at the works of God and yet be destroyed. 
 
 18. There may bo a pi-cjudiee so obstinate that even a divine, revelation will not remove It. 
 
 19. The fancied security of sinners will not save them. 
 
 90. There are men who will not believe in the possibility of their being lost, though it bo declared 
 by the prophets, by apostles, by the Saviour, and by God. Thoy will still remain in fancied security 
 and suffer nothing to alarm or rouse them., 
 
 81. But the fancied security of the Jews furnished no safety against the B.ibyIonian3 or the Romans, 
 nor will the indifference and unconcern of sinners furnish any security against the dreadful wrath of 
 God. Tet there are multitudes who live amidst the displays of God's power and mercy in the rodemp. 
 Uon of sinners, who witness the effects of his goodness and trnth in revivals of religion, who live to 
 iespise it all, who are amazed and confounded by it, and who shall yet perish. Bamea. 
 
 LESSOif m. July 15, 1877. 
 TUENING TO THE GENTILES. Acts 13 : 42-52. 
 
 TIME. About A. D. 48. 
 
 FIjACC Antioch in Fisidia. A province of Kome. 
 
 RVliHRS. Claudius Cxsar, Emperor of Home. 
 
 42 And when the Jews were gone 
 out of the sj-nagogue, tb<3 Gentiles 
 
 besought that these words might be 
 preached to them the next Sabbath. 
 
 INTBODUCTOKY. 
 
 Through Christ, Paul was enabled to preach the " forgiveness of sins, and that by him all thai believe 
 are Justified from all things from which they could not be justified by the law of Moses." This was very 
 rital doctrine, and it made a profound impression upon those who now heard it for the first time; and 
 many of them, on leaving the synagogue, pressed around the apostles and begged them that " these 
 words," racaming the same matter, might again bo preached to them, or rather more fully opened to them 
 on the next Sabbath day. And when the mass of the congregation had dispersed, there were still many, 
 both Jews and proselytes, more strongly than the others smitten by the sword of the Spirit, who walked 
 along with or near the apostles, as if reluctant to part from them in their hunger for spiritual nourish- 
 ment. But these were at length kindly dismissed with the injunction that, till the next meeting, they 
 should sedulously cherish the good impressions they had already received. Doubtless many of those 
 who had been thus impressed invited Paul and Barnabas to their houses during the ensuing week, and 
 enabled them to declare the history and doctrine of Christ more fully to these inquirers and their circles 
 of friends. Thus aud by other means was the intensity of the first excitement deepened. It even 
 extended to the Gentiles, the nature of whose interest in such matters has been lately explained; and 
 many of them were found among the crowd that flocked to the Jewish synagr gue on the next Sabbath 
 day. Kiiio. 
 
 EXPLANATORY. 
 
 42. And -wlien the Jews were gone out of tho synagogue. A different version of this 
 verse found in the best copies of the New Testament gives to it the following and probably the true 
 reading: "And when thoy, that is, the apostles, were going out of the synagougc of the Jews, tho Gen- 
 tiles (that is, the Gentile proselytes) besought," etc. — That tlieso words might be preached to 
 them. These doctrines. They desired further explanations and instructions concerning the gospel of 
 Christ which had been preached by the apostles. — The next Sabbath. That is, the next seventh d.ay, 
 answering to our Saturday, that being the Jewish Sabbath. Peirce. — Tlio Gentiles bcsotight. Tho 
 effect of Paul's discourse is here stated. It was another specimen case. As with Scrgius Paulus and 
 
 129 
 
Acts. 
 
 LESSON m. 
 
 Thied Quaetee. 
 
 43 Now when the congregation 
 was broken up, many of the Jews 
 and religious proselytes followed 
 Paul and Barnabas, who, speaking 
 to them,i persuaded them to con- 
 tinue in the grace of God.^^ 
 
 44 And the next Sabbath day 
 came almost the whole city together 
 to hear the word of God. 
 
 45 But when the Jews saw the 
 multitudes, they were filled with 
 envy, and spake^ against those 
 things which were spoken by Paul, 
 contradicting and blaspheming. 
 
 46 Then Paul and Barnabas waxed 
 bold, and said, It was necessary 
 that the word of God should first 
 have been spoken to you :* but see- 
 ing ye put it from you,^ and judge 
 yourselves unworthy of everlasting 
 life, lo, we turn to the Gentiles. ^ 
 
 47 For so hath the Lord com- 
 manded us, saying, I have set thee 
 to be a light of the Gentiles,^ that 
 thou shouldest be for salvation unto 
 the ends of the earth. 
 
 48 And when the Gentiles heard 
 this, they were glad, and glorified 
 
 
 Parallel Passages 
 
 _: 
 
 Cli 
 
 11 
 
 23; 14 
 
 :22 
 
 !Tit. 
 
 2:11 
 
 ; He. 12 : 15 ; 
 
 IPo 
 
 6. 
 
 12. 
 
 »lPe 
 
 4 
 
 4. 
 
 iMatt. 
 
 10 
 
 6; Ch 
 
 3:26; 
 
 Verso 26; 
 
 Ko 
 
 . 1 
 
 16. 
 
 'Ex. 
 
 32: 
 
 10; Do 
 
 32: 
 
 21; la. 65:5 
 
 J Eo. 
 
 10 
 
 :19. 
 
 cCh. 
 
 18 
 
 6 
 
 28 
 
 28. 
 
 'Is 
 
 42:6; 
 
 49:6. 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 Elymas at Paphos, the Jew rejects and the Gentile receives the salvation. Even if, according to late 
 critics, the terms " Jews and Gentiles " arc to "bo omitted in this verse, this is still the result, as appears 
 from the following verses. The Gentiles were Gentile proselytes. Jacobus. 
 
 43. NovF when the congregation vras hroken up. Dismissed, set free. — Many of the 
 Jews and religious proselytes. Literally, The worshipping strangers; here, the Greeks who 
 accepted Jehovah as their God and worshipped with the Jews. — To continue in the grace of God. 
 Or, Of the Lord, i. e. Christ; there ia good authority for either reading. The burden of the apostolio 
 preaching was that they should accept salvation as a free gift and rest ou the free grace of God, not on 
 their own obedience to the law. (Comp. Phil. 3 : 9.) Abbott. 
 
 44, 46. Came almost the Tvhole city together. To the synagogue. The throng embraced 
 both Jew and Gentile; not merely the proselytes, but also those who had not theretofore accepted Juda. 
 Ism. It was this thronging of their synagogue by the Gentiles which aroused the opposition of the Jews, 
 The same feeling still underlies race and national pride and pi*ejudice. Abbott. — They could not endure 
 the notion of others being freely admitted to the same religious privileges with themselves. This was 
 always the sin of the Jewish 'people. Instead of realizing their position in the world as the prophetic 
 nation, for the good of the whole earth, they indulged the sclf-cxalting opinion that God's highest blessings 
 were only for themselves. ITowson. — ITilledwith envy. "With heart-burning and indignation, that 
 sentiments so different from their own were attracting so much attention and favor. Ripley. — Contra- 
 dicting and hlaspheming. Not only opposing by argument, but also by sneers and denunciation and 
 evil speaking. To blaspheme is here, not to take God's name in vain, but to speak evil and slanderous 
 words. In the first centuries various forms of licentiousness and unnatural crime were charged upon 
 the Christians for the purpose of bringing them and their doctrines into disrepute. Abbott. 
 
 46. Then Paul and Barnabas waxed hold. , They did not permit their own passions to 
 become inflamed, neither did they revile their assailants, but they very plainly told the latter that they 
 would thenceforth turn away from them and offer the saving word of God to the Gentiles. — It was 
 necessary, etc. The necessity pi'oceedcd from the command of Christ (Ch. 1:8; 3:26; Rora. 1:16), 
 
 , and from the whole plan of the divine economy. But these fanatical Jews had now rejected the gospel, 
 as the apostle emphatically declares, and had thus virtually pronounced the sentence themselves that 
 thsy were not worthy of receiving that everlasting life which had been offered to them in Jesus Christ.' 
 In view of this fact Paul and Barnabas do not attempt to refute the objections and blasphemies of the 
 Jews, nor do they cast their pearls before swine, but simply pronounce the words, " Lo, wc now turn to 
 the Gentiles." Lechler. — This great favor having been bestowed upon them for ** their fathers' sake," 
 that the Saviour should arise in their nation and the gospel be first offered for their faith, a pecullal 
 obligation rested upon them and a severe penalty must follow their neglect. 
 
 47. Tor so hath the Lord commanded. (Sec Is. 49:0.) The apostle hero shows from a 
 Scripture prediction the propriety of his offering the gospel to the Gentiles, In the chapter from which 
 the quotation is taken the character and office of the Messiah are presented; and in this verso the extent 
 of his commission, to be not only the Redeemer of Israel, but a " light to the Gentiles and for salvation 
 unto the ends of the earth." Pelrce. 
 
 48. They glorified, extolled, the word of the Lord; they expressed their Joy and gratitude for 
 
 130 
 
Acts. 
 
 LESSON m. 
 
 Third Quaexeh. 
 
 the word of the Lord, and as' many 
 as were ordained to eternal life be- 
 lieved. i 
 
 49 And the word of the Lord was 
 published throughout all the region. 
 
 50 But the Jews stirred up the 
 devout and honorable women, and 
 the chief men of the city, and raised 
 
 persecution against Paul and Barnar 
 bas,2 and expelled them out of their 
 coasts. 
 
 61 But they shook off the dust of 
 their feet against them, ^and came 
 unto Iconium. 
 
 52 And the disciples'* were filled 
 with joy, and with the Holy Ghost. 
 
 Pakailel PAS3AGE3.— 'Ch. 2:47. 22 Tim. 3:11. »Matt. 10:14; Mark 6:11; LukD9:6; Ch. 
 18:6. «Matt. 5:12; John 16:22; Ch. 2:46. 
 
 the mercy "wliicli had cm'braccd them in the plan of salvation, and had given them this opportunity to 
 secure its benefits. Wo see from the next clause that they received the message as well as rejoiced to 
 hear it. Ilachett. — " Kejoiced gi'catly " to hear that to the Gentiles, as -well as to the Jews, this great 
 salvation was to he offered. Peirce. — As many as -were ordained to eternal life. And aa 
 many as were appointed unto eternal life believed. This ia the only translation which the philology of 
 the passage allows. In what sense men are appointed hy Glod unto eternal life is not taught very die. 
 tinctly here, but must bo gathered from a comparison with other passages. Hackett. — The original 
 word, translated ordained, signifies disposed or prepared, determined, resolved, *• Such aa were so 
 disposed and prepared, believed through divine grace, and embraced the gospel, in opposition to those 
 who, by rejecting the gospel, • judged themselves unworthy of everlasting life.' " Peirce. — The aacred 
 writer thus acknowledges G-od's previous merciful purpose to bestow eternal life on these persons. This 
 merciful purpose on the part of God is carried into effect in perfect harmony with the voluntary agency 
 of men. Eipley. 
 
 49. Tlirougliont all tlie region. The region, probably, to which Antioch, where the events 
 just related occurred, might be regarded as central. Ripley. 
 
 50. Devout and Iionorable Tvomen. That is, Jewish proselytes of social influence. *• Honor- 
 able" refers to social position, not to personal character. "Women exerted a strong influence both for 
 and agaihst Christianity. It was probably by them that the oppoaition of the chief men of the city was 
 Incited. Abbott. — That influence of women in religious questions is here for the first time brought 
 before our notice in the sacred narrative of St. Paul's life. Strabo, who was intimately acquainted with 
 the social position of the female sex, speaks in strong terms of the power which they possessed and 
 exercised in controlling and modifying the religious opinions of the men. This general fact received one 
 of its most striking illuatrations in the case of Judaism. The good services which women contributed 
 towards the early progress of Christianity ia abundantly known, both from the Acta and the Epiatles. 
 Here they appear in a position leas honorable, but .not less influential. Uowson. — Chief men of the 
 city. The magistrates of the city. They may have represented the apostles to them as seditious men, 
 and setters forth of new religions, opposed to the tranquillity and safety of the city and to their heathen 
 worship. . Peirce. — Expelled them ipiit Oiem out) , thrust them out with more or less violence, out of 
 their coasts — borders, confines. Jacobus. 
 
 61. But they Bbool£ off the dust. In cases such as these, instructions had been given by our 
 Lord himself how hla apostles were to act. During his life on earth he had said to the twelve, " Who- 
 soever ehali not receive you, nor hear you, whea ye depart thence, shake off the dust under your feet 
 for a testimony against them. Verily, I say unto you, it shall bo more tolerable for Sodom and Gomor- 
 rah in the day of judgment than for that city." And while Paul and Barnabaa thus fulfilled our Lord's 
 words, shaking ofl' from their feet the dust of the dry and sunburnt road, 'n token of God's judgment on 
 wilful unbelievers, and turning their steps eastwards in the direction of Lycaonia, another of the sayings 
 of Chriat waa fulfilled, in the midst of those who had been obedient to the faith : " Blessed are ye when 
 men shall revile you and persecute you, and shall say all manner of evil against you falsely, for my sake. 
 Eejoice and be exceeding glad : for great is your reward in heaven; for ao persecuted they the prophets 
 which were before you." Even while their faithful teachers were removed from them, and travcUing 
 across the bare uplands which acparato Antioch from the plain of Iconium, the diaciples of tho former 
 city received such manifest tokens of tho love of God and tho power of the ," Holy Ghost " that they 
 were "filled with joy" in the midst of persecution. Uowson. —Iconinm. A considerable city of 
 isia Minor, generally considered as belonging to Lycaonia. It lay in a fertile plain at tho foot of Taurus, 
 on the g-eat line of communication between Ephesua and the more eaatern cities of Taraus and Antioch, 
 and tho Euphrates. From Pliny's dcacription it would appear to have been a populoua and important 
 city at the thno ol Paul's visiL Under tho Byzantine emperors it waa tho metropolis of Lycaonia, was 
 
 131 
 
Acts. LESSON III. Third Quaetek. 
 
 ■ubseiiTiontly captured by the Turks and made the capital of an empire -whoBc sovereigns took the title 
 of Bultans of Iconium. During this period of its history it acquired its greatest celebrity. It is now 
 called Koniyeh, has a population Yariously estimated from twenty to thirty thousand. The houses aro^ 
 mostly of stone or sun-dried brick, and are poorly built, except the mosques and palaces. The place 
 contains some remains and inscriptions, mostly of the Byzantine period. Abbott, 
 
 ILIiUSTRATIVE. 
 
 I. They were filled with envy (v. 45), And aro not religious bodies sometimes gnllty ol 
 this Bin? Has it no existence in the breasts of professing Christians of different denominations? Ii 
 there no envy in Dissenters towards the Chnrch of England or of the Chui-ch of England towai'ds Dis- 
 senters? Of Baptists towards Psedobaptists, Pffidobaptists towards Baptists? Of Methodists towards 
 Congregationalists, and Congrcgationalists towards Methodists? What meancth that disposition to 
 enspcct and traduce each other, which is but too common amongst all the divisions of the Christian 
 church? If one denomination prospers, arc not all the rest too apt to look on with envious eyes, 
 because theirs is liliely to be eclipsed or diminished? Arc not all the little arts of detraction most busily 
 employed, and a hundred tongues made voluble to ari-est the progress and limit the prosperity of the 
 rising sect? And how much of this spirit is often seen in the conducting of rising congregations of the 
 same denomination I What ill-will is often cherished by the members of the declining cause towards 
 those of the prosperous one, and only because they are prosperous I They can never hear of tho success 
 of their neighbor society, their sister church, without feeling and appearing uneasy and displeased, as 
 if an injury were done to them; they profess to be incredulous of the fact; they suggest that it is more 
 in outward show than reality; they do not scruple to mention drawbacks in the talents or perhaps the 
 inconsistencies of the minister; detraction, yea, even slander, is employed against some of the members 
 of i^s prosperous society, as it is snccringly called. Such even in Christian churches, or rather in tho 
 minds of some of their members, arc the operations of envy. J. A, James. 
 
 II. A3 many as were ordained, believed (v. 48). They that are written in tho eternal 
 leaves of heaven shall never be wrapped in the cloudy sheets of darkness. A man may have his name 
 written in the chronicles, yet lost ; written in durable marble, yet perish ; written on a monument equal 
 to a Colossus, yet be ignominious; written on the hospital gates, yet go to hell; written on his own 
 house, yet another come to possess it. All these arc but writings in the dust or upofe the waters, where 
 tho characters perish as soon as they are made. They no more prove a man happy than the fool could 
 prove Pontius Pilate a saint because his name was written in tho creed. But they that are writUn in 
 heaven aro sure to inherit it. T, Adams. 
 
 III. Expelled them out of their coasts <v. 50), Do they cast us out of the city? They 
 cannot cast us out of that which is in the heavens. If they who hate us could do this, they would bt 
 doing something real against us. So long, however, as they cannot do this, they aro but pelting us with 
 drops of water or striking us with the wind- Gregory Naeianeen* 
 
 IV. And the disciples were filled with joy (v. 52). As if a man should throw precious 
 stones and rich jewels at another, with intent to kill him, and the other should gather them up and 
 enrich himself with them; even so do persecutors enrich tho childi'cn of God, that they may rejoice 
 being worthy to suffer for Christ's sake. Cawdray. 
 
 PKACTICAIi. 
 
 1. The gospel is never proclaimed in vain; although some may despise it there aro always some 
 whose hearts aro touched by it (v. 42). StarJce. 
 
 3. "Sybcn the gospel takes any proper hold upon tho heart, there is a desire awakened for its rc^pe. 
 tition. How pleasant to Christian ministers to be entreated to preach tho gospel again and again I 
 Jacobus. 
 
 3. Continue In the grace of God (v. 43). This is a text well suited to all awakened persons. 
 WilUger. 
 
 4. Beginners most of all need such exhortations, for they aro still tender grafts, and may bo easily 
 broken off from Christ amid the storms of temptation. StarJce. 
 
 5. Filled with envy — contradicting and blaspheming (v. 45). When men are enraged, 
 they little regard tho words which they utter, and little care how they may be estimated by God. 
 
 G. "Wlicn men attached to sect and party, in religion or politics, have no QooH arguments to employ, 
 they attempt to overwhelm their adversaries by bitter and reproachful words. 
 
 7. Men in the heat of strife and in professed zeal for peculiar doctrines and for sect and party, 
 more frequently utter hla^pJiemy than they aro aware. Sames. 
 
 8. Seeing yt>u put it from you,— we turn to the Gentiles (v. 46), God never loaves any tilj 
 they ILrst leavo him. Uenry. 
 
 132 
 
Third Quaetee. LESSON IV. ' Acts. 
 
 9* Buy while yo are in tho market, gather In while the sky ia clear, accept the grace and word of 
 God while they may ho found. The grace and word of God are like a sudden ehowcr, which docs not 
 return when it has onco fallen. Luther. 
 
 10. When men, oven hirt once, deliberately and solemnly reject the oflfcra of God's mercy, it greatly 
 endangers their salvation. The probability ia that they then put the cup of salvation forever away from 
 themselves. 
 
 11. A man will not long lahor on a rocky, barren, sterile soil, when there is near him a rich and 
 fertile valley that will abundantly reward the pains of cultivation. Barnes. 
 
 13. The preaching of the cross is to them that perish foolishness, hut to them that are saved it In 
 the power of God. Paul. 
 
 13. Kaised persecution (v. 50). As soon as the door of opportunity opened a crowd of adver- 
 flarics rushed in. Thia was according to law. Where tho heaviest blow is dealt against his kingdom 
 there the God of this world gathers all his forces for defence. Amot. 
 
 14. " Where violence is there is ever error to be suspected. Affection and hate are the greatest 
 enemies that can bo found to Boundness of judgment or exactness of comprehension. He that is troubled 
 with passion is not fitly disposed to judge of truth." Bp. Bedell. 
 
 15. Tliey shook ofT the dust — against them (v. 51). It is time for a servant of Christ to 
 shake off the dust from his feet : 1. When he has not only knocked in a friendly manner, but also 
 boldly kept his ground. 2, When he has been called upon to proceed, not only by men but also by 
 tho Lord. 3. When not only the door here ia closed, but when he also sees it opened elsewhere for 
 Bucceasful work. Geroh. 
 
 IG. Filled with joy (v. 52). The power of the gospel oilen appeared in the early church, filHng 
 the souls of the disciples with triumphant and pious joy in tho midst of adversities. Jacobun. 
 
 17. This happened even in the midst of perscajition, and is one of the many evidences that the 
 gospel is able to fill the soul with joy even in the severest trials. Bamea. 
 
 18. '• Tho teachers wore suffering persecution, and the disciples rejoiced. . . . The suffering of the 
 teacher does not check his boldness, but makes tho disciple more courageous." Chrysoatom. 
 
 19. The communion of saints and of tho Holy Ghost was more than a compensation for tho loss of 
 mere natural communion. tTa^obus. 
 
 30. Though they had been persecuted atAntioehfor preaching Christ there, tho first thing they 
 did when they reached Iconium was to preach Christ. Tho fire burned in their breasts and they could 
 not restrain it. Woe is unto me if I preach not the gospel I Amot. 
 
 Lesson IV. July 22, 1877. 
 PAUL AT LTSTRA. Acts 14 : 8-20, 
 
 TnUTE. A. D.4S. 
 
 FIiACE. Lystra, in Lyoaonia, a Roman province. 
 
 KTTL£R> Claudins CxBar, emperor of Borne. 
 
 8 % And there sat a certain man I being a cripple from his motlier's 
 at Lystra, impotent in his feet, | womb,' who never had walited: 
 
 Parallbi. Passage. — iCh. 3:2. 
 
 CONNECTION. 
 
 From Antioch, In Pieidia, the apostolic travollcrs tamed their steps eastward in the direction of 
 Lycaonia, and traversing the barren uplands, at length, after a journey of ninety-three miles, descended 
 Into tho plain ia which Iconium, the capital of that province, stood. At Iconium nearly the same course 
 was taken by Paul aad Barnabas, and nearly the same incidents occurred, as at Antioch. They then 
 proceeded, fifty or sixty miles, to "Lystra and Derhe," — Lystra first and Derbe after. Kitto. 
 
 EXPL AN ATOK IT. 
 
 8. Lystra. Lystra was undoubtedly in the eastern part of the great plain of Lycaonia; and 
 there are very strong reasons for identifying its site with the ruins called Bin-bir-Kilisseh, at the base 
 of a conical mountain of volcanic structure, named the Karadagh. Here are the remains of a great 
 number of churches; and it should be noUced that Lystra has its post-apostolio ChrisUan history, th» 
 
 133 
 
Acts. LESSON IV. Third Quarter. 
 
 9, The same heard Paul speak : 
 who steadfastly beholding him, and 
 perceiving that he had faith^ to be 
 healed, 
 
 10 Said with a loud voice, Stand 
 upright on thy feet.^ And he leaped 
 and walked. 
 
 11 And when the people saw 
 
 what Paul had done, they lifted up 
 their voices, saying in the $peech of 
 Lycaonia, the gods^ are come down 
 to us in the likeness of men. 
 
 12 Aud they called Barnabas, 
 Jupiter ; and Paul, Mercurius, be- 
 cause he was the chief speaker. 
 
 Parallel Passages. — iMatt. 8 : 10 ; 9 : 28, 29. 2Is. 35 : 6. sCh. 28 : 6. 
 
 names of its bishops appearing in the records of early councils. Abbott. — Lystra is tho first place the 
 apostles visit at -which we hear nothing of resident Jews or of any synagogue. The tralisactions are with 
 the heathen until certain Jews come from Antioch and Iconium purposely to stir up the people against 
 them. There were probably, however, some Jews if not many; and it is, doubtless, because the prin- 
 cipal transaction commemorated in this visit was with tho G-entiles that the presence of Jews is not 
 conspicuously denoted. Kitto. — Paul addressed them in G-reek, for Q-reek was well understood in this 
 border country of the Lystrians, though their own dialect was either a barbarous corruption of that noble 
 language or the surviving remainder of some older tongue. ITowson. — It is probable that Paul wai 
 preaching in the market-place (Ch. 17 : 17) or in some broad thoroughfare of the city. In a similar man- 
 ner the missionaries of to-day avail themselves of the squares and public streets as preaching places. 
 Abbott. — Impotent in h.is feet. Having no strength in his feet, they being entirely incapable of 
 bearing the weight of his body. He sat, empliatically expressing his helplessness, not having the power 
 of walking. Peirce. — Such persons commonly sat at the wayside or in some public place to ask for 
 alms. Barnes. —A. cripple from his niother*B -womb. His weakness was not a late or sudden 
 affection, but had been of long continuance, even from his birth, so that he had never been able to walk, 
 thus making him a most suitable sybject for the display of divine power in his cure. The derivation 
 of the word " cripple," Mr. Bloomfield remarks, is suggested by tho old spelling of the word " creeple," 
 — one who can only creep and not walk upright. Peirce. 
 
 9. Perceivingr that lie had. faith, to ba healed. Seeing manifested in his countenance, aa 
 be gazed upon him, that look of confidence in his truth and power to do him good that fitted him to 
 become a subject of miraculous energy, or the divine power now bestowed upon him enabled hira tp 
 discern this state of heai-t in the impotent man. This cripple may have heard of the miracles performed 
 by the apostles in Iconium, and on this account had great faith in their ability to euro him. Peirce. , 
 
 10. Stand upright. Though the apostle makes here no mention of tlie name of Christ as that 
 by which the miracle was wrought, such a recognition is imphed in the previous clause, where tho 
 faith of being healed was a faith in Christ, whom the missionaries preached as the only name by which 
 healing could be given. Upright, straight. It was at once a perfect cure, and in this it was dlstin- 
 fished from all medical cures, which at best must bo very slow and gradual. Eeaped and walked. 
 Literally, sprang up and walked about with all freedom and in perfect use of his limbs. Ho, who 
 never had walked, leaped, springing up in a single leap from his life-long disability, and walked about 
 as if he never was crippled. Probably, like tho similar case at the temple-gate under Peter and John, 
 he walked and leaped and praised God. Jacohua. 
 
 11, 13. They lifted up their voices. We are constantly brought in contact with a totally new 
 subject, — with heathen superstition and mythology; yet not tho superstition of an educated mind, aa 
 that of Sergius Paulus, nor the mythology of a refined and cultivated taste, like that of the Athenians, 
 but the mythology and superstition of a rude and unsophisticated people. Thus does the gospel, in tho 
 person of St. Paul, successively clash with opposing powers, with sorcerers and philosophers, cruel 
 magistrates and false divinities. And now arose a great tumult of voices from the crowd. Such a cure 
 of a congenital disease, so sudden and complete, would have confounded the most skilful and sceptical 
 physicians. An illiterate people would be filled with astonishment, aud rush immediately to the con- 
 clusion that supernatural powers were present among them. These Lycaonians thought at onco of 
 their native traditions, and crying out vociferously in their mother-tongue, — and we all know how the 
 strongest feelings of an excited people find vent in tho language of childhood, — they exclaimed that 
 the gods had again visited them in the likeness of men; that Jupiter and Mercury were again in 
 Lyoaonia; that the persuasive speaker was Mercury and his companion Jupiter. They identified Paul 
 with Mercury because his elotjuenco corresponded with one of that divinity's attributes. Paul was the 
 ■* cliief speaker," and Mercury was the god of eloquence. And if it bo asked why they identified 
 Bainabas with Jupiter, it Is evidently a sufficient answer to say that these two divinities wero always 
 
 134 
 
TmED Quarter. 
 
 LESSON IV. 
 
 ACTTS. 
 
 13 Then the priest of Jupiter, 
 which was before their city, brought 
 oxen and garlands unto the gates, 
 and wouldi have done sacrifice with 
 the people. 
 
 14 Which when the apostles, Bar- 
 nabas and Paul, heard of, they rent^ 
 their clothes, and ran in among the 
 people, crying out, 
 
 15 And saying. Sirs, why do ye 
 
 these things P^ We also are men of 
 like passions with you, and preach 
 unto you that ye should turn from 
 these vanities'' unto the living God, 
 which made heaven,^ and earth, and 
 the sea, and all things that are 
 therein : 
 
 16 Who^ in times past suffered 
 all nations to walk in their own 
 waj'S. 
 
 Parallel Pass ages. — 'Dan. 2 : 46. ^Matt. 26 : 65. 
 
 aCh. 10 : 26 ; Ja. 5 : 17 ; Rev. 19 : 10. *1 Sam. 
 
 12:21; IKings 16:13; Je. U:22; John 2:8; 10or.8:4. 
 
 iQcn. 1:1; Pa. 33:6; Pa. 146:6; Eev. 14:7. 
 
 •Cb. 17:30; Ps. 81:12. 
 
 
 represented as companions in their terrestrial expeditions, though "WC may well believe (with Chryaos- 
 tom and others) that there was something majestically benignant in his appearance, while the personal 
 aspect of St. Paul (and for this we can quote his own statements) was comparatively insignificant. 
 Lystra was nnder the tutelage of Jupiter, and the tutelary divinities were imagined to haunt the cities 
 under their protection, though elsewhere invisible. What wonder if the citizens should be prone to 
 believe that their " Jupiter, which was before the city," would willingly visit his favorite people? 
 Again, the expeditions of Jupiter were usually represented as attended by Mercury. He was the com. 
 panion, the messenger, the servant of the gods. Those who are acquainted with the literature of the 
 Roman poets are familiar with a beautiful tradition of Jupiter and Mercuyy visiting in human form 
 these very regions. Rowson. 
 
 13. Then the priest of Jupiter. The chief of the priests, " the'chief priest of the temple of 
 Jnpiter." The name of the deity ia here used for his temple. — Whicli was before their city. It 
 was customary among the ancients to erect a temple to the tutelary or guardian divinity of their cities 
 near their walls. In front of Lystria there was a temple to Jupiter, who was considered the especial 
 protector of their city. — Brought oxen and garlands unto the gates. Brought chaplcts of flow- 
 ers to place around the horns of the victim, according to their idolatrous custom, when an animal waa 
 offered in sacrifice. It is not certain whether these sacrifices were brought to the gates of the city or to 
 the portals of the temple or to the doors of the house where the apostles were at this tirpe. — And Tvould 
 have done sacrifice Tvith the people. Joining with the people in their belief in the presence of 
 deities, he would have offered the same sacrifices and prayers to them that he offered to Jupiter. Peirce. 
 
 14. 'WTiicll when the apostles . . . heard of. Clemens Alexandrinus twice calls Barnabaa 
 an apostle, but elsewhere the " apostolic Barnabas," adding, " for ho was one of the seventy and a 
 fcUow-laborcr with Paul." This shows the sense in which he called him an apostle. Paul had finished 
 his sermon and gone into the house, and know nothing of what was going on until the priest and 
 the multitude appeared in the street. This is implied both here and in the language of the next 
 verse. — I^ending their clothes. To the Jew a natural symbol of grief or horror. — Kushed 
 forth among the people. That is, from the bouse. The language implies intense vehemence of 
 action. They were horror-stricken at the idea that the result of their ministry, the object of which had 
 been to lead these heathens to Jesus Christ as their Saviour, had in fact brought them to offer an idoUi. 
 trous worship to his apostles. Abbott. 
 
 15. Men of like passions. Wo arc men like yourselves; we have no claim, no pretensions 
 to anything more. The word " passions " here means simply that they had the common feelings and 
 propensities of men ; we have the nature of men, the affections of men. The Latin Vulgate renders it, 
 "We are moHaZ like yourselves." i?ara«». — These vanities, these emptinesses, nulUties. So tho 
 Hebrews called the idol gods of the heathen " nonentities," and Jehovah they called He, a living, per. 
 eonal being.— The living God. In contrast with these lifeless idols. The idols were powerless to 
 help or save. Jacobita. 
 
 16. Who . . . suffered aU nations to walk in their own ways. That Is, the Gentile 
 nations, for the Jews were an exception. God is said to have suffered them to do thus, not that he gave 
 them no light or direction, so that they might discover a better way; for we learn that oven among them 
 
 ' "he left not himself without a witness," so as to take away every excuse for not worshipping him na 
 God, nor that he Buffered them to go on in sin with impunity; but on account of their wilful wickedneM 
 he left them in his infinite wisdom to their own voluntarily perverted reasons, not having raised up fln 
 them o prophet or religious instructor or sent to them a written revelaUon. Peirce. 
 
 135 
 
Acts. LESSON IV. Third Quaktek. 
 
 17 Nevertheless' he left not him- 
 eelf without witness, in that he did 
 good, and gave us rain^ from hea- 
 ven, and fruitful seasons, filling our 
 hearts with food and gladness. 
 
 18 And with these sayings scarce 
 restrained they the people, that they 
 had not done sacrifice unto them. 
 
 19 "T And there came thither cer- 
 tain Jews from Antioch and Iconi- 
 
 nm, who persuaded the people, and, 
 having stoned^ Paul, drew him out 
 of the city, supposing he had been 
 dead. 
 
 20 Howbeit, as the disciples stood 
 round about him, he rose up, and 
 came into the city: and the next 
 day he departed with Barnabas to 
 Derbe. 
 
 Parallel Passages. — iRom. 1 : 20. ^Job 5 : 10 ; Pb. 147 : 8 ; Matt. 5 : 45. »2 Cor. 11 : 25. 
 
 17, Nevertheless. Although, indeed, they bad no excuse for DOt knowing God, as Paul had 
 clearly shown in Kom. 1 : ID, etc. — He left not himself without "witness. Unwitnessed, untestilied 
 to. — In that he did good. Literally, doing good. In his common providential bounties, and par- 
 ticularly. — Giving us rains from heaven. As wc learn from Strabo that there was tho greatest 
 scarcity of water in that district, rains were held as special instances of divine favor. The more correct 
 reading is, "giving you," etc. — Fruitful. Fruit-bearing seasons; Filling (onr) your hearts 
 with food and gladness. Jacobus. — The authorship of this speech is confirmed by some striking 
 eoincidenccs between the phraseology employed hero and elsewhere by the same epcater. (See Acts 
 17 : 30 ; Rom. 3 : 23 ; 1 Thess. 1 : 9.) Especially should the student examine Rom. Chaps. 1, 2, where Paul 
 elaborates the argument. Abbott. — The apostle leaves tliem to draw the conclusion from these premises 
 that it would be the height of ingratitude (and impiety) to transfer to the creature the worship duo only 
 to the Creator. Dr. Hales. 
 
 19. Jews from Antioch and Iconium, The Jews in every Instance except two stirred up 
 the persecutions which Paul suffered. These Jews came from Antioch (in Pisidia) and Iconium, and 
 were probably some of those very persecutors who lately drove them out of those cities. Jacobus. — 
 Having stoned Paul, The revulsion in public sentiment indicated in those versos is not without 
 part llels in both sacred and secular history, and tho Lycaonians were a notoriously fickle people. Paul 
 refers to the stoning hero mentioned in 2 Cor. 11 : 25, " Once I was stoned." From a comparison of 
 the account hero and in verse 6 with Paul's reference in 2 Corinthians, Dr. Paley draws a forcible argu- 
 ment for the authenticity of Luke's account. " Had the assault (in Iconium) been completed, had tho 
 history related that a stone was thrown, as it relates that preparations were made both by Jews and 
 Gentiles to stone Paul and his companions, or even had the account of this transaction stopped without 
 going on to inform us that Paul and his companions were ' aware of the danger and fled,' a contradiction 
 betwgen the history and tho epistles would have ensued. Truth is necessarily consistent; but it is 
 scarcely possible that independent accounts, not having truth to guide them, should thus advance to tho 
 very brink of contradiction without falling into it." Two other incidental coincidences confirm tho 
 narrative: (1) The persecution which was instigated by the Jews was carried out by stoning, a Jewish 
 mode of punishment; (2) This attempted infliction of death in Palestine would not have been permitted 
 within the city (Ch. 7:53); in this heathen city no scruple prevented it. ^(iiott. — Supposing he 
 had heen dead. We can hardly regard this as an instance of actual restoration to life. If we reoog- 
 nize anything as miraculous hero it would be more justly the apostle's sudden recovery after sueh an 
 outrage, enabling him to return at once to tho city and on the- next day to resume his journey. Tho 
 wounds inflicted on him at this time may have left somo of those scars on his body to which he alludes 
 in Gal. 6 : 17, as proof that he was Christ's servant. Uackett. 
 
 ao. As the disciples stood round about him (As he was east out for dead), anxious to see 
 what was his condition, and to bury him if ho wore indeed dead. — He rose up. Somo think by 
 miraculous restoration, and this wonld seem necessary, at least, to account for his so promptly returning 
 to the city and the next day going on his journey. It has been suggested that this may have been tho 
 time of Paul's trance (2 Cor. 12:1-4). Jacobus. — y7o have the strongest reasons for believing that 
 Timolliy, whose home was at Lystra, was witness of Paul's injurious treatment, and this too at a time of 
 life when tho mind receives its deepest impressions from the spectacle of innocent suffering and un. 
 daunted courage. iTnox. — We are called on to observe at this point, with a thankful acknowledgment 
 of God's providence, that tho flight from Iconium and the cruel persecution at Lystra were events 
 which involved the most important and beneficial consequences to universal Christianity. It was here, 
 In the midst of barbarous idolaters, that the apostio of the Gentiles found this associate who became U 
 Mm and tho church far more than Barnabas, the companion of bis first mission Mowson —He de. 
 
 136 
 
TniRD Quarter. LESSON IV. Acts. 
 
 parted Tvith. Barnabas to Derbe. Derljo was a short distance cast of Lystra. A few hours would 
 bo sufficient for the journey hither. Their labors in this city appear to have been unattended by any 
 open opposition. Heucc, in 2 Tim. 3 :11, Paul omits Dcrbe from the list of places associated in the mind 
 of Timothy with the "persecutions, afflictions," which the apostlo had been called to cnduro. Paley 
 refers to that omission as a stiiking instance of conformity between the Epistle and the Acts. Rackeit. 
 
 ILLUSTRATIVE. 
 
 I. Perceiving that lie had faith to be healed. Take a piece of wax and a piece of gold 
 of the same magnitude ; tho wax is not valuable with the gold ; but as this wax is placed at the end of 
 some will, by virtue of which some great estate is confirmed and conveyed, so it may be worth many 
 hundred pounds. So faith, considered purely in itself, doth challenge nothing more than any other 
 graces; nay, in som sense it is inferior, it being an empty hand; but as this hand receives tho precious 
 alms of Christ's merits and is an instrument or channel through which the blessed streams of life flow 
 to us from him, so it doth challenge a superiority over, and is more excellent than, all other graces 
 whatsoever. Spencer* 
 
 II. We also are men of like passions. When the French ambassador visited the illustrious 
 Bacon in his last illness, and found him in bed with the curtains drawn, ho addressed this fulsome com- 
 pliment to him : " You are like the angels, of whom we hear and read much, but have not the x)Ieasure of 
 seeing them." The reply was the sentiment of a philosopher and language not unworthy of a Christian: 
 "If the complaisance of others compares me to an angel, my iniirmities tell mc I am a man." Biblical 
 Museum. 
 
 III. Having stoned Paul. At Christ's entrance into Jerusalem there was the same strange 
 traoeition of public sentiment, — first the loud "hosannas," then " Crucify him 1" They that are now 
 ready to lick the dust of some great man's feet, and spread, not their garments only, but their very 
 bodies for him to go over, will, within a few days, upon a little change, be as ready to trample upon him 
 if he command anything that pleases not their humor or crosses their private interests or designs. Dr* 
 Mark Frank. 
 
 PKACTICAL. 
 
 1. A cripple, etc. (v. 8). The healing of precisely such sufferers is specially significant; It afford* 
 an image of the change which must take place in man's spiritual state. Tho awakened sinner musi 
 learn to walk in the light, to '* lift up the hands which hang down, and the feeble knees." WilUger, 
 
 2. Who steadfastly heholdi^ig him, etc. (v. 9). If the apostle looked bo steadfastly at the 
 feeble spark of faith in the cripple's heart, how much more distinctly will the all-seeing eye of tho Lord 
 observe that spark in us. 
 
 3. The desire that we might obtain help and the confident expectation of obtaining it essentially 
 belong to genuine faith. Brandt. 
 
 4. Our Lord never complained of men's excessive confidence or extravagant expectation, but only 
 of their fearfulncss and doubts. Jacobtta. 
 
 6. God will not disappoint the desires of his own kindling nor the hopes of his own raising. 
 Henry. 
 
 0. The gods are come down to xis (v. 11), What was a superstitious belief in Lycaonia became 
 a blessed reality in Bethlehem. 
 
 7. Such a tradition expressed the longings of the human mind after a personal manifestation of 
 uod, and it was the trace of ft prevailing belief that G-od would come down to us in tho likeness of 
 man. Jacolnts, 
 
 8. They rent their clothes, crying out (v. 14). This is the holy indignation which should be 
 enkindled in the souls of God's servants whenever he is robbed of the honor which is due him. Calvin* 
 
 9. Men of like passions (v. 15). The Christian never forgets that he is a mere flower of the 
 field, a shadow; in truth, nothing at all without the grace of God. When others extol him, — his good 
 qualities, his alms, his deeds, his merits, —he says, "I, too, am a dying creature." Leupold. 
 
 10. O graceful passage, to sec the great apostle oppose his own success I Now only his vehemence, 
 his power, and his eloquence arc too feeble when they arc urged against themselves. SirB. Steele. 
 
 11. Suffered all nations to vpalk In their own ways (v. 16). We see the insufficiency of 
 reason to guide men in tho matters of religion. The experiment was made under the most favorable 
 circnrastances. The most enlightened nations, the Greeks and Romanspwere left to pursue the inquiry, 
 and failed no less than the most degraded tribes of men. The trial was made for four thousand years, 
 and attended with the same results everywhere. 
 
 1J3. In all nations, in all circumstances, men had shown the same alienation from God. By suffering 
 them to walk in their own ways, it was seen that those ways were sin, and that some power more than 
 human was uecesBary to bring men back to God. Barnes. 
 
 137 
 
Acts. LESSON V. Thikd Quartrk. 
 
 13. He left not himself without witness (v. 17). Even to the heathen the common bountloa 
 of God's hand ought to be the sufflcient proofs of his existenee, and ought to win to the acknowledgment 
 of him. What must be thought of those in Christian lands, who enjoy all these mercies and all the 
 means of grace, and yet in effect deny the very being of God — " without God in the world." Jacobut. 
 
 14. If God be not good, what reason have we to believe that by doing good wo please him? S* 
 that the subject of the Divine goodness lies at the root of all morality and religion, of all our rules of 
 conduct and all our hopes of happiness. IJr. Paley, 
 
 15. The bounties of common providence witness to us that there is a God, for they iire all ,llfl. 
 pcnsed wisely and with design. 
 
 16. All the powers of nature witness to us a sovereign power in the God of nature, from whom 
 they are derived and on whom they depend. 
 
 17. God seems to reckon the instances of his goodness to ho more pregnant, cogent proofs of Ills 
 title to our homage and adoration than the evidences of his greatness. Henry. 
 
 18. Ha-ving stoned Paul (v. 19). Nothing is more fickle than mere popular favour. The un- 
 bounded admiration of a man may soon be changed into unbounded indignation and contempt. Bamts. 
 
 19. How fickle the world is I They first bring garlands, then stones. Starke. 
 
 Lesson V. July 29, 1877. 
 THE YOKE BEOKEN". Acts 15: 22-31. 
 
 TIME. A. D. 60. 
 
 PliACE. Antioch, in Syria. 
 
 KUliXlK. CLiudius Cajsar, emperor of Rome. 
 
 CONNECTION. 
 
 From Derbe Paul and Barnabas returned to Lystra and Iconium and Antioch, confirming tho bouLb 
 of the disciples and ordaining elders in every church. They then came to Pamphylia, and after preach- 
 ing the word in Perga they went to Attalia and then sailed for Antioch. There they gathered the church 
 together and gave to them an account of their missionary work, remaining with them some time. The 
 majority of the Jewish converts, perhaps, still believed that the gospel had not superseded the Mosaic 
 law, and that all the heathen must become Jews — become circumcised, which was tho prime distinctive 
 rite in the Mosaic ritual — before they could become Christians, and that, in connection with the gospel, 
 the ceremonial requirements of the law were to be attended to. In Antioch the church was composed 
 of both Jews and G-entilea, and this question early became a source of unhappy dissension. It appears, 
 also, that certain persons, who were also Pharisees, upon their own responsibility camo down from Jeru- 
 salem, where the church was wholly composed of Jews and where they clung with the most tenacity to 
 tteir national prejudices, and instigated the Jewish portion of the Antiochan church against the Gentile, 
 Involving them in a controvei'sy upon this subject. The minds of the apostles were united and clear on 
 this subject. They at once resisted these intermeddling Jews, disputed their doctrines, and held not a 
 few discussions with them. Peirce. — To settle this dispute they determined that Paul and Barnabas 
 should go up to Jerusalem. Twice before, since his conversion, had Paul been in the holy city. This 
 third time he camq on a far more important errand, and probably was in tho city much longer than at 
 either of the other times. During the fourteen years since his convci-sion there had been many changes. 
 Knox. — At Jerusalem the church had been first formed; here were the majority of the apostles and the 
 ciders, the older and most experienced disciples, who had been in tho church from the beginning: to 
 these the question Is now to he committed. The apostles being inspired men and the representatives of 
 Christ upon the earth, it was but right that their decision should be obtained, Peirce. — Think for a 
 moment how much was involved in the settlement of that question, — whether Gentile converts ought to 
 obey the law of Moses. The question was then to bo decided for all countries outside tho land of Judea, — 
 for in all countries Gentile converts would surely be made; it was to be decided for all ages till the end 
 of the world; it was to bo decided there in Jerusalem whether we Gentiles of America in these distant 
 days shall bo required, when we believe in Jesus the Saviour, to submit to the "washings " and " fasts " 
 and " sacrifices," to observe the Passover and other feasts, and tho whole ceremonial of tho Mosaic law. 
 Knox. —The apostles might have decided this matter by virtue of their authority from the Saviour 
 without consulting any of their associates; but in great wisdom they united others with them In con- 
 Bultation on this agitathig subject, so that thcro might be opportunity for a frank, and at length for an 
 harmonious adjustment of the matter on a ground moro aatisfactory than that of authority, to those who 
 
 138 
 
Third Quaetee. 
 
 LESSON V. 
 
 Acts. 
 
 22 Then pleased it the apostles 
 and elders, with the whole church, 
 to sedd chosen men of their own 
 company to Antioch, with Paul and 
 Barnabas ; namely, Judas, surnamed 
 Barsabas,! and Silas, chief men 
 among the brethren : 
 
 23 And wrote letters by them after 
 this manner : The apostles and el- 
 ders, and brethren, send greeting 
 unto the brethren which are of the 
 Gentiles in Antioch, and Syria, and 
 Cilicia : 
 
 24 Forasmuch as we have heard 
 
 Faraxlel Passage. — 'Ch. 1 : 23. 
 
 were particularly concerned. Ripley. — Immediately after the address of the mlBsionaries, and while 
 the aBscmbly were under the solemn and tender impressions of the scene, James, the Lord's brother, 
 ■who seems to have acted as a kind of president, summed up the evidence and proposed the decision of 
 . the court. The proposal submitted by James was unanimously adopted. It unequivocally condemned 
 the demand made by the Pharisaic Christians upon the Q-entile converts ; it maintained for the church 
 an absolute freedom from the bondage of the ceremonial law; it enjoined the abstinence from certain 
 pollutions which were common among idolaters, but prescribed no ritual as necessary to salvation. 
 This is the charter of the church's liberty to the present day. No man or body of men has a right to 
 prescribe for Christians, as of authority, any observance or any form. The conscience is not subject to 
 human law. The council at Jerusalem deputed Judas and Silas, two of their own number, to accom- 
 pany Paul and Barnabas on their return to Antioch. These two confirmed the testimony of the mission- 
 aries and certified the authenticity of the letter which they bore. The Christians at Antioch greatly 
 rejoiced in the consolidation of their liberty and the suppression of the threatened schism. Amot. 
 
 EXPIiANATOKY. 
 
 23. The apostles, James, Peter, and John. Then pleased it the apostles and elders- 
 It seemed proper, advisable to them. "With the whole church. The whole assembly signifying 
 their approbation of the apostolical decree. Chosen men of their OTvn company. To give greater 
 weight and authority to the epistle the Judaizing teachers had come from Jerusalem, and their opinions 
 had obtained more weight on this account, as the church in that city, being under the direction of the 
 apostles, was regarded with great respect by all the other churches. To counteract theirlnfluence two 
 of the chief brethren of the church are sent with the apostolical message to assure the Gentile Christians 
 that the views of Paul and Barnabas were correct, — that neither the church in Jerusalem nor their 
 Inspired pastors held to the opinions of these false teachers or considered the ceremonial law binding 
 upon them. Judas, surnamed Barsabas. Some think this was the same person who was nom- 
 inated to the vacant apostleship (Acts 1:23); others that it was his brother. And Silas. Who is 
 called Silvanus in the epistles, the former being a contraction of the latter. ("See 2 Cor. 1: 19.) He after- 
 ward became the travelling companion of Paul (v. 40). Chief men. Men of influence. They are 
 called prophets in verse 32, being preachers and rulers in the church at Jerusalem. Peirce. 
 
 83. And wrote letters- The indication is that an exact transcript of the original letter is given. 
 Abbott. — Send greeting. Literally, to rejoice. Bid them to rejoice, wish them joy. This is the 
 usual Greek form of salutation in writing epistles. We have it in no New Testament writing except In 
 the Epistle of James, which is an incidental proof of the same writer here. It is found also in the letter 
 of Claudius Lysias (Ch. 23 : 26) . Jacobus. — Which are of the GentUes. It is not addressed to the 
 Jews in these churches, because these customs were an abomination to them, and therefore it was 
 unnecessaiy to warn them against such practices. The decree could only apply to Gentile converts 
 residing among Jewish Christians. PetVc«.— In Antioch. Wherfa the difficulty first arose. And 
 Syria. Antioch was the capital of Syria, and it is probable that the dispute was not confined to the 
 capital. .Barnes.— An Indication both that Christian churches had been organized throughout thoso 
 regions, and also that the Judaizers had demanded elsewhere than in Antioch the circumcision of Gen. 
 tile converts. CUicia was the most southeasterly pi-ovinco of Asia Minor, divided by Mount Amanua 
 ftom Syria. When Cicero was proconsul of Cilicia, B. C. 51-50, it included Pamphylia, Pisidia, Lycao- 
 nia, and the island of Cyprus, and although subsoauently reduced under Augustus to much narrower 
 dimensions, the term is prob.ibly here used in the larger sense, for it is almost certain that the letter 
 would be sent to the churches which Paul had organized in his missionary tour throughout Pamphylia. 
 Pisidia, Phrygia, and Lycaonia, as well as to thoso which presumptively grow out of his previous minis- 
 try in Tarsus, the capital of CiUcia proper (Ch. 9:30). Possibly the letter was sent to the chnrohea 
 throughout all these provinces. Abbott. 
 
 84. Certain which went out from us (viz. teachers from Jerusalem, v. 1, claiming to bt 
 Homebody, Gal. 2 : 6, and probably pretending authority from the church at Jerusalem) , have troubled 
 
 139 
 
Acts. 
 
 LESSON V, 
 
 Third Qttarteb. 
 
 that certain^ which went out from us 
 have troubled^ you with words,^ sub- 
 verting your souls, saying, Ye must 
 be circumcised, and keep the law* : 
 to whom"* we gave no suck command- 
 ment : 
 
 25 It seemed good unto us, being 
 assembled with one accord, to send 
 chosen men unto j'ou, with our be- 
 loved Barnabas and Paul, 
 
 26 Men that have hazarded^ their 
 lives for the name of our Lord Jesus 
 Christ. 
 
 27 "We have sent therefore Judas 
 and Silas, who shall also tell you the 
 same things by mouth. 
 
 28 For it seemed good to the 
 Holy Ghost, and to us, to lay upon 
 you no greater burden*^ than these 
 necessary things : 
 
 29 That ye abstain"^ from meats 
 offered to idols, and from blood, and 
 from things strangled, and from 
 fornication : from which if ye keep^ 
 yourselves, ye shall do well. Fare 
 ye well. 
 
 Parallel PAssAGEa. — iVcrsol. ^aal. 5:12. sQal. 5:4. 4G-al.2:4. ^Ch. 13 : 50 ; 14 : 19. ORev. 
 2 : 24. ^Vcrse 20. »2 Cor. 11 : 9 ; James 1 : 27 ; 1 John 5 : 21 ; Judo 20, 21, 
 
 you with words (disturbed your Christian peace -witli statements and arguments), subverting your souls 
 (unsettling and turning upside down your minds) , saying it is necessary to be circumcised and to keep 
 the law (the ceremonial law). This was what these false teachers taught to be "binding and necessary to 
 salvation. Jacob^is. — Ye must be circumcised. To whom we gave no sixcJi commandment. They 
 went, therefore, without authority. By thus saying that they had not given them a command to teach 
 these things, they practically assured the Gcntilo converts that they did not approve of tho course which 
 those who went from Judea had taken. Barnes. 
 
 25. With, our beloved. This was a most ample indorsement of Barnabas and Paul, as being 
 held in the highest confidence by the Mother Church at Jerusalem. Barnabas is named first, as being 
 best known as yet in Jerusalem. 
 
 27. Wlio shall also tell you the same thiBg:s. Also themselves telling by word (of mouth) 
 the same tilings which we have written in the letter to you (see v. 32). As Paul and Barnabas wore so 
 publicly committed to this side of the question beforehand, their testimony was thus prudently confirmed 
 by these special messengers, who should also answer any inquiries and give all proper explanations. 
 These wore really sent from the church at Jerusalem, but not those who so pretended (v. 1). Jacobus. 
 — Judas and Silas should certify that tho letter had actually proceeded from a unanimous resolve of tho 
 church at Jerusalem, and that Barnabas and Saul were thus honored and beloved there; they should 
 give fuller information respecting tho decrees and answer every inquiry that might bo proposed, as 
 living epistles, confirmed by the letter and confirming It in return; and thus by their word they should 
 restore again tho harmony which those unsont members of their church had disturbed. Stier. 
 
 28. To the Holy Ghost and to us. The claim implied to speak authoritatively for the Spirit 
 of God indicates unmistakably their belief in their own divine inspiration. It accords with the promise 
 made by Christ to the apostles in Matt. 23 : 20 and John 14 ; 26. Abbott. — These necessary thing's. 
 The necessity was to abstain from all idolatrous associations and practices and from anything that could 
 even seem to put dishonor upon the blood of expiation. Their decree is founded on tho necessity of the 
 cose. Jacobus. 
 
 29. From meats offered to idols. In this decree or epistle, tho "pollutions of idols" are 
 more explicitly indicated as " meat offered to idols." This is explained by the fact that tho Gentiles, 
 after tho sacrifices were concluded and a portion of tho consecrated victim had been assigned to tho 
 priest, used to hold a sacrificial feast in honor of tho god, either in tho templo or at private houses, and 
 then ate the residue of the flesh. Some, either from avarice or poverty, salted or laid up the remnant 
 for future use, and some even gave it to the butchers to sell for them in the shambles. This flesh, as 
 having been offered to idols, was in every form most abhorrent to the Jews; and they considei'ed not 
 only those who were present at such feasts, but thoso who ate of the flesh which had been offarod up, 
 even though bought in the market, as infected by the idolatrous contagion. From hlood. The reasons 
 for the original prohibition of tho uso of blood wcro because that in the blood lay the " life" of the 
 animal ; and that being aa such consecrated to God on the altar, and typical of the most precious bloocl 
 3f the Lamb slain from the foundation of the world, it was to be kept apart from mean and common uses. 
 Tho abetinenco also served to keep up a distinction between the Jews and Gentiles; for tho latter used 
 the blood of animals freely. Virtually the old prohibition had expired; for blood had ceased to bo 
 typically sacred, seeing that sacrificial worship was abolished, and Christ had died. Yet it was for tho 
 time revived by this decree; for so long as the Jewish Christians retained their notions as to tbclr eon- 
 
 140 
 
Third Quarter. LESSON V. Acts. 
 
 30 So when they were dismissed, 
 they came to Antioch ; and when 
 they had gathered the multitude to- 
 
 gether, they delivered the epistle: 
 31 Which when they had read, 
 they rejoiced for the consolation. 
 
 tlnued liability to the ritual law, so long would the uso of blood by the Gcntilo Christiana prevent the 
 union of the two, and, Indeed, render it impossible that they Bhould cat together, rrom things 
 Btt-anglcd. The prohibition of "things strangled" grows out of the former. For animals caught in 
 traps or dying of any form of suffocation, have the blood retained In the carcass, and were, therefore, 
 unfit for food under the previous rule, which allowed no meat to be eaten but such as had been so slaugh- 
 tered as completely to discharge the blood. From fornication. The last of the interdicts, the 
 avoidance of fornication has perplexed many as mentioning a known sin among ceremonial observances, 
 meant to be only temporary, and, perhaps, local. But fornication was scarcely regarded as a sin by the 
 heathen. It was not contrary to any law they had, and was deemed a matter of indifference, and in 
 some cases laudable. Since, therefore, fornication was so usual among the Gentiles; since it waa 
 occounted lawful, and was materially mixed up with their religion and sanctioned by the example of 
 the gods they worshipped; seeing that the best of their gods would have been on earth the worst of 
 men; and since such opinions and practices materially increased the abomination and hatred with which 
 the Gentiles were regarded by the Jews, and was a very great impediment of union with them, — it waa 
 altogether necessary, on this peculiar and solemn occasion, to enjoin the observance of chastity upon the 
 Gentile converts. Kitto. 
 
 30. For the consolation. In tho assurance that the question waa peacefully settled, and that 
 there was no danger of schism. Abbott. 
 
 II.I.USTRATIVE. 
 
 I. Certain which went out from us have troubled you. False seal. A false zeal in 
 religion is always, in some respect or other, a misdirected zeal, or a zeal not according to knowledge, a 
 zeal seeking some false end, or while proposing to itself a good end, seeking its px'omotiou in some 
 unauthorized way. Jehu had a good zeal, which he called zeal for the Lord of Uosta. His fault was, 
 not that he was too zealous, but that his zeal was really directed to his own advancement. The Jews, 
 in the days of Christ, had a zoal for God, but it was so misdirbcted as to fire them with a frenzy to 
 destroy the Son of God and extinguish the Light of the world. There are countless forms of false zeal 
 now at work; but in all cases they sin not by excess, but by misdirection. Some are flaming with a 
 zeal to spread some of the corruptions of Christianity and to carry men away from its great and cardinal 
 truths. Some are equally zealous to build up a sect or a party on other foundations than those which 
 God has laid in Zion ; and that which taints their zeal is the purpose to which they employ it, and not any 
 excessive fervor of their zeal itself. Vr. Bonar. 
 
 II. Keep the law. God hath written a law and a gospel : the law to humble us, and the gospel 
 to comfort us; the law to cast us down, and the gospel to raise us up; the law to convince us of our 
 misciy, and the gospel to convince us of his mercy; the law to discover sin, and the gospel to discover 
 grace and Christ. J. Mason. 
 
 III. liCgal Christians. Thousands and tens of thousands of Christians yet live in tho dreary 
 shadow of legalism. God is only lawgiver and judge to them; and their experience is limited, first, to 
 self-condemnation and suffering, then to violent endeavors of the spirit or of the body or of both to throw 
 off this suffering, with results sometimes of exhaustion and sometimes of unnatural peace, and then to 
 reaction into moral indifference, arising from a totally unsatisfied heart and soul. There are thousands 
 of persons who think that they are Christians because they are endeavoring to live aright; but they are 
 Christians because they are endeavoring to live aright no more than a person is at home because he is 
 trying to go there, though he does not k^ow the way. A child that has lost its father's house and that 
 Is striring to find it, is not at home, but is a wanderer; and the person that is simply endeavoring to 
 live aright, and nothing more, and that when he measures his life by the law of God, as interpreted to 
 him through liis own conscience, is conscious of daily breaking that law in every direction, is no more a 
 Chrislian tlian a wanderer is a child at home. For a Christian is one that has found his way home, and 
 to the fatherhood of God, and not one that is merely seeking to do his duty. A Christian is a child 
 under the parental roof, saying, " Abba, Father." Beecher. 
 
 IV. When oxen have long borne the yoke and dragged heavy weights, all they earn by theii 
 work, beyond their daily food, is to be struck on the head, and be butchered : such is the experience of 
 those who hope to bo justified by the law. They are taken captive and burdened with a heavy yoke, 
 and then after they have long and painfully labored to do the works of the hiw, all that they finally earn 
 Is to rcmaiu eternally foor and wretched servants. Luther. 
 
 141 
 
Actios. LESSON VI. Third QuarteRo 
 
 PRACTICAL. 
 
 1. This first Christian conncil was conducted throughout on Christian principles, in a mild, klndj 
 conciliatory spirit, and is a model for all similar asscmtolagcs. 
 
 3. Those who composed it came together, not to carry a point, not to overreach their adversaries, 
 not to be party men, hut to minglG their sober counsels, to inquire what was right, and to express, in a 
 Christian manner, that which was proper to he done. Barnes. 
 
 3. It is always best when in difficulty to consult with the wise and good. 
 
 4. Self-eon stituted and self-scnt teachers not unfreiiuently produce disturbance and distress. 
 Barnes. 
 
 6. Heresies occasion true doctrine to bo more diligently discussed. P. Martyr. 
 
 6. Christiana must hold and profess all that their Saviour gave them, even at the risk of division; 
 but woe to those who on any pretest disturb the brotherhood by imposing any yoke which the Master 
 did not impose (v. 24) I Amot. 
 
 7. How difficult it is to cast away the Pharisaical leaven and to cling solely to the grace of God I 
 Starke. 
 
 8. Faith is the true circumcision of the new covenant. Luther. 
 
 9. " Neither cu'cumcision avails anything nor uncircumcision, but faith which works by love.** 
 (Gal. 5:6.) 
 
 10, (1) Bo not narrow-minded; (2) Trust in the blood of Christ and rely not on your observance of 
 mere' ceremonies. Biblical JWuseilm. 
 
 11. The greater the measure of man's knowledge and faith becomes, the less is he burdened with 
 the servile yoke of the law. Starke. 
 
 13. It is a mark of a purified Christian that he avoids, not only evil itself, but also the very appear- 
 ance of evil. Williger. ^ 
 
 13. If so short a letter from the apostles caused so much joy and consolation, what ought we ta 
 eipcet from the whole volume of Scripture, it being nothing else than a message from God to man? 
 Quesnel. 
 
 14. The church is *' many as the waves, but one as the sea." 
 
 15. , "In essentials, unity; 
 
 In non-essentials, liberty; 
 " In all things, charity.** 
 
 Lesson VI. Aug. 6, 1877. 
 PAUL SEJSTT TO MACEDONIA. Acts 16 : 1-15. 
 
 xrME. A. D. 51. 
 
 PLACES. Second missionary tour among the churches in Syria and CiUcia, Asia M3nor ond 
 lilacedoDia, in Europe. 
 
 KUL£B. Claudius Caesar, emperor of Rome. 
 
 CONNECTION. 
 
 The account of Paul's flecond missionary journey, in wliich Silas is his companion instead of Barna- 
 bas, occupies up to Gh. 18 : 22. It lasted three or four years, A. D. 51-54. During thie. time h© is thought 
 to liavc written tlae two epistles to the Thessalonians. Abbott. 
 
 1 Then came he to Derbe^ and 
 L3'stra: and, behold, a certain dis- 
 ciple was there, named Timotheus,^ 
 
 the son of a certain woman, which 
 was a Jewes9,3 and believed ; but 
 his father ivas a Greek : 
 
 Pakallel Passages. — 'Ch. 14 : 6. ^ch. 19 : 22 ; Rom. 16 : 21 ; 1 Cor. 4 : 17. S2 Tim. 1 : 5. 
 
 EXPLANATORY. 
 
 1. Then came lie to Derbe and Lystra. Barnabas, with Mark as his companion, went by ses 
 to Cyprus; Paul, with Silas as coadjutor, travelled overland westward through Syria and Cilioia, con- 
 firming the churches. A certain disciple was there, named Ximotheus. At Lystra, on this 
 occasion, occurred his first interview with Timothy. This young man was already a Christian of high 
 reputation in the neighborhood, and we know that the early religious training of the youth had bceu 
 
 142 
 
Third Quarter. 
 
 LESSON VI. 
 
 2 Whicli was well* reported of by 
 the brethren that were at Lystra 
 and Iconium, 
 
 3 HLm would Paul have to go forth 
 with him ; and took and circumcised 
 him^ because of the Jews^ which 
 were in those quavters : for they 
 knew all that his father was a Greek. 
 
 4 And as they went through the 
 
 Acts. 
 
 cities, they delivered them the de- 
 crees for to keep, that were ordained* 
 of the apostles and elders which 
 were at Jerusalem. 
 
 5 And so were the churches^ es- 
 tablished in the faith, and increased 
 in number daily. 
 
 C Now when they had gone 
 throughout Phrygia and the region 
 
 PARAtLEL Passages. — iCh. 8:3; ITim. 6:10; Hob. 11:2. 
 <Ch, 15 : 23, 29. ^Ch. 15 : 41. 
 
 ^Gal. 2:3-3; 6:1-3. n Cor. 9: 20. 
 
 quickened into positive spiritnal life by Paul's word spolien during the former journey. At not The 
 
 son of a certain -woman -which -was a Je-wess and belieTcd. Her name -was Eunice, as -we 
 learn frogj the Epistle to Timothy. (2 Tim. 1:6.) She -was a most excellent mother, — a Je-vpess by 
 birth, but had become a Christian, believing on the Lord Jesus. Peine. — But his father -was a 
 Greek. There is one difliculty which, at first sight, seems considerable, viz. the fact that a religious 
 Jewess like Eunice should have been married to a G-reek. Such a marriage was scarcely in harmony 
 with the stricter spirit of early Judaism, and in Palestine itself it could hardly have taken place; but 
 among the Jews of the dispersion, and especially in remote districts, where but few of the scattered 
 people were established, the case was rather different. Mixed marriages, under such circumstances, 
 were, doubtless, very frequent. We are at liberty to suppose that in this ease the husband was a pros- 
 elyte. "We hear of no objections raised to the circumcision of Timothy, and we may reasonably conclude 
 that the father was himself inclined to Judaism, if, indeed, he were not already deceased and Eunice a 
 widow, llowson. 
 
 2. "Which -was well reported of. Supposing Timothy to have been converted during Paul's 
 first visit to Lystra, he had now been a disciple three or four years. During this time ho had exerted 
 himself, no doubt, for the cause of Christ both in Lystra and Iconium, and had thus given proof of the 
 piety and talents which rendered him so useful as a herald of the cross. Hackett. . 
 
 3. Him -would Paul have to go with him. The apostle's heart seems to have been drawn 
 towards him -with peculiar tenderness. He singled him out from the other disciples. This feeling is in , 
 harmony with all we read in the Acts and the Epistles of St. Paul's alTectionate and confiding dispo- 
 sition. IToiDSon. — Observe the indication that Paul made careful inquiries before taking Timothy as a 
 companion; he acts upon the counsel which he subsequently gave to him, " liay hands suddenly on no 
 man." (ITim. 5:22.) Abbott. — Took and circumcised him. This action seems to some critics 
 inconsistent with Paul's refusal to circumcise Titus (G-al. 2 : 3) , his condemn.ation of Peter for refusing 
 fellowship with the Gentiles (Gal. 2:12-14), and his subsequent condemnation of those who demanded 
 circumcision of the Galatian Christians (Gal. 5:2). These critics, however, fall to notice the fact that 
 Timothy was by his mother's side a Jew; that Paul was going, not to visit Christian churches, but to 
 preach the gospel in new regions ; that it was always his custom to preach first to the Jews, and in the 
 synagogue when there was one in the place ; and that to have taken with him an uncircumcised Jew 
 would not havchelped but must only have liindcred him. He acted here upon the principle enunciated 
 to the Corinthians in 1 Cor. 9 : 20, 21. Abbott. 
 
 4. As they went through the cities. The cities of Syria and Oillcia. They delivered 
 them the decrees. T^^' i^i the decisions of the apostles concerning the ceremonial law, and particu- 
 larly the precepts enjoined upon Gentile Christians concerning meats ofl'ercd to idols, fornication, bloodi 
 etc. For to keep. To observe, obey. "Were ordained. "Were determined, decided upon. 
 
 6. So -were the churches established. Confinnedin the truth, relieved from perplexing con- 
 tentions, and built up in holiness. The consequence was they " increased in number daily." Peirce. . 
 
 G. "When they had gone throughout Phrygia — Galatia. This was one of the most impor- 
 tant provinces of Asia Minor. The Phrygians are believed to be descendants from the Armenians ; their 
 legends contain an account of the flood. At the time of Paul's visit Phrygia was not a distinct Roman 
 province. The term as used here indicates rather a race of people than a geographical or poliLical 
 division of country. "We cannot therefore define its boundaries more accurately than by saying that with 
 Qalalia it occupied the great central space of Asia Minor. Abbott. — Colosse was a Phrygian city and 
 may have received the gospel on this journey, naclcett. — llie region of Galatia. This region was 
 Inhabited by the descendants of the Gauls, who invaded Greece and Asia in the third century B. O., and 
 flailly settled and became mixed with the Greek population. Tho Galatians were a brave, freedom 
 
 143 
 
A.CTS. 
 
 LESSON VI. 
 
 Thied Quaetee. 
 
 of Galatiai and were forbidden^ of 
 the Holy Ghost to preach the word 
 in Asia,' 
 
 7 After they were come to Mysia, 
 they assayed to go into Bithynia : 
 but the Spirit suffered them not. 
 
 8 And they passing by Mysia 
 came down to Troas.* 
 
 9 And a vision appeared to Paul 
 in the night : There stood a man^ of 
 
 Macedonia, and prayed him, saying, 
 Come over into Macedonia, and help 
 us. 
 
 10 And after he had seen the 
 vision, immediately we endeavored 
 to go^ into Macedonia, assuredly 
 gathering that the Lord had called 
 us for to preach the gospel unto 
 them. 
 
 11 Therefore loosing from Troas, 
 
 Parallel PASSAGES. — 'Gal. 1:2; 1 Pol. 1:1. ^Amoa 8 : 11, 13 ; lCor.l2:ll. sR(.t.1:4,1L 
 '2 Cor. 2 ; 12 ; 2 Tim. 4 : 13. "Ch. 10 : 30. "2 Cor. 2 : 13. 
 
 loving, enthusiastic, but fickle people, the Frenchmen of Asia Minor. Abbott. — "The churches of 
 Galatia" he addresscB in his epistle, and they were remarkable for their devoted affection to him, even 
 BO that they would have plucked out their eyes for him, etc., (Gal. 4 : 15) . Forbidden, — restrained. 
 Either by inward revelation or by a word of prophecy, they were hindered. ,/acobu8. — In Asia. 
 This docs not mean the continent, or even Asia Minor, but the region of Ionia, of which the city of 
 Ephesus was the capital. This smallest region to which the name Asia was applied was also called by 
 way of distinction Proconsular Asia, as being under the government of a Boman officer who bore the 
 title of proconsul. Ripley. 
 
 7. Mysia, — Bithynia. Adjoining provinces of the same region. Assayed to go. Endcavoredi 
 ettempted. But the Spirit suffered them not. Hindered them by some supernatural or providen- 
 
 - Ual expression of his will. Psirce. 
 
 8. Passing; by Mysia. That is, as Alford, passing it by as regards the work of their preaching. 
 They must have passed through Mysia to reach Troas, where they embarked for Macedonia. Abbott. ~ 
 Came down to Troas. This was a small country lying on the west of Mysia, upon the Ilcllespont, 
 now called the .^gean Sea. It took its name from its principal city, which was a seaport about four 
 miles from the situation of old Troy, so celebrated in ancient history. Peirce. 
 
 9. And a vision appeared to Paul In the night. Whether Paul saw this vision in o dream 
 or in a state of ecstasy the language does not decide. ffackett. — A Macedonian man appeared before 
 him with a simple and touching request upon his lips. Come over into Macedonia, and help us. 
 This vision was accompanied with an undoubted assurance that it was from the Lord. Macedonia. 
 This was a large province in the northern part of Greece, having the jEgoan Sea upon the east and the 
 Adriatic and Ionian Seas upon the west. It became renowned in Grecian history through the fame of 
 Philip, one of its kings; and much more so under the arm of Alexander the Great, Philip's son, by 
 whom it became the seat of the third groat universal empire. It eventually became a Roman province, 
 In which state it was in the time of the apostles. Thcssalonica was at this time its chief capital. Paul 
 must necessarily pass ovef the jEgcan Sea to reach Macedonia from Troas, whore ho then was. Help 
 us. How touching the language I They were blind, weak, perishing for the light and support of the gos- 
 pel ; and the servant of God was in possession of means to remedy their miseries. Thus cry to us now the 
 heathen world, Come over and Iielp iisf Come teach us the way of life I Can we resist this appeal? 
 Peirce. 
 
 10. We endeavored to go. By seeking a ship. The historian Luke here first introduces him- 
 self as one of the mission.iry company. There seems little doubt that Luke here joined Ibem (some 
 think as Paul's physician, see Col. 4: 16, and refer to the frequent intimation of his shattered health, 
 aal.4:13,14; 2 Cor. 12: 7), perhaps as a missionary physician. Assuredly gathering. By consul.' 
 tation and comparison of views they came unanimously to the conclusion t/iat the lord Jesus Christ had 
 called them by his providence and spirit to evangelise them; and for the first time the gospel was to 
 be carried, in accordance with this divine intimation of an imploring world, from Asia across the bound, 
 ary to Europe, on its way to Rome. Jacobus. 
 
 IJ . We ran by a straight course. In the nautical language of the ancients, as in that of the 
 modems, "to run"mrant "to sail before the wind." Luke observes almost a technical precision In 
 the use of such terms. His account of the voyage to Rome shows a surprising familiarity withscalife 
 Unto Samothrace, which they reached the lirst day. This island, the present Samothraki is .iboui 
 half-way between Troas and Ncapolis, and is the highest land in this pari of tho ^gean except Mount 
 Allies. The ordinary currents here are adverse to flailing northward, but southerly winds thoueh they 
 wo brief, blow strongly at times and overcome entirely this disadvantage. ITac&cU. — Ncapolts Tho 
 
 144 
 
Third Quarter. 
 
 LESSON VI. 
 
 Acts. 
 
 we came with a straight course to 
 Samothracia, and the next day to 
 Neapolis : 
 
 12 And from thence to Philippi,i 
 which is tlio chief city of that part 
 of Macedonia, and a colony : and 
 we were in that city abiding certain 
 daj-s. 
 
 13 And or the sabbath we went 
 ont of the f ioy by a river side, where 
 
 prayer^ was wont to be made ; and 
 we sat down, and spalie unto the 
 women which resorted thither. 
 
 14 % And a certain woman named 
 Lydia, a seller of purple, of the city 
 of Thyatira, which worshipped God, 
 heard us: whoso heart' the Lord 
 opened, that she attended unto 
 the things which were spoken of 
 Paul. 
 
 Parallel Passages. — "Phil. 1:1. ^Cli. 21 : 5. sLuko 24 : 45. 
 
 Macedonian harbor at which St. Paul landed was Neapolis. Its direction from Samothraee is a little y) 
 the north of cast. There is little doubt that tho small Turkish village of Cavallo is the Naples of 
 Macedonia, the ''Neapolis" at which t;t. Paul landed, and the seaport of Philippi, the " first city" 
 which the traveller reached on entering this " part of Macedonia," and a city of no little importance as 
 a Koman military "colony." Jloicson. 
 
 13. To Philippi. A city of Macedonia which took its name from its founder, Philip, the father 
 9f Alexander. The new city, built by the Romans, appears not to have been on the site of the old, but 
 In its immediate proximity. The ancient name is still applied to the locality, but there are no inhabi- 
 tants. So far as the New Testament history directly informs us, Philippi was the first city in Europe 
 which beard the gospel message. The chief city of that ftart of Macsdonia. Either, *' one of 
 the principal cities of tho province," a statement which would be true of Philippi, or, " tho first city 
 of Macedonia," f. c, the first one which Paul came to after landing. Either interpretation is admissi- 
 ble. Paul's visit to Neapolis is not inconsistent with the latter rendering, both because Neapolis, strictly 
 speaking, belonged to Thrace, and also because it was only tho seaport of Philippi and in the nature of 
 a suburb. Abbott. — And a colony. The cbaracteristic of a colonia was, that it was a miniature 
 resemblance of Home. Philippi is not the first city of this kind to which we have traced tho footsteps 
 of St. Paul ; Antioch, in Pisidia, and Alexandria Troas both possessed the same character ; but this is 
 the first place where Scripture calls our attention to the distinction; and the events which befell tho 
 apostle at Philippi were directly connected with the privileges of the place as a Roman colony and with 
 his own privileges as a Roman citizen. Uowson. — 'So colony was established without special authority 
 from tho parent government nt Rome, and no Roman could bo sent out as a colonist without bis free 
 consent. When the place of destination ha^ been selected, the law passed, and the volunteers organ, 
 ized, they were sent to their destination in the form of an army ; the limits of the city, which was always 
 an essential part of a Roman colony, were marked out by a plow ; religious ceremonies accompanied ; 
 ■ and the anniversary was ever afterwards sacredly observed. The city thus founded was a miniature of 
 Rome; its members had all the rights of Roman citizens; tho Latin language was spoken and the Roman 
 law administered; the coinage had Latin inscriptions. The government of the city was administered by 
 magistrates, duummri, who frequently took the name of prators, and who exorcised functions in tho 
 colony analogous to those of the consul at Rome In the d.iy3 of the republic. Abbott. 
 
 13. Ho went out of the city (or out of the gates) by a riverside, viz., tho Oangas. Tho name 
 was unimportant, but could hardly fail to bo knfiwn to Luke, who was so familiar with Philippi. 
 i7oc*«H. — Where prayer was wont to bo made. There appears to have been no synagogue at 
 Philippi (compare Ch. 17 : 1) ; perhaps here was one of those buildings called proseuchai, whicli were 
 iistinguished from the synagogues by being slighter in structure, anl sometime simple enclosures open 
 to the sky ; or it may bo, as our English version would indicate, that a mere spot by tho river bank had 
 been selected for open-air meetings, which appear to have been attended only or chiefly by women. 
 Abbott. 
 
 14. And a certain woman named I-ydia. This woman was Paul's first convert in all Europe. 
 Her name, Lydia, was a common one, and was the name also of tho province in which she lived. A 
 seller of purple. She was a seller of purple dyes or cloths, the rich color obtained from a shell-fish. 
 This trade is mentioned by Homer, as celebrated in tho neighborhood of Thyatira. The art is still 
 practised there. An inscription has been found there purporting to have been made by the craft o( 
 dyers. Of tUo city of Thyatira. The city was on. the borders of Lydia and Mysla, and situated 
 between Pergamos and Bardis. Jacobus. — Whicli worshipped God, i. <•, the true God, a phrase 
 constantly applied to Gentiles who had obtained some knowledge of tho Scriptures by attendance on 
 tho Jewish worship whether proselytes, t. «., prolcssed converta to Judaism, or not. Alexander. — 
 
 10 145 
 
Acts. LESSON VI. ThikD Qoartee. 
 
 15 And when she was baptized, 
 and her household, shebesoughti us, 
 saying, If ye -have judged me to be 
 
 faithful to tho Lord, come into my 
 house, and abide there. And she 
 constrained us. 
 
 Parallel Passage. — 'Heb. 13 • 2. 
 
 Whose heart the Lord opened. By his Spirit, the Lord disposed and prepared tlie willing and can- 
 did heart of Lydia to hear attentively the preaching of Paul. She had already followed the light she had 
 received, and was eager in her inquiries after the will of G-od. Feirce. 
 
 IS. And when she was baptized, and her household. Lydia, heing convinced thai Jesus 
 was the Messiah, and having made a profession of her faith, was forthwith baptized. With the baptism 
 of Lydia that of her "household" was associated. Whether we are to understand by this teim her 
 children, her slaves, or the workpeople engaged in the manual employment connected with her trade, or 
 all these collectively, cannot easily be decided. It is well known that this is one of the passages often 
 adduced in the controversy concerning infant baptism. We need not urge this view of it : for belief that 
 infant baptism is " most agreeable with the institution of Christ" docs not rest on this text. Ebwson. — 
 If ye have judged me to be faithful to the lord. Not merely an earnest, but also a modest 
 petition. Sho asks as a favor the privilege of conferring her hospitality. Compare the story of the 
 woman of Shunem, 2 Kings 4 : 8-10. See also Heb. 13 : 2. She constrained us. By much entreaty. 
 So in Luke 24 : 29, the disciples constrained Christ to accept their hospitality. Abbott. 
 
 IliLUSTKATIVE. 
 
 I. TimotheuB, the son of a certain woman, which was a Jewess, and believed. Impor- 
 tance 0/ early piety. The most important ten years of human life are from five to fifteen years of age. 
 The vast majority of those who pass twenty irreligious are never converted at all. Dr. Spencer tells us 
 that, out of two hundred and thirty-flve hopeful converts in his church, one hundi-ed and thirty-eight 
 were under twenty years, only four had passed their fiftieth year. I have been permitted during my 
 ministry to receive nearly one thousand persons into the church on confession of their faith, and not ono 
 dozen of these had outgrown their fiftieth year. I did indeed once baptize a veteran of eighty.five, but 
 the case was so remarkable that it excited the talk and wonder of the town. Such late repentances are 
 too much like what the blunt, dying soldier called " fiinging the fag-end of one's life into the face of the 
 Almighty." T. L. Cuyler. 
 
 II. "Whose heart the Lord opened. We do not know when the Bridegroom may pass. Let 
 us and ours be ever ready to follow him in to the marriage supper. The Bridegroom passed the place of 
 prayer that day on the outskirts of Philippi, and Lydia, with her lamp well trimmed, was on the alert to 
 hear, his approaching footsteps and follow him to the feast. Probably the opening was a process 
 that had been going on fora long time. From day to day her heart longed more for G-od; from day to' 
 day her prayer rose more eagerly to the throne. This was the opening: she was growing ready for 
 receiving the gospel. I think Lydia's heart was opened in some such way as the gates of a canal-lock 
 are opened. It is by water coming in secretly below and gradually swelling up within that at length 
 the folding doors allow themselves to be opened. As long as the water presses from above and from 
 without the pressure tends to shut the gates more firmly rather than to open them. The lock keeps 
 itself empty and resists the ofi"er of the water to come in. But when by secret ch.annels the interior is 
 nearly filled then the resistance ceases and the gates are thrown wide. Ah ! many an empty heart resists 
 the ofFer of mercy from God, — the off'er of that mercy rather shuts the gates more firmly I But when 
 secretly some grace finds its way in and more follows, and the empty space gradually fills, then the 
 enmity disappears and the whole soul opens out to Christ. Amot. 
 
 PRACTICATj. 
 
 1. A Jewess, and believed. V. 1. Many seeds -which go out of the sower's sight take root 
 and hear fruit unto eternal life. It is a hlesaed thing to have pious ancestors and to be trained up in the 
 fear of the Lord. Bieger. 
 
 3. We have, in the life of Timothy, a happy confirmation of the doctrine, " Train up a child In 
 the way he should go, and when he is old he will not depart from it." R. 
 
 3i Was well reported of. V. 2. If we wish to he well reported of by the good, we must show 
 onraelves worthy of esteem. R. 
 
 4. Ono need wish no greater commendation from man than to be well reported of Ijy those who are 
 devotedly pioua and are laboring for the spread of Christ's kingdom. R. 
 
 5. How much better to be well reported of by the good for our piety and good works than to bt 
 ftdmired and envied by the worldly for out wealth or worldly success. R. 
 
 146 
 
Third Quarter. LESSON VII. Acts 
 
 6. The child Jesus Increased in favor not only with Q-od, but alao with man; bo G-od often prepares 
 his agents hy the formal testimony which a young man receives from others, and which often exerciaea 
 a great influence on his future career. Bieger. 
 
 7. Circumcised liim. V. 3. It is better sometimes to conform to unnecessary forma, if by ao 
 doing we can wiu souls to Christ, than to gratify our own preferences. Bengee, 
 
 8. Estalilislied in th.e faitli. V. 5. It is often only necessary that a single difficulty should 
 be removed, in order to see the divine blessing widely difiused, B. 
 
 9. Forbidden of the Holy Gliost. V. 8. "We should give heed to the restraints and intima- 
 tions of the Holy Spirit. Brandt. 
 
 10. The apostle was here restrained by the Holy Ghost; at another time he was hindered by Satan 
 (1 Thesa. 2 : 18) . Hence any unwillingness which may be felt to preach the gospel in a particular place 
 cannot always he traced to the Spirit of G-od. Ibid. 
 
 11. Come over . . . and help us. V. 9. If we will hut open our ears we may hear the voice 
 of the Saviour calling to us to go forth in his name and help save those who are unconverted» even aa- 
 Paul heard the cry of Macedonia, " Come over and help us." Amot. 
 
 1)5. That the Lord had called us. V. 10. As soon as we are assured of the divine will, let ua- 
 eamestly endeavor to obey it without delay. A. 
 
 13. On the Sabbath day, etc. Although Lydia attended to her business she did not allow it to 
 occupy her whole heart and absorb all her time. She took advantage of the Sabbath to rest awhile from 
 labor; and her time of rest she filled with the worship of God and the society of the good. He who 
 Idys out one talent well will get it redoubled soon. A. 
 
 14. The providence of God, as it always appoints, so it often removes the bounds of our habitation, 
 and not seldom makes the change of our outward condition or place of abode materially subservient to 
 the designs of his grace respecting our salvation. KUto. 
 
 15. "Whose heart the Lord opened, "V. 14. She used her little well, and more was given to 
 her. It was by receiving some grace within her heart that Lydia was opened to receive more. She waS' 
 made willing in the day of the Lord's power. Amot. 
 
 16. One design of this history is to show believers in all lands and all ages that the Redeemer is 
 near his people still, and orders all things for their sakes. The meeting between Paul and Lydia wa» 
 arranged in heaven. A. 
 
 17. Blessed are those buyers' and sellers who, like Lydia, find in the intervals of ordinary business 
 the pearl of great price. "WTien they have obtained the true richea their souls will not again cleave to 
 the dust. "When they have obtained the peace of God in Christ to keep their hearts and minds, they 
 will not be too much oppressed by care or distracted by fluctuations in the market. A. 
 
 18. Two things are necessary to make men true believers, — the grace of Q-od, and their own honest 
 endeavors. Stack. 
 
 19. God may knock at the door of men's hearts,- but if they are un-willing to open them and to 
 receive instructions, vain is the heavenly call. 8. 
 
 ao. Even the preaching of Paul did not save unless an opened heart attended to It and took it in 
 [v. 14). Amot. 
 
 21. When she -was baptized. Y. 15. By reason of Lydia's faith her household were brought 
 unto Christ and Ms church. The first field for the ministry of the young convert is his home. Abbott, 
 
 Lesson Vn. August 12, 1877. 
 PAUL AND SILAS IN PRISO:N'. Acts 16 : 22-34. 
 
 TIME. A. D. 52. 
 
 PLACE . Philippi, chief city of Macedonia, 
 RULEK. Claudius Caesar, emperor of Rome. 
 
 CONlSrECTION. 
 
 A female slave, who toought gain to her masters by her powers of prediction when she was In the 
 possessed state, beset Paul add his company, following them as they went to the place of prayer and 
 crying out, These men arc servants of the Most High God, who publish to you (or to us) the way of salva. 
 tion." Paul was vexed by her cries, and addressing the spirit in the girl, he said, " I command thee in 
 the name of Jesus Christ to come out of her I " But the girl's masters saw that now the hope of their 
 gains was gone. Here at Philipni, as afterwards at Ephesus, the local trade In religion began to suffer 
 from the manifestation of the Spirit of CJhrist, and an Interested appeal was made to local and national 
 
 147 
 
Acts. LESSON VH. Third Quartek. 
 
 22 And the multitude rose up to- I 23 And wlien they liad laid many 
 gather against them: and tlicmagis- stripes upon them, they cast them 
 trates rent off their clothes, and into prison, charging the jailer to 
 commanded to beat them. \ keej:) them safely'. 
 
 feelings against the dangerous innovations of the Jewish Btrangcrs. Paul and Silas were dragged before 
 the magistrates, the multitude elamoring loudly against them upon the vague charge of " troubling the 
 city" and introducing obsciTanccs which were unlawfiil for Romans. SmWi's Bible Dictionary. — It 
 has been much questioned what was the nature of this " spirit of divination " which possessed her. In 
 the original it is called "a spirit of Python." Python was a name of Apol.'o. (Apollo was so called 
 because ho was said to have destroyed with arrows the python, a serpent, as soon as ho was born.) 
 And as the Pythian Apollo, the chief scat of his worship was at Delphi, and his oracle there was the 
 most famous in the world and the last that lost its credit. Kitto. — This slave was owned \>j a company 
 of speculators. Great gains might he made from the oracles, half mad and apparently half inspired, 
 which she uttei'ed. A copartnership was formed to manage the concern. They bought the slave and 
 farmed out her oracles to the credulous. This was the ordinary form of the heathen oracles : A priest- 
 ess cither permanently possessed or artiJicially thrown into a I'aving condition at certain limes was con- 
 cealed in the shrine. From her mouth ambiguous auswcrs issued and skilful attendants wrote them 
 down for the superstitious inquirers. Arnot. — It was quite false that Paul and Silas were disturbing 
 the city, for nothing could have been more calm and orderly than their worship and teaching at the 
 house of Lydia or at the place of prayer by the water-side. It was true that thCy were Jews. Thcro 
 was cunning and spite in accusing them of this; for "the Jews were generally hated, suspected, and 
 despised, and had lately been driven out of Rome in consequence of an uproar." Paul and Silas were 
 also indirectly violating the law. "The Roman law condemned the introduction of foreign religions, 
 especially such changes in worship as were likely to unsettle the minds of the citizens or to produce any 
 tumultuous uproar." Knox. 
 
 EXPLANATORY. 
 
 82. The mulUtnde — the populace, who were affected by this appeal to the popular prejudice — 
 rose up together with the accusers, as well as in mass; and tlie magistrates, — prcetors, Uoman 
 officers, — tore off their clothes (J. e. of Paul and Silas), violently stripped them naked, so that they 
 might ho beaten according to custom, and they "ordered" their attendants "to beat them" (literally, 
 with rods). This is the only instance tliat is recorded out of the three times when Paul was beaten. 
 (2 Cor. 11:25.) Jacobus. — To beat them. It is happy for us that few modern countries know, by 
 the example of a similar punishment, what the severity of a Roman scourging was. AVell might St. 
 Paul when at Corinth look back to this day of cruelty and remind the Thcssalonians how ho and Sllaa 
 had " suffered before and were shamefully treated at Philippi." I/oioson. — The command was given to 
 the lictors, the sergeants of verso 35, and the beating was indicted with the lictor's rod or fasces. 
 These consisted of a number of rods cut from the elm or birch tree and bound together with thongs; 
 they were carried by the lictors before certain of the magistrates and were used to inflict scourging. 
 Abbott. — JJnclcr ihc Roman method the culprit was stripped, stretched with cords or thongs on a frame, 
 and beaten with rods. After the Porcian law (B. C. 300) Roman citizens were exempted from ecourghig, 
 but slaves and foreigners were liable to bo beaten oven to death. Smith's Bible Dictionary, — Scourging 
 was a very common punishment among the Jews. It w.as inflicted in two ways, — with tbongs or whips 
 made of ropes or straps of leather, or with rods, twigs, or branches of some tree. Tlie offender was 
 stripped from bis shoulders to his middle and lied by his arms to a low pillar, that liis back mi"^ht bo 
 more fully exposed to the lasli of the executioner who stood behind him upon a stone lo have more 
 power over him and scourge him both on the back and breast in open court before the face of his judges. 
 Among the Arabians the prisoner is placed upright on the ground with bis hands and feet bound together 
 while the executioner stands before him, and with n short stick strikes him with a smart motion on tbo 
 outside of liis knees. The pain which these strokes jiroduco is exquisitely severe and which no consti- 
 tution can support for any length of time. Tbc Romans often innictcd the punishment of Ibc scourge; 
 the instruments employed were sticks or staves, rods and whips or lashes. The lii-st were almost 
 peculiar to tbc camp; the last were reserved for slaves, while rod-s were applied to citizens till they 
 were removed by the Porcian law. Paxton. 
 
 33- Mfiny stripes shows tbat no ordinary rigor would satisfy their exasperated feelings. (Sue 
 also verso 3S ) The Jewish law restricted the blows to " forty save one." TIio severily of tlie punisli- 
 ment among the Romans depended on the equity or caprice of llie judge. ITacUtt. —They cast them 
 Into prison. Wo must picture to ourselves something very different from llie austere comfort of an 
 English jail. It is only since that Chri^tiauity for which tbo apostles bled has had influence ou tho 
 
 148 
 
TliniD QirAETEK. 
 
 LESSON VII. 
 
 Acts. 
 
 24 Who having received such a 
 charge, thrust them into the inner 
 prison, and made their feet fast in 
 the stocks. 
 
 25 And at midnight Paul and 
 Silas praj-ed,! and sang^ praises un- 
 to God : and the prisoners heard them. 
 
 26 And suddenly there was a 
 great earthquake, so^ that the foun- 
 dations of the prison were shaken : 
 and immedlatel}'^ all tho doors were 
 opened, and every one's bands were 
 loosed. 
 
 27 And the keeper of the prison 
 
 awaking out of his sleep, and seeing 
 the prison doors open, he drew out 
 his sword, and would have killed 
 himself, supposing that the prisoners 
 had been fled. 
 
 28 Buts Paul cried with a loud 
 voice, saying. Do thyself no harm : 
 for wc are all here. 
 
 29 Then he called for a light, and 
 sprang in, and came trembling,'' and 
 fell down before Paul and Silas ; 
 
 30 And brought them out, and 
 said. Sirs, what^ must I do to be 
 saved ? 
 
 Parallel Passages.— 'James 6:13. 2Ps.34:l. '01.4:31. «Ch. 6 : 19 ; 12 : 7, 10. Trov.21:ll, 
 12 ; 1 Thcs. 6 : 15. ^Eccl. 7 : 15-17. 'Jcr. 5 : 22. ech. 2 : 37 ; : 0. 
 
 hearts of men that the treatment of felons h.is been a distinct subject of philaathropic inquiry, and that 
 wc have learnt to pray *• for all prisoners and captives." Uowson. 
 
 24. Thrust thejn into the inner prison. The magistrates did not proscribe the treatment in 
 detail, bnt they gave a general charge that these men should be kept -with special security, and left the 
 jailer to adopt his own methods. That officer, with an eye to his own safety, shut them in an interior 
 cell of exceptional strength and fixed their feet in the Btoclis besides. Arnot. — The inner prisons of 
 which wo read in the ancient world were like that " dungeon in the court of the prison " into which 
 Jeremiah was let down with cords, and where " he sanii in the mire." (Jer. 3S ; 0.) They were pesti- 
 lential cells, damp and cold, from which the light was excluded and where the chains rusted on the limbs 
 of the prisoners. One such place may be seen to this day on the slope of the capitol at Rome. Ilowson- 
 — Made their feet fast in tho stocks. The instrument thus designated was ordinarily a wooden 
 or sometimes iron-bound machine by which any member and especially the nock was so confined that it 
 could not be raised, or into which the feet only were thrust and constrained, as in the present instance, or 
 finally it was one in which the person was held, all tho members, neck, hands, and feet, by means of five 
 holes. Kitio. 
 
 35. Prayed and sang praises. Their experience beautifully illustrates the reference of Job to 
 God, "'Who giveth songs in the night," and emphasizes Paul's exhortation to tho Philippian Christians, 
 " Eejoice in the Lord alway." (Phil. 4 : 4.) It is a significant fact that the most joyeus of Paul's epistles 
 is that written to tho church at Phiiippi, born out of his experience of sufl'ering. Abbott. — Slaves, 
 debtors, robbers, murrlercrs, perhaps, listened to tho cheerful songs of the new prisoners. The very songs 
 of Paul and Silas preached their religion to their fellow-prisoners. WIlo can say that some of these 
 very prisoners did not afterwards believe in the Saviour because new hopes and new desires were awak- 
 ened by what they that night heard and saw? Knox. 
 
 2G. And suddenly there was a great eartliquake. Some ascribe tho opening of the doors 
 to the shock of the earthquake; others, more reasonably, to the power which caused the earthquake. 
 IlackeU. — - Though an earthquake is In itself no miracle, this was plainly a miraculous transaction 
 altogether, as nothing less would account for tho fact that " every one's bands were loosed," that is, their 
 fetters, stocks, etc., by which they were hound were unloosed, not only of the two chief prisoners, but 
 of every one in tho prison. Jacobus. , 
 
 87. Would have ItiUed himself, supposing: that the prisoners had been fled. Under 
 the Roman law the jailer was liable to undergo the punishment which the malefactors who escaped by 
 his negligence were to have sufiferod. (See Ch. 12:19.) Hence the pains which the soldiers took to 
 make sure of the death of Christ. (John 19 : 34.) Abbott. 
 ' 29. Then he caUed for a light. And having ' ' called for a light " (literally, " lights ") , - torch- 
 Ughts which he could carry in each hand. Sprang in and came trembling. He rushed in, - the 
 toner prison, -and becoming tremulous (or coming to ho in a tremor). He was smitten in his con- 
 Bcicnce, donbUess, and impressed with tho evidence of a divine interposition. -He fell down before 
 Paul and SUas. To or at their feet. This shows how ho must have regarded them as tho occasion of 
 til this miraculous work and the declared favorites and friends of God. Jacobut. 
 
 30. And brought them out. Having led them forth out, i. «., of tho inner prison hito anothe. 
 
 149 
 
Acts. 
 
 LESSON VII. 
 
 Third Quarter. 
 
 31 And they said, Believe* on the 
 Lord Jesus Christ, and thou shalt 
 be saved, and thy^ house. 
 
 32 And they spake unto him the 
 word of the Lord, and to alP that 
 were in his house. 
 
 33 And he took them the same 
 
 hour of the night, and washed their 
 stripes ; and was baptized, he and 
 
 all his, straightway. 
 
 34 And when he had brought 
 them into his house, he set meat^ 
 before them, and rejoiced,^ believing 
 in God with all his house. 
 
 Parallel Passages. — iCh. 13:39; Hab. 2:4; John 3:16, 36; 6:47. ^Ch. 2:39. 3Rom.l:14r-16. 
 *Luke5:29. cRom. 5:11. 
 
 room, not into his own house. (See v. 34.) Sirs, wbiat must I do to be saved? Their answer in 
 the next verse shows with what meaning the jailer proposed this question. It cannot refer to any fear 
 of punishment from the magistriitcs, for he had now ascertained that the prisoners were all safe, and 
 that he was in no danger from that source; besides, had he felt espowed to any such danger, he must 
 have known that Paul and Silas had no power to protect him ; it would have been useless to come to 
 ihem for assistance. Sackett. 
 
 31, Believe on th.e Lord Jesus Christ. We can get no further than that, do what we will; 
 this is the sum and substance of the gospel. Dost thou ask, " What is it to believe? " I cannot tell thee 
 except that it is to look at Christ. Dost thou sed that Saviour there? He is hanging on the cross ; there 
 are his dear hands pierced with nails, nailed to a tree, as if they were waiting for thy tardy footsteps 
 because thou wouldst not come. Dost thou see his dear head there? It is hanging on his breast, as if 
 he would lean over and kiss thy poor soul. To be saved, all that thou hast to do is to look at that Man. 
 ** I do not believe it will save me," sayest thou ? Ah I my poor friend, try it. If thou castest thyself on 
 Christ, and Jie dcserteth thee, I will be willing to go halves with thee in all thy misery and woe. He 
 will never do it ; never, never, never I Spurgepn. — ■ Their answer was very plain and simple, " BelievB 
 on the Lord Jesus Christ, and thou shalt be saved." Memorable words ! written as with a sunbeam over 
 the portals of the Christian church, — the record of its liberties and the charter of its hopes. Kitto- 
 
 32, And they spake unto him the word of the Lord. They then proceeded, mqre at leisure, 
 to pour into his attentive and delighted ears the history of Jesus Christ, to declare his doctrine and to 
 explain what it was to believe in him. All his household shared these glad tidings. Kiito. 
 
 33, 34. lT"ashed their stripes, and was baptized. And now we have an instance of that 
 sympathetic care, that interchange of tempox'al and spiritual service, which has ever attended the steps 
 of true Christianity. He did what he could to assuage the bodily pain of Paul and Silas, and they 
 admitted him and his, by the " laver of regeneration," to the spiritual citizenship of the kingdom of God. 
 The prisoners of the jailer were now become his guests. His cruelty was changed into hospitality and 
 love. Sowson. 
 
 ILI.USTRATIVE, 
 
 I. Oast tliem into prison. It is when you look from the bottom of a well that you descry the 
 stars in daylight; on the surface, with the glare all around, although they are there you cannot discern 
 them. It is thus that Faith's eye cannot pierce the heavens so well from the bright surface of prosperity 
 as from the low, low place of some great sorrow. Arnot. 
 
 II. As if a man should throw precious stones and rich jewels at another, with intent to kill hiin, 
 and the other should gather them up and enrich himself with them ; even so do persecutors enrich the 
 children of God, that they rejoice being counted worthy to suffer for Christ's sake. Caicdray. 
 
 III. And the prisoners heard them. A lamp when lighted may burn by day, but it Is only 
 at night that it is seen by the neighborhood. The darkness does ntJt kindle or cause the light, but the 
 darkness reveals it and spreads it around. It is thus that consistent joy in the Lord when believers 
 attain.it, in a time of trouble becomes an effective testimony for Christ. N"ot a few owe their conversion 
 
 instrumentally to the light that streamed from a saint in the hour of his departure, to the song that 
 
 rose from the pilgrim when he was traversing the valley of the shadow of death. Amol. 
 
 IV. Sang praises. John Bunyan, the Immortal dreamer, speaking on one occasion of the cell 
 on Bedford Bridge where for twelve long years he was confined, said, " So, being again delivei-ed up to 
 the gaoler's hands, I was had liome to prison." When Madame Guyon was imprisoned in the Castle of 
 ''fincennes, in 1695, she not only sang but wrote songs of praise to her God. " It sometimes seemed to 
 jne," she said, " as if I were a little bird whom the Lord had placed in a cage, and that I had nothing 
 now to do but to sing. The joy of my. heart gave a brightness to the objects around me. The stones of 
 my prison looked in my eyes like rubies. I esteemed them more than all the gaudy brilliancies of a 
 Tain world. My heart was fall of that Joy which thou givost to them that love thee in the midst of thei» 
 
 150 
 
TmRD Quarter. LESSON VII. Acts. 
 
 greatest crosses/' a sentiment which she embodied during one of her Impriflonmeuta in a touching little 
 poem which begins thus : — 
 
 " A little bird I am, To Him who placed me there; 
 
 Shut from the fields of air ; Well pleased a prisoner to be, 
 
 And in my songs I sit and sing Because, my God, it pleaseth thee." 
 
 Teachers* Treasury, 
 V. Believe on the liOrd Jesus Clirlet. Can faith save you, then, without works? Suppose a 
 man should "believe in the Lord Jesus Christ" and continue to exhibit a profane and impui-e life, will 
 he be saved by his sound faith in spite of his wickedness? This cLuestion does not deserve an answer. It 
 is a foolish question ; it assumes an impossibility. Suppose one should address to an eminent physician, 
 the question, Pray, sir, tell me, is the blood necessary to life? and he should answer, It is. Suppose the 
 questioner then proceeds to say, But If a great artery la cut and all the blood of the body escapes and 
 the man still lives and acts with undiminished vigor, do you persist in your opinion thai the blood Is necee- 
 sary to life? The physician will not answer. You have put a foolish question and he treats it with 
 contempt. Or, if he answer at all, he will say, First show me a living man with no blood in his body 
 and then I shall consider the causes of the phenomenon. ' Such treatment he deserves who Inquires, 
 Shall I be saved if I believe in Christ, though I live in sin? The supposition is an impossibility. 
 To believe in Christ as that jailer believed, is the death-blow to the reign of sin in your members, as the 
 letting out of the heart's blood puts an end to the life. " This is the victory which overcometh the 
 world, even your faith." Even in the brief sketch given here of the jailer's conversion you see beautiful 
 bunches of fruit quickly ripening on the branch as soon as it is In the Vine, — " He took them the eame 
 hour of the night and washed their stripes and set meat before them." Arnot. 
 
 PKACTIOAL. 
 
 1. Cast them into prison, — prayed and sang praises (vs. 23-25). Joy and contentment ara 
 possible in the hardest lot. No one inculcates the duty of rejoicing more frequently than Paul. The 
 prison even may be the house of*' God, the very gate of heaven" 
 
 3. The speediest way out of our difEicultles. These two men had learned in whatever state they 
 were to be content; and for this reason they were delivered. Biblical Museum. 
 
 3. Is there anything calculated to inspire cheerfulness in the condition of men whose backs have 
 been torn with a scourge, and whose feet are made fast in the stocks? Do songs accord with the gloom 
 of a prison? A Christian has causes of joy and gratitude independent of external circumstances. Peirce. 
 
 4. Any fool can sing in the day. It Is easy enough for an ^olian harp to whisper music when tha 
 winds blow; the difficulty is for music to come when no wind bloweth. Spurgeon. 
 
 5. The Christian has the sources of his happiness within him. External circumstances cannot 
 destroy his peace and joy. In a dungeon he may find as real happiness as on a throne. On the cold 
 earth, beaten and bruised, he may be as truly happy as on a bed of down. Barnes. 
 
 6. The enemies of Christians cannot destroy their peace. They may incarcerate the body, but 
 they cannot bind the spirit. They may exclude from earthly comforts, but they cannot shut them out 
 from the presence and sustaining grace of God. B. 
 
 7. We see the value of a good conscience. Nothing else can give peace; and amidst the wakeful 
 hours of the night, whether In a dungeon or on a bed of sickness, it is of morS value than all the wealth 
 of t*he world. B. 
 
 8. We see the inestimable worth of the religion of Christ. It fits for all scenes, supports in all 
 trials, upholds by day or by night, inspires the soul with confidence in God, and puts into the lips tho 
 Bougs of praise and ttianksgivlng. B. 
 
 9. We have here a sublime and holy scene, which sin and infidelity could never furnish. B. 
 
 10. The judgments of God may well alarm the wicked (vs. 26, 27). Jacobus. 
 
 11. Wonld have killed himself (v. 27). In this narrative we see the contrast which exists In 
 periods of distress and alarm between Christians and sinners. The guilty jailer was all agitation, fear, 
 distress, and terror; the apostles all peace, calmness, joy. The one was filled with thoughts of self- 
 murder; the others, intent on saving life and doing good. This difference Is to be traced to religion. 
 Barnes. 
 
 13. In the morning of the resurrection the Christian will rise with joy and triumph, the sinner with 
 fear and horror. And thus at the judgment seat, calm and serene, the saint shall witness the solemnities 
 of that day and triumphantly hall the Judge as his friend; fearful and trembling, the sinner shall regard 
 these solemnities, and, with a soul filled with horror, shall listen to the sentence that consigns him to 
 eternal woe I With what solicitude, then, should we ieek, without delay, an Interest in that religion 
 which alone can give peace to the soull Barnes. 
 
 151 
 
Acts. 
 
 LESSON vm. 
 
 Thikd Qdai:tek. 
 
 13. Believe on the Lord Jesus Christ (v. 31.) Tho apostate omporor, Julian, said in moolccry 
 to the Chi-istianB, " Faith I This is the whole of your wisdom." "Let us abide by this wisdom. Seaser. 
 
 14. " no washed them from their stripes'; himself was washed from his eins ; ho fed them, and was 
 fed" (v. 33). Chrysostom. 
 
 15. Often one of the most striting changes that oecurs in conversion is seen In the disposition to hi? 
 kind and humane to the Buffering. 
 
 16. They who are most ready to minister to the sick and dying arc Christians. They who aro 
 vllling to encounter tho pestilential damps of dungeons to aid the prisoner are, like Howard, Christians. 
 Barnes. 
 
 17. There is no Joy lite that which flows from tho belief of the gospel. It purifies while It refreshes 
 the soul; it gives a more elevated tone to the feelings than worldly pleasures can give; it sheds a lustre 
 upon every object, and cheers even the dark hours of adversity ; and. In a word, it Is permanent, going 
 with us whithersoever we go, accompanying us to death, and springing up within us as " a well of liv.'ng 
 water" in the world to come (v. 34). Vick. 
 
 Lesson Vni. August 19, 1877. 
 THESSALONIANS AND BEEEANS. Acts 17 : 1-14. 
 
 TIME. A.D. 52. 
 
 PliACE* Thessalonica and Bcrca. 
 
 KUIjER. Claudius Cajsar, emperor of Borne. 
 
 1 Now "when they had passed 
 through Amphipolis and Apollonia. 
 
 they came to Thessalonica, where 
 was a synagogue of the Jews : 
 
 CONNECTION. 
 
 Paul, cither from having dciivccl the right from his ancestors or from his residence in tho froo city 
 of Tarsus, was hy hirth endowed with the privileges of a Roman citizen; and the sacred penman implie» 
 tho same to have heen the case of •Silas. Paul knew the Roman law, and he now properly and with 
 dignity makes complaint against the indignities which they had unlawfully received. An insult offered 
 to a Roman citizen was considered an outrage against the whole Roman people, and was, therefore, 
 punished with great severity. The penalty for such an offence was death and confiscation of goods. 
 Peirce. — With servile humiliation, quite the contrastof their yesterday's pi-esumption, the magistrates 
 came privately and besought their abused prisoners to go quietly from the city. Knox. — Attached to 
 Paul by peculiar sympathy in its origin, the church in Philippi is of all the churches the one most forward 
 to manifest its love to him in all his euhscqucnt afQictions (Pliil. 4 : 10, 15) ; to it ho seems to have been 
 peculiarly attached (Phil. 1:3-5); women appear to have been among its most active members in its 
 subsequent history (Phil. 4:2, 3). ^6&o«. — On leaving Philippi the destination of Paul and Silas was 
 Thessalonica, nearly a hundred miles west from Philippi. To this place they pursued tho usuai course 
 byway of Amphipolis and Apollonia, cities about thirty miles apart, and nearly equidistant bet\^ceD 
 Philippi and Thessalonica. It appears probable that Luke and Timothy, not having been involved In tho 
 late transactions, were, for tho benefit of the infant church, left behind at Philippi; or, at least, that they 
 did not attend Paul and Silas from that place. Timothy, however, joined them soon, cither at Thessa- 
 lonica or Bcrea. Kiito. — We do not see St. Luke again in the apostle's company till the third missionary 
 journey and the second visit to Macedonia (Ch. 20 : 4^6). At this exact point of separation, we obsorvo 
 that he drops the style of an eye-witness and resumes that of a historian, until the second time of meeting, 
 oftcr which he writes as an eye- witness till tho arrival at Rojne and the very close of tho Acts. Hbwcon. 
 
 EXPLANATORY. 
 
 Amplii polls. "Tho ancient name of Amphipolis was ' Nine-Waye,* from the great number of 
 roads from Thrace and Macedonia which mot at this point." It was afterwards called Amphipolis, 
 because the river flowed almost around it. The city is j ust in a pass of Ibc mountains, and commands tho 
 best road from the sea up to tho Macedonian plains. It was a place of consequence therefore. Demos, 
 tbenes ppoke of it in his famous orations to the Athenians. Knox. — Apollonia. There wcro several 
 places of this name, of which three were in the province of Macedonia. Tho Apollonia through whicb 
 Paul now passed was a colony of tho Corinthiaps in the district of Mygdonia. Its situation is uncer 
 
 152 
 
TmRD Quarter. 
 
 LESSON VIII, 
 
 Acts. 
 
 2 And Paul, as his manner was,^ 
 went in unto them, and three sabbath 
 days reasoned with them out of the 
 scriptures, 
 
 3 Opening and alleging, that 
 Christ must needs^ have suffered, 
 and risen again from the dead ; and 
 that this Jesus, whom I preach unto 
 you, is Christ. 
 
 4 And some^ of them believed, 
 
 and consorted'* with Paul and Silas ; 
 and of the devout Greeks a great 
 multitude, and of the chief women 
 not a few. 
 
 5 % But the Jews which believed 
 not, moved with envy, took untp 
 them certain lewd fellows of the 
 baser sort, and gathered a company, 
 and set all the city on an uproar, 
 and assaulted the house of Jason,-^ 
 
 Parallel Tassages. — 'Ch. 9:20; 13:5,14; Lukc4:lG. 
 »Ch. 23 : 24. *2 Cor. 8 : 5 ; 1 Thcs. 1 : 5, 6. oRom. 10 : 21, 
 
 2Ch. 18:28; Luke 24 : 26, 40 ; Gal.3:l. 
 
 tain. Gloag, — It was about thirty-seven miles from Thcssalonica, — Since nothing is Raid of any 
 delay on the road, hut everything to imply that the journey was rapid, we conclude (unless, indeed, 
 their recent sufferings made rapid travelling impossible) that Paul and Silas rested one night at each 
 of the Intcrmediato places, and thus our noticcof their journey is divided into three parts. Howaon. — 
 Thessalonica. Salonica is situated at the head of the gulf of the same name, at the northwest 
 corner of the jEgean Sea, about three hundred miles from Constantinople. Its harbor is spacious and 
 completely land-locked. To the loft as you enter rises the majestic, dome-shaped Olympus, towering 
 high above Ossa and Polion. The far-famed Vale of Tempo lies nestling at its base. The present popula- 
 tion Is estimated at 80,000, of which one third arc Jews, and a large proportion of the remainder are 
 Greeks, leaving a very small number of the ruling Moslems, as is usually the case in European Turkey. 
 Salonica has had several names. Originally it w.is called Therma from the saline springs which abound 
 in the vicinity. In the year 315 B. C. it was enlarged by Cassandcr, who made it the chief naval station 
 of Macedonia, and named it after his wife Thessalonica, the half-sister of Alexander the Great. This 
 name is preserved in the modern town, with the omission of the first syllable. Xerxes rested liia army 
 here before attempting the invasion of Greece. Cicero in his exile came from Rome to Salonica, where 
 bo remained seven months (B.C. 53). liev. E. G.Porter in Congregationalist. — "Where was » 
 synagfogue, or more exactly, the synagogue^ i. e., the well-known or famous synagogue; or still moro 
 probably, the only one to which they had yet come in Macedonia. The Jews appear to have been always 
 numerous Li this ijlacc. Alexander. 
 
 3. As his manner was. It was Paul's custom, wherever he found Jews, to first attend with 
 them at their worship, and explain to them the Scriptures of the Old Testament, and preach the gospel, 
 and aftci-wards he sought opportunity to instruct the Gentiles. Ripley. — lieasonetl * . . out of 
 the Scriptures. Discoursed to them, drawing his arguments from the Jewish Scriptures, for on 
 these Scriptures the Jews built their hopes of the Messiah's coming. Ripley. 
 
 3. Openings and allegriug:, i. e., explaining and setting forth. The three points on which he 
 insisted were these, That He who was foretold in prophecy was to be a suffering Messiah; that after 
 death he was to rise again; and that the crucified Jesus of Nazareth was indeed the Messiah who was 
 to come. That St. Paul did speak of Messiah's glorious kingdom, the kingdom foretold in the prophetic 
 Scriptures themselves, may he gathered by eo;nparing together the Acts and the Epistles to the Thessa- 
 lonians. The accusation brought against him (v, 7) was that he was proclaiming another king, and 
 virtually rebelling against the emperor, and in strict conformity to this the Thcssalonians are reminded 
 of the exhortations and entreaties he gave them, when among them, that they would " walk worthily 
 of the God who had called them to his kingdom and glory." (1 Thess. 2 : 12 ; sec also 2 Thess. 1 : 5.) 
 The whole demeanor of St. Paul among the Thcssalonians may be traced, by means of these epistles, 
 with singular minuteness. Bowson. 
 
 4. And some of them helieved. Of the mode in which these subjects would bo presented to 
 his hearers we can foi*m some idea from what was said at Antioch in Pisidia, The very aspect of the 
 worshippers was the same; proselytes were equally attached to the congregations in Pisidia and Mace- 
 donia, and " the devout and honorable women " in one city found their parallel in the " chief women ' 
 in the other. The impression ioo produced by the address was not very different here from what it had 
 been there. Ilowson. — Chief women not a few. Many ladles of the highest social standing wcro 
 arrested and converted. This doubtless gave the gospel a home In tho place after the missionaries were 
 obliged to leave it. Amot. 
 
 5. Moved with envy. Jealous of the success of Paul and Silas in obtaining converts to the 
 gospel. -Certain lewd fellows of the baser sort. Vile, ill-disposed persons. Tho original term 
 
 153 
 
Acts. LESSON VIII. Third Quarter. 
 
 and sought to bring them out to the 
 people. 
 
 G And when they found them not, 
 they drew Jason and certain breth- 
 ren unto the rulers of the citj-, 
 «i'3'ing, These' that have turned the 
 world upside down, are come hither 
 also ; 
 
 7 Whom Jason hath received : 
 and these all do contrary^ to the 
 
 decrees of Cifisar, saying that there 
 is another king, one Jesus. 
 
 8 And they troubled^ the people 
 and the rulers of the city, when 
 they heard these things. 
 
 9 And when they had taken se- 
 curity of Jason, and of the other, 
 they let them go. 
 
 10 % And the brethren immediate- 
 \y* sent away Paul and Silas by night 
 
 Parallel Passages. — ^Ch. 16:20; Luke 23:5. ^Luke 23:2; Jolm 19:12. ^Matt. 2:3; John 
 
 11:48. tVerse 14; Ch. 9:25. . 
 
 for ""lewd fellows""donotes men who wickedly~^iaiea " away their time in public places, similar to' 
 those now meant by the term " loafers." By the " baser sort " were meant the very dregs of society, a 
 mob of the vagrant, vicious, and idle frequenters of the market-place. — Gathered a company. Col- 
 lected a mob. — Set aU the city on an uproar. By their tumult and outrageous proceedings.— 
 Assaulted tlie house of J-asion. Here probably Paul stopped. From Rom. 16 : 21, it appears that 
 Jason was a relative of Paul. — Sought to bring them out to the people. That is, to a popular 
 assembly for examination. The word " people " docs not refer to the mob that was filling the city with 
 confusion, but to a regular assembly of the citizens, before whom the accusations of the unbelieving 
 Jews might be laid. Peirce, 
 
 6. Unto the ruler of the city. The prcefectua urbi. This ofaoer was ordinarily appointed 
 by the emperor, though in a free city like that of Thessalonica was generally chosen by the people. He 
 had control of the police and general jurisdiction over all criminal matters. It is a curious fact th-it the 
 Greek word here used to designate this chief magistrate, " politarch," which is not employed in classic 
 Greek as a designation of municipal rulers is found on the ruins of an ancient arch at Thessalonica in an 
 inscription which informs us that the magistrates of Thessalonica were called "politarchs," and that 
 they were seven in number ; and it is a curious coincidence that three of the name are i^lentical with 
 those of Paul's friends in this region; Sopater of Berea (Ch. 20:4), Gains the Macedonian (Ch. 19:29), 
 and Seoundus of Thessalonica (Ch. 20 : 4) Abbott. — That have turned the world upside down. 
 The rumor of the great effect produced by the preaching of the gospel in other places must have reached 
 the city. After making allowance for the tendency to exaggeration in such circumstances we find enough 
 remaining to show that the wave of success already accompanying these two witnesses threatened to 
 shake the foundations of society and overturn the old established religions of Europe. Arnot. — An 
 unconsciously true characterization of the ol£ce of Christianity. Abbott. 
 
 7. Contrary to the decrees of Caesar. The Jews had thus adroitly put into the mouths of 
 their " rascal rabblement " that charge of political sedition which has always been found more than any 
 other effectual for engaging the attention of the magistracy. Kitto. — The Julian laws gave a very vague 
 and general definition of treason; " whoever violated the majesty of the state " was declared a traitor, 
 and almost any offence could be easily brought by any magistrate within the terms of so general a defi 
 nition. Abbott. — Saying, that there is another hing, one Jesus. The Roman emperors suffered 
 uone in the provinces under their government to assume the title of *' king " without their permission. 
 These persons confounded the spiritual office and kingdom of Christ with a temporal dominion. Peirce. 
 
 8. And they troubled the people. They excited the people to commotion and alarm. The 
 rulers feared the tumult that was excited and the people feared the Romans when they heard the charge 
 that there were rebels against the government. Barnes. 
 
 9- Taken security. Wbat they engaged would naturally be that, as far as it depended on them, 
 the public peace should not be violated and that the alleged authors of the disturbance should leave the 
 "My. Instead of combining the two objects, some restrict the stipulation to the first point, while others 
 restrict it to the last. Hackett. 
 
 10. Immediately, on the evening of the day of the tumult. Paul and Silas had spent three ol 
 four weeks at least in Thessalonica (see v. 2), and very possibly some time longer. Paul departed with 
 Ihe intention of returning as soon as the present exasperation against him should be allayed so as to justify 
 It (1 Thess. 2: 18). Subsequent events frustrated this purpose, and under that disappointment he sent 
 Timothy to them (1 Thess. 3:2.) It may be added that while Paul was here he received supplies twice 
 from the church at Philippi (see Phil. 4 : 16, 16) . From this source, and from his own personal labor, 
 he derived his support without being dependent at all upon the Thessalonians (see 1 Thess. 2:9; 
 8 Thess. 3:8). E'lckett. — iSerea was from fifty to sixty miles southwest of Thessalonica. 
 
 154 
 
Third Quarter. 
 
 LESSON VIII. 
 
 Acts. 
 
 unto Berea : who coming tJiither 
 went into the synagogue of the 
 Jews. 
 
 11 These were morel noble than 
 those in Thessalonica, in that they 
 received the word with all readiness'' 
 of mind, and searched the Scriptures^ 
 daily, whether those things were 
 so,. 
 
 12 Therefore many of them be- 
 lieved : also of honourable women 
 
 which were Greeks, and of men, not 
 a few. 
 
 13 But when the Jews of Thessa 
 lonica had knowledge that the word 
 of God was preached of Paul at 
 Berea, they came thither also, and 
 stirred up'' the [leople. 
 
 14 And then immediately the 
 brethren sent away^ Paul, to go as 
 it were to the sea : but Silas and 
 Timotheus abode there still. 
 
 Pakallel Passages. — iPs. 119: 99,100. ^Jamea 1: 21; 1 Pet.2:2. 
 24 : 44 ; John 5 ; 39. *Luke 12 : 51. ^Matt. 10 : 23. 
 
 »Is. 34:16; Luke 16 :S 
 
 11. More noble than tlioso in Thessalonica. Literally, of better birth. Not .is in our Eng- 
 lish version in that they received the word; two statements are made by the historian, — one that the Jews 
 at Berea were a better class than those at Thessalonica, the other, a result and an evidence of this fact, 
 that they received the word with readiness of mindt i. e., a willingness to consider, and, if true, to 
 receive it. Observe their readiness was not that of a superstitious credulity, as that of the Lycaoniana 
 (Ch. 14 : 11), for they searched the Scriptures daily to see whether these things were so. They illustrato 
 Paul's direction to the Thessalonians (1 Thess. 5 : 21) . Abbott. — Two characteristic features of the 
 Berean nobility are recorded. These qualities are distinct from each other, and yet are so bound 
 together as to constitute a pair. The one is a tender, childlike receptiveness for revealed truth; the 
 other is a manly independence of judgment. Their hearts drank in readily the water of life, but their 
 understanding sifted the doctrines that were preached, and tried tljem by the law and the testimony. 
 Arnot. 
 
 13. Therefore. Literally, many, therefore, of them believed, — sis the proper result of these 
 honest, earnest searchings of the Scriptures. They believed the Scriptures which they read (viz., the 
 Old Testament Scriptures. Jacobus. — Greeks. Greek proselytes. 
 
 14. To sro as it were to the sea. As our translation reads, it would seem as if his going to the 
 sea was a feint to deceive his enemies as to his real course, while he secretly crossed the land to Athens. 
 But the original would have been more properly translated, ** Sent Paul to go toward the sea." To 
 avoid the opposition of the Jews, which might follow him from one city to another if he had crossed the 
 country to Athens, those attending him may possibly have taken him to the neighboring seaport, Pydna, 
 and sailed with him round the coast to Athens. The general belief, however, is that he passed the 
 whole distance by land. SUas and Timotheus abode there stUl. Timotheus had been left at 
 Philippi with Luke when Paul and Silas left that city, but he seems shortly after to have rejoined Paul 
 and Silas at Berea. Silas and Timotheus are again left behind to comfort and build up the infant 
 church, Paul being the principal object of the late persecution ; the labors of the other brethren were 
 probably in a measure overlooked by their Jewish persecutors. Peirce. 
 
 ILLUSTRATIVE. 
 
 I. There is another king, one Jesus. The Lord's own words, " Sly kingdom is not of this 
 world," remain a perennial rebuke to all persecuting governments on the one hand, and all political, 
 ecclesiastical organizations on the other. Magnetism and gravity act at the same place and the same 
 time, but do not come into collision with each other. Each of these powers pervades all the earth's 
 surface; each is supreme everywhere for its own objects; the one does not stand in the other's way. 
 There is not less of gravity on any given spot because magnetism has free scope there. If one of these 
 were subordinated to the other the system of the world would be destroyed. This might help- us to 
 conceive of Christ's spiritual authority reigning with absolute sway over spirits, and yet not Interfering 
 with any legitimate function of civil government. Arnot. 
 
 II. More noble. " Howe'er it be, it seems to me Kind hearts are more than coronets, 
 
 'T is only noble to be good : And simple faith than Norman blood." 
 
 Tennyson. 
 
 III. Searched the Scriptures. I use the Scriptures not as an arsenal to be resorted to only 
 for arms and weapons, but as a matchless temple, where I delight to contempl.ite the beauty, the eym. 
 metry, and the magnificence of the structure, and to increase my awe and excite my devotion to the Deltj 
 there preached and adored. Boyle. 
 
 155 
 
Acts. LESSON IX. Thiki> Quaktek. 
 
 IV. The most prominent and invariable cause of infidelity is found in the fact that men will not 
 ln\estigatethe Scriptures Many infidels have confessed that they had never carefully i-ead the New 
 Testament. Thomas Paiua confessed that ho wrote the first part of the "Age of Reason" without 
 having a Bible at hand, and without its being possible to procure one where he then was (in Paris). " ] 
 had," says he, " neither Bible nor Testament to refer to, though I was writing against both ; nor could 1 
 procure any," Barnes. 
 
 PRA.CTICAL. 
 
 1, Keasoned out of the Scriptures (v. 2). Reason must not be set up In competition with the 
 Scripture, but it must bo made use of in explaining and applying the Scripture. Henry, 
 
 3. Some of them believed (v. 4). The blessings which attend even the best teachers is grad- 
 aally developed. At first a single hearer, then several, then many are reached. Brandt. ^ 
 
 3. Turned the veorld upside down (v. 6), How greatly the world fears the kingdom of UodI 
 How it dreads lest its own works, which arc of clay, should bo overthrown! Reiger. 
 
 4, Blessed are those witnesses of Jesus whose preaching is followed by a powei'ful awakening and 
 a salutary disquietude. Brandt. 
 
 6. The gospel, unquestionably, creates a disturbance; internally, in tho heart, externally, in tho 
 social rcUtiona of men. But this disturbance alone can produce true peace, — peace in tho heart, peace 
 in the world. Gerok. 
 
 C. Paul and Jason, models for g^nests and hosts (v. 9) . I. The dangerous, and yet beloved 
 guests, II. The endangered, and yet blessed host. Geroh. 
 
 7. More noble (v. 11). It is not wealth nor ancestry, hut honorable conduct and a noblo dispo- 
 sition that make men great. Oi}id. 
 
 8. Received the TTord, As more depends on the condition of the soil than on the abill of the 
 Bowcr, 60 more depends upon a receptive spirit in the hearers than on tho peculiar ability of tho 
 preacher. Arnot. • 
 
 9. It is where tho ground is broken small that the seed finds its way into tho soil and the grain Is 
 gathered in harvest; in like manner it ia in those who have been bruised by conviction of sin and, as it 
 were, melted by tho mercy of God that the offer of the gospel goes home and the fruits of righteousness 
 ripen apace. A. " 
 
 10. Searched the Scriptures daily. It ia proof of true nobleness and liberality of mind to be 
 willing to examine the proofs of the truth of religion. What the friends of Christianity have had most 
 cause to lament and regret is, that so many arc unwilling to examine its claims. Barnes. 
 
 11. The Scriptures should be examined daiUj. If wc wish to arrive at the truth, they should bo tho 
 object of constant study. That mau haa very little reason to expect that he will grow in knowledge and 
 grace who doca not peruse, with candor and with prayer, a portion of the Bible every day. B. 
 
 13. The constant searching of tho Scriptures ia the best way to keep the mind from error. B. 
 
 13. How immensely important, then, is it that the young should be trained up to diligent hablta of 
 searching the word of God; and how momentous is the duty of parents and of Sabbath-school teachers 
 to form the habits of the rising generation so that they shall he disposed and enabled to examine every 
 doctrine by the sacred oracles. B. 
 
 14. Tho purity of the church depends on tho extension of the spirit of the nohlc-rolnded Bcrcans. B, 
 
 15. Many believed . . , Greeks (v. 12). There is no respect of persons with God; all are in 
 hlfl sight equally lost in sin, and all are alike precious when redeemed. Expressly in Christ's kingdom 
 there ia neither Jew nor Greek. Arnot. 
 
 Lesson IX. Aug. 26, 1877. 
 PAUL AT ATHENS. Acts 17: 22-34. 
 
 TIME. A. D. 62. 
 
 PLACE. Athens. 
 
 CULEK. Claudius Cassar, emperor of Rome. 
 
 CONNECTION. 
 
 Conducted by the aO'eetionate disciples at Borea, who were not to leave him till ho waa beyond 
 the Teach of danger, Paul proceeded towards Athens. Athens and Corinth were called tho eyes o) 
 Greece. Poets, orators, philosophers, resorted thither as the scat and centre of tho world's wisdom. 
 This was tho aspect of tho city which would strike every stranger. It was full of marble temples and 
 
 156 
 
Thiud Quarter. 
 
 LESSON IX. 
 
 Acts. 
 
 22 Then Paul stood in the midst 
 of Mars' Hill, and said, Ye men of 
 Athens, I perceive that in all things 
 ys are too superstitious.' 
 
 23 For as I passed bj', and beheld 
 
 j-our devotions, 1 found an altar 
 with this inscription, TO THE UN- 
 KNOWN GOD. Whom therefore 
 ye ignorantly worship, him declare 
 I unto you. 
 
 Parallel Passage. —U Jer. 50:38. 
 
 statues of gods and goddesses. Petronius said that it was easier to i^d n god there than a man) 
 Jacobus. — In every street are seen the worlis of art designed to servo the purpose of idoLttry. There 
 were statues to ail the mythoiogicai diviaities; there were images of every god on Olympus; there 
 were ehiseiicd forms of fabicd lieroes, sueh as Ilerculcs and Theseus. " Every public plaee and build- 
 ing, too, was a heathen sanctuary ; and, as it the idolatrous imagination of the Athenians could not bo 
 satisfied, altars were erected to Fame, to Modesty, to Energy, to Persuasion, and to Pity." Knox.— 
 Behold Paul, then, at Athens I The ancient military and political splendor had departed, and the seat 
 of government had, sinco the conquest of Greece by the Romans, been transferred to Corinth; yet 
 the sun of her glory had not yet set; she was still the centre of Grecian, and indirectly of Roman 
 refinement. Philosophy and tho liberal arts were still carefully cultivated ; students, in every depart- 
 ment and from every quarter, still resorted thither for improvement, and her streets were still crowded 
 by senators and rhetoricians, philosophers and statesmen. Kitto. — Pan! saw the city given over to idol- 
 atry, and felt a stirring, a thrilling through his soul, like the vibrations of a hai'p when the wind breathes 
 on its strings. In the market-place he discoursed daily to all who were willing to listen. The discussions 
 which sprang up in the market-place between Paul and the philosophers soon attracted a crowd. The 
 Greeks were sharp enough to perceive that there was something deeper !n the discourse of the stranger 
 than the daily gossip of the streets. By common consent it was agreed that these matters were too grave 
 to be dcilt with in the noise and jostling of tho market. All felt, instinctively, that there must be an 
 adjournment. The cry, "To tho AreopagusI'* was raised, and the whole mass — preacher, phtloso. 
 phcrs, and people — moved together from the low, level markot-plaee ux> to the venerable roek. Artiot. 
 
 EXPLANATORY. 
 
 3S. Mars* Hill. This was the plaee or court in wllich tho Arcopagitos, the celebrated supreme 
 Judges of Athens, assembled. It was on a bill almost in tho middle of the city. On many accounts this 
 was tho most celebrated tribunal in the world. Its decisions were distinguished for justice and correct. 
 ncBS, nor was there any court In Greece in which so much confidence was placed. This court took 
 cognizance of murders, impieties, and immoralities; they punished vices of all kinds, including idleness; 
 they rewarded the virtuous ; they were peculiarly attentive to blasphemies against tho gods and to tho 
 performance of tlic sacred mysteries of religion. Humes, — Ye msn of Athens. Paul's address on 
 the Areopagus is, even in a merely literary and archa:ologieal point of view, one of tho most beautiful 
 gems that liave descended from ancient to modern times. In itself, and in its adaptation to circum. 
 stances, it esliibits great literary power and consummato skill. It is a line example of the preacher's 
 own rule, — tliat is, of becoming all things to all men that he might gain some. He grasps firmly at tho 
 same moment both bis own aim as a missionary of Christ and tho peculiar character of his audience. 
 His speech is a noble effort to win for the gospel the most cultivated and refined people of tliat age. It 
 is a grand crisis, and this Jew is equal to it. Arnot. — Yo are too superstitious. The best writers 
 are agreed that lie apostle intended hero to acknowledge the great respect which the Athenians pro- 
 fessed for the gods rather th.an to charge them directly with being excessively superstitions. Tho 
 origin.tl word was used by the Greeks in a good sense, as meaning religioushj disposed, reverencing ike 
 divinities. Iiiplei/. 
 
 23. Your devotions. Tho word translated " devotions " does not moan attendance upon religious 
 services, sacrifices, etc., lul rather the objects of worship, such as temples, images, altars, etc. reirce. 
 —To tlie unknown god. Literally, "To an unknown god." Some suppose that these altars wero 
 originally dedicated to some particular god ; but, the name having been lost, the place w.is thus sacredly 
 kept. Others still imagine — for tliere seems to be no basis for tho opinion — that Jehov.ih was really 
 Intended, and that it was an attempt on the part of the Athenians to conciliate tho Jews. Abbott. — Tho 
 most rational csplanation is unquestionably that of those who suppose these altars to have had their origin 
 In the feeling of uncertainty inherent, after all, in tlie minds of tho heathen whether their ackuowledg. 
 mcnt of the superior powers was suflicienUy full and comprehensive, in their distinct consciousness ol 
 the limitation and imperfection of their religious views, and their consequent desire to avoid the anger 
 of any still unacknowledged god who might be unknown to them. /7i:(cZ,c«. — 'Whom, therefore, 
 Ignorantly, not know ingly. ye worship, him declare I unto you. Not ignoranliy, which 
 
 157 
 
Acts. 
 
 LESSON IX. 
 
 ThIED QUAKIEK. 
 
 24 God' that made the world and 
 all things therein, seeing that he is^ 
 Lord ot heaven and earth, dwelleth^ 
 not in temples made with hands ; 
 
 25 Neither is worshipped with 
 men's hands, as though* he needed 
 any thing, seeing he* giveth to all 
 life, and breath, and all^ things ; 
 
 26 And hath made of one blood' 
 all np,tions of men for to dwell on 
 all the face of the earth, and hath 
 determined the times^ before ap- 
 pointed, and the bounds* of their 
 habitation ; 
 
 27 That they should seelc the 
 Lord, if haply they might feel after 
 
 Paballel Passages. — iCh. 14 : 15. ^Mait. 11 : 25. 
 12:1. iiEom.n:3a. 'Mai. 2:10. sps. 31:16. "Is. 45:12. 
 
 sCh. 7 : 
 
 4Ps. 60:8. "Job 12:10; Zeob 
 
 involves reprobation, if not contempt. Abbott, — You are correct in acknowledging a divine existence 
 beyond any which the ordinary rites of your worship recognize; there is such an existence. You are 
 correct in confessing that this Being is unknown to you ; you have no just conceptions of hia nature and 
 perfections. He could add, then, with truth, "Whom, therefore, not knowing, ye worship, this one 1 
 announce unto you." Hackeit, 
 
 24. God tliat made tlie world. In a single sentence he sets forth the fundamental tenet of the 
 Christian religion, in contrast with Epicureanism, which taught that there was no G-od, and that the 
 world was only a happy accident; with Stoicism, which taught that the world was God and G-od was 
 the world; and with popular mythology, which believed in as many gods or goddesses as domains in 
 nature or political divisions in the state. Abbott. — Dwelleth not in temples made with hands. 
 — Around him was plain and mountain, and in the distance was the expanse of ocean ; immediately 
 before him was the Acropolis, with the glorious Parthenon and the colossal statue of llinerva, and a 
 thousand other images, many of them glittering with silver. How impressively then, but with what 
 peril, must he have uttered these words : *' God, that made the world and all things therein, seeing that 
 he is Lord of heaven and earth, dwellcth not in temples made with hands.** Kitto. 
 
 35. Neither is "worshipped with men's hands. He is independent of his creatures ; he need& 
 nothing from them; they can earn no merit by serving him. "He is not ministered unto by human 
 hands, or bauds of men." The verb here implies more than mere worship. The heathen considered It 
 meritorious to lavish wealth on the temples and shrines of their idols ; they brought to them costly gifts 
 and even offerings of food and drink, as if they stood in need of such things and could be laid under 
 obligation to their worshippers. The prayer of Chryses, priest of Apollo, in II. I, S7 sq., expresses the 
 true spirit of heathenism in this respect : — 
 
 " If e'er with wreaths I hung thy sacred fane, God of the silver bow I thy shafts employ, 
 
 Or fed the flames with fat of oxen slain. Avenge thy servant, and the Greeks destroy." 
 
 Hackett. — 
 Life and breath and all thingrs. How different the apostle's view from that which prevailed 
 among the heathen I The true God is the creator and upholder of men, giving them all their blessings, 
 and in no wise dependent on them. The heathen common people, on the contrary, — such were their 
 low and confused notions, — conceived of the gods as participating in many of the imperfections and 
 even vices of men. Ripley. 
 
 26. Of one blood. Hath caused all nations to descend from one man, — made them of one race. 
 This was another rebuke to the pride and prejudice of the Athenians. They believed they were of a 
 superior race in their origin, having, according to their view, sprung at first out of the soil of Attica 
 while other nations had obtained possession of the countries they inhabited by invasion or conquest. 
 Peine. — Hath determined the times before appointed. The apostle, by adding this, admon- 
 ishes the Athenians that they, like every other people, had not only received their peculiar advantages from 
 the common Creator, but that they could hold them only during the continuance of his good-will and 
 favor. In assigning to the nations their respective abodes, he had fixed both the seasons of their pros- 
 perity and the limits of their territory, i.e., it was he who decided when and how long they should 
 flourish and 7u>w far their dominion should extend. The remark was adapted both to rebuke their 
 spirit of self-elation and to warn them of the danger of slighting a message from hitn who had their des- 
 tiny so perfectly at his command. Hackett. . 
 
 Vi. They should seeli the liord. This the apostle asserts was the intended result of the 
 divine goodness ; that by all these merciful providences, exhibited in placing them in g(^odly habitations, 
 giving life and breath, they might be induced through those manifest works to seek and worship thtir 
 Creator. Peirce. — They might feel after him. As a blind man gropes for some object which ne 
 is unable to see. The same Greek word is used in the Septaagint in Gen. 27 : 12, 21, 22, which see for 
 
 158 
 
Third Quarter. 
 
 LESSON IX. 
 
 Acts, 
 
 him, and find him, though^ he be not 
 far from every one of ns : 
 
 28 For^ in hira we live, and move, 
 and have our being ; as^ certain also 
 of 3^our own poets have said, For we 
 are also his offspring. 
 
 29 Forasmuch then as we are the 
 offspring of God, we ought not^ to 
 think that the Godhead is like unto 
 gold, or silver, or stone, graven by 
 art and man's device. 
 
 30 And the times of this ignorance 
 God winked^ at ; but now^ couimand- 
 eth all men everywhere to repent ; 
 
 31 Because he hath appointed'' a 
 day, in the which he will judge the 
 world in righteousness, by that man 
 whom he hath ordained : whereof hQ 
 hath given assurance uiito all me?i, 
 in that he hath raised him from the. 
 dead. 
 
 82 ^ And when they heard of the 
 
 Parallel Passages. — ^Ch. U ; 17. iCol. 1 : 17. STitua 1 : 12. ^Is. 40 : 18. cRom. 3 : 25. ^Luko 
 24:47; Titus 2:11,12. 'Rom. 2:16. 
 
 illuBtration. How the heathen became so blinded that they must thus grope after God, see Rom. 1 : 21. 
 Observe that idols result from a groping after a mediator able to reveal an unknown Q-od to the soul. If 
 haply indicates a contingency not likely to happen. In fact, so far as history indicates, the instances of 
 such finding of the true God by the groping of the heathen, though not unknown, are rare. Though 
 he he not far from every one of us. He is hard to find, not because he withdraws from us, but 
 because we withdraw from him. Our iniquities separate us from him (Isaiah 59 ; 2 ; Jer. 23 : 23, 24 ; Bom. 
 10:6,8). Abbott. 
 
 38. In him vre live and move. It is not merely said : He is our life, our motion, our existence 
 as if he were simply the fountainhead or mainspring of these : the apostle's words imply something far 
 deeper and more intimate, "In him we live and move and have our being." He is more necessary to 
 our being than head or heart or organs or limbs. All this has been intensijied by the incarnation of the 
 eternal Word. Sonar. — As certain also of your own poets have said. This truth he enforces 
 by reminding them that it was admitted in words by their own poets. Aratus, a poet of Tarsus and a 
 countryman of Paul, had used this language about 270 B. C, and so had also Cleanthes, another and 
 cotemporary of Aratus, used it, who was a disciple of Zeno, the founder of the Stoics. Ho had addressed 
 it to Jupiter. Grotius says that " what was said by Aratus of Jupiter, Paul adapteth to the true God. 
 because by Jupiter the wisest among the Greeks did understand the Most High God. His offspring 
 — the family of him, the race. They held to physical derivation from one supreme and universal 
 existence. The passage reads : — 
 
 " For we all greatly need Jupiter, He grants men 
 
 For we are his offspring. Full of grace, Tokens of favor." —Jacobus. 
 
 29. Forasmuch then. The apostle now sums up the results of his precedingvargument. Since 
 we are his offspring, and are continually dependent upon his power for our life and happiness, he cannot 
 be a hfeless, unintelhgent block of gold or silver or stone, fashioned by human art; ho must be a living 
 Intelligent, powerful, omnipresent Spirit: he is, therefore, not to be worshipped by idolatrous fqrms, 
 and through senseless images, as did the Athenians, but by the spirit, in a spiritual manner. Peirce. 
 
 30. And the times of this igrnorance God winked at. God overlooked, or bore with, 
 heathen ignorance ; did not punish it with its due severity. But now^ comniandeth all men every- 
 where to repent. He forbore, because no direct and immediate revelation of his will had been made. 
 But now the great divine Teacher had appeared, for whose coming many of the Grecian philosophers 
 had been looking, and who, they expected, would give them important light on the character of God, 
 true religion, and the future state of man. This instruction he had given through him; God now, as 
 Creator, commanded all men to repent of their former idolatries and sins. Peirce. 
 
 31. Because he hath appointed a day. The reason, not why he commands, but why men 
 should make haste to obey the command. In the Tvhich he will judgre the world. The lan- 
 guage certainly implies a definite and fixed occasion of judgment in the future. Abbott. — In right- 
 eousness, — righteously. By that man whom he hath ordained. Jesus Christ. See Jolia 
 6:25-29. Observe that Paul here refers to Jesus as that man, saying nothing of his divine nature, hj 
 incarnation, his kingdom, because he would then be liable to misapprehension, and might be thought to 
 be adding to tiie deities of Athens another deified Jewish hero.- Abbott. 
 
 31. Given assurance. Literally, giving or offering faith, i. e., a ground for faith to rest upon. 
 In that he hath raised him from the dead. The resurrection of Jesus is, historically, the 
 basis for faith in a supernatural Christianity. Abbott. 
 
 33. Heard of the resurrection, some mocked. The possibility of resurrection after death 
 
 159 
 
Acts. 
 
 LESSON EK. 
 
 Third Quarter. 
 
 resurrection of the dead,' some 
 mocked : and others said, Wq will 
 hear thee again^ of this matter. 
 
 33 So Paul departed from among 
 them. 
 
 34 Howbeit, certain men clave 
 unto him, and believed: among the 
 which was Dionjsius the Areopagite, 
 and a woman named Damaris, and 
 others with them. 
 
 Parallel Passages. — 'Ch. 20:8. ^Ch. 24:25; Lukol4:18. 
 
 was not only no p.ivt of tbo Orock creed, cither philosophical or popular, hut was positively repudiated 
 as a gross ahsurdity. The universal faith may he summed up in the poetical but strong and clear phrase 
 of ^schylus, " Once dead, there is no resurrection." Others, We will hear thee again. This is 
 commonly explained as a polite refusal to hear further. Some, however, understand it as a serious 
 proposal, Tvhicli was never carried into execution. Alexander. 
 
 34. Certain men clave unto him. There were some minds upon which Paul's address mado 
 a fully suitable impression, some souls whom the Lord allowed him to boar away in his spiritual spoil 
 from ^ars' Ilill. Those particularly named are " Dionysius, the Areopagite," that is, one of the mem- 
 bcrs of that august court before which he bad pleaded, and n *' woman named Damaris." His labor, there- 
 fore, was not wholly in vain ; and it is probable that the persons thus converted formed the nucleus of that 
 church which afterwards existed at Athens, though it docs not appear that Paul ever again visited that 
 city. He quilted it soon, probably firm in the conviction that"it had not yet become a ripened field of 
 labor, and that, with so many more promising fields around, it was not his duty to linger there, the less 
 as he had not come there with any express views of missionary worlt. KtUo. — Eusebius and other 
 ancient writers say th:it this Dionysius became afterwards bishop of the church at Athens, and ended 
 his life as n martyr. It has been inferred that Damaris, from her being singled out thus by name, was a 
 woman of rank, but beyond this nothing is known of her. llachett. 
 
 ILLUSTRATIVE. 
 
 I. To the unknown God. Tbo astronomers Le Vcrricr and Adams, In separate countries at 
 
 the flame time, observing certain motions among the spheres which could not lie accounted for by any 
 known cause, concluded that there must be a body not yet discovered somewhere in the regions of spaco 
 in which the disturbances were observed. Sccliing in the direction thus indicated they found the far 
 distant and hitherto unknown world. So Greek philosophy was able, from the appetites and vacancies 
 of the liuman mind, which all the idols could not satisfy, to determine that there must be some God 
 Jiithcrto from them concealed, to whom these appetites pointed, and witlioutwliom they could not bo 
 eatisfied. Their dkill could discover In a general way their need, but they could not by their searching 
 find the missing portion for a human soul. Arnot. 
 
 II. lie calls those times wherein Christ was unknown to them, the times of their ignorance. 
 Tliough the stars shine never so bright, and the moon with them m its full, yet they do not, all togetlior, 
 make it day ; still it i3 night till the sun appear. Abp. Leighton. 
 
 III. I5o not far from every ona of us. Omnipresence of God. A child six years of age 
 being introduced into comp:iny was asked by a clergyman where God was, with the offer of an orango. 
 " TcII mc," replied the boy, " where he is not, and I will give you two." 
 
 IV. Soino mocked. Bnccring is the natural fault of the predominance of the mere intellect 
 unaccompanied hy any corresponding growth and liveliness of the n^ral affections, particularly admlra. 
 tion of moral excoUouco. Dr. Arnold. 
 
 PRACTICAIi. 
 
 1. PaitVs estimate of the Athenians. AVc arc taught by this passage to bo most deeply affected by 
 the moral and spiritual condition of the world. 
 
 S. That such an excitement as his, on account of the moral condition of the world, will lead us to 
 the active use of means for its salvation. 
 
 3. Paul stood in the midst of Mars' Hill (v. 22). Observe: Ilis courage of iaith. 
 
 4. Ilia wisdom in the adaptation of truth. 
 
 5. His courteous and conciliatory spirit. 
 
 G. To the unknown God (v. 23) . How many an altar of the licart bears this Inscription I Slarke. 
 
 7. There arc many whose hearts resemble the markct-placo of Athens, or the ranthcon, the tcmplo 
 of all the gods. One idol stands there beside another, — anger, pride, lust, covctoitsncss, slcth, the lovo 
 of lionor. Search thine own heart and learn whether it contains those Imagcsl Ahlfe!d. 
 
 S. Aa though ho needed anything (v. 2j). Qod docs not need us, but wu have need of God, 
 Starke. 
 
 IGO 
 
Third Quarter. LESSON X. Acts. 
 
 0. Be not far from every one of us (t. 27). We Bhould learn, then, to be af^ld to sin. God 
 Is pTCsei.t with us and sees all. lie can protect the rightcoua. He Is over with them. Ho can detect 
 and punish the wicked. lie sees all their plans and thoughts, and records all their doings. We should 
 eeek him continually'. It is the design for which he has made us, and he has given us abundant opi>or- 
 tunlties to learn his existence and perfections. 
 
 10. We live and move (v. 28). How easy It would he for God to suspend our breathlngl How 
 Incessant the care, how unceasing the providence by which, whether we sleep or wake, whether we 
 remember or forget him, he heaves our chest, fills our lungs, restores the vitality of our blood, an^ 
 infuses vigor into our frame I Barnes. 
 
 11. How close the relationship between God and usl 
 
 13. How Important that that relationship be one of friendship. (1) How blessed to enter into friend- 
 •hlp with Him now. (2) How sad if there be estrangement. (3) How terrible if there be wrath. Sonar. 
 
 13. Some mocked (v. 32) . Observe the seemingly small results of Paul's preaching. In Phllippi, 
 where Paul is beaten ; in Thessalonica, from which he is driven ; in Corlntb, where opposition arouses a 
 mob, large and prosperous churches are early formed. In Athens, where there is no opposition, where 
 curiosity invites him to preach, and receives his message either with courteous scepticism or mocking 
 disdain, he does not live to see any results ; there Is no Indication of a Christian church in Athens In his 
 time. Indifference is more discouraging than open opposition. Abbott. 
 
 14. It is in Athens we learn what is the highest point to which unassisted human nature can attain, 
 and here we learn also the Language which the gospel addresses to man on his proudest eminence of 
 unaided strength. .ETowdon. 
 
 Lesson X. Sept. 2, 1877. 
 PAUL AT CORmTH. Acts 18: 1-11. 
 
 TIMS. Latter part of A. D. 52, to early in 54. 
 
 FIiAC£. Corinth, in Greece. 
 
 BUIiEB. Claudius CsBar, emperor of Borne. 
 
 1 After these things Paul departed | from Athens, and came to Corinth : 
 CONNECTION. 
 
 Wieseler limits the apostle's stay at Athens to fourteen days. The estimate is necessarily conjec- 
 tural. It is certain that, although Paul spent the most of the two next years in Corinth and the vicinity, 
 he did not direct his steps again to that city. On his third missionary tour he came once more into this 
 part of Greece, but at that time passed by Atiiens, certainly once and again, without repeating his visit 
 thither, JIackett. _ 
 
 EXPLANATORY. 
 
 1. After these things. 'Wliat had just occurred at Athens. Came to Corinth. The distance 
 from Athens to Corinth by land is about forty-five miles^ The summit of the Acropolis of the one city 
 tan be distinctly seen from that of the other. The voyage, says Wieseler, could be made easily in two 
 days. JIackett. — When he reached Corinth, he was In a place far different from Athens. Athens was 
 t university town, Corinth was a business town. Athens had once been greater politically than Corinth; 
 but in Paul's time Athens had lost its business character, retaining chiefly its renown for learning, while 
 Corinth was " a new and splendid city," rebuilt by .lulius Csesar, after having been once destroyed, and 
 now kept in order by a Eoman proconsul. It was a most important town. Here, more than anywhere 
 else, would you see the Greek race in aU Ita life and activity. In this city were manufactures in metal, 
 in dyeing, and In porcelain, from which wares were sold to all countries. At certain times In the year 
 the streets were crowded with strangers who came to attend the Isthmian Games. In Paul's time there 
 was much of the ancient activity and life. Jews and Greeks were more numerous than Romans. 
 Corinth was the capital of the Roman province of Achaia. "We can think of three reasons why Paul 
 came from Athens to Corinth : 1. The discouragement he met at Athens. 2. Corinth " was a large, busy 
 city, in immediate communication with Rome, with Thessalonica, and Ephesus in the .ffigean Sea and 
 with Antioch and Alexandria in the east; the gospel if estabUshed there would spread everywhere." 
 8. Jews were numerous in Corinth, inoz. — Corinth had the reputation of being the most dissolut. 
 citv 'n Greece. Kitto. 
 
 11 161 
 
Acts. 
 
 LESSON X. 
 
 Third Quarter. 
 
 2 And found a certain Jew named' 
 Aquila, born in Pontus, lately come 
 from Italy, with his wife Priscilla ; 
 (because that Claudius had com- 
 manded all Jews to depart from 
 Rome :) and came unto them. 
 
 3 And because he was of the 
 
 same craft, he abode with them, and 
 wrought^ : for by their occupation 
 they were tent-makers. 
 
 4 And he reasoned^ in the syna- 
 gogue every Sabbaih, and persuaded 
 the Jews and the Greeks. 
 
 5 And when Silas* and Timotheus 
 
 Parallel Passages. — '&om. 16:3. ^CJh. 20:34. »Ci. 17:2. <Ch. 17 : 14, 15. 
 
 2. Aquila — Priscilla. Natives of Pontus, a province on the Enxine (Blact) Sea, directly north 
 of Antiocli in Syria. When Peter preached on the day of Pentecost at Jerusalem, there were men from 
 Pontus in the assemhly. For some reason they had gone to Rome, and they were now banished from 
 Rome to pursue their trade in Corinth. As they were tent-makers Paul " abode " with them. If they 
 were not already Christians they soon became so. Knox. — It appears that Priscilla was a woman of 
 marked .ibility, being not only menti^jned as sharing in the hospitality of the family, but also in the 
 theological instructions of ApoUos. Abbott. — All Jews to depart from Rome. To what decree 
 reference Is here made is uncertain. There is no question that the Jews were a general object of dislike 
 among the Romans ; they were persecuted by three successive Roman emperors (see Ch. 6:9). Sueto- 
 nius says that Claudius drove the Jews from Rome because they were incessantly raising tumults at the 
 instigation of a certain Chrestus. Chrestus was a common n.ame, Christus was not; the two were often 
 used interchangeably; the pronunciation was the same, or nearly so : hence the surmise is not unrea. 
 fionable that Christianity had already reached Rome at this time ; that the Jews instigated riots against 
 their Christian brethren, as in other places in the Roman empire, and that Suetonius formed the impres. 
 sion that this Christus or Chrestus was somehow r"sponsible for the outbreaks, and therefore repre- 
 sented him as their Instigator. The decree did not remain long in force. Abbott. 
 
 3. Because he "was of the sanie craft, — of like trade. The chain of providential arrange- 
 ment is here given. God had so ordered their trade as to keep them together, since it was important 
 for his cause. The Jews used to have their sons taught some trade ; and their rabbis held that whoever 
 did not, taught his son to be a thief. He abode. Paul was thus provided with a home there. Jaco- 
 bus* — Tent-makers. These tents were made of a cloth woven out of goat's hair, supplied by the goats 
 of Paul's native province, and hence known as ClHcium. The same tents of goat's hair are still seen 
 covering the plains of Cilicia in harvest. The use of tents was then and still is very great in the East, 
 and the business of manufacture and repair was and is an important one. Abbott. — Tent-making con- 
 stitutes an important occupation in Western Asia at the present day. In all the larger cities, and partic- 
 ularly at Constantinople, there 'is a portion of the bazaar, or business part of the town, entirely 
 devoted to this branch of industry.- Here may be seen men engaged in cutting and sewing canvas, in 
 constructing or finishing oif tents of various forms and sizes, in mending and repairing those long used, 
 or packing them up for their customers. This is what we have described as the military tent, for the 
 black tent of the nomads is made exclusively by themselves. But the military tent ia not employed 
 solely for the purpose of warfare. The civilian often carries it with him on his journey, and pitches it 
 at night; it is frequently seen beside some hot spring, whose sanitary waters are sought to mitigate the 
 sufferings if the sick; and one of the most refreshing sights of the advancing spring is the herds of 
 horses feeding on the barley sown for the purpose in the neighborhood of every town, with the conical 
 tents of their keepers scattered here and there over the valley or plain. The Roman tent, like the 
 Grecian, is probably identical with the tent still used in the same lands. Van I.ennep. 
 
 4. In the synagogrue every Sabbath. While he " labored, working with his own hands," 
 among the Corinthians, as he afterwards reminded them (1 Cor. 4: 12), in his heart he was praying con. 
 tinuaily, with thanksgiving, on behalf of the Thessalonians, as he says to them himself (1 Thess. 1:2; 
 2 : 13 ; 2 Thess. 1 : 11) in the letters which he dictated in the intervals of his labor. This was the first 
 scene of St. Paul's life at Corinth. For the second scene we must turn to the synagogue. The Sabbath 
 was a day of rest. On that day the Jews laid aside their tent-making and their other trades, and, amid 
 the derision of their Gentile neighbors, assembled in the>house of prayer to worship the God of their 
 forefathers. There St. Paul spoke to them of the " mercy promised to their forefathers," and of the 
 "oath sworn to Ahrah.am" being "performed." There his countrymen listened with incredulity or 
 conviction ; and the tent-maker of Tarsus " reasoned " with them and " endeavored to persuade " bo'Ji 
 the Jews and the Gentiles who were present to believe in Jesus Christ as the promised Messiah and the 
 Saviour of the world. Howson. 
 
 6. When Silas and Tlmothens were come. In about three months Sil-is and Timothy 
 joined Paul at Corinth. The latter brought Information from Thessalonica, which was, upon the whole, 
 
 162 
 
Third Quaetee. 
 
 LESSON X. 
 
 Acts. 
 
 were come from Macedonia, Paul 
 was pressed in the spirit, and testi- 
 fied to tlie Jews, that Jesus was 
 Clirist. 
 
 6 And when thej' opposed^ them- 
 selves, and blasphemed, he shook^ 
 Jiis raiment, and said unto them, 
 Your^ blood be upon j'our own 
 heads . I am clean : from henceforth 
 I will go unto the Gentiles. 
 
 7 And he departed thence, and 
 entered into a certain man's house. 
 
 named Justus, one that worshipped 
 God, whose house joined hard to the 
 sj'nagogue. 
 
 8 And Crispus,* the chief ruler of 
 the synagogue, believed on the Lord 
 with all his house : and man}' of th<* 
 Corinthians hearing, believed, and 
 were baptized. 
 
 9 Then spake the Lord to Paul in 
 the night by a vision, Be not afraid, 
 but speak, and hold not thy peace : 
 
 ParallelPassages— laTim. 2:25. 2Neh.5;13. sEzek.33:4. «lCor.l:14. 
 
 Batisfactory. On the other hand, some irregularities had crept in, and some mistaken notions, especiaiiy 
 as regarded Christ's second coming, which they conceived to be ciose at hand. Ail this induced Paul to 
 send to them his first epistle, the first in time of all his existing epistles ; and not long after a second, to 
 correct some further misconceptions which, as he understood, had grown out of the first. They also 
 brought a most seasonable supply of money from *' the churches In Macedonia," and notably from the 
 considerate and kind-hearted Philippians. Kiito. — "Was pressed In tlie spirit. Paul was pressed in 
 the spirit. There is some difference in opinion whether this means that Paul was oppressed in spirit, 
 and filled with the deepest solicitude for the unbelieving Jews and heathens around him, and anxious 
 to find openings to introduce the gospel among them, or that he was constrained by the Spirit of God, 
 and so powerfully urged to preach that he could not resist. Either sense is appropriate, and even both 
 may be included in it. Some read the passage, " Paul was pressed with the word," that is, zealously 
 occupied in preaching it. Peirce. — That Jesus was Christ. That Jesus of Nazareth was the 
 Messiah. (Comp. Ch. 17 ; 16). The presence of Silas and Timothy animated him, and the certainty of 
 aid in liis work urged him to zeal in making known the Saviour. Barnes, 
 
 6. Opposed themselves. This term is elsewhere rendered "resisting" (Rom. 13:2), as by a 
 formal, organized resistance. — Blasphemed. Their opposition rose to the pitch of speaking bias, 
 phemous words against the gospel and Christ, of whom he had just borne witness (v. 5). The Jews at 
 Antioch in Pisidia had done the same (ch. 13 ; 45) , and Paul had turned away from them as here to the 
 Gentiles. — Shook his raiment. Literally, "shaking off " or " out," sigiiifying that he would shake 
 off all connection with them and witness against them, as before he shook off the dust of his feet. (Ch. 
 13 : 51 ; see Neh. 5 : 13.) — Tour blood. (Bee ch. 20 : 26 ; Ezck. 18 : 30 ; 33 : 4.) The ruin and responsi. 
 bility of it rests upon your own heads. Jacobus. 
 
 7. And entered Into a certain man's house, named Justus. Not to live hut to preach. 
 The fact that it adjoined the synagogue made it convenient for this purpose. The court-yard of any of 
 the larger Greek houses would afford a convenient place for religious services. Of Justus nothing more 
 is known than the statement here. The description of him as " one that worshipped God," indicates 
 that he was a heathen proselyte, but not necessarily at this time a Christian, though sympathizing with 
 Paul rather than with his heathen persecutors. Abbott. 
 
 8. Crispus, the chief ruler of the gynagrogue. An officer of high importance and respecta- 
 bility among the Jews, for he was their presiding officer and enjoying all the powers of a judge In cases 
 of conscience and in criminal matters. His convetsion was a galUng loss to the Jews and a source of 
 joy to the apostles and infant church. He is mentioned in 1 Cor. 1 : 14, as one among the few that Paul 
 personally baptized. Peirce. — Among the believers were Gains and Stephanas (1 Cor. 1 : 14, 16), who, 
 with Crispus, were baptized by Paul's own hand. The others were baptized probably by Silas or Tim- 
 othy, not by Paul. Abbott. — We derive some information from St. Paul's own writings concerning the 
 eharacter of those who became believers. Not many of the philosophers, not many of the noble and 
 powerful (1 Cor. 1:26), but many of those who had been profligate and degraded (1 Cor. 6:11) were 
 called. Such an event as the baptism of Crispus must have had a great effect in exasperating the Jews 
 against St. Paul. Their opposition grew with his success. As we approach the time when the second 
 letter to the Thessaionians was written, we find the difficulties of his position increasing. It is evident 
 that he was in a condition of fear and anxiety. Sowson. 
 
 9. By a vision. That is, by some supernatural appearance to him, though very possibly In a 
 dream (Comp. ch. 27 : 23) .—Be not afraid. Possibly after so determined and bold a renunciation of the 
 Jews, the apostle suffered a reaction and doubted whether he had not destroyed the hope of further work. 
 
 163 
 
Acts. LESSON X. Thied Quaetee. 
 
 10 For I' am with thee, aud no 
 man shall set on thee to hurt thee : 
 for I have much people in this city. 
 
 1 1 And he continued there a 3-ear 
 and six months, teaching the word 
 of God among them. 
 
 PAKALtEL Passages.— 'Matt. 28:20. 
 
 10. I have much people in this city. Literally, " There 1b for me much people In this city.'! 
 Not many people already consecrated to God, but many whom Q-od recognized as his, and this may 
 imply either that there were many who were appointed to become his own, or many in whom he saw a 
 preparedness to receive the gospel. 
 
 11. And he continued there a year and six months. As the result of Paul's labors at 
 Corinth a Christian church was established, not only in Corinth but. also in its port town Cencbrea 
 (Kom. 16:1), and apparently elsewhere in Aohaia (2Cor.l:l). The year and six months probably 
 includes the whole of his Coinnthian ministry, during which time the incident narrated in verses 12-17 
 occurred ; some, however, regard it as extending only to that incident, the *' yet a good while " of verse 
 IS indicating a still further stay in the city. Abbott. 
 
 ILLUSTRATIVE. 
 
 I. When they opposed themselves and blasphemed. Courage amidst danger. Charles 
 the Twelfth, king of Sweden, whilst besieged in Stralsund, was one day dictating a letter to his secretary, 
 when a bombshell from the enemy's works fell upon the house in which he was, broke through the roof, 
 and burst close to the apartment. The adjoining floor was shivered to pieces, but his own room was 
 uninjured. The report of the shell, however, which seemed to crush the whole house to pieces, alarmed 
 the secretary, and his pen fell from his hand. '* What 's the matter? '• said the king to him, with a com- 
 posed countenance, "Why do you not continue writing? " — "Most gracious sire," replied the latter, 
 *' the bombshell I" — "Well," said the king, •' what has the bombshell to do with the letter? Go on with 
 the writing." Biblical Museum. 
 
 II. Much people In thi^ city. If the princes and peoples of the earth should combine in an 
 effort to destroy all the grain that exists, to stamp out the staff of life, they would not succeed. The 
 seed has life in itself. Some of it, as the destroyers bore it to their bonfires, would be spilt upon the 
 ground and be lost to view. The lost would live and spring. From its resurrection a manifold return 
 would be obtained, and the fields would be sown and ripen, seed-time and harvest would follow each 
 other, after the foolish exterminators had returned to the dust. In like manner the efforts of persecutors 
 have proved abortive, they have not been able to extinguish the word of life, God has secured that there 
 shall be seed to the sower and bread to the eater, both in the temporal and.spiritual spheres, even unto 
 the end of the world. ArnoL 
 
 III. Despondency was freezing the stream of motive, and the machinery of the missionary's life 
 was about to stand still; hope of success given by the word of his Master melted the ice, and the work 
 went on. This demonstrates that Paul preached in order to win souls. 
 
 IV. Be not afraid. The life of a disciple on earth is like a voyage on the sea. The sea is rough, 
 the heart is sick, the land is not in sight. Helpless and miserable, the voyager lays himself down at night. 
 He looks and feels as if he cared for nothing and hoped for nothing. But underneath all this sadness a 
 living hope is burning which these stormy waters cannot quench. He has confidence in the ship and 
 the crew, he expects soon to reach the shore; and when he reaches It his sorrow is over, and even the 
 memory of it almost blotted out. Suddenly from the open sea the ship has passed through the portals 
 of the haven and there is a great calm. Amot. 
 
 PRACTICAL. 
 
 1. Came to Corinth (v. 1). Among the most unpromising subjects of grace, oftentimes, th« 
 richest triumphs of the gospel are exhibited. We should never limit the power of God or become dis. 
 couraged by unpropitious circumstances. Peirce. 
 
 2. Of the same craft . . . \rronght (v. 3). Be not ashamed before G-od of thy trade, — every 
 honest calling Is acceptable in his eyes; but with thy trade, be not ashamed of thy God and thy 
 Christianity. Oerok. 
 
 3. Even when a man performs manual labor he can be a servant of God, a ChristlaD, an apostle in 
 the family. G. 
 
 4. A workshop Is not a bad place for preaching in. If the heart of one workman is filled with th» 
 love of Christ, all the hands will hear of it. Amot. 
 
 164 
 
Thied Quarter. LESSON XI. „ Acts. 
 
 5. Your blood . . . upon your own heads (v. 6), Let him who desires to say with a clear 
 conviction, like the apostle, that he Is not stained with the blood of the lost, previously examiue whether 
 he has performed all that the apostle did in the case of these hardened men. Brandt. 
 
 0. This sower went forth to sow, and sowed very skilfully; but the seed did not grow because the 
 ground on which it fell was dry and hard. Amot. 
 
 7. Every minister of the Word should do his utmost to become all things to all men that he may 
 gain some; but when he has delivered his message and l^ie message has been neglected, let not men 
 deceive themselves with the reflection that the cause of their carelessness was the unskilfulness of the 
 preacher. A. 
 
 8. I do not excuse negligence in the preacher. I ask no leniency of judgment in his favor. He is 
 inexcusable if he do not put all his force and skill into his work, for it is an errand of life and death on 
 which he is sent; but I earnestly warn all who hear the gospel that no charge against the preacher's 
 methods, however well founded, will relieve from condemnation those who are not in Christ. A. 
 
 9. Our privacy may, perhaps, sit down in peace; but never man did attempt a common good with- 
 out opposition. It is a sign that both the work is holy and the agent faithful when we meet with strong 
 opposition. Bp. Hall. 
 
 10. Tlien spake the liord (v. 9). Even the most eminent saints, and men endowed with an 
 heroic faith, have had seasons of weakness and hours of temptation in which they needed encoui'age- 
 ment and strength from above. Gerok. 
 
 11. I am with thee (v. 10), There is a God in the midst of us, bearing with and supporting our 
 weakness, filling our emptiness and repairing our decays, covering us with his wings and defending ua 
 from our enemies. Augustine. 
 
 13. Christ's presence is our true security. No weapon can reach the man thus sheltered. Bonar. 
 
 13. '* I am with thee." The same words that declare safety announce success. B. 
 
 14. Learn (1) To follow your calling with earnestness; (2) Not to be discouraged by opposition ; 
 (3) Not to be elated with success. J. H. Tasmn. 
 
 Lesson XI. September 9, 1877. 
 PAUL AT EPHESUS. Acts 19:1-12. 
 
 TIME. A. D. 65-57. 
 
 PLACE, Ephesus. 
 
 KULER. Nero, emperor of Rome. 
 
 CONNECTION. 
 
 Paul's work In Europe for that time was accomplished. Four churches had been founded. He had 
 completed a square In the Roman provinces of Macedonia and Greece. There stands the " Quadrilateral," 
 — Philippi, Thessalonica, Berea, and Corinth, — erected on the soil of Europe, and manned by soldiers 
 of Jesus Christ, who will hold it for him against all assaults. Paul "took leave "of his friends at Corinth. 
 "He came to Ephesus." Corinth and Ephesus were the great commercial centresof Greece and Asia, the 
 New York and Liverpool of those times and regions. On his arrival at the city, Paul separated from hia 
 fellow-travellers, and instantly began his work, in the usual way, by reasoning with the Jews in the 
 synagogue. His ministry at Ephesus on this occasion, however, was very brief. Determined, for some 
 reason not explained, to be at Jerusalem during the approaching feast, probably Pentecost, he resisted 
 the entreaties of his friends, and took ship for CiEsarea. He reached Jerusalem according to his plan, 
 but the record Is silent as to his occupation and experiences there. To Antiooh again the attention of 
 the reader is directed, for that great capital had now become the point of departure and return for the 
 missionaries of the cross. Paul did not retrace his steps to Antioch in order to remain there. After 
 getting and giving refreshment through intercourse with the church for a time, he set out on another 
 missionary tour. .4moi. — Paul began (autumn A. D. 54), as before, by revisiting the churches which 
 he had previously founded In the provinces of Galatia and Phrygia; thence, by what route we have no 
 means of determining, he came tcfEphesus, which was to the province of Asia a centre,jas Athens and 
 Corinth were to Greece. ) There he remained for a period of two years and upward (A. D. 65, 66 ; see 
 V. 10); thence he went into Macedonia and Greece (ch. 20:2), probably revisiting the churches at 
 Philippi, Berea, Thessalonica, Corinth, and Cenchrea, perhaps Athens also ; thence he returned, by a route 
 nearly every stage of which we can trace by the geographical references in chaps. 20 and 21, to Jerusalem. 
 This was the end of his third missionary journey. His arrest there prevented his returning to the point 
 
 165 
 
Acts. 
 
 LESSON XI. 
 
 Third Quarter. 
 
 1 And it came to pass, that, while 
 Apollos* was at Corinth. Paul having 
 passed through the upper coasts, 
 came to Ephesus ; and finding cer- 
 tain disciples, 
 
 2 He said unto them, Have 3^e 
 received the Holy Ghost since ye 
 believed? And they said unto him, 
 We have not^ so much as heard 
 whether there be any Holy Ghost. 
 
 Parallel Passages. — ^1 Cor. 3 : 5, 6. "Ch. 8 : 16 ; 1 Sam. 3 : 7. 
 
 of h's departure, Antioch in Syria. The whole duration of this tour irf believed to be about four years, 
 viz., froiti the autumn of A. D. 54 to the summer or fall of A. D. 68. During this tour he is thought also 
 to hdvo written the following Epistles, viz., From Ephesus, spring, 67, 1 Corinthians; from Mace Ionia, 
 autumn, 57, 2 Corinthians; from Corinth, winter, 67, G-alatians; from Corinth, spring, 68, Romans. 
 AbbotL 
 
 EXPIiANATORT. 
 
 1. While Apollos was at Corinth. On his arrival at Ephesus, Paul of course sought out his 
 old friends Aquila and Priscilla, who went with him there when he first went; and he listened with 
 deep interest to the account which they gave him of a certain Alexandrian Jew named Apollos, who had 
 arrived at Ephesus during his absence. Having deeply studied the Old Testament, whence he is 
 described as " mighty in the Scriptures," Apollos had formed correct notions of the Messiah to come; 
 but he did not yet know that he had come, having advanced no further than John*8 baptism to repent- 
 ance ; and by John he had perhaps been baptized. Being impressed with these views, and being " fervent 
 in the Spirit," he spoke in the synagogues, and arrested attention by his powerful and winning eloquence. 
 Aquila and Priscilla, however, perceived the imperfect state of his knowledge, and having sought his 
 acquaintance, and explained to him " the way of God more perfectly," they showed to him that Jesus 
 was the Messiah, and that in him all the conclusions he had been himself enabled to deduce from the 
 Old Testament had been fulfilled. He received these tidings with gladness, and from that time hia 
 eloquent tongue found a nobler and more animating theme. The Christ of God was no longer expected, 
 he had already come. This theme, however, he did not enforce at Ephesus, for it was his purpose to 
 proceed to Achaia (Greece). On learning this, the brethren furnished him with letters of Introduction 
 10 the disciples at Corinth. He was well received there; and his mastery of Scripture enabled him to 
 •render great help in dealing with the Jews, showing unanswerably in tlje synagogues that Jesus w£i8 the 
 Messiah. Kitto, — Nothing is known of Apollos besides the information here given, except the facts that 
 his eloquence attracted many at Corinth who would fain have made him the leader of a Christian sect in 
 the church (1 Cor. 3:6); that he would not permit it, and, probably for this reason, refused to return to 
 Corinth, though earnestly urged to do so by Paul (1 Cor. 16:12). Abbott. ^V-p^er coasts. Tho 
 upper parts, in the interior as compared with the coast. The expression may he understood of tho 
 mountains on the frontier of Phrygla and Asia, which the apostle would cross on his route. JIackett, — 
 Came to !Ephegus. Ephesus was the capital of the province of Asia, and as such the residence oi 
 the proconsul. And it was more than this, being, in fact, the most important city of Asia Minor, and 
 the principal emporium for trade with the East. It was called " the Eye of Asia," or rather one of the 
 eyes, Smyrna being the other. Though Greek in its origin, it was half Oriental in the prevalent worship 
 and the character of its inhabitants; and being constantly visited by ships from all parts of the Mediter- 
 ranean, and united by great roads with the marlccts of the interior, it was the common meeting place of 
 the various characters and classes of men. The city stood at the bottom of the Gulf of Samos, upon a 
 plain about five miles long from east to west, and three miles wide from north to south. The famous 
 Temple of Diana was not only the most gloriously conspicuous object in the city, but was counted as ouq 
 of the seven wonders of the world. It was built at tho expense of all the Greek cities in Asia, replacing 
 another of great magnificence, which had been set on fire by the fanatic Eratostratus on the ni^ht that 
 Alexander the Great was born. It proceeded slowly, and was not completed in less than two hundred 
 and twenty years. The "theatre " of Ephesus was the largest structure of the kind ever erected by the 
 Greeks, and was capable of seating fifty thousand persons. Kitto. — Ephesus was a hotbed of sorcery. 
 The incantations used there had a wide reputation as Ephesian charms. Abbott. — Certain disciples 
 jj the same class with Apollos, who were only partially instructed in Christianity, though they nre termed 
 *' disciples," showingthat, asfaras they knew, they were believers in Christ. 
 
 3. Have ye received. Eather, Did ye receive the Holy Ghost w7ten ye believed t that Is, Did ye 
 
 receive the extraordinary gifts of the Spirit (such as they received after their Christian baptism) ? (vs. 6 7 1 
 —We have not. Rather, But (on the contrary) we did not hear (at that time), if (whether) the UoiiJ 
 Ghost is (is come, Is given). In John 7 : 39, the form of expression is the very name, " The Iloly Ghent 
 wo« nott becijusB that Jesus was not yet glorified." The meaning, thou, is, that ax the tUae of iheii em. 
 
 166 
 
Third Quaetee. 
 
 LESSON XI. 
 
 Acts. 
 
 3 And he said unto them, Unto 
 what then were ye baptized? And 
 they said, Unto John's baptism. ^ 
 
 4 Then said Paul, John^ verily 
 baptized with the baptism of re- 
 pentance,3 saying unto the people, 
 that they should believe on him 
 which should come after him, that 
 is, on Christ Jesus. 
 
 5 When they heard this, they were 
 baptized in the name* of the Lord 
 Jesus. 
 
 6 And when Paul had laid^ Ida 
 
 hands upon them, the Holy Ghost 
 came on them ;^ and they spake with 
 tongues, and prophesied.' 
 
 7 And all the men were about 
 twelve. 
 
 8 And he went into the sj-na- 
 gogue, and spake boldly for the 
 space of three months, disputing,* 
 and persuading^ the things con- 
 cerning the kingdom of God. 
 
 9 But when divers were hardened, '" 
 and believed not, but spake eviin of 
 that wayi2 before the multitude, he 
 
 Parallel Passages. — iCh. 18:25. ^Matt. 3:11. 'John 1:15, 2% 30. <Ch. 8:16. =011.8:17. 
 tCh. 2:4; 10:46. '1 Cor. 14:1. «Cli. 18:19. »Ch. 28:23. i»Rom. 11. 7; Heb. 3:13. "2 Tim. 1:15; 
 2Pet. 2:2; JudelO. i=V. 23. 
 
 bracing Chrietianity they did Dot know whetber tbe Holy Gbost wob come, as it was promised by Jobn 
 and Cbrist, and as it was experienced at Pentecost, when Jesus was glorified. Jacotms. 
 
 3. Unto irliat were ye baptized ? Cbrist bad commanded bis disciples to baptize into the 
 name of tbe Father, tbe Son, and the Holy Ghost. (Matt. 28 : 19.) Into .Jolin*s baptism. That is, 
 into tbe baptism which he and, after him, bis disciples, administered, tbe nature of which is hero 
 explained as a baptism of repentance. Abbott. 
 
 4. Then said Paul. Paul now calls their attention to tbe chief object of John's baptism, — to 
 prepare tbem for the Messiah's approach, and undoubtedly, in ** discourse not recorded, enlarges upon 
 the evidences of the Messiabship of Jesus Cbrist. Tbe language of the apostle here imports, '* Now, 
 that Messiah, whom John bound you to receive and worship. Is Christ Jesus." Peirce. 
 
 6. They were baptized in the name of the Lord Jesus. Convinced by tbe arguments of 
 tbe apostles, they immediately bcUeved on the Lord Jesus Christ and were baptized in his name. Peirce. 
 
 6. When Paul had laid his hands upon them. The laying on of tbe apostle's bands was 
 tbe outward act, in connection with which, usually, the extraordinary influences of the Spirit were com- 
 municated. Ripley. — They spake TVith tongues and prophesied. They spoke in languages 
 which they had not learned (as was done at Pentecost) ; and in high, ecstatic strains they spoke tbe 
 wonderful works of God, and they gave out inspired declarations of the divine will. (Ch. 10 : 46.) Some 
 understand that these were set apart as ministers. Jacobus. 
 
 7. And all the men -svere about twelve. And thus those twelve men who came forward so 
 abruptly In our history disappear as suddenly, leaving us in doubt whence tb^y came, where they had 
 been, and, In some respects, what particular phase of religious belief they represented. Tbe episode is 
 one of strange interest from tbe very fact of its suggesting so many questions, the solution of which our 
 imperfedt knowledge of tbe first Christian age has put beyond our reach. Hackett. 
 
 8. The synagogue. Paul's labors were first among the Jews, as was his habit; and, besides, 
 they bad invited him. (Ch. 18:20.) Spake boldly. He preached with great freedom and fearlessness 
 foi three months, especially on their Sabbath days. Disputing {arguing,) out of the Scriptures, that 
 Jesus was the predicted Messiah, etc., and that the promised restoration of the kingdom (Ch. 1 : 6, 8) 
 was to be accomplished in him. The same term is frequently used in this narrative to denote Paul's 
 close arguments with the Jews and answers to their objections. Jacoiws. — Persuading. Proving, 
 persuasively, the things, etc., in regard to the church of Christ, as the " Son of David," " greater than 
 Solomon." Jacobus. 
 
 9. School of one Tyrannus. Of him nothing is known. He may have been the teacher of a 
 Jewish school, such as was generally organized In every city, often in conneclion with the synagogue ; 
 or a Greek sophist converted to Christianity through the labors of Paul, andr gladly allowing his school 
 of philosophy or rhetoric to be converted into a school of Christ; or the founder of a school whose 
 building, hired by Paul for a preaching-place, still bore his name; and this last hypothesis seems to me 
 tbe most probable. Mbott. — ltiMB again the apostle turns to the Gentiles In a. formal manner, as 
 before in tbe case of Justus at Corinth (Ch. 18 : 6) ; and all along Is repeated what ho had signified to 
 him in the case of Publius and Elymas, at the threshold of his missionary work, that the Jew wouW 
 rirjoct and tbe Gentile would receive the gospel. Jacotms, 
 
 167 
 
Acts. 
 
 LESSON XI. 
 
 Third Quarter. 
 
 departed' from them, and separated 
 the disciples, disputing daily in the 
 Bchool of one Tyrannus. 
 
 10 And this continued by the 
 Bpace^ of two years : so that all 
 they which dwelt in Asia heard the 
 word of the Lord Jesus, both Jews 
 and Greeks. 
 
 11 And God wrought special^ 
 miracles by the hands of I'aul ; 
 
 12 So that from his body were 
 brought unto the sick handkerchiefs'' 
 or aprons, and the diseases departed 
 from them, and the evil spirits went 
 out of them. 
 
 Pakallei. Passages. — n Tim. 6 : 6. ^Ch. 20 : 31. sMark 16 : 20. <Ch. 6 : 15. 
 
 10. And this continued by the space of two years. During this time Paul wrote 1 Cor- 
 inthians (1 Cor. 16 : 8, 9) ; it is probable, also, that at this time the church at Colossse was formed, not 
 directly by Paul, but by one of the disciples, named Epaphras. (Col. 1 : 7.) Churches appear, also, to 
 have been organized, probably at this time, at Laodicea and Hierapolis. (Col. 4 : 13, 15, 16.) Out of 
 this ministry may, also, have grown other of the seven churches in Asia raeutioned in Revelations, 
 Chaps. 1-3. Paul's address to the elders of the Ephesian Church (Ch. 20 : 17-35) gives us a definite and 
 graphic picture of his ministry during these two years. Abbott, 
 
 11. Special miracles. Literally, "uncommon powers," i. e., uncommon signs of power. Ephesua 
 (see above) was a centre of magic and witchcraft, as well as of idolatry; and as Moses wrought special 
 miracles to break down the power of the magicians and sorcerers of Egypt, so here was given to Paul 
 special power to break the bonds which enthralled this superstitious people. Abbott. 
 
 la. So that from his hody. That is, those handkerchiefs which had been applied to his body, 
 which he had used, or which he had touched. An instance somewhat similar to this occurs in the case 
 of the woman who was healed by touching the hem of the Saviour's garment. (Matt. 9 ; 20-22.) Barnes. 
 
 ILLUSTRATIVE. 
 
 I. Finding* certain disciples. Aa Philip was sent to the desert of Gaza with the water of life 
 to the thirsting Ethiop, Paul was sent on the same errand to those twelve men and their companioTia 
 who panted for the living water in the deeert-place of a huge idolatrous city. The Lord knowetb them 
 that are his and how to find them out. He will never leave them nor forsake them. Amot. 
 
 II. Spake lioldly. Strange that^ when a message from heaven is ahout to be proclaimed, great 
 courage should he requisite in the herald who hears it. The message is peace and pardon. Surely 
 a servant of the government may risk himself in the very heart of a convict prison alone, if he is the 
 bearer of a royal pardon for all the inmates. In such a case, it would not bo necessary to look out for a 
 man of rare courage who might dare to carry the proclamation to'the convicts. Give him but the 
 message of free pardon, and he may go in unarmed, with all safety, like Daniel in the den of lionn. 
 When Christ himself came to the world, — the great convict prison of the universe, — came the ambassa. 
 dor from God, bringing ppace, they said, " This is the heir ; come, let us kill him." Ho came unto his 
 own, and his own received him not; and the servant is not greater than his Lord. A. 
 
 III. From his body were brouglit unto the siclc handkerchiefs or aprons. Ah I it 
 la a good thing for men to be filled with grace to such a degree as that their unconscious moods and 
 unpurposed influence shall he healing as well aa the things which they intend. So it was with our Master. 
 Purposely he cast out demons; he set persons free from insanities. Men were brought to health on 
 every side through his Instrumentality. With a word, with a gesture, with a look, with a touch, he did 
 gieat works of beneficence; but so full was he of divine savor, of spiritu'il power, that his very gar- 
 ments, aa it were, were imbued with it; and when the woman stole up and touched the hem of hia 
 (garment, straightway she experienced a joyful release. Beecher, 
 
 PRACTICAL. 
 
 1. Finding: certain disciples (v. 1). Paul would not so often have found if he had not so dill 
 gently sought. He that seeketh llndcth. Brandt. 
 
 S. Have ye received the Holy Ghost? (v. 2.) Now, it concerns us all who profess the Chris, 
 tlan faith seriously to inquire whether we have received the Holy Q-host or not. The tree will be known 
 by Its fruits. Do we bring forth the fruits of the Spirit? Jlenr]/. 
 
 3. We have not heard whether there he any Holy Ghost. The church still contain! many 
 Ephesian Christians, who believe In God the Father, and Christ as the Redeemer, but not practically in 
 1 Holy Spirit on whom they may daily and hourly rely, and in whose inspiration and guidance there is 
 perfect liberty. Abbott. 
 
 168 
 
Third Quarter. LESSON XII. Acts. 
 
 4. We are taught the personality of the Holy Spirit. The language of the narrative, especially 
 Terse 2, is hardly consistent with the view that the Holy Spirit is only an impersonal, divine inHuence. 
 Abbott. 
 
 5. Unto lEThat tlieii -were ye baptized ? (v. 3.) Every Cliristian should daily address this 
 ^iwtion to himself, for every one has much to learn and to practise, with respect to baptism, dui-ing his 
 whole life. Luther* 
 
 6. The Holy Ghost came on them (v. 6). God may often produce important changes In the 
 hearts and lives of sinners, even where they have no clear and systematic views of religious doctrines 
 In all such cases, however, as In this, there will he a readiness of heart to embrace the truth where it is 
 made ^own. Barnes. 
 
 7. Disputing: (v. 8). Disputing means reasoning ; but this does not imply that religion is founded 
 on reason. Keason is the builder, not the foundation. Reason constructs religion, not on itself, hut on 
 the Scriptures. Amot. 
 
 8. Concerning the kingdom of God. First, the king'dom of heaven in you j and next, you 
 in the kingdom of heaven. Let Christ reign in you now, and you will reign with him in that day. If I 
 leave him standing at the door knocking throughout the day of g*nce, he will leave me standing at 'he 
 door knocking when the day of grace is done. Ibid. 
 
 9. When some were hardened — he departed {v. 9). The words, "Neither cast ye your 
 pearls before swine," could be applied in the present case. Gossner. 
 
 10. From his body were broug;ht unto the sick handkerchiefs and aprons (v. 12). 
 The healing power proceeded from the living Christ, whose strength was made perfect in the weakness 
 of liis instruments. Oerok. 
 
 Lesson XII. September 16, 1877. 
 POWER or THE WORD. Acts 19 : 17-28. 
 
 TIBtE. A. D. 67. Spring. 
 
 FI.AC1S. Ephesus. 
 
 BUIiEK. Nero, emperor of Rome. 
 
 Paul writes 1 Cor. at Ephesus, spring of 67. 
 
 CONNECTION, 
 
 Ephesus was the chief seat of the bUick art at this time, and the popular mind was familiar with th» 
 pretension to supernatural gifts and endowments, and was in a measure hardened against the due cifoct 
 of miracles by their experience in sorceries and charms. Indeed, the incantations in use here were 
 widely celebrated under the name of " the Ephesian charms." Nor were those arts merely left to stroll, 
 ing vagabonds as a means for extracting a few pence from idle women and ignorant men, but were 
 believed by the educated and studied as a science by philosophers and men of letters. They wrote many 
 books on these matters, some of which, opening the arcana of the occult arts, were highly valued and 
 ■old for immense sums. It is easy, therefore, to understand that many of those who believed in and 
 availed themselves of Paul's supernatural powers went away with the impression that he had acquired 
 some superior skill which had not yet been made known in books. One incident, however, occurred to 
 •tagger them and had altogether a very salutary clTect. Jews and Gentiles were equally believers in 
 magical and occult arts. The Jews, however, had one form of procedure peculiar to themselves. ThU 
 was the exorcism of demons, and they had various adjurations, ascribed to Solomon, by which these 
 might be effectually cast out. Some itinerant exorcists, the seven sons of one Sccva, a scribe, observing 
 the cures wrought by Paul in the name of Jesus, conceived that this name was used by him as a kind of 
 spell, and was in fact his secret. They therefore determined to try their skill with it. So in their next 
 experiment their adjuration was " In the name of Jesus whom Paul preacheth." The evil spiril answered, 
 "Jesus I know and Paul I know, but who are ye? " And on these words the man in whom the evil 
 spirit was flew at them, and in the fury of such terrible strength as enabled the Gadarcno demoniac to 
 rend the chains from his hands, he mastered all the seven, and handled them severely before they could 
 escape, naked and wounded, from his presence. This incident made a prodigious sensation at Ephesus. 
 The report of it spread far and wide, and at the conquering name of that Jesus whom Paul preached tht 
 sorcerers turned pale. KiUo< 
 
 169 
 
Acts. 
 
 LESSON XII. 
 
 17 And this was known to all the 
 Jews and Greeks also dwelling at 
 Ephesus ; and fear' fell on them all, 
 and the name of the Lord Jesus was 
 magnified. 
 
 18 And many that believed came, 
 and confessed,^ and shewed their 
 deeds. 
 
 19 Many of them also which used 
 curious arts brought their books to- 
 gether, and burned them before all 
 men : and thej' counted the price of 
 
 Thikd Quabteb. 
 
 them, and found it fifty thou=and 
 pieces of silver. 
 
 20 So mightily grew^ the word ol 
 God, and prevailed. 
 
 21 After* these things were ended, 
 Paul purposed in the spirit, when he 
 had passed through Macedonia and 
 Achaia, to go to Jerusalem, saying, 
 After I have been there, I must also 
 see Rome.5 
 
 22 So he sent into Macedonia two 
 of them that ministered unto him. 
 
 Parvllel Passages. — iCh. 2:43; Ch. 6:6, 11. 
 "Eom. 15 : 23-28. 
 
 2Matt. 3:6; Rom.lO:10. 8Ch.l2:24. <Gal.2:l. 
 
 EXPLANATORY. 
 
 17. The name of the Lord Jesus was magniflecl. Acquired increasing honor. The trane- 
 action showed that the miracles performed in the name of the Lord Jesus by Paul were real, and were 
 wrought in attestotion of the truth of the doctrine which he taught. Impostors could not work such 
 miracles, and they who pretended to be able to do it only exposed themselves to the rage of the evil 
 spirits. It was thus shown that there was a real,- vital difference between Paul and these impostors, and 
 their failure only served to extend his reputation and the power of the goppel. Barnes- — Where are the 
 modern sceptics who would fain believe that the miracles were juggleries or wrought by animal magnet, 
 ism? Not only " the Jews," who were such hostile rejecters, but " the Gentiles also," were impressed 
 with a salutary " fear " in respect of divine things. Jacobus. 
 
 18. Confessed, and showed their deeds. Made a frank and open acknowledgment of their 
 sins, especially of their magical practices. The late events have quickened their convictions and prepared 
 them to hear the doctrines of Paul with more eagerness and profit. Peirci. 
 
 19. Many (see v. IS) ; literally, " sufficient," " a goodly number." This is a different class from 
 the former and refers to the magicians. Jacobus. — Brought tlieir books together . . . burned 
 them. "The books" which contained their mysteries, i. c, magical signs, formulas of incantation, 
 nostrums, and the like. Rackett. — Fifty thousand pieces of silver. The " Attic drachm " passed 
 at this time among the Jews and Romans for a '* denarius," and was worth about fifteen cents, so that 
 the books amounted to $7,500, Eackett. — A large sum to he thus conscientiously sacrificed by persons 
 few of whom were probably of the wealthy class, Kiito. 
 
 SI. Macedonia and Achaia. For account of the execution of this purpose seeCh.21. — I must 
 also see Home. This purpose was executed, but in a manner very different from that anticipated by 
 the apostle ; he went to Jerusalem, was there arrested, and sent as a prisoner to Rome, The object of his 
 visit to Jerusalem was prob.ably, as before Ch. 18:21, to attend one of the feasts and to report to the 
 Christian church the result of his ministry, incidentally also to carry thither collections from the richer 
 churches of Asia Minor and G-recce, (1 Cor. 16 ; 1-4.) Abbott. — The conformity between the history 
 and the epistle (Rom. 1 : 13, and 15 ; 23-28) is perfect. In the first passage of the epistle we find that a 
 design of visiting Rome had long dwelt in the apostle's mind; here in the Acts we find that design 
 expi'essed a considerable time before the epistle was written. In the history we find that the plan which 
 Paul had formed was to pass through Macedonia and Achaia, after that to go to Jerusalem, and when ho 
 had finished his visit there to sail for Rome. "When the epistle was written he had executed so much of 
 his plan as to have passed through Macedonia and Achaia, and was preparing to pure ufi the remainder 
 of it by speedily setting out towards Jerusalem, and in this point of his travels he te Is hia friends at 
 Rome that when he had completed the business which carried him to Jerusalem he would come to them, 
 when he should make his journey into Spain. If the passage in the epistle was taken from that in the 
 Acts, why was "Spain " put in ? If the passage in the Acts was taken from that in the epistle, why was 
 " Spain " left out? If the two passages were unknown to each other, nothing can account for their coiw 
 formity hut truth, Foley. 
 
 33. So he sent two . , . Tlmotheus and Erastus. But what connection is there between 
 the apostle's sending Timothy into Macedonia and his own purpose to proceed to Achaia? "We obtain 
 an answer to that question from 1 Cor. 4 : 17-19. We learn there that Timothy was not to stop in Mace, 
 doula, but to pass on to Corinth, the capital city of Achaia, and prepare the church for the approaching 
 
 170 
 
TuiED Quarter. 
 
 LESSON XII. 
 
 Acts. 
 
 Timotheus and Erastus,' but he him- 
 self stayed in Asia for a season. 
 
 23 And the same time there arose 
 no small stir^ about that way. 
 
 24 For a certain man mimed De- 
 metrius, a silversmith, which made 
 silver shrines for Diana, brought no 
 smalP gain unto the craftsmen ; 
 
 25 Whom he called* together with 
 the workmen of like occupation, and 
 said, Sirs, ye know that by this craft 
 we have our wealth. 
 
 26 Moreover, j-e see and hear, 
 that not alone at"Ephesus, but almost 
 throughout all Asia, this Paul bath 
 
 persuaded and turned away much 
 people, saying that^ they be no gotls 
 which are mude with hands : 
 
 j;7 So that not only this our craft 
 is in danger to be set at nought t 
 but also that the temple of the great 
 goddess Diana should be despised," 
 and her magniflcence should be de- 
 stroyed, whom all Asia and the 
 world' worshippeth. 
 
 23 And when the^' heard tliese say- 
 ings, they were lull of wral,h,8 and 
 cried out, saying, Great is Diana of 
 the Ephesians. 
 
 Paballel Passages. — iRom. 16:23; 2 Tim. 4:20. 22 Cor. 1:8; 6:9. sCh. 16:16, 19. 'Rev. 
 18:11. «P8. 115: 4; Is. 44:10-20. "Zoph. 2:11. 'IJohn 6 : 19 ; Rev. 13 : 8. »Jcr. 60:38. 
 
 visit of the apostle. Thus the narrative agrees with the epistle, and the agreement is attended with very 
 little appearance of design. JTachett. — Erastus. Probably a deacon or attendant of Paul's at Ephesus, 
 mentioned again as at Corinth in 2 Tim. 4 : 20, not to be confounded with the treasurer of the city oi 
 Corinth mentioned In Rom. 16:23. Aibott. — Hut lie liimeelf stayed in Asia. Some critics (us 
 Conybeare and Howson) suppose that Paul made a short visit to Corinth at this time, referred to in 2 Cor. 
 12 : 14 ; 13 : 1, where he speaks of coming to them a third time. Abbott. 
 
 33. About that way. The gospel way of salvation. 
 
 24. Demetrius, a silversmith, which made silver shrines. The idolatrous pilgrims who 
 came to the Temple of Diana would like some memorial of their visit, some image of the goddess or 
 mode] of her temple ; and hepce at Ephesus, as at other like idolatrous cities, another heathen custom grew 
 up. Little images, either of the chamber in which the goddess dwelt or of her magnificent temple, wore 
 made and sold to the changing crowd which thronged the streets. These were called ** shrines." *' Tlicy 
 were carried in processions, on journeys and military expeditions, and sometimes set up as household gods 
 in private houses. Themateriaimightbewoodorgoldorsiiver. Knox. — Diana (see last lesson, verse I). 
 It would naturally he supposed that the image within this splendid temple would be a beautiful statue 
 of the goddess, like the statues of the Athenian Acropolis. It was not so. The image of Diana was a 
 rude figure carved from wood, resembling more the ugly idols of India than the graceful statues of 
 Greece. A woman's form above, " terminated below in a shapeless block. In each hand was a bar of 
 metal. The dress was covered with mystic symbols, and the small chamber where it stood, within the 
 temple, was concealed by a curtain in front." Such was the rude image which was worshipped with 
 devout veneration at Ephesus. Like one of the statues of Minerva on the Acropolis at Athens, it was 
 believed to have " fallen from the sky." And this belief added to the blind idolatry of the superstitious 
 Ephesians. Ibid. — The craftsmen. The silver-workers, the artisans. 
 
 85. With the worltmen of like occupation. To swell the multitude he gathered not only 
 the wealthy master workmen, but all the laborers in their shops and those whose business also interested 
 Ibem in the same cause, such as those engaged in statuary, painting, etc. Their wealth alike depended 
 up(.j the continaance of this idolatry. Peirce. 
 
 80. Hath persuaded and turned away much people. Persuaded to renounce idolatry and 
 tiirn away from the services of images. This work had been general, as was made evident by the 
 decrease of their trade. The strangers from all parts of Asia, now visiting Ephesus, no longer sought 
 silver shrines to bear back to their homes as worshippers of Diana. Peirce. —May was the " month of 
 Diana," in which the great religious gathering took place to celebrate the games If this also was the 
 season of the provincial assize (which, as we have seen, is highly probable), the city would he crowded 
 with various classes of people. Doubtless those who employed themselves, in making the portable 
 shrines of Diana expected to drive a brisk trade at such a time ; and when they found that the sale of 
 these objects of superstition was seriously diminished, and that the preaching of St. Paul was the cause 
 of their merchandise being depreciated, " no small tumult arose concerning that way" In wliioh the new 
 teacher was leading his disciples (v. 23). 'ffowfton. 
 
 87, 88. Whom all Asia and the world worsIUppeth. Gain was the first plea. The second 
 
 171 
 
Acts. LESSON XH. Third Quarter. 
 
 was piety, mixed with pride of this universal religion. This appeal was artful, and had the desired 
 effect, inflaming them to the highest pitch of wrath against Paul and the Christians, and they kept crying 
 out, Diana of the Ephesians is great. The Ephesians* (goddess) Diana is great. It is an ascription 
 of greatness to her. and was probably a current formula used in her praise, as the Mohammedans say, 
 *» God is one God, and Mohammed is his prophet." The worship of Diana was broken down at Ephe-' 
 BUS, but afterwards that of the Virgin Mary was set up instead, as it was the tradition that she wa» 
 buried there. Jacobus, 
 
 CONCLUSION. 
 This inflammatory address was successful. The meeting was stirred into rage. Indications appear 
 In the narrative that the preachers were gaining adherents among the cultivated classes. The town clerk 
 and some of the Asiarchs were, if not positively believers in Paul's doctrine, at least favorable to free 
 discussion. After the speech of Demetrius the multitude rushed tumultuously into the theatre. Ancient 
 theatres were entirely different in structure from the edifices known by the same name in modern times 
 and more northerly latitudes. They were immense structures shaped like the hull of a ship, without 
 roof, having a level space of oval shape at the bottom for the performers, and seats in tiers for the spec- 
 tators. For two hours the living contents of the vast amphitbeatre heaved like the sea in a storm, shouU 
 ing in chorus, " Great is Diana of the Ephesians 1 " This extraordinary commotion was at length quelled 
 by the presence and authority of the town clerk, a magistrate who, by right of office, was accustomed to 
 read all public documents in the assemblies of the people. Yielding to habit, the assembly settled down 
 into quietude when this great officer presented himself. His address was sensible and moderate. He 
 gently flattered the populace. Having soothed them into a calmer spirit he skilfully insinuated some 
 cogent arguments against their riotous proceedings. A plain hint of possible penal consequences for 
 this outrage on the liberty of peaceable inhabitants finally brought the rioters to reason, and the assem- 
 bly was quietly dismissed. Arriot, 
 
 ILLUSTRATIVE. 
 
 I. Brought their books — burned them. The Earl of Rochester, The Earl of Rochesfcer, ot 
 whom it has been said that he was " a great wit, a great scholar, a great poet, a great sinner, and a great 
 penitent," left a strict charge to the person In whose custody his papers were, to burn all his profane 
 and lewd writings, as being only fit to promote vice and immorality, by which he had so highly offended 
 God and shamed and blaspnemed that holy religion into which he had been baptized. Biblical Museum. 
 
 II, The word " grew and prevailed.'* The work of these missionaries, like that of the hus. 
 bandman, has two dimensions, breadth and depth. One measurement indicates the superficial extent of 
 the field, and another the perpendicular depth of the furrow. The gospel, through the preaching of 
 those ministers, reached a great multitude, and it penetrated the joints and marrow of each. The word 
 is said to *' grow "when it spreads widely in the world, and to "prevail" when it makes all things 
 new in the heart and life of a believer. The word of the Lord grew. The mustard-seed dropped into 
 the ground became a spreading tree. In the hands of Paul and his associates it soon overshadowed the 
 philosophy of Greece and the arms of Rome. Arnot. 
 
 III. The effect of Christianity. The shock that buried Lisbon in 1T55 never ceased to vibrate 
 till it reached the wilds of Scotland and the vineyards of Madeira. It was felt among the islands of the 
 Grecian Archipelago, and it changed the level of the solitary lakes that sleep beneath the shadow of the 
 North Alps. Even so the shock that 6atan*s kingdom sustained when Christianity was established will 
 not cease to vibrate till it move the whole world. Hardwicke. 
 
 IV, They were full of wrath. Self interested idolaters. As in the days of the apostles, so 
 now, self-interest often leads men to oppose the truth. A missionary writes, *' One man was very indig- 
 nant on hearing the sin and folly of idol-worship exposed. The native brother who was speaking coolly 
 replied, ' I suppose you are a maker of images? ' * Yes ! ' exclaimed a voice in the crowd, * he makes 
 and sells them for four annas apiece.* * I thought so,' said the native brother ; * he is afraid lest any should 
 be persuaded not to buy his images, and that is the reason he is so angry with us.* This remark excited 
 such a general laugh at the idol-maker that for shame he retired from the crowd and gave us no more 
 trouble." Biblical Museum . 
 
 V* Great is Diana. The Mohammedan monks in India at the present time often, practise sucih 
 repetitions for entire days together. They have been known to say over a single eyllable, having a sup- 
 posed rcUgous efficacy, until they exhaust their strength, and are unable to articulate any longer. 
 Tlioluch. — Shrines of Diana. The Ephesians made little images of Diana in exact imitation of the 
 great goddess, in dress and form and posture, or they would not be effectual, — household gods, pocket 
 gods, to be everywhere with them. These they called " Dianeans," "little Dianas." So Christiant 
 are said to be so named from Christ, " little Christs," to be exact imitators of Christ, and be the repre- 
 sentatives of Christ in household and workshop and everywhere, 
 
 172 
 
Third Quarter. LESSON XIII. Acts. 
 
 PRACTICAL. 
 
 1. The name of the I^ord Jesus was magnified (v. 17). This Is a sure mark of a genuine 
 ■od thorough spiritnal progreas. Arnot. 
 
 S. It is not only out of the mouth of hahes and sucklings that the Lord can draw forth hla own 
 pnise : he can make the wicked praise him as well as the weak. A. 
 
 3. Confessed and shewed their deeds (v. IS). The offect of religion Is often to bring the 
 employments of men Into shame and contempt. Barnea^ 
 
 4. I assume that this confession of sin to men was the external accompaniment of confession in 
 escret to the Lord: Confession of sin to one another Is a suitable body ; but if it be not animated by the 
 living soul of confession to God, it is nothing but a carcass. AmoU 
 
 5. They did not confess until they believed. Tou do not throw away one portion until you begin 
 to get hold of a better. The prodigal, I suppose, kept his rags closely round his person as long as they 
 constituted his only covering: it is when he gets the fair robe from his father's hand that he casts the 
 filthy garments passionately away. Tou will never show your own deeds and count them vile, either 
 before God or man, until you begin to see the way of pardon. A. 
 
 6. When Christ for^ves a soul, he gets that sours secrets ; when he gets a soul's secrets, he forgives 
 that soul's sins. A. 
 
 7* Brought their hooks . . . and burned them (v. 19). It was said of Bonaventura that 
 he would rather lose all his philosophy than one article of his faith. . . . These men were not losers 
 by burning their books, for they had got acquaintance with one book that was worth them all. OurnalU 
 
 8. This was a better course to take than selling them» even though the price had been *' given to the 
 poor." Bengel. 
 
 9. When the gospel of Christ generally prevails, all unholy traffic must come to an end. Thus has 
 it been with the slave-trade, and thus will it be in reference to the sale of intoxicating drinks. Peirce. 
 
 10. Religion has power to break the hold of sinners on unjust and dishonest means of living. Bamea. 
 
 11. Those who have been engaged In an unchristian and dishonorable practice will abandon It when 
 they become Christians. B. 
 
 IS. Their abhorrence of their former course will be, and ought to be, expressed as pubhcly as was 
 the offence. B. 
 
 13. The evil practice will be abandoned at any sacrifice, however great. The only question will be, 
 What is right f not, What will it cost ? B. 
 
 14. Property, In the view of a converted man, is nothing when compared with a good conscience. B. 
 
 15. This conduct of those who had used curious arts shows us what ought to be done by those who 
 have been engaged in any evil course of life, and who are then converted. B, 
 
 16. MightUy grew the word of God (v. 20). When the stars grow bright, it is a proof that 
 the sun is down; while the sun is shining, the stars, though still in their places, cannot he seen. Let 
 Jesus be magnified, and all instruments will be lost in his light. Arnot. 
 
 17. Our craft is in danger (v. 27). So men of our day plead against Christianity and the Sab- 
 bath laws that they interfere with their sales and gains. Jacobua. 
 
 18. Great is Diana of the Sphesians (v. 28). Great and glorious is the kingdom of nature; 
 but we find our true home and our right place only in the kingdom of grace. Qerok. 
 
 19. Great and beautiful are the works of the human mind in art and science; hut art and science 
 fall into the grossest error without the discipline of the divine Spirit and the light of the Christian reve- 
 lation. G. 
 
 20. Great and strong is the power of the human will; hut, with the best will, we cannot render to 
 the holy God any pure service if his Spirit does not cleanse our hearts. G» 
 
 Lesson XTTT. September 23, 1877, 
 PAUL AT MILETUS. Acts 20:17-32. 
 
 TiaCE. A. D., spring of 68. 
 
 PLACE. Miletus. 
 
 BITLEB. Nero, emperor of Rome. 
 
 EPISTLES WBIXTEN. Leaves Kphesua for Macedonia, writes 2 Cor. In autumn of 67, at 
 Phil ippi. Goes to Corinth, where he writes Galatians in winter of 57. Spring of 68 writes Romans, an() 
 leaves C&rinth, going by Philippi and Miletus. Conybeare and Howaon. 
 
 173 
 
Acts. LESSON XIII. Third Qdarteb. 
 
 17 And from Miletus he sent to 
 Ephesus, and called the elders of 
 the church. 
 
 18 And when they were come to 
 him, he said unto them, Ye know, 
 from the first day that I' came into 
 Asia, after what manner I have been 
 with you at all seasons, 
 
 19 Serving the Lord with all 
 humility^ of mind, and with many 
 tears^ and temptations,* which befell 
 
 20 And how P kept back nothing 
 that was profitable unto you, but have 
 showed you, and have taught you 
 publicly and from house^ to hou^e, 
 
 21 Testifying bolh to the Jews, 
 and also to the Greeks, repentance^ 
 toward God, and faith toward our 
 Lord Jesus Christ. 
 
 22 And now, behold, I go bound' 
 in the spirit unto Jerusalem, not 
 knowing!" the things that shall befall 
 
 me by the lying^ in wait of the Jews ; | me there. 
 
 Parallel PASSAGEg. — iCh. 19:1, 10. n Oor. 15 : 9, 10. sphil. 3:18. »2 Cor. 4:8-11. 'V.S. 
 •V. 27. '2 Tim. 4:2. "Mark 1:15; Luke 24: 47. "Ch. 19:21. MJamc84:14. 
 
 CONNECTION. 
 
 Paul leaves Ephesus In the spring of A. D. 57, spends the summer, fall, and early winter in Mace- 
 donia and Greece, leaving Corinth towards spring, reaching Philippi in Passover week, March, A. D. 58, , 
 and thence going up to Jerusalem, reaching it in time for the feast of the Pentecost. Abbott. 
 
 EXPIiANATOKY. 
 
 17, Miletus. Less correctly called Miletum in 2 Tim. 4:20. It lay on the coast to the south of 
 £Sphesu8. Ephesus was hy land only about twenty or thirty miles distant from Miletus. The site of 
 Miletus has now receded ten miles from the coast, and even in the apostle's time it must have lost its 
 strictly maritime position. Miletus was far more famous iive hundred years before St. Paul's day than 
 it ever became afterwards. In early times it was the most flourishing city of the Ionian Greeks. The 
 ships which sailed from it were celebrated for their distant voyages. Its final decay was doubtless pro- 
 moted by the silting up of the Mfeander. No remains worth describing are now found. Smith'8 Bible 
 Dictionary. — He sent to iEphesus. [Paul did not go to Ephesus because he was anxious to reach 
 Jerusalem in season for the feast of Pentecost. See v. 16]. — By going up from Miletus to Ephesus, » 
 distance of twenty-eight miles, he might have missed his ship; Paul neither owned nor chartered one, 
 and was dependent upon the movements, always uncertain, of those engaged in commerce. Abbott.— 
 Called the elders of the church. In the original, " the presbyters of the church." They are also 
 called " overseers," Greek, bishops, W.2S; from which it is evident that the words "presbyter" and 
 " bishfcp," at first denoted the same thing. Peirce. — The presbyters of Ephesus might easily reach Miletus 
 on the day after that on which the summons was received. And though they might be weary when they 
 arrived, their fatigue would soon be forgotten at the sight of their friend and instructor ; and God, also, 
 " who comforts them that are cast down" (2 Oor. 7 : 6), comforted him by the sight of his disciples. 
 They were gathered together, probably in some solitary spot upon the shore, to listen to his address. 
 This little company formed a singular contrast with the crowds which used to assemble at the times of 
 public amusement in the theatre of Miletus. But that vast theatre is now a silent ruin, while the words 
 spoken by a careworn traveller to a few despised strangers are still living as they were that day. Suw- 
 9on. — This discourse of Paul to the Ephesian elders has been Justly regarded, not only as a masterpid;e 
 of apostolic and pastoral fidelity, but also as extremely characteristic of its author, and therefore 
 affording a strong proof of its own genuineness and of Luke's fidelity as a reporter. Alexander. 
 
 18. At all seasons. Rather, alt the time. This whole ministry in Asia was pursued in Ephesus,, 
 though its effects were felt throughout the province, and Chj-istian churches were established at Hier- 
 apolls, Colosso, and elsewhere. Abbott. — With many tears of anxiety for their salvation (" going 
 forth weeping"). See 2 Cor. 2 : 4; Phil 3:13. And (.temptations) trial.^ which befell me, in the plottings 
 0/ the Jews. See v. 3. Though the Jews had at first desired him to return to them (ch. 18:20), they 
 soon fell into the same hostility with the heathen. See ch. 19 : 7, 33. Jacobus. 
 
 ao. Kept back nothing. Although exposed to dangers on this account. From house to 
 house. Not only in the synagogues and public places, but in private houses and in small assemblies; 
 he had undoubtedly also instructed their several families, passing from house to house. Peirce. 
 
 83. I go bound in the spirit. Feeling himself as if led in chains or bound by cord's, he not 
 only went up under strong, resistless impulses, but also " fore-ordained to chains," feeling that ho 
 would be bound in body. The reference is to his own spirit, though the Holy Spit it's influence is 
 
 hnpliod. Jacobus. 
 
 174 
 
Thikd Quarter. 
 
 LESSON XIII. 
 
 Acts. 
 
 23 Save that the Holy Ghost wit- 
 nesseth in every city, saying that 
 bonds' and afflictions abide me. 
 
 24 But none** of these things 
 move me, neither count I my life 
 dear unto myself, so that I might 
 finish^ my course with joy, and the 
 ministry'* which I have received^ of 
 the Lord Jesus, to testify the gospel 
 of the grace of God. 
 
 25 And now, behold, I know that 
 
 j'e all, among whom I have gone 
 preaching the kingdom of God, shall 
 see my face no more. 
 
 26 Wherefore I take you to record 
 this day, that I am pure'' from the 
 blood of all men. 
 
 27 For I have not shunned to 
 declare unto you all the counsel'' of 
 God. 
 
 28 Take heed^ therefore unto j^our- 
 selves, and to all the flock, over the 
 
 Paballei. Passages. — iCh. 9:16; Ch. 21:11. ^Ch. 21:13; Rom. 8:35,37; 2 Cor. 4:16. =2 Tim. 
 4:T. *2 Cor. 4:1. cGal. 1:1. «2 Cor. 7:2. 'Eph. 1:11. ^Col. 4 : 17 ; 1 Tim. 4 : 18. 
 
 33. Save that the Holy Ghost wltnesseth. The Spirit testifies, reveals to me. What faith, 
 what confidence in G-od I He felt it his duty to go to Jerusalem, with no revelation of what would tran- 
 spire save a general assurance from the Spirit that " in every city" bonds and afflictions awaited him. 
 Bonds. Imprisonments, chains. Peirce. — Paley compares this verse with Rom. 15 : 30, which epistle 
 the apostle had just written at Corinth. He there entreats the Roman Christians '* to strive together 
 with him in their prayers to God for him, that he might be delivered from them who believed not in 
 Judea." The two passages, therefore, *' without any resemblance between them that could induce us to 
 suspect that they were borrowed from one another, represent the state of Paul's mind, with respect tc 
 the event of the journey, in terms of substantial agreement." Uaclcett, 
 
 Si. Neither count I my life dear unto myself. Observe that he does not say he esteemed 
 his life of no value, but of no value-to himself; he measures it wholly by its value to Christ, by whom 
 and for whom he lives. Comp. Gal. 2:20; Phil. 1:21. So that I might finish my course. A 
 suggested metaphor borrowed from the foot-race, a common Grecian sport. It is a favorite figure with 
 Paul. See Phil. 2 : 16 ; 2 Tim. 4:7. It is the work, not the reward, which is here uppermost. Beware 
 of considering " so that" an adverb of comparison. He does not say, I esteem my life of no value, in 
 comparison with the completion of my course; but absolutely, I esteem my life of no value, so long as I 
 am enabled to complete my course. As the object of the race is the goal, so the object of this earthly life 
 is the completion of the work assigned us by God, and it is of ho value except for that purpose. Abbott, 
 — And the ministry (that is), the ministerial commission (as an apostle to the Gentiles), which I 
 received of the Lord Jemif, Rom. 1:5; Gal. 1:1, to testify (bear witness to and proclaim) the glad 
 tidings (gospel) of the grace of Ood. In v. 21 he had said that this was his wort. Here he shows his 
 surpassing desire to carry it through to the end, — a desire which is not second even to that of life itself. 
 Jacobus. —In the sublime language of this verse we hear distinctly the voice of the man who, on ap- 
 proaching the end of his career, could say, " I am now ready to be ofi'ered," etc. (2 Tim. 4). Eackett. 
 
 85. The kingdom of God. The gospel. — Shall see my face no more. Knowing that 
 ■wherever he went trials and persecutions awaited him, he felt a strong conviction that he should never 
 again see those whom he was now addressing. Whether he ever was again in the region of Ephesus we 
 have no means of determining. It seems to be the general opinion that Paul was again in Proconsular 
 Asia. Still, he may never again have seen those whom he was now addressing; and even if he did, his 
 language in this place would be strictly proper, because the word here translated, J know, bears in 
 ancient writers the broader signification which is expressed by our phrase, Ihave a confident expectation 
 or belief, as if the apostle had said, I feel a strong conviction that I shall never again see you. Ripley. 
 
 86. Wherefore. In view of the ptist, of my ministry and labors among you. — I take you to 
 record. I call you to witness. If any of you are lost, if you prove unfaithful to God, I appeal to your- 
 selves that the fault is not mine. - That I am pure. I am not to be charged with the guilt of your 
 condemnation as owing to my unfaithfulness. - The blood of all men. The word " blood " is used 
 often in the sense of " death " or " bloodshed," and hence of the guilt or crime of putting one to death 
 or condemnation for it. Barnes. 
 
 87. All the counsel of God. The entire plan of salvation by Christ (v. 21), imluding that 
 mystery of his will, the Gentiles' reception into the church (Eph. 3 : 2-11) , though he was so persecuted 
 for preaching it. Jacobus. 
 
 88 Take heed, therefore (since in future the responsibility will rest on you), unto your- 
 selves (that ye be faithful), and to aU the fllock (that they be kept from error). Here Pau> 
 
 175 
 
Acts. 
 
 LESSON XIII. 
 
 Third Quaeteb. 
 
 which the Holj' Ghost hath made 
 you* overseers, to feed the church^ 
 of God, which he hath purchased^ 
 with his own blood. 
 
 29 For I Icnow this, that after my 
 departing shall grievous wolves'* enter 
 in among j'ou, not sparing^ the flock. 
 
 30 Also of your* own selves shall 
 men arise, speaking perverse things, 
 to draw awaj' disciples after them. 
 
 31 Therefore watch,'' and remem- 
 ber, that by the space of three years 
 I ceased not to warn® every one 
 night and day with tears. 
 
 32 And now, brethren, I commend 
 you to God, and to the word of his 
 grace, which is able* to build you 
 up, and to give you an inheritance'" 
 among all them which are sancti- 
 fied. 
 
 Parallel Passages. — iHeb. 13:17.' ^Prov. 10:21; Jer. 3:15; John 21:15-17; 1 Pet. 6:2,3. 
 "Eph. 1 : 14 ; Col. 1 : U ; Heb. 9 : 12, 14 ; 1 Pet. 1 : IS, 19. Rev. 6 : 9. ■'Matt. 7 : 15 ; 2 Pet. 2 : 1. tjer. 13 : 20 ; 
 23 : 1 ; Ezek. 34 : 2, 3 ; Zech. 11 ; 17. «1 John 2 : 19 ; Jude 4. '2 Tim. 4:6. sCol. 1 : 28. "John 17 : 17. 
 '»Ch. 26:18; Col. 1:12; Heb. 9:15; lPot.l:4. 
 
 Bpeaks just as he writes in 1 Tim. 4 : 16, " in (not over) which," since the bishops made part of the flock, 
 while they had the direction of it. The Holy Spirit may refer to their having been chosen under the 
 direction of the Spirit (13:2; 14:23), or to their having been qualifiied for their ofldce by the Spirit 
 (1 Cor. 12:8). Z/ac*e«. — The flock. The chnreh is the flock of Christ, sheep of hia fold. This is 
 the Old Testament figure. (Isa. 63 : 11 ; Jer. 31 : 10 ; Mic. 7 : 14.) And Christ calls himself " the Good 
 
 Shepherd.** (John 10.) Jacobus Overseers, Those who have the oversight, as pastors, to feed 
 
 and tend the Christian flock, as Christ's under-shepherds. The word here rendered " overseers " is the 
 same as is rendered in Phil. 1:1; 1 Tim. 3:1, and elsewhere, "bishops." It designates the same men as 
 in the 17th verse are called elders. Ripley, — To feed the church of God. *' To feed," literally, 
 "to shepherd," act the part of a shepherd to. (John 10:3; 21:16; 1 Pet. 2: 25.) It includes guiding, 
 feeding, government, and entire charge, such as a shepherd has of his flock, and was addressed to these 
 as rulers of the church as well as teachers. Jacobus. — A bishop means a person who sees; a pastor means 
 one who feeds. The most unbishoply character a man can have is therefore to he blind, the most 
 unpastoral is. Instead of feeding, to want to be fed. The bishop's oflftce is to oversee the flock, to num. 
 her it sheep by sheep, to be ready always to give full account of it. liushin. 
 
 89. After my departing. Referring probably to his death or to his long absence, and his pro- 
 phetic assurance was but too truly fulfilled. This is given as an especial reason why the overseers should 
 be faithful in watching over and superintending their flocks. — Grievous wolves. False teachers, 
 whose rapacious and violent tempers rendered the wolf a good representative of their characters. (Matt. 
 7 : 15.) — Not Bparjng: the flock. Not satisfied with misleading the shepherds, they will heartlessly 
 fleece and scatter even the flocks. The spirit of the true pastor is tender and gentle toward the flock ; 
 of the false, harsh, and mercenary, seeking not their ^ood, but their gold. Peirce. 
 
 30. Also of your own selves. From your own church, from those who profess to be Chris- 
 tians. — Speaking perverse things. Crooked, perverted, distracting doctrines. The most danger- 
 ous enemies which the church has had have been nurtured in its own bosom, and have consisted of those 
 who have perverted the true doctrines of the gospel. Barnes. 
 
 Z%. And now, — having thus solemnly charged them, — I commend you — Intrust you for safe 
 keeping- to God, as the only sufficient hope, — and to the word of his grace, —the gospel of salva- 
 tion (Eph. 1 : 13) , as containing that system of doctrine by which you shall be guided, so as to avoid error. 
 The address which Paul delivered to the Ephesian elders at Miletus is recorded at considerable length. 
 It is a precious and pregnant document; it is a rich legacy to the church in all ages and all lands. Amot. 
 
 ILLUSTRATIVE. 
 
 I. Finish my course with Joy. V. 24. Speaking of the wreck of the steamer in which Dr. 
 Armstrong, secretary of the American Board, perished. Dr. J. W. Alexander says, " They already 
 expected to go to pieces at sunset, but they did not till four A. m. All night In the howling storm, the 
 fires all out, the cold Insufferable, a few biscuits, but no drink, and the bell tolling all the while. The 
 last time Dr. Armstrong is reported to have been seen, he was standing above, surveying the scene, 
 perfectly caUn ; he then uttered these words, I think to a hearer of mine, ' I entertain hope that we may 
 reach the shore; but if not, my confidence is firm in that God who doeth all things in wisdom and 
 love.' " Surely no man In the serenity of a dying chamber could be better employed, mblical Muneum. 
 
 II. To declare ... all the counsel of Ood. V. 27. Bishop Latimer having one day 
 pmfMd. before King Henry VIII a sermon which displeased his mi^esty, was ordered to preach again 
 
 176 
 
Third Quarter. LESSON XIII. Acts. 
 
 tho next Sabbath and to make an apology. After reading the text, he thna began : Hugh Latimer, iost 
 thou know before whom thou art this day to speak? To the king's most excellent mjOesty, who can 
 take away thy life if thou offendest : therefore, take heed that thou epeakest not a word that may dia- 
 please; but then consider well, Hugh, dost thou not know from whence thou comest, upon whose 
 message thou art sent? Even by the great and mighty G-od, who is all present, and who is able to 
 cast thy eoul into hell I He then proceeded with the same sermon, but with more energy. Arvine. 
 
 Ill* Take heed therefore unto yourselves. V. 28. Thedoubleapplicationofhia warning, 
 *' Take heed," presents very vividly some great lessons. The logic and the theology of the sentence are 
 equally good. The first care of the spiritual shepherd is for himself, J;he next for the flock. In some 
 parts they paint garden- walls black, that they may absorb more of the sun's heat and so impart more 
 warmth to the fruit-treeS' that lean on them. Those who in any sphere care for aoula stand in the 
 position of the garden-wall. The more that the teacher absorbs for himself of Christ's love, the more 
 benefit will others obtain from him. It is not the wall which glitters most in the sunshine that does 
 most for the trees that are trained against it : it is the wall which is least seen that takes In most heat 
 for itself; and the wall that has most heat in itself gives out most for the benefit of the trees. So it is 
 noftbe preacher who flashes out into the greatest flame himself that imparts most benefit to inquirers 
 who sit at his feet. Those who drink in most of the Master's spirit are most useful in the world. Those 
 who first take heed to themselves will be most effective in caring for the spiritual weal of those who 
 look up to them. ^mot. 
 
 PRACTICAl.. 
 
 1. Ye knoTF (v. 18). How happy is it when a minister can thus appeal to those with whom he 
 has labored in proof of his own sincerity and fidelity I Barnes. 
 
 3. Humility of mind (v. 19). Those that would in any office serve the Lord, acceptably to him 
 and profitably to others, must do it with all humility of mind. Henry. 
 
 3. "With many tears and temptations. A minister of the gospel will feel, and deeply feel, 
 for the salvation of his people. He will weep over their condition when he sees them going astray and 
 in daiger of perishing. Barnes. 
 
 4. The sacred tears of those who never or seldom weep about matters of this life nobly attest the 
 truth and power of the Christian religion. With such tears, however, joy is combined. Bengel. 
 
 5. Those arc the faithful servants of the Lord that continue to serve him in the midst of troubles 
 and perils. Henry. 
 
 6. I kept back nothingr. Even if it be unpalatable ; if it be the language of reproof and admo- 
 nition ; if it be doctrine to which the heart is by nature opposed ; if it run counter to the native prejudices 
 and passions of men, — yet, by the grace of G-od, it should be and will be delivered. Barnes. 
 
 7. As by your sermons, you preach " in season," so by your lives you may preach " out of season," 
 and to all men ; that they, seeing, your good works, may glorify God on your behalf and on their own. 
 (V. 20.) Bp. Taylor. 
 
 8. Repentance , . . faith toward our ILord (v. 21). Sin must by repentance be abandoned 
 and forsaken, and then Christ must by faith be relied on for the pardon of sin. Our repentance toward 
 God is not sufdcient : we must have a true faith in Christ as our Redeemer and Saviour. Henry. 
 
 9. We should be earnest for the communication of these glorious truths to our nearest and dearest 
 friends and relatives. Rer>. W. H. Cooper. 
 
 10. I go honnd in the spirit, etc. (v. 22). Faith does not desire to know and see all thingSi 
 but obeys God and the impulse of his Spirit, as with blindfolded eyea. Starke. 
 
 11. When we are strongly urged by the convictions of duty, by the influences of the Holy Spirit, we 
 shoula not shrink from danger or from death. Duty is to be done at all hazards. Barnes.' 
 
 13. . Let no man presume that he can see prospectively into the ways of Providence. His part is to 
 contemplate them in the past and trust in them for the future; but, so trusting, to act always upon 
 motives of human prudence, directed by religious principle. Dr. Southey. 
 
 13. None of these things move me (v. 24). The children and servants of God look not so 
 much to danger as to duty, but the children of the world adopt the opposite course. QuSsnel. 
 
 14. Paul is an example of holy courage and resolution in our work, notwithstanding difficulties and 
 opposition; he saw them before him, but says, "I make no account of them." He did not lay these 
 things to heart, Christ and heaven lay there. 
 
 15. Those that have their conversation in heaven can look down, not only on the common troubles of 
 this earth, but on the threatening rage and malice of hell itself, and say that none of these things move 
 tihem. 
 
 16. Neither connt I my life dear unto myself. Life is sweet and naturally dear to us. All 
 that a man has will he give for his life; but all that a man has, and life too, will he give who understand* 
 himself aright and his own interest rather than lose the favor of God and hazard eternal life. Henry. 
 
 12 177 
 
Acts. LESSON I. Foueth QtrAETBR. 
 
 17. The only way to which the course of life may bo finished with joy is by mecttag faithfully every 
 duty and encountering, as Paul did, every trial with a constant desire to glorify God. Barnes. 
 
 18. We are safe only when we are doing the will of God. We are really in danger only when wo 
 neglect our duty and make the great God our enemy. B. 
 
 19. We should so live as that the end of our course may be joy. It is, at best, a solemn thing to 
 die; but death may be a scene of triumph and of joy. B, 
 
 %0. Happy is that life which is spent in doing the will of God, and peaceful that death which closes 
 a life of toil and trial in the aervico of the Lord Jesus. B. 
 
 ai. Take heed, therefore, unto yourselves (v. 28). Those are not likely to be skilful or 
 faithful keepers of the vineyards of others that do not keep their own. 
 
 83. To all the flock . . . He hath purchased with his blood. How can the under shep- 
 herd lightly esteem the flock which the Chief Shepherd bought with his blood? This is the strongest 
 motive which Paul could think of to draw forth the assiduity and faithfulness of pastors, Amot. 
 
 33. The murder of the soul is so much the more grievous, as God's image is in the soul rather than 
 in the body. ... If the bodily blood of Abel cry for vengeance, then the blood of the soul much more. 
 Bithop Andrews, 
 
 FOURTH QUARTER. 
 
 Lesson I. October 7, 1877. 
 PAUL AT C^SAREA. Acts 21 : 8-15. 
 
 TIMX:. A. D. 68, Summer. 
 
 PLACE. Cassarea in Palestine. 
 
 RULERS. Nero, emperor of Rome. Felix, governor of Judea, resided at CiBs.irea. 
 
 CONNECTION. 
 
 When Paul's -warm and pungent address was ended, one impulse prompted all to seek Q-od*s blessing 
 in prayer. ** And then followed an outbreak of natural gi-icf which even Christian faith and resignation 
 were not able to restrain. They fell on the Apostle's neck and clung to him and kissed him, sorrowing 
 most because of his own foreboding annolinccmefit that they should never behold that countenance again 
 on which they had so often gazed with reverence and love. But no long time could bo devoted to grief. 
 The winJ was fair and the vessel must depart. The Christian brethren were torn from the embrace of 
 their friends." The ship pulled off from the shore and stood out to sea. The saddened elders of Ephesus 
 turned at lojigth their eyes from the receding vessel and took their slow and melancholy journey home. 
 Knox. — '^G BOO the great apostle now tearing away (v. 1) from his Asiatic friends, the Ephesian elders, 
 and pressing on to accomplish his fond purpose of carrying with him to thb holy city the first fruits oi 
 his Gentile converts and the alms of the Gentiles. Passing by "tho isles" of the Gentiles which were to 
 wait for Christ he arrives at tho great Gentile city of Tyre, where ho finds " the daughter of Tyro with 
 a gift" (Ps. 45:12), and already her merchant ships, "the ships of Tai'shish, are first to bring the new- 
 bom sons from far, their silver and their gold with them" (Isa. 60:5-13), in tho alms they carried from the 
 Gentile churches to the poor Jews at Jerusalem and in the aid they contributed to the service (vs. 22-25). 
 Jacobus. "While the change of cargoes was being made, which rcciuii'cd several days, Paul found out the 
 Christian disciples of Tyre. Some of tho Tyrian disciples were projjhets, and they foresaw the perils 
 of a visit by Paul to Jerusalem. But they could not prevent Paul from carrying out his pui-posc. He 
 was there over one Sabbath, and then, as fathers and mothers and children affectionately accompanied 
 him to tho ship, he kneeled down as at Miletus, on the shore, and prayed to God. Tho ship took its 
 course southward, and after the greater part of a day's sailing along the coast reached Ptolcmais, its 
 destination. Across from this city, on the nest point of tho coast, was Mount Carmel, j utting out into 
 tho sea. Hero also Paul found out again '• the brethren" and spent a day with them. Anotker day'a 
 travelling by land brought them to CaBsarca. Knox. 
 
 178 
 
Fourth Quarteb. LESSON I. Acts. 
 
 8 And the next day we that were 
 of Paul's company departed, and 
 came unto Csesarea ; and we entered 
 into the house of Philip' the evan- 
 gelist,^ which was one of the seven,^ 
 and abode with him. 
 
 9 And the same man had four 
 daughters, virgins, which* did proph- 
 esy. 
 
 10 And as we tarried there many 
 days, there came down from Judsea 
 IX certain prophet, named Agabus. 
 
 PAHAiiEL Passages. — lAo. 8 : 26, 40. ^Eph. 4 : 11 ; 2 Ti. 4 : 5. 8Ao. 6 : 6. «Ao. 2 ; 17 ; Joel 2 : 28. 
 
 EXPLANATOKT. 
 
 8. (. ame unto Caesarea. Cxsarea. There Tvcrc two towna of this namo in Palestine, both named 
 from the Caesars, one, CBesarca Philippi, on the northern hordcra of the Holy Land, the other the Caaaarea 
 mentioned here and sometimes called Caasarca Palcstinas. It was on the Mediterranean coast, about 
 seventy miles northwest of Jerusalem ; was built by Herod the Groat, who constructed a theatre and 
 amphitheatre, some of the walls of which may still' be traced. It is described as a magnificent city by 
 Josephua, who speaks of an artificial harbor formed by a breakwater. However exaggerated his descrip- 
 tion may be, there is no doubt that the city was large, populous, and prosperous. It was the residence 
 of the Herodian family, the military headquarters of Komo, and conspicuous from the sea by reason of 
 Its fine public buildings. In N"ow Testament history it is notable as the scene of Peter's visit to Cor- 
 nelius (Chaps. 10, 11), of Herod Agrippa's fatal stroke (Oh. 12:19-23), and of Paul's imprisonment and 
 trial (Ch. 23 : 23, etc.). In ecclesiastical history it is notable as the scene of Origen's retirement when 
 excommunicated, and of the later and riper literary labors of his life. It is now utterly deiaolate ; its ruins 
 a quarry out of which other towns are constructed, but its namo still survives in thu Arabic Kaiaariyeh. 
 It was at the time of Philip's visit chiefly a Gentile . city, and his preaching there was a continuance and 
 au enlargement of the new dispensation now opening before the church in which the gospel was to be 
 preached to every creature and prove itself the power of God unto salvation to Gentile as well as Jew. 
 Abbott. — Plulip. Philip the preacher, who was one of the seven deacons chosen to attend to the dis- 
 tribution of the charitable funds (Acts 6 : 3, 5) . He had labored in different places, was the instrument 
 of the eunuch's conversion. Peirce, — The last time we made mention of Philip the Evangelist was 
 when he was engaged in making the gospel known on the road which leads southwards by Gaza towards 
 Egypt, about the time when St. Paul himself was converted on the northern road when travelling tO' 
 Damascus. Now after many years the apostle and the evangelist are brought together under one roof. 
 On the former occasion wo saw that Cojsarea was the place where the labors of Philip on that journey 
 ended. Thenceforward it became his residence if his life was stationary, or it was the centre from which 
 he made other missionary circuits through Judaja. He is found at least residing in this city by the sea 
 when St. Paul arrives in the year 53 from Achaia and Macedonia. Ilowson. — The evang-elist. This 
 title appears to have been given to those who had no stated pastoral charge but travelled from place t& 
 place and preached as they had opportunity. (See Eph. 4:11; 2Tim.4:5.). Ilachett. 
 
 9. Four daughters . . . which did prophesy. 'Beachers possessing in a special manner the- 
 Inspiration of the Spirit of God indicated in some peculiar supernatural gift as that of healing or of 
 foretelling. Obsci*ve, that in the apostolic church women are not only teachers (Ch. 18:26), as in the 
 Jewish church (Ch. 22:14), but also inspired teachers. The prophet was not necessarily a foreteller. 
 The Hebrew word is derived from a root signifying to boil or bubble over, and simply conveys the idea 
 of the bursting forth, as of a fountain of truth with which God has inspired the soul. The early English 
 kept tolerably near this original idea. Thu^ Jeremy Taylor, in the reign of Elizabeth, wrote a treatise 
 on the •• Liberty of Prophesying," i. e., of preaching. In the classics the Greek word is used to describe 
 those who intei-prcted the unintelligible oracles, and, metaphorically, the poets as interpreters of the 
 gods or muses. In both the Old Testament and the New Testament the prominent idea in prophecy and 
 prophesying is not prediction but inspiration ; not telling before what is to happen, but delivering mes- 
 sages of warning, instruction, comfort, helpfulness, such as are commissicncd by or given under the 
 inspiration of the divine Spirit. This characteristic of prophecy appears very clearly from the titles 
 given to the prophet in the Scriptures. He is called " the interpreter," *' the messenger of Jehovah," 
 "the man of Spirit," "the man of God"; and it is declared that the "Spirit of Jehovah" enters into 
 him, or " clothes him," or, as here, that he speaks "by the Spirit." In the New Testament Paul gives 
 some detailed description of prophesying, wliich is distinguished from what we should call preaching, 
 only in that the presence and power of God is perhaps more prominent. Abbott. 
 
 10. Many days. Literally, " more days," protracting the stay from day to day, about five days, 
 Bome think ten or eleven. It is calculated that Paul amved at Cajsarea on the 10th of May. — Agahus. 
 He it was who foretold the famine (Ch. 11 : 27-30) on account of which the Gentile Christiaus at Antioch 
 
 179 
 
Acts. 
 
 LESSON I. 
 
 Fourth Quarter. 
 
 11 And when he was come unto 
 us, he took Paul's girdle, and bound 
 his own hands and feet, and said, 
 Thus saith the Holy Ghost so shalU 
 the Jews at Jerusalem bind the man 
 that owneth this girdle, and shall 
 deliver 7iim into the hands of the 
 Gentiles. 
 
 12 And when, we heard these 
 things, both we, and they of that 
 place, besought^ him not to go up to 
 Jerusalem.' 
 
 13 Then Paul answered, What 
 mean ye to weep and to break mine 
 heart? for I am ready^ not to be 
 bound only, but also to die at Jeru- 
 salem for the name of the Lord 
 Jesus 
 
 14 And when he would not be 
 persuaded, we ceased, saying, The 
 will^ of the Lord be done. 
 
 15 And after those days we took 
 up our carriages, and went up to 
 Jerusalem. 
 
 PARAiLEi, Passages. — lAc. 20:23. 2Matt. 16:22, 23. 
 Ph. 1:20,21; Ph. 2:17; 2Ti.4:6. *Matt. 6 : 10 ; 26 : 42. 
 
 31 Cor. 15:31; 2 Cor. 11:23, 27; 
 
 had set about collecting alms for the poor Jews at Jerusalem, and had sent it thither by Pau' and Bar- 
 nabas (Ch. 11 : 30). Straage that the same man now appears to foretell Paul of the trials to come upoa 
 him there. Paul is thus reminded of his Gentile work from the beginning (Ch. 11 ; 25). Jacobus. 
 
 11, Took Paul's girdle. The girdle was an essential article of dress in the East, worn by both 
 men and women. It was sometimes made of leather (2 Kings 1:8; Matt. 3:4), sometimes of linen 
 embroidered with silk, or gold or silver thread (Jer. 13:1; Ezek. 16:10; Ban. 10:5; Rev. 1:3; 15:6); 
 it was sometimes fastened by a clasp, sometimes tied in a knot. Abbott. — Bound his o^cvn hands 
 and feeti His revelation was made in that dramatic form which impresses the mind with a stronger 
 eense of reality than mere words can do, and which was made familiar to the Jews of old by the practice 
 of the Hebrew prophets. As Isaiah (Ch. 20) loosed the sackcloth from his loins and put off his shoes 
 from his feet to declare how the Egyptian captives should be led away into Assyria naked and barefpot, 
 or as the girdle of Jeremiah (Ch. 13), in its strength and its decay, was made a type of the people of 
 Israel in ^heir privilege and their fall, Agabus, in like manner using the imagery of action, took the girdle 
 of St. Paul and fastened it round his own hands and feet, and said, " Thus saith the Holy Ghost : so shall 
 the Jews at Jerusalem bind the man to whom this girdle belongs, and they shall deliver him into the 
 hands of the Gentiles." UowBon. — Observe, that the prophetic language of the Old Testament is, *' Thus 
 saith the Lord"; in the New Testament, "Thus saith the Holy Ghost." For the fulfilment of this 
 prophecy, see v. 33; Observe that it is fulfilled iu the spirit, not in the letter : Paul is bound by the Gen- 
 tiles, not by the Jews, and he is forcibly taken by the Gentiles from the Jews, who would otherwise 
 have slain him. Observe, too, that the fulfilment of this prophecy afforded an answer, though in an 
 unexpected manner, to Paul's prayers for an opportunity to visit Rome (Rom. 1 : 10). Abbott, 
 
 13. We, and they of that place. The effect of this emphatic prophecy, both on Luke, Arlstar- 
 chus, and Trophimus, the companions of St. Paul's journey, and those Christians of Caesarea who, 
 though they had not travelled with him, had learnt to love him was very great. JSowson. 
 
 13. What mean ye to weep? Paul was placed in a position of peculiar trial. A voice of au- 
 thentic prophecy had been so uttered that, had he been timid and wavering, it might easily have been 
 construed into a warning to deter him; nor was that temptation unfelt which arises from the sympa. 
 thetic grief of loving friends. His affectionate heart was almost broken when he heard their earnest 
 supplications and saw the sorrow that was caused by the prospect of his danger. But the mind of the* 
 Spirit' had been so revealed to him in his own inward convictions that he could see the divine counsel 
 through apparent hindrances. His resolution was " no wavering between yea and nay, but was yea in 
 Jesus Christ." His deliberate purpose did not falter for a moment. Howson* 
 
 14. The will of the Lord be done. His firm position and Christian heroism made them 
 acquiesce. This and all the petitions of the Lord's Prayer were familiarly used by the Christians, and 
 these words best expressed their Christian resignation. They doubtless were satisfied that Paul acted 
 under divine direction, and they recognized it as the Lord's will, or gave in their acquiescence to the 
 will of the Lord (Jesus), whatever it might be. Jacobus. 
 
 15. Carriages. Is here used in its old English sense of things carried, bearing the same relation 
 to the verb "carry" that "luggage" does to the verb "lug"and "baggage" to the verb "bag." This 
 nse of the noun occurs in Spenser and in several other places of the English Bible, Alexander, — Gen- 
 erally used iu the old English sense of baggage. There is some uncei-tainty as to the reading here, some 
 manuscripts give, "Having packed away," i. e., stored in Oaesarea the luggage required on the sea 
 
 180 
 
Fourth Quarter. LESSON I. Aot&. 
 
 voyage ; others give, *' Having packed up," i. «., in bundles, upon mnles or horses, for the joomey to 
 Jeroaalem. Abbott, 
 
 ILIitJSTRATIVE. 
 
 I. Took Paul's g'irdle (v. 11) . A prophetic sign. This was significant of what was to occnr to the 
 apostle. Does a person wish to dissuade another from some project, he acts in such a way as to show 
 what will he the nature of the difficulties or dangers. Thus, should he doubt his personal safety or fear 
 disgrace, he puts oflf liis saudals to intimate he will die or be beaten with them ; or he takes off his turbiin, 
 unfolds it, and ties it around his neck, or gropes as if in the dark, to iaiimate the difficulty. Roberts. 
 
 II. I am ready not to be bound only • , . but also to die. Luther was a reinarkubtc 
 liistance of the boldness of the righteous. Single-handed he fought against popes and kings and cardi- 
 nals. " Ah ! " said some to him when on his way to Worms, " there are so many cardinals and bishops at 
 Worms, they will bum you." But nothing daunted the monk. "Although they should make a lire 
 that should reach from Worms to Wittenberg and that should flame up to the heaven, in the Lord's 
 name I would pass through it; I would appear before them; I would enter between the jaws of this 
 behemoth; I would break his teeth and would confess the Lord Jesus Christ." At a subsequent period 
 of his journey, his friend Spalatin sent a messenger to him to say that he must not think of entering 
 Worms. The imperturbable Luther looked steadily at the messenger and,replied, " Gro, tell your master 
 that, even although there were as many devils at Worms as there are tiles upon the roofs of the houses, 
 I would enter it." When told that Duke George would certainly arrest him, he replied, "If it raia 
 Doke Georges for nine days together, I will go." Foster's Cyclopc&dia. 
 
 III. The king of France offered the Prince de Cond6 his choice of three things, — first, to go to 
 mass; second, to die; third, to be imprisoned for life. The answer was, "With regard to the first, I am 
 fully determined never to go to mass ; as to the other two, I am so perfectly indifferent that I leave the 
 choice to your majesty." It was a similar courage which sustained the apostles in undertaking to 
 preach the religion of the crucified Jesus in opposition to a splendid mythology which had been 
 cherished for ages, and to the support of which the architect and sculptor had long consecrated their 
 genius; and it was this courage which enabled the apostle Paul to brave the dangers which were before 
 him and" to say, " For I am ready," etc. Spencer. 
 
 IV. A Hindoo woman, who professed to have been converted, applied for Christian baptism. The 
 minister had tried her state of feeling by representing to her the sufferings which must necessarily follow 
 a renunciation of her heathenish creed ; he set before her the loss of caste, the wrath of her husband, the 
 disgrace, misery, and persecution she would probably- be called to endure. "I know all this," she 
 replied. "I considered about that before I came to you. I am ready and willing to bear it all; I am 
 ready to sacrifice all to my Lord. Surely, sir, I cannot endure anything in comparison to what he 
 suffered for me." Biblical Museum. 
 
 PRACTICAL. 
 
 1. We entered into the honse pf PMlip (v. 8) . It becomes Christians and ministers, accord- 
 ing to their ability, to use hospitality one to another ■without grudging. Henry. 
 
 2. There are few greater blessings to a family than the presence in it of a great and good man. 3. 
 
 3. So Bhall the Jews bind the man, etc. (v. 11). The general notice given to us that through 
 flinch tribulation we must enter into the kingdom of G-od should be of the same use to us. R, 
 
 4. What mean ye to weep and break my heart (v. 13) ? The tears of those we love do 
 either slacken our hearts or wound them. £p. EaU. 
 
 5. Kxpressions of tendfemess among friends are proper. Tears may be inevitable at parting from 
 those whom we love ; but such expressions of tenderness and love ought not to be allowed to interfere 
 with the convictions of duty in their minds. Barnes. 
 
 6. It is trying to part with a son, a daughter, or a beloved friend, in order that they may go to pro- 
 claim the gospel to the benighted and dying heathen. The act of parting for life, and the apprehension 
 of the perils which they may encounter, may be painful; but if they, like Paul, have looked at it calmly, 
 candidly, and with much prayer ; if they have come to the deliberate conclusion that it is the will of God 
 that they should devote their lives to this service, we ought not to weep and to break their hearts. B. 
 
 7. It is good manners not to over-press those in their own affairs that wUl not be persuaded. Henry. 
 
 8. The path of duty will eventually be that of safety; yet it often leads into many apparent or tem- 
 porary dangers or dlf&cnlties. Scot. 
 
 9. It is the glory of a Christian to be carried with full sail and, as it were, with a spring-tide o« 
 affection. Dr. Sibbea. 
 
 10. The servants of the Lord should be as bold for their Master as the devil's servants are for theirs. 
 Countess of Warwick. 
 
 11. The wUl of the lord be done. Blessed is he who submits to the will of Gtod ; ho can nevei 
 be unhappy. He is without care ; he knows that all things work together for good to him. Luther. 
 
 181 
 
Acts. LESSON II. Foukth Quarteb* 
 
 12. When a trouble is come, this must allay our griefs, that the wiU of the Lord la done ; when we 
 ■ee it coming, this must silence our fears. Henry. 
 
 13. In the turning of the hearts of our friends this way or that way, wo should eye the hand of G-oa 
 and submit to that. H. 
 
 14. Lay thy heart to rest in the will of aod; for there is no other rest of the soul to be thought on 
 
 Lesson II. October 14, 1877. 
 PAUL AT JERUSALEM. Acts 21:27-39. 
 
 TIIkEB. A. D. 58. Feast of Pentecost. 
 
 PLACE. Jerusalem. Crowded with Jews from all parts come to attend the great festival. 
 
 RULER. Nero, emperor of Rome. Felix, governor of Judea. 
 
 CONNECTION. 
 
 Thus we have accompanied St. Paul on his last recorded journey to Jerusalem. It was a journey 
 fall of incident, and it is related more minutely than any other portion of his travels. "We know all the 
 places by which he passed or at which he stayed; and we arc able to connect them all with familiar 
 recollections of history. Even the state of the weather and the direction of the wind are known. We 
 can point to the places on the map where the vessel anchored for the night, and trace across the chart 
 the track that was followed when the moon was full. Yet more than this : wc are made fully aware of 
 the state of the apostle's mind, and of the burdened feeling under which this journey was accomplished. 
 The expression of this feeling strikes us the more from its contrast with all the outward circumstanceB 
 of the voyage. He sailed in the finest season, by the brightest coasts, and in the fairest weather ; and yet 
 his mind was occupied with forebodings of evil from first to last, so that a peculiar shade of sadness 
 Is thrown over the whole nan-ation. If this be true, we should expect to find some indications of this 
 pervadirg sadness in the letters written about this time; for we know how the deeper tones of feeling 
 make themselves known in the correspondence of any man with his friends. Accordingly we do find in 
 The Epistle toritten to the Romans shortly before leaving Corinth, a remarkable indication of discourage- 
 ment and almost despondency when he asked the Christians at Rome to pray that, on his arrival in 
 Jerusalem, he might be delivered from the Jews who hated him, and bo well received by those Christiana 
 who disregarded his authority. Uoioson, — Paul, bound in the spirit, goes up to Jerusalem, in spite of 
 the remonstrances of prophets and of personal friends; he j'ields to the solicitations of James and tho 
 elders at Jerusalem, and participates in u Jewish ceremonial in order to remove the prejudices of tho 
 Jews and the Jewish Christians against him. The plan fails ; this act is made an occasion of a mob, from 
 which he is rescued by the Roman soldiery; and, after a second mob and a plan for his assassination, 
 he is sent, under an escort, to Csesarea, for trial before Felix, the Roman procurator. Except the Rtory 
 of the shipwreck (ch. 27), there is no partof Paul's life more dramatic than that recorded In this chapter. 
 His own courage, calmness, and dignity, and tho contrast between his character and that of the Jews on 
 the one hand and of Claudius Lysiaa on the other, carry their own lesson ; he will best learn that lesson 
 who acquaints himself with the external aspects of the history, and then reads the story, and takes in 
 the inspiration of Paul's lordly bearing, in his bonds and before his enemies. Like the story of Joseph, 
 this history of Paul affords, also, a remarkable illustration of the strange way in which God works out 
 his plans. The hate of Joseph's brethren sends Joseph into Egypt to prepare for their succor ; the hate 
 of the Jews provides for Paul the opportunity to make, without expense to himself or the infant church, 
 the journey he had so long desired to make to Rome. Abbott* — Paul seems to have had three objects In 
 mind in visiting Jerusalem : io present the collections taken in the Q-entile churches for the poor Cliria- 
 tiana of Judea; to attend the Pentecost; and to overcome tJie liostile feeling to him which existed in tho 
 minds oi many of the Christians. Friendly as his Christian brethren were, thero were still some of them 
 who were "zealous of tho law," and were far from liking Paul's manner of preaching to the Gentiles 
 about keeping the law of Moses. The old and difacult question still gave them trouble in some of its 
 forms. Indeed, it was these persons, and tho missionaries which they had sent out, whom Paul had 
 found to be making disturbance in tho churches of Galatia and of Corinth. Knox. — As wc enter here 
 the last section of the history, it may be useful to pause and observe the difference in character and 
 design between it and all the preceding portions. At this point the scope of the history becomes nar- 
 rower. It Is now the track of Paul alone. All other actors disappear from the scene, except in as far afl 
 they were mixed up with his experience. Nor is it only that tho history concerns itsolf henceforth with 
 
 182 
 
FOUETH QUAETEE. 
 
 LESSON n. 
 
 Acts,, 
 
 27 And when the seven days were 
 almost ended, the Jews^ which were 
 of Asia, when they saw him in the 
 temple, stirred up all the people, 
 and laid hands^ on him, 
 
 28 Crying out. Men of Israel, 
 help : This is the man, that teacheth^ 
 all men every where against the 
 people, and the law, and this place : 
 and further brought Greeks also into 
 the temple, and hath polluted this 
 holy place. 
 
 29 (For they had seen before with 
 
 him in the city, Trophimus,'' an 
 Ephesian, whom they supposed that 
 Paul had brought into the tern- 
 pie.) 
 
 30 And all the city was moved, 
 and the people ran together: and 
 they took Paul, and drew him out 
 of the temple : and forthwith the 
 doors were shut. 
 
 31 And as they went about^ to 
 kill him, tidings came unto the chief 
 captain of the band, that all Jerusa- 
 lem was in an uproar. 
 
 Pakallei, Passages. — "011.24:18. ^Ch. 26:21. ^Ch. 6:13, 14; 24:5, 6. «Ch. 24:6, 6. 1=2 Cor. 11:23. 
 
 the course of this siDglc missionary ; for even with regard to him the character of the narrative under- 
 goes a Qhangc. The history is no longer a record of missionary journeys to found churches, and to 
 revisit them for comfort and consolidation. The main line now is a memorial of Divino Providence, 
 preserving the missionary's life until he should he in a position to preach the gospel in Rome as he had 
 already preached it in Jerusalem. Paul must witness for Christ at the centre of the world's power; this 
 is fixed as the end, and the means are all provided. The remaining portion of the book is the record of 
 these provisions. Henceforth our theme therefore must be the arrangements of Providence for tha 
 spread and establishment of the iiingdom of grace. Our business now Is to see God's band working 
 rather than to hear his word instructing. Amot. 
 
 EXPLAIfATORY. 
 
 87. Wien the seven days were almost ended. What seven days are intended is uncertain; 
 apparently the vow of these Nazarites extended for seven days fur ther, at the expiration of which time 
 they wonld be released from it. According to the rabbis, the shortest term of the vow was thirty days. 
 Abbott.— Tlie Jews whicK were of Asia, i. u., the province of that name where Paul had resided so 
 long (20 : 31). Some of them may have been from Ephesus, who would recognize Trophimus (v. 29) as a 
 fellow-townsman. The Jews here, the authors of this riot, were not believers and hence not of the class 
 of Jews whom the apostles expected to conciliate. Hacieti. — l,a,id hands on him. This was not a 
 legal arrest by the Temple police, but an act of mob violence. 
 
 38. Crying out . . . hath poUnted this holy place. By bringing Gentiles Into this inner 
 court, which was forbidden them. Observe how malice puts an uncharitable construction upon a doubt. 
 ful act, and judges without Investigation. Seeing strangers with Paul in the Temple, the Jews assume 
 that they are Gentiles brought in for the purpose of polluting the sacred place; they do not even inijuire 
 whether they may be Jews engaged in an act of orderly worship. Observe, too, how Paul here is sub- 
 jected to the same charge brought with his approbation against Stephen (Ch. 6:13). Abbott. — Tho 
 outer court or inclosure was called the court of the Gentiles, and could be entered by them without prof, 
 anation. The second court, or that of the Israelites, was surrounded with marble pillars, on which, as 
 Philo states, was Inscribed in Latin and Greek, "On penalty of death let no foreigner go further." 
 Hdckett, 
 
 39. For they had seen . . . Trophimns. They had seen Trophimus, an Ephesian, with Paul 
 In the city, and they imagined, or affected to believe, that Paul had brought him into the holy place out 
 of disrespect. Nothing could have incensed the Jews more than this charge. They were too anxious to 
 find some cause against him to examine very closely the truth of the accusation. Peine. 
 
 30. All the city was moved. Nothing could be better calculated than this to raise a violent 
 commotion among a Jewish crowd in the Temple courts. The Uving mass was quickly stirred into rage, 
 and the rage as quickly grew furious. Paul would, in all likelihood, have been killed on the spot, but 
 that the assailants were unwilling to pollute the Temple with blood. They then dragged him down tho 
 steps from the court of the women into the outer court, and they had no sooner passed than the Levit- 
 ical porters shut behind them the Corinthian gates. Kitto. - And forthwith the doors were shut. 
 The doors were closed, probably by the Levites, who had the care of the Temple. They may havo feared 
 that the crowd would return, or some new disturbance arise. Backett. 
 
 31 As they went about to ItUl him. Now while they are aeeUng to Ull him ; they were 
 beating him for that purpose (see v. 32) . But as tho onset had been sudden, and they were not furaUhed 
 
 183 
 
AOTS. 
 
 LESSON II. 
 
 Fourth Quarter. 
 
 32 Who^ immediately took sol- 
 diers and centurions, and ran down 
 unto them : and when they saw the 
 chief captain and the soldiers, they 
 left beating of l*auL 
 
 33 Then the chief captain came 
 near, and took him, and commanded 
 him to be bound^ with two chains ; 
 and demanded who he was, and what 
 he had done. 
 
 34 And some cried one thing, 
 some another, among the multitude : 
 and when he could not know the 
 
 certainty for the tumult, he com- 
 manded him to be carried into the 
 castle.3 
 
 35 And when he came upon the 
 stairs, so it was, that he was borne 
 of the soldiers for the violence^ of 
 the people. 
 
 36 For the multitude of the people 
 followed after, crying, Away^ with 
 him. 
 
 37 And as Paul was to be led 
 into the castle, he said unto the 
 chief captain, May I speak unto 
 
 Parallel Passages.— lActs 23:27; 24:7. ^Eph. 6:20; Acta 20:23. sCh. 23:10,16. ^Ps. 55:9; 
 Hab. 1 : 3. ^Ch. 22 : 22 ; Lube 23 : 18 ; John 19 : 15 ; 1 Cor. 4 : 13. 
 
 Tvitli weapong, some delay intervened. It was nothing in all human appearance but that momentary 
 delay that saved now the life of the apostle. The Roman officer had time to appear and snatch him 
 from impending death. HacketU — Unto the chief captain of the band. The chiliarch or tribune, 
 Claudius Lysias (Ch. 23 : 26). Nothing is known of him except such information as is afforded by the 
 account of him in this and the succeeding chapter. The Roman army was divided into legions of from 
 three thousand to six thousand soldiers, each legion being under six tribunes, who commanded in turn. 
 This cAie/ capiam was such a tribune, answering somewhat to a colonel, or perhaps a brigade com- 
 mander in the United States army. Abbott. — Tiding's came unto the chief captain. The worship 
 In the Temple courts was conducted under the supervision of Roman soldiers. Among the excited mul- 
 titudes crowding the Temple at the great festival, all aniniated by hatred of the Roman government, the 
 signs of whose power in "the city of the great King" were an abomination in their eyes, outbreaks of 
 popular fury had been so frequent that it had become the custom on such occasions to send a strong 
 force into the fortress, called the Tower of Antonia, which stood at the southwest corner of the Teraple 
 area, with the cloisters of which it communicated by means of a staircase. This fortress stood high 
 enough to overlook the courts of the Temple, from one, at least, of the four smaller towers that rose at 
 Its angles. The sentinels stationed here could plainly observe all that took place in the Temple area, 
 and on the slightest sign of disturbance might give the alarm to the commandant and the soldiers, who, 
 being always under arms, were ready at a moment's notice to pour down the staircase into the court. 
 Kitto. 
 
 • 32, Soldiers and centurions. The centurion was the commander of a century, equivalent to 
 the modern company, and varying in strength from fifty to one hundred men Abbott. — At the first 
 alarm the commandant himself, attended by some centurions and a strong body of troops, hastened down 
 into the Temple ; and at their appearance the mob desisted from their murderous violence and fell back 
 a little. Sackett. — So it occurs, strangely enough, that the Roman (G-entile) power comes to the rescue 
 of the great apostle of the Gentiles against the mad hostility of the chosen people. Jacobus. 
 
 33, Commanded him to be bound with two chains. The mob had desisted at the appear- 
 ance of the military corps, and the chief captain coming near, arrested him^ upon the presumption of 
 his being an offender. His object was to put him in custody until the facts should be ascertained. He 
 ordered him to be bound with two chains, — fastened by each arm to a soldier, — as was the custom, as 
 with Peter (Oh. 12:6). And demanded (made formal inquiry) who he might be, and what he 
 had done. The prophecy of Agabus was here fulfilled (Ch, 21 : 11). Jacobus. 
 
 34, Into the castle. Literally, the garrison or barracks ; i. e., that portion of the tower occu- 
 pie-l by the troops; it furnished quarters for five hundred soldiers. Abbott. — Howson says for a thou- 
 sand soldiers. 
 
 35, The stairs, which are also mentioned by Josephus, as leading np from the court of the Tern. 
 pie to the Tower of Antonia. So it was, — literally, ij happened that he was borne, carried, by the 
 soldiers (not " by means of"), but on account of the pressure of the crowd. He was rather lifted by 
 soldiers than led, as the mob crowded around. Jacobus. 
 
 36. Away with him. The same shouts which, nearly thirty years before, surrounded the prae- 
 toriumof Pilate. "Away with him, away with him!" (Compare Luke 23:18; John 19: 15.) Howson. 
 
 37. As Paul was about to be led into the castle. Either for imprisonment or for scourging. 
 (Ch. 23:23, 24.) Canst thou speak Greek? In which language Paul had addressed him. Hi« 
 
 184 
 
Acts. 
 
 LESSON 11. 
 
 FOUBTH QuAKTER; 
 
 thee ? Who said, Canst thou speak 
 Greek? 
 
 88 Art not thou that Egyptian, 
 ■vrhich before these days madest an 
 
 uproar, and leddest out into the wil- 
 derness four thousand men that were 
 murderers ? 
 
 39 But Paul said, I am a man 
 
 epeech surpiiseB the chief captain, who had confounded Paul with the Egyptian impostor mentioned In 
 the next verse. Abbott. 
 
 3S. That Egyptian. It seems, however, from hoth, that an Egjrptian, with a hand of robhera called 
 Bicarii, prohahly the Assassins, whose organized depredations are a matter of history, gathered a rabble 
 from the neighborhood of Jerusalem, and took them out of the city, promising to show them that the 
 walls of Jerusalem would fall at his -command. Felix scattered them, killing, wounding, and taking 
 prisoners a part, the rest dispersing or following the false prophet into the wilderness. For a fuller 
 account, see his "Wars of the Jews," 2:13, 5, and Ant. 20:7, fl. Abbott. — Fovir thousand. The 
 event was so recent that the precise number was still known. The same Fehx was procurator of Judea 
 at this time. (See 23, 24.) Hackett. 
 
 39. Paul calmly explained who he was and how he would naturally speak Q-reek, as being, not an 
 Egyptian, but "a Jew of Tarsus, a citizen of no mean cityof Cilicia." Josephus calls Tarsus the metrop- 
 olis of CilicJa, most renowned for its university. Suflfer me to speak (discourse) unto the people, 
 who, though infuriated, were still his kinsmen according to the flesh. (Eom. 9 : 3.) Jacobus^ — *' What 
 nobler spectacle," exclaims Chrysostom, " than that of Paul at this moment 1 There he stands, bound 
 with two chains, ready to make his defence to the people. The Roman commander sits by to enforce 
 order by his presence. An enraged populace look up to him from below; yet in the midst of so many 
 dangers, how self-possessed is he, how tranquil I " 
 
 ILLUSTRATIVE. 
 
 I. This is tlie man, etc. (v.28). The tongue of the slanderer is a devouring fire which tarDiehes 
 ■whatever it touches; which exercises its fury on the good grain equally as on the chaff; on the profane 
 as on the sacred ; which, wherever it passea, leaves only desolation and ruin; digs even into the bowels 
 of the earth and fixes itself on things the most hidden; turns into vile ashes what only a moment before 
 had appeared to us bo precious and brilliant; acts with more violence and danger than ever in the time 
 when it was apparently smothered up and almost extinct; which blackens what it cannot consume, and 
 sometimes sparkles and delights before it destroys. Massillon. 
 
 II. Am I suffering from reproaches ? Arc slanderous reports circulated? Are my actions miscon. 
 strued? It was so with Joseph, and so with Jeremiah. Paul was styled a " pestilent fellow." So is it 
 ever. Satan and his emissaries, and good men too, so far as they lend themselves to the adversary, will 
 impeach motives and call hard names. What then ? It is all needful for discipline. The chief nuestion 
 is. How do I bear it? Seeds and Sheaves. 
 
 III. And all tlie city was moved (v. 30). We see by experience that dogs do always bark 
 at those they know not, and that it is their nature to accompany one another in those clamors ; and so it 
 is with the Inconsiderate multitude, who, wanting that virtue which we call honesty in all men, and that 
 especial gift of God which we call charity in Christian men, condemn without hearing and wound with- 
 out oflence given, led thereunto by uncertain report only, which King James truly acknowledgeth for 
 the father of all lies. Sir Walter Baleigh. 
 
 IV. When they saw the chief captain (v. 32). It is one of the wonderful ways of God in 
 governing the world that those who do not belong to his kingdom are often controlled by opposite inter, 
 ests, views, and purposes, and thus either one sword forbids the other to leave its scabbard, or the children 
 of his kingdom obtain aid from one of the parties which did not design to furnish it. Bieger. 
 
 PRACTICAL. 
 
 1. And -when the seven days were almost ended (v. 27). When good advice produces 
 unfavorable results, we should not on that account look with anger on Mm who gave it, for " man pro- 
 poses, but God disposes. Starke. 
 
 8. Hath polluted this place (v. 2S). .The apostle had the honor of being assailed, in the same 
 tumultuous manner, by the same false accusation, and of being treated with the same animosity and 
 severity with which Jesus Christ had formerly been treated. When the servant finds that he thu« 
 resembles his Lord, and is walking in his footsteps, how easy and welcome the yoke becomes. Brandt. 
 
 Z, Feigned e(iulty is double inicinity, bothbeoauseitis iniquity and because it is feigning. Augustine. 
 
 i. The enemies of Christianity, since they could never prove it to bo an ill thing, have been always 
 very industrious, right or wrong, to put it into an ill name, and so run it ■iown^by outrage and outcry 
 This was like, Stop thief I (Job 30 : 5), or Athaliah's cry, 
 
 185 
 
 ' Treason, treason! " Henry. 
 
Acts. 
 
 LESSON m. 
 
 FouKTH Quarter. 
 
 which am a Jew of Tarsus,' a citi/ in 
 Cilicia, a citizen^ of no mean city ; 
 
 and I beseech thee, suffer me to 
 speak unto the people. 
 
 Pakallel Passages. — 'Ch. 9 : 11 ; 22 : 5. 'Acta 22 : 25. 
 
 6. How watchful should we be against prejudices of every kind, and against those misrepresenta- 
 tions of men's principles and conduct from which prejudices commonly originate. Scott. 
 
 6. They had seen before with him in the city (v. 29). Innocency is no fence against 
 calumny and false accusation. Evil men dig up mischief, and go far to seek proofs of their false accusa- 
 tione, as they did here, who, because they saw a Gentile with Paul in the city, will thence infer that he 
 was with him in the temple. Henry. 
 
 7. There are always persons who are ready and willing to attack the servants. of God. 
 
 8. These attacks they make on any and every pretext, however light. 
 
 .9. We should not be dismayed by these menaces, but should always rely on God to protect ua. 
 Taason. 
 
 10. A little water is evaporated Into a great deal of steam and smoke ; and so a thing, trifling in 
 Itself, may become the means of incalculable mischief if it be put forth in the spirit of malice or even 
 inconsiderateness, Manion. 
 
 11, It is far easier to disturb what is quiet than to ctuiet what is disturbed. Plato, 
 
 13. I>retv him out of the temple (v. 30) . They wished to murder him, and yet not pollute 
 the temple; they strained at gnats and swallowed camels. Williger. 
 
 13. He that credits an ill report is almost as criminal as the first inventor of It. Palmer, 
 
 14. Away with him. See how the most excellent persons and things are often run down by a 
 popular clamor I Eenry. 
 
 Lesson IIL October 21, 1877. 
 PAUL AND THE BIGOTED JEWS. Acts 22 : 17-30. 
 
 TIME. A. D. 68, summer. 
 PLACE. Jerusalem. 
 BUX.EB. Nero, emperor of Borne. 
 Roman forces at Jerusalem. 
 
 Felix, governor of Judea. Claudius Lysiaa, commander ol 
 
 17 And it came to pass, that, 
 when I was come again to Jerusa- 
 
 lem, even while' I prayed in the 
 temple, I was in a trance •? 
 
 Pakallel Passages. — lAc. 10 ; 2, 4 ; Da. 9 : 20, 23. ^2 Cor. 12 : 2. 
 
 CONSTECTION. ~~~~~" 
 
 The rather strange request of Paul that he might be allowed on the spot to address the people was 
 granted by Lysias, probably in the knowledge that the priaoner was now safe from the mob, and in the 
 hope of gathering some information for his own guidance. In this expectation he was, however, disap- 
 pointed; for Paul, facing round on the stairs where he stood and making with his chained hands his 
 usual motion to invite attention, began to speak in the Hebrew tongue, of which Lysias understood not a 
 word. Curious to know what so notorious a heretic could have to say and charmed by the accents ol 
 their beloved tongue, a profound stillness was Immediately obtained, and not a word Paul uttered was 
 unheard; indeed, his speech was, up to the point which he purposely reserved to the last, admirably 
 suited to win attention and dispel prejudice by showing that he was not, as his adversaries alleged, a 
 contemner of the Mosaic law and of the religion of bis country, and that he had not hastily and rashly, 
 but only for most weighty reasons, embraced the Christian faith. He showed that he was a Jew bom, 
 brought up in the strictest principles of their religion, and who had hated, persecuted, and endeavored 
 to extinguish Christianity. He then recounted the wonderful circumstances by which ho had been 
 brought to embrace the Christian faith, and proceeded to mention that he afterwards, while praying in 
 the temple, saw Jesus, and was commanded by him to leave Jerusalem and preach the gospel to the 
 Gentiles. Kitto, 
 
 EXPLANATOKY. 
 17. When I was come again to Jerusalem, Now the apostlo ventures to speak of his 
 special eommission to the fjentilcs ; that it was not at Damascus, a foreign city, but at Jsmsalom, the 
 
 186 
 
FOUETH QUAKTEE. 
 
 LESSON ni. 
 
 Acts. 
 
 18 And saw* him saying unto me, 
 Make haste, and get thee quickly 
 out of Jerusalem : for they will not 
 receive thy testimony concerning 
 me. 
 
 19 And I said, Lord, they^ know 
 that I imprisoned and beat in every 
 synagogue them that believed on 
 ihee: 
 
 20 And when the blood of thy 
 
 martyr Stephen was shed, P also 
 was standing by, and consenting 
 unto his death, and kept the raiment 
 of them that slew him. 
 
 21 And he said unto me. Depart: 
 for'' I will send thee far hence unto 
 the Gentiles. 
 
 22 Ands they gave him audience 
 urito this word, and then lifted up 
 their voices, and said. Away with 
 
 PARAtLEL Passages. —>Vcrso 14. 
 2 : 7, 8 ; Ep. 3 : 7, 8. i^l Th. 2 : 16. 
 
 2Ao. 8:3. 8Ac. 7:63; 8:1. *Ao. 13 : 2, 47 ; Ko. 11 : 13 ; Ga. 
 
 Holy City, and while ho prayed in Uie temple, that such u revelation came to him from Q-od, clearly 
 defining his commisBion as an apostle to the Q-entiles. This visit was probably his first, visit to Jerusa- 
 lem, three years after his conversion. (Gal. 1 : 18, 23.) Paul here shows that his conversion did not cut 
 him off from the religion of his fathers nor from the worship of the temple, and that, therefore, he was 
 not, as they charged, an apostate from the Jewish Church. Ho took no one step hut by divine direction 
 and as ho was in the way of his accustomed worship in the temple. This is more fully related. Oh. 
 9 : 26-29. Jacobus. — A trance. Among scientific men it is a recognized mental condition in which 
 the mind Ipses the consciousness of outer objects and is borne away, so to speak, into another world of 
 thought. It differs from the dream in that it is unconnected with any natural sleep, and from the vision 
 because in the latter the person retains his consciousness and the objects shown to him possess a real 
 existence. Abbott. 
 
 18. Saw him. The Lord Jesus. Get thee quickly. " Quickly " accords with Gal. 1 : 18. On 
 this first visit Paul remained at Jerusalem but fifteen days, and received this command, probably, on one 
 of the last of them. In that passage of the Epistle the apostle says nothing respecting this vision in tho 
 temple, as it was sufficient for his object to mention the reason for this joui-ney thither and the brevity 
 of his stay. RacJcett. 
 
 19. And I said. Xord, they know, etc. He now shows hy his reply that it was his own 
 cherished plan to labor in Jerusalem that he might prove there the reality of his conversion and preach 
 the faith which once he destroyed, so that they should glorify God in him (Gal. 1 : 23, 24), and so that he 
 should undo, as far as he could, the mischief of his persecuting careerr Jacobus. 
 
 20. Paul further refers to that particular instance of his persecuting zeal which also is recorded of 
 him by the Holy Ghost. (Ch. 8 : 3.) Thy martyr. The word "martyr" is the same in Greek, and 
 means •' witness," as in verse 15 ; but as they who publicly witnessed for Christ most commonly suf- 
 fered death for his sake in the early history of the church, this word came to mean, also, one who seals 
 his public witness with his blood; hence this secondary sense of tho term, which is now the common 
 one. (See Eev. 17 : 6.) Jacobus.— 'Eia history as a converted blasphemer and persecutor was notorious 
 In ^hat city; the testimony of such a man might be expected to have more weight among those who 
 had witnessed the change in his character than among those to whom his previous life was unknown. 
 JTackett. 
 
 81. He said unto me. Depart, etc. He proceeded to Syria and Cilicia (9: 30 and Gal. 1:21), and 
 remained there three or four years before his arrival at Antioch. As he was ordered to leave Jerusalem 
 because God would send him to the Gentiles, we may infer (though this is not the common ojynion) that 
 he preached to heathen as well as Jews during his sojourn in those regions. " Paul relates this vision to 
 show," as Alford remarks, " that his own inclination and prayer had been that fie might preach the 
 gospel to Ms own people, but that it was hy the imperative command of the Lord himself that he went 
 to the Gentiles." Haclcett. 
 
 32. They gave him audience unto this word. When his mission to the Gentiles was 
 announced, though the words quoted were the words of Jehovah spoken in the temple itself, even as the 
 Lord had once spoken to Samuel, one outburst of frantic indignation rose from the temple area and 
 silnnced the speaker on tho stairs. Their national pride bore down every argument which could influ- 
 ence their reason or their reverence. They could not bear the thought of uncircumcised heathen being 
 made equal to the eons of Abraham. iZbwson. — lifted up their voices and said. As in tho caaa 
 of the Master himself, saying, " Away with him I " (Luke 23 : 28.) Off with him, - make way with him. 
 (See Ch 21 ■ 36 ) The word means to remove (as by death). Such a feUow. Literally, " Tbo on» 
 
 187 
 
Acts. 
 
 LESSON m. 
 
 FOUETH QtTAEXEB. 
 
 such a fellow from the earth : for^ it 
 is not fit that he should live. 
 
 23 And as they cried out, and 
 cast off their clothes, and threw dust 
 into the air, 
 
 24 The chief captain commanded 
 him to be brought into the castle, 
 and bade that he should be examined 
 by scourging ; that he might know 
 wherefore they cried so against him. 
 
 25 And as they bound him with 
 thongs, Paul said unto the centurion 
 that stood by. Is it lawful for you to 
 
 scourge a man that is a Roman^ and 
 uncondemned ? 
 
 26 When the centurion heard that, 
 he went and told the chief captain, 
 saying, Take heed what thou doest : 
 for this man is a Roman. 
 
 27 Then the chief captain came, 
 and said unto him, Tell me, art thou 
 a Roman? He said. Yea. 
 
 28 And the chief captain answered, 
 With a great sum obtained I this 
 freedom. And Paul said. But I was 
 free born. 
 
 Pae ALLEi. Passages. — lAo. 25 : 24. 2 Ao. 26 : 16 ; 16 : 37. 
 
 who is such (as he) from the earth." They aimed at nothing sliort of his death, *' for it is not (was not) 
 fit that he should live." tTacobus. 
 
 !33. Cast o£f their clotlies. The men did not lay off their clothes, as in the case of Stephen, to 
 stone Paul, for he was in the custody of the soldiers, and the force was too great to be despised ; nor was 
 this a formal religious act, the mere shaking off the dust as a testimony against Paul, according to the 
 religions usages of the East (see Ch. 18:8, note), hut an act of vehement and uncontrollable rage, 
 increased by their 'very sense of impotence. It is still not uncommon in the East to throw off the outer 
 garment and trample it in the dust as an expression of auger and scorn. Abbott. 
 
 34. Commanded him to be brought into the castle. This commotion threw Lysias into 
 new perplexity. He had not been able to understand the apostle's Hebrew speech ; and when he saw 
 its results, he concluded that his prisoner must be guilty of some enormous crime. He ordered him, 
 therefore, to be taken immediately from the stairs into the barracks, and to be examined by torture in 
 order to elicit a confession of his guilt. "Whatever instriiments were necessary for this kind of scrutiny 
 would be in readiness within a Eoman fortress ; and before long the body of the apostle was " stretched 
 out," hke that of a common malefactor, *• to receive the lashes," with the officer standing by to whom 
 Lysias had entrusted the superintendence of this harsh examination. Howaon. — Scourging. See 
 Lesson Vll, Third Quarter. 
 
 %5. "With tliongs. "With leather straps. 
 
 26. "When the centurion heard that. According to Roman custom a centurion was appointed 
 to superintend the punishment, as was the case also at our Lord's crucifixion. The centurioil . , very 
 well knew that it was not only not lawful, but was a highly penal offence against the dignity of Roman 
 citizenship. Kitto. , 
 
 27. Then the chief captain. This message at once brought the chief captain to Paul with an 
 earnest inquiry into the facts of his alleged citizenship, for possibly he had laid himself open to a crim- 
 inal accusation for binding a Eoman citizen to the whipping.post (v. 29) . — Tell me (lit.) if thou art 
 a Koman. He doubtless asked this in surprise as well as for information. Jacobus. 
 
 28. With a great sum. It has been inferred from this circumstance and froin his name that 
 Lysias was a Greek. It was very common under the emperors to obtain the rights of citizenship in this 
 way. Havercamp says in a note on Josephus (Ant. l,p. 712), that a great many Jews in Asia Minor 
 were Roman citizens at this time who had purchased that rank. It did not always require great wealth 
 to procure it. A few years earlier than this, in the reign of Claudius, " the rights of Roman citizenship 
 were sold by Messalina and the freedmen, with shameless indifference, to any purchaser, and it was 
 currently said that the Roman civitas might be purchased for two cracked drinking-cups." Hackett. 
 — I was free born. In what way the family of Paul acquired this distinction is unknown. Many of 
 the older commentators assert that Tarsus eiyoyed the full privileges of citizenship, and that Paul pos- 
 sessed them as a native of Tarsus. But that opinion (advanced still in some recent works) is certainly 
 erroneous. The passages in the ancient writers which were supposed to confirm it are found to be incon- 
 clusive; they prove that the Romans freed the inhabitants of Tarsus from taxation, allowed them to use 
 their own laws, and declared their city the metropolis of Cilioia ; but they afford no proof that the 
 Homans conferred on them the birthright of Roman citizenship. Indeed, the opinion to that effect, could 
 It be established, so far from supporting Luke's credibility, would bring it into question; for it is dlfli. 
 «ult to believe that the chiliarch, after being told that Paul was a citizen of Tarsus (21 ■ 39) would have 
 
 188 
 
Fourth Quaetee. 
 
 LESSON m. 
 
 Acts. 
 
 29 Then straightway they de- 
 parted from him which should have 
 examined him : and the chief cap- 
 tain also was afraid, after he knew 
 that he was a Roman, and because 
 he had bound him.' 
 
 SO On the morrow, because he 
 
 would have known the certainty 
 wherefore he was accused of the 
 Jews, he loosed him from his bands, 
 and commanded the chief priests 
 and all their council to appear, and 
 brought Paul down, and set him 
 before them. 
 
 ordered him to te scourged -without any further inquiry as to his ranlt. It only remains, therefore, that 
 Paul's father or some one of his ancestors must have obtained Eoman citizenship in some one of the 
 different ways in which foreigners could obtain that privilege. It was conferred often as a reward for 
 fidelity to the Koman interest, or for distinguished military services ; it could be purchased, as was men- 
 tioned above ; or it could be acquired by manumission, which when executed with certain forms secured 
 the full immunities of freedom to the emancipated. In which of these modes the family of Paul became 
 free can only be conjectured. Some adopt one supposition, some another : nothing is certain beyond 
 the fact that Paul inherited his citizenship. ITackett. 
 
 29, 30. . Paul having been bound, the chief captain cannot undo what he has done; It is therefore 
 his interest to secure an accusation which will serve as a justification for his course. The subordinate 
 officers, charged with the examination by scourging, withdraw at once, without waiting for orders, as 
 soon as they learn the facts; Paul is left bound, not to the pillar, but with chains, as a prisoner, until the 
 morrow; and Lysias then summons the Sanhedrim, to learn what charges are preferred against him. 
 The result is nothing tangible ( Ch. 23 : 9, 10) , and he consequently seeks to avoid the danger of being 
 called to account by the form of his report to Felix, in which he represents himself as rescuing Paul, 
 because he was a Roman, from the mob (Ch. 23 : 28-30) . The meeting of the Sanhedrim here described 
 could not have taken place in the temple, which no Gentile was allowed to enter. It probably was con- 
 vened in a room on Mount Zion, across the valley of the Tyropcean from the temple site. Abbott. — Thus 
 the Roman officer is wlllin^to shift the responsibility upon the Jewish rulers, while by this providential 
 ordering Paul is brought to make his defence before his own national tribunal, and thus to vindicate 
 the truth of CJhrist and his gospel before the stubborn Jews, while he is under protection of the Gentiles. 
 Jacobus. 
 
 ILLUSTRATIVE. 
 
 I. ThreTV dnst into tlie air (v. 23), A great similarity appears between the conduct of the 
 Jew* when the chief captain of the Roman garrison at Jerusalem presented himself in the temple, 
 and the behavior of the Persian peasants when they go to court to complain of the governors under 
 whom they live, upon their oppressions becoming intolerable. Sir John Chardin tells us respecting 
 them that they carry their complaints against their governors by companies, consisting of several hun. 
 dreds, and sometimes of a thousand ; they repair to that gate of the palace near to which their prince is 
 most likely to be, where they begin to make the most horrid cries, tearing their garments and throwing 
 dust into the air, at the same time demanding justice. The king, upon hearing these cries, sends to 
 know the occasion of them. The people deliver their complaint in writing, upon which he lets them 
 know that he will commit the cognizance of the affair to some one by whom justice is usually done 
 them. Paxton. 
 
 II. Take heed, for tliis man is a Roman (v. 26). A man was captured in Cuba in 1869 
 by the Spanish troops under suspicious circumstances, and he was condemned to be shot. English 
 by birth and American by naturalization, the consuls of these two nations interfered for his Ufe, but in 
 vain. The condemned man was brought out to be shot. The soldiers were drawn up in file with loaded 
 guns, when the English and American consuls threw over the man their national flags; the Spanish 
 authorities did not dare to fire upon the Cross of St. George or the Stars and Stripes, and the man was 
 saved. Take heed, the consuls said, this man is English, this man is an American. So when a sinner 
 trusts in Christ and his soul is sprinkled with his precious blood, no power can harm. Christ says to 
 Justice, " Take heed, this man is my brother " ; and to the world, and to Satan, and to all the powers ol 
 evil, " Take heed, this man is a Christian." 
 
 III. And Vara said, but I was free born (v. 28). Every Christian is free born. Christ hath 
 made him free- The new birth is a birth into freedom, freedom from sin, freedom from fear, freedom in 
 love and in the truth, freedom in action as the natural outflowing of his soul, and yet at the beginning 
 he has attained this freedom only in part. In Independence Hall at Philadelphia there is the bell which 
 In 1776 first rang out to the citizens who were awaiting the action of Congress, then sitting with closed 
 doors, that the Declaration of Independence had been decided upon. Fifteen years before this, that bell 
 was cast with these words upon it, " Proclaim liberty to all the land and to all the Inhabitants thereof." 
 (I«v 26-16.) Fifteen long years It rang,— rang the hope of Uberty, rang the prophecy of liberty; but 
 
 189 
 
Acts. 
 
 LESSON IV. 
 
 Fourth Quaktek- 
 
 at length it rang out liberty attained and the prophecy was fulfilled. So every Christian has liberty 
 inwrought upon his soul at hia new birth, — partly a fact and partly u prophecy, but a prophecy 
 becoming fulfilled; and at length, when the truth has done its work, no longer in prophecy but in 
 reality shall the Christian know the glorious liberty of the sons of God. 
 
 PK ACTIO At. 
 
 1. "While I prayed.* There seems to be a natural, invisible, indissoluble connection between 
 the offering of prayer by man to God and the receiving of spiritual blessings from God ; the Bible teaches 
 this. Biblical Museum. 
 
 2. And I said. Lord, they know (v. 19.) It often occurs that faithful servants of God imagine 
 that a special blessing would attend their labors in a particular place rather than elsewhere. But 
 God says, *'!Nay, thou errestl" and sends them away from the spot where they wished to remain. 
 Mrandt, 
 
 3. And he said . . . Depart (v. 21). The counsel of God will always prevail, although ,men 
 ^ay honestly but ignorantly object to it. Starke, 
 
 4. A man should never be ashamed to own he has been In the wrong, which is but saying in other 
 words that he is wiser to-day than he was yesterday. Pope. 
 
 5. God often gives gi-acious answers to the prayers of his people, not in the thing itself that they 
 pray for, bat in something better. Abraham prays, Oh^ that Ishmael may live be/ore thee f and God 
 hears him for Isaac. Starke. 
 
 6. It is God that appoints hia laborers, both their day and their place, and it is fit they should 
 acquiesce in his appointment, though it may cross their own inclinations. Henry. 
 
 7. Lifted up their -voices (v. 22). Galled consciences kick at the least touch; and those who 
 are resolved not to be ruled by reason, commonly resolve not to hear it if they can help it. Henry. 
 
 8. When our hatred is too keen it places us beneath those we hate. La Rochefoucauld. 
 
 9. The more false any man's religion is, the more furious he will be in maintaining it. Dr- Whichcote, 
 
 10. Away with such a fellow. Thus the men that have been the greatest blessings of their age 
 have been represented not only as the burdens of the earth but the plague of^ their generation. Henry. 
 
 11. Bigotry and spiritual pride are commonly connected with furious wrath and intolerant malice; 
 and it is well for mankind that the power of persecutors is often inadequate to their lage, otherwise 
 they would drive all the servants of Christ out of the earth as unfit to live upon it. H. 
 
 13. Was afraid (v. 29). Men are restrained from evil practices by the fear of men, who would 
 not ho by the fear of God. H. 
 
 Lesson IV. October 28, 1877. 
 PAUL BEFORE THE COUIirCIL. Acts 23 : 1-11. 
 
 TIME. Summer of A.D., 58. 
 PliACE. Jerusalem. 
 
 KUXERS. Nero, emperor of Kome. Felix, governor of Judea. Claudius Lysias, commander of 
 the Homon forces at Jerusalem. 
 
 CONNECTIOK'. 
 
 On tlje following day the commandant of the garrison adopted a milder method of ascertaining the 
 nature of his prisoner's offence. He summoned a meeting of the Jewish Sanhedrim with the high-pricstSi 
 and hrought St. Paul down from the fortress and set him before thorn, doubtless taking the precautions 
 to prevent the consequences which might result from a sudden attack upon his safety. Only a narrow 
 sp.ice of the great temple court intervened between the steps which led down from the tower ol 
 Antonia and those which led tip to the hall Qazith, the Sanhedrim's accustomed place of meeting. 
 Hmewn. 
 
 1 And Paul earnestly beholding 
 the council, said, Men and brethren, 
 
 I^ have lived in all good conscience 
 before God until this day. 
 
 Parallel Passages. — ^Ac. 24 : 16 ; 2 Co. 1 : 12 ; 2 Ti. 1 : 3 ; He. 13 : 18 ; 1 Pe. 3 : 15, 16 ; 1 JnO. 3 : 21.. 
 
 EXPLANATOKY. 
 
 1. Earnestly beholding. When Paul entered the assembly, and had taken bis place at the bar, 
 he cast a steadfast and scrutinizing glance aroundiipon its members, noting the changes that had tokens 
 
 190 
 
Fourth Quarter. 
 
 LESSON IV. 
 
 Acts. 
 
 2 And the high priest Ananias 
 commanded them that stood by him, 
 to smite him^ on the month. 
 
 3 Then said^ Paul unto him, God 
 
 shall smite thee, thou^ whited wall : 
 for sittest thou to judge me after the 
 law, and commandest mc to be smit- 
 ten* contrary to the law ? 
 
 Para i.i.i:i. Pass AGE8. — 'Jno. 18:22. 'Ps.l06:33. °Mntt.23:27. <De. 25 : 1, 2 ; Jno. 7 : 51. 
 place since, now nearly twenty years ago, he had received from it his memorahle commission to Da- 
 mascus, recognizing many faces with which ho was familiar, though somewhat changed hy lapse of 
 years, and gathering from what he observed intimations for his own defence. It was hut for a moment; 
 and then he hegan. Kitio. — If there he courage iu the heart, it finds expressive outlet hy the eye. 
 Cowards cannot stand erect under a hravc man's look. Lions, it is said, wince under a man's steadfast 
 gaze more than under the lash which he inflicts. The eye is both a channel of emotion and an instrument 
 of power. In this case a good conscience and a strong faith added power to the look. Paul is not, prop- 
 erly speaking, on his trial before the Sanhedrim. He is sent by the Roman authorities to the native 
 Jewish council in order to obtain a sldlled and competent investigation of his case. The court are 
 charged, not to try a criminal, but to investigate facts for the guidance of the governor. Arnoi. — Men, 
 brethren. I think Paul had an intelligent object in view when ho addressed the members of the council 
 respectfully but manfully as " brother men." He saw on these benches many who had been his fellow- 
 students, and some, no doubt, who had been both his juniors and his inferiors when they sat together at 
 Gamaliel's feet. He had done nothing to forfeit his position as their colleague and equal. In one aspect 
 the salutation is kind ; in another, it carefally maintains his dignity and his rights. He humbles himself 
 before G-od, but he will not humiliate himself before men. Amot. — In aU good conscience. Paul 
 means simply tins": That he purposely chooses a word which, of many Greek words expressing divers 
 manners of life, limits bis meaning to political conduct, life as a citizen or a member of the community. 
 The charge against him was, as he iinew, that he had been an unfaithful and seditious member of the 
 Jewish community (in which the religion and the civil polity were closely connected, if not identical) ; 
 and by an anticipatory repulsion of this charge he declares that bis conscience bare witness that his 
 conduct, as a member of the Hebrew community, had been blameless to that day. Kitto. 
 
 Z. Eig;li priCPt Ananias. This Ananias is to be distinguished from the Annas or Ananus, of 
 whom we read in 4 : 6 ; Luke 3 : 2, and John 18 : 13. He is unquestionably the sou of Nebedaaus, who 
 obtained the office of high priest under the procurator Tiberius Alexander, in the year A. I>. 48. He 
 filled this office also under the procurator Cumanus, but, having been implicated in a dispute between 
 the Jews and the Samaritans, he was sent by the Syri.in proprietor to Rome, in A.D. 52, in order to 
 defend himself before the Emperor Claudius. The subsequent history of Ananias is obscure. He cither 
 lost his office in consequence of this journey, or, which is more probable (Jos. Ant. 20, 6, 3J, he was 
 acquitted, and continued to officiate as high priest until ho was superseded by Ism.ael, son of Phabi, just 
 before the departure of Felix from Judea. In the latter case, says the same writer, he was the actual 
 high priest at the time of the occurrence related here, and is called so on that account, and not because 
 he had formerly held the office or because he occupied it during a vacancy. Hackett. — Them that 
 stood by — the servants attending on the high priest (see ch. 4:1). To smite him, etc., literally, to 
 smite his maath. This was the Oriental mode of expressing indignation at what was said. It is a stylo 
 of public reprimand still in use by the anthorities of the East where objectionable language is used before 
 them. It is done with a stick or the heel of a slipper; yet it is regarded as unlawful before tri.al and 
 condemnation. This, however, was only what the Great Master had suffered (John 18 : 22, 23) . Jacobus. 
 
 The mouth must be shut that uttered such a declaration. It was not to be endured that a man arraigned 
 
 there as an apostate from the religion of his fathers should assert his innocence. Uaclcett. 
 
 3. God shall smite thee. Either an expression of deep indignation at the illegal and insolent 
 course of Ananias toward one whose trial was proceeding and who had 'not been condemned, he also 
 being the judge; or the language may be considered as a prophetic intimation of the coming judgments 
 of God. " God is about to smite thee." This was fulfilled about six years after, in a sedition raised by 
 his own son and certain Jewish assassins. He was drawn out from an old aqueduct whore he had con- 
 cealed himself to evade their search, and was put to death (Jos. Jewish Wars, b. 2, ch. 17, § 8.) . Peirce. 
 — Thou whited waU,i. e., hypocrite, because, as stated in the next clause, he did one thing while he 
 professed another. For the origin of the expression see Matt. 23 : 27. The Jews painted their sepulchres 
 white so as not to defile themselves by coming unexpectedly in contact -rfith them ; iienoo they were fair 
 to the eye while they were full of inward corruption. UackeU. — The great men among the Jews were 
 accustomed to wear a white robe ; probably Ananias was so clothed at this time. Bp. Pearce. — Sittest 
 thon, — literally, on(^ dost Wok 5!7 (as occupying the" scat" of the chief religious officer), ^U(?i;i)!i7 me (as 
 the head of the supreme Jewish court) according to the law (the judicial law ol the Jews) , and (yet) trans- 
 gressing the law (in violation of the law) dost Hum order me to be smitten I It was contrary to the Jew. 
 Uh 'aw that any one should be punished without full and fair trial (Dout. 19 : 1»-18 ; Prov. 17 : 15). This 
 
 191 
 
Acts. 
 
 LESSON IV. 
 
 Fourth Quaetee. 
 
 4 And they that stood by, said, 
 Revilest thou God's high priest? 
 
 5 Then said Paul, I wist not, 
 brethren, that he was the high 
 priest : for it is written,' Thou shalt 
 not speali evil of the ruler of thy 
 people. 
 
 6 But when Paul perceived that 
 the one part were Sadducees, and 
 the other Pharisees, he cried out in 
 the councilj Men and brethren, P 
 
 am a Pharisee, the son of a Pharisee : 
 oP the hope and resurrection of the 
 dead I am called in question. 
 
 7 And when he had so said, there 
 arose a dissension between the Phar- 
 isees and the Sadducees : and the 
 multitude was divided. 
 
 8 For the Sadducees* say that 
 there is no resurrection, neitlier 
 angel, nor spirit : but the Pharisees 
 confess both. 
 
 Parallel Passages. — 'Ex. 22:23; Bo. 10:20; Eo. 13:21; 13:6; Tit.3:l,2; lPe.2:13,17; 2 
 Pe.2:10. 2Ao. 26:6. sjob 19 : 25 ; Ps. 16 : 19 ; 17:15; Is. 25 :7, 8; Da. 12:2; Ho. 13:14;Matt. 9:25; 
 27:62; Lu. 7:14; Jno.5:28, 29; 11:23; 14:3; Ao.2:24,31; Eo. 8:11; 1 Cor. 6:14,15; Ph.3:10,ll; 
 Col. 3:4; IThess. 4:14; Eev. 7:17; 20:6; "Mk. 12:18; Luke 20:27. 
 
 is not to be charged against Paul as an outburst of passion wbich he afterwards regretted. He was set 
 for the defence of the gospel, and was here to maintain his cause as that which God would himself 
 openly vindicate. Jacobus* — Luther was wont to launch such thunderbolts against his princely oppres. 
 Bors. Great and earnest men in all ages have been wont to rise above their circumstances and bring 
 unjust judges suddenly to the bar. Amot. — That Paul thus answered might go far to excuse a like 
 fervid reply in a Christian or a minister of the gospel, but must never be used to justify it. It may serve 
 for an apology, but never for an example. Alford. 
 
 4. They that stood by. Ananias seems to have been struck dumb. He lost his official breath, 
 and sat silent. They that stood by, some of&cials of his court or aspirants for his favor, took speech in 
 hand to shield their astonished patron. Not a word did they dare to utter in excuse or extenuation of 
 hie conduct. Amot. 
 
 6. I wist not (I h^d not perceived) , hrethren, that he is the high priest. It is best to take 
 Paul's language here in this, which is the most natural meaning. It is no objection to this interpreta- 
 tion that the high priest would have been distinguished by his dress, for the meeting of the Sanhedrim 
 was a special one, irregularly summoned by the Roman chief captain on short notice, and there is no 
 evidence that the high priest had on his pontifical robes. Abbott. — Any one of several explanations ia 
 sulEcient. For example : 1. Ananias, in those violent times, may have been an intruder and usurper. 
 2. Some other member may have presided at that diet, and Ananias may not have been distinguishable 
 by position or dress from the rest. 3, It is conceivable that Paul meant to say that this brutal act could 
 not have been perpetrated by "God's high priest," and to assume before the council that such a mis. 
 creant could not be the chief of the sacred college. Or, 4. As has been lately suggested, Paul may have 
 been short-sighted, — not able, especially if the light was unfavorable, to distinguish faces across a spa- 
 cious hall. This is countenanced by the attitude which the apostle assumed when he first entered the 
 court, " earnestly beholding the council," — fixing his gaze scrutinizingly and with straining upon the 
 assembly. Thus he may positively not have known that the rude, illegal order proceeded from the 
 president of the council, Amot. — For it is 'written. (Ex. 22:28.) His answer is in substance. For 
 I am sensible that it is contrary to the law of God to treat persons in authority with disrespect, J)r. 
 Males. — It is the precept of Solomon that the rulers be not reproached, no, not in our thoughts, but that 
 we draw our very conceit into a modest interpretation of their doings. The holy angel would give no 
 sentence of blasphemy against the common slanderer, but said, " The Lord rebuke thee." Sacon. 
 
 6. One part Sadducees, — other part Pharisees. Paul remarkably followed the injunction 
 of his divine Master, ** Be ye wise as serpents and harmless as doves." He soon observed how hopeless 
 his cause would be, argued before so prejudiced an assembly. With his usual tact find prudence ho 
 turns the discussion on another point. The result proved as hq expected. He had cast a spark amid 
 combustible materials, which set the'whole in a blaze. Macduff. — I am » Fhai^isee. This was 
 really and notoriously true. In becoming a Christian he had not abandoned or even modified those doc- 
 trines of the Pharisees which distinguished them from the Sadducees. The doctrine of the resurrection, 
 dear to him before, had become tenfold dearer since he knew that the Lord had risen. Amot. 
 
 t. The multitude was divided. The company of councillors were now divided in sentiment, 
 and a long-standing controversy is awakened, during wMch, for a time, Paul seems forgotten ; or rather, 
 the Pharisees immediately espoused his cause. Pierce. 
 
 8. The Sadducees say. They taught that death was an endless sleep, an entire extinction ol 
 life; that there was no spirit but God, and no future state of reward and punishment. Confess both. 
 
 192 
 
Fourth Quarter. 
 
 LESSON IV. 
 
 Acts. 
 
 9 And there arose a great cry : 
 and the scribes that were of the 
 Pharisees' part arose, and strove, 
 saj'ing, We find' no evil in this 
 man : but if a spirit^ or an angel 
 hath spoken to him, let us not^ fight 
 against God. 
 
 10 And when there arose a great 
 disspusion, the chief captain, fearing 
 lest Paul should have been pulled in 
 
 pieces of them, commanded the sol- 
 diers to go down, and to take him 
 by force from among them, and to 
 bring hivi into the castle. 
 
 11 And the night following the 
 Lord stood* by him, and said, Be of 
 good cheer, Paul : for as thou hast 
 testified of me in Jerusalem, so must 
 thou bear witness also at Eome.* 
 
 PakallelPassages.— »Ch.25:25;26:31. ^Ch. 22:17, IS. 8CU.6:39. «Ao. 18 : 9 ; 27 : 23, 24. 'iAo.21:28. 
 
 Believe and teach Ijotli. St. Paul had already mentioned (Acts 22) that ho had seen a vision. Pierce, — 
 The SadducccB were the infidels of the Jewish nation. Abbott. 
 
 0. A great cry. A groat clamor and tumult. Tlie scribes. The learned men. They -would 
 naturally bo the chief speakers. Of the Pharisees' part. "Who were Pharisees ; or who hclongod to 
 that party. The scribes wore not a distinct sect, but might be either Pharisees or Sadducoos. We 
 find no evil in this man. No opinion which is contrary to the law of Moses; and no conduct in 
 spreading the doctrine of the resurrection which wo do not approve. Jiamea. — If a spirit or an 
 angel. This may bo rendered, What if a spirit hath spoken to him, or an angel 1 The reference is to 
 his account, on the preceding day, of his conversion and the vision in the Temple. The diversion in 
 Paul's favor appears to have boon more than transient in its cifects, for tho Sadducces abandoned the 
 hope of securing a legal conviction and execution, and resorted to plans for assassination (vs. 12-14). 
 Abbott. 
 
 3 3. And, literally, a great quarrel arising (or coming to pass) tJie chief captain (chiliarch) /gor- 
 ing lest Paul should be pulled asunder by tJiepi (tho Sadducces aiming to take him and tho Pharisees 
 aiming to rescue him) commanded the soldiers (tho military force which he had, v. 27) to go down (to 
 descend from tho tower — castle — of Antonia, to the outer court of tho Temple where the affray was 
 going on, see Ch. 22 : 30) to seize (snatch) him from their midst, and to lead him unto the castle. 
 Jacobus. 
 
 11. The liOrd stood. Three such experiences of divine encouragement afforded to the apostle, 
 under circumstances of peculiar peril or anxiety, arc recorded in the Acts, — ono when ho was " in weak- 
 ness and in fear and in trembling " in Corinth (Ch. 18 : 0, 10) , once during the long storm at sea (Ch. 27 : 
 24). Observe both tho form and tho significance of tho Lord's words. Paul has declared that he counts 
 his life nothing, so that he may finish his course and his testimony (Ch. 20 : 24). The Lord declares that 
 he shall finish his course and his testimony, bearing witness in Rome. The Lord's answer thus indicatca 
 the naturo of Paul's depression to which It was responsive, a fear, not for his life, but lest his prayers 
 to visit Rome (Rom. 1 ; 10) arc not to be answered. Alford well notes the power of comfort which these 
 words of tho Lord possessed, in his subsequent experience. Abbott. 
 
 ILLUSTRATIVE. 
 
 1. Smiting on the month. Tho Persians smote the criminals, who attempted to speak in their 
 own defence, with a shoe, tho heel of which was shod with iron, which is quite charactoriBtic of the Bast- 
 cm manners as described in the sacred volume. The shoe was also considered as vile .-md never allowed 
 to enter sacred or respected places, and to bo smitten with it is to bo subjected to the last ignominy. 
 Paul was smitten on the mouth by the orders of Ananias, and the warmth with which the apostle 
 resented tho injury shows his deep sense of the dishonor. Paxton, 
 
 II. As soon as the ambassador came in ho punished tho principal offenders by causing them to be 
 beaten before him; and those who had spoken their minds a little too unreservedly ho smote upon tho 
 mouth with a shoe, which in their idiom they called kufsh Ichorden eating shoe. By far tho greatest ot 
 all indignities and tho most insupportable is to be hit with a shoo or ono of tho pandoufles which tho 
 Hindoos commonly wear on their foot. To receive a kick from any foot with a slipper on it is an injm-y 
 ofso unpardonable a naturo that a man would sufTor exclusion from his casto who could submit to it 
 without receiving some adequate satisfaction. Even to threaten ono with tho stroke of a slipper is hold 
 to bo criminal and to call for animadversion. Dubois' Description of the People of India. 
 
 III. Panl's rescue by the dissensions of his enemies. When Cadmus had sown tho 
 dragon's tooth and they sprang up from tho ground ai-mcd giants, a great army, ho took up a rock aud 
 threw il among them. So that instead of slaying him they went to fighting ono another. And they slow 
 
 193 
 
Acts. lesson IV. Foueth Quarter. 
 
 one another till only one tall giant remained, and. ho became the helper of Cadmus in carrying stonea for 
 the wall3 of the city of Thebea ho began to build. Bo it is wise to let the enemies of Christianity fight 
 one another; one tears down what another builds up. So it has been through the ages, whether they 
 use historic criticism or geology, or antiquarian researches or development theories, or any form oi 
 science for their weapons. But always after the battle is over there is left some solid, settled truth 
 which never fails to help build the city of our God. 
 
 IV. Consolation in trial. A poor but worthy inhabitant of Paris once went to the bishop with 
 a heart almost overwhelmed. •* Father," said he, with the most profound humility, " I am a sinner; I 
 feel that I am a sinner ; but it is against my will. Every hour I ask for light and humbly pray for faith 
 but still I am overwhelmed with doubts. Surely if I were not despised of God, ho would not leave mo 
 to struggle thus with the adversary of souls." The bishop thus consoled his sorrowing son, " The king 
 of France has two castles in different situations and sends a commander to each of them. The castlo of 
 Montlcbcrry stands in a place remote from danger, far inland, but the castle of La RochcUe is on tho 
 coast, where it is liable to continual sieges. !N"ow, which of the two commanders, think you, stands the 
 highest in the estimation of the king, the commander of La RochcUo or he of Montleberry? " "Doubt- 
 less," said the poor man, " the king values him the most who has tho hardest task and braves the greatest 
 dangers." " Thou art right," replied tho bishop. " And now apply this matter to thy case and mine; 
 for my heart is like the castle of Montlcbcrry and thine like that of La Rochclle." Bib. Museum. 
 
 PKACTICAIi. 
 
 1. Men, brethren (v. 2). Even in his enemies Paul recognizes what is good, and calls them men 
 and brothers. 
 
 3. Good con Bcicnce. A good conscience gave him good courage. Be this thy brazen bulwark 
 of defence. JTenry. 
 
 3. The liigli priest (v. 2). In rejecting tho Messiah tho Jewish hierarchy have sunk into a low 
 moral tone. "We obtain here a glimpse of a general law. "When a chief sinner accepts Christ in simple 
 faith, there is an immediate and great elevation of tho moral sense in the converted man. But the con- 
 verse also holds good. When Christ is brought near to any man and his claim touches tho conscience, 
 and the man rejects the offered Christ, tho last state of such a rejecter is worse than the first. Those who 
 waste privileges and quench convictions seem to sink lower than those who havo never enjoyed them. 
 Beware of stifling convictions, of crucifying Christ. Arnot. 
 
 4. Smite on the mouth (v. 2). False religions brook no contradiction, and what Is wanting In 
 argument is made up by force. Manton. 
 
 5. God shall smite thee (v. 3). As men we arc subject to anger, but as Christians wo do not 
 allow it to pass into act. Jerome, 
 
 G. I wist not (v. 4). On tlic whole, tho missionary contrived in this perplexing incident to make 
 clear for us a great and important distinction between the ofliee and tho man who disgraced it. Ho 
 respects the priestly ofilce, but the criminal priest he denounces sharply. Arnot. 
 
 7. Paiil*8 admission of error. Even in tho vehemence of carnal zeal a servant of God docs 
 not belie of whoso Spirit he is the child. (1) The cause of his vehemence; it is tho evil which excites 
 him, tho right for which ho is jealous. (2) The manner in which it is expressed; even in anger ho does 
 not forget his own dignity nor his reverence for God. (3) The victory which he obtains over his pas- 
 Bion, whilst he ingenuously confesses it with calm composure and manfully masters it. J. G. Grey. 
 
 S. Modesty is to merit as shades to figures in a picture, giving it strength and beauty. La Bruytre. 
 
 9. Confession of eri'or is as noble as it is difilcult. It is a Christian grace worthy even of an apostle. 
 
 10. Paul.perceived (v. C). Christians, should bo wiso as serpents as well as harmless as doves. 
 
 11. A dissension (v. 7). Here again we see tho wisdom of God in permitting so many forms oi 
 religion to exist. If tho whole world were of one mind tho truth would soon be crushed. Ap. Past. 
 
 13. The Lord stood by (v. 11). Whoever Is against us we need not fear if the Lord stand by us. 
 Henry. 
 
 13, Be of good cheer. Christ will havo his servants who aro faithful always cheerful. Henry. 
 
 14, Observe : The revelation to us of God's fixed purpose often gives greatest courage and comfort 
 to true believers. Every evidence we have that "God hath not appointed us to wrath, but to obtain 
 salvation by Jesus Christ our Lord " is given to cheer us. Jacobus, 
 
 15, The promise reaching to a distance embraced all the nearer and intermediate points. Paul 
 should bear witness at Rome, therefore ho should come to Rome; therefore he^shouUl escape tlio plots 
 of the Jews and the dangers of the sea and fatal injury from the viper. Bengel. — So all God's decrees 
 Include the means no loss than the cud. Jacobus. 
 
 IG. lie is no good Christian who thinks he can be safe without God or not aafo with him. Biblical 
 Museum. 
 
 194 
 
FouETH Quarter. LESSON V. Acts. 
 
 Lesson V. Novembee 4, 1877. 
 PAUL BEFOEE TELIX. ACTS 24: 10-25. 
 
 TIME. Summer of A. D. 68. 
 
 PLACE. Ciosarca. 
 
 RUIiEBS. If cro, emperor of Eomc. Fcllz, gavomor of Jndea. 
 
 10 Then Paul, after that the gov- 
 ernor had heckonecl unto him to 
 epeak, answered, Forasmuch as I 
 know that thou hast been of many 
 years a judge unto this nation, I do the 
 more cheerfully answer^ for m\ self : 
 
 11 Because that Ihou maycst un- 
 derstand, that there are yet but 
 
 twelve daj's since I went up to^ Je- 
 rusalem for to worship. 
 
 12 And they neither^ found me in 
 the temple disputing with any man, 
 neither raising up the people, neither 
 in the sj-nagogues, nor in the city : 
 
 13 Neither can they prove'* the 
 things whereof they now accuse me. 
 
 Pahallel Passages. — 11 Pet. 3: 10. ^Ac. 21:15. sCh. 25: 8; 23:17. nPo.3:18. 
 
 CONNECTION. 
 
 While Paul was in prison where Lysias had placed him to save him from the fury of the Jews, forty 
 Tows handed together in a plot to slay him. This plot was discovered by P.iul's sister's son, and Lysiaa 
 ^nt Paul under a guard to Cajsarea, where the governor of Judca then resided. — Tertullus charged Paul 
 with three crimes ; 1. With sedition or illegal disturbances among all the Jews throughout the empire. 
 I. With being a ringleader of the "sect of the Nazarenes." 3. With an attempt to profane the Temple 
 at Jerusalem. The iirst was a charge of treason against the Roman empii'e ; the second was a charge of 
 heresy against the law of Moses; the third was the charge of sacrilege, an offence against the Koman 
 law as well as the Jewish, for the Roman law protected the Jews in their worship. Knox. 
 
 EXPIiANATORY. 
 
 10. Panl. Paul in his dofonco follows the course of Tertullus, and answers In detail his charges, 
 AlboU. — As to the substance of his address it consists of two parts, those things in the accusation that 
 were criminal were not true, and those that were true wore not criminal. The crimes falsely charged ha 
 denied, and challenged his accusers to the proof; the portions of the indictment that were true ho con. 
 fesscd, and contended that they vioLited no law. 'Amot. — The governor. Felix (happy), called Clau- 
 dius Felix, a frccdman of tile emperor Claudius, who appointed him governor of Jndea. lie ruled tho 
 province in a mean, cruel, and proiligatc manner. Smith's Bible Die. — In the practice of all kinds of 
 lust and cniolty he exorcised the power of a king with the temper of a al.ivo. Relying upon tlje influ. 
 cnceof Ills brother at court, the infamous Pallas, this man acted as if he had a license to commit every 
 crime with impunity. TacaMS. — Many years. rvoh.abIy about seven. Ajndge. A ruler and civil 
 magistrate, and better capable of understanding Jewish usages and religious rites. Nothing can bo 
 more dignified and convincing than the speech of the apostle. Pierce, 
 
 11. The best mode of reckoning the twelve days is the following: 1. The day of the arrival at 
 Jerusalem (21: 17). 2. The interview with James (21: IS). 3. The assumption of the vow (21:2G). 
 4to7. The vow continued. 8. Paul before the Sanhedrim (22:30; 23:1-10). 9. The journey by night to 
 Antipatris (23:12,31). 10 to 13. The days .at Cajsarca (21: l),on the last of which the trial was then 
 taking place. The number of complete days, therefore, would bo twelve. JTaekett. — TS'or to worship. 
 no gives three reasons for his coming to Jenisalcm, (1) to keep the feast; (2) to bring alms, v. 17; (8) 
 to mate oblations. One who went up to Jerusalem to worship in the temple would scarcely h.->vo been 
 found profaning it. He could keep the Pentecost as a Christian I'entocost just as he could keep the 
 Jewish Sabbath in the spirit of the new economy. So far was he from profaning the Temple and the 
 religion of his fathers that ho came up liither to worship. He also claimed tho Christian freedom to 
 keep the feasts or not (Rom. 14 : 0). Jacobus. 
 
 13. In this verso we havo Paul's answer to tho Hrst charge,— that he was a mover of sedition among 
 all the Jews throughout Uie Roman Empire. To this ho replies, — 
 
 13. That this was a mere assertion incapable of proof. These facts — disputing and raisingnpa 
 popular tumult— arc denied with reference to Uiese tlu-eo places, tho temple, tho synagogue, and th« 
 
 195 
 
Acts. 
 
 LESSON V. 
 
 Fourth Quaetee. 
 
 void of offence toward God, and 
 toward men. 
 
 17 Now after many years T came' 
 to bring alms to my nation, and of- 
 ferings. 
 
 18 Wliereupon certain Jews from 
 Asia fonud me purified in the tem- 
 ple, neither with multitude, nor with 
 tumult, 
 
 19 Who ought to have been here 
 before thee, and object,* if they had 
 aught against me. 
 
 14 But this I confess unto thee, 
 that after the way which they call 
 heresy, so worship I the God of* my 
 fathers, believing all things which 
 art* written in the law and^ in the 
 prophets : 
 
 15 And have hope^ toward God, 
 which they themselves also allow,'' 
 that there shall bo a resurrection^ of 
 the dead, both of the just and un- 
 just. 
 
 16 And herein do I exercise my- 
 self, to have" always a conscience 
 
 Parallel PASSACEa.— i2Ti. 1:3. ^Ac. 20 : 22, 23 ; Lu. 24 : 27. ^Mat. 22:40; Lu.l8:16; Jno. 1:45; 
 Rom. 3 : 21. ^Ao. 28 : 20. ^Da. 12 : 2 ; Jno. 6 : 23, 29 ; 1 Cor. 15 : 12, 27. »Ao. 23 : 1. 'Ac. 11 : 29, 30 ; Eom. 
 15:25. 'Ac. 25:16. 
 
 14. But this I confess, etc. The next spccjfic.atioa in the charge of TcrtuUus was (v. 5) that ho 
 was " a ringleader of the sect of the Nazai'ones." To this Paul replies in this and the two following 
 verses. Of this reply wo -may observe, (1) That he docs not stoop to notice the contempt implied in the 
 use of the word Ifasarcnes; (2) Ho admits that he belonged to that sect or class of people; (3) he main- 
 tains that in this way he is still worshipping the God of his fathers; (4) he shows them that ho believed 
 only what was written in the law and the prophets. Those are x>oints of his defence to this second 
 charge, and we shall see that they fully meet and dispose of the accusation. .Barnes. — After the 
 way which they called heresy. The same word translated sect in v. 5 is here translated heresy. 
 Paul admits himself to be a Nazarene. Abbott. — So worship I the God of my fathers. The argu- 
 ment is. Our nation is divided into religious iDarties which are called sects ; thus there is the sect oi 
 the Pharisees and the sect of the Saddncees, and so now we are called tlie sect of the Nazarenes. I do 
 not deny that I belong to the latter sect; but I claim for it the same toleration which is extended by tho 
 Roman law to tho others. JTowson. 
 
 15. They themselves. The Jews present, viewed as representatives of the nation. Tho rosur. 
 rection of the wicked in order to bo punished is as clearly taught hero as that of tho righteous to bo 
 rewarded. The apostle represents this hope as the prevalent Jewish faith. Comp. 26 : 7. " Tho Sad- 
 duoces," says Biscoe (p. OS) , " were so few in number that they were not worthy of his notice by way 
 of exception. Josephus expressly tells us ' that they were a few men only of tho chief of tho nation ' 
 (Antt. 18 : 1, 4) ; that they prevailed only with tho rich to embrace their senUments, and that tho common 
 people were all on tho side of the Pharisees." (lb. 13 ; 10, 0.) Hackctt. 
 
 16. Exercise myself. Observe tho force of tho phrase, " I exercise myself," hnplying training 
 one's self, as in an art that reciuiros practice for its perfection. Abbott. — ITercin a good conscience, a 
 blameless conscience, that is, "herein," conscientious in this profession of his fathers' hope and covenants, 
 acting up to this adherence, with the earnest, constant aim to maintain a good conscience in rc<'ard to 
 the religion of his fathers. Jacobus. — This is a precious morsel. In great ceclesiastical and doctrinal 
 contentions, such as those in which Paul was then engaged or those which agitato the church in our 
 own day, zeal in public debate too often overrides and cru.shos private, personal godUness and purity of 
 conscience. It is reproving and instructive to obsei-ve that tho apostlo of the Gentiles, at the very 
 moment when he was compelled to contend alono against a nation leagued to destroy him, devoted himself 
 habitually and with all his might to the growth of grace in his own soul, and the practice of righteousness 
 In all his conduct. Amot. 
 
 17 - 10. After many years. It was five years since Paul's previous visit to Jerusalem. Alms 
 to my nation, and offerings. Two objects of this visit are speeifled, — one, charity to tho poor; tho 
 other, offerings to God in tho temple service. Whereupon certain Jews from Asia, 'etc. 
 Observe the points implied In this and the next verso. The accusation came not from the ofllcor of the 
 temple, but from Asiatic Jews ; tho apostle, so far from profaning tho temple, was there to complete a 
 process of ceremonial purification; ho was not responsible for tho disturbance, since tho tumult was 
 raised and tho multitude called together by others; and the original accusers should have been present to 
 substantiate tho accusation, not leaving it to hearsay evidence. Abbott. — Alms. Though alms appears 
 to be plural it is really singular. Alms is a contraction of the old English almesse, and this from the 
 Greek noun tleemosyne, wheoco wo havo our adjective eleemosynary. Swinton's Bible Word-book 
 
 196 
 
Fourth QaiKTEB. 
 
 LESSON V. 
 
 ACT8. 
 
 20 Or else let these same here say, 
 if they have found any evil doing in 
 me, while I stood before the coun- 
 cil, 
 
 21 Except it be for this one voice, 
 that I cried standing among them. 
 Touching the^ resurrection of the 
 dead I am called in question by you 
 this day. 
 
 22 And when Felix heard these 
 things, having more perfect knowl- 
 edge of that way, he deferred them, 
 and said, When Lysias the chief cap- 
 
 tain shall come down, I will know 
 the uttermost of your matter. 
 
 23 And he commanded a centu- 
 rion to keep Paul, and to let him 
 have liberty,^ and that he should 
 forbid none of his acquaintance to 
 minister or come unto him. 
 
 24 And after certain days, when 
 Felix came with his wife Drusilla, 
 which was a Jewess, he sent for 
 Paul, and heard him concerning^ the 
 faith in Christ. 
 
 25 And as he reasoned of^ right- 
 
 Parallel Passages. — iAc.23:6. 2Ac.28:16. sjno. S:16, 18; 20:31. *2 Sam. 23:3; Job 29:14; 
 P». 11:7; 82:1,4; Pr. 16:12; Da. 4:27; Jno. 16:8. 
 
 20. Any evil-doing. Any crime, any proper eause of eomplaint. "While I stood ■ before 
 
 the council. On examination before the Panhedrim, when placed there by LyRiae (Acts 22 : 30.) 
 
 21. Except it l>e. As if he had said, otherwise than this, if this can bo considered a fault. The 
 apostle here speaks ironically; for, by the annuociatiou of this doctrine the Pbai-isees had immediately 
 advocated his cause, and certainly neither they nor the people would condemn him for this. Pierce. 
 
 32. Felix • . . more perfect knowledge. Since Felix had been already procurator more 
 than six years, and Christianity had spread itself, not only in all parts of Judea, but in Cieaarea itself, 
 it is natural that he should have had a more correct knowledge of this religion than the Sanhedrists on 
 this occasion had sought to give him. Meyer. — Besides other means of information, we must remember 
 that Drusilla, his present wife, was a Jewess. Jlowson. — X^ysias. There is no reason to suppose that 
 he ever sent for Lysias or even intended to do so. Abbott. 
 
 23. To lieep Paul, and to let liim liave liberty. Three kinds of custody were recognized 
 by Human law ; (1) Confinement in the common jail ; (2) free custody, according to which the accused 
 party was committed to the charge of a magistrate, who became responsible for his appearance on the 
 day of trial, this answered to the modem bail; (3) military custody, according to which the accused was 
 given^into the charge of soldiers, who were responsible for his safe-keeping. He was then often chained 
 to a soldier. It was to the military custody Paul was here committed, but the language, *• let him have 
 liberty," implies that he was not bound. A form of military custody in which the soldier kept watch of 
 his prisoner, but was not chained to him, was recognized by the law. Because Felix left Paul bound (v. 
 27) when ho resigned the administration of the province into the hands of Festus, it does not follow that 
 he kept him bound duiing his own administration. Abbott. — The case against Paul had so visibly 
 broken down under this answer. But Felix was unwilling to olfend the most influential men among 
 the Jews by deciding against them In a matter in which they had evinced so much interest. It strikes 
 ns that Paul's mention of the money, with which he had so'lately been charged, and over which it might 
 be supposed ho had still some control, may have roused the notorious cupidity of the governor, and 
 excited the hope that he might get some of it into his hands by detaining Paul as a prisoner. Kitto. — 
 His acquaintance to come. This was a precious boon to him. Philip, the evangelist, resided 
 there with his family; Cornelius, the centurion, if still there, may have been quartered in the barracks 
 of the Prastorium; the beloved Timothy was always by his side, except when away on some errand to 
 a distant church ; and as we find Lnkc and Aristarchus with him at the time of his embarkation for 
 Rome, it is supposable that they had been at Csesarea all the time of his detention. Jxitto. 
 
 24. Drusilla. Soon after Paul's trial Felix left Csesarea, and on his return was accompanied by 
 his wife, the beautiful Drusilla, daughter of the late King Herod Agrippa, and sister of the younger 
 Agrippa, of whom we shall presently hear. This lady, whose beauty is reported as something wonder, 
 ful, had been seduced away from her husband, Azizus, king of Emesa, by the Roman procurator, and 
 was now in the eighteenth year of her age. Kitto. — She and her son perished in an eruption of Vesn. 
 Tins, A. D. 70. The other Drusilla whom Felix married was a granddaughter of Antony and Cleopatra. 
 Being a Jewess. An affecting specimen of the Jewish degradation is here before the eyes of Paul. 
 Bk 9 is mentioned as If to account for the interview. Jacobus. 
 
 ■fH. Keasoned — discoursed. KigliteonsnesB, etc. It is a mistake to suppose that the dis. 
 e- k-s BO briefly reported here, consists of three consecutive heads. Its logic U better than such an 
 
 197 
 
Acts. 
 
 LESSON V. 
 
 FouETH Qttaetee. 
 
 eousness, temperance,^ and jndg- 
 ment^ to come, Felix tremblecP and 
 answered, Go* thy way for this time : 
 
 when I have a convenient season, I 
 ■will call for thee. 
 
 Parallel Passages. — iPr. 31 : 4, 5 ; Hos. 7 : 5 ; 1 Pet. 4 : 4. 'Da.. 12 : 2 ; Mat. 25 : 31, 46. 'Acta 2 : 37 ; 
 2Klngi! 22:19; Hcb.4:l,12. *Pr.l:24,32; Is, 65:0; Mat. 25:1; Lu. 13:24; Ja.4:13,14. 
 
 arrangement supposes. The sermon consisted of two beads and an application. Tlio two heads, Right- 
 eonsncBs and Temperance, are meant to hedge in the governor, so that hia conscience cannot escape 
 cither on the right hand or on the left; and the application, the judgment to come, is sent forward like a 
 flood of fire between these two walls to secure conviction, and utterly to slay the old man in the heart oi 
 that chief sinner. With perfect clearness and precision Paul divides the law into two parts, — Jirst, its 
 aspect outwards as hearing on other people ; and second, its aspect inwards, as hearing on ourselves. 
 Towards other men, it demnnds justness; within ourselves, it demands purity. These arc indicated hy 
 the terms "righteousness" and ''temperance" in the rejiortcd discourse. Righteousness needs no 
 explanation. Temperance needs to he defined. It is not employed here in the modern and narrow 
 sense of mere freedom from all excess in the use of intoxicants. It means that, and more. It means 
 freedom from all that defiles ; it demands personal purity on all sides. Arnot. — Felix trembled. In 
 view of his past sins and in the apprehension of the judgment to come. The Greek does not denote 
 that his body was agitated or shaken, hut only that he was alarmed or tci-rified. Barnes. — CJo thy 
 way, etc. now difl^ercnt is this answer from that of the jailor at Philippi when alarmed in a similar 
 manner] lie asked, "What must I do to he saved? " and was directed to Hira in whom he found iieace 
 from a troubled conscience. (Acts 16 ; 30, 31.) Felix was troubled ; hut instead of asking what he should 
 do, he sent the messenger of God away. He was evidently not prepared to break off his sins, and turn 
 to (Jod. He sought peace by sending away his reprover, and manifestly intended then to banish the 
 subject from his mind; yet, like others, he did not intend to banish it altogether: he looked forward 
 to a time when he should be more at leisure, or when he should bo more disposed to attend to it. Thus 
 multitudes, when they are alarmed, and sec their guilt and danger, i-esolve to defer it to a more con- 
 venient time, Felix never found that more convenient time. That he did not embrace the Christian 
 religion and forsake his sins is probable, nay, almost certain. Barnes. — "We are explicitly informed 
 why this governor shut his ears to conviction, and even neglected his ofiBcial duty and kept his prisoner 
 in cruel suspense. " He hoped that he might receive from Paul a bribe for his liberation." Felix, well 
 knowing how the Christians aided one another in distress, and possibly having some information of the 
 funds with which St. Paul had recently been entrusted, and ignorant of those principles which made it 
 impossible for a true Christian to tamper by bribes with the course of law, might naturally suppose 
 that he had hero a good prospect of enriching himself. " Hence ho frequently sent for Paul, and had 
 many conversations with him." But his hopes were unfulfilled. Howaon 
 
 ILLUSTKATIVE. 
 
 I. Persecuted innocence. Then the shepherds had the pilgrims to another placo called Mount 
 Innoeenoe, and there they saw a man clothed all in white, and two men. Prejudice and Ill-will, continu- 
 ally casting dirt upon him. Now, behold, the dirt, whatsover they cast at him, would in a little time 
 fall off again, and bis garment would look as clear as if no dirt had been cast thereat. Then said the 
 pilgrims, " What means this?" The shepherds answered, "This man is named Godly-man, and this 
 garment is to show the innoeency of his hfe. Now, those that throw dirt at him are such as bate hia 
 well-doing; hut, as you see, the dirt will not stick upon hia clothes; so it shall be with him that llveth 
 innocently in the world. Whoever they bo that would make such men dirty, they labor all In vain ; foi 
 God, by that a little time Is spent, will cause that their Innoeenco shall break forth as the light, and their 
 righteousness as the noon-day." Bunyan. 
 
 II. Tlie folly of delay. More wise waa the poor peasant In the fable, who ia represented as 
 coming and sitting by the side of a swiftly-flowing river, and who, because it flowed so swiftly, fancied 
 'hat it must soon run dry, and therefore sat upon the brink and watched and waited, so that ho might 
 cross it, but still It flowed on. So it Is with the man who waits for a more convenient season; the river 
 of corruption, of obstacle, of impediment, runs on and broadens and decpena as it goea. Hugli, Stowell. 
 
 III. Kevelations of conviction. Suppose a messenger from God should take ua by the hand 
 ond lead us up to the stops of a great building, and aa we entered the porch it should begin to grow 
 dark; suppose that ho should then open a door into a very large hall, which ho called a picture-gallery. 
 As wo enter it, we find it dark aa night; but aa the angel touches a spring, the light flashes in and fills 
 the room. Wo now see that the walla arc hung with pictures, — so many and so large that they cover all 
 the walla. On these are painted all the sins that we have ever committed. On one picture are paintoil 
 
 198 
 
Fourth Quartbb. LESSON VI. Acts. 
 
 all the bad words that wo have ever spoken; on another all the crimes ahd jealousies wo have ever felt; 
 on another all the covctings of our hearts, all the wrong hargaina wo have ever made, all the unklnflncsi 
 to our parents and friends of which wo have over been guilty, all our prayorless morniuge and evenings, 
 all our neglect of God's Word, all our ingratitude towards our heavenly Father and our hard feelinga 
 towards him, all our ahuso of the Sabbath and the moans of grace, all our neglect of the Saviour and our 
 grieving away the Holy Spirit. What pictures would our sins — open sins, secret sins, heart sins, and 
 life-long sins — make! Who would dare look at them? What a terrible hall that would bel Itwould 
 truly bo a "judgment hall"; it would make us tremble. Rev. John Toddt d. d. 
 
 PRACTICAL. 
 
 1. Paul's answer. G-race sharpens the wits on such occasions, and suggests means of self-defence 
 to those who suffer in the cause of God. Quesnel. 
 
 2. False accusation (v. 13) . The history of all tho world tells us that immoral means will over 
 intercept good ends. Coleridge, 
 
 3. Exercise myself (v. 16). It is a commonplace in military economy that a soldier cannot bo 
 made in a day. Raw recruits, however perfect may be their arms and their uniform, are useless when 
 they meet an enemy. Wherein really consists the strength of an army in tho day of battle? In tho 
 previous exercise of the individual combatants. Ar7iot. 
 
 4. Conscience. Let tho conscience be clean, whether it point upward to God or outward to 
 men. A, 
 
 5. Alms for my nation (v. 17) . He is good that docs good to others. If he suffers for the good he 
 does, he is better still; and If he suffers from them to whom he did good, ho is arrived to that height of 
 goodness that nothing but an increase of bis suffering can add to it ; if it proves his deatbi his virtue is at 
 its summit; it is heroism complete. La Bruytre. 
 
 6. Temperance, etc. (v. 25). Faith in Christ is designed to enforce the great laws of temperance 
 and justice. Henry, 
 
 7. Trembled (v. 25). When convictions spring up as in this case, taking tho shape of terror In 
 prospect of the judgment-seat, there must and will be a rapid movement, either backward or forward. 
 It is as if fire were falling on the spot where you stand and you must instantly escape from it. You wilJ 
 go cither nearer to the God whom you fear or farther away from him. Amot. 
 
 8. Go thy way. The seed was good and the sower skilful, yet no fruit followed. A. 
 
 9. Further, bad company in this caso contributed to tho failure. Felix and Drusilla were both 
 steeped in wickedness. It is more difficult for Felix to yield and admit conviction in presence of hia 
 profligate companion. Many promising impressions have been nipped in tho bud by tho scoff of worldly 
 companions. A. 
 
 10. Now is the day of salvation ; tho gospel does not know to-morrow. Let any ono who, in modem 
 times, is inclined to follow this ancient example of procrastination think for a moment why bro desires 
 delay. A, 
 
 11. Tho conscience is seared by stifling convictions of sin. A. 
 
 13. The devil cozens us of all our time by cozening us out of the present time. Henry, 
 13. Felix compared with the jailer. Two men may be led by nearly the same path into those 
 Boul-pangs which accompany conviction of sin ; and yet tho two men may follow opposite courses in life 
 and meet opposite rewards in eternity. It is not how you fall into the pains of conviction that fixes your 
 ■tatc, but how you get out of them. Amot. 
 
 Lesson VI. Novembek 11, 1877. 
 PAUL BEFORE AGEIPPA. Acts 26:G-20. 
 
 TIME. A. D. 60, August. 
 PLACE. Caesaroa. 
 
 BULERS. Nero, emperor of Rome. Festus, governor of Judea. Herod Agrippa. the younger, 
 king of Chalchifl, and a large territory oast of Jordan and Lebanon. 
 
 CONNECTION. 
 
 Paul had lain in prison at Caisarea for two years, till Felix was summoned to Rome to answer for hli 
 cruelty to tho Jews. Tho successor of Felix was Festus, a careless man of the worid. He proposed to 
 Paul to go up to Jerusalem to be judged. Tho prisoner, standing on his right of Roman citizenship, at 
 
 199 
 
Acts. 
 
 LESSON VI. 
 
 Fourth Quaktbb. 
 
 6 And now' I stand and am judged 
 for the hope of the promise^ made of 
 God unto our fathers : 
 
 7 Unto which pr.tmise our twelve 
 tribes, instantly serving God day and 
 night, hope lo come. For which 
 hope's sake, king Agrippa, I am ac- 
 cused of the Jews. 
 
 8 Why3 should it be thought a 
 thing incredible with j'ou, that God 
 should raise the dead? 
 
 9 I verily thought with myself, 
 that I ought* to do many things con- 
 trary to the name of Jesus of Naz- 
 areth. 
 
 10 Which thing I also did in* Je- 
 rusalem : and many of the saints did 
 1 shut up in prison, having received 
 authority'' from the chief priests ; and 
 when they were put to death, I gave 
 my voice against them. 
 
 Parallel Passages. — lActs 23 : 6. ^Acts 13 : 32, 33 ; Gen. 3 : 15 ; 22 : 18 ; 49 : 10 ; De. 18 : 15 ; Is. 7 : 
 14; 9:6, 7; Jer. 23:5; 33:14, 16; Ezo. 34:23. n Cor. 15:20, 35,36. 'John 16:2; 1 Ti. 1:13. ^A<Aa 
 8:1,3; Gal. 1:13. <iAot39:14. 
 
 once appealed to Caesar. He would not buy his liberty with a bribe, but he would avail himself of any 
 protection afforded by the laws of the empire. Fraaer. — Festus received at this time a visit of congrat- 
 ulation from Herod Agrippa the younger, great grandson of Herod the Great (who built Caesaroa), and 
 king of Chalchis, a email city east of Antioch. He was the brother of Drusilla, and was accompanied 
 '^y his other sister, Bernice, equally beautiful, who also had left her husband, Polemon, king of Fontua, 
 and was living with her brother Agrippa. Festus having no delinitc charges to send with Paul to EomCi 
 wished Agrippa, who was a Jew, to hear Paul. Accordingly Paul was summoned before the king, the 
 governor, and the principal men of the city, and to-day's lesson is part of his address to them. — Outlint 
 of the address. 1. He had first been a most fierce persecutor of Jesus and bis followers (9^11). 2. On 
 his way to Damascus Jesus himself had convinced him that Jesus was the Messiah of the Scriptures 
 (12-15). 3. Jesus commanded him to preach to the Gentiles that they might be saved also (16-18). 4. 
 And because ho obeyed the words of the Messiah and preaphcd to the Gentiles the Jews tried to kill 
 him (19-21). 5. But from the time of his change from an enemy tQ a friend of Jesus, up to that very 
 day, there "bad been no heresy; for he had said nothing but what tho Jewish Scriptures themselves 
 taught. Knox. 
 
 EXPLANATORY. 
 
 6. The promise unto our fathers. It was not a new or strange doctrine that ho proclaimed. 
 
 He was aware while he spoke that his doctrine involved the resurrection of the dead. The resurrection 
 of the dead in general and the resurrection of Christ in i^articular are bound up together. To deny the 
 possibility of a resurrection involves the rejection of Christ. Amot. — Our identifies the speaker with 
 the Jewish race and church. Alexander. 
 
 7. Our twelve tribes. In tho original a single word, denoting a collective body composed of 
 twelve tribes. Alexander. — All included as the Jewish church, because the promise was made and 
 stands on record for the entire people. Jacohus. — Instantly. In its older sense meant urgmily, per- 
 severinghj. Swinton. — Instantly serving God. Zealously attending to the Mosaic ordinances with 
 unwearied zeal and devotion. Pierce. — Day and niglit. With unwearied zeal, with constancy and 
 ardor ( Luke 2 : 37) . The ordinary Jewish services and sacrifices were in tho morning and evening, and 
 might be said to bo performed day and night. Some of their services, as the paschal supper, were pro. 
 longed usually till late at night. — Hope to come. The ancient Jewish nation had hoped to come to 
 that promise, it had been the hope and expectation of tho nation. — if or which hope's sake. On 
 account of my cherishing this hope in common with the groat mass of my countrymen. Barnes. 
 
 8. Incredible . . . raise the dead. It is a greater miracle to make that which was not than to 
 repair that which was. Why cannot Ho raise us after we are turned into dust, who, if wo ever were 
 reduced into notlung, could give us a being? Augustine. 
 
 9. The apostle then proceeds to show tho strong personal reason for his belief in tho resurrection 
 of Jesus and for his faith in his Mcssiahship. He had been a persecuting opponent, but had been con- 
 vinced by surprising miracles. — I verily thought with myself. Was self-persuaded ; I conceived 
 
 It to bo my duty; I was conscientious in my opposition to Jesus of Nazareth. Contrary to the 
 
 name of Jesus. In opposition to tho doctrines and work of Jesus. 
 
 10. Many of the saints. Of the disciples, Christians, often called saints in Seriptnro (Acts 8 : 
 13). Wo have only the account of Stephen's death given; but undoubtedly there were others, and 
 Stephen's was particularly mentioned, as perhaps the fii-st and most noted. Pierce. — Gave my voice 
 
 200 
 
FOUKTH QUAETER. 
 
 LESSON VI. 
 
 Acts. 
 
 11 And I punished them oft in 
 every synagogue, and compelled Ihem 
 to blaspheme ; and being exceeding- 
 ly mad against them, I persecuted 
 them even unto strange cities. 
 
 12 Whereupon as 1 went^ to Da- 
 mascus with authority and commis- 
 sion from the chief priests, 
 
 13 At midday, O king, I saw in 
 the way a light from heaven, above 
 the brightness of the sun, shining 
 round about me and them which 
 journeyed with me. 
 
 14 And when we were all fallen 
 to the earth, I heard a voice speak- 
 ing unto me, and saying in the He- 
 brew totigue, Saul, Saul, why perse- 
 cutest thou me ? it is hard for thee 
 to kicli against the pricks. 
 
 15 And 1 said. Who art thou, 
 Lord? And he said, I am Jesus 
 whom thou persecutest. 
 
 16 But rise, and stand upon thy 
 feet : for 1 have appeared unto thee 
 for this purpose, to make thee a min- 
 isterS and a witness^ both of these 
 
 Pakallel Passages. — lActa 9 : 3. ^Eph. 3:7; Col. 1 : 23, 25. =Act3 22 : 15. 
 
 Literally, gave my vote. Black and white stones were used for voting. If the person was to he con- 
 demned a hlack stone was given. Some suppose that Paul was a member of the Sanhedrim and voted 
 with the other judges. But the phrase is frequently used metaphorically. Paul took an active part in 
 the persecution of the Christians. Gloag. 
 
 11. I was forcing tliem, by threats and torture (" sought to compel them ") to blaspliezne. 
 The imperfect tense here used and rendered "compelled," expresses only tho "attempt," withoat 
 respect to the success or otherwise. Pliny, the proconsul of Bithynia, in his letter to the Emperor 
 Trajan, about A. D. 102, writes that it was required of the Christians to blaspheme Cliristf but that 
 none who were truly such could be compelled to do it. Unto outside (foreign) cities, cities outside of 
 Jndea. It is not unlikely that he pursued the Christians from place to place on the way to Damascus, 
 and that city is mentioned because there it was that he was arrested. Jacobus. — And being exceed- 
 ing mad against them. This language effectually disposes of the position of those who suppose that 
 in all this persecution Paul was acting under the impulse of conscience alone, and in a devout though 
 mistaken service of God. He may have thought he did God service in slaying Christ's disciples (John 
 16 :2), but it is clear that he was acting under the influence of pride and passion, which unfits the mind 
 for moral judgment. Abbott. 
 
 13. Damascus, Probably the oldest existing city in the world. Its origin is lost in antiquity. 
 According to Jewi.sh tradition it was built by Hz, great-grandson of Koah. It has a present population 
 of upward of 150,000, composed of Jews, Moslems, and Christians. Abbott. 
 
 13. A light from heaven. (1) A light; (2) a great light; (3) a sudden light; (4) a spacious 
 light ; (5) a light from heaven. No doubt this light was the SheUnah, — a glorious presence of Jehovah, 
 — that was seen by Moses in the burning bush, shone in the pillar of fii-e, dwelt in tho tabernacle and 
 temple, and reappeared at Bethlehem to the shepherds. Bonar. 
 
 14. Ail faUen. In Chapter IX, Luke gives tho narrative, and says that Paul fell to the earth (v. 4) , 
 and that his attendants " stood speechless," that is, were speechless, saying nothing as to whether they 
 fell and rose again or not. P*ul would naturally give faller particulars in this closing address. Hero ho 
 adds that the "voice " spake to him " in the Hebrew tongue." Jacobus. — Kick against the pricks. 
 The goads or goad-points with which oxen were stimulated or punished and compelled to submit to their 
 drivers. It is a proverb used by .^sehylus to describe a vain resistance. Wliedon. — Pricks. This in 
 Palestine was a strong pole, eight or ten feet long, with a pointed prick at one end with which to urge 
 on tho oxen, and a kind of chisel at the other with which to clear tho plowshare of earth and weeds. 
 The ox, being driven from behind, not, as with us, from the side, would strike against the goad if it 
 resisted by kicking. Abbott. — Tha idea is not merely of vain resistance to the irresistible, hut that 
 resistance which incurs new Buffering. Alexander. 
 
 15. I am Jesns. It H clear from this that there was a personal appearance of tho Saviour. 
 Barnes. — Whom thou persecutest. He who gives a cup of cold water to a disciple for Christ's 
 sake, does it to him; and so he who persecutes a disciple, persecutes Jesus. It is he who is stoned in 
 Stephen; flayed in the person of Bartholomew. He was roasted on Lawrence's gridiron; exposed to 
 lions in Ignatius; burned in Polycarp; frozen in the lake where stood forty martyrs of Cappadocia. Bp. 
 J. Taylor. 
 
 16. The things thou hast seen. Christ's appearance to him, of which he was now g.ving an 
 account. And of the things which ; that is, of other visions which he should afterwards ;iave, as 
 Oh. 18 : 9 ; 22 : 11 ; 2 Cor. 13 ; 1-4. Note. "We have in these words aUnost the same language as that ol 
 
 201 
 
Acts. 
 
 LESSON VI. 
 
 FOUKTH QUAKTEB 
 
 things which thou hast Rcen, and of 
 those things iu the which I will ap- 
 pear unto thee ; 
 
 17 Delivering thee from the peo- 
 ple and /;'o??i the Gentiles, unto whom 
 now I send thee. 
 
 18 To open their eyes^ and to^ 
 turn them from darkness to light, 
 and from the power^ of Satan unto 
 God, that they may receive forgive- 
 ness* of sins, and inheritance^ among 
 
 them which r.re sanctified^ by faith' 
 that is in me. 
 
 19 Whereupon, O king Agrippa, 
 I was not disobedient unto the heav- 
 enly vision : 
 
 20 But shewed^ first unto them of 
 Damascus, and at Jerusalem, and 
 throughout all the coasts of Judea, 
 and then to the Gentiles, that they 
 should repent^ and turn to God, and 
 do works'" meet for repentance. 
 
 Pakallei, Passages. — "Is. 35 : 6 ; 42 : 6, 7 ; Eph. 1 : 18. ^Luke 1 : 79 ; John 8 : 12 ; 2 Cor. 4 : 4, 6 ; 
 1 Peter 2 : 9. sCoI. 1 : 13 ; 1 John 3 : 8. «Luke 1 : 77 ; Eph. 1 ; 7, 11. ci pc. 1 : 4. ojohn 17 : 17 ; 1 Cor. 1 : 
 80; Eov. 21:27. 'Eph. 2:13; Heb. 11:6. 'Acts 9: 19. "Acts 3 : 19 ; 17 : 30. MMatt.3:8. 
 
 Ananias (Ch. 22 : 15) , and, as Ananias was sent by God, his address to Paul may be considered as Q-od's, 
 tfaeobiis. — There is no inconsistency in supposing that Christ might say to him all that is mentioned. 
 In the three verses (16-18), and that yet he might be instructed at great length by Ananias. Kendrick. 
 
 17. Delivering thee from the people (z. e. of the Jews) and the heathen. Such a 
 promise was conditional from the nature of the case. It x>ledged to him the security which ho needed 
 for the accomplishment of his work until his work was done. Hackett. 
 
 18. We find that the saving change wrought in the man at his conversion consists of two parts, — 
 the enlightenment of tho mind and the renewing of the life. These two parts may be separately 
 expressed, but they cannot separately exist. Tou do not first get your eyes opened and thereafter 
 your heart and life turned round; neither do you practically turn first and intelligently observe after- 
 wards. The opening helps you to turn, hut the turning also helps you to open. In the Christian 
 life, true understanding and right action go together, as tho right and left side of a living man. The 
 regeneration is made up of truth and righteousness. Like the rays of light and rays of heat which 
 proceed in company from the sun, they may bo distinguished by philosophical analysis, but can never 
 be separated in fact. There is only one turning; but you turn from two things and towards two 
 things, —from darkness and the power of Satan to liglit and God. The things on this side seem 
 two, and the things on that side seem two; yet on cither side there is substantially only one. God 
 and ligJit do not here represent separate and diiferont objects'; for God is light. Darkness and the 
 power of Satan do not here represent separate and different objects; for the power of Satan Is dark- 
 ness. The second portion of this verse describes the privileges obtained in conversion. These arc pardon 
 and the inheritance. The gift, like the work, is twofold: it removes from a believer what ho deserves 
 and bestows upon him the deserts of his, Redeemer. Tho pardon and the inheritance go together. 
 Those who are not forgiven have no inheritance among the sanctified, and those who have no inheri- 
 tance among tho sanctified are not forgiven. No human being is forgiven and then left outcast; no 
 human being is admitted to the inheritance unforgiven. Arnot. 
 
 19. Whereupon. Whence. Since the proof of his being tho Messiah and of his resurrection 
 and of his calling mo to this work was so clear and plain I deemed it my fluty to engage without delay 
 In the work. To the heavenly vision. To the celestial appearance, or to tho vision which appeared 
 to me manifestly from heaven. I did not doubt that this splendid appearance (v. 13) tvas from heaven, 
 and I did not refuse to obey the command of him who thus Appeared to mo. Sames. 
 
 ao. All the work which Paul performed from the time of conversion to the present day ho compre- 
 hensively describes in this verse as a proclamation ; and ho specifies as his fourfold pioco of labor, — first, 
 the two cities, Damascus and Jerusalem, and then the whole region of Jadea, and, lastly, tho heathen 
 world. LecliUr. — Observe the threefold element in Christian experience, — repentance, i. e. abandon- 
 ment of sin; return to God, i. e. faith; and works meet. for repentance, i. e. tho fruits of rcpcntanco 
 and faith in practical godliness. Abbott. 
 
 ILLUSTRATIVE. 
 
 I. In ancient Bome thero was said to he a golden milestone from which distances were measured 
 to every part of tho empire, and to which every road in the empire sooner or later led. So, wherevei 
 Paul was or whatever his circumstances, he always found a way to Christ in his sermons. 
 
 II. Paul hold fast the hope of the promise. His progress, instead of being an apostasy, had been 
 the development and glory of all tho Old Testament revelation. In this aspect tho progress of revoliUoa 
 
 202 
 
Fourth 'Quaetee. LESSON VI. Acts. 
 
 is somewhat like the progress of a plant that grows from aood. The first stage is in appearance very 
 different from the second ; the leaves subsequently anfoldod are not a mere repetition of their prede- 
 cessors. Suppose a person, altogether unacquainted with the processes of vegetation, has obtained some 
 seed, which he believes to bo precious, from a foreign land. He sows it in his garden and watches its 
 springing and growth. After having seen its first leaves spread out, he is called from home. The plants 
 arc left under the charge of a skilful and faithful servant, and the owner does not sec thera again for a 
 month. On his return he visits the garden to mark the progress of his v.alucd foreign plants. He finds 
 them growing, indeed, on the same spot, but entirely changed. I' These are not my plants ! " he exclaims. 
 "I left them with leaves smooth and almost circular; these leaves are downy, corrugated, and sharply 
 
 ■ indented on all sides." He thinks the gardener has removed the original germs and substituted others 
 of a different kind in their place. The owner ignorantly mistakes a natural development for a dishonest 
 change. The Sanhedrim represents the prejudiced householder, and Paul stands for the faithful steward 
 The gospel which Paul preached was not, indeed, a mere reproduction of the Mosaic institutes : it was 
 the growth of that germ into folragc, flowers, and fruit. All the sacrifices are promises. The Sanhe- 
 drim, in their blind zeal, would grasp these promise-buds and hold them tight, and never permit them 
 to open : Paul would leave these precious buds free under the sun and air of heaven, and watch to see 
 whereunto they would grow. AmoU 
 
 PRACTICAL,. 
 
 1. Instantly serving God (v. 7) . Prayer is the first thing wherewith a righteous life beginncth 
 and the last wherewith it does end. Prayer being a work commoil to the triumphant as well as the mili- 
 tant church, a work common unto men with angels, what should we think but that so much of our Uvea 
 is celestial and divine as we spend in the exercise of prayer? Hooker. 
 
 2. Wliy Incredible (v. 8); Eeliglon is the most reasonable thing in the world. Even when It is 
 above our reason, still it is perfectly reasonabU. 
 
 3. Misguided judgment (v. 9). It ;s a proverbial remark and a just one, that " a liar will some- 
 times repeat the same falsehood so often that he will come to believe it himself." The like takes place 
 with many other sins besides lying; and a man will often succeed in thus convincing, not only him- 
 self, but others, of his " sincerity." If you begin by neglecting the warnings of conscience and acting 
 against your own moral judgment, that judgment will in time become depraved, and you will act on 
 wrong principles. Whateli/. 
 
 4. Fallen to tlie earth (v. 14). Let him who desires to hear the voice of God fall down ana 
 humble himself in the presence of his majesty. Starke. 
 
 5. It is liard. These words warn us not to resist the power which rules the world. Schleiermacher 
 
 6. Music is sweet, but the setting of the strings in tune is unplcasing; so is it harsh to set our 
 hearts in order, which yet must be done, and thoroughly done. J. Trapp. 
 
 7. Paul converted. 1. The author of Paul's conversion reminds us of the only source of all true 
 conversion. 2. The time at which it occun-ed suggests that the conversion of a sinner may take place at 
 any time, in any pUice, and docs not necessarily depend upon favorable opportunities. 3. The agent 
 employed suggests the means usually employed in the conversion of the sinner. Biblical Museum. 
 
 8. It converts the ravening wolf first of a/, into a peaceful lamb, and then oven into a faithful shep- 
 herd. It breaks off the point of the persecutor's menacing spear, and then converts it into the shcphend's 
 protecting crook. Gerok. 
 
 9. Conversion a reality. Conversion is no repairing o. the old building; but it takes all down 
 and erects a new structure. It is not tho putting in a patch or sowing on a list of holiness, but, with the 
 true convert, holiness is woven into all his powers, principles, and practice. The sincere Christian is 
 quite a new fabric, from tho foundation to the top-stone aii new. H. Alleine. 
 
 10. Novp (v. 17) here implies, so far as Saul's career is an example to be followed, that when tho 
 convert has had, as Paul, previous education that fits him for the work of tho ministry, he should begm 
 at once to proclaim to others the gospel which ho has found himself. Abbott. 
 
 11. Open the eyes (v. 18). The world is not so much illuminated by the rising sun as is tho soul 
 of man made shining and bright when it receives the grace of God by the Spirit. Chrysostom. 
 
 18. Holiness is not blind. Illumination is the first part of sanctification. Believers are children of 
 
 the light. B. Baxter. , , , , , 
 
 13. Opinion is the main thing which does good or harm In tho world; it is our false opinions of 
 
 things which ruin us. M. Aureliua. . . ^ ,. 
 
 14. Not disobedient (v. 19). It is impossible to inculcate too often tho momentous truth that tho 
 character is not formed by passive impressions, but by voluntary actions, and that we shall bo judged 
 hereafter, not by what we have felt, but by what we have done. B. Hall. 
 
 15. First, Damascus (v. 20) . Precisely where we may have given the greatest offence wo should 
 ^egln to remove it. Starke. 
 
 203 
 
Acts. LESSON Vn. Foubth Quaeteb. 
 
 Lesson Vn. November 18, 1877. 
 ALMOST PEESTJADED. Acts 26 : 21-29. 
 
 TIME. A. D. 60, August. 
 
 PLACE. Cassaroa. 
 
 RULEKS. Nero, emperor of Rome. Festus, governor of Judea. Agrippa, kingof Caialchte. 
 
 CIKCUMSTANCBS. Paul Bpeaking before Featua and Agrippa. Continuation of hia speech. 
 
 21 For these causes the Jews^ 
 caught me in the temple, and went 
 about to kill me. 
 
 22 Having^ therefore obtained help 
 of God, I continue unto this day, 
 witnessing both to small and great, 
 saying none other things than those 
 
 which^ the prophets and Moses did 
 say should come : 
 
 23 That Christ should suffer, and 
 that he should be the first* that 
 should rise from the dead, and 
 should^ shew light unto the people, 
 and to the Gentiles. 
 
 Pakallel Passages. — lAc. 21:30, 31. zjs. 41:10, ll; Mat. 28:30; Ph. 4:13. 8Lu.24:27. «Eo. 
 6:9; ICqr. 16:23. 6Versel8. 
 
 EXPI.ANATOKY. 
 
 SI. For these causes, — literally, on account of Vicsethinga — his labors among the Jews and 
 Gentiles thus carried on according to his commission — the Jews cauglit (seized) me in the temple, 
 referring to his first arrest at Jerusalem, which was led on by the Ephesian Jews (ch. 21 : 28, 29) . Those 
 ^Vsiatic Jews had known of Paul at Ephesus and thereabouts preaching Jesus of Nazareth as the Mes- 
 siah, and the equality of the Gentiles in the privileges of the Messiah's kingdom, and on account of these 
 things they sought to kill him, literally, endeavored to lay (murderous) hands on me, that is, by lawless 
 violence. Jacobus. 
 
 ga. Having therefore obtained assistance from God ; since exposed to such dangers in 
 the fulfilment of his ministry ho must otherwise have perished. The assistance was an inference from 
 Ills present safety. iZac/.-ett. — Witnessing;. Bearing testimony to what ho had seen, according to the 
 command of Christ (v. 16). To small. To those In humble life, to the poor, the ignorant, and the 
 obscure. Like his Master, he. did not despise them, but regarded it as his duty and privilege to preach 
 the gospel to the poor. And great. The rich and noble, to kings and princes and governors. He 
 had thus stood on Mars Hill at Athens ; he had borne testimony before the wise men of Greece ; he had 
 declared the same gospel before Felix, Festus, and now before Agrippa; he offered salvation to all. 
 He passed by none because they were poor, and he was not deterred by the fear of the rich and the 
 great from making known their sins and calling them to repentance. What an admirable illustration of 
 the proper duties of a minister of the gospel I Saying none otlier thing, etc. Delivering no new 
 doctrine, but maintaining only that the prophecies had been fulfilled. As he had done this only, there 
 was no reason for the opposition and XJcrsecution of the Jews, Should come. Should come to pass, 
 or should take place. Paul here evidently moans to say that the doctrine of the atonement and of the 
 resurrection of Christ, is taught in the Old Testament. Barnes. — Saying none other thing. So 
 far from impugning the law and the prophets, he has proclaimed their fulfilment in a Messiah, suffering, 
 crucified, and risen from the dead, and so bringing light, not only to the people of Israel, but also to the 
 Gentiles. For prophecies of which this was a fulfilment, see Isa. 42 : 6; 49:9; 60:1-3. Abbott. 
 
 23. Tliat Christ. That the Messiah expected by the Jews should bo a suifering Messiah. 
 Should suffer. Should lead a painful life, and be put to death. Comp. Dan. 9:27; Isa. 53. And 
 that lie should be the first, etc. This declaration contains two points. (1) That it was taught in 
 the prophets that the Messiah should rise from the dead. On this, see the proof alleged in ch. 2 : 24-32 ; 
 13 : 32-37. (2) That he should be the first that should rise. This cannot mean that the Messiah should 
 be the first dead person who should bo restored to life, for Elijah had raised the son of the Shunaramite, 
 and Jesus himself had raised Lazarus, and the widow's son at Nain. It does not mean that he should he 
 the first in tite order of lime that should rise, but ^rs< in eminence, the most distinguished, the chief, the 
 head of those who should rise from the dead. (1) As being chief, a prince among those raised fl'om the 
 dead ; (2) as being raised by his own power (John 10 : 18) ; (3) as, by his rising, securing a dominion over 
 dexith and the grave (1 Cor. 15 : 25, 26) ; and (4), as bringing, by his rising, life and Immortality to light. 
 
 204 
 
FoBETH Qtjaeter. LESSON VII. Acts. 
 
 24 And as he thus spake for him- 
 eelf, Festus said with a loud voice, 
 Paul, thou art beside th5'self ; much 
 learning doth make thee mad. 
 
 25 But he said,i I am not mad, 
 most noble Festus : but speak forth 
 the words of truth and soberness. 
 
 26 For the king knoweth of these 
 
 things, before whom also I speak 
 freel}'^ : for I am persuaded that none 
 of these things are hidden from him ; 
 for this thing was not done in a 
 corner. 
 
 27 King Agrippa, believest tliou 
 the prophets? I know that thou 
 believest.2 
 
 Parallel Passages. — 'Ac. 23 : 6 ; 1 Po. 2 : 17. sja. 2 : 19. 
 
 He rose to return to death no more, and ho thus secured an ascendancy over death and the grave, and waa 
 thus, hy way of eminence, ^rsi. Barnes. — Show light. Give the linowlodgo and enjoyment of tmo 
 religion. Ripley. — Jews and Gentiles. This was the other point of dispute between Paul and his 
 Jewish opponents, Paul maintaining that in preaching tho gospel to the Gentiles ho was only acting in 
 accordance with tho predictions of their prophets. Gloag. 
 
 34. Beside thyself. Here Festus broke out into a loud esclamatiou, expressive of ridicule and 
 surprise. To the cold man of tho world, as to tho inquisitive Athenians, tho doctrine of the resurrection 
 was foolishness : and he said, '* Paul, thou art mad I thy incessant study is turning thco to madness." 
 The apostle had alluded in his speech to writings which had a mysterious sound, — to the prophets and to 
 Moses (vs. 22, 23), and it is reasonable to believe that in his imprisonment such "books and parch- 
 ments" as ho afterwards wrote for in his second letter to Timotheus were brought to him by his friends. 
 Thus Festus adopted the conclusion that he had before him a mad enthusiast, whose head had been 
 turned by poring over strange learning. The apostle's reply was courteous and self-possessed, but 
 intensely earnest. Uowson. — "What then? Is it another case in which two men entertain different 
 opinions, and in which each may safely hold his own? Alas! it cannot he. One of the two is mad, 
 and in his madness throws himself away. Paul is sober : Festus is the fool. If two are sleeping in one 
 bed, and if one arise at midnight and Hee to the fields in the conviction that the house is tottering to ItA 
 fall, while the other, though wide awake, lies still in bed, tho one who remains at ease within the house 
 thinks his companion is a fool for his pains. And ho must think so. If he did not think so he could not 
 lie still another moment. For him only two alternatives are possible ; cither ho must think that the 
 man who fled is a fool, or he must arise and flee too, with all his might. Amot. 
 
 85. I am not mad, etc. This reply of Paul is nnsui-passed as a model of Christian cour- 
 tesy and self-command. Doddridge takes occasion to say hero, that " if great and good men who 
 meet with rude and insolent treatment in the defence of the gospel would learn to behave with 
 such moderation it would be a ^reat accession of stl-ength to the Christian cause." nacl:ett. — Most 
 noble Festus. It was an outstanding feature of Paul's character to appreciate correctly another man's 
 difliculties, and to sympathize tenderly with those whose position magnified the ofl'cnce of the cross. 
 There is strength, no doubt, in this preacher, but there is sensibility too. He cannot be weak, but 
 neither is it in him to be rude. "Most noble Festus," said he. Oh 1 1 love the great missionary for that 
 word. I think I hear his voice thrilling as he utters it. Right well he know that, other things being 
 equal, it was harder for the Roman governor than for a moaner man to obey the gospel and cast in his 
 lot wiOi the Christians. Ho will not flatter the august stranger; ho will not suggest that the elevated 
 and refined may have a private door opened to admit them into heaven, and so escape the humiliation of 
 going in by the same gate with the vulgar throng. This missionary is faithful, but he is never harsh. 
 He makes atloifanco for every one's temptations, and becomes all things to all men, that he may gain 
 some. In tho polite, respectful address of the Christian apostlo to tho Roman magistrate lies a principle 
 that is permanent, precious, practical. Let us endeavor to understand and apply it. Amot. 
 
 86. Tho king knoweth of these things. The prophecies of tho Old Testament Scriptures, 
 tho life and labors, and death and resurrection, of Jesus of Nazareth. All these things, as a Jew and 
 n resident of Palestine, Agrippa could not but be familiar with. This thing was not done in a 
 comer. Tho miracles and teaching of Christ transpired publicly, and were widely spread abroad; 
 he was crucified, and rose again in tho midst of Jerusalem, when the city was crowded; all the 
 prominent events of his life and the truths of his gospel were generally diffused and well known, 
 and Agiippa could not hut have heard them. By his silence and by his answer he admits the apostle's 
 appeal. Pierce. 
 
 27. Believest thou the prophets? Tho interruption of Festus had broken in upon tho thread 
 of his argument. Paul was referring to tho testimony of the prophets; and having answered Fcstus'a 
 eha-gc of madness by an elegant and impressive turn in his discourse, ho resumes his argument bj 
 
 205 
 
Acts. LESSON VII. Fourth Quarter. 
 
 28 Then Agrippa said unto Paul, 
 Almost thou' persuadest me to be a 
 Christian. 
 
 29 And Paul said, I woulds to 
 
 God, that not only thou, but also all 
 that hear mc this day, "Wcre both 
 almost, and altogether such as I am, 
 except these bonds. 
 
 Parallel Passages.— ijam. 1:23,24; Ezo. 33:31; Mar. 6 : 20 ; 10 : 17, 22. n Cor. 7 : 7. 
 
 Interrogating King Agrippa as to his faith. Pierce. — As Agrippa profcBsccl to "bGlievc the Scriptures^ 
 which foretold that the Messiah would rise from the dead, he -was hound to admit that there was nothing 
 Irrational or improbable in the apostle's testimony. Hackett. 
 
 28, Almost, etc. "In a little — thou persuadest mc." There arc two difficult questions respect- 
 ing the proper interpretation of this verse: (1> The rendition of the idiom; (2) the spirit of the speaker. 
 Some scholars supply after the words, " in a little," the word *' time," thus making the declaration, " In 
 a little time thou wilt persuade," etc". I would supply, as Alexander, the word " degree," thus render- 
 ing the ijassage as in our English version. In respect to the spirit of the speaker, there are throe views. 
 The first regards Agrippa as expressing a scx'ious conviction; the second as cxpi'essing a courtly and 
 complimentary appreciation of Paul's eloquence, implying a recognition of the truth of what he had said 
 respecting Jesus Christ and the prophets; the third as ironical. I incline to adopt the latter view, from 
 the considerations that the term " Christian " was one of ill repute, never, apparently, used by the disciples 
 among themselves (see Ch. 11 : 26, note), and that thJs interpretation accords better than cither of the 
 others with what we know of the character of Agrippa, and also with Paul's answer and the abrupt 
 conclusion of the hearing. Abbott. The first or second view seems the more probable. Ed. 
 
 29. I -would to God ?aul, lifting up his chained hands, with deep emotion and passionate long 
 Ing for the salvation of soul^, exclaimed, " I would to God that not only thou, but also all that hear me 
 this day, were not only almost^ but ALTOCETnER such as I am, except these bonds I" This was a 
 master-stroke of true eloquence that the finest orators of Greece or Rome never equalled. The effect 
 was electrical. Agrippa started from his seat, and broke up the court by departing with the governor 
 and Bcrnice, as if afx-aid that he should commit himself further were ho to listen any longer. Kitto. — 
 Excepting; these bonds (which, as he pleaded, he held up to view, chained as he probably was to 
 the soldier who guarded hira). This Christian magnanimity, wishing those who unjustly confined hJm 
 nothing but good, wishing them everything but evil, is a splendid specimen of the true Christian spirit, 
 even in chains. So able to give a reason of his hope, so bold, calm, and convincing in his defence of tho 
 truth, so earnest and tender in enforcing it, and ycarnjng so at heart for the salvation of his persecutors, 
 Paul wins a glorious victory. And this last and fullest vindication of the Christian cause in the face of 
 Jewish and Gentile dignitaries, before ho quits the Iloly Land for the metropolis of tho heathen world, 
 will stand on record wherever the gospel is preached (like Mary's anointing) aa a memorial of him. 
 Jacobus. 
 
 ILIiUSTRATIVE. 
 
 I, Paul and his enemies (v. 21), In the destruction of Images in tho Catholic Church at 
 Antwerp the mob found a choice group of the Crucifixion of Christ, and they tore down the Christ but 
 left the malefactors standing. (Dutch Republic, vol. 1, pp. 5G0-4.) So the Jews did in the time of Paul. 
 Bo men often do with their lives : they slay tho best and keep tho worst; they turn Christ out but keep 
 tho world. 
 
 II, Paul, thou art heside thyself (v. 24). A few years ago, in the United States of America, 
 a young woman of taste and genius burst into sudden and great celebrity as'a brilliant writer in the 
 periodical literature of the day. After a youth of constant and oppressive struggle she found herself at 
 length an object of admiration and envy throughout her native land. The world was all before her; the 
 ball was at her foot. Fanny Forester's troubles were over and her fortune made; she has reached tho 
 throne at last, and may now sit as a queen in the highest circles of American society. Tho fashionable 
 world had no sooner recognized and accepted their favorite than rumors began to spread, muJfied at 
 first, but anon breaking out in clear tones and distinct articulation, that their chosen heroine had con- 
 eented to become the wife of Judson, now far advanced in life, and to plunge with him Into tho darkest 
 heart of heathendom, there to burn her life-lamp down to tho socket learning a barbarous language, 
 taming a cruel race, and contending with a'pcstilcntial climate, all that she might make known the lovo 
 of Jesus to an uncivilized and idolatrous nation. To Burmah she went, did and bore her Saviour's will 
 there till life could hold out no longer, and then came homo to die. "Tho woman is mad! " rang Irom 
 end to end of America, echoing and re-echoing through the marts of trade and the salona of fashion, — 
 "Tho woman is mad I" Herself caught the word and the thought, and, like the liberated Hebrews in tho 
 WildcmcBs, consecrated what she had borrowed from the Egyptians to the service of the Lord, She 
 wrote and published an essay on " The Madncfis of the Missionary Enterprise," in which sho effectively 
 
 206 
 
Fourth Quarter. LESSON VIII. Acts, 
 
 tni'iiod the money-making and pleasure-loving world of her own people upside doTTS. TTic missionary 
 cleared herself and her cause, leaving the imputation of madness lying on the other aide. Amot. 
 
 III. When an heir is impleaded for an idiot the judge commacds tn apple or a counter, with a 
 piece of gold, to bo set before him to try which he will take. If ho take the a^-lc or counter and leave the 
 gold then he is cast for a fool. This is the case of all wicked men, and much mor«. When heaven and 
 hell, life and death, are set before them they choose hell rather than heaven, death rather than life, Uie 
 trifling things of earth rather than an iuhcritance among the saints in light. SwiTibuni. 
 
 PKACTICATL. 
 
 I, Kone other things (v. 22). Let the great Csesars of the world then know that the more sub- 
 ject they are to Christ the more sure they arc of the loyalty of their subjects to them. Neither is there, 
 in all the world, any so firm and strait bond to tie the hearts of their people to them as true religion to 
 God. J3p. Hail. 
 
 3. Besido thyself (v. 24). How unaccountable to the unconverted arc the exorcises of the truly 
 pious 1 They are as one that mockoth ; but Wisdom is justified of her children. Tho unconverted are 
 insane, if cither; and they but begin to covie io themselves when they say, I will arise, and go to my 
 Father, and say. Father, I have sinned against heaven and in thy sight. Pierce. 
 
 3. The world deems men to be prudent while they are mad, and to bo mad when they cease to 
 rave and become prudent. Lindhammer, 
 
 4. There is no madness so great, no delirium so awful, as to neglect the eternal interest of tho soul 
 for tho sake of the poor pleasures and honors which this life can give. Barnes. 
 
 6. Words of truth (v. 25). A little philosophy inclineth man's miad to atheism, but depth in 
 philosophy bringeth men's minds about to religion. Bacon. 
 
 6. Paul's courtesy. Most noble Fcstus (v. 25). As the tree is known by its fruits, the gold by 
 the touch, tho bell by its sound, ao is man's birth by hia benevolence, his honor by his humility, and bis 
 calling by his courtesy. Cawdray. 
 
 7. The king knoweth (v. 26). Wo shoiild have all our communications with men as in the 
 presence of God, and with God as in the presence of men. Colton. 
 
 8. It is the mark of a clear conscience not to shiink from a judge who has an accurate knowledge 
 of the circumstances, but even to rejoice and to call himself happy. Chrijsostom. 
 
 9. Almost a Christian (v. 2S). IIow often wo, too, have been near the kingdom of heaven; 
 wc had almost passed from darkness to light, from the world to God; but the little that was wanting 
 we would not yield. There was some favorite sin we could not abandon; and the treasure which wo 
 had almost grasped was lost. Gerok. 
 
 10. Almost and altogether (v. 29). What it is to be a Christian. I. Almost. Merc (1) knowl- 
 edge of the way of salvation through Chi'ist; (2) conviction of the desirableness of embracing hini; (3) 
 excitement concerning our relation to him; (4) reformation of our outward lives. II. Altogether. To 
 <1) believe in Christ's doctrines; (2) rely on his atonement; (3) love his person;. (4) practise hia 
 religion. TT. TT, Wythe. 
 
 II. Savo these bonds (v. 2D). These men had put the bonds upon him, but he wishes only 
 good for evil. 
 
 12. Save these bonds. Christians desire others to bo Cliristlans, only better and happier Chris- 
 tians than themselves, — like them " save these bonds " of remaining sins and imperfections. 
 
 Lesson VIII. November 25, 1877. 
 PAUL IN THE STOEM. Acts 27 : 14-20. 
 
 TIME. A. D. 63, October. 
 
 PLACE, llcditcrranoan Sea, between Crete and Malta. 
 
 KDUERS. Nero, emperor of Rome. Festus, governor of Judca. 
 
 CONNECTION. 
 
 After Panl'B address before Agrippa it was soon th.it ho might be set at libertj-, only God b.id so 
 ordered it that before ho know this ho had appealed to C-osar, and now lie must go to Komo. Under a 
 guard of soldiers Paul, with Aristarchus and Luke, wont on board a ship and coasted along the shore. 
 of Asia till they came to Myra in Lycia. Hero they found one of the large Egyptian grala-ships carry 
 Ing wheat to Rome, and soldiers and prisoners embarked on it. They sailed to the sow.th of Crete and 
 camo to some bold rocks caUed Eairhavona, where tbcy took shelter from the northern gale. It becam. 
 
 207 
 
Acts. 
 
 LESSON vni. 
 
 FOUETH QtJAETER. 
 
 14 But not long after there arose 
 against it a tempestuous wind, called 
 Euroclydon.i 
 
 15 And when the ship was caught, 
 
 and could not bear up into the wind, 
 we let her drive. 
 
 16 And running under a certain 
 island which is called Clauda, we 
 
 Parallel Passage.— 'Pb. 107:25. 
 
 n question what to do. It was dangerous going on in the winter, Ijut they woro in a poor harbor and deso. 
 lato place. Only forty miles farther along the coast of Crete was the excellent harhor of Phenix or 
 Lutro. The wind had become a soft southern breeze, and the captain and owner of the ship were for 
 going on. They went in spite of Paul's warning to the contrary, believing that they might make the 
 port in a few hours. 
 
 EXPLANATORY. 
 14. Not long:. It waa towards the close of October. They had sailed about four miles, and had 
 /ust rounded Cape Matala wh^n a violent hurricane came sweeping down the mountains. — A tempes- 
 tuous wind. Literally, a " typhonic wind," i. e. u. wind accompanied by those phenomena which 
 ordinarily accompany a sudden change in the direction of the wind, whirling eddies and currents, violent 
 blasts, a tossed and angry appearance of the clouds, and a violent sea. ^&&o«. — Euroclydon. 
 Of the same description as the furious winds or hurricane now called a Levanter, the wind blowing In 
 all directions a perfect toi'nado. The etymology of the word " Euroclydon " seems to be very expressive of 
 its character, '• the wave-stirring cast wind." Pierce.— It we wish to understand the events which fol- 
 lowed, it is of the utmost consequence that we should ascertain in the first place the direction of this 
 gale. Though there is a great weight of opinion in favor of the reading " euro-aquilo," in place of 
 "Euroclydon," a view which would determine on critical grounds that the wind was east-northeast. 
 The wind came down from the island and drove the vessel off the island, whence it is evident that Jt 
 could not have been southerly, If wo consider further that the wind struck the vessel when she was not 
 far from Cape ilatala (v. 14), that it drove her towards Clauda (v. 16), which is an island about twenty 
 miles to the southwest of that point, and that the sailors "feared" lost it should drive them into the 
 Syrtis on the African coast (v. 17), all which facts are mentioned in rapid succession, an inspection of the 
 chart will suffice to show us that the point from which the storm came must have been northeast, or rather 
 to the cast of northeast, and thus wo may safely speak of it as coming from the cast-northeast. Howson* 
 15. The shipt It carried two hundred and seventy-six persons (v. 37) , and must have been a largo 
 ship. Such considerations lead us to suppose that the burthen of many ancient merchantmen may have 
 been from five hundred to a thousand tons. ITowson. — A vivid picture of an Alexandrian corn-ship just 
 such as that in which the apostle Paul was wrecked Is described by Lucian, who lived next after the 
 apostolic age. The vessel, the Isis, liko that in which Paul sailed, had gone around by Syria and along 
 the coast of Asia Minor, and then encountering adverse winds had been driven into the Piraeus. It was 
 an unusual sight in the port of Athens and soon attracted a crowd of idlers from the city. Lucian intro- 
 duces a dialogue amongst a party who had just examined the Isis ; and one of them is made lo say, " But 
 what a ship it was I The carpenter said it was one hundred and eighty foot long and forty-five wide, and 
 from the deck down to the pump at the bottom of the hold forty-five and a half feet; and for the rest, 
 what a mast it was 1 and what a yar^^ it carried ! and with what a cable it was sustained I and how grace- 
 fully the stern was rounded off I and ■\, is surmounted with a golden goose, the sign of a corn-ship. And 
 at the other end how gallantly the prow s^^-ang forward, carrying on cither side the goddess after whom 
 the ship was named I and all the rest of the or^-'^ment, the painting, and the fiaming pennants, and above 
 all the anchors, and the capstans, and windlasses, ur'\ the cabin next to the stern, all appear to be per- 
 fectly maiTcUons. AH the multitude of sailors one migi.*- compare to. a little army, and it was said to 
 suilico for a year's consumption for all Attica; and this unwlc^ "v bulk was nil managed by that little, 
 shrivelled old gentleman, with a bald pate, who sat at the helm twisL>f; about with a bit of handle those 
 \wo monstrous paddles, one on each side, which servo as rudders." — E-l-.t up into the vrind. To 
 look the wind in the face. This is the literal meaning of the original, tho nauLlcal term being probably 
 
 derived from the custom of painting eyes on either side of tho prow of a vessel. "We let her drive. 
 
 Unable to faco the wind, thoy were compelled to scud before it. The Greek is, literally, " given over to " 
 ("the wind) '* we were borne along " (by it) . Abbott. 
 
 IG. Uunning under. Running under the loo, or to the south, so that it sheltered them from tho 
 wind. — Como by tho boat. " To corao by," meant " to acquire, to get possession of," as etill used collo- 
 quially. The literal rendering is, " to become masters of tho boat, to got it under control so as to hoist it 
 Into the ship." Siointon'a Bible Word-BooJc. — Tho boat was hoisted on board ; but after towing so long 
 It must have been nearly filled with water; and under any circumstances tho hoisting of a boat on board 
 In a gale of wind is a work acconjplished with difficulty. Uowson. 
 
 208 
 
FoxiRTH Quarter. 
 
 LESSON vni. 
 
 Acts. 
 
 had much work to come by the 
 boat: 
 
 17 Which when they had taken up, 
 they used helps, undergirding the 
 ship; and fearing lest they should 
 fall into the quicksands, strake sail, 
 and so were driven. 
 
 18 And we being exceedingly 
 tossed with a tempest, the next day 
 they lightened the ship ; 
 
 19 And the third da'i wo cast out^ 
 with our own hands the tackling of 
 the ship. 
 
 20 And when neither sun nor 
 stars in many daj's appeared, and 
 no small tempest lay on us, all hope 
 that we should be saved was then 
 taken away. 
 
 21 But after long abstinence, 
 Paul stood forth in the midst of 
 them, and said, Sirs, ye should have 
 hearkened* unto me, and not have 
 loosed from Crete, and to have 
 gained this harm and loss. 
 
 22 And now3 I exhort j-ou to be 
 of good cheer : for there shall be no 
 
 Pahallei, PAsaAQES. — ijob 2i4. ^Vcvscs 9, 10. »Ps.ll2:7; 2Cor.l:4; 4:8,9. 
 
 17. Helps. Ropes and chains (not planks as is sometimes supposed), which are used in under- 
 girding the ship. — Undergirding. It was the custom of the ancients in a storm to draw thick cables 
 round their ships and so to undergird them, to prevent the planks yielding, called /rapping in nautical 
 language. Gloag. — To frap a ship is to pass four or five turns of a large rope around the hull or frame. 
 Falconer, — The quicksands. The quicksands off the coast of Africa, — two large saud.banks, called 
 the Upper and Lower Syrtis, — Strake saU. Smith renders this " lowering the gear," lowering to the 
 deck all the gear or rigging connected with the fair weather sails, so that everything that could be 
 diepensed with should be gotten out of harm's way. This is the practice still in making ready for a gale. 
 The storm-sail was set and the ship was put upon 'her starboard tack, the only expedient for avoiding 
 the quicksand. — And so were driven. Literally, were borne along. Such sail was set as the violence 
 of the gale would allow the ship to carry. Bo they would drift in the direction of Malta westward. 
 Jacobus. — What was undoubtedly done was this : Under the lee of the island she was brought round 
 with her head to the gale, facing the north or a little east of north, so as to take the storm on her starboard 
 or right quarter. The fair-weather sails and spars were taken down, a storm sail was set, and she was 
 then suffered to drift before the storm. In this position navigators calculate that she would drift in 
 a direction west by north at the rate of thirty-six miles in twenty-four hours. Thirteen days and a 
 fraction of drifting In this direction and at this rate would bring her to the Island of Malta, and to 
 that part of the Island which tradition identifies with the scene of the shipwreck. In this respect, there- 
 fore, modem calculations exactly confirm the Scripture narrative. For calculations in detail see Mr. 
 Smith's treatise, pp. 123-126. (Conybeare and Howson, Vol. II, p 325.) Abbott. 
 
 18. The next day, i. e. after their attempt to reach the port of Phenix. It was evident that the 
 ship must be lightened or founder at sea. Their next step, therefore, was to try the effect of this 
 measure. — I.ightened the ship. We are not told what it was that they sacrificed at this time; it 
 may have been their supernumerary spars and rigging, and some of the heavier and more accessible 
 articles of merchandise with which the ship was laden. Hackett. 
 
 19. Tackling. The furniture of the ship, such as tables, chests, beds, cooking utensils, etc. The 
 passengers were now required to lend their assistance, — "toe cast out." Lechler. 
 
 »0. Many days. A gale of such duration f fourteen days), though not very frequent, is by no 
 means unprecedented in that part of the Mediterranean, especially towards winter. Conybeare and 
 ITowaon. — Neither sun nor stars, etc. As they could see neither sun nor stars, they could make 
 no observations ; and as they had no compass, they would he totally ignorant of their situation, and 
 gave up all as lost. .Borne*. —All hope taken away. This despair arose, not merely from the 
 violence of the tempest, but from the leakage of the vessel ; and now they could not tell which way to 
 run the ship for the shore, and it seemed inevitable that they must founder at sea. Jacobus. — l,ons 
 abstinence denotes much abstinence as to time and degree, i.e. both long-continued and severe, hut 
 not entire. (See on v. 33.) This abstinence was not owing to their want of provisions (see v. 38), but 
 was the effect, in part at least, of their fears and dejection of mind (see v. 22, 36), and in part, also, of 
 the difficulty of preparing food under such circumstances, and of the constant requisition made upon 
 them for labor. " The hardships which the crew endured during a gale of such continuance, and their 
 exhaustion from labor at the pumps, and hunger, may be imagined, but are not described." Ilackett. 
 
 ai. Paul recalls to mind their former mistake in disregarding his advice, not to reproach them, but 
 In-order to show his clahn to their confidence with reference to the present communication. Backett. 
 
 209 
 
Acts. 
 
 LESSON VIII. 
 
 Fourth Quaetek. 
 
 loss of any man's life among you, 
 but of the ship. 
 
 23 For there stood by me this 
 night' the angel^ of God, whose^ I 
 am, and'' whom I serve, 
 
 24 Sa^'ing, Fear^ not, Paul ; thou^ 
 must be brouglit before Ciesar : and 
 
 lo, God hath given thee' all them 
 that sail with thee. 
 
 25 Wherefore, Sirs, be of good 
 cheer: fof F believe God, that 
 it shall be even as it was told me. 
 
 26 Howbeit, we must be cast 
 upon a certain island.^ 
 
 Parallel Passages. — lAc. 23:11. ^Heb. 1:14. »Is. 44:5; Mai. 3:17; Jno. 17:9, 10; 1 Cor. 
 6:20; IPe. 2:9, 10. <Ps.ll6:16; Is. 44:21; Da.3:17; Jno. 12:26; Ro.l:9. cis.43:l,2. "Matt. 
 10:18. 'Ge. 19 : 21, 29 ; Ja. 5 : 16. bNti. 23: 19; Lu. 1:46; Eo. 4:20, 21; 2 Ti. 1:12. "Ac. 28:1. 
 
 as. Where was Paul all this -while? DouhtleBS he bore his part nobly in all these sufferings, bat 
 there was one duty which he especially engaged In In those hours of terror. As at Damascus, so hei:e, 
 " Behold, he prayeth." His prayer is heard. He had been wrestling with that God who commandeth 
 the winds and the sea and they obey him. God at midnight gives his servant another of those visions 
 with which he had more than once favored him in his hour of trial. An angel visits that laboring vessel, 
 Macduff. — Of the God whose I am and ■whom I serve (worship) — an ang^el. The ship's 
 crew were heathen, and Paul refers them to this manifestation from THE God, — the onetinly living and 
 true God, — whose property he held himself to be, and to whose worship and service he was devoted. 
 Here is his profession before these heathens of the true religion. Jacobus. 
 
 24. Thou must be brought before Caesar. Therefore he would certainly escape from this 
 shlpwrecli. Hath given thee all them that sail with thee. As if he had said, " Out of his 
 regard for thee and thy prayers this providential gift was bestowed " ; and it was done through his instru- 
 mentality to impress all on board with the divine character and importance of the religion that Paul 
 preached. Pierce. — They should be preserved for his sake. No one supposes the declaration here to 
 afflrm less than this, ilany think that it implies, also, that Paul had prayed for the safety of those in the 
 ship with him, and that he receives now the assurance that his prayer in their behalf has prevailed. " For 
 I hone," says Paul in Philem. v. "22, " tha't through your prayers I shall be given unto you." Uackett. 
 
 25. Paul here speaks (1) Decidedly. He is no waverer, no halter between two opinions. (2) 
 Certainly. He interposes no " if." Of doubting he knows nothing, but only of certainty. (3) Calmly, 
 These are not the words of excitement or fanaticism. (4) Joyfully. They are the words of one exulting 
 in this divine relationship. (5) Earnestly. His religion is in earnest. Bonar. 
 
 2G. Some island. Malta. The knowledge that they should be cast upon a certain island appears 
 to have been derived from the vision, but "Where?" and "When?" were questions Paul could not yet 
 answer. Lechler. 
 
 ILLUSTRATIVE. 
 
 I. Safety of the Christian. A British subject maybe safe aUhougb surrounded by enemies 
 in a distant land, not that he has strength to contend alone against armed thousands, but because he is a 
 subject of our queen. A despot on his throne, a horde of savages in their desert, have permitted a help- 
 less traveller to pass unharmed, like a lamb among lions, although, like lions looking oa a lamb, they 
 thirsted for hie blood, because they knew his sovereign's watchfulness and feared his sovereign's power. 
 The feeble stranger has a charmed life in the midst of bis enemies because a royal arm, unseen, encom. 
 passes him as with a shia' ■*. The power thus wielded by an earthly throne may suggest and symbolize 
 the perfect protection of Omnipotence, A British subject's confidence in his queen may rebuke tht 
 feeble faith of a Christian. " O thou of little faith, wherefore didst thou doubt ? " Arnot. 
 
 II. The voyage of life, 'Tis not in man 
 
 To look unmoved upon that heaving waste which, from horizon to horizon spread, 
 Meets the o'erarching heavens on every side, blending their hues in distant faintness there. 
 'Tis wonderful! and yet, my boy, just such is life. Life is a sea as fathomless, 
 As wide, aa terrible, and yet sometimes as calm and beautiful. The light of heaven 
 fimilesonit, and 'tis decked with every hue of glory and of joy. Anon dark clouds 
 Arise, contending winds of fate go forth, and Hope sits weeping o'er a general wreck. 
 And thou must sail upon this sea a long, eventful voyage. The wise may suffer wreck, 
 
 The foolish must. Oh, then, be early wise I Learn from the mariner his skilful art, 
 
 To ride upon the waves and catch the breeze and dare the threatening storm and trace a path, 
 
 'Mid countless dangers, to the destined port, unerringly secure. Oh I learn from him 
 
 To station quick-eyed Prudence at the helm, to guard thy sail from Passion's sudden blasts. 
 
 And make ReUgion thy magnetic guide, wh'ch, though it trembles as it lowly lies, 
 
 Points to the light that changes not, — in heaven. Atu»u 
 
 210 
 
FouETH Quarter. LESSON IX. Acts. 
 
 III. As these sailors in the storm cast overboard their lading and tackling, so in trouble men cast 
 overboard their sins and worldliness, which would sink them; and not a few are lost because, as in the 
 wreck of a California steamer^ one man gathered the gold others had thrown away and bound it around 
 him, saying, " I have always been' poor, but I mean to die rich," and his gold sunk him to the bottom. So 
 men will cling to pleasures or honors or riches, which they ought to cast away. 
 
 PRACTICAL. 
 
 1. TempestuouB Trind (v. 14). Many a fearful hurricane is ordered by God to carry his people 
 homeward. Jacobus, 
 
 2. *• Boast not thyself of to-morrow," think not because the wind is now favorable it will continue 
 to prevail. The gentle south wind may be followed by a tempest. Starke. 
 
 3. The ship could not bear up (v. 15 ). How often the believing soul, like this ship, is unable to 
 bear up against the storms of temptation. It would sink if Jesus were not a covert from the tempest. 8. 
 
 4. Let her drive (v. 15). It is not for us, who are passengers, to meddle with the card and with 
 the compass. Let that all-skilful pilot alone with his own work. It is an Almighty Hand that holds 
 the stern of this tossed vessel and steers it in the course which he knows best. Up. Hall. 
 
 5. Neither sun nor star (v. 20). And yet one star continued to shine for Paul, the light of 
 which no storm could obscure. It was the promise of the Lord, " Be of good cheer, thou must bear wit- 
 ness also at Rome." £esser. 
 
 6. Tlie angel of God (v. 23). Paul knows not where he is himself, yet God's angel knows where 
 to find him out. Henry. 
 
 7. It was anciently said, *• Who knoweth not how to pray, let him learn it at sea " ; but now how 
 long may a man be at sea before he hears a praying seaman ? Flavel. 
 
 8. It was a storm that occasioned the discovery of the gold mines in India : hath not a storm driven 
 some to the richer mines of God's love in Christ? Dr. Owen. 
 
 9. God hath given thee all (v. 24). The language implies giving as matter of favor, and here 
 In answer to prayer. Here is a true intercession of saints. Observe how one godly man saves many 
 ungodly men (Gen. 18 : 23-33). Abbot. 
 
 10. Bo God will give to us as a favor those for whom we earnestly pray, — often in direct and won- 
 derful answers to prayer. Jacobus. 
 
 11. More readily are many bad men preserved with a few godly men than one godly man perishes 
 with many guilty. The world is like this ship. Bengel. 
 
 13. Good cheer : for I believe (v. 25). ■ In time of disaster good cheer is in the proportion of a 
 living faith in God. Abbott. 
 
 13. The reason of the hope that is in us Is this, I believe God. Jacobus. 
 
 14. When the sight of all utterly failed the faith of one bore them through. Amot. 
 
 15. The height of human wisdom is to bring our tempers down to our circumstances, and to make 
 a calm within, under the weight of the greatest storms without. Defoe. 
 
 IG. A certain Island (v. 26). Lord, reveal to us those islands of safety in the troubled ocean of 
 this life, where we may temporarily repose until we complete our last voyage. Gerok. 
 
 Lesson IX. December 2, 1877. 
 THE DELIVERANCE. Acts 27: 33-44. 
 
 TIME. A. D. 60, last of October. 
 
 PLACE. Malta. 
 
 BULEBS. Nero, emperor of Borne. Festus, governor of Judea. 
 
 CONNECTION. 
 
 It was fourteen long days since they had been driven out into the lower Adriatic Sea. About mid- 
 night of the fourteenth night, as they were tossed up and down, " the sailors suspected that they were 
 Bearing laud." As they could not see, they must have heard the breaking of waves on the shore. " The 
 roar of breakers is a peculiar sound, which can be detected by a practised ear," although persons not 
 sailors might not distinguish it from other sounds of a storm. On sounding, they found they were rapidly 
 running into shallower water. The anchors were quickly cleared and cast out of the stem, which would 
 prevent the vessel from swinging around. A cold rain was falling (ch. 28 :2), and no one could yet see 
 the rocks or what kind of shore was.rlght before them. The ship itself might go down before morning. 
 Thisthe sailors knew better than the passengers; and in the darkness, and without knowing whithe. 
 
 211 
 
Acts. 
 
 LESSON IX. 
 
 Fourth Quarter. 
 
 33 And while the day was coming 
 on, Paul besought them all to take 
 meat, saj-ing. This day is the four- 
 teenth day that ye have tarried, and 
 continued fasting, having talten 
 notliing. 
 
 34 Wherefore I pray you to take 
 some meat ; for this* is for your 
 health : for there^ shall not a hair 
 fall from the head of any of you. 
 
 35 And wlien he had thus spoken, 
 he took bread, and gave thanks^ to 
 
 God in presence'' of them all : and 
 when he had broken it, he began to 
 eat. 
 
 36 Then were they all of good 
 cheer, and they also took some 
 meat. 
 
 37 And we were in all in the ship 
 two hundred threescore and sixteen 
 souls. 
 
 38 And when they had eaten 
 enough they lightened the ship, and 
 cast out the wheat into the sea. 
 
 Parallel Passages. — "Mat. 15:32. ^Mat. 10:30; 1 Kings 1:52; Lu. 21:18. =1 Sa. 9:13; 
 Mat.l5:36; llark8:6; John6:H,22; lTi.4:3,4. «P8. 119:46; Ro. 1:16. 
 
 they would be carried, tbcy sclfislily attempted to get away from the ehip'in the boat. Pretending to 
 lower anchors from the bow (which no doubt would have steadied the ship), they got the boat down to 
 the water's edge. Paul saw the sailors were intending to flee and to leave the rest to their fate, and his 
 appeal to the centurion stopped their selfish plan. The soldiers instantly cut the lowering-ropes ; the 
 boat fell, instantly filled with water and went to the bottom or drifted off into the darkness. Knox. 
 
 EXPLANATORY. 
 
 33. And TvMle tho day Tras coming:, i. e. in the interval between the attempted escape of the 
 Bailors and daybreak. Paul did not make a speech to the multitude, which tho howling of the tempest 
 would doubtless have rendered inaudible, but went from group to group personally cheering and exhort- 
 ing them. Abbott. — Having talcen nothing:, adequate to their proper nourishment, no regular food 
 during aU this time (sec v. 21). Tho apostle's language could not be mistaken by those to whom it was 
 addressed. ITaclcett. — Appian speaks of an array which, for twenty days together, had neither food 
 nor sleep, by which he must mean that they neither made full meals nor slept whole nights together. 
 The same interpretation must be given to this phrase. Doddridge. 
 
 34. For your liealtli. All hands now, crew and passengers, bond or free, are assembled on the 
 deck, anxiously wishing for day, when Paul, taking advantage of a smaller degree of motion in the ship 
 than when drifting with her side to the waves, recommends to them to make use of this time, before the 
 dawn would require fresh exertions, in making a regular and comfortable meal, in order to refresh them 
 after having so long taken their precarious repasts, probably without fire or any kind of cooking. Ad- 
 miral Penrose. — For of no one of you shall a hair of the head fall, — the proverbial expression for 
 entire safety (1 8am. 14:45; 1 Kings 1:62; Luke 21:18). 
 
 35. He began to eat. Some suppose that this was designed as a celebration of the Lord's Supper 
 on the part of the Christians among them ; but surely not, as Paul spread the meal for all. Every 
 meal ought to be associated in our minds with the sacramental meal. For this reason, in part, was 
 the sacred ordinance made a social meal, so as to carry our Christianity into tho household, and sanctify 
 all the familiarities of life. Paul, therefore, set the example of eating, and before them all, heathens and 
 Christians, Introduced the meal with thanks to God, making open profession of the Christian's God as 
 their Deliverer and bountiful Father. Jacobus. 
 
 37, 38. Two hundred and seventy-six. This includes all who were on board, Paul and the 
 rest, whether crew or passengers. Jacobus. — By this time the dawn of day was approaching. A faint 
 light showed more of the terrors of the storm, and the objects on board the ship began to be more dis- 
 tinctly visible. Still, towards the land all was darkness, and their eyes followed the spray in vain as it 
 drifted off towards tho leeward. A slight effort of the imagination suffices to bring before us an impres. 
 sive spectacle, as we think of the dim light just showing the haggard faces of tho two hundred and 
 seventy-six persons clustered on the deck and holding on by the bulwarks of the sinking vessel. James 
 Smith.— l,iSiiteneA the ship. Having thus refreshed themselves, they cast out as much of the 
 remaining part of the cargo (wheat) as they could, to enable them by a lighter draft of water cither to 
 run into any small h.arbor or at least closer in with dry kind, should they be obliged to run the ship on 
 the rocks or beach. I doubt not that it was found, that from the ship haviiig been so long pressed down 
 on ono side the cargo had shifted, i. e. the wheat had pressed over towards the larboard side, so that 
 the ship, instead of being upright, heeled to the larboard, and mafe it useful to throw out as much of tho 
 
 212 
 
Fourth Quaetee. 
 
 LESSON IX. 
 
 ACTS> 
 
 39 And when it was day, they 
 knew not the land : but they dis- 
 covered a certain creek with a shore, 
 into the which they were minded, if 
 it were possible, to thrust in the 
 ship. 
 
 40 And when they had taken up 
 the anchors, they committed them- 
 selves unto the sea", and loosed the 
 
 rudder-bands, and hoisted up the 
 mainsail to the wind, and made 
 toward shore. 
 
 41 And falling into a place where 
 two seas met, they ran the ship 
 aground ; and the forepart stuck 
 fast, and remained unmovable, but 
 the hinder part was broken with the 
 violence of tlie waves. 
 
 wbeat as time allowed, not only to make her specilically lighter, but to bring her upright, and enable 
 her to be more accurately steered and navigated towards the land at daybreak. Admiral Penrose. 
 
 39. The land. We saw that the direction in which she was drifting was W. by N. Now aa 
 Inspection of the chart will show us that this is exactly the bearing of the northern part of Malta from 
 the south of Olauda, We saw, moreover, that she was drifting at the rate of about a mile and a half in 
 every hour, or thirty-six miles in the twenty-four hours. Since that time thirteen days had elapsed, for 
 the first of the " fourteen days " would be taken up on the way from Fair Havens to Clauda. The ship 
 
 ? therefore had passed over a distance of about four hundred and sixty-eight miles. The distance between 
 Clauda and Malta is rather less than four hundred and eighty miles. The coincidence is so remarkable 
 that it seems hardly possible to believe that the land to which the sailors on the fourteenth night 
 " deemed that they drew nigh," the " certain island," on which it was prophesied that they should be 
 cast, could be any other place than Malta. The probability is overwhelming. In the first place we 
 are told that they became aware of land by the presence ofbrealerSt and yet without striHnff. Now, an 
 inspection of the chart will show us that a ship drifting W. by N. might approach Koura point, the 
 eastern boundary of St. Paul's Bay, without having fallen in previously with any other part of the coast, 
 for towards the neighborhood of Valctta, the shore trends rapidly to the southward. Again, the char- 
 acter of this point, as described in the Sailing Directions, is such that there must infallibly have been 
 violent breakers upon it that night. Tet a vessel drifting W. by N. might pass it, within a quarter of a 
 mile, without striking on the rocks. But what are the soundings at this point? They are now twenty 
 fathoms . If we proceed a little farther we find fifteen fathoms. It may be said that this, in itself, is 
 nothing remarkable. But if we add that the fifteen-fathom depth is in the directionof the vessel's drift 
 (W. by N.) from the twenty-fathom depth, the coincidence is startling. But at this point we observe, 
 on looking at the chart, that now there would be breakers ahead, and yet at such a distance ahead that 
 there would be time for the vessel to anchor before actually striking on the rocks. All these conditions 
 must necessarily be fulfilled; and we see that they are fulfilled without any attempt at ingenious expla- 
 nation. Jlowson. — Creek with a shore. The character of the coast on the farther side of the bay is 
 such that, though the greater part of it is fronted with mural precipices, there are two indentations, 
 which exhibit the appearance of " a creek with a [sandy or pebbly] shore." And again we observe that 
 the island of Salmonetta is so placed that the sailors, looking from the deck when the vessel was at 
 anchor, could not possibly be aware that it was not a continuous part of the mainland; whereas, while 
 they were running her aground, they could not help observing the opening of the channel, which would 
 thus appear (like the Bosphorus) " a place between two seas," and would be more likely to attract their 
 attention if some current resulting from this juxtaposition of the island and the coast interfered with the 
 accuracy of their steering. And finally, to revert to the fact of the anchors holding through the night (a 
 result which could not confidently be predicted), we find it stated, in our English Sailing Directions, that 
 the ground in St. Paul's Bay is so good that, " while the cables hold, there is no danger, as the anchors 
 will never start." Howson. 
 
 40. Loosed the rudder-hands. Three operations, successively narrated but simultaneously 
 performed, combined and conspired to the success of the plan. 1. They cut off the anchors, for there 
 was not time to heave them up. 2. They loosed the rudder-bands. The steering apparatus of an ancient 
 ship was not Jike our modern helm. It consisted of two large, long, loose oars, both at the stern, one on 
 cither side of the keel. The ship's bulwarks were perforated on the two quarters for these two great 
 prelecting paddles. Now, whenever these oars were out of use, they were raised out of the water, and 
 lashed with ropes to the ship's sides. It was necessary, the moment that the anchor cables were cut, to 
 let down the rudders in order to direct the eourseof the ship. 3. Tbcy hoisted a foresail to give the ship 
 more way, and so enable them to steer. Amot. 
 
 41. A place where two seas met describes exactly the appearance presented to the sailors as 
 they neared the land ; the island of Sahnonetta is a long, rocky ridge separated from the main land by a 
 ihannel of not more than a hundred yards in breadth, and two currents, one flowing from east and tha 
 
 213 
 
Acts. LESSON IX. Fourth Quaetee. 
 
 42 And the soldiers' counsel was 
 to kill the prisoners, lest any of 
 tliem should swim out, and es- 
 cape. 
 
 •43 But the centurion, willing to 
 save Paul,i kept them from their 
 purpose, and commanded that they 
 
 which could swim, should cast tlum- 
 selves first into the sea, aud get to 
 land : 
 
 44. And the rest, some on boards, 
 &nd some on hrolen "pieces of the 
 ship. And so^ it came to pass, that 
 they escaped all safe to land. 
 
 PAKALLEt Passages.— iPr. 16:7; 2Cor.U:25. 2Verse22; Ps.lOT: 28,30; 2Cor.l:8,10. 
 
 other from the north, meet at the point where the Bhip was beached. The stern was broken off, 
 not merely hroken ; the vessel parted amidships. Abbott. 
 
 43. The soldiers' connscl. They were responsible for the prisoners, and held accountable for 
 their loss ; they feared that they would escape, and their own lives be the penalty. How cmel and 
 bloodthirsty this advice, after such a scene as they had jnst passed through I Pierce. — It will be recol- 
 lected that, according to the Roman custom, each of the prisoners was chained to a particular soldier, 
 who was his keeper. Howson. 
 
 43. The centurion wishing to (fully) save Paul, hindered them from the plot. This 
 may have been either from an affectionate regard for Paul, or from an anxiety to can-y safe to Rome 
 this notable prisoner, or from confidence, in his wisdom, as proved already in his counsel about the har- 
 bor for wintering at Crete and about the plot of the sailors. And commanded those able to swim, 
 throwing (themselves) out first (into the sea), to go forth (emerge from the sea) upon the land. 
 Here was a decree of God fulfilled in all the particulars, in the midst of improbabilities and by human 
 agencies, without any miraculous intervention, all parties acting in view of motives, and the result being 
 brought about exactly as announced beforehand. 
 
 44. The rest (who were not able to swim) , some Indeed upon (loose) hoards, others upon 
 some of the (things) from the ship (things washed overboard, possibly oars, casks, tubs, benches, or 
 fragments of the vessel already breaking up, masts, doors, rails, etc.) , escaped as best they could. Jacobus. 
 
 ILLUSTRATIVE. 
 
 I, Thanks due to God for deliverance from peril. When the late William M. Thackeray 
 was returning from America and had arrived within a few hours of Liverpool, a Canadian minister on 
 board was, after dinner in the ealoon, referring to the happiness which the passengers had enjoyed 
 together and the Bolemnity of parting from each other never to meet again until the Day of Judgment, 
 and when he had ceased, Thackeray took up the strain, saying that what the reverend gentleman had 
 spoken was very proper, and was, he was sure, responded to by the hearts of all present. But there 
 was something else which he thought they should do before they separated. In his opinion they should 
 join in expressing their thanks to God for his goodness to Ihera during the last ten days upon the deep, 
 and for bringing them in safety to their destination; and at his request the minister was called on by 
 the company to lead their prayers as together they poured out their gratitude to Him who Is *' the conti- 
 dence of them that are afar off upon the sea." I like to think of this in connection with the name of 
 Thackeray; and the story, which Is well authenticated, blooms in ray eyes like an immortelle upon his 
 grave. Ir. Wm. Taylor* 
 
 II. What the story of Joseph is in the Old Testament that is the story of Paul's voyage to Rome in 
 the New Testament, — a striking illustration of the truth and the method of divine providence. It had been 
 Paul's earnest prayer that he might be permitted to visit the Christian brethren at Rome (Rom. 1 : 9-13) . 
 Many obstacles prevented, among others the length and expense of the journey. God provides carriage 
 without cost; an escort which ensures protection from assault by the inimical Jews; brings him into 
 dangers which call forth the exhibition of his noblest qualities of patience, endurance, courage, and 
 chcerf alness ; thus introduces him into Rome without an accuser or an accusation, and with the friendly 
 countenance of the Roman centurion, who, if Julius Pi'iscus, was a person of some influence and conse- 
 quence in Rome. As a result, Paul had larger liberty of preaching the gospel to both Jew and Gentile 
 as a prisoner in Rome than as a freeman in Jerusalem, his very bonds aiding to the more effective 
 preaching of the gospel in the Roman camp, and to the servants of Ctesar (Phil. 1 :12-18^, whom,asa Jew, 
 not officially sent to Rome, he could not have hoped to reach. Thus all things — tlie mob at Jerusalem, 
 the unjust Felix, the irresolute Festus, the infamous Agrlppa, the tempest, the bonds — work together 
 tor his good, find for the promotion of that work to which he has consecrated his whole life. AbbotL 
 
 214 
 
Fourth Quarter. 
 
 LESSON X. 
 
 Acts. 
 
 PRACTICAL. 
 
 I. Gave thanks (v. 85). Paul was among those who were not Christians, but he was not 
 ashamed of the proper acknowledgment of Q-od, and was not afraid to avow his dependence upon him 
 and to express his gratitude for his mercy. Barnes, 
 
 a. All took meat (v. 36) . See how many may be influenced by the good example of one. Henry. 
 
 3. I.lglitened the ship (v. 28). Many a man has on board in the voyage of life a cargo which 
 must be cast overboard ere ever he can reach the ehores of eternal life, — bad habits, pride, dishonest 
 business, evil companionship, and many other sina. 
 
 4. Committed themselves to the sea (v. 40). And should not a poor soul that has long been 
 etruggllng with winds and tempests in this world long to put into the safe haven of everlasting rest? 
 Should it not get clear from all that which fastens it to this earth, and should it not hoist up the main- 
 Bail of faith to the wind of the spirit, and so with longing desires make to the shore? Renry. 
 
 5. Two seas met (v. 41). The past is a bottomless abyss, which swallows up all transitory 
 things ; the future is another abyss, unfathomable : one of these depths flows continually into the other. 
 The future discharges into the past by the channel of what now is. Man is placed between these two 
 seas. Nicole. 
 
 C. Kill the prisoners (v. 42). This is a remarkable proof that men can be cruel even when 
 experiencing the tender mercy of God, and that the most affecting scenes of divine goodness will not 
 mitigate the natural ferocity and cruelty of those who delight in blood. Barnes. 
 
 1. Willing to save Panl (v. 43). The instance hero shows that it is possible for a pious man, 
 like Paul, so to conduct in the various trying scenes of life, the agitations, diiflcultics, and temptations 
 of this world, as to conciliate the favor of the men of this world. Barnes. 
 
 8. Important benefits often result to sinners from the righteous. Paul's being on board was the 
 means of saving the lives of many prisoners; and God often confers important blessings on the wicked 
 for the sake of the pious relatives, friends, and neighbors. Barnes. 
 
 9. All safe (v. 44). When any calamity has been sufl'ered, the first thing to be remembered Is, 
 how much has been escaped. Johnson. 
 
 10. Nonearemoresafe, in our common shipwreck of sin, than they that swim out upon the cross 
 which God hath laid upon them. Bp. Backet. 
 
 II. It will at length come to pass, by one means or another, all true believers will escape safe to 
 heaven, where mutual congratulations and admiring praises will succeed their present trials. ScoU, 
 
 Lesson X. December 9, 1877. 
 PAUL m MELITA. Acts 28 : 1-10. 
 
 TIME. A. D. 60-61, winter. 
 PLACE. Island of Malta. 
 
 KUIiEBS. Nero, emperor of Rome. Festus, governor of Judea. 
 
 AUTHORS. Pliny the elder, Josepbus. Martial and Quintillau were about twenty years old, and 
 Tacitus five years, 
 
 then they knew that the island* was 
 called Melita. 
 
 1 And when they were escaped, 
 
 Parallel Passage. —>Ch. 27 ; 26. 
 
 CONNECTION. 
 
 The whole large ntimber of passengers and crew was at length safe on shore. " Not a hair " had 
 " fallen from the head of any " of them. The wreck lay ofi' on the sunken sand-bar; the loss had been 
 only " of the ship." Paul's predictions had been fulfilled. They were the words of God given to him to 
 utter to his fellow-men. Knox. ^^ . r.,>^ir^.c,- 
 
 EXPLANATORY. 
 
 1 Melita, i. e. Malta. Malta is sixty miles from Cape Passero, the southern point of Sicily, and 
 two hundred miles from the African coast. It is farther from the main-land than any other island in the 
 Mediterranean ; it is seventeen miles in length, nine miles in its greatest breadth, and sixty miles in cir- 
 oumference ; it is nearly equidisUnt between the two ends of the Mediterranean ; its highest point is said 
 10 be six hundred feet above the level of the sea. Baclcett. — Malta was then a thinly-peopled place, and 
 
 215 
 
Acts. LESSON X. Fourth Quarter. 
 
 2 And the barbarous' people 
 shewed us"-* no little kindess : for 
 they kindled a Are, and received us 
 every one, because of the present 
 rain, and because of the cold. 
 
 3 And when Paul had gathered a 
 bundle of sticks, and laid them on 
 the Are, there came a viper out of 
 the heat, and fastened on his hand. 
 
 4 And when the barbarians saw 
 the venomous beast hang on his 
 hand, they said among themselves. 
 No doubt^ this man is a murderer, 
 whom, though he hath escaped the 
 sea, yet vengeance suffereth not to 
 live. 
 
 5 And he shook off the beast into 
 the fire, and felt^ no harm. 
 
 Pakawel Passages lEom. 1:14; Col. 3:11. ^Heb. 13 : 2 ; Mat. 10 : 42. sJohn7:24. <Mar. 
 
 18.18; Luke 10: 19. 
 
 its Inhabitants were of Phoenician origin, whereas now it is, without exception, the most densely-crowded 
 spot in Europe. Macduff. — The following objections are urged to Malta : (1) That the inhabitants of 
 Malta wore not barbarians ; but this term was customarily used by Jewish writers to distinguish Gen- 
 tiles from Jews, or other races from Greeks and Romans (Rom. 1:14; 1 Cor. 14:11); it implies very 
 much what our word natives does. (2) That there are no vipers in Malta; but Malta, though now 
 denuded of wood and so without vipers, was anciently well wooded; it is not strange that they have 
 now disappeared. (3) That the disorder of the father of publius does not belong to a locality so dry 
 and rocky as that of Malta; but, in fact, the disease is not uncommon there. (4) That, Malta is not in 
 the Adriatic Sea ; but this term had a much wider geographical import formerly than now. (5) That 
 the sailors should have known the land; but their ignorance of an unfamiliar part of it, in the darkness 
 of the night and in the driving storm, is not strange (Ch. 27 ; 39, note) , and they did know it as soon as 
 they had landed. Abbott, 
 
 52. Barbarous people. The term "barbarous" does not necessarily signify uncivilized. The 
 Greeks and Romans regarded all nations as barbarians who, like natives of Malta, spoke neither the 
 Greek nor the Latin language. The term denotes, properly, a foreigner, — one whose lansfuage was not 
 understood. So Paul (1 Cor, 14:11), "If I know not the meaning of the voice, I shall he unto him that 
 speaketh a barbarian." Gloag. — It is likely, therefore, that many of the citizens hurried down to the 
 shore when they observed a large vessel entering the bay under the circumstances described, which 
 clearly indicated that she was in great distress. Certain it is that the people of the island received them 
 with much kindness, and hastened to afford all possible relief to their wants. Relief was much needed; 
 for the weather was cold, the rain fell heavily, and the clothing of such as had any was drenched by 
 sea water. Eilto^ 
 
 3. Paul gatliered sticks. Paul here, as Bengel remarks, did the office of a prisoner submis- 
 Bively, helping others, also, thereby. He is, throughout, an example of the active, energetic use of 
 means as prompted by his implicit faith in the divine promise of salvation. This was dry brush-wood, 
 it would seem, such as could be gathered up from the forest. Jacobua, — Viper, Probably the com. 
 mon viper of Europe, — peltas berua. It is poisonous, but not deadly, in England, but dnidly in warmer 
 climates ; but it may have been the viperina aspia, or the asp, about twelve to eighteen inches long, 
 such as caused the death of Cleopatra. Certainly this serpent must have been deadly, or the people 
 would not have expected to see him die. The viper had, evidently, been taken up among the sticks which 
 P.iul had gathered, and had been thrown with them into the Are. The viper was, probably, in a torpid 
 state, and w.as suddenly restored to activity by the heat. It was now cold in consequence both of the 
 storm and the lateness of the season (v. 2), and such reptiles become torpid as soon as the tempcraturo 
 falls sensibly below the mean temperature of the place which they inhabit. Vipers, too, lurk in rocky 
 places, and that is the character of the region where the incident occurred. They are accustomed also 
 to dart at their enemies, sometimes several feet at a bound ; and hence the one mentioned here could 
 have reached the hand of Paul as ho stood in the vicinity of the fire, llackett. 
 
 4. Tlie animal lianging; from his hand, to which It clung by the mouth. That it was "ven- 
 omous" (E. V.) results, not from this mode of designation, but from viper. Ilaclett. No doubt a 
 
 murderer. The barbarians entertained some notions of natural religion, which wore in the main 
 sound, although in practice wrongly applied. They had an ide.-v that sin will find the sinner out, although 
 there may be apparent impunity for a time; they thought the bite of the viper was fatal, and that the 
 death of a man who was saved from shipwreck was a notable example of sure though tardy Justice in 
 the administration of the world; they imagined that in this case the punishmoatprovod the guilt. Amot. 
 
 5. Felt no harm. Paul shook off the viper and experienced no harm. In this and many othct 
 similar cases, there is no specific information whether the immunity was due to natural or supernatural 
 causes ; but on either supposl 'Ion alike, Paul's life was preserved by the care of our Father In Leaven Amot, 
 
 216 
 
FouBTH Quarter. 
 
 LESSON X. 
 
 Acts. 
 
 (j Ilowbeit, they looked when he 
 should have swollen, or fallen down 
 dead suddenly : but after they had 
 looked a great while, and saw no 
 harm come to him, they changed 
 their minds, and said' that he was a 
 god. 
 
 7 In the same quarters were pos- 
 sessions of the chief man of the 
 island, whose name was Publius ; 
 who received us, and lodged us three 
 days courteously. 
 
 8 And it came to pass, that the 
 father of Publius lay sick of a fever, 
 and of a bloody flux : to whom^ I'aul 
 entered in, and prayed, and laid^ his 
 hands on him, and healed him. 
 
 9 So when this was done, others 
 also which had diseases in the island, 
 came, and were healed : 
 
 10 Who also honoured us with 
 many honours ;* and when we de- 
 parted, they laded ms with such 
 things as were necessary. 
 
 Parallel Pass ages. - 
 •IThes. 2:6; 1 Tim. 5: 17. 
 
 'Ch. 14:11. 2Ja. 5:14, 15. sAo. 19:11; Mar. 16:18; 1 Cor. 12:9,23. 
 
 6. Sirollen. The eight hecame dim immediately, a Bwelling followed, and pain "was felt in the 
 ■tomach, which ended in coinvulsions and death. Fallen . . . suddenly. So Cleopatra is said to have 
 done when hitten by an asp. The bite of the viper or adder is not generally attended -with serious con- 
 sequences in this country, and therefore the expectation of the natives of Malta, when St. Paul was bitten, 
 seems at first sight hardly justified by facts ; (or, rather, we should j udge that he was bitten by the asp, — 
 the viperina aapis, — and not by the common viper.) Biblical Museum. — The islanders must have 
 known th.it the bite of that particular serpent was deadly. Oloag. — They said that he is a god. 
 Now a murderer, now a god I So fickle is their judgment. So at Lystra the people were about to sacri- 
 fice bulls to him, and presently to stone him. (Ch. 14 : 13, 19.) A third alternative presents itself, — ha 
 is a man of God. Bengal. — Hercules was worshipped in this island ; the power of curing the bite oi 
 serpents was attributed to him. Bp. Pearce. 
 
 1, Chief man . i . Fublins. Tradition places the residence of Publius at Citta Vecohia, the 
 Medina of the Saracens, which, though in the centre of Malta, is but a few miles from the coast. Pub- 
 lius is called first, or chief, because he was a Roman governor. Melita was first conquered by the Romans 
 during the Punic wars, and in the time of Cicero was annexed to the prastorship of Sicily. The prajtor 
 of that island would naturally have a legate or deputy at this place. The title jrpiTos, under which he is 
 mentioned here, has been justly cited as a striking proof of Luke's accuracy. No other ancient writer 
 happens to have given his official designation ; but two inscriptions, one in Q-reek and the other in Latin, 
 have been discovered in Malta, in which we meet with the same title employed by Luke iu this passage. 
 It is impossible to believe that Publius, or any other single Individual, would be called ti.e " first man " 
 in the island except by way of ofQciai eminence. Hackett. 
 
 8. rather . . . lay sick. The plural (in the original) is used with reference tj the recurrent 
 attacks or paroxysms of the fever. This is one of those expressions which indicate Li-ii's professional 
 training as a physician. No other writer of the New Testament exhibits this sort of > jehnical precieion 
 in speaking of diseases. The disorder with which the father of Publius was affec'ed was dysentery 
 combined with fever. It was formerly asserted that a dry climate like that of Malta ironld not produce 
 such a disorder ; but we have now the testimony of physicians resident in that island that it is by no 
 means uneommon there at the present day. ZTacictt. — Prayed . . . laid hands on him. In this 
 providential opening, Paul was every way bearing witness to the religion of Christ and acting according 
 to his commission as a missionary to the heathen. This healing was done, not by medical remedies, but 
 by the laying on of his hands in token of a gift imparted, while the prayer was to God for the gift of 
 healing in that ease, ./acoftas. — Tradition says that Publius not only became a Christian, but died 
 bishop of Malta. We know that, ever since the shipwreck of Paul, the religion of Christ has had a foot- 
 ing on the island. It is unlikely that he, who would not pass a night in a dungeon without preaching 
 the gospel, would now continue twelve weeks with his lips silent regarding the truth. Macduff. 
 
 9. This miraculous work by which Paul was enabled to attest his profession of the true God before 
 the heathen idolaters was published abroad. The result was natural. The rest, also, who had 
 diseases in the island, canio forward (kept coming to him) and were healed. It would seem 
 to imply that all the siek in the island availed themselves of his presence there for obtainini a cure. It 
 may mean only " the rest "who heard of him or chose to come. Thus was the gospe! preached to 
 them already in a figure. " Neither is there salvation in any other," but in the Christian's God. Ja-ulm. 
 
 10. Who, also (on their part, i. e. while they came and were healed of their maladies), honored 
 as (viz. Paul and his companions) with many honors (courtesies). They w ere <i.«!rtained wlti * 
 
 217 
 
Acts. LESSON X. Fourth Quartek. 
 
 generous hospitality and distinguished by marks of special regard and kindness. Some render " hen- 
 ors" "rewards "or "presents"; but the next clause appears to limit their reception of the favors in 
 question to the time of their departure and to the relief of their necessary wants. It is certain that they 
 did not, even then, accept the gifts which were proffered to them as a reward for their services; for that 
 would have been at variance with the command of Christ in Matt. 10 : 8. Ilaclcett. 
 
 ILIiUSTRATIVE. 
 
 I. All escaped ; not a hair of their head perished. In visiting the United States Mint at 
 Philadelphia, we saw the floor of one room , where were the furnaces for melting the gold, covered with an 
 Iron grating; and we were told that that grating saved $80,000 worth of gold every year from the minute 
 particles of gold dust that floated invisibly in the air. Such ia the minute care which God takes of hia 
 children. He cares for the smallest particles and portions of their lives ; not a hair of their head shall 
 fall without their Father. 
 
 II. Paul's religion (v. 3). AChriatian martyr was once asked, "What is your name?" He 
 answered only, "lama Christian."—" What ia your occupation ? "— " I am a Christian." Are you mar- 
 ried? "— " I am a Christian." And so to every inquiry he had but one answer, " I am a Christian." Bo 
 Paul, in all circumstances, on sea and on land, saving a ship's crew or gathering sticks for a fire, waa 
 ever saying by his actions, " I am a Christian." 
 
 III. Mistaken Judgrment. These men misinterpreted natural law into vengeance; yet there ia 
 a proneness in man to judge so. We expect that nature will execute the chastisement of the spiritual 
 world; hence all nature becomes to the imagination leagued against the transgressor. The stars in their 
 courses fight against Sisera; the wall of Siloam falls on guilty men ; the sea will not carry the criminal 
 nor the plank bear him ; the viper stings ; everything is a mi^iister of wrath. On this conviction nations 
 construct their trial by ordeal. The guilty man's sword would fail in the duel, and the foot would strike 
 and be burnt by the hot ploughshare. Some idea of this sort lurka in all our minds. We picture to 
 ourselves the spectres of the past haunting the nightly bed of the tyrant; we take for granted there is an 
 avenger making life miserable. F. W. Uobertson- 
 
 PRACTICAIj. 
 
 1. No little kindness (v. 2). Sympathy and kindness are such precious virtues that, even when 
 practised by barbarians, they are commended by the Spirit of God. How greatly should we who are 
 Christians excel all heathens in the practice of these virtues I Brandt. 
 
 8. Paul gathering- sticks (v. 3), The commonest service that would help his fellow-men is not 
 beneath even an apostle, 
 
 3. A viper on Paul's hand (v. 3). When the Lord designed to introduce his apostle to these 
 strangers, he previously permitted an evil to befall him, which Paul overcame by faith. Our aflaictions 
 are thus intended, like a bell, to attract to us the attention of men. The faith which we exhibit, the vic- 
 tory we gain, are designed to induce others to imitate us. Brandt. 
 
 4. No doubt a murderer (v. 4). The general proposition that all sin will be punished at some 
 time ia true; hut we are not qualified to aflirm of particular calamities always that they are direct judg- 
 ments for sin. In some caaes we may. In the case of the drunkard, the gambler, the profligate. Barnef. 
 
 6. They made two mistakes, — (1) They thought all wicked people are punished in this life ; and 
 (2) That all who are remarkably aflBicted in this life are wicked people, Renry. 
 
 6> There is a certain amount of moral and religious truth in the aoul of every human being; but the 
 truth ia sadly distorted. The farther man departs from the truth, the more easily he falls into extremes. 
 LecJiler. 
 
 t. Shook oflf the beast (v. 5). I suppose Paul shrunk w^h loathing and horror from the reptile 
 when he saw and felt it creeping on his naked hand. I think he did not cast it coolly and gently away ; 
 he would shake the loathsome creature passionately from hia flesh lest it should plant its poison in his 
 blood. Oh, for such a loathing of sin in our members and such rapid energy in caatingit away! If thero 
 were auch grace in our hearts aa would shrink spiritually from the old serpent as quickly and strongly 
 aa the natural instljicts shrink from the material sting we should tread the path of life in safety, com- 
 passed with the divine favor as with a shield. Arnot. 
 
 8. He was a god (v. C). They concluded that he was a divine person on account of hia power 
 over the serpent; so in truth whoever can come in contact with " the old serpent" unhurt thus far shows 
 himself to be a partaker of the divine nature. (2 Pet. 1 : 4.) Jdcobua. 
 
 9. In the mass of human affairs there is nothing so vain and transitory as the fancied pre-eminence 
 which depends on popular opinion without a solid foundation to support it. Tacitus. 
 
 10. The first miraculoua sign recorded in Scripture ia about a serpent^ and so Is this last, for they 
 may both be reckoned amongst signs. Lightfoot. 
 
 \218 
 
Fourth Quartee. LESSON XI. Acts, 
 
 11, At one moment Paul is regarded aa a murderer, at another he is called a god; hut there is no 
 indication that in cither case the slightest emotion was produced in Paul. Buch a frame of mind it ia 
 our duty to acquire, so that neither the honors which the world can offer nor the dishonor to which it 
 may suhject us can disturb our internal repose. Brandt. 
 
 13, IiOdged us courteously , . , father healed (vs. 7, 8). No one will ever repent of haling 
 entertained a servant of God, however wretched and indigent, Loyes. 
 
 13. Honorea us (v. 10), No wonder that such a general healing of their sick provoked even these 
 heathen to gratitude. So Christ heals us, and then wo servo him cheerfully for his great love to ua. 
 facobut. 
 
 Lesson XI. December 16, 1877. 
 PAUL AT EOME, Acts 28 : 16-31, 
 
 TIME. A. D. 61-63, 
 PliACE, Rome. 
 
 RTJIjEKS. Nero, emperor of Rome, Festus first, then Albinus, governor of Judea. 
 EPISTLES. At Rome, during these two years Paul wrote the Epistles to Philemon, Coloasiana, 
 Ephcsians, and Pbilippians, 
 
 16 And when we came to Eome, 
 the centurion delivered tlie prisoners 
 to tlie captain of tlie guard : but 
 
 Paul was suffered to dwell by liim- 
 self,i with a soldier that kept 
 
 him. 
 
 Parallel Passages. — 'Ac. 24:23; Ac. 27:3. 
 
 CONNECTION. 
 
 At the end of three months the early spring was come (Fehruary), and the sea was smooth. The 
 csnturion hired a ship to take his whole company to the shores of Rome. The ship sailed with a fair 
 wind to Italy, till it came to a fine harbor called Puteol'.more than one hundred miles from Rome. 
 Hero the kind Julius allowed him to spend seven days with his friends. (The rest of the way was by 
 land.) The centurion took Paul along a well-paved road, very near the sea-coast. Every twenty miles 
 there was a kind of Ian for the travellers to rest. On this Appian Wi-y Paul met some friends who had 
 come from Rome to welcome him. Story of the Apostles. 
 
 EXPLANATORY. 
 
 16. We came to Home, Paul arrived at Rome in March, 61, in the seventh year of the reign 
 of Nero. He entered the city by the Appian Way, through the gate Capena. Gloag. — Kome, Witbin 
 a circuit of little more than twelve miles more than two millions of inhabitants were crowded. It is 
 evident that this fact is only explicable by the narrowness of the streets, with that peculiarity of the 
 houses which has been alluded to above. In this prodigious collection of human beings, there were of 
 course all the contrasts which are seen in a modern city,— all the painful lines of separation between 
 luxury and squalor, wealth and want. But in Rome all these differences were on an exaggerated 
 scale, and the institution of slavery modified further all social relatione. The free citizens were more 
 than a million ; of these, the senators were so few in number as to be hardly appreei.iblc ; the knights, 
 who filled a great proportion of the public offices, were not more than 10,000; the troopa quartered in 
 the city may be reckoned at 16,000 ; the rest were the plebs urbana. That a vast number of these would 
 be poor is an obvious result of the most ordinary causes. But in ancient Rome the luxury of the 
 wealthier classes did not produce a general diffusion of trade, as it does in a modern city. The handi- 
 craft employments, and many of what we should call professions, were in the hands of slaves ; and the 
 consequence was that a vast proportion of the plebs urbana lived on public or private charity. Yet 
 were these pauper citizens proud of their citizenship, though many of them had no better sleeping-place 
 for the night than the public porticoes or the vestibules of temples. They cared for nothing beyond bread 
 for the day, the games of Ibo circus, and the savage delight of gladiatorial shows; manufactures, and 
 trade they regarded as the bu.«iness of the slave and the foreigner. The number of slaves was perhaps 
 about a million. The number of the strangers or peregrini was much smaller; but it is impossible to 
 describe their varieties. Every kind of nationality and religion found its representative in Rome. I^owson. 
 Captain of the guard. Julius delivered up his prisoners to the prefect of the Pratorian Guard, aa 
 Vhe Greek word means, or to the captain of the (imperial or emperor's) guard. His prati^Han prefect at 
 
 219 
 
Acts. 
 
 LESSON XI. 
 
 FOUETH QCAETER. 
 
 17 And it came to pass, that after 
 three clays, Paul called the chief of 
 the Jews together. And when they 
 were come together, he said unto 
 them, Men and brethren, though^ I 
 have committed nothing against the 
 people, or customs of our fathers, 
 yet was I delivered^ prisoner from 
 Jerusalem unto the hands of the 
 Eomans ; 
 
 18 Who, when3 they had exam- 
 ined me, would have let me go, be- 
 cause there was no cause of death in 
 me. 
 
 19 But when the Jews spake 
 against it. I was constrained to ap- 
 
 peal'* unto Caesar; not that I had 
 aught to accuse my nation of. 
 
 '20 For this cause therefore have 
 1 called for you, to see yni, and to 
 speak with you; because that for 
 the hope^ of Israel I am bound with 
 this chain. 6 
 
 21 And they said unto him. We 
 neither received letters out of Judea 
 concerning Ihee, neither any of the 
 brethren that came showed or spaUe 
 any harm of thee. 
 
 22 But we desire to hear of thee, 
 what thou thinkest : for as concern- 
 ing this sect, we know that every- 
 where^ it is spokon against, 
 
 Parallel Passages. — 'Ch. 24 : 12, 13 ; Ch. 25 : 8. sAc. 21 : 33. sAe. 26 : 31. 'Ac. 25 : 11. =Ac. 
 26:8,7. "Eph. S: 1; 6:20. 'Ln. 2:34; 1 Pet. 2;12; 4:14. 
 
 this time was probably Burrus, who was a good man. We suppoBC that the Btatcment which Julius 
 made in reference to Paul's heroic conduct on the voyage from Judea, and the letter of Festus, obtained 
 for Paul from the captain of the guard favors which other prisoners did not enjoy. Burrus soon per. 
 mitted Paul to dwell by himself, probably In some other part of the city, only the soldier to whose arm 
 he was chained must be with him as his guard. Perhaps Paul went at first to lodge again with Aquila and 
 Priscilla. Afterwards he had a hired lodging of his own. Knox, 
 
 17. The chief of the Jews. Although there was already a Christian church in Rome, there 
 were also multitudes of unconverted Jews. They all lived in a separate part of the city, across the 
 river Tiber. They were not now cruelly treated, but had returned from the exile of Claudius, to live for 
 a while in peace; for "in the early years of IsTero, which were distinguished for a mild and lenient 
 government of the empire, the Jews in Home seem to have enjoyed complete toleration, and to have 
 been a numerous, wealthy, and inflnential community." Knox. — He said unto theoa. The object 
 of Paul's address is less to set himself right before them than to open the way for the preaching of tho 
 gospel. He therefore explains that he is not an offender against Jewish law, that he appealed to Caasar 
 only as a necessary act of self-protection, and not for the purpose of presenting any charge against the 
 Jews, and that, as a herald of the hope of Isael, i. e. of the Messiah, he is in bonds. Abbott. — As:ainst 
 the people. Meaning, against the nation of the Jews. Customs of the fathers. Paul had all 
 along maintained that his was the only true idea of the Jewish institutions (the ceremonial law, etc.), 
 and that his was the only proper observance of the paternal religion, to regard that old dispensation as 
 preparatory, and as consummated and fulfilled in the Christian system. Jacobua. 
 
 18, 19. See notes on Lesson V. 
 
 30. Because for the hope of Israel. On account of the hope which the Jews cherished of tlio 
 coming of the Messiah. Barnes. — Paul in his first discourse uttered the same doctrine in vindication 
 of the Christian system before the Jewish synagogue at Antioeh in Pisidia, He shows that this is the 
 " glad tidings," and that the hope of Israel is the essence oflTie gospel. Thus already, at the outset of 
 his ministry, he gave the clew to all his subsequent defences. And the risen Jesus is in his view the 
 Messiah of the Old Testament Scriptures. He is " the hope of Israel." Jacobus. 
 
 31. Neither received letters. His vessel, wreciced as it was, had evidently brought its crew 
 more speedily to Rome than other ships which had embarked at the same time from Syria, and which 
 had been kept back by stress of weather during that stormy winter. Macduff. — This statement refers 
 to their having received no official Information, either written or oral, in regard to the circumstances 
 under which Paul had been sent to Rome, Hackett. 
 
 22. The situation of the Jews at Rome, after their recent banishment by Claudius, was still criti- 
 cal and insecure. It was very important for them to avoid the displeasure of the government; to 
 abstain from any act or attitude that would revive the old charge against them of being quai*relsome or 
 factious. They saw that Paul was regarded with evident favor by the Roman oflicers; they had heard 
 from him that the procurator would have acquitted him, but the obstinate Jews had compelled him to 
 jppeal to Cmsar. Having had no intelligence from Judea they might fear that their countrjmen there 
 
 220 
 
Fourth Qdarteb. 
 
 LESSON XI. 
 
 Acts. 
 
 _ 23 And when they had appointed 
 him a dajs there came many to him 
 into his lodging : to whom he ex- 
 poundedi and testified the kingdom 
 of God, persuading them concerning 
 Jesus, both out of the law of Moses, 
 and out of the prophets, from morn- 
 ing till evening. 
 
 24 And some^ believed the things 
 which were spolsen, and some be- 
 lieved not. 
 
 25 And when they agreed not 
 among themselves, they departed, 
 after that Paul had spoken one word. 
 Well spake the Holy Ghost by 
 Esaias^ the prophet unto our fathers, 
 
 26 Sa3'ing, Go unto this people, 
 and say, Hearing ye shall hear, and 
 shall'* not understand ; and seeing 
 ye shall see, and not perceive : 
 
 27 For the heart of this people is 
 waxed gross, and their ears are dull 
 
 of Uearing, and their eyes have they 
 closed ; lest they should see with 
 their eyes, and liear with their ears, 
 and understand with their licart, and 
 should be converted, and I should 
 heal them. 
 
 28 He it known therefore unto 
 you, that the salvation^ of God is 
 sent unto the Gentiles,^ and that 
 they will hear it. 
 
 29 And when he had said these 
 words, the Jews departed, and had 
 great reasoning among themselves. 
 
 30 And Paul dwelt two whole 
 j-ears in his own hired house, and 
 received all that came in unto 
 him. 
 
 3 1 Preaching'' the kingdom of God, 
 and teaching those things which 
 concern the Lord Jesus Christ, with 
 all confidence, no man 
 him. 
 
 forbidding 
 
 Parallel, Passages. — >Lu. 24:27; Ch. 19:8; 17:8; Jno. 1:45; Eev. 19:10. ^Ac. 17:4; 19:9; 
 Mar. 16:15, 16. »Isa. 6:9; Jcr. 6: 21; Ezek. 12; 2; Matt. 13: 14, 15; Mark 4:12; Luke 8:10; John 
 12:40; Rom. 11: 8. «2Cor.4:4,6. tPs. 49 : 6 ; Ln. 2 : 30, 82. "Matt. 21:41; Ch. 13:46, 47; 18:6; 22:21; 
 26 : 17, 18 ; Rom. 11 : 11. 'Ac. 20 : 25 ; Eph. 6 : 19 ; Ph. 1 : 13, 14. 
 
 had gone too far, and had placed it in the power of Paul to use the circumstance to the disadvantage of 
 the Jewish cause at Rome. Hence they considered it advisable for the present to conciliate the apostle, 
 to treat him mildly, to keep out of sight their own relations to the Christian sect. JIacJ:ett. 
 
 23. He expounded and testified. Rather, explained and earnestly taught the kingdom of 
 God ; that is, the gospel dispensation, endeavoring to convince them of the things relating to Jesus, 
 hoth hy appealing to the testimony of the law of Moses and to the prophetic Scriptures. Concerning 
 Jesns. His claims to he the Messiah. Pierce. 
 
 86, 37. The meaning is, that the people were so groap, sensual, and prejudiced, that they would 
 not see the truth, or understand anything that was contrary to their grovelling opinions and sensual 
 desires, — a case by no means uncommon in the world. Waxed gross. Literally, ha3 become fat. 
 It is commonly applied to <Ae body, but is also used to denote one who is stupid and foolish in mind. 
 Here it means that the people were so sensual and corrupt that they did not see or understand the pure 
 spiritual principles of the gospel. Lest they should see, etc." Lest they should see their lost condition 
 as sinners and turn and live. The reason given here why they did not hear and nnderstand the gospel 
 is that their !ieart was wrong. They would not attend to the things that make for their peace. I 
 sliould heal them. Should pardon, sanctify, and save them. Sin is often represented as a disease, 
 and the pardon and recovery of the soul from sin as heating. Barnes. 
 
 28. Sent nnto the Gentiles. He would have them understand that while the gospel baa been 
 offered first to the Jews, and they have all along rejected it, this result was foreseen and provided for 
 from the beginning; and that tJie mystery hid from ages has now been revealed unto his holy apostles, 
 and is thus in course of operation, " that the Gentiles should be fellow-heirs, and of the same body, and 
 partakers of Ms promise in Christ by the gospel." These are Paul's last words, aa here recorded. 
 Jacobus. 
 
 29. Much discussion among themselves. The believing Jews would naturally be debating 
 'the matter with the unbelieving, and these latter doubtless disputing among themselves, " aa persons 
 are wont," says Bengel, " who are unable to resist the truth." Jacobus. 
 
 30. 31. He renjained in his own hired house, where the indulgence of Burrus permitted him to 
 reside, instead of confining hhn within the walls of the praetorian barrack. Wo must not forget, how- 
 ever, that he was still a prisoner under military custody, — chained by the arm, both day and night, t* 
 
 221 
 
Acts. LESSON XI. Fourth Quarter. 
 
 one of the imperial body-guard, and thus sutijeoted to the rudeness and caprice of an insolent soldiery. 
 This severity, however, was indispensable according to the Roman law; and ho received every indul- 
 gcnce which it was in the power of the prtefect to grant. He was allowed to receive all who came to 
 him (v. 30), and was permitted without hinderance to preach boldly the kingdom of God and teach the 
 things of the Lord Jesus Christ (v. 31). Thus was fulfilled his long.cherished desire " to proclaim the 
 gospel to them that were in Rome also (Eom. 1 : 15). Thus ends the apostolic history, so far as it has 
 been directly revealed. We shall see hereafter that these labors of the imprisoned confessor were not 
 fruitless ; In his own words he begot many children in his chains. Meanwhile he had a wider sphere of 
 action than even the metropolis of the world. Not only "the crowd which pressed upon him daily," 
 but also " the care of all the churches," demanded his constant vigilance and exertion. Though himself 
 tied down to a single spot, he kept up a constant interoo orse, by his delegates, with his converts througl:- 
 out the empire ; and not only with his own converts but with the other Gentile churches, who as yet 
 had not seen his face in the flesh. To enable him to maintain this superintendence he manifestly needeil 
 many faithful messengers. Conybeare. — During these two years were undoubtedly written. The Epis- 
 tle to the Colossians ; and by the messenger who carried it to Colosse was sent also The Epistle to 
 Philemon, who is thought to have lived in Colosse ; The Epistle to the Ephesians ; and The Epistle to 
 the Philippians. Paul was not without his near and Intimate friends at this time, — Timothy, Luke, 
 Tychicus, Afark, Demas, Aristarchus, Epaphras. 
 
 ILLUSTRATIVE. 
 
 I. Paul's approach to Kome. The historian thus deacribea Luther's first approach to Rome. 
 
 After a painful journey, he approached the seven-hilled city ; his heart was stirred, his eyes sought the 
 Queen of the World and of the Church. As soon as he caught sight of the eternal city, he prostrated 
 himself on the ground, exclaiming, '* Holy Rome, I salute thee I " Paul's exclamation, if he had any, 
 must have been very different: '* Unhappy Rome, I pity thee! but I come proclaiming to thee a freedom 
 which all thy boasted glory knows nothing of." Macduff. 
 
 II. A liappy prisoner. Guy de Brez, a French minister, was prisoner in the castle of Tournay 
 in Belgium. A lady who visited him said she wondered how he could eat or drink or sleep in quiet. 
 " Madame," said he, " my chains do not terrify me or break my sleep ; on the contrary, I glory and take 
 delight therein, esteeming them at a higher rate than chains and rings of gold or jewels of any price 
 whatever. The rattling of my chains is like the effect of an instrument of music in my ears ; not that 
 such an effect comes merely from my chains, but it is because I am bound therewith for maintaining the 
 truth of the gospel." Biblical Museum. 
 
 III. The opposition of the Jevrs, the chains of the soldiers, aiding: the gospel. Like 
 as everything which striketh a hard stone is broken in pieces, the stone remaining whole, even so every 
 man who striketh against Christianity hurtcth himself and cannot prevail against the same. Cawdray. 
 
 IV. Dr. John Hall, in one of his sermons, compared the attacks of inlidelity upon Christianity to 
 a serpent gnawing at a file. As he kept on gnawing, he was greatly encouraged by the sight of the 
 growing pile of chips, till, feeling pain and seeing blood, he found that he had been wearing his own teeth 
 away against the file, but the file was unharmed. 
 
 V. Preaching: the king^dom (v. 31). Rev. F. F. Ellingwood, D. D., of Japan, writes, " When 
 a wreck was being raised two years since, in the harbor of Yokohama, the men at the air-pump stopped 
 their pumping for a moment ; a brother of the diver sprang forward, shouting, * Pump, pump I if you 
 stop an instant my brother will perish I ' So pray, pray I work, work I if we stop an instant our brethren 
 will perish." 
 
 PRACTICAL. 
 
 1. Called the Jews (v. 17). He who composed the incomparable hymn in praise of that charity 
 which beareth all things and hopeth all things, also exemplified it in his life and conduct as often as be 
 met the deadly enmity of hia brethren. Baumgarten. 
 
 3. Paul in chains ... to the Jews. It is not necessary that a teacher should present himself 
 in an imposing manner or great parade; but it is of vital consequence that his heart should burn with 
 the love of Jesus and a desire for salvation of men. Brandt. 
 
 3. Everywhere spoken against (v. 22), So ever the enemies of Chriatianity; they see only 
 the commotion and noise true religion produces in coming in contact with a wicked world, but forget 
 and seldom mention the good it does, — the miracles, the conaolationa, the Uvea made better. The 
 carrion bird doea not notice the glories of forest or field, but only the carrion. 
 
 4. Infamy Is where it is received. If thou art a mud wall, it will stick; if marble, it will rebound. 
 If thou storm at it, 't is thine ; if thou contemn it, 't is hia. Quariea. 
 
 5. Some believed, some not (v. 24), There being two effects of the preaching of the Word, — 
 either converting or hardening, either dissolving tho wax or stiffening the clay, — you shall in eveiy man 
 be Burp to meet with one of them. Hammond. 
 
 222 
 
FouBTH QuAETEE. LESSON XII. Acts. 
 
 6. Opposition y,va. 23-28). Christianity, that grent support of man's welfare and God's glory, 
 like a well-built avch, the greater the load of opposition and reproach its enemy lays on it, the stronger 
 It stands. I}r. Young. 
 
 7 (vs. 30, 31). It was so ordered by Providence that Paul was led to Rome as a prisoner that he 
 might not, as a Jew, be driven away, but, as acting under military custody, might eVer be guarded 
 there. Chrysostom. 
 
 8. Paul was Nero's prisoner, but Nero was much more God's; and while God had work for Paul, 
 he found him friends both in court and in prison. Paul no sooner coDics Into prison thari he fiills a 
 preaching, at which the gates of Satan's prison Qy open and poor sinners come forth. Ournall. 
 
 9. The success of Paul's preaching in Rome is a fitter termination to the history than any othei 
 Incident which could have been chosen. It is the most striking realization of that BfQmiso of the unlver 
 sal spread of the gospel which is the starting-point of the narrative. Light/oot. 
 
 10. The single circumstance that he was not prevented from preaching Christ seems to have OBt. 
 weighed in his esteem all the restraints otherwise imposed upon his liberty. In this one liberty he 
 exults and seems almost to forget that he is a prisoner. AmoU 
 
 Lesson XII. December 23, 1877. 
 PAUL'S LAST WOEDS. 2 Tim. 4 : 1-8. 
 
 TIDTE. A. D. 68, spring. 
 
 PLACE. Rome. 
 
 RUI.ERS. Nero, emperor of Borne, who died the middle of June, 68, within a month after the 
 martyrdom of Paul. 
 
 EPISTIiES. First Timothy, written from Macedonia, summer of 67. Titus, from Ephesus, 
 antnmu of 67. Second Timothy, from Rome, spring of 68. 
 
 CONNECTION. 
 
 X.ast years of St. Paul. It was universally believed by the ancient church that St. Paul's appeal 
 to Csesar terminated successfully ; that he was acquitted of the charges laid against him ; and that he 
 spent some years in freedom before he was again imprisoned and condemned. The evidence on this 
 subject, though (as we have said) not copious, is yet conclusive so far as it goes, and it is all one way. 
 The trial resulted in the acquittal of St. Paul. lie was pronounced guiltless of the charges brought 
 against him, his fetters were struck off, and he was liberated from his lengthened captivity. And now 
 at last he was free to realize his long-cherished purpose of evangelizing the west. But the immediate 
 execution of this design was for the present postponed, in order that he might first revisit some of his 
 earlier converts, who again needed his presence. Immediately on his liberation it may reasonably be 
 supposed that he fulfilled the intention which he had lately expressed (Philem. 22 and Phil. 2:24), 
 of travelling eastward through Macedonia, and seeking the churches of Asia Minor, some of which, as 
 yet, had not seen his face in the flesh. There is no reason to suppose, however, that he lingered In 
 Macedonia. It is more likely that he hastened on to Ephesus, and made that city once more his centre 
 of operations. If he effected his purpose, he now for the first time visited Colosse, Laodicsea, and other 
 churches in that region. Having accomplished the objects of his visit to Asia Minor, he was at length 
 enabled (perhaps in the year following that of his liberation) to undertake his long-meditated journey to 
 Spain. We may suppose him to have reached Spain in the year 64, and to have remained there about 
 two years, which would allow him time to establish the germs of Christian.churches among the Jewish 
 proselytes who were to be found in all the great cities, from Tarraco to Gades, along the Spanish coast. 
 From Spain St. Paul seems to have returned, in A. D. 66, to Ephesus. He was plainly hurried from one 
 point to another. Perhaps also he had lost some of his former energy. This might well be the case (if 
 we consider all he had endured during thirty years of labor) of any man, but especially of one whose 
 temperament was so ardent and impetuous. When approaching the age of seventy, he might well be 
 worn out both in body and mind. However this may be, he seems not to have remained for any long 
 time together at Ephesus, but to have been called away from thence, first to Macedonia and afterwards 
 to Crete; and immediately on his return from thence, be appears finally to have left Ephesus for Rome, 
 by way of Corinth. Conybeare — Paul was now not very far from Rome. The Christians of Rome had 
 been accused of setting fire to the city. Nero had persecuted them with savage fury. The first great 
 slaughter of Christian martyrs had begun. Paul was the very chief of the Christians. He would soon 
 be known, wherever he was, and everywhere he would have enemies. Perhaps for this reason be had 
 
 223 
 
Acts. LESSON XII. Fourth Quakter. 
 
 1 I charge' thee therefore before 
 God, and the Lord Jesus Christ, 
 who shall judge** the quick and the 
 dead at his appearing and his king- 
 dom ; 
 
 2 Preach the word ; be instant in 
 season, out of season ; reprove^, re- 
 
 buke, exhort with all long-suffering 
 and doctrine. 
 
 3 For the time will come, when 
 they will not endure sound doctrine ; 
 but after their own lusts sliali thej' 
 heap to themselves teachers, having 
 itching oars ; 
 
 Pakallei. passages. — U Tim. 6 : 21 ; 6 : 13. sRo. 20 : 12, 13. sTit. 2 : 15. 
 
 not remained long in one place except in distant Spain. There is nothing improbable in supposing that, 
 upon the testimony of some informer, he -was arrested by the magistrates of Nioopolis and forwarded to 
 Rome for trial. The second imprisonment was severer than the first. It was now dangerous for 
 ChrlBlians to make themselves known publicly as friends of the apostle. The horrible wickedness of 
 Nero had boon fully and publicly seen. The people were greatly excited and indignant on account of 
 the tremendous conflagration which had burnt to ashes half their city. Nero himself was accused of 
 setting the city on fire. The unprincipled and murderous emperor tried to turn suspicion from himself 
 by accusing the Christians of the crime and by persecuting them. " Some were crucified; some were 
 disguised in the skins of beasts and hunted to death by dogs ; some were wrapped in robes impreg- 
 Dated with inflammable materials and set on fire at night to illuminate the circus and the gardens of Nero. 
 'A very great multitude' perished, the whole body of Christians being considered as involved in the 
 crime of firing the city." This was in the first excitement, and the first excitement was past when Paul 
 reached Rome. But the city had in it many informers, who were ready to accuse any unhappy Christian 
 of this great crime. It could not have been long before Paul was brought up to the court. Knox.— 'Re 
 successfully defended himself from the first of the charges brought against him, which perhaps accused him 
 of conspiring with the incendiaries of Rome. He was delivered from the Immediate peril, and saved from 
 the ignominious and painful death which might have been his doom had he been convicted on such a 
 charge. We have no record of the final stage of his trial, and cannot tell the cause of its speedy con. 
 elusion. We only know that it resulted in a sentence of capital punishment. The privileges of Roman 
 citizenship exempted St. Paul from the ignominious death of lingering torture, which had been lately 
 Inflicted on so many of his brethren. He was to die by decapitation ; and he was led out to execution 
 beyond the city walls, upon the road to Ostia, the port of Rome. The place of execution was not far 
 distant; and there the sword of the headsman ended his long course of suff'erings, and released that 
 heroic soul from that feeble body. Weeping friends took up his corpse, and carried it for burial to 
 those subterranean labyrinths where, through many ages of oppression, the persecuted church found 
 refuge for the living and sepulchres for the dead. Conybeare, 
 
 EXPLANATORY. 
 
 1. Before God and the liord Jesus Christ. So that both, as invisible witnesses, were consid- 
 ered personally present. — The quick are they who shall be alive at hla coming, but then suddenly 
 shall be changed. — The dead are they who have fallen asleep before the return of the Lord. — Hie 
 appearing Is his last coming in glory, in contrast with his first appearance on earth In the form of a 
 servant. — The kingdom, which he will consequently reveal and set up. Van Oosterzee. — At liis 
 appearing. Render, I adjure thee before God, etc., and by his appearing, Lis coming, at which wo 
 shall stand before him, and (by) his kingdom in which we hope to reign with him. A/ford. 
 
 %, The word. The Word of God, — Be instant— in season, out of season. Preach even 
 at such periods as might be inconvenient to himself, or when there might be hinderances or embarrass- 
 ments, or when there was no stated appointment for preaching, wherever there Is a prospect of doing 
 good —Reprove. Convince by argument (Acts 20: 31). The word here does not imply that there Is 
 something evil in the one reproved, but merely that he Is in error. Barnes.— Long-suffering, All 
 these others do no violence to long-suff'ering, but require It. Bengel. — And doctrine, Teachingi 
 " All " must be repeated before doctrine, the sense being *' and with every suitable instruction." B'oom' 
 field.— It rouBt be imparted with the greatest gentleness and at the same time actually communi- 
 cate instruction. Oosterzee. — The duties of Timothy here enumerated are no other than those of every 
 minister. Priestly. 
 
 3. Sound doctrine. Healthful, with reference to the effect produced, because It actually Instructs 
 to godliness. In the next verse he pronounces the same doctrine to be truths and contrasts MvixQi fables. 
 Oa^oin. — After our lasts. They will seek such preaching as will accord with their carnal desires, as 
 will palliate their evil propensities, and deal gently with their vices. Barnes. — Heap to themselTes 
 
 224 
 
Fourth Quarter. 
 
 LESSON XII. 
 
 Acts. 
 
 4 And they shall turn away their 
 ears from the truth, and shall be 
 turned unto fables.^ 
 
 5 But watch thou in all things,^ 
 endure afflictions, do the work of an 
 evangelist, make full proofs of thy 
 ministry. 
 
 6 For I am now ready to be 
 offered, and the time of my depar- 
 ture'' is at hand. 
 
 7 I have fought^ a good fight, I 
 have finished'' my course, I have 
 kept' the faith : 
 
 8 Henceforth there is laid up for 
 me a crown^ of righteousness, which 
 the Lord, the righteous Judge, shall 
 give me at that day : and not to me 
 only, but unto all them^ also that 
 love his appearing. 
 
 PARAiLEi. Passages. 
 
 — ilTl.l:4. sAc.2:3. n Tl. 4 : 12, 15. <Ph. 1:23; 2 Pe. 1:14; IJno. 2:18; 
 
 JudelTrlS. »1 Tim. 6:12. 
 
 «Ac. 20:24. 'Pr. 23:23; Ee. 8:10. »1 Cor. 0:25; 1 Pe.6:4; Ee. 2:10. 
 
 •ICor. 2;9. 
 
 
 Add one teacher to another and run and gad about after all. Clarke, — Itching ears. Having a tick- 
 ling in the cars, i, c. wanting to be gratified with Bomething which may please their fancies. Bloomfield' 
 4- Turn away. It is the eternal punishment of him who departs from the apostolic witnessea 
 that he loses himself in the whirlpool of manifold errors. 'Whoeyer will not listen to what is true, but 
 only to what is, pleasant, will at last abandon himself to silly, fantastic chimeras. Van Oostereee. — 
 FaMeg. Any kind of stuff or nonsense. " For those who reject the truth are abandoned by th» 
 just judgment of God to credit the most degrading nonsense." This is remarkably the case with most 
 deists. Adam Clark. 
 
 5. But watch thou. Be vigilant against error and sin. Endure afflictions. The word la 
 the same which is rendered, in Ch. 2:3," endure hardness." The work of an evangelist. " Evan- 
 gelist" means one who announces good news. In the New Testament it is applied to a preacher of the 
 gospel or one who declares the glad tidings of salvation. This is the proper business of all ministers. 
 Full proof of thy ministry. Furnish full evidence of what is the design of the Christian ministry, 
 and what it is adapted to accomplish by the faithful performance of all its duties, —a fair illustration of 
 what the ministry could do. £ame8. 
 
 6. Keady to be offered. I am about to be poured out as a drink.offering. In a most significant 
 way he compares his own martyr-death, not with a sacrifice proper or a bumt-offering, but with a drink- 
 offering (Numb. 16 : 1-10) of a little wine and oil, which is added like a supplement, and thus connects 
 his dying for the truth with the sacrificial death of Christ. Like the Lord, he represents his violent 
 death under a gentle, lovely figure, and the repose with which he speaks shows how little he feared the 
 fatal hour. Van Ooaterzee. — My departure is at hand. This epistle was written but a few weeks 
 
 ' before his death in May or June, 68. It is the season of loosing my cable from the earthly shore on a 
 voyage to the eternal harbor of heavenly peace. Wordsworth. 
 
 7. Fought a good fight. Every reader will perceive that the apostle alludes to the contests of 
 the Grecian games. I have wrestled that good wrestling; I have struggled hard and have -overcome in 
 a most honorable cause. Finished jny course. I have started for the prize and have come up to 
 the goal and have gained this prize also. A. Clark. — TUn faith. The doctrines and precepts of the 
 Christian religion. Bloomfleld. 
 
 8. A crown. Having compared his labors to the exertions of the combatants at the games, he 
 represents his reward under therfdea of a crown, because that was the reward bestowed on the victors 
 In these combaU. Uacknight. — Crown of righteousness. Not the crown deservedly merited, but 
 entirely like that of life or ot glory, which consists therein that one becomes actually full partaker of 
 the righteousness whioh is by faith. Van Oostereee. - Such a crown of righteousness is an inspiration 
 to a righteous life. All the Christian's rewards arc such in their nature as to produce in him the 
 Christian character. - The righteous judge. He alludes to the umpire of the Grecian games, whose 
 office it was to declare the victor and to give the crown. A. Clark. - AU that love his appearing. 
 " Live in expectation of the coming of Christ." None but those who love Christ could love his appear. 
 Ing- none hut those who trust in him and are truly his could desire it. Thus this is a test whether we 
 are Christians or not. The gospel hope was sweeter to Paul because others were to be partakers wmi 
 him. No Christian wants to go to heaven alone, but loves heaven more and Christ more because of tlio 
 welcome to all who will to come with him. 
 
 ILLUSTKATIVE. 
 I. The site obtained for the new Baptist Chapel in Rome was formeriy occupied by a family of 
 Pudena, the husband of Claudia and friend of Timotliy at Eome (2 Tim. 4:21). Claudia is bulievcd M 
 
 225 
 
Acts. LESSON XII. Fourth Quarter. 
 
 have been a princess eurnamed Rufina» who seems to have been sent to Rome for her education, and 
 who was there under the protection of Pomponia, wife of Aulas Plautius, conqueror of Britain. Pom- 
 ponia was accused of " foreign superstition," probably Christianity, and is supposed to have been the 
 Instrument of converting Claudia, who took the name Rufina from her. Tradition represents Timothy, 
 ft son of Pudens, as taking part in converting the Britains. There is an historical preface referring to 
 Pudens and Claudia in the fascinating story of" Pomponia ; or, the G-ospel in Cassar's Household." It is a 
 profoundly Interesting coincidence that now, in 1876, Englishmen should be building a chapel on the 
 very site where their countrywoman Claudia probably dwelt In Rome, and if the tradition be correct 
 which names the son of Pudens as a miasiooary to England, then it follows we are paying back a debt 
 which we owe to the early Christians of Rome on a spot peculiarly appropriate. The London ChriS' 
 tian World. 
 
 II. Kepjt the faith. Dr. Spencer tells of a woman who said that every virtue could be counter- 
 feited except that of Perseverofice, 
 
 III, Time of my departure. A pious old man near the hour of his death smiled three times in 
 his seeming sleep. His son asked him when he opened his eyes why he smiled- The good man replied, 
 " The lirst time all earthly joys were passing before me, and I smiled to think that man should attach 
 BO much importance to such bubbles. The second time the sorrows of my life passed in review before 
 me, and I smiled, knowing that the^ had lost for me their thorns, and henceforth they could bring me 
 only roses. The third time I thought of death, and smiled to think that men should so fear this angel of 
 God, who would bear tbem from all sorrow to the mansions of everlasting joy." Scrap-Book. 
 
 IV, Melancthon, dying, was asked, ''Do you want anything further?" — "Nothing else hut 
 heaven," was his emphatic answer. 
 
 V. Crown of rigrhteousness. The crown of England contains 1,700 diamonds, the Imperial 
 crown of Russia contains 2,500 diamonds, the crown of France 5,352 diamonds, but the crown of the 
 poorest of Christ's sainta'is one solid gem, not to be compared for beauty and value with all the diamonds 
 In the world. For the Lord God of hosts is for a crown of glory and for a diadem of beauty to the 
 residue of the people. Anon. — It ia the life of Paul, not his death, that Is of value to the world. The 
 death-bed testimony Impressee us only as it is the outgrowth of a life. Life Is the test. Triumphant 
 living Is better than triumphant dying. Those who have fought the good tight are ready to ho offered. 
 Upon removing the ashes of Vesuvius from a buried city there was found a Roman sentinel in armor, 
 standing for eighteen hundred years in the place where his captain had placed him upon that fatal 
 morning, — standing to his charge amid the terror and ruin of the perishing city. To do present duty, 
 to die doing it, is more Important than to behold unutterable glories In the dying moment. JT. P. Ten- 
 ney in Silent Bouse. 
 
 PRACTIOAIi. 
 
 1 (v. 2). Ths more extraordinary the eagerness of wicked men to despise the doctrine of Christ, the 
 more zealous should godly ministers be to defend it. Calvin. 
 
 %, Having been told that men will despise and reject the word of God, we ought not to be amazed 
 when we see actu sUy accomplished that which the Holy Spirit tells ua will happen. Calvin. 
 
 3, JiOngf-sufFerlns (v. 2). A Christian soldier must have three hearts, — a Job's heart for 
 patience, a Jacob's heart for perseverance In prayer, a David's heart for joyfulness and trust in God. 
 Cram er. 
 
 4. Patience, pious cross-bearer I In a little while thou becomest a crown-bearer. Lange. 
 
 6. To Paul, now, what are all his sorrows and persecutions and toils in the cause of his Master? 
 What but a source of thanksgiving that he waa permitted thus to labor to spread the gospel through the 
 world? So may we live, imitating his life of zeal and self-denial and faithfulness, that when he rises 
 from the dead we may participate with him in tl^e glories of the resurrection of the just I Barnes. 
 
 6. Heady to be offered (v. 6). The true life of a minister of God is a perpetual sacritice, u 
 giving up of himself. Heubner* 
 
 7. A crown of right eouanesa. Onl^ those whose life Is described in v. 7 can have the reward 
 ofv. 8. God utters no mere compliments; only to those who have done well will he utter tho blessed 
 " Well done, good and faithful servant! " 
 
 8. All that love his appearing: (v. 8). God will crown and glorify not only the great saints, 
 hut all likewise, provided they do but continue in faith. Lange, 
 
 0* Even In heaven loneliness will be no blessedness. 
 
 226 
 
PEOPER NAMES FOUND IN THE LESSONS, 
 
 TVitTi. their' Signzjiccctioin. 
 
 Aa'rSn, mountaineer. 
 
 A.b'ana, stony. 
 
 A.'bSl, place, city. 
 
 A-'bel M6ho'16h, sorrow or mourning. 
 
 ibi'a, the Lord Is my father. ' 
 
 ^bl'bii, he is my father. 
 
 Ahi'jah, the will of the Loid. 
 
 JLbo'ram, a high-father. 
 
 Ablshig, father of error. 
 
 A'br&hSlm, father of a multitude. 
 
 JLohali,, grief or trouble. 
 
 JLio't&m, lord of exaltation. 
 
 Agrlp'pa, painfully born. 
 
 A'h&b, father's brother. 
 
 i.ih&z, possessor. 
 
 Ahazi'ah, whom Jehovah sustains. 
 
 Ahi'jah, friend of Jehovah. 
 
 Al, mass or heap of ruins. 
 
 XlSz3.n'drH, man-defender. 
 
 JLm'mOnite, strong people, or son of my 
 
 kindred. 
 Am'orites, mountaineers. 
 A'mos, a burden, 
 JLnfim'as, Jehovah is gracious. 
 &.n'n£i3, gracious, merciful. 
 ^n'tiOch, from Antiochus. 
 intip'atris, for his father, 
 i'phek, strength. 
 ip61'lo3, one that destroys. 
 A.quil'jl, an eagle. 
 A'sa, physician. 
 JLsh'tarOth, flocks. 
 As'shQr, a step. 
 A.ssyr^a, a step. 
 
 ithilli'ah, whom Jehovah afflicts. 
 Ath'fins, from the goddess Athene or 
 
 Minerva. 
 
 Ba/ai, lord, master. 
 
 Ba'al Shai'isha, lord of place of Shalisha, or 
 
 three. 
 Ba'asha, he who seeks, or lays waste. 
 Jia/T&k, thunder. 
 
 Barje'sils, son of Jesus or Joshua. 
 Bar'nitb^s, son of prophecy. 
 Ba'sh^Q, light or sandy soil. 
 Befir'sheba, well of the oath. 
 Be'lial, lawlessness. 
 Benha/dad, sou of Hadad. 
 
 BSn'jimln, son of the right hand. 
 
 Bere'a, heavy, weighty. 
 
 Berni'cfi, victorious. 
 
 BStha'vSn, house of nothingness. 
 
 Bgth'fil, house of God. 
 
 Beth'iehSm, house of bread. 
 
 BSthshe'an, house of quiet or security. 
 
 Bid'kar, stabher. 
 
 Bi-thynia, violent precipitation. 
 
 Ca'naSnites, lowlanders. 
 
 Car'mel, part, garden. 
 
 Cesfire'a, a bush of hair. 
 
 Che'rith, separation or cutting. 
 
 Cill'cia, which rolls or overturns. 
 
 Clau'ditLs. 
 
 Clau'da, lamentable voice. 
 
 C61(3s's8, punishment, correction. 
 
 Corinth, satisfied, ornament, beauty. 
 
 Cornelifls, the beam of the sun. 
 
 Crete, carnal, fleshly. 
 
 Cris'piis, curled. 
 
 Cy'priis, fair. 
 
 Cyre'ne, a wall or coldness. 
 
 Cy'rus, the sun. 
 
 Damfc'cus, activity. 
 
 Dan, judge. 
 
 Daniel, God is Judge. 
 
 Da'vid, beloved. 
 
 Deb'orah, bee. 
 
 Deme'trifls, belonging to Ceres. 
 
 Der'be, juniper tree. 
 
 Dia/na, luminous. 
 
 Driisll'ia, dew. 
 
 ETjal, mount of stone. 
 E'dOmites, sons of the hairy. 
 E'gypt, dark earth. 
 E'li, offering, or lifting up. 
 Elijah, God, Jehovah. 
 fili'sha, God is Salvation, 
 fil'ymas, a magician, 
 fingan'nim, fountain of gardens, 
 fiphe'sians. 
 fiph'estis, desirable. 
 Bph'raim, very fruitful 
 firas'tus, beloved, 
 fith'baal, with Baal, 
 fize'kiel, God will strengthen. 
 
 227 
 
SCEIPTURE PROPER NAMES. 
 
 fiz'i-a, a helper. 
 
 Fair-haT-'Sns. 
 Fe'lix, happy. 
 Fgs'tQs, joyful. 
 
 Gad, a troop. 
 
 Gaia'tia, white. 
 
 Oai'Ilee, a circle. 
 
 Gath He'phfir, the wine-press of the well. 
 
 Ga/za, strong. 
 
 Ge'ba, hill. 
 
 GSha'zi, valley of visions. 
 
 Ggr'izim, cutters. 
 
 GethsSm'ane, oil-press. 
 
 Gib'bethon, height. 
 
 GId'eon, a hewer. 
 
 GilbS'a, bubbling fountain. 
 
 Gll'Sad, a hard, rocky region. 
 
 Gll'gal, rolling away. 
 
 Go'zan, quarry. 
 
 Ha/bor, joining together. 
 
 Ha'gar, a stranger. 
 
 Ha/lah, old age. 
 
 Ha'mor, an ass. 
 
 Haz'ael, that sees God. 
 
 Her'mOn, lofty. 
 
 Her'od, son of the hero. 
 
 Hezeki'ah, strength of Jehovah. 
 
 Hi'gl, God lives. 
 
 Hln'nOm, lamentation. 
 
 HIt'tite, fear. 
 
 Ho'reb, desert. 
 
 HOse'a, help, deliverance. 
 
 Hoshe'a, help, God is help. 
 
 Ico'niflm, from Iko, Greek for " I come." 
 
 Id'do, favorite. 
 
 Isaiah, Jehovah's salvation. 
 
 Ish'maSl, whofn God hears. 
 
 Is'raSl, prince, wrestler with God. 
 
 Is'sachar, reward. 
 
 Jeho'ash, gift of Jehovah. 
 Jfihol'adah, known of Jehovah. 
 Jehon'adab, Jehovah incites. 
 Jfiho'ram, exalted by the Lord. 
 jehOsh'aphat, Jehovah is judge. 
 Jfihosh'fiba, Jehovah the oath. 
 Jc'hii, he that is, or who exists. 
 Jerfimi'ah, exaltation. 
 Jericho, place of fragrance. 
 Jerobo'am, fightiug against. , 
 Jfiru'saiem, habitation of peace. 
 Je'ther, string, cord. 
 Jez'ebSl, island, habitation. 
 Jez'rfiSl, God will scatter. 
 Je'aah, whom Jehovah gave. 
 
 John, whom Jehovah has graciously given. 
 
 Jo'nah, a dove. 
 
 Jon'adab, whom Jehovah impels. 
 
 Jop'pa, beautiful. 
 
 Jor'dan, flowing down, or the descender. 
 
 Jo'seph, increase, addition. 
 
 Josh'aa, whose help is Jehovah. 
 
 .Tosi'ah, Jehovah eaves. 
 
 Jo'tham, Jehovah is upright. 
 
 Ju'dah, praise, honor. 
 
 Jii'das, praise, honor. 
 
 Jade'a, a country. 
 
 Ju'liils, downy. 
 
 jas'tiis, upright. 
 
 Kenlte, possession. 
 Ki'shOn, hardness. 
 
 Laz'arus, help of God. 
 
 I^b'anon, white. 
 
 Lii'oius, luminous. 
 
 Lake, luminous. 
 
 Lycao'nia, she-wolf. 
 
 Lydia. 
 
 Lysias. 
 
 Lys'tra, that dissolves or disperses. 
 
 Ma'achah, to squeeze. 
 
 Macfido'nia, adoration. 
 
 Man'aen, comforter. 
 
 Manas'seh, forge tfulness. 
 
 Ma'rah, bitterness. 
 
 Mark, polite, sh,ining. 
 
 Medes, inhabitants of Medea, covering. 
 
 MSWta, affording honey. 
 
 Men'ahem, comforter. 
 
 Micalah, who as Jehovah. 
 
 Mi'oha, who is like God. 
 
 MIdianites, strife. 
 
 Mo'abite, posterity of Moah. 
 
 Mo'ifich, king. 
 
 Mo'sfis, drawn. 
 
 Mysia, criminal. 
 
 Na'bSth, fruits, productions. 
 
 Na'dab, noble, generous, 
 
 Na/ham, consolation. 
 
 Na'in, beauty, pleasantness. 
 
 Naloth, habitations. 
 
 Na'than, given of God. 
 
 Naz'areth, sanctified. 
 
 NSap'olIs, new city. 
 
 Ne'bat, view, aspect. 
 
 Ngbachadnez'zar, Nebo is protection against 
 
 misfortunes. 
 Klm'rod, firm, strong. 
 NIm'shI, drawn out, saved. 
 NIn'eveb, agreeable divelling. 
 Nan, posterity. 
 
 228 • 
 
SCRIPTURE TROrER NAMES. 
 
 Obadi'ah, serrant of the Lord. 
 6m'ri, rebellion. 
 
 Pai'Sstina, Philistia, wandering. 
 Pamphylia, a nation made up of every tribe. 
 Pa/pbus, which boils or is hot. 
 Paul, a worker. 
 Penii'61, place of God. 
 Per'ga, very earthy. 
 Pe'tSr. a rook. 
 
 Pharaoh, from Phra, the snn. 
 Phir'Isee, .separated. 
 ' Phar'par, swift, lively. 
 Phic'mon, loving, affectionate. 
 Philip, warlike, or lover of horses. 
 Plil-llp'pi, warlike, or lover of horses. 
 Phllis'tlnes, strangers or sojourners. 
 Phrygia, dry, barren. 
 Pi'iate, who is armed with a dart. 
 Plsidia, pitch-tree, 
 ris'gah, peace. 
 POn'ttls, sea. 
 Prlscil'ia, ancient. 
 PaVliOs, common. 
 Pute'oli, sulphurous wells or springs. 
 
 Ea'muth Gil'fiad, heights of GUead. 
 Ee'chab, horseman. 
 
 EehObo'am, who sets the people at liberty. 
 Home, the city and the empire. 
 
 Sad'dacees, Zadokites, disciples of Zadok. ' 
 
 Sal'amls, shaken, beaten. 
 
 Sai'chah, a pilgrimage. 
 
 Sama'ria, watch-mountain. 
 
 Samothra'cia, height of Thrace. 
 
 Sam'aei, asked of God. 
 
 SarSp'ta, sm el ting-house. 
 
 Saul, asked for. 
 
 Se'gttb, elevated. 
 
 SSleu'cia, shaken or beaten by the waves. 
 
 Sgnnaohe'rib, bush of the distruotlou of the 
 
 sword. 
 Ser'giiis Paaltts. 
 
 Shal'lflm, retribution. 
 Shalrnane'zer, fire- worshipper. 
 Sha/phat, judge. 
 Sha'run, even, a plain. 
 She'chem, ridge. 
 Shemai'ah, Jehovah hears. 
 She'mSr, guardian. 
 Shi'loh, one who is sent. 
 Shii'nem, two resting-places. 
 Si'ias. 
 
 Sim'eon, hearing, listening. 
 Si'nai, jagged. 
 SOl'omou, peaceful. 
 Ste'pheu, a crown. 
 Syria, a high region. 
 
 TaJhoT, height. 
 
 Tar'sfls, winged. 
 
 Teko'ah, a pitching of tents,ortrumpet-clang. 
 
 Tertill'ltts, liar, impostor. 
 
 Thessaio'nians. 
 
 ThSssaioni'ca, victory against the Thessa- 
 
 lonians. 
 Thyati'ra, a sweet savor of labor. , 
 
 Tibe'rias, son of Tiber. 
 Tig'iath Pile'iser, miraculous. 
 Tlmo'thetts, honor of God. 
 Tir'zah, delight, pleasantness. 
 TIsh'bite, that makes captives. 
 Ti'tiis, honorable. 
 Tro'as, penetrated. 
 Tyre, a rock. 
 
 tjz'z&h, strength. 
 
 ■Dzzi'ah, the strength of the Lord. 
 
 Zachari'ah, memory of the Lord. • 
 
 Zar'fiphath, smelting-house. 
 
 Zeb'aiiin, a habitation. 
 
 Zer'eda, cooling. 
 
 ZSrii'ah, leprous. 
 
 Zido'nians, inhabitants of Zidon. 
 
 Zim'ri, theme of song. 
 
 Zi'On, sunny. 
 
 229 
 
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 Buds of Grace. Little Bessie, 
 
 Philip Oakover. 
 The Snow-Drop Library. 5 vols. 3,60 
 
 Obromo covers. 
 Jessica's First Prayer. Jessica's Mother. 
 Billy's Christmas Tree. Whiter than Snow. 
 Leila among the Mountains. 
 Especially adapted for Prizes and Rewards. 
 
 The New Picture Library. 5 vols. inmo. 2.50 
 A picture on every other page, with chromo 
 cover and gilt and black. 
 Ellie and Archie. Danger Ahead. 
 
 Joe and Neddv. The Brave Boy. 
 
 'The Lost Sailor. 
 The Child Library. For young children. 
 A charming set of four volumes, by Mrs. 
 Kelly Davis. 36 Illustrations. - 3.25 
 
 Cain and Abel to the Tabernacle. The Parables. 
 Tabernacle to Jonah. The Child Jesus. 
 
 Stories About Nellie. 6 vols. 2.25 
 
 Mrs. S. E. Dawes. 
 In a neat box. Written for little people. 
 The style is simple, type large, chromo 
 cover, 108 illustrations. 
 The Choice Little Library. 6 vols. 
 Nearly 100 illustrations. Chromo covers. 2.00 
 Emma Herbert. The Fairest Rose. 
 
 Ned Grahame. Eddie and May. 
 
 Ivan. Little Kit. 
 
 The Sunbeam Library. 6 vols. Nearly 
 lUO illustrations. Chromo covers. '- 2.00 
 Mabel's Pets. Nora's Lilies. 
 
 The Morning Hour. Nellie Wells. 
 The Dead Monkey. Molly's Verse. 
 My Pet Library. 10 vols. Chromo covers. 
 
 648 pp. choice reading for the little ones. 2.50 
 The Little Home Library. 10 vols. 
 Chromo covers. 648 pages choice reading 
 for the httle ones. - - 2.50 
 
 The Little Folks' Library. 10 vols. 
 Chromo covers. G48 pages choice reading 
 for the little ones. - - - 2.50 
 
 The Little Ones' Library. 10 vols. 
 Chromo covers. 648 pages reading for the 
 little ones. - - 2.50 
 
 The Welcome Library. 10 vols. Chromo 
 covers. 648 pages reading for the little 
 ones. - - 2.50 
 
 The Little People''s Library. 6 Books, 
 with Chromo covers - - 2.00 
 
 Little Heroes. Moung Moung. 
 
 Little James. Little Martyrs. 
 
 Little Joseph. Barty and Willie. 
 
 The Clever Little Library. 6 Books, 
 
 with Chromo covers - - 2.00 
 
 Clever Little People. Little Minnie. 
 
 Charlie Wilmot. Little Jim 
 
 Grandmother's Story. Charley and Beat: ice.