k 
 
 
 '"?'■ >--t^ *'^^r''>^: 
 
LIBRARY OF THE THEOLOGICAL SEMINARY 
 
 PRINCETON, N. J. 
 PRESENTED BY 
 
 Mr, Koel Lawrence McQueen 
 
 i BS 491 .G71 1867 
 Gray, James Comper 
 The class and the desk 
 
THE 
 
 CLASS AND THE DESK 
 
 A MANUAL FOR 
 
 SUNDAY SCHOOL TEACHERS 
 
 ©III f tstamtnt Mtx'm. 
 
 BY / 
 
 JAMES COMPER GRAY 
 
 HALIFAX 
 
 LOISTDOK 
 JAMES SANGSTER AND CO, 
 
 31 PATERNOSTER ROW E.G. 
 Tfie right of Translation reserved. 
 
tl 
 
 JOHN CHILDS AND SON, PKINTERS. 
 
PREFATORY NOTE, 
 
 I DESIRE, in addition to the remarks prefatory to " The Class 
 and the Desk," — New Testament Series, — to draw the reader*s 
 attention to the " Hints to Teachers " prefixed to the Lessons, on 
 the first page of this and the foregoing volume. The object pro- 
 posed by placing these " preparations '' in the hands of Sunday- 
 school teachers is so entirely different from that contemplated by 
 commentators in the general, that only disappointment will ensue 
 if these lessons be read as commentaries usually are. Unlike them, 
 however, this book is not intended as in any sense an exhaustive 
 treatise ; but as a repository of disconnected and suggestive hints. 
 To have printed the text, entire, of the passages selected, would have 
 very much increased the bulk and ». .od of the book, without, at the 
 same time, adding to its utility in a proportionate degree. In the 
 absence of that text, therefore, it is absolutely necessary that the reader 
 should consult the notes side hj side with the text of the Scripture, 
 
PREFATORY NOTE. 
 
 otherwise I cannot promise that much advantage will be derived 
 from their perusal. As needful also is it, that the references to 
 other passages of the Bible should be found out and read in the 
 order in which they occur, if the full use of these volumes is to be 
 understood. The writer is confident that where these " hints " are 
 followed, and " The Class and the Desk," as a consequence, is legiti- 
 mately studied, it will be acknowledged — as already it has been by 
 a vast number of teachers — that he has not striven in vain to place 
 a really useful book in the hands of his co-workers in that interest- 
 ing and important department of Christian labour, the Sunday- 
 school. 
 
 That all who are trying to instruct the young in the truth as it 
 is in Jesus, and lead them to the "Lamb of God, which taketh away 
 the sin of the world," may be eminently successful in the highest 
 sense — as winners of souls — is the very sincere and earnest 
 prayer of 
 
 THE AUTHOrv. 
 Ealifaec, August, 1867. 
 
CONTENTS. 
 
 1 
 
 Creation of man 
 
 ... 2 
 
 51 
 
 Burning bush 
 
 ... 102 
 
 2 
 
 The Fall 
 
 ... 4 
 
 52 
 
 Moses and Aaron 
 
 ... 104 
 
 3 
 
 The gospel in Eden 
 
 Cain and Abel 
 
 ... 6 
 
 53 
 
 Plagues of Egypt 
 
 ... 106 
 
 4 
 
 ... 8 
 
 54 
 
 The Passover 
 
 ... 108 
 
 5 
 
 World before the Flood ... 
 
 ... 10 
 
 55 
 
 The Exodus 
 
 ... 110 
 
 6 
 
 The Ark 
 
 ... 12 
 
 5G 
 
 Bitter waters 
 
 ... 112 
 
 7 
 
 The Flood 
 
 ... 14 
 
 57 
 
 Angels' food 
 
 ... 114 
 
 8 
 
 Raven and the dove 
 
 ... 16 
 
 58 
 
 Jehovah Nissi 
 
 ... 116 
 
 9 
 
 The Rainbow 
 
 ... 18 
 
 59 
 
 Jethro's advice 
 
 ... 118 
 
 30 
 
 The tower of Babel 
 
 ... 20 
 
 60 
 
 The moral law 
 
 ... 120 
 
 11 
 
 The call of Abram 
 
 ... 22 
 
 61 
 
 Soul ransom 
 
 ... 122 
 
 12 
 
 The rival herdsmen 
 
 ... 24 
 
 62 
 
 The golden calf ... 
 
 ... 124 
 
 13 
 
 The rescue of Lot 
 
 ... 26 
 
 63 
 
 The Ark of the Covenant 
 
 ... 126 
 
 14 
 
 Mclchizedek 
 
 ... 28 
 
 64 
 
 The day of atonement ... 
 
 ... 128 
 
 15 
 
 Covenant with Abram ... 
 
 ... 30 
 
 65 
 
 Strange fire 
 
 ... 130 
 
 16 
 
 Intercession for Sodom ... 
 
 ... 32 
 
 66 
 
 The scapegoat 
 
 ... 132 
 
 17 
 
 Destruction of Sodom 
 
 ... 34 
 
 67 
 
 The great feasts 
 
 ... 134 
 
 18 
 
 Hagar and Ishmael 
 
 ... 36 
 
 68 
 
 Slavery 
 
 ... 136 
 
 19 
 
 Abraham offering Isaac ... 
 
 ... 38 
 
 69 
 
 Pillar of cloud and fire 
 
 ... 138 
 
 20 
 
 Cave of Machpelah 
 
 ... 40 
 
 70 
 
 The quails 
 
 ... 140 
 
 21 
 
 Isaac's marriage (1) 
 
 ... 42 
 
 71 
 
 Miriam's leprosy 
 
 ... 142 
 
 22 
 
 (2) 
 
 ... 44 
 
 72 
 
 The spies 
 
 ... 144 
 
 23 
 
 The Birthright 
 
 ... 46 
 
 73 
 
 Rebellion of Korah 
 
 ... 146 
 
 24 
 
 Jacob's blessing 
 
 ... 48 
 
 74 
 
 Aaron's rod 
 
 ... 148 
 
 25 
 
 Jacob's vow 
 
 ... 50 
 
 75 
 
 Death of Aaron 
 
 ... 150 
 
 26 
 
 Jacob and Rachel 
 
 ... 52 
 
 76 
 
 Brazen serpent 
 
 ... 152 
 
 27 
 
 Parting from Laban 
 
 ... 54 
 
 77 
 
 Balaam's prophecy 
 
 ... 154 
 
 28 
 
 Mahanaim 
 
 ... 56 
 
 78 
 
 Cities of refuge 
 
 ... 156 
 
 29 
 
 The prevailer 
 
 ... 58 
 
 79 
 
 ]\Ioses's successor 
 
 ... 1.58 
 
 SO 
 
 The reconciliation 
 
 ... 60 
 
 80 
 
 Death of Moses 
 
 ... 160 
 
 31 
 
 The twelve patriarcbs 
 
 ... 62 
 
 81 
 
 Passage of Jordan 
 
 ... it;2 
 
 32 
 
 The prince of dreamers ... 
 
 ... 64 
 
 82 
 
 Fall of Jericho 
 
 ... 164 
 
 33 
 
 The conspiracy 
 
 ... 66 
 
 83 
 
 Battle of Beth-horon ... 
 
 ... 166 
 
 34 
 
 The butler and baker 
 
 ... 68 
 
 84 
 
 Battle of Merom 
 
 ... 168 
 
 35 
 
 Joseph exalted 
 
 ... 70 
 
 85 
 
 Joshua renews covenant 
 
 ... 170 
 
 36 
 
 The Famine 
 
 ... 72 
 
 86 
 
 The three .iudges 
 
 ... 172 
 
 37 
 
 The money returned 
 
 ... 74 
 
 87 
 
 Battle of Megiddo 
 
 ... 174 
 
 38 
 
 Second visit to Egypt 
 
 ... 76 
 
 88 
 
 Battle of Jezreel 
 
 ... 176 
 
 39 
 
 Benjamin's mess 
 
 ... 78 
 
 89 
 
 Jotham's parable 
 
 ... 178 
 
 40 
 
 .;rhe cup in the sack 
 'Judah's intercession 
 
 ... 80 
 
 90 
 
 Jephthah's vow 
 
 ... 180 
 
 41 
 
 ... 82 
 
 91 
 
 Samson's riddle 
 
 ... 182 
 
 42 
 
 Joseph reveals himself . . . 
 
 ... 84 
 
 92 
 
 Ruth the Moabitess ... 
 
 ... 184 
 
 43 
 
 .llacob and Joseph 
 
 ... 86 
 
 93 
 
 Call of Samuel 
 
 ... 186 
 
 44 
 
 Jacob and Pharaoh 
 
 ... 88 
 
 94 
 
 Eli and his sons 
 
 ... 188 
 
 45 
 
 Results of the famine . . . 
 
 ... 90 
 
 95 
 
 David anointed 
 
 ... 190 
 
 46 
 
 Jacob adopts Joseph's sons 
 
 ... 92 
 
 96 
 
 David and Goliath 
 
 ... 192 
 
 47 
 
 End of Joseph 
 
 ... 94 
 
 97 
 
 David and Jonathan ... 
 
 ... 194 
 
 48 
 
 Israel in Egypt 
 
 ... 96 
 
 98 
 
 The cave of £n-gedi ... 
 
 ... 196 
 
 49 
 
 Ark of bulrushes 
 
 ... 98 
 
 99 
 
 Nabal 
 
 ... 198 
 
 50 
 
 Flight of Moses 
 
 ... 100 
 
 100 
 
 Witch of Endor 
 
 ... 200 
 
101 Death of Saul ... 
 
 102 David king in Hebron ... 
 10-3 Uzzah and Obed-edorn... 
 
 104 Mephibosheth ... 
 
 105 Nathan's parable 
 
 106 Revolt of Absalom 
 
 107 Death of David 
 
 108 Wisdom of Solomon . . . 
 
 109 Kingdom of Solomon ... 
 
 110 Temple of Solomon 
 
 111 Queen of Sheba 
 
 112 Division of the kingdom 
 
 113 The ereat persecution ... 
 
 114 Elijah and the ravens ... 
 
 115 The barrel of meal 
 
 116 The widow's son 
 
 117 Fire from heaven 
 
 118 The still small voice ... 
 
 119 Naboth's vinevard 
 
 120 The fiery chariot 
 
 121 The waters healed 
 
 122 The %vidow's oil 
 
 CONTENTS. 
 
 
 .. 202 
 
 123 
 
 The Shunammite's son... 
 
 ... 246 
 
 .. 204 
 
 124 
 
 Naara an the leper 
 
 ... m 
 
 .. 206 
 
 125 
 
 The crafty servant 
 
 ... 250 
 
 .. 208 
 
 126 
 
 T he borrowed axe 
 
 ... 252 
 
 .. 210 
 
 127 
 
 The Syrian host 
 Hazael 
 
 ... 254 
 
 . 212 
 
 128 
 
 ... 256 
 
 .. 214 
 
 129 
 
 Death of Elisha 
 
 ... 258 
 
 .. 216 
 
 130 
 
 Jonah and the Whale ... 
 
 ... 260 
 
 . 218 
 
 131 
 
 Jonah in Nineveh 
 
 ... 262 
 
 . 220 
 
 132 
 
 Captivity of Israel 
 
 ... 264 
 
 . 222 
 
 133 
 
 Sennacherib's host 
 
 ... 266 
 
 . 224 
 
 134 
 
 DialofAhaz 
 
 ... 268 
 
 . 226 
 
 135 
 
 Captivity of Judah 
 
 ... 270 
 
 . 228 
 
 136 
 
 The three Hebrews ... 
 
 ... 272 
 
 . 230 
 
 137 
 
 The fall of Babylon ... 
 
 ... 274 
 
 . 232 
 
 138 
 
 The den of lions 
 
 ... 276 
 
 . 234 
 
 139 
 
 Return from captivity ... 
 
 ... 278 
 
 . 236 
 
 140 
 
 The second temple 
 
 ... 280 
 
 . 238 
 
 141 
 
 Esther exalted 
 
 ... 282 
 
 . 240 
 
 142 
 
 Haman's plot 
 
 ... 284 
 
 . 242 
 
 143 
 
 Haman'sfall 
 
 ... 286 
 
 . 244 
 
 •141 
 
 The great work 
 
 ... 288 
 
HUTTS TO TEACHEES OX THE USE OF 
 
 THE FOLLOWES'G NOTES OF PEEPAKATION FOR THE 
 
 SUNDAY SCHOOL. 
 
 The following method is recommended. Let the selected lesson be first 
 read over by the teacher at home, and carefully compared with the text on 
 which it is founded, the Scripture references being also, at the same time, 
 consulted. An hour will in most cases suffice for this preliminary work. 
 Surrounded by his class in the school let this be the order of procedure. In 
 the first place let the Scripture, indicated at the head of the lesson, be read 
 by the class, without comment. Then let it be read through a second time, 
 the teacher adding — by way of explanation — such remai'ks as may be 
 suggested by the ^^ notes ;" taking care by frequent questions and recapitula- 
 tion that the whole is understood. Conclude with the '•' Anali/sis'' directing the 
 class to find out and read the texts to which reference is made. A very little 
 practice. will show the teacher how much time he can afi'ord to allot to each 
 of these three steps. It will be found t(> be advantageous to commence with 
 the first lesson and proceed regularly through the volume : since the whole 
 series comprehends the principal incidents of the Old Testament history con- 
 veniently arranged. 
 
 The '^Analyses " of the Lessons will, it is believed, be useful to those who 
 have occasionally to deliver an address from " tlie desk" of the school. 
 
 References to many distinguished authors have been added, in the hope 
 that they may be useful to those who have access to their writings. Those 
 who do not possess these books will not be inconvenienced by the references, 
 but will simply pass them over. 
 
 ABBREVIATIONS. 
 
 It has been found to be needful for the sake of condensation to use certain 
 contractions, which will in most instances be readily understood. The follow- 
 ing are the principal : — 
 
 aU. 
 
 means aUusion. 
 
 marg. 
 
 means margin of Bible. 
 
 com. 
 
 „ compare. 
 
 ref. 
 
 „ reference, or refer to. 
 
 Gk. 
 
 Greek. 
 
 sig. 
 
 „ signifies. 
 
 Mcb. 
 
 „ Hebrew. 
 
 = 
 
 „ equivalent to. 
 
 i.e. 
 
 „ that is. 
 
 ill. 
 
 „ iUustration. 
 
 A. 
 
 = Ainsworth on Pentateuch. 
 
 M.H J. 
 
 = Milman's History of Jews. 
 
 C.D.X.T. 
 
 = Class and Desk, New Test. 
 
 P. 
 
 = Matt. Poole's Annotations. 
 
 D.B.X.S 
 
 = Duns' Biblical Natural Science. 
 
 P.O. 
 
 = Portable Commentary (CoHins). 
 
 K.D. 
 
 = Kiel and Delitzsch. 
 
 R.B.R. 
 
 = Robinson's Biblical Researches. 
 
 K D.B.I. 
 
 = Kitto's Daily Biblical Illustrations. 
 
 S.B.D. 
 
 = Smith's Biblical Dictionary. 
 
 K.E.B.L 
 
 = Kitto's Encyclopaedia of Biblical 
 
 S.J.C. 
 
 = Stanley's Jewish Church. 
 
 
 Literature. 
 
 S.S.P. 
 
 = Stanley's Sinai and Palestine. 
 
 K.P.B. 
 
 = Kitto's Pictorial Bible. 
 
 T.B.K. 
 
 = Treasury of Biblical Knowledge. 
 
 L. 
 
 = Lightfoot'8 Works (fol. ed.). 
 
 T.L.B. 
 
 = Thomson's Land and the Book. 
 
 To save the space that would be occupied by the reprinting of proper names, 
 their initial letter only is used, after the full^ name has been once given in a 
 lesson. Other contractions are equally self-interpretative. 
 
 1 
 
Less. 1. THE CREATION OF MAN. (MteS.) 
 
 B.C. 4004. Gen. ii. 1—17. 
 
 as narrated, Gen. i. . . . heavens, firmament (i. 8). ... earth, the 
 world. . . . host, all that therein is, i. e. the heavenly bodies, and veget- 
 
 2 able and animal forms (Ps. xxxiii. 6, 7). ... rested: not that He was 
 weary (Is. xl. 28), but that the work was done (Ex. xx. 11 ; Heb. iv. 1 
 
 3 — 10). . . . sanctified, pronounced it holy, and set it apart for holy uses 
 
 4 (Is. Iviii. 13 ; C. B. N. T. 51). . . . created, out of nothing, . . . made, formed 
 out of existing material, marg. (Heb. xi. 3). . . . generationSy births, be- 
 ginnings. . . . datj, time, season, period (Ps. xc. 4 ; 2 Pet. iii. 8). Word 
 day in Bible often = period of indefinite length ; hence the 6 days in cap. i. 
 
 5 may= 6 indefinite times or epochs. . . . plant (Ps. civ. 14). . . . before . 
 grew, before the conditions of its being were finally adjusted. Before there 
 were light, heat, rain (com. i. 12 and 14). ... rain (Job xxxviii. 26 — 
 28). . . . to till : tillage, another condition of vegetable perfection and in- 
 
 6 crease (iii. 23). . . . up . mist : a watery vapour, attracted and distributed 
 
 7 by the atmosphere. . . . Lord God. Having built the house, and furnished 
 it, and not till then. . . . man (" the minister, and interpreter of nature"), 
 in the image of God (i, 26) ; a spiritual, reasoning, and immortal being, 
 with vast dominion, Jas. iii. 9. (On antiq. of man, see McCausland, ^^Adam 
 and the Adamite;" D. B. N. S. i. 527; Birks' ''Scientific Theoi-ies of 
 Origin of Man," p. 80.) Heb. the Adam = reddish brown. . . . dust 
 (Heb. the Adamah). The substance of our physical nature is of the same 
 elements as the soil (Ps. cxxxix. 14—16). . . . breathed : origin of soul 
 dif. from that of body. . . . breath . life, lit. of lives. Animal and spiritual 
 
 8 L. (Jo. XX. 22 ; 1 Cor. xv. 45). , . .planted^ with special care. . . . Eden = 
 pleasantness. In the LXX, called Paradise. {S. S. P. 518.) Sit. un- 
 determined ; prob. in Mesopotamia. Eden, the state, may be known ; 
 though the garden be hidden. . . . there, in the choicest part of a beauti- 
 
 9 ful world. . . . pleasant . good. The Spartan prayer, " Grant us the 
 beautiful with the good," realized in Eden. . . . tree . life. What kind of 
 tree, and why so called, we know not. . . . midst, as a most conspicuous 
 
 10 object. . . . tree of knowledge, another unknown T. ... river, flowing 
 through. . . . went out, to fertilize and beautify other regions. Its 
 
 15 branches cannot be all identified. . . . to dress, not to eat the bread of 
 
 16 idleness. Labour, a condition of the paradisaic state. . . . keep it, as the 
 servant of the great Master. . . . every tree, but one. A supply which 
 ought to have satisfied (1 Tim. vi. 6). . . .freely eat, without stint or fear. 
 
 17 tree . knowledge . not eat. Why this limitation .'' only one, the breach of 
 which made needful so many laws .> The reason not in the nature of the 
 tree, so much as in the relation of man to God. Man was constantly to 
 know and feel that he was a servant under law. The tree, to remind him 
 of this. A simple, easy, and only trial of obedience. . . . die. The mag- 
 nitude of the punishment shows the great evil of sin. What may to some 
 seem a little sin contained the germs of all evil. Selfishness and pride. 
 The worst form of death, thus introduced, was spiritual and moral. This 
 chiefly meant, since in " the day " when the sin was committed, the 
 punishment was inflicted, and still Adam lived on. {Hitchcock^s Geology, 
 158. Fge Smith's Scrip, and Geol., p. 208, 4th ed.) Com. 1 Cor. xv. 22. 
 Zardner's Works, x. 213. JD. B. N. S. Bridgewater Treatise {Whewell). 
 " Testimony of Bocks" {Miller). " Sermons in Stones" {McCausland). 
 
{Analysis.^ the creation of man. 
 
 The first Work— Sabbath — Garden — Man — Stewardship — Command. 
 
 I. The first work. The creation. The Mosaic account true. Other- 
 wise : (1.) Does the word of God — a God of truth — begin with a mere 
 legend 1 (2.) Are the disclosures of science, which corroborate this 
 history, also false 1 (3.) Is the New Test, also false ? in which are 
 66 passages, quotations from, and allusions to, the first 1 1 chaps of 
 Gen. (4.) If it be merely poetical, where are characteristics of 
 Hebrew poetry ? (5.) Can the creation be otherwise, and more 
 satisfactorily explained 1 (6.) How comes it that the wisest aud best 
 of men, inspired and uninspired^ have uniformly accepted the history 
 as true ? {See Art. " Creation " m T. B. K. and S. B. D.) 
 
 II. The FIRST SABBxVTH. (1.) The forerunner of all the others. Con- 
 secrated by the rest, and hallowed by the word of God. (2.) Type of 
 the " rest that remaineth." (3.) Sabbath in Paradise. The Creator's 
 smile gilding the scene. (4.) The Sabbath, a part of the system into 
 which man was introduced. Made for man, as much Si's, plants, and 
 herbs, diU& ^'- every tree ^ Needful for worship, as much as other 
 days for labour. Worship and labour both needful. (5.) Man's 
 first day, a Sabbath day. In heaven it will be the first, last, and 
 only day. 
 
 III. The first garden. Eden =z delight. (1.) Situation of Paradise 
 that man lost, unknown. Landmarks obliterated by the Deluge. It 
 may be sought, and found in every part of the world. " Thy presence 
 makes my paradise," &c. (2.) God planted the first garden ; our 
 flowers are lineal descendants of Eden's bright blossoms, as we are 
 of the " grand old gardener " — Adam. Let the colours and perfumes 
 of summer call that garden to mind. (3.) Cultivate flowers of holi- 
 ness, and fruits of godliness ; possess the rose of Sharon and the 
 true Vine, and Paradise will be regained. 
 
 IV. The first man. Adam. " Of the earth, earthy." His happiness 
 (i. 28). His moral dignity, likeness of God (i. 26 ; Ep. iv. 24 ; Col. 
 iii, 10). His mental greatness ; named the animals, (fee. (ii. 20), His 
 regal position (i. 28). His relation to other created intelligences 
 (Heb. ii. 7, 8), His great age; lived 930 years {v. 5). During 243 
 years a contemporary of Methuselah, who for 600 years was con tern, 
 of his grandson Noah. {Eitto's Daily Ulvs. i. 28, 1866.) 
 
 V. The first stewardship. To dress and keep a garden. Lowly, 
 healthful ; needing diligence, forethought, &c. Mere oflice, however 
 lofty, does not dignify ; nor however humble, degrade. The great 
 ancestor of the race, a gardener. 
 VI, The first command. A command to remind man of his subordinate 
 relation, his duty, &c. Only one, very simple and easy. In common 
 life the breach of one often makes many injunctions needful, 
 
 Wylie's Scenes from Bible, 15. 27. Arts, " Creation," "Adam,'' " Uden," 
 Kitto's Bib, Bncy. 
 
4 Less. 2. THE FALL OF 3LAN. (^Nutes.) 
 
 B.C. 4004. Gen. iii. 1—13. 
 
 1 Serpent. Such was the animal employed by Satan (Rev. xii. 9; xX. 20), 
 to accomplish man's ruin. "Why, in preference to any other, we know not. 
 It may be that its secret, noiseless motion, — its poisonous nature, in some 
 instances, — its destructive embrace, in others, — or its power of fascination, 
 commended it to the feelings and habits of the tempter. . . . subtil (Mat. 
 s. 16), with its stealthy approach, deadly folds, fascinating eye, or fatal 
 poison. . . . said. In her ignorance of his nature. Eve was neither 
 alarmed by his presence nor surprised by his speech . . . God said. He 
 knew this. Provoked her pride by exaggerating her subordinate relation 
 to her Maker. Thus subtly the devil quotes the Divine Word to serve 
 
 2 his purpose (Mat. iv. 6 ; CD. N. T.). . . . v:oman said, entering inno- 
 cently, and without suspicion into discussion. . . . may eat. Satan would 
 have her think of what \{Q^ forbidden ; she would think also of what Avas 
 
 3 allowed. . . . die : death not unknown to her. Lower creatures subject 
 to it. Prob. but for sin man had been translated like holy Enoch (Gen. 
 
 4 v. 22, 24 ; Heb. xi. 5). ... not surely die (Jo. viii. 44 ; 2 Cor. xi. 3). 
 
 5 the day. She expected that death would be instant. As indeed it was in 
 its then immediately beginning. . . . eyes . opened. She expecting they 
 would be closed in death. He not only insinuated an evasion of death, 
 but suggested a positive advantage from disobedience. . . . good . evil. 
 
 6 How much better to know only good! . . . good . food : apparently so. 
 pleasant, desirable. . . . one tcise, as Satan had promised. . . . s/ie took, and 
 still lived. . . . eat, and died not. . . . gave . husband. Who, in Eve liv- 
 ing before him, had a proof that one might eat and live. . . . did eat, and 
 thus violated the only command that reminded him of allegiance ; and 
 
 7 embittered every blessing by which his existence was crowned. . . . eyes . 
 opened {Kiel and Delitzsch on Pentateuch, i. 96). '• They had lost that 
 blessed blindness, the ignorance of innocence, which knows nothing of 
 nakedness." " The history of every temptation and of every sin is the 
 same ; the outward object of attraction, the inward commotion of mind, 
 the increase and triumph of passionate desire ; ending in the degradation, 
 slavery, and ruin of the soul " {Br Jamieson). (Jas. i. 15 ; 1 Jo. ii. 16). 
 sewed, plaited, entwined. The first act of guilty conscience; the first 
 
 8 feeling — shame. . , . heard, what before had given pleasure. . . , voice, 
 calling them by name {v. ^). ... cool, lit. breeze. Let our reproofs be 
 given when anger has cooled down. . . . hid. Second act of guilty con- 
 science — fear. . . . amongst . trees. Like guilty children, from an offended 
 father. How could the trees hide them fromGod ? Blind folly, another 
 
 9 fruit of the fall. . . . Where, S;c. ? Morally, as well as bodily } What is 
 
 10 now thy condition .•*... because, &c. So soon had Adam become a servant 
 of the "father of lies." As if God could be thus deceived. Oh the blind- 
 
 1 1 ness of sin ! ... Hast . eaten. God knew. This question proved it. He 
 
 12 would have Adam tell the truth. . . . man said : could not deny it, but 
 prevaricated. . . . The uoman. Moi-al cowardice lays the blame on another. 
 Thnu . gavest. Does he impiously insinuate that the fault is God's ? (Jas. 
 
 13 i. 13). . . . unto . woman, who was given as a help meet for her husband ; 
 not to be a hinderer. . . . The serpent : so she also would shift the re- 
 sponsibility. But the sin was hers and Adam's, whosever might be the 
 temptation. . . . beguiled, deceived ; led me on, ... and I did eat [see 
 Milton's Paradise Lost, Bk I. vs. 1—5). 
 
{Ajiahjsis.) THE FALL OF :^^AIs^ Less. 2. 5 
 
 Traditions— The first Temptation— first Sin-— Texts, &c. 
 
 Corroborative of the Mosaic account of the fall are numerous ancient 
 corrupted traditions. Thus : (1.) On an ancient bas-relief of the story of 
 Prometheus and Pandora, a raian and woman arc represented standing 
 naked and disconsolate under a tree ; and a figure seated on a rock is 
 strangling a serpent. (2.) Apollo destroys the serpent Python, and is 
 crowned with laurel. (3.) Hercules — who in his infancy had destroyed 
 a serpent — gathered the apples of Hesperides, having killed the serpent 
 that kept the tree. (4.) Many gems. Sec, represent Hercules killing a 
 serpent entwined about a fruit-laden tree. (See X. D. B. I. i. 51.) 
 
 I, The first temptation. (1.) To be tempted, and to sin, two 
 different things. Christ was tempted but did not sin (Ileb. iv. 15). 
 (2.) Its source : («.) not man, who was holy, innocent, happy, " A 
 solicitation to sin could come only from without ; " (J.) not from God. 
 He "tempteth no man" (Jas. i. 13); (<?.) but from the devil. Dis- 
 armed suspicion by assuming a familiar form. No living creature, 
 not even tlie serpent, then inspired fear. (3.) Appeared thus to F.ve, 
 whose knowledge was partial. Speech used by a serpent would have 
 '•opened the eyes " oi Adam, who had named the beasts according 
 to their nature. (4.) Concealed the real death that would be in- 
 troduced. Told a partial truth ; " your eyes shall be opened," Half 
 truths are the devil's most successful lies. Thus Tennyson says : — 
 
 "That a lie, which is ]iart a trvith, is ever the blr.ckest of lies ; 
 That a lie, which is all a lie, may he met. r-ind ioii£?ht with, outright, 
 But a lie, which is part a truth, is a harder matter to fight." 
 
 II. The first six. Apparently small, and by the thoughtless often 
 spoken lightly of, as such. But as all sin is a violation of principle, 
 injures the moral sense, imperils the soul, and dishonours God, no 
 transgression can be truly called a little sin. Sin is the transgression 
 of law (1 Jo. iii. 4). This was the only sin that could be committed, 
 since there was but one law (Pto. iv. 15). It was great, because the 
 only one possible. It contained the elements of all evil : disobedi- 
 ence (PlO. v. 19), pride, unbelief, blindness, ingratitude, selfishness, 
 covetousness, &c. As from small fountains, mighty rivers have their 
 beginning ; so from this sin, all transgression took its rise and char- 
 acter (Eo. V. 12 ; 1 Cor. XV. 22). 
 
 Scrip, texts relating to the fall : — Through temptation of the devil 
 (2 Cor. xi. 3; 1 Tim. ii. 14). Man, through it, born in sin (Job xv. 14 ; 
 XXV. 4 ; Ps. li. 5 ; Is. xlviii. 8 ; Jo. iii. 6) ; a child of the devil (Mat. xiii. 
 38 ; 1 Jo. iii. 8, 10) ; a child of wrath (Ep. ii. 3). All are afi"ected by it 
 (1 Ki. viii. 46; Gal. iii. 22; Jo. i. 8 ; 1 Jo. v. 19). Effects: expulsion 
 from paradise (Gen. iii. 24) ; labour and sorrow (Gen. iii. 16, 19; Job v. 
 6, 7); temporal death (Gen. iii. 19; Eo. v. 12 ; 1 Cor. xv. 22); eternal 
 death (Job xxi. 30 ; Eo. v. 18, 21 ; vi. 23). 
 Hitchcock's Geology, 69—78. Lardmer's Worls, x. 220—225. See Map 
 
 of Rivers of Eden, S'c, D. B. N. S. i. 90 ; and for Serpent, ibid. i. 103. 
 
6 Less. 3. THE GOSPEL IN EDEN. (l^otes.) 
 
 B.C. 4004. Gen. iii. 14—24. 
 
 14 serpent. The creature itself, as well as the tempter, included in this doom. 
 hast done, been the instrument by which it has been done. The doom of 
 the instrument shall be a perpetual reminder of this event. . . . cursed . 
 all. All this, creation suffered in consequence of Adam's sin (Ro. viii. 22), 
 but the curse fell heaviest on the serpent. . . . npon . belly. Some think 
 that previously the serpent had organs of locomotion it does not now 
 possess, but geological research disproves this notion. Here we have an 
 old thing invested with a new significance, as in the case of the Rainbow 
 (less. 9). . . . dust (Is. Ixv, 25 ; Mic. vii. 17). Be henceforth regarded 
 as leading a degraded, revolting life (com. Is. xlix. 23 ; Ps. Ixxii. 9). 
 
 15 enmity. From being a type of grace and beauty, the serpent has become 
 universally abhorred, and is employed to represent all that is hateful (Mat. 
 iii. 7; xxiii. 33; Jo. viii. 44; Acts xiii. 10). . . . thy seed, her seed. Man 
 fights against the serpent in all lands where the serpent is found. It is 
 also true theologically, — the Church opposes the works of darkness. . . . 
 it. The woman's seed, the Messiah, and through him the Church also 
 (Ro. xvi. 20; Col. ii. 15; Heb. ii. 14; 1 Jo. v. 5; Rev. xii. 7, 17). 
 head : thy wisdom, power, influence, and, ultimately, thy life. . . . thou, 
 meanwhile, while the battle rages. . . . bruise . heel : shall inflict a slight 
 
 16 injury, and impede the progress of truth. . . . multiply . sorrow. " As a 
 wife and mother, she is doomed to suffer pain of body and distress of mind." 
 husband . rule : from being his equal, thou shalt be henceforth subordi- 
 nate. Christ alone removes the curse. Christianity the friend of woman. 
 
 17 Compare her position in Christian and other lands. . . . voice . tvife. This 
 was his excuse {v. 12). Not even the voice of an affectionate friend is to 
 be heeded when it contradicts Divine commands (Mat. x. 27). . . . I com- 
 manded : and no Avife's entreaty could repeal that law. . . . sorrow . eat. 
 With difficulty, and many disappointments, thou shalt win thy bread. . . . 
 all . days. jSTever shall spontaneous harvests supersede the need of labour. 
 
 18 Thorns . thistles, ^-c, without, and notwithstanding thy tillage. . . . 
 briny forth. They shall need no planting, but will require constant ex- 
 
 19 termination. . . . sweat .face. Labour shall be a dire necessity, not a 
 pleasant occupation. Toil shall become wearying and exhaustive. . . . 
 dust . unto dust (Job xxi. 26; Ps. civ. 29; Eccles. xii. 7; Ro. v. 12; 
 Heb. ix. 27). • . • return. He had now begun to return. Had become 
 
 20 liable to disease, decay, and death. . . . Bve = life (2 Cor. xi. 3 ; 1 Tim. 
 ii. 13, 14). Probably in allusion to Christ, her seed, "our Life." . . . God 
 
 21 tnake, taught them to make. . . . shins, of animals slain for sacrifice. . . . 
 clothed. A lasting memorial of the shame that followed sin ; a sign also 
 of the robe of righteousness "upon us" all through faith in the one 
 
 22 Sacrifice (Ro. xiii. 13, 14; Is. Ixi. 10). . . . tree . life, which now is for- 
 feited. Eternal life is now to be sought another way, i. e. through the 
 Messiah (Col. iii. 1 — 3). To such will be given, at last, to eat of this tree 
 
 23 (Rev. ii. 7). ... to till, and have in work a constant reminder of his sin. 
 
 24 drove out. To seek henceforth the heavenly paradise (Lu. xxiii. 43), and 
 to be till then a stranger and pilgrim (1 Pet. ii. 11 ; Heb. xi. 13 — 16). 
 Cherubims, cherubs, angels. . . . keep . way. That they might not return 
 to that tree, but find their way to another— the true Vine (Jo. xv. 1 — 8), 
 the branch (Zech. iii. 8; vi. 12), the plant of renown (Ezek. xxxiv. 29). 
 
 Ainsworth on the Pentateuch, in loc. Kiel and Delitzsch, ditto. Ferkins' 
 Works, I 168 (folio). LightfooVs Works, ii. 1303. 
 
(Analysis.) the gospel in eden. Less. 3. 7 
 
 The first Curse— The first Gospel. 
 
 I. The first curse. Till now all was very good (Gen. i. 31). Only- 
 words of blessing had been pronounced, God rejoiced in the new- 
 made world (Prov. viii. 31). All would have continued thus, but for 
 sin. Man sinned, and then the curse was pronounced. (1.) It fell 
 first and most heavily on the serpent — and that old serpent, the 
 devil. He had been already ejected from the heavenly paradise, 
 as the chief of the fallen angels (2 Pet. ii. 4 ; Jude 6). But that 
 was by a Divine powei', directly. Even that did not bruise his Jiead. 
 Now it is declared that his head (see note, v. 15) shall be crushed, 
 and that by the seed of the woman he had beguiled. The utter 
 humiliation of his pride and power is predicted. 8atan knew it was 
 inevitable, since God had declared it. The very animal he had selected 
 should by its habits and relations to man, remind him perpetually of 
 his doom. (2.) It fell on Eve. She should know pain, and sorrow. 
 She should be subject to man. Her wishes be subordinated to his 
 will. (3.) It fell on Adam. He with Eve should be expelled from 
 Paradise. He should lead a wandering life, varied with painful and 
 exhausting labour. His toil for bread slviuld be a constant battle 
 with thorns and thistles. (4.) Through him it passed to us, " in that 
 all have sinned." (5.) It fell on the earth. Noxious weeds and 
 useless plants should be its spontaneous; and bread its forced, pro- 
 duction. (6.) The eiTects of the curse are \ isible among all men, and 
 in every land. 
 II. The first gospel. In the midst of wrath, God remembers mercy. 
 He denounces, and punishes sin ; but also preaches life and salva- 
 tion. In this prot-evangel (first gospel) are two grounds of hope, a 
 prediction and a promise. (1.) The prediction assures us of the final 
 overthrow of Satan. (2.) The promise guaranteed the advent of an 
 almighty Deliverer, who though obstructed by the devil and his 
 emissaries, should at length tread down Satan under his feet. Hence 
 if Adam and Eve left Eden with a sad memory, they had also a sure 
 hope. If Adam is inclined to remind Eve that she was first over- 
 come and then tempted him, he shall also remember that through 
 that same Eve the " restorer of the breach " shall come also. This 
 promise was like the rainbow after the storm. It was a bright light 
 in the dark cloud. A radiant star in the night of remorse. A flower 
 carried away from the withered bowers of innocence. A true " heart 's- 
 ease " to bloom in life's rugged pathway as an antidote against 
 "heart-trouble" the wide world over. What had life now been 
 without this promise, — what were life to us without its fulfilment ? 
 The promheff iven helped them to endure the wilderness ; the promise 
 fulfilled makes our wilderness to blossom as the rose. 
 Learn — 
 
 I. How intensely God hates sin. The curse and its consequences re- 
 garded as the measure of this anger. 
 II. How wonderful the wisdom that conceived, and the mercy and power 
 that wrought out, such a method of recovery. 
 
8 Less. 4. CAIN AND ABEL. {Notes.) 
 
 B.C. 3875. Gen. iv. 1—17. 
 
 1 Cainr=Q. possession. Her first-born was her "treasure." So called out 
 of affection and gratitude (Ps. cxxvii. 3). Earthly possessions and 
 
 2 treasures are often, like C, the causes of trouble. . . . Abel = a breath; 
 vanity (Ps. xxxix. 5). ... A;ee/?er = shepherd. . . . sheep, including goats 
 also (Lev. i. 10; Mat. xxv. 32). . . . ^///er == cultivator (fr. A;S. tilia). 
 
 3 process . time^ lit. ' end of days.' It may have been on the Sabbath, or 
 time of gathering frnits of shepherding and husbandry. . . . brought. Re- 
 o.ognizing the existence and claims of Jehovah. Having, doubtless, been 
 taught this duty by the precept and example of Adam. . . . offering. It 
 might be a thank-offering, but Avas not a sin-ofi'ering. See Rev. xiii. 8 ; 
 hence thus early was a lamb, and not fruits, the proper and *' acceptable 
 sacrifice." In Cain's offering there was the expression of gratitude, but 
 
 4 not of contrition, and of raith in the Lamb of God. . . . Jirstlings = first 
 offspring, i. e. a lamb. The appointed sacrifice and a type of the Messiah. 
 respect. The reason is shown in Heb. xi. 4. The sacrifice in itself was 
 
 5 more excellent, and expressed right views of sin, and God. . . . Cain, be- 
 cause he had no sense of sin. . . . offering, not of Divine appointment. 
 not respect. It was rejected. It is likely that there was a visible sign of 
 acceptance, as fire from heaven to consume the sacrifice (Lev. ix. 24 ; I 
 Ch. xxi. 26 ; 2 Ch. vii. 1 ; 1 Ki. xviii. 38). ... wroth, with Abel. Abel 
 not to blame. Cain's sacrifice had not been accepted, even if Abel's had 
 
 6 not been offered. . . . Lord mid. He might have punished without ex- 
 postulation, and left Cain to discover the reason. This mild reproof pro- 
 perly received would have saved Cain from his great sin (Prov. xv. 5, 10 ; 
 
 7 vi. 23). ... doestwell: offering the right sacrifice, in the right spirit. 
 accepted, lifted up, forgiven. . . . sin, i.e. a sin-offering (Hos. iv. 8 ; 2 
 Cor. V. 21 ; Heb. ix. 28). . . . lieth . door, is close at hand for thee to 
 offer. . . . desire . rule. A promise follows the precept. Cain, the first- 
 
 8 born, shall have the ascendancy if he does right. . . . talked: evidently 
 much was said. AYhat, is not known. . . . in . Jield, whither, ace. to 
 several MSS., he had invited him. Some remote and solitary spot. . . . 
 
 9 slew. "Why? see 1 Jo. iii. 12. . . Lord, who heard the words and saw 
 the deed. . . . said : He still speaks, before he punishes. . . . Where, %c. 
 (Ps. ix. 12). ... knoio not (Jo. viii. 44). ... keeper ? Yes. As Abel was 
 
 10 his. We have to keep and care for each other. . . . voice (Mat. xxiii. 3-5, 
 36), crying for vengeance. The blood of Jesus cries for mercy on his 
 
 11 murderers (Lu. xxiii. 34; Heb. xii. 24; Rev. vi. 10). . . . earth, which 
 he tilled. Sin converts a means of blessing into an instrument of punish- 
 
 12 nient. . . . strength, fruit. . . .fugitive, dreading vengeance. . . . vaga- 
 13,14 bond, a wanderer. . . .punishment, ^-c. : see marg. . . . Behold, ^-c. 
 
 Here, again (as iii. 10), fear follows sin. . . . shall slag (ix. 6 ; Num. 
 
 15 XXXV. 19, 21, 27). . . . Lord said. He shows mercy even to Cain. . . . 
 mark. Not a brand on his forehead. Regarded with preserving care. 
 
 16 presence of . Lord. The place of worship (1 Ch. svi. 29 ; Ps. xcvi. 8). 
 
 17 iVo<;?= wandering. Sit. unknown. . . . wife. She was the partner of 
 his flight. Cain at this time not less than 125 years of age ; and may 
 have had children. . . . Enoch = instructed, dedicated. The name 
 suggestive of Cain's repentance. . . . builded . city. His wanderings over. 
 The building of a city, and the name of his son, seem to intimate that he 
 had not only repented, but found mercy, and been delivered from fear. 
 
(Anali/.vs.) CAix and abel. Less, 4, 
 
 The first Family — Sacrifice — Death — Murderer. 
 
 I. The fikst rA:\iiLY. (1.) Adam the husband of one wife. If Poly- 
 gamy were ever needful it was at this time. " And wherefore one ? " 
 Mai. ii. 14. God could easily provide mor«. He had the residue of 
 the Spirit. He would have all thought and affection concentrated 
 upon the children of one pair, and "a godly seed" (Ezra ix. 2 ; 1 
 Cor. vii. 14) raised up without rivalry and jealousy. (2.) The two 
 sons. Note their names and the significance of their meaning. The 
 children of the same parents, yet how unlike in character and 
 history ! This often the case in households, (3.) Hopes of parents 
 blighted. One child murdered, the other a murderer. So soon did 
 sin work out its results. (4.) There were daughters also born to 
 Adam. Intermarriages between brothers and sisters at this time 
 allowed. 
 II. Thr first recorded sacrifice. The need of sacrifice felt, and the 
 nature of it revealed. Without doubt Adam had often offeried 
 sacrifices in the presence of his children. From him they learned 
 fvJiat to select, and Jiojv to offer it ; and the sign of acceptance. 
 Plain from Heb. xi. 4, that both a right feeling and a right thing 
 are needed to constitute an acceptable sacrifice. The right sacrifice 
 without faith, or faith without the right sacrifice, would have 
 failed. The presence of both made the sacrifice of Abel more accept- 
 able than Cain's, Cain, a daring innovator. He chose what God 
 had not appointed, and ofiered it in a wrong spirit, 
 
 III. The fiest recorded death. (1.) A violent death. Death in any 
 form the occasion of deep sorrow. Such a death most appalling. The 
 more so, that it was now unprecedented. A serious subtraction 
 from the world's population at that time. More, in relation to 
 numbers, than the decapitation of a nation would be now. (2.) 
 Probably unintentional. Cain evidently meditated violence, but not 
 death. Did not know that death would ensue. Had perhaps never 
 seen death, certainly not by such means. His grea,t horror at be- 
 holding his brother lying bleeding and speechless at his feet. Hence, 
 a lesson to us on the consequences of ungoverned rage. What has 
 passion done since this event ! 
 
 IV. The first murderer. (1.) Could not undo the deed. (2.) His 
 dreadful remorse and despair. (3.) The criminality of the act may 
 be judged by the curse pronounced. (4.) Cain himself felt that 
 though his life was spared, he must leave the society of men. (5,) 
 At last has a son, Enoch (= dedication). May we not indulge the 
 hope that this was indicative of his true repentance 1 (6.) Ceased 
 to be a wanderer, built a city; also called Enoch. (7.) May we not 
 entertain the hope that though the serpent had done some little harm 
 (comparatively) in destroying Cain's peace and influence, yet that 
 his head was bruised in Cain's salvation? If so. then the rescue of 
 this first great criminal a pledge of the future triumphs of Christ and 
 the conquest of Satan. 
 
 1 * 
 
10 Less. 5. WORLD BEFOEE THE FLOOD. (JVoteS.) 
 
 B.C. 2468. Gen. vi. 1—13. 
 
 1 men. Posterity of Cain. They introduced polygamy (Gen. iv. 19). . . . 
 began . multiply. The increase now became appreciable. The population, 
 though great, probably much over-rated. Not one of those named (Gen. 
 V.) had a son before he was 65 ; some not till they were past 100 years of 
 
 2 age. . . . sons . God, family of Seth (Gen. iv. 25, 26). They were pro- 
 fessedly religious. Such called sons of God, Deut. xiv. 1, &c. . . . 
 daughters . men, descendants of Cain. Corruption increased by these 
 marriages (Gen. xxvi. 34, 35 ; xxviii. 8, 9, com. with Deut. vii. 3, 4). . . . 
 fair. The sons of God were ensnared by mere appearances (Prov. vi. 25 ; 
 xxxi. 30). . . . chose, loved and liked. Governed more by passion than 
 principle. Irreligious mothers formed the characters of the young. . . . 
 
 3 spirit . strive. Good men, inspired by the Spirit of God, expostulated in 
 vain (1 Pet. iii. 18-20; 2 Pet. ii. 5; Jude 14). . . . fesh. Utterly 
 carnal and debased (Rom. vii. 5, 6 ; viii. 8, 9 ; Gal. v. 16, 17 ; Jo. iii. 6). 
 
 4 giants, Heb. nephilim, men of great stature, and prob. of great ferocity, 
 and daring impiety {D. B. N. S. i. 183). From the way they are 
 mentioned they do not seem to have been common. . . . children, who, 
 becoming like their fathers, pei-petuated and extended wickedness. . . . 
 
 5 God saw. He sees always and all things (Prov. xv. 3). ... imagination. 
 See tnarg. . . , continually ; no time or place void of -wackedness, except 
 
 6 t'. 8. . . . repented. God changeth not (Mai. iii. 6; Jas. i. 17 ; 1 Sam. 
 XV. 29). This " language suited to our nature and experience." His 
 visible procedure about to change. The God of mercy was about to in- 
 troduce a terrible display of justice. To men it would seem like a change 
 of mind ; hence the terms ' repent,' ' grieve,' &c. (Com. Num. xxiii. 
 19; 2 Sam. xxiv. 16; Is. Ixiii. 10; Ep. iv. 30.) We often describe 
 
 7 facts by appearances. {III. sun-rise and sun-set.) . . . destroy, blot out. 
 man, through whom the evil has spread. . . . beast : man, the devil's in- 
 strument ; and beast, man's instrument (com. Gen. iii. 17 ; Ro. viii. 20). 
 The destruction of animals (made for man, Gen. i. 18) attests God's deep 
 abhorrence of sin. Men in their wars often needlessly destroy the property 
 of rebels as well as the people. In this case man could not be destroyed 
 
 8 alone. ., . iVbaA = rest, comfort (Gen. iii. 29). . . . perfect, U'pnght. The 
 more observable since he was of an evil stock, a descendant of Cain. . . . 
 
 9 generations, offspring. He ruled his house in the fear of God (Gen. xviii. 
 19 ; 2 Pet. ii. 5). ... walked . God, and, therefore, in the ways of God. 
 
 10 Not in a path of his own choosing. . . . -SA^w = name. The eldest son. 
 (From Gen. x. 21, it would seem that Japhet was the eldest. It should 
 be read, " Shem— the elder brother of Japhet.") The founder of the 
 great Shemitic race ; including the Hebrews, &c. He lived 600 years, 
 and was long time contemporary with Abraham (see less. 10). . . . Ilatn 
 = warm, black. The progenitor of Cush, IVlizraim, Phut, and Canaan. 
 Japhet = widely spreading. His descendants spread over Europe and 
 much of Asia (x. 1—5 ; 1 Ch. i. 5—7. See map, D. B. N. S. i. 90). . . . 
 
 11 earth, i.e. the inhabitants of it. ... corrupt, especially in the matter of 
 religion (Ex. xxxii. 7 ; Deut. xxxii. 5 ; Judg. ii. 19. Com. 2 Ch. xxvii. 
 2; 2 Ki. XV. 35). . . . before God, openly, boldly. . . . violence: the 
 natural fruit of idolatry. Those who deny the true God, soon slight 
 
 12 human rights and duties {Jtoh. HalVs Sermon on Infidelity). . . . And. 
 The fact that God saw now added to this description of the world's con- 
 
 13 dition. . . . God said: prob. in a vision. . , . end . come: time of de- 
 struction is at hand (Am. viii. 2 ; Jer. Ii. 13 ; Ez. vii. 2, 3, 6). 
 
(Analysis.) world before the flood. Less. 5. 11 
 
 The Causes — Universality — and Consequences— of Corruption. 
 
 I. The causes of the corruption. (1.) Original sin. This the 
 prime cause ; from this fertile source of evil arose many fruits, each of 
 which in its turn and place strengthened, and intensified the wicked- 
 ness. (2.) Pride. This would be fostered by growing numbers and 
 wealth of men. If they were expelled from the garden, had they not 
 now many and fenced cities ? If tn-o might be summarily dealt with, 
 many thousands might not. " Thus they limited the Holy One." To 
 this may be added pride of individual strength ; which the flattery 
 of others might inflame. The Xephelim, and their redoubtable 
 progeny would be regarded as leaders and champions. (3.) 
 Senmality. Sons of God and daughters of men. Even to the better 
 trained, mere beauty, devoid of piety, became a snare. The result 
 was godless and ill-trained children, who in their turn became the 
 progenitors of a yet more sinful race. (4.) Idolatry, which diverted 
 the attention from the holy God. and fixed it on human qualities, &c. 
 
 II. The universality of the corruption. (1.) In regard to each 
 individual. From the heart outwardly through all the life. The 
 heart includes " conscience and consciousness, will and desire, 
 intellect and emotion, understanding and affection." (2.) In regard 
 to the race. All flesh. There were few exceptions. God never left 
 himself without witness. (Enos, Enoch, Noah, &c.) (3.) They 
 were thus corrupt, notwithstanding the preaching of Noah and the 
 example of Enoch. (4 ) The wickedness of man various. Idolatry. 
 A^iolence. Violence the effect of idolatry. (5.) Till now, all men 
 spoke one language. And were most likely dwelling not very far 
 from the original cradle of the race. A large district, doubtless, but 
 well defined. Since the Deluge, without question, very much altered 
 the surface of the habitable part of the world ; so that now only two 
 of the four great rivers can be recognized, and the great parent 
 stream flowing eastward— of which the Tigris and Euphrates were 
 but branches— cannot be indicated at all; it is possible that the. 
 basin of this mighty river, with surrounding mountains, furnished 
 the scene of the Deluge, i. e. if it was, as some think, limited in 
 extent. 
 
 III. The consequences of this corruption. God, beholding, resolved 
 to destroy man. Sceptics say the experiment failed : that men are 
 as bad now as they were before. Before it can be said to have failed, 
 its object must be defined. It was punative rather than remedial. 
 As a punishment it did not fail. The story of the Deluge stands out 
 in history as a divine protest against sin ; and as a substantial proof 
 that God is able, when and how he pleases, to destroy the earth in 
 the last great day. To furnish a proof of the possibility of the future 
 judgment seems to have been another object. (See 2 Pet. ii. 4— 6 ; 
 iii. 3—14.) Another purpose served by the Deluge, is to illustrate 
 and certify the reward of godliness. This seen in the character and 
 preservation of Noah. The Divine estimate of sin and holiness one 
 of the most important things, for the world to know. 
 
Less. 6. THE ARK. (JVotss.) 
 
 B.C. 2468—2348. Gen. vi. 14—22. 
 
 14 IfaJce thee. Make for thyself. Our Ark is prepared for us. Noah had 
 time to make his, and we have time to enter ours (H'eb. ii. 3). ... an ark, 
 lit. a hollow chest. . . . gopher wood., lit. pitch -wood. W. yielding resin. 
 One of the Coniferce. ; prob. the Cypress {cupressus sempervirem = ever- 
 green C.) was the tree employed. It was very durable, and abounded in 
 Armenia. . . . rooms, Heb. nests. . . .pitch, some mineral P. or bitumin- 
 
 15 ous substance, to make it water-tight. . . .fashion., size and shape. God 
 devised and revealed the plan, as also of our Ark, and of the tabernacle 
 (Ex. XXV. 9, 40). . . . length . 300 cub. =525 feet. . . . breadth 50 cub. 
 = 87 ft. 6 in. . . . height . 30 cub. = 52 ft. 6 in. (Cubical contents == 
 450,000 cubits -= 2,687,958 ft. and 81,062 tons. Hence the tonnage of the 
 ark greatly surpassed that of the entire English fleet at the battle of 
 Trafalgar. The Great Eastern, constructed after many ages of mechanical 
 invention and scientific discovery, is 692 ft. long and 82 ft. broad, and 
 
 16 ordinary light draught of 12,000 tons.) . . . window, lit. " light shalt thou 
 make for the ark" (see less. 8 on viii. 6). Apertures to admit light, . . . 
 above, lit. from above. This may refer to the roof, and mean the 'incline' 
 from the' centre was ab. 2 ft., or that the ridge of the centre was ab. 2 ft. 
 thick. . . . door , side. Hence it was not a decked vessel ; but like a huge 
 
 17 house on a raft. ... J, even I. I, of a purpose, by special intervention. The 
 flood not the fruit of ordinary laws. " I, even I." Who else could.'' And 
 if God — to whom all things are possible — then it might as 'easily' be uni- 
 versal as partial. The power required for the lesser was equal to the greater. 
 It may be a question of necessity or likelihood, not of possibility. . . . earth. 
 The habitable part ma^/ be meant. All the earth as known to Noah. . . . 
 heaven. The linnamental dome that to Noah would seem to cover, and 
 
 18 bound, the whole earth. . . .establish, make sure. ... covenant, the old 
 promise (Gen. iii. 15). This C. may also mean, " a special promise of de- 
 liverance." . . . thou . tvith thee. In all, 8 persons (vii. 13; 1 Pet. iii. 
 20). Neither of the sons was even born now. . . . everi/ living thing : the 
 clean in sevens, and the unclean in pairs. . . . of all fiesh, habiting the 
 
 19 submerged land. . . . two : all kinds went in by twos (vii. 8, 9). ... of 
 every [sort), i. e. species, not variety. But the number of species in the 
 whole world is so vast, that though the lai-gest cubit is reckoned as the 
 unit of the measurement given above, the ark could not contain the two 
 or seven of each. (In round figures, Dr Duns gives the number of species 
 as follows :— Qi^adrupeds, 2.000 ; Birds, 6000 ; Eeptiles, 2000 ; Land 
 Mollusca, 4600 ; Insects, 60,000. "The difficulty," he adds, "is insuper- 
 able." B. N. S. i. 192.) The idea of Bp Wilkins, Dr Hales, and others, 
 that " the species at the time of the flood did not amount to more than 200 
 or 300, and have increased since," needs the confirmation of science. The 
 area submerged, if partial, must have been very large; the number of 
 species in that district great ; and the number of individuals of those 
 species, and their food, required for their reception a vessel of huge size. 
 
 20,21 fowls, birds. . . . cattle, quadrupeds. . . . creeping thing, reptiles and 
 insects. . . . food, of all needful kinds for Noah's household and the other 
 inhabitants. . . . shall come. He who first created their varied instincts, 
 would for this end restrain and guide them. . . . Thus did Noah. He 
 asked no reason, did not shun the task ; but see Heb. xi. 7. 
 
 mtchcock's Geologij, 91. ^c. Art. ^' Ark" in S. B. J).; K. B. E.; and T. 
 B. K. Also see K. D. B. I. i. 134. D. B. N. S. i. 184. 
 
(Analysis.) the aek. Less. 6. 13 
 
 Noah's "Warning — Preparation — and Deliverance. 
 
 I. The WAEJfiNG THAT NoAH EECEIVED. (1.) Only one received it. 
 Noah found grace, favour. (2.) To him a most unprecedented and 
 unlikely thing. Beyond that vision, what was there to strengthen 
 his faith ? While the evidence to him was so slight, the proofs to 
 us are numerous : («.) No authentic histoiy of any nation stretches 
 hack beyond the time of the flood, (b.) All nations seem to have 
 been derived from one universal seat of empire, (c.) Traces of the 
 deluge are found in traditions, sculptures, coins, &c., the world over 
 (X. B. B. I. i. 118). {d.) Conclusive, to the Christian, are the re- 
 peated allusions to it in subsequent books of Scripture (see, for 
 example, Ezek. xiv. 13, 14 ; Mat. xxiv. 37, 39 ; Lu. xvii. 26 ; Heb. 
 xi. 7 ; 2 Pet. iii. 3 — 7). (3.) Imagine Noah after receiving this 
 warning, with what different feelings he would regard the world, &c, 
 
 II. The pkeparatiox that Noah made. By faith. He believed 
 God more than nature, which preached stability ; or than men, who 
 must soon have begun to argue thus : («.) Who is Noah that lie 
 should have this warning ? {h^ But where is the promise or sign of 
 this flood ? Nature does not change. (<?.) The old man will never 
 live to complete his task. ((^.) If he does, how are the animals, &c., 
 to be collected ? (d.) Even if they are, is it likely that so cumbrous 
 a vessel will float ? (/.) But where will aU the water come from ? 
 To such men, Noah's ark would be Noah's folly. (Christ, our Ark, 
 is a folly to many, 1 Cor. i. 23.) {g.) If the worst comes to the 
 worst, we will fly to the hills. Faith overcomes all arguments. 480 
 years of age when he began, he toiled on for 120 years. While 
 others were gro^\T[ng rich or spending their time in pleasure and sin, 
 he spent his substance about the ark. His sons believed in him, and 
 helped him ; and many labourers would aid him for gain, who were 
 not saved in the vessel they helped to construct. 
 
 III. The deliveran'ce that Noah experienced. (1.) The ark 
 finished. The world comes to look, and wonder, and laugh. Science 
 and selfishness have fin-nished their arguments, and begin to launch 
 them. On a huge platform of timber stands the ark. Size, &c. 
 (2.) Noah examines his work, and compares it with the plan. He 
 has done his part and enters. (3.) God now collects the animals, 
 &c. The astonishment of the world at that strange sight. Mis- 
 givings. Noah, a \sase man after all. (4.) Seven days' pause. Time 
 yet for repentance. Mercy in the midst of wrath. (5.) Noah shut 
 in, and the world shut out. (6.) The flood. (7.) The waters rising. 
 The ark swings round from its resting-place, and floats out on the 
 bosom of the great waste of waters. 
 
 Leaen — 
 I. To take heed to the warning and invitation that we have had. 
 
 II. To work out our salvation with fear and trembling. 
 
 III. Noah made the ark to save his life ; what are we doing to save our 
 
 souls 1 
 rV. Let us fly for refuge to the hope set before us. 
 
14 Less. 7. THE FLOOD. (Notcs.) 
 
 B.C. 2348. Gen. vii. 11—24. 
 
 11 600th year. Here a slight difficulty presents itself. From Gen. v. 32, it 
 would appear that Noah was 500 years old when he received the warning, 
 and therefore that the ark took 100 years in building. But from Gen. 
 vi. 3, it seems that between the warning and the flood there was a period 
 of 120 years; and this period is more in harmony with other portions of 
 Scripture. Probably, therefore, Gen. v. 32, is anticipative of an after 
 event (vi. 10). It is quite certain that Noah's sons were born after the 
 warning ; for 2 years after the flood, Shem, the eldest, was 100 years old 
 (Gen. xi. 10). The more wonderful, and a proof of Noah's faith, that the 
 childless old man should work on alone for some years to provide a future 
 home for sons not yet born and their future wives (vi. 18). . . .fountains, 
 flood-gates. . . . deep., waters. In the earth (Job xxviii. 4, 10; Ps. xxxiii. 
 7; Deut. viii. 7), and ocean (Job xxxviii. 16, 30 ; xli. 31 ; Ps. cvi. 9). 
 
 12 windou-s, clouds. . . . opened : copious and continued showers fell. . . . 
 rain, and such a rain. . . . upon, continued to fall upon. ... 40 . days . 
 
 13 niylits (vii. 7), without intermission. . . . In the., ^c. This, which had 
 occurred before (vii. 7 — 10), is now again described. . . . self same, very 
 same (A.S. sy{/"and same), entered Noah. The Lord invited him (vii. 1). 
 and Shem, ^e. The sight of his children entering must have rewarded him 
 
 14 for all his toil. . . . every beast, in the proportions given (vii. 2, 3). ... 
 
 15 unto Noah. The savage without ferocity; the timid without fear (Gen. 
 i. 26 ; ii. 19). ... two and two, not running from, or falling upon, each 
 
 16 other by the way (Is. xi. 6 — 9). . . . Lord shut him in. Thus accepting 
 the work by closing the door. Noah did not shut. Only the Lord, by 
 whose power the animals were drawn and guided, knew when the last 
 had entered. Doubtless He who thus brought them to the ark, led them 
 
 17 to their proper " nests." ... 40 days : re-statement of the fact of v. 12. 
 
 18 bare . ark : and settled the question of its buoyancy. . . . prevailed, re- 
 
 19 mained, advanced, flowed over all usual borders. . . . ark went, or walked 
 (Ps. civ. 26). Floated calmly out. . . . hiyh hills . whole heaven. Lan- 
 guage agreeable to Scripture usage; words in Heb. and Gk trans, "all" 
 and "whole," often =: "many" or "a great quantity" (com. Deut. ii. 
 25; Ac. ii. 5; Col. i. 23). Although deemed by some to be conclusive, 
 these words do not, by any means, shut us up to the acknowledgment of a 
 universal deluge (Z». B. N. S.i. 196-7; Hitchcock's Geoloyy, 93, 94). 
 
 20 15 cubits, nearly 30 feet. . . . prevail, reach. . . . mountains, all known, 
 and within view. . . . all . died : this efi'ect was universal as far as the 
 
 21 deluge reached. . . . fowl, ^-c. The fierce beating rain, the speed with 
 which the waters rose, the consternation that prevailed, prevented any 
 
 23 from escaping to the loftier and more distant mountain ranges. . . . every 
 living substance. " Universal terms are often used to signify only a very 
 large amount in number and quantity " {Br Pye Smith, Scrip, and Geol. 
 
 24 2l'Z). . . . Noah * only, of the human race. . . . they . with him, 7 others 
 besides Noah (Lu. xvii. 27). . . .prevailed, continued. . . . 150 days. 
 Reckoning from the time of their greatest height, it was thus long before 
 any sensible diminution of the flood was perceived (Gen. viii. 3), and five 
 months after the rain commenced that the ark grounded on Ararat. Even 
 then it was two months longer before the tops of many of the lessei moun- 
 tains, or hills, were clear (see less. 8). 
 
{Analysis.) the flood. Less. 7. 15 
 
 Extent of the Flood — Deliverance of Xoah — Destruction of the Wicked, 
 
 No doubt the first impression, on reading the narrative, is that the 
 deluge was universal. Many eminent scholars still hold to that view. It 
 Avas supposed to be corroborated by the universality of fossil remains now 
 kuo^Ti to have existed long before the flood. Dr Bucldand once held, but 
 afterwards abandoned this notion. Dr Kitto lays much stress on the first 
 impression made on a "plain man" by the history. But a '' plain man's " 
 first impression of some other events would be equally erroneous {ill. 
 Creation). The sun does not rise and set, though such is a " plain man's " 
 first impression. Dr Pye Smith has sufficiently met this difficulty by ex- 
 plaining the use of universal tei-ms. Taking the sacred cubit as the unit 
 of measurement (as in the Notes), it remains doubtful whether the ark 
 would have been large enough. And at the end of all the scientific 
 difficulties, it is still clear that the end to be answered by a flood would 
 be effected by the destruction of man, who, it cannot be imagined, had 
 by this time peopled eveiy part of the earth's surface. 
 
 I. The deliverance of Noah. (1.) The warning. (2.) His work: 
 very long, arduous, expensive. Carried on amid much opposition 
 and ridicule. As godless masons often share in the erection of sacred 
 edifices, being paid, so many of the most irreligious might aid in the 
 construction of the ark. (3.) Noah found favour with God. (4.) 
 Only one good man, yet he was not overlooked and forgotten. (5.) 
 The strength of faith. Mightier than science, love of ease, pleasure, 
 wealth. (6.) The ark finished. (7.) First S}Tnptoms of flood : rain- 
 clouds, fountains broken, windows of heaven opened. 
 II. The destruction of the wicked. (1.) Numbers, learning, 
 wealth, combination, could not save. " Though wickedness join hand 
 in hand, it shall not go unpunished." (2.) Their destruction com- 
 plete and universal. None escaped. (3.) They were not without 
 an offer of mercy. In 120 years longer, after the warning was given, 
 they were striven with. This was their day of grace. By word and 
 life, Noah preached to them. (4.) At length " the flood came and 
 took them all away." Consternation, when they saw the ark drift- 
 ing away, and the water still rising. Despair. A too-late repentance. 
 " Has not God 
 Still wrought by means since first he made the world '■* 
 And did he not of old employ his means 
 To drown it ? What is his creation less 
 Than a capacious reservoir of means, 
 Formed for his use, and ready to his will ? " 
 Learn — 
 
 I, The safety of the Holy. II. The danger of the ungodly. 
 
 • " Faithful found 
 
 Among the faithless, faithful only he ; 
 
 Among innumerable false, unmoved, 
 
 TJnsihaken, unseduced, unterrified, 
 
 His loyalty he kept, his love, his zeal. 
 
 Nor number, nor example with him wroueht 
 
 To swerve from truth, orchargf his con.stnnt mind, 
 
 Though single."— (Paradise L^at, Book V.) 
 
16 Less. 8. THE RAVEN AND THE DOVE. {NoteS.) 
 
 B.C. 2347. Gen. viii. 1—12. 
 
 1 Remembered. God never forgets his people (althoup^li he will forget their 
 sins, Jer. xxxi. 34; Heb. viii. 12). Com. Gen. xix. 29; Ex. ii. 24; 1 
 Sam. i. 19. ... wind. He could have willed it, but employs means (Ps. 
 civ. 3; cxlviii. 8; Ex. xiv. 21; xv. 10; Num. xi. 31). A s</W2^ wind to 
 beat back the rain, a //oi' wind to evaporate the waters. . . . assuaged : their 
 
 2 supply was cut off, and their bulk dimini.-hod. . . .fountains . deep. Dr 
 Pye Smith suggests that as the flood may have been brought about by the 
 depression of land and turning of river-courses to one central spot, so 
 "the di'aining off of the waters would be effected by a return of the bed of 
 the sea to a lower level, or by the elevation of some tracts of land which, 
 would leave channels or slopes for the lai-ger part of the water to flow back 
 into the Indian Ocean, Avhile the lower part remained a great lake, or an 
 
 3,4 inland sea— the Caspian." . . . contimmlly, without cessation. ... 150 
 days, from the time of reaching their highest level. . . . seventh . month, 
 not of the flood, but of the year. , . . Ararat : not mount A., but mountains 
 of A, Ararat = holy land. The word occurs Jer. li. 27, and is trans. 
 Armenia in 2 Ki. ix. 37 ; Is. xxxvii. 38. Persian name for A. is Ku-i- 
 nuh = mt. of Noah {ill. Kuh-i-noor, mt. of light). The great A. is 
 17,300 ft. hisfh, or loOO ft. higher than mt. Blanc. The ark rested some- 
 where among the uplands of Armenia, not on the summit of A., from which 
 the descent of the varied inhabitants of the ark had been next to impossible. 
 
 5 \Qth month, about 73 days after the ark grounded. . . . tops . ms., i. e. 
 
 6 of the Armenian highlands. ... 40 days, after appearance of mountain 
 
 7 tops. . . . raven {eorv/js corax) : a bird whose glossy blackness is proverbial 
 (Lev. xi. 15; Deut. xiv. 4; Song, v, 10, 11; Prov. xxx. 17; less. 114). 
 Foolishly regarded with superstitious feeling, as a bird of ill omen. . . . 
 to . fro (see marg.) : nothing to warrant the common belief that it did 
 not return to the ark, though it may not have entered it. Its delay abroad 
 told Noah that the waters had left the mountain heights which the raven 
 
 8 frequented (Is. xxxiv. 11). ... dove (word Yonah is generic z=z Co- 
 lumhidre, the dove kind generally) : it haunts the lower grounds, as the 
 raven does mountain solitudes. It was probably sent out seven days after 
 the raven (Ps. Ixviii. 13; Hos. vii. U ; Mat. iii. 16; x. 16; xxi. 12). . . . 
 
 9,10 710 rest : the lower grounds were still submerged. ... 7 days, from the 
 
 11 day oif its return. . . . came to him. Its mate was still in the ark. . . . 
 evening. A bird so swift and strong of wing may have flown far even in 
 one day. . . . and, lo, a wonderful thint^. The bird did not need it for 
 food. A divine impulse prompted this. . . . olive (Olea Europwa, Heb. 
 Zayith) : first mention of the 0. Will put out leaves even under water. 
 Its flower like that of lilac, and fragrant, but in smaller bunches. Indeed, 
 the lilac behmgs to family of 0/mr<?(S = olive-worts (including ash, privet, 
 &c.). Fknvers in June, fruit ripens in October. Tree lives to immense 
 age. According to Candolle, the French botanist, the nat. age of 0. is 
 700 years. . . Koah hnew, from this circumstance. The dove and olive 
 
 12 branch an emblem of peace. . . . abated, not yet quite gone. ... 7 days, 
 after this second return. . . . returned not again : the waters having ut- 
 terly passed away, even off the lower grounds. Flood began 17th day of 
 2nd mo. in GOOtli yr. of Noah's life ; ended 27th day of 2nd mo. of 601st 
 yr. Lasted I yr. and 10 days. Uncertain if solar yr. of 360—365 days, 
 or lunar yr. of 352 days. The former most likely. 
 
(^Analysis.') the raven and the do\^. Less. 8. 17 
 
 Tlie Messengers selected — sent forth— returning. 
 
 I. Messengers selected. After long floating, during which time 
 Noah would know little of what was passing in the outer world, 
 save that he heard the rain and tempest, the ark grounded. Doubt- 
 less he would often look forth on the waste of waters. The rapid 
 evaporation, &c., would veiy much intercept a distant view. Fogs 
 and mists, &;c. Hence to know the state of things beyond the reach 
 of his vision he would send forth messengers. Birds. Birds of 
 sn-lft and strong wing, and clear vision. Land birds. Aquatic 
 birds would not have returned. Birds that maj- be domesticated and 
 having local attachments. Hence they would return to the ark. 
 
 II. Messengers sent forth. Waited 40 days. Time for the waters 
 to abate considerably. Sends forth the raven first, to examine the 
 uplands. Probably after seven days the dove was sent, to examine 
 the lowlands. Seven days after, the dove was sent forth again. 
 Imagine the flight of these birds, and the anxiety of Noah. The 
 raven flies off, direct across the waters ; the dove circles round the 
 ark, and at length wings her way over the watery waste. They 
 disappear in the shadows and mists. 
 
 III. Messengers returning. Though Noah might not follow their far 
 flight, they could see the huge ark, to which also their unerring in- 
 stinct — perhaps supernaturally — would guide them. The raven 
 went to and fro, hovering over the waters and the ark, and some- 
 times resting on the rocky heights, and feeding on the floating bodies 
 of dead creatures. The dove returns and is taken into the ark. A 
 second time she returns, and the olive branch proves that the waters 
 have now subsided from the lower grounds. The joy of Noah on 
 looking once more upon a branch of olive. One of the most beauti- 
 ful and useful of trees also. 
 
 ' There was a noble ark 
 Sailing o'er waters dark 
 
 And wide arovmd : 
 Not one tall tree was seen, 
 Nor flower, nor leaf of green, 
 Nor e'en the ground. 
 
 ' Then a soft wing was spread. 
 And o'er the billows dread 
 A meek dove flew ; 
 
 But on that shoreless tide 
 No living thing she spied 
 To cheer her view. 
 
 " So to the ark she fled 
 With weary drooping head. 
 
 To seek for rest. 
 Christ is the ark, my love. 
 Thou art the tender dove — 
 
 Fly to his breast." 
 
 Learn — 
 
 I. Gratitude for that reason which adapts means to ends. 
 11. God's creatures thus employed in the service of man. 
 III. The ark a type of Christ ; and the dove and olive branch, of the soul 
 hastening with peaceful feelings and first-fruits to Jesus. 
 
 Kiel and Delitzsch on the Fentaieuch. J). B. K. S. i. 207 ff. Hitchcock'' s 
 Geology, 97, 129. Ferguson's Consecrated FLeights, 13. 
 
18 Less. 9. THE RAINBOW. (Notes.) 
 
 B.C. 2347. Gen, ix. 8—17. 
 
 1 And. Noah had left the ark, and built an altar, and oifered sacrifice (viii. 
 20). God accepted the sacrifice {v. 21) ; and having promised never again 
 to repeat the flood {v. 21), he pledged the continuance of the seasons {v. 
 22), and now pronounces a benediction, adds a promise (ix. 2), gives cer- 
 tain laws {vv. 3 — 7), and designated the rainbow as a perpetual sign of the 
 covenant. . . . blessed Noah. In words similar to those used 16 centuries 
 before (Gen. i. 28). Noah stood in a somewhat similar relation to the 
 world that Adam did. . . . sons. This is what all good fathers desire, and 
 
 2 all good sons will seek. . , .fear . dread. The supremacy of man re- 
 
 3 established. Founded not on love, but fear (Hos. ii. 18). ... moving . 
 livtth. The use of animal food allowed (Deut. xii. 15; xiv. 3, 9, 11; 
 
 4 Ac. X. 12, 13). . . . But, here is one important restriction. . . .flesh . life . 
 hlood . not eat. *' An undoubted reference to the sacrifice of animals, after- 
 wards made the subject of command, in which it was the blood especially 
 
 5 that was oflfered as the seat and soul of life" (Lev. xvii. 11, 14). . . . and 
 surely, <$-c. Man's life is also to be considered inviolably sacred. Here 
 we have " the institution of the civil magistrate armed with official 
 
 6 authority to repress violence and crime." . . . every man's brother (Ac. 
 xvii. 26). . . . whoso, ^c. (Ex. xxi. 12, 14; Lev. xxiv. 17 ; Mat. xxvi. 
 52 ; Rev. xiii. 10). . . .for, this is the greatest argument against murder 
 
 8 (Gen. i, 27). . . . And God spake : renewing these commands and 
 
 9 promises, and adding the perpetual sign. . . . establish . covenant : con- 
 firm, bear in mind, make sure my words ; this my agreement. Note the 
 condescension of God in making this covenant, and much more in appoint- 
 
 10 ing a sign (Is. liv. 9). ... every living creature (Ps. cxlv. 9). . . . 
 
 11 waters .flood. The next great destruction of the world, at the last day, 
 12,13 will be by fire (2 Pet. iii. 10 — 14). . . . token, sign. . . . set : not create 
 
 for the first time, but henceforth appoint it to be a remembrancer of this 
 covenant {ill. bread and wine had long existed before our Lord made 
 them emblems in the "Lord's supper" of his "broken body and shed 
 blood "), There is abundant proof in the geological record that the same 
 laws existed in pre-Adamic times which operate now. . . . bow, " the 
 triumphal arch" of the King of kings — the rainbow. "The R. is seen 
 when the sun is shining on rain falling on the part of the atmosphere on 
 which the spectator's eye is fixed. "When the rays strike the falling drops, 
 they are refracted as they enter them, and reflected back on the rain cloud. 
 On leaving the drops a second refraction of rays takes place ; and the result 
 is the R." It is alluded to only three other times in the Bible (Eze. i. 
 14 27, 28 ; Rev. iv. 1—3; Rev. x. 1). ... bote . seen : and it is seen this 
 16 day as vividly as ever. . . . I .look . remember. We\o6k and remember, 
 and it may seem to us that God does so. Certainly he sees the sign, and 
 knows what it reminds us of. 
 
 " For, faithful to its sacred page. 
 
 Heaven still rebuilds thy span ; 
 
 Nor lets the type ^row pale with age 
 
 That first spoke peace to man. 
 
 As fresh in yon horizon dark, 
 
 As young its beauties seem 
 
 As when the eagle from the ark 
 
 First sported in its beam."— (CawipfteZi.) 
 
 B. B. N. S. i. 237 ff. See Art. '■^ Rainboiv " in Chambers* JEnclydopadia, for 
 scientiflc description. 
 
(Analysis.) the rainbow. Less. 9. 19 
 
 The Covenant — the Token. 
 
 I. The covenant. "As the Deity has often illustrated his own 
 dealings with men by their dealings with each other, so he has been 
 pleased to use the idea of a covenant — which properly can be entered 
 into between those only who are mutually bound — and to represent 
 himself as standing in a covenant relation with his people. This is al- 
 together of gi-ace. For his creatures, sinful creatures pre-eminently, 
 have no independent standing, and can have no claim upon him but 
 what he gives them. And if he binds himself, it is to gain no advan- 
 tage : it is rather the exclusive bestowal of advantage and good on 
 those whom he admits into his covenant." (Ai't. " Covenant,^'' T. 
 B.K.) This covenant, on the part of God, a promise to the world — 
 through Noah — of immunity from destruction by water in the future. 
 See the terms of it, viii. 21, 22. Contained pledge of protection from 
 all destroying floods : " as I have done ; " and guarantee of seasons, 
 &c. : " while the earth remaineth." 
 
 II, The token. The rainbow. " My bow." (1.) An old thing in- 
 vested with a new meaning. To the Christian common things are 
 remembrancers of higher truths. The vine, the sun, &;c., speak of 
 Christ. Birds and flowers speak of providence. They are silent on 
 these matters to the worldly man. 
 
 " A primrose by the river's brim 
 A yellow primrose is to him, 
 And it is nothing raorn."— {Wordsworth.) 
 
 (2.) Conspicuous. The rainbow, an object vast and visible. Span- 
 ning the heavens, (3.) Attractive. Beautiful in shape and colour. 
 Though often seen, always looked upon with a new delight, (4.) 
 Universal. AVlierever the falling rain could bring the flood to 
 mind, there the rainbow preaches of the mercy and faithfulness of 
 God. 
 
 "Then with uplifted hands, and eyes devout, 
 Grateful to heaven, over his head beholds 
 A dewy cloud, and in the cloud a bow 
 Conspicuous, with three listed colours gay. 
 Betokening peace with God, and covenant new." — [Milton.) 
 
 Learn — 
 I. The condescension of a covenant-maldng God. 
 II. The faithfulness of a covenant-Tieeping God. 
 
 III, The obligation we are under of covenanting to serve God, and of 
 keeping that covenant. 
 
 IV, To see in natural objects remembrancers of divine thoughts and 
 truths. 
 
20 Less. 10. THE TOWEE OF BABEL. (JVoUs.') 
 
 B.C. 2247. Gen. xi. 1—9. 
 
 1 Gen. X. may be read between vv. 9 and 10 of this chap. . . . whole earth 
 z=. the entire race of man (as we put the place for the people : ill. " All 
 England is in favour of, &c. ; " " The voice of ' Lancashire,' and ' London,' 
 &c."). . . . language . speech (see marg.). What this grand old original 
 language was, we know not. Many conjectures. Here we are told that 
 the language was one. Speech the direct gift of God. God now exer- 
 cises his sovereignty over this gift. Makes it serve his purposes. Oneness 
 of speech tended to bind the race together, and to one spot ; and thus to re- 
 
 2 tard the peopling of the world. . . . came . pass, in the course of time ; ab. 
 100 years after the flood. . . . as they, the descendants of JSToah. . . . 
 
 journeyed. Probably tliis was not in the sense of a vast migration ; but as 
 the pastoral families increased, they spread out beyond the territory — 
 Armenia — originally peopled. . . . from . east z= eastward (see map, and 
 com. Gen. xiii. II ; 2 Sam. vi. 2; I Ch. xiii. 6). ... Shinar {} land of 
 the two rivers, i. e. Tigris and Euphrates) : probably the primitive name 
 of Babylonia. . . . plain : to them boundless and mysterious, as unex- 
 plored : a strange contrast to the mountainous region behind them. . . . 
 dwelt there: they forgot, or slighted, the command to "replenish the 
 
 3 earth." . . . brick : they had formerly used stone. " Necessity the mother 
 of invention." . . . burn, to harden. . . . slime = bitumen. " These 
 facts," says Dr Alexander, "identify it with the district afterwards known 
 as Babylonia." . . . Go to (Gen. xxxviii. 16 ; 2 Ki. v. 5) : a kind of in- 
 
 4 terjection rr Lat. agedum ! . . . city . tower [K. E. B. Z., Art. " Bnbel.") 
 (1.) Tradition asserts that being cast down, Babylon was built out of its 
 ruins. (2.) Bockart thinks it became the temple of Belus, described by 
 Herodotus, i. 181. Of several mounds, respectively supposed to be the 
 site of Babel, the most important is Birs-Nimroud (des. by Layard, p. 
 495 ff.). But as yet no remains, more remote than the time of Nebuchad- 
 nezzar, have been found. The site of Babel is yet undetermined. . . . top . 
 heaven, that is to say, it was to be very lofty (Deut. i. 28 ; ix. 1). Design 
 uncertain. (1.) Some have thought thej' actually dreamed of reaching 
 heaven. (2.) Josephus thinks it was to save them from a second deluge. 
 This, after the promise (ix. 11), improbable. (3.) Others that it was to 
 be a monument to guide the wandering tribes of the people to the head 
 quarters of the community. (4.) The most probable notion is that it was 
 intended for idolatrous worship, and the centre of a great warlike con- 
 federacy. . . . make . name, uncertain allusion. . , . lest . scattered: cen- 
 
 5 tralization one object. . . . Zord came, ^-e. One of numerous cases in which 
 human actions are ascribed to God (Gen. xviii. 21 ; Hab. iii. 3). ... 
 
 6 peop)le . one, one nation (ix. 19 ; Ac. xvii. 26). . . . one lang. : as abend of 
 union. . . . this . begin. This tower only the commencement of effects of 
 centralization. . . . imagined (Ps. ii. 1) : if they be allowed to finish it, they 
 
 7 will think themselves equal to anything. . . . confound . lang.^ dissolve the 
 
 8 uniting bond (xiii. 23; Deut. xxviii. 49; Jer. v. 1.5). . . . so . scattered : 
 using force, where persuasion was not enough. Those would naturally 
 journey together who could understand each other (x. 25, 32). . . . left 
 of: as they could not understand each other; and being alarmed probably 
 
 9 by the strange disturbance in their speech. . . . Babel =z confusion (1 Cor. 
 xiv. 23). 
 
 D. B. N. S. i. 275 ff. K. D. B. I. I 167. Arts. ''Babel," " Confusion of 
 Tongues," ^c, in T. B. K. S. B. D. K. E. B. L. 
 
(^Analysis.) the tower op babel. Less. 10. 21 
 
 The Builders — the Building — the luterruption — the Consequences. 
 
 I. The builders. (1.) Numerous. For 100 years the posterity of 
 Noah had continued to increase. The precise date of this event not 
 known ; may have been a little later. (2.) Of one ajjeech. The old 
 language not known. The effect of derivation from one common 
 stock. Hence present variety of language corroborative of the dis- 
 persion ; other\Wse there must have been many sources of the human 
 race. (3.) Disobedient. Had been expressly commanded to "re- 
 plenish," i. e. refill, the earth. Evidently designed that this should 
 be done by orderly migrations. Waiting till necessity compelled. 
 Only needy adventurers would go. Instead of obeying God, they 
 lived together. Thus, too, the population of the w^orld was retarded. 
 Men increase more rapidly in new countries. (4.) United m re- 
 hellion. Thought they might defy punishment. Took advantage of 
 the Divine promise not to send another flood. 
 
 II. The building. (1.) Pxrjjose. Not to escape another flood, for 
 not only had they the promise, but very few could in such a case 
 escape that way. Probably it was to serve some idolatrous purpose, 
 and be a land-mark around which they could unite as one people 
 and nation. (2.) Material. Brick. They had no stone in that 
 district. See marg. of v. 3. Clayey earth mixed with bituminous 
 matter and dried in the sun. Cemented together with natural 
 pitch. (3.) Character. Lofty. Eastern buildings not generally 
 marked by loftiness. This, a grand and solitary exception. 
 
 III. The interruption. (1.) ThQ2)erson. " 6ro<Z," whom they thought 
 least of, and practically defied. "' Came dorvn" and specially in- 
 spected the motives of men, &c. (2.) The mode. " Confound their 
 language." Old tei-ms of speech strangely forgotten, and new ones 
 involuntarily used. Imagine the great confusion among the 
 builders, 
 
 rV. The consequences. (1.) The huilding abandoned. If some 
 speaking one tongaie had continued, the jealousy of the rest would 
 have hindered. But so strange an event would confound them as 
 v^ell as, their sj}eech. (2.) They sejjarated. Into how many tribes or 
 nations we know not. The most eminent philologists (as Bunsen, &c.) 
 find three original stocks, which some even call the Semitic, 
 Japhetic, and Hamitic {D. B. N. S. i, 280), (3.) The earth was 
 more widely peopled. Thus was the Divine will enforced. But had 
 this been obeyed, without the need of resorting to this compulsory 
 method, how much more easily had missionaiy efforts, and com- 
 mercial enterprises, &c., now been carried out. Thus the world is 
 this day suffering through the sin of these builders of old. 
 
 Learn — 
 
 I. The sin and folly of disobeying God. 
 II. The ease with which God can punish sin. 
 
 III. The far-reaching consequences of sin. 
 
 IV. No confusion of tongues in heaven. All sing the one new song. 
 
22 Less. 11. THE CALL OF ABEAM. (^Nbtes.) 
 
 B.C. 1921. Gen. xii. 1—9. 
 
 1 How : this chapter opens with Abram at Haran. . . . Lord . said un- 
 to Abram. While he Avas in Ur he had also received such a call at 
 60 years of age (xv. 7 ; Neh. ix. 7 ; Ac. vii. 2). This is the history of 
 the second call. . . . out . country : not the city of Ur only, but Chaldea 
 also. . . . kindred. However strong natural affection might be, they were 
 idolaters (Jos, xxiv. 2, 3), and must be left (Mat. x. 35 — 39). . ..from 
 father's : not to Terah the father, who was then living, but to the son, 
 Abram, was the call given. . . . land . shew thee (Heb. xi. 8). Not till he 
 reached Canaan did he know it was the land of the promise {v. 7). ... 
 
 2 great nation. Abram was at this time a childless man, and 75 years of 
 age. . . . bless thee (xxiv. 35). ... name great : as it is at this day one of 
 the greatest of hibtorical names. His name at the first, Abram, sig, high- 
 father ; on the renewal of the covenant (Gen. xvii. 4, 5) it was changed to 
 Abraham =z father of a multitude. . . . blessing (xxviii. 4; Gal. iii. ]4). 
 
 3 bless . curse (xxvii. 29 ; Ex. xxiii. 22 ; Num. xxiv. 9). ... in the . all 
 families. Jesus Christ a descendant of Abraham (xviii. 18 ; xxii. 18 ; xxvi. 
 
 4 4; Ps. Ixxii. 17; Ac. iii. 25; Gal. iii. 8). ... So, the call having been 
 thus repeated, and this promise of both temporal and spiritual pre-eminence 
 added. . . . departed, from the home of his kindred and the grave of his 
 father (xi. 31). . . . spoken (Heb. xi. 8). 75 years old. A great age to 
 
 undertake such a journey, and receive such a promise. . . . Sarai. She 
 appears to have been half-sister to A. (xx. 12). Her name, which origin- 
 ally =i contentious, quarrelsome (JEivald), was afterwards (xvii. 15) changed 
 to Sarah = princess. . . . Zot, to whom Abram was much attached. . . . 
 brother's, Haran (xi. 27). . . . son : as Abram was childless, he may — up 
 to the promise — have intended to adopt Lot. . . . substance, worldly 
 goods ; flocks, herds, camels, tents, &c. . . . souls . gotten : children born 
 to their married servants, and other servants hired there. . . . Saran 
 (Charran, Ac. vii. 2, 4). A day's journey S.E. of Ur; the scene of the 
 defeat of M. Crassus, B.C. 53 {S. J. C. i. 8, 9). ... went forth, at the ex- 
 piration of 15 years' stay in Haran. In this journey he first crossed the 
 Euphrates (at the ford at Zeugma), whence he was called the Hebrew 
 (Gen. xiv. 13), = " the man who passed over." Ab. 7 days brought him 
 to Damascus. (Tradition calls him K. of D., xiv. 15. His servant Eliezer 
 was of D., Gen. XV. 2.) ... Canaan: where A. entered C. not known. We 
 
 6 next find him in the valley, where stood . . Sichcm (Sychar, So. iv. 5 ; 
 Ac. vii 16). One of the loveliest, and most fruitful spots in the Holy 
 Land (.S'. S. P. 233-5 ; T. L. B. 473-4). . . . plain, lit. oak of Moreh 
 {D. B. N. S. i. 300). This oak was the common oak Quercus robur. . . . 
 Moreh =z teacher. Prob. a Canaanite who possessed this spot (Art. " M.," 
 in T. B. K.; S. J. C. i. 30). ... Canaanite (x. 18, 19; xiii. 7). ... 
 
 7 appeared, > in a vision. . . . seed: yet he had no child as yet (Ps. cv. 9, 11). 
 this land : thus A. knew that this was the land (v. 1). ... altar: and 
 thus, a stranger, took possession formally and in faith, on behalf of his 
 
 8 posterity. . . . thence, southward. . . , mountain, lofty plateau of Mount 
 Ephraim. A day's march from Shechem. . . . Bethel z=. house of God 
 (xxviii. 19). ... Hai, or Ai {Giant C. of Bashan, 175) =: heap of ruins. 
 altar (xiii. 4). Did not forget God in his travels. . . . called, in faith, for 
 
 9 support and protection south, towards Egj-pt, whither a famine 
 
 presently drove him (see v. 10). 
 
 Giant Cities of Bashan, 351. Farter's Five Tears in Famascus, i. 78. 
 
{Analysis.) the call of abram. Less. 11. 23 
 
 Euphrates — Ur — Haran — Abraham's Faith. 
 
 Euphrates. Asia, the land of great rivers. Six of them more than 
 2000 miles long. One above 3000 miles. The E. is 1780 miles long. 
 Historical throughout. Babylon was on its shores, about 400 miles fi'om 
 the mouth. The ford at Birs — a little to the W. of which A. crossed 
 over — is about 1000 miles from the mouth. E., the W. border of 
 Mesopotamia. Ur, afterwards Edessa, now Orfah, about 40 miles W. of 
 Birs. Beautifully situated : pop. 30,000. Probably the ancient capital 
 of Chaldea. Many traditions of A. yet linger about the place. Here he 
 received the tirst call. Haran, about 23 miles S.E. of Ur, Built by 
 Haran, brother of A. (H. =r mountaineer. He returned to Ur to die.) 
 A., at 60 years of age, set out for Haran with his father Terah, &c. At 
 H., Terah sickened and died, 205 years old. After a halt at H. of 15 
 years, the second call was given. A. obeyed. The obedience of faith 
 (Heb. xi. 8). Consider how his faith operated. 
 
 I. It suprLiED needful elements of character. (1.) Courage. 
 Men were gregarious. Dwelt together for mutual aid and pro- 
 tection. He became bold to go forth alone. (2.) Disinterestedness. 
 Might have gi"own rich on the verdant plains of Mesopotamia. Gave 
 up all at God's bidding. (3.) Great activity. At 75 years of age 
 he gave up a life of comparative ease, and at a time when men are 
 usually thinking of rest, he went out to found a nation, in a country 
 that he knew not of. 
 
 II. It overcame surrounding attractions. (1.) The love of 
 country. This, strong in all men, specially so in an Oriental. The 
 memories of the past and sepulchres of his people endeared the 
 place. (2.) The ties of Idndred. Though he took Sarai and Lot 
 with him, many were left behind, to be seen no more. He went out, 
 "not knowing whither he went," and to dwell among a strange 
 people speaking an unknown tongue. When Englishmen emigrate, 
 they know the land, the people, and the language. 
 
 III. It rose superior to prospective dangers. (1.) An vnpre- 
 cedented journey. Ancient migrations were usually made along 
 the shores of rivers. Pasturage and water for the flocks required 
 this. Abram's path lay across a desert. (2.) An unknown des- 
 tination. To an inhabited land where opposition might be expected. 
 
 IV. It leaned constantly on God. His halting places were marked 
 by the altars he reared. He walked not by sight ; or the desert, the 
 famine, and the Canaanite, might have hindered and discouraged 
 him ; but by faith. 
 
 " So Abraham, by divine command, 
 
 Left his own house to walk with God ; 
 His faith beheld the promised land. 
 And fired his zeal along the road." 
 
 Learn — 
 
 I. The obedience of faith is the most perfect and acceptable obedience. 
 
 II. " Without faith it is impossible to please God." 
 
2i Less. 12. THE RIVAL HERDSMEN. (2Votes.) 
 
 B.C. 1918. Gen. xiii. 1—18. 
 
 1 out . Egypt. The famine (xii. 10) being now over. He travelled due 
 east along the N. borders of tliat desert whe#e, 427 years after, the Israel- 
 ites began their 40 years of wandering. . . . all . had : servants, cattle, 
 substance. . . . Lot, his nephew, whom he protected and cared for as a son. 
 
 2 sotcth, i. e. the S. of the L. of promise. . . . rich. Some of which was ob- 
 tained in Egypt (xii. 16 ; S. J. C. i. 42). Eich as compared with others 
 (Ps. Ixii. 10 ; Mk x. 23 ; 1 Tim. v. 10). . . . gold: result of traffic and 
 
 3 presents. . . , Bethel (xxviii. 19), house of God. . . . tent . been (xii. 8 ; 
 
 4 less. 11). ... place . altar. A place always dear to a good man. Associ- 
 ations of the past, hopes of future and present enjoyments. . . . Jirst. 
 When he came into the land, to build an altar was his first act (xii. 7, 8), 
 which, and the blessing there received, has not been foi'gotten. . . , called: 
 he had grown very rich, but not independent of God. Surrounded by 
 
 5 foes, his wealth increased the need of Divine protection. . . . Lot also, ^-c. 
 He, too, was rich. How much would his connection with Abraham con- 
 
 6 duce to this ! . . . land . able. In that immediate neighbourhood (xxxvi. 
 
 7 7). ... substance, especially their cattle. . . . strife, words and blows 
 (xxvi. 20). . . . Canaanite. Descended from Ham (x. 6, 15 — 18; 1 Ch. 
 i. 13—16). . . . Perizzite z^\\\\^^%xs, (xxxiv.30 ; Judg. i. 4, 5). C. and P. 
 may mean in this connection dwellers in town and country [Kalisch). . . . 
 land : hence — (1.) So large a body of people would excite cupiUify of C. 
 and P., and (2.) The strife of the herdsmen would weaken the resistance 
 
 8 of Lot and Abram. . . . Abram . said. As the elder, most influential, and 
 rich, "and the called of God," he might have dictated terms. . . . 
 brethren. Abram' s great reason for union and friendship. Many find in 
 
 9 the relation an opportunity for strife. . . . land before thee. They were on 
 some eminence : perhaps " the place of the altar ; " if so, trace its in- 
 fluence on Abram. . . . if thou, ^c. Abram's greatness. Does not claim 
 
 10 his right: will take Lot's leavings (Prov. xvi. 33). . . .plain . Jordan. 
 Valley of the Jordan, from the Dead S, to S. of Galilee. . . . Zoar •=. the 
 little (xix. 19—23): anciently Bela = "lost, destroyed" (xiv. 2) {T. L. 
 
 11 and B. 623. R. B. H. ii. 480-1, 648, 661.) . . . east, towards the 
 Jordan, and Zoar. . . . separated : from this step Lot soon sufi"ered (see 
 
 12 less. 13). ... dwelled . ciil^Vs, himself living in the city while his herds 
 were grazing around. . . . Sodom (less. 16, 17. R- B. R. ii. 601. -S". S. 
 
 13 R. 289), word =z burning. . . . sinners : a matter not considered by Lot, 
 who thought more of the well-watered plain than his future companions. 
 
 14,15 Lord said. Again is the promise renewed. . . . to thee (xii. 7; xv. 18; 
 
 16 xvii. 8, &c.) . . . as . dust . earth, countless and overspreading the earth. 
 
 17,18 Arise, ^-c. Ecgard thyself as the possessor of the land. . . . removed . 
 tent, from Bethel. . . . j!;/<«';i . Ilamre (r= oaks or grove of Mamre), S. of 
 Jerusalem. Took its name from Mamre, the Amorite (xiv. 13, 24). {B. 
 B. N. S. i. 318. iS. S. and R. 103, 142.) . . . Hebron {= alliance). An. 
 city built 7 years before Zoan in Egypt (Num. xiii, 22) ; called also (xxiii. 
 2 ; Jos. xiv. 15) Kirjath-arba (i= city of Arba, because it was theabode of 
 Arba, ancestor x)f the Anakim). Now, el-Khulil, pop. 8000, 22 m. S. of 
 Jerusalem {Barilett, " fFal/cs about Jerusalem," 216. T. L. and B. 583. 
 B. B. K. S. i. 320. S. S. and R. 164. Giant Cities of B. 175) ; (2 Sam. 
 ii. 1—3, 11 ; iii. 2—5 ; v. 4—10 , Neh. xi. 25). . . . built . altar. Thus 
 did this " friend of God " mark all his wanderings. Religion, with him, 
 was the principal thing. The altar was for sacrifice. Abram, a good man, 
 felt his need of mercy ; a rich man and powerful, he relied on Divine help. 
 
(Analysis.) THE RIVAL herdsmen. Less. 12. 25 
 
 The Altar — Quarrelsomeness — Magnanimity — Worldly-mindedness. 
 
 I. The place of the altar. (1.) It commemorated divine com- 
 munications (xii. 7, 8). (2.) It expressed a practical faith. He 
 took possession of the land, not by issuing a decree, &c., but by thus 
 acknowledging God. (3.) It attested an unchanging piety. He had 
 g^o^\^l rich (xiii. 2) but did not forget God (Deut. vi. 10 — 12). (4.) 
 It denoted a wise householder's forethought. At the first he built 
 the altar near the tent (xii. 8). Now he pitched his tent near the 
 altar. Man's home and God's house should be contiguous, (o.) 
 But these old altars are obsolete. It was intended for sacrifice. 
 "Henceforth," &c., com. Heb. x. 26, and Heb. ix. 11— U. This 
 sacrifice final. Xo altar now needed. As the altar was a place of 
 meeting, so the word is now applied to Christian sanctuaries, which 
 are (1.) places of sacred communion : (2.) of Divine worship ; (3.) 
 of Christian fellowship ; (4.) of neighbourly gathering. 
 
 II. Quarrelsome servants. (1.) Effect of increase of substance. 
 The keeping a cause of perplexity. Not room in the land. If 
 poverty has its cares, so has wealth. (2.) The herdsmen jealous for 
 their respective masters. Such carefulness commendable. Not very 
 common. (3.) They would have done well to have seen their masters 
 before they quarrelled. Prevention better than cure. (4.) Their 
 strife might have led to serious consequences. The Canaauite, &c., 
 were in the land. They might have taken advantage of this strife. 
 It might have extended to their masters, and resulted in a family 
 disrupture. 
 
 III. Magxanimity of Abraham. (1.) How different he might have 
 acted. The whole land was his. He was most powerful and 
 wealthy. He might have decided without consulting Lot, and 
 simply have announced his decision. How many would have stood 
 on their dignity, and vindicated their rights. (2.) See what he did. 
 Took his nephew to a rising ground, whence the whole land might be 
 seen. Offered him the first choice. Was willing to abide by Lot's 
 decision, and take w^hat he left. (3.) This the result of a peaceful 
 spirit, and a firm faith in God. 
 
 rV. Worldlixess of Lot. (1.) Did not place himself in Abraham's 
 hands, nor seek his advice. This as the younger was his duty. (2.) 
 Eegarded, in his choice, material more than religious advantages. 
 The well-watered plain might suit his flocks and herds — his worldly 
 prosperity : but how the people would regard him and his religion, he 
 never asked or thought. Of more importance to him that he should 
 " get on " in worldly matters, than approve himself to God. (3.) 
 Yet he was a righteous man (2 Pet. ii. 7, 8). Defective piety. 
 Learx — 
 
 I. To regard the place of the altar. 
 II. To consider the sad effects of household strife. 
 
 III. To think more of brotherly kindness than might and right. 
 
 IV. To seek first the kingdom of God and his righteousness. 
 
 2 
 
26 Less. 13. THE rescue of LOT. {Notes.) 
 
 B.C. 1913. Gen. xiv. 1—15. 
 
 1 in the days, during the lifetime of. ... Afnraphel, sig. "guardian of the 
 gods.". . . . Shinar. The S. part of Mesopotamia, now Irakarabe (x. 10; 
 xi. 2; xiv. 1; Is. xi. 11 ; Dan. i. 2; Zech. v. 11). . . . Arioch,s\g. "lion- 
 like.". . . . EUasar (sig. "the oak of Assyria"), now Senkereh, in Lower 
 Babylonia. . . . Chedorlaomer, sig. " handful of sheaves." . . . JElam, a 
 district adjoining Shinar ; its king C. was supreme over the others (v. 4) 
 Tidal, sig. " veneration." . . . nations : prob. several tribes, of whom T. 
 
 2 was chief. . . . inade war. This is the first recorded war. . . . with, i. e. 
 against. . . , Bera, sig. " son of evil." . . . Birsha, sig. " son of tumult." 
 Shmab,%\g. "father's tooth." . . . Admar : one of the cities destroyed with 
 Sodom (Deut. xxix. 23 ; Hos. xi. 8). ... Shemeber, sig. " lofty flight," — 
 all. to eagle. Note the names of these kings as suggestive of character, and 
 
 3 com. Jas. iv. 1. . . Siddim, sig. " a depression full of stones." . . . salt sea 
 
 4 (Num. xxxiv. 12; Deut. iii. 17 ; Josh iii. 16; Ps. cvii. 34). . . . served: 
 hence they were defeated in this campaign of Chedorlaomer and his allies. 
 
 5' Revhaims, sig. " giants." . . . Ashlerofh Karnaim, sig. " the two-horned 
 Astarte." The R. worshipped this goddess {Giant Cities ofBasluin, 11, 12, 
 43, 88). . . . ZHzi>ns,sig. "restless" (Deut. ii. 20, 21). ... Emims, sig. 
 "terrible men;" prob. of great stature. . . . Shaveh Kiriathaim ■==. plain 
 
 6 of K. or the double city (Jer. xlviii. 1, 23 ; Ezek. xxv. 9). ... Horites, 
 sig. " dwellers in caverns," mountaineers (xxxvi. 20 — 30 ; 1 Ch. i. 38 — 
 42). . . . Seir, a mt range in S. of Palestine. . . . El-paran, sig. "oak" 
 or "plain of Paran," S."W. of Dead Sea . . . Wilderness, i. e. of Shur, 
 
 7 bordering upon Egypt. . . . they ; Chedorlaomer and his allies. . . En- 
 mishpat, sig. "fountain of judgment." . . . Kadesh, sig. "sacred; " S. of 
 Canaan. . . . Amalekites. A wandering people occupying the country be- 
 tween Palestine, Idumea, and Mt Sinai (Num. xiv. 25; 40 — 45). . . . 
 Amorites, sig. " mountaineers" (x. 16 ; 1 Ch. i. 14). ... Sazezon-tamar, 
 sig. " the pruning of the palm ; " an. name of Engedi, 2 Ch. xx. 2). . . . 
 
 8,10 with them, see v. 9. . . . slime-pits : natural fountains of asphalt or 
 bitumen, which, from their mention here, doubtless contributed to the 
 
 11 result. . . . remained, escaped unhurt. . . . therj ^o^-, i. e. Chedorlaomer and 
 
 12 his allies. . . . took Lot, as a captive. Thus Lot sutfered for his worldly 
 
 13 choice. . . . told Abrnm, who must therefore have been a man of some 
 consequence. . . . Hebrew, sig. " the man who passed over" (less. 11). ... 
 plain, or oak-grove. . . . Mamre, who joined Abramin this attack {v. 24). 
 Eshcol^ "a cluster." . . . Anerz=. " exile." . . . confederate : they had 
 
 14 formed a defensive and friendly alliance. . . . brother, i. e. his kinsman, as 
 in xiii. 8. Strictly speaking. Lot was his nephew (xii. 5). ... captive {v. 
 12). . . . armed, or led forth. Consider what he might have done under 
 the circumstances. Instead of risking life and property, many would have 
 let Lot take the consequences of his worldly choice (xii. 10 — 12). . . . 
 trained, instructed. . . . born in . house, children of his dependants. . . . 
 three hundred and eighteen : hence an idea may be formed of the wealth 
 and power of Abram. . . . unto Ban. Situation of this Dan uncertain. 
 Prob. Laise, near the sources of the Jordan, at ft of Mt Hermon. . . . 
 
 15 divided : made the attack from two or more sides. . . . by night, when they 
 were sleeping and wearied. . . . smote =z defeated. . . . Hobnh, N. of 
 Damascus, now Jobar {Porter, Giant C. of B., 340 ; S. S. P., 414 k). ... 
 left hand, approaching Damascus from Hermon. . . . Damascus {C. D. less. 
 ^Q). This the first mention of D. in the Bible. A most ancient city. 
 
(Analysis.) THE rescue of lot. Less. 13. 27 
 
 Marauding Chieftains — Capture of Lot — Bravery of Abram. 
 
 I. The Marauding chieftains. (1.) Their names suggestive of 
 character. Heads of savage and wandering tribes ; having their 
 head-quarters in the plain of Shinar and neighbourhood. (2.) 
 Cause of this recorded war not given. Probably to be referred ex- 
 clusively to the cause stated, Jas. iv. 1. Doubtless plunder and tribute 
 the chief objects sought. (3.) Falling upon the kings of the plain, 
 most probably by surprise, they were victorious. Levied tribute 
 and returned. (4.) Tribute paid during twelve years ; declined in 
 the thirteenth year. Ey this time the kings of the plain thought 
 they were strong enough to resist ; had probably organized resistance. 
 (5.) Chedorlaomer and his confederates march to enforce payment, 
 taking and plundering various cities on their way (5 — 7). (6.) 
 Battle of the vale of Siddim. The kings of the plain hemmed in 
 and destroyed. The nature of the ground facilitating their over- 
 throw. 
 n. The capture of Lot. (1.) He was in Sodom when it was taken 
 (11, 12). Thinldng more of material than of spiritual good, he 
 sought his home and companions among these people. He now 
 suffers the penalty of his folly. " He that soweth to the wind shall 
 reap the whirlwind." " He that seeketh his life shall lose it." (2.) 
 Perils arising from worldly choice, and ungodly companions. Young 
 people often suffer through their companions. Are judged of by 
 them. Lot lost the property for the increase of which he was so 
 anxious. He trusted more to the strong walls and untried friends 
 in Sodom than in the living God. " This their way is their folly." 
 *' A man's way is right in his own eyes." (3.) A hopeless captivity 
 and poverty are now before him. From what quarter could he ex- 
 pect deliverance ? 
 
 III. The bravery op Abram. (1.) He hears the news. (2.) Sum- 
 mons his confederates. This an alliance for mutual protection and 
 defence. (3.) Collects and arms his trained servants. These, with 
 the retainers of his friends, make a numerous band. (4.) Marches 
 in pursuit of Chedorlaomer. Might have abandoned Lot to his fate. 
 Hurries through the country and overtakes the spoilers and their cap- 
 tives at Dan. (5.) The night attack. Surprise of Lot. Abram to the 
 rescue. The forces divide, that the enemies' camp may be attacked 
 from various sides at once. Consternation and rout of the con- 
 federate kings of the east, and the rescue of Lot. (6.) The kings 
 not only routed, but pursued and slain. A guarantee of freedom in 
 the future from molestation. 
 
 Learn — 
 
 I. Evils of war ; desolation carried through a gi-eat country and into 
 many cities and homes. The innocent perish with the guilty. 
 II. Kesults of thoughtless choice of home and friends. 
 
 III. Friend in need is a friend indeed. Abram prosperous does not 
 
 abandon Lot in adversity. 
 rV. Jesus, the great conqueror, delivers our captive souls. 
 
28 Less. 14. abeam and melchizedek. {Notes.) 
 
 B.C. 1913. Gen. xiv. 17—24. 
 
 17 king. A term of wide application. The ruler sometimes of avast empire, 
 sometimes of a single town or small tribe. There were 36 in Canaan at 
 the time of the conquest (Jos. xii. 7 — 24), some of whom must have been 
 insignificant chiefs. . . . Sodom : one of the cities of the plain, each of 
 which {v. 8) had a king. , . . went out, to welcome and congratulate him 
 as a conqueror ; and perhaps to form an alliance, lest the victorious army 
 of A. should be turned against himself. . . . Shaveh, prob. near Jerusalem 
 on the N. . . . king^s dale (2 Sam. xviii. 18) : so called prob. from this 
 
 18 meeting. . . . Melchizedek (Heb. vii.), sig. "king of righteousness." He 
 was an eminent type of Christ (com. Ps. ex. 4 with Heb. v. 10 ; vi. 20 ; vii.). 
 His being without father and mother, &c., refers to his priestly office. The 
 Jewish priests being descended from the tribe of Levi. This M. was not 
 so descended, but Avas of unknown ancestry. Jesus, the high-priest of our 
 profession, of mysterious descent. Like M., Jesus unites in himself the 
 kingly and priestly office. . . . Salem, sig. " peace." By some thought to 
 be Jerusalem. But this is doubtful, though it was anciently called J ebus 
 (Jud. xix. 10, 11 ; 1 Ch. xi. 4. 5), and Salem (Ps. Ixxvi. 2). Kitto {K. D. 
 B. I. i. 203) is of opinion that Salem and Jerusalem were not identical. 
 bread . wine : refreshments, which some erroneously regard as intended 
 emblems of the Lord's sacrifice. . , . priest . high God. A great light in 
 the midst of heathen darkness. Whence did he derive this light ^ . . . 
 
 19 blessed him, i. e. Abram. . . . of . most high God, to Avhom he attributes 
 A.'s success. He thus reminds A. of God, perhaps not knowing he also 
 served the same hi^h God. . . . possessor, ^-c. : a fact which A. also {v. 22) 
 
 20 acknowledges ; and one we should remember. . . . delivered, d(-c. All suc- 
 cess is from God, and not the simple results of human skill or courage. To 
 him be all the praise. . . . And he, i. e. Abram. . . . gave him, i. e. Mel- 
 chizedek. . . . tithes, A. S. teothe = a tenth. . . . of all, of all the spoils that 
 he had taken. This he gave as an acknowledgment of his indebtedness to 
 God, and as a thank-offering for his success. What proportion of the re- 
 sults of our successes in trade or war do we devote to the service of religion ? 
 
 21 . . .persons, i. e. those rescued from captivity {v. 16). . . .goods, spoils 
 of war, . . . to thyself, as rightfully belonging to thee. My reward. . . . 
 
 22 Abram said. He confessed God in the presence of this heathen. A lesson 
 for us. Let us not be ashamed of being the servants ot God. . . . lift . 
 hand, as a solemn confirmation of an oath =z I swear unto the Lord. . . . 
 the possessor. I will therefore do right with what belongs to him. . . . 
 
 23 That, because I am God's servant. . . . shoe latchet : the thong that the 
 sandal was tied with (Jo. i. 27) ; a most valueless thing. A liint to be 
 just in the smallest matters. . . . thine, things that once belonged to thee, 
 before the invasion. . . . say, ^c. Thou shalt see that my wealth comes 
 
 24 from the King of kings. Can men say this of us .> ... eaten, and which 
 therefore I cannot return ; of the flocks, &c., we have rescued. . . . portion, 
 share of the spoil. . . . men, my allies. He would not enforce their offer- 
 ing or surrender of spoil ; i)ut leaving them to make their own bargain, 
 was still anxious that they should have " their portion," otherwise they 
 might not be willing to assist in any future emergency. 
 
 S. J. C. i. 44. Ferkin's Works (fol. ed.), ii. 223. 
 
{Analysis.) abeam and melchizedek. Less. 14. 29 
 
 The Triumphant Return — High Priest's Blessing — Division of Spoil. 
 
 I. The triumphant keturn. Abram returning from the subjugation 
 of the kings, accompanied with Lot, whom he had rescued, and laden 
 with spoils of war. (1.) The aged chieftain, Abram, 83 years of 
 age ; hale, vigorous, victorious. Not always that man's return 
 from the late enterprises of life is triumphant. (2.) His re- 
 tainers. His 318 servants (some, perhaps, left behind). How proud 
 would these be of their leader. (3.) Lot. G-rateful that he had 
 been rescued from captivity. (4.) Other rescued captives. Their 
 joy and thankfulness. (5.) The first recorded war ended in the 
 ti'iumph of right. (6.) The victory secured by a servant of God 
 with limited resources. Prophetic of the greater war in which the 
 great Seed of Abraham rescues, from a more cruel bondage, a greater 
 number, who come off more than conquerors through him who loved 
 them. (7.) His welcome home. The king of Sodom goes forth to 
 meet him. The joy of those who have friends and property restored. 
 n. The High Priest's blessing. (1.) The approbation of the holy, 
 the most valuable of all human praise. The praise of some is 
 humiliating to the receiver. Woe be unto you when all men speak 
 well of you. To please God, and hear his " well done,"" the best end 
 to seek. (2.) Melchizedek, a priest of God, would approve success 
 less than character. (3.) He was hospitable, and provided refresh- 
 ment for weary men. A good man's obligation to one vv^ho, for 
 others, had fought a battle in the right. His sympathy with the 
 emancipated. His respect for the deliverer. (4.) He was faithful ; 
 and reminded Abram of the most high God, Avho possessed all things. 
 Men, in their successes especially, have often need to be reminded of 
 this ; and that it is God who giveth the victory, (o.) Such a re- 
 minder may do a thoughtless man good, and can do a good man no 
 harm. Abram humbly received the reminder. 
 
 III. The division of the spoil. Many would have fought over it, 
 and, if so well able as Abram, would have kept all they could. (1.) 
 He gave one-tenth of all to God. Did homage thus to divine claims 
 and principles in the person of Melchizedek. (2.) Declined to take 
 anything as his own share. Would not have it ever said that any 
 man had made him rich. Though none could have said it justly, 
 (3.) Would not impose his rule upon others. Stipulated for the 
 right of other men. Had the power to dictate, but left them to 
 their owa free choice. Would not have them coerced by his ex- 
 ample, but claimed a portion for them. 
 
 Learn — 
 
 I, To love peace, and only enter upon righteous conflicts. 
 II. So to fight life's battle as to return victorious and with honest satis- 
 faction. 
 
 HI. Cheerfully to recognize the successes of others. 
 
 rV. To be more anxious about the right and true than about the profit. 
 V. To rejoice in the Captain of our salvation, who has conquered for us, 
 a ad who has rescued us from present captivity and future death. 
 
30 Less. 15. THE COVENANT WITH ABRAM. {Notes.) 
 
 B.C. 1912. Gen. xv. 
 
 1 After these things, i. e. those recorded in xiv. . . . word, commandment, 
 promise, revelation. . . . vision : the ordinary medium of Divine com- 
 munication at that time (Dan. x. 1 ; Ac. x. 10, 11). ... shield, defence, 
 protection (Ps. iii. 3 ; v. 12 ; Ixxxiv. 11). . . . reward. I will ensure thy 
 
 2 success, as also thy protection (Ps. xvi. 5; Iviii. 11; Pr, xi. 18). . . .Lord 
 God, Heb. Jehovah Adonai ■=. my supports, pillars. . . . give me . childless. 
 How shall my wealth, &c. , protil ? I have no child to leave them to. 
 Eliezer =. *' God his help." . . . Damascus, whence he originally came. 
 
 3 no seed, no child in fulfilment of promise (xii. 7). ... born . hottse . heir. 
 
 4 Some servant (xxiv. 2), prob. Eliezer. . . . word. God compassionately 
 
 5 removes all doubt. . . . tell . stars (Ps. cxlvii. 4), which man cannot 
 number (Jer. xxxiii. 22) ; and in the east, where the skies are so clear, 
 more are visible than even to us. ... So, as illustrious and innumerable. 
 
 6 believed. Though to a childless old man it may well have seemed incredible 
 (Ro. iv. 3, 9, 22; Gal. iii. 6 ; Jas. ii. 23). . . . Lord. With whom all 
 
 7 things are possible. . . . counted i^s. cvi. 31), reckoned, imputed. . . . that 
 brought thee. Let the past teach thee. I, who have begun, will make an 
 
 8 end (Ps. cv. 42, 44; Ro. iv. 13). . . . whereby =. by what means, or sign 
 
 9 (xxiv. 13, 14 ; Jud. vi. 17, 37 ; Lu. i. 18). . . . ?ieifer, a young cow (i). 
 B. N. S. ii. 132). . . . goat {D. B. N. S. i. 413) : like, but larger than our 
 
 ] goat. . . . turtledove, migratory. . . . pigeon, domesticated. . . . birds divid- 
 ed . not. They were intenihangeable in the system of sacrifices. Both 
 being regarded as one sacrifice, each was considered as one half, and laid 
 
 11 opposite to the other {!>. B. N. S. i. 341). ... And. Abram, having 
 provided the sacrifices, waited to see what God would do. ... fowlsy 
 vultures (Mat. xxiv. 28). , . . drove, ($'c., the sacrifice not for them. In- 
 
 12 terruptions in our most solemn approach to God {And. Fuller). . . . deep 
 sleep : wearied with excitement and watching. The need for watching 
 now past (Job iv, 13). ... horror, (S,-c. : awful sense of Divine presence. 
 
 13 Darkness of night without, and of soul within. . . . He, God. . . . said, re- 
 newing the promise more plainly. . . . surety, most certainly. . . . seed, 
 posterity. . . . land, Egypt. . . . serve them (Ex. i. 11). ... 400 yrs; in 
 round numbers (Ex. xii, 40, 41 ; Ac. vii. 6, 7) ; 430 yrs. from departure of 
 A. from Haran (b.c. 1921) to the Exodus (b,c, 1491). (See B.B. N. S. 
 
 14 i. 344). . . . Judge, overrule and punish (Ex. vi. 6 : Dent. vi. 22). . . . 
 
 15 substance, numbers and wealth (Ex. xii. 35; Ps. cv. 36), . . . to .fathers. 
 In the better land. . . . thou . buried. Thy body, when thy fathers have 
 
 16 welcomed thee, . . . old age (xxv. 8). . . .fourth geixeration, according to 
 the average length of life at that time. . . .not . full. Hence they shall 
 
 17 be borne with for a season. . . . smoking furnace . burning lamp. The well- 
 known symbol of the Divine presence. . . . passed . pieces, owning and ac- 
 
 18 cepting the sacrifice. . . . satne day . covenant. Here follows the substance 
 
 of the promise concerning the land rix'^er . Egypt, the Nile. . . . 
 
 Euphrates = sweet waters. All the land now occupied by the. . . . 
 
 19 I^enites, S. and S.W. of Palestine (smiths, or dwellei's in nests). . . . 
 Kenizzites (hunters). . . . Kadimnites (orientals), T. L. B. 164. Prob. 
 
 20 wanderers in the desert between Canaan and Euphrates. . . . Hittites, 
 descended from Heth, the s. of Canaan (x. 15 ; 1 Ch. i. 13). Inhabited 
 the S, of Canaan (xxiii. 3—18). . . . Perizzites (villagers), xiii. 7; xxxiv. 
 30; Jud. i, 4, 5. ... Rephaims (giants), living on N.E. of Canaan, . . . 
 
 21 Amorites (mountaineers), a powerful tribe descended from Canaan. 
 
(^Analysis.) the covenant with abeam. Less. 15. 31 
 What Abram heard — what Abram did — what Abram saw. 
 
 I. What Abram heard. (1.) The word of the Lord. Revelation, 
 commandment. (2.) 3Iode of communication. La a vision. The 
 word of the Lord needs now no vision. How little of the word of 
 the Lord Abram had. But here was a word addressed to him 
 personally. (3.) Time. Immediately after the record of Abraham's 
 courage, &c. (xiv,). (4.) Subject of the commvnication. (<?,) En- 
 couragement : " Fear not," " shield," " reward." (&,) Promise : " A 
 son." Numerous posterity. Fulfilled in the Jews, but more 
 particularly in believers — the spiritual " seed of Abram." Though 
 not addressed to us by name, as this "word" to Abram, the word 
 of the Lord is for us. Of salvation, comfort, precept, promise, 
 doctrine. A more sure word of prophecy. Do we prize the word 
 of the Lord ? seek to understand ? practise it ? 
 
 IL What Abeam did, (1.) He believed God. Some men need much 
 evidence and argument before they give mental assent to the word 
 they hear. Abram had little evidence. God spoke, and Abram be- 
 lieved. (2.) He prepared the animals and birds (see Jer. xxxiv. 
 18 — 20). The passing between the divided parts of sacrificial 
 offerings, the most solemn confirmation of words and covenants, 
 (see especially Heb. vi. 13 — 17). (3.) He watched and guarded the 
 victims thus dedicated. Would not suffer unclean birds to alight 
 near them. The profound reverence with which he regarded this 
 act and command of Grod. His faith thoroughly practical. (4.) He 
 slept. It was in a vision he had heard the word, now in a vision he 
 should behold its solemn ratification. Did not sleep until he had 
 discharged his duty. 
 
 III. What Abram saw. A horror of great darkness had fallen upon 
 him. The hour, the work, the circumstances, filled him with awe. 
 He expected he hardly knew what. The profound darkness would 
 make the light, that appeared, more visible. (1.) He saw a lamp of 
 fire. The sacred symbol of the divine presence. The Shekinah. (2.) 
 He saw the fire pass between the victims. He knew no more 
 solemn confirmation of words than this. God in his infinite conde- 
 scension adopted the method of ratifying his word, which Abram, 
 adopting to confimi his orvn promise, would have regarded as a most 
 solemn oath. (3.) This solemn assurance was combined with the 
 repetition of the promise not only as previously given, but with 
 detail and enlargement (15 — 21.) 
 
 Learn — 
 I. To regard with thankfulness this record of the divine word which 
 has come to us. 
 
 II. Christ is the true and final sin-offering. The divine presence was in 
 that sacrifice. 
 
 III. God was in Christ, as the lamp was among these victims. And 
 speaking merciful words of promise and pardon to us. 
 
 rv. Christ Jesus is the word of God. Henceforth we hear no man, save 
 Jesus only. 
 
32 Less. IG. THE intercession for SODOM. CMtes.) 
 
 B.C. 1897. Gen. xviii. 16—33. 
 
 16 And the men : the three angels whom he had entertained, at first not 
 knowing their true nature (Heb, xiii. 2). ... looked . Sodom : knowing 
 the fate of that wicked and doomed city. . . . went . them : still, " on 
 hospitable thoughts intent," they appeared as men, and Abram treated 
 them as such (Ro. xv. 24; 3 Jo. 6). ... the Zorc?, one of these three, with 
 
 17 a special commission. . . . said, as if communing with himself. . . . hide, 
 Ps. XXV. 14; Am. iii. 7 ; Jo. xv. 15). . . . Abram. From most men God 
 conceals his will, in order to execute it. Whatever it might be, it would be 
 
 18 safe to tell A., he would not try to frustrate it. . . . seeing. Having so far 
 
 19 exalted him, 1 will also tell him this. . . . know. He knows us all, but not 
 the same good thing of us. ... will . children. As yet A. had none. . . . 
 household. Servants, of whom he had many. . . . after him. Example 
 added to precept. . . . way . Lord. Family religion (Deut. iv. 9, 10; vi. 
 
 20 7 ; Eph. vi. 4). . . . cry. Here, again, great sin is represented as demand- 
 
 21 ing punishment (Gen. iv. 10). . . . Iwill^ ^c. : this was the thing he would 
 do. As A. would become a great nation, it was well that he should know 
 
 22 bow God would punish sin. . . . and . vien, i. e. two of the angels (xix. 1). 
 toivards Sodom : they too had a message of mercy (xix. 12 ; Heb. i. 14). 
 the Lord: the angel who remained was the Angel of the Covenant. 
 Abraham thought of Lot, and would save him, not knowing the purpose of 
 
 23 the two who had gone. . . . stood near, near in boldness and strong desire 
 
 24 also (Heb. iv. 16). . . . righteous. He thought of Lot. . . . Feradcenture, 
 perchance. . . . Jifty. Even so many, was a small number for so large a 
 
 25 place. . . .for theffty. The good preserve the evil from merited destruc- 
 tion. Salt of earth, &c. . . . far from thee. From thy nature, thy justice, 
 and love. . . . righteous, as . wicked. Both treated alike (Job viii. 20 ; 
 Is. iii. 10, W). ... do right : reward the good as well as punish sin (Job 
 
 26 viii. 3; xxxiv. 17; I's. Iviii. 11 ; Eo. iii. 6). ... said. The prayer an- 
 
 27 swered (Jer. v. 1 ; Ezek. xxii. 30). . . . answered, 2,xo^'r<i^ bold with suc- 
 cess (Lu. xviii. 1). ... dust . ashes. A mortal speaking to the Eternal. 
 
 28 lack ^ve. An ingenious argument. Should 45 good men suffer for lack 
 
 29 of 5 more ?. . . . and he said. The prayer again answered. . . . yet again, 
 
 30 a third time . . . . he said : a third time an answer is granted. . . . be 
 angry. He would i'ain wrestle in prayer, but would not oppose the Divine 
 
 31 will. . . . he said : a fourth time the answer is obtained. . . . Behold now. 
 
 32 A thing to be greatly wondered at. ... and he said : an answer for the 
 fifth time. . . . this once. He would not go beyond this. His human pity 
 had struggled with his sense of right, but it could go no further. . . . he 
 said : a sixth answer. . . . ten's sake. So few should indeed save that great 
 city. " Precious in the sight of the Lord is the death of his saints." "A 
 little that a righteous man hath is better than the riclies of many wicked" 
 
 33 (Ps. xxxvii. 16). . . . his way, to execute righteousness and judgment. . . . 
 his place; beneath the oak of Mamre. Thinking perhaps that Sodom 
 would be saved, for surely in the household of Lot there would be ten 
 righteous persons. 
 
 S. J. a i. 46. Goodtvin's Works (fol. ed.), y. 62. 
 
[Anahjsis.) THE inteecession fob sodom. Less, 16. 33 
 Importunity — Humility — Holiness — Chari ty — Submission . 
 
 Next to being concerned about his O'rni safety, a good man will be 
 anxious that others should be saved. The Bible contains several ex- 
 amples of this benevolent anxiety. Thus Jeremiah (ix. 1 ; xiii. 17 ; xiv. 
 17), Isaiah (xxii. 4), Lot (2 Pet. ii. 7, 8), &c., &c. The reasons are clear. 
 (1.) A good man cannot forget his o%\ti past life. (2.) He has now a 
 clear view of the nature and effects of sin. (3.) He desires the extension 
 of the kingdom of God. This the case with Abram. (1.) He had 
 great pity for sinners. (2.) Great love also for Lot, his nephew. (3.) A 
 true regard for the glory of God. Hence his intercession for Sodom 
 was :■ — 
 
 I. Marked by great importuxitt. Importunity an element of 
 successful prayer. Jacob wrestled till the break of day. The blind 
 man (Mark x. 48) cried " so much the more." Our Lord enforced 
 importunity in his teachings (Lu. xviii. 1 ; see also Lu. xi. 5 ; xxi. 
 36; Eo. xii. 12; Eph. vi. 18; Col. iv. 2; 1 Thess.v.l7). Abram 
 was importunate. Prayed six times, and obtained six distinct answers. 
 II. Chaeactehized by wonderful humility. (1.) Did not pre- 
 sume upon the distinguished relation in which he stood to God. 
 Always referred his request to the will and character of God. He 
 prayed because a good man ought to pray ; not because being good 
 he deserved to be answered. (2.) AcknoAvledged he was but "dust and 
 ashes " in the presence of God {ill. the Pharisee and the Publican). 
 III. Filled with lofty regard for the character of God. 
 (1.) He assumed that the wicked ought to be punished. Of this he 
 expresses no doubt. Adopts this as the inevitable determination of 
 infinite justice. (2.) Yet earnestly desires that the righteous may be 
 spared. Would have men know that the righteous God distinguished 
 between the good and the bad. Would rather the wicked sliould be 
 mercifully spared than that the righteous should be imrighteously 
 destroyed. 
 
 IV. Signalized by a wide charity. Would fain believe that there 
 were fifty righteous souls even in Sodom (com. with those who 
 thought that nothing good could come out of Nazareth). Still 
 clung to the hope that there might be some, however few, good men 
 in that vile place. Charity hopeth all things. Would sooner be- 
 lieve too much that was good of Sodom than too little. 
 
 V. Distinguished by profound acquiescence in the will of 
 God. Was afraid to go beyond that will. " Suffer vie to speah^'' ^V. 
 Went as far as he felt that he dared. Found, as he proceeded, that 
 God would be merciful as well as just ; even to the worst. Was 
 willing to save many for the sake of a few (see Mat. xiii. 28, 29). 
 
 Learn — 
 
 I. To pity sinners, and hate sin. 
 II. To prize the righteous. " The salt of the earth." 
 III. To intercede for one's own house especially (Job i. 5). 
 
34 Less. 17. the destruction op sodom. {Notes.) 
 
 B.C. 1897. Gen. xix. 12—26. 
 
 12 And the men. The angels {v.V). ... here^ in thy house, and in the city. 
 besides, those whom we have seen. . . . son-in-law, ^-c. The city should 
 be saved for the sake often, and now Lot's relatives may be saved for the 
 
 13 sake of one. . . . bring . out (vii. 1 ; 2 Pet. ii. 7, 8)' ... we. These 
 angels had this commission. Angels "excel in strength." . . . waxen z=z 
 
 14 grown (from A. S. weaxan, to grow). . . sent (Ps. ciii. 21). . . . Lot, glad 
 that his family might be saved. . . . spake : imagine how earnestly he be- 
 sought them. . . . married: note the effects of these ill-assorted unions. 
 Up. Lot was brief, and emphatic. No time to be lost (Num. xvi. 21, 45). 
 mocked : as many have since at the solemn message of God (Ex. ix. 21 ; 
 
 15 Lu. xvii. 28, and xxiv. 11). . . .morning arose, after that last night of 
 Sodom. Our last night will soon come. Where will the morning find 
 us? ... hastened. The end imminent. No time to be lost. !So we 
 should ^^e from the wrath to come. . . . wife . tivo dan. : only three right- 
 eous in that great city beside Lot. . . . iniquity, or punishment. . . . 
 
 16 lingered : even this good man lingered. He left property, relatives, friends, 
 behind. How many have lingered since ! . . . laid hold : many are saved 
 as by violence (Zech. iii. 2 ; Lu. xiv. 23). ... merciful. Mercy saves, 
 though the means be rough (Lu. xviii. 13 ; Eo. ix. 15, 16). ... brought. 
 
 17 forth, else they would not have gone forth. , . . Escape : they were un- 
 safe even near the city. . . . look not, ^c, with the eye, much less the 
 heart. . . . all . plain. Be not content with being just saved, but make 
 salvation doubly sure. . . . mountain. Because the plain would soon be 
 
 18 overwhelmed. . . . Lot said. He expostulated, who should have been glad 
 
 19 of safety at any price. He wanted an easy escape. . . . grace, favour, 
 mercy. . . . lest . evil. The way of escape seemed to be full of peril. The 
 
 20 way of life seems dangerous to doubting souls. . . . this city, Zoar {v. 22). 
 near, to him, and not very far from Sodom. . . . little one. Did he think 
 it was unworthy of Divine notice on that account ? . . . soul . live =. my 
 
 21 life shall be preserved. . . . accepted. Wonderful mercy in hearing such a 
 prayer. May we not sometimes be receiving the lesser, when the greater 
 
 22 mercy might be ours } . . . Haste, not for thy sake only, but mine also. 
 Man a hinderer of God (Mat. xiii. 58). ... thither. Mercy my first care, 
 
 23 then wrath (Hab. iii. 2). ... Zoarz=i little. . . . sun . risen : so does the 
 Sun of Righteousness arise, with healing beneath his wings, on the saved 
 
 24 soul. . . . rained. A furious tempest now commenced, destructive and 
 miraculous. . . . Sodom . Gomorrah, specially named as the largest. . . . 
 
 25 overthrew, utterly destroyed. . . . cities, those named, and also Admah and 
 Zeboim. . . . plain. Marks of volcanic action are visible throughout the 
 region. On consulting the map, a promontory will be seen reaching from 
 the E. nearly to the W. shore of the sea. Below this stood the cities. 
 The soil around was bituminous. The slime pits of the vale of Siddim 
 were near. The word Sodom, = burning (unless derived from this 
 catastrophe), may also denote the character of the locality. (The nature 
 and features of the region require to be studied. Hence see I>. JB. If. S. 
 i. 361 ; E. B. R. ii. 601—608, 669—677 ; T. L. B. 616, 621 ; Giant C. 
 ofB.U^; S. S. P. 289 ff. ; Art. " Dead Sea " in K. E. B. L. ; S. B. B. ; 
 
 26 T. B. K.) ... looked back. In violation of the command. Her heart 
 yearned for Sodom. . . .from behind. Hence she lingered more than Lot. 
 pillar . salt. A fearful judgment at once overtook her. She a monument 
 of wrath, and Lot a monument of mercy. 
 
{Analysis.) THE DESTRUCTION OP SODOM. Less. 17. 35 
 
 The Warning — the Escape — the Judgment. 
 
 I. The waening; (1.) How given. The messenger an angel ! The 
 deliverance of one man from a temporary calamity worthy of an 
 angel's powers. The great privilege of those who are permitted to save 
 souls from eternal death. W£ have had many warnings. Prophets, 
 apostles, &c,, &c. "If the word spoken by angels was steadfast," &c. 
 (2.) To ■wliom given. Lot. Even he, an imperfect man, shall be 
 saved. " Xot one of these little ones shall perish." " None shall by 
 any means pluck you out of my Father's hand." (3.) Its nature. 
 Unprecedented. Startling. Life and death. Several cities to be 
 destroyed. (4.) Wlien given. On the eve of the event predicted. 
 No time for saving property. Life the only thing to be carried 
 away. Presently the time will come when we can carry nothing 
 away with xis. Are we now prepared ? We may have but a short 
 warning, or none at all. 
 
 n. The escape. (1.) Lot receives the warning. Informs his sons-in- 
 law. They ridiculed it. Scoffers. Many make a mock at sin. Still 
 worse to make a mock of religion. Many do even this. Their " day 
 is coming." Was there any cause in Lot for their scoffs ? Had they 
 not sufficient reason, in his known character to believe him 1 Im- 
 perfect piety has little influence. Probably his influence in Sodom 
 was not very great. (2.) He lingered, (a.) The time. Not a 
 moment to be lost, (b.) The place. Sodom. Sinful and doomed. 
 (c.) The reaso7i. Did not doubt the warning. Not doubt, but sinful 
 attachments. Had friends and property in this wicked place. (3.) 
 Conpulsion was needful. The angels had to lead him forth. Strange 
 that men need to be coerced into accepting a great deliverance. 
 Yet this brand was 'plucUed from the burning. Men have to be 
 compelled to come in, &c. (4.) Even then Lot did not wish to go as 
 far as he could from destruction, but to remain as near as possible. 
 
 III. The judgment. (1.) The people were employed, as usual, in their 
 pleasures, labours, or sins. Did not think their end was so near. So 
 wil] it be at the judgment of the world. Death may overtake us at 
 unawares. (2.) Lot being at a safe distance, the fearful tempest com- 
 menced. Fire destroyed the city, and M'ater soon flowed over and 
 submerged the smoking ruins. (3.) Lot's wife, looking back, was 
 changed into a pillar of salt. None who are on the way to heaven, 
 can look back longing on the world they leave Avithout injury. Old 
 attachments are thereby strengthened, and new occupations, &c., are 
 made distasteful. Such declension displeasing to God. 
 
 Learn — 
 
 I. The wonderful mercy of God for even imperfect Christians. 
 II. The duty of thankfully receiving the warning he sends. 
 III. The duty that lays upon us of warning men "to flee from the wrath 
 to come." 
 
 IV. God's great love in providing a deliverer for us. 
 
3G Less. 18. hagar AND ishmael. {Notes.) 
 
 B.C. 1803. Gen. xxi. 6—21. 
 
 6 Sarah ■==. my princess ; formerly Sarai (?) contentious. Here contending 
 with Hugar, she will be a princess in her own house. . . . God . made. He 
 had removed her atiliction. . . . laugh (xviii. 12) : a playful allusion to her 
 former doubts (Ps. xxvi. 1, 2; Is. liv. 1; Gal. iv. 27). .. . all . hear. 
 Many would hear afterwards. Her child bore in bis name (Isaac == 
 
 7 laughter) a record of her mirth (Lu. i. 58). ... Who . said? no one ; but 
 
 8 witli (iod all things are possible. . . . weaned. Hebrews suckled their 
 children a long time; prob. ab. three years. Samuel was taken when 
 weaned to Eli (I Sam. i. 24). Children of Levites first received their daily 
 portion when three years old (2 Ch.xxxi. 16). . . .feast. Af. at weaning 
 said to be still common in the East. Abraham's numerous household and 
 
 9 connections suggest a great rejoicing. . . . son : Ishmael = God hears 
 (xvi. I. 5). . , . Hagar =z flight. Her life a comment on her name. She 
 had left Egypt, had been already a fugitive (xvi. 6) from the house of 
 Abraham, . . . mocking (Gal. iv. 29, 30), suggestive to Sarah of future 
 
 10 strife. . . . Wherefore, because of present irritation, and fears of the future. 
 
 11 Cant out (xxv. 6 ; xxxvi. 6, 7). ... grievous. Abraham was very fond of 
 
 12 Ishmael (xvii. 18). . . . God, the God of all consolation (Jobxv. 11 ; Ro. 
 vii. 6). ... hearken, voice. A mother's instincts are often a truer guide 
 in practical matters of home life than a father's reasons. .. .for. He 
 gives a reason for the command (Rom. ix. 7, 8; Heb. xi. 18). All His 
 
 13 commands are reasonable, though we may not see the reason. . . . also. 
 Here is true comtort. A promise from one who has the will and power to 
 make it good. . . . nation {v. 18 ; xvi. 10 ; xvii, 20). . . . because : not for his 
 own sake. So the children of God are blessed for their Fathei''s sake, not 
 
 14 their own. . . . rose. Hence the command was given prob. in a vision. 
 Early : prompt obedience. . . . bread : a word that often means food in 
 the general (iii. 9 ; xxviii. 20) ; not loaves, as with us, but thin cakes. 
 bottle, often made of skin (hence Mat. ix. 17). But pottery was an 
 ancient art. . . . water, needful in the sultry desert. . . . sent . away : 
 evidently towards Egypt, her native land. A sad parting on both sides 
 (Jo. viii. 35). . . , wandered, lost her way. ... Beer-sheba =z well of the 
 oath (vv. 22—33; xxvi. 12—23. S. S. F. 21, 148, 159; JR. B.R.i. 
 
 _ 300— 3.)3 ; X. B. 5r,7, 560). Most southerly point of Holy Land (Jud. xx. 
 
 15 1). ... spent : and the well not then dug. . . . cast, placed. . . . shrubs, 
 
 16 to protect from the sun. . , . bowshot, as far as a bow will project an ar- 
 row. . . . death, which she deemed inevitable. . . . foiee, in prayer. . . . 
 
 17 ^oept : picture this sad scene. . . . 'voice . lad. Concerning whom he had 
 given a promise {v. 13). . . . aileth (fr. A.S. eglan, to torment), troubletli 
 (Ex. iii. 7). ... God . heard. Not only do tender mothers, but the great 
 
 18 God also cares for children. . . . lift up. He who spoke the word 
 
 19 provided the means. . . . opened . eyes. Discovered to her the water 
 
 20 (Num. xxii. 31 ; 2 X. vi. 17, 18, 20 ; Lu. xxiv. 16, 31). . . . with . lad. 
 To help and strengthen (xxviii. 15 ; xxxix. 2, 3, 21). . . . wilderness, be- 
 tween I'alestine and Egypt. He became the ancestor of a large part of 
 the wild Arab tribes (xxv. 9, 12—19). . . . archer, using his bow in the 
 
 21 chase and in war (was about 16 years old when this occurred). . . . Paran 
 ■=. cavernous region, S. of Palestine, extending towards Egypt (xvi. 12). 
 
 Giant C. of B. 301, 324. S. S. P. 41, 43, S. J. C. 35, 37. Jamieson's East. 
 Man. Old Test. 55. D. B. N. S. i. 394. Burder's Oriental Customs, 49, 60 
 (Longman). 
 
{Analysis.') hagar and ishmael. Less. 18. 37 
 
 The Expulsion — the Journey — the Interposition. , 
 
 I. The expulsion. (1.) Of ?vJiom. Hagar, the bondwoman, and 
 Ishmael, Abraham's son. Type of those who are cast out spiritually. 
 Bondslaves of sin, whom the truth has not made free (Gal, iv. 31 ; 
 Jo. viii. 36). (2.) B// whom. Abraham ; at Sarah's request, and 
 by the Lord's direction. With a human pity for Hagar, he yet 
 obeyed God. The event eminentlj'- instructive to us. Servants of 
 the law shall not, as such, divide with the free children the pro- 
 mises and blessings of the gospel : they are for the heirs of Christ, 
 the Son who has made us free. (3.) WJierefore. Because of the 
 mocking of the son of the free woman. God wall avenge his own 
 elect. Mockers are cast out. Isaac mocked for his childlike attach- 
 ment to his mother ; and the seed of Abraham this day mocked for 
 then- attachment to Chi'ist. (4.) How. Kindly, pitifully. Food 
 for the journey was given. The bond have their good things in this 
 life. Even they are blessed so far. (5.) Whltlicr. Eg\'pt, the 
 house of bondage, their destination. The bond journey through a 
 wilderness to a prison. 
 
 n. The journey. Through the wilderness of Beersheba. Drear, 
 desolate, lonely. The home where they might have been happy, be- 
 hind ; before them, — Eg\T)t. A sad picture. The wilderness full 
 of dangers, and could ill supply their wants. The failure of water. 
 Tlie way lost. Thirst in "the dry land where no water is." 
 Ishmael, fainting and weary, likely to die. The mother's solicitude. 
 Cannot bear to sec him die. Tlie death of the free beautiful, 
 attractive. Religious analogy. The world cannot bear to see its 
 loved ones die. No hope, &c. The lad moaning with exhaustion ; 
 the mother weeping and praying (sketch the scene). III. Tenderness 
 of mothers. Duty of children. 
 
 III. The interposition. (1,) God heard the lad. He "hears our 
 sighs and counts our tears," Knows what we have need of. His 
 compassions fail not, (2.) The voice of the anxjel. Comforting, 
 guiding. Exhorted to hope and duty. (3,) The promise. The lad 
 should not die, Tlie only word that could comfort that mother's 
 heart, (4.) The well of water. Gracious provision for the bond- 
 woman and her son. There is a well for the wilderness travellers. 
 Those who have mocked at the free children, who have served the 
 law, are invited to come and drink. (5.) The hondwoman atid her 
 son did not go down into Egypt, They remained in the wilderness ; 
 became the founders of a great nation. God would not have any 
 perish. 
 
 Learn — 
 
 I. The sin and folly of despising Christ and his people. 
 
 II. Tlie mercy of God to even such thoughtless sinners. 
 
 III. Tlie strength of maternal affection, and duties of youth. 
 
 IV. He makcth strenms to flow in the desert.. The river of life is not 
 far from us : " Whosoever will, let him come unto me and drink." 
 
 V. We need divine grace to open our eyes that we may see this stream. 
 
38 Less, 19. the offering of jbaac. (Notes.) 
 
 B.C. 1871. Gen. xxii. 1 — 14. 
 
 1 after these things, i. e. after those recorded in xxi. . . . tempt, in the sense 
 of try : not tempt to sin, in the common sense of the word (1 Cor. x. 13 ; 
 Heb. xi. 17 ; Jas. i. 12, 13). ... said, in a vision. . . . Abraham : called 
 him by that significant name, to do that which seemed the subversion 
 of its meaning. . . . said, at once. . . . Behold, Heb. = behold me. Thou 
 
 2 seest me. That is enough, I am always ready. . . . thy son. The child of 
 my promise, and thy old age. . . . only son. In whom alone centres all 
 thy hope (Jo. iii. 16). . . . lovest, with all thy affection (Matt. iii. 17). . . . 
 Moriah = Mount of Appearance. By most writers believed to be M. in 
 Jerusalem. Stanley identifies M. with Gerizira {H. B. R. i. 393; S. S. 
 P. 177, 251. 2 Ch. iii. 1) (Stanley's view refuted, J). B. N. S. i. 389). . . . 
 burnt offering. How fearfully must this have sounded to Abraham. . . , 
 
 3 early. Again note his prompt obedience. . . . ass : the aged man would 
 
 4 most likely ride. . . . young men, to carry wood and provisions. . . . third 
 day : as he dwelt at Beersheba, this mt could hardly have been Gerizim. 
 afar off, at some little distance. Gerizim is seen miles away, and it is in- 
 conceivable that the patriarch and his son would journey, burdened, so 
 
 5 far. . . . Abide . here. Otherwise, not entering into his faith, they might 
 have hindered him, . . . worship. He does not tell them how. . . . com^ 
 
 6 again. He believed they would both return. . . . laid . Isaac (Jo. xix. 
 17). I. was about 25 years of age. . . .fire, the kindling. . . . knife, to 
 
 7 slay his son. . . . lamb. Even from the beginning a lamb was the recog- 
 nized sin-offering (iv. 4). How must this question have gone to the 
 
 8 father's heart ! . . . God . provide : now, and in the future (Jo. viii. 56). 
 latnb. Jesus the true Lamb of God (Jo. i. 29, 36 ; Ac. viii. 32 ; 1 Pet. i. 
 19; Rev. y. 6, 12; vi. 16; vii. 10,14; xiii. 8 ; xxi. 27). God only could 
 
 9 provide this " all-atoning lamb." . . . the place. As God indicated the 
 place now, so also in the case of the Lamb. . . . built . altar, of the stones 
 lying about (xiii. 3, 18). ... wood . order, with care. Faith subduing 
 emotion. . . . bound Isaac, with fixed and deliberate intention. . . . laid 
 him. Isaac yielding : offers no resistance to his will (Phil. ii. 8 ; Ps. xl. 
 7 ; Heb, x. 7). A strong man of 25 years might have evaded this death 
 
 10 (Jo. X. 18). . . . on . altar (Heb. xi. 17 ; Jas. ii. 21). . . . took . knife, not 
 
 11 expecting any interposition, . . . Abraham. Twice repeated. Loudly, 
 
 12 emphatically. . . . he, the angel. . . . Lay not, ^c. (1 Sam. xv. 22 ; Mic. 
 vi. 7, 8), ... now . know. God knew all along how it would be. Yet in 
 condescension to us, he is thus described as learning by experience (xxvi. 
 5 ; Jas. ii. 22). ... seeing. To what extent do we fear him ? What, of 
 sin, &c., have we given up in proof of our fear } . . . lifted . eyes, from his 
 
 13 son. . . . looked, around. . . . ram caught, ^-c. And thus the Lord has pro- 
 vided, for none other led that ram to the hand of Abraham. . . . stead . son 
 (Heb. xi. 17 — 19). He certainly expected to offer up his son. And he 
 certainly believed the promise concerning him (see Ro. iv, 16 — 22). 
 Hence he believed that Isaac, being offered, would be raised again from the 
 
 14 dead; as Jesus the great archetype was. . . . Jehovah-Jireh == the Lord 
 will see, or provide. God did see the obedience of faith of Abraham. He 
 did provide then a ram, and in after-times a Zamb as the great sin-offer- 
 ing : who being offered, there remaineth no more sacrifice for sin. 
 
 Consecrated Heights, 35. Giant C. of B., 118. S. J. C. i. 47. Lightfoofs 
 Works (fol), i. 267. Dibden's Sunday Library, v. 333. K. D. B. I. i. 
 261. Binney's Illustrations of Faith. 
 
(Analysis.) THE offering of Isaac. Less. 19. 39 
 
 Abraham's Trial — Abraham's Obedience — Abraham's Reward. 
 
 I. Abraham's trial. (1.) Purpose of this trial. Not to discover 
 something unknowTi ; but to test the strength of a recognized faith. 
 To prove to Abraham, and to the world through him, the strength of 
 faith. " God tempteth no man." To put Abraham in remembrance 
 that a believer's life involves obedience to the uttermost as well as 
 salvation to the very uttermost. To illustrate the gift of Christ ; 
 whose day Abraham saw afar off. (2.) The nature of this trial, 
 (a.) The sacrifice of a so7i. An only son. A well-heloved son. (Z>.) 
 By the father's owti hands, {c.) A son of promise. Through whom 
 was expected the fulfilment of the covenant. In whom this great 
 believer's hopes centred. What is the trial of our faith as compared 
 with this ? How little does our faith in God call us to surrender. 
 Yet the " trial of our faith is more precious than of gold which 
 perisheth." 
 II. Abraha]M's obedience. (1.) He did not wait for the repetition of 
 the command, nor demand additional evidence concerning it. Did 
 not imagine he might have mistaken its nature. Did not question 
 the love or wisdom of God. Did not wait till he perfectly under- 
 stood its purpose. (2.) It ?vas jjrofiijyt. To hear was to obey. 
 Eose early. Prepared at once. (3.) It n'as ruled hy prudence. 
 Told no one his purpose. "VMiat might Sarah and Isaac have done 
 or said to hinder the execution of the plan ? Conceals it from his 
 young men. Would not suffer them to go to the spot. They might 
 have hindered what they might have deemed criminal or foolish 
 enthusiasm. The wood was cleft at home and taken with him. 
 There might be none on the spot. That might be a hindrance. 
 (4.) It was marked hy great self-control. Does not by manner 
 express a mental burden. The affecting conversation with Isaac by 
 the way. (5.) It n-as distinguished hy an heroic confidence in God. 
 The Lord will provide. He fully believed he should return to the 
 young men with Isaac. Expected he would be raised from the 
 dead (Eo. iv. 16—22). 
 
 III. Abraham's reward. Having built an altar, he bound his son. 
 Non-resistance of Isaac. (" Jesus, the Son of God, became obedient 
 unto death." " N"o man taketh my life fi-om me," &c. Isaac, at 25 
 years of age, might have resisted, but did not.) Laid him on the 
 altar. Took the knife. Angelic interference. The ram caught in 
 the thicket. The blessing. His descendants were to be as count- 
 less as the stars or the sand. How great his joy that he had pleased 
 God, and yet had his son preserved to him. Have we this testimony 
 that we please God? His happy return home. The respect in 
 which all would hold the man who had shown that he loved God 
 better than aU beside ; and whose laws he would obey to the letter. 
 
 Learn — 
 
 I. Eeceive with submission the trial of our faith. 
 II. Cheerfully and promptly obey God. 
 
 III. The Lord has provided. Jesus died willingly. 
 
40 Less. 20. cave of machpelah. {Notes.) 
 
 B.C. 1859. Gen. xxiii. 1—20. 
 
 1 Sarah : 90 years old at birth of Isaac (Gal. iv. 22—31 ; Heb. x. 11 ; 1 
 
 2 Pet. iii. .5, 6 ; Num. xxvi. 46). . . . Xtrjath- arba = city of Arba. Ace. to 
 Jews, = city of four, because Adam, Abraham, Isaac, Jacob, were buried 
 there (xxiii. 2; xxxv. 27; Jos. xiv. 15; Jud. i. 10). ... Hebron = 
 alliance ; very ancient. Built 7 years before Zoan (Num. xiii. 22). 22 
 m. S. of Jerusalem. Now el-Khiilil; pop. 7000 {T. L. B. 583; S. S. P. 
 16i, 100, 513 ; R. B. R. i. 315 ; ii. 430—462). . . . came, from his own to 
 
 3 Sarah's tent (xviii. 9). ... Heth, a son of Canaan (x. 15). . . . sons of 
 
 4 ITigf'A = Hittites. . . . stranger (xvii. 18; 1 Ch. xx. 15; Ps. ex. 12; Heb. 
 xi. 9, 13). A modest address for one so mighty. . . . give (Ac. vii. 5), God 
 had already given him the land to live in, yet he would buy a sepulchre 
 
 5 therein. By give he means sf// {v. 9). ... of Heth. Although Abraham 
 
 6 was but a stranger, they answer with respect. . . wy lord, more than 
 mere courtesy. . . . mighty prince ^B-fih. prince of God. One whom God 
 
 7 had made great (xiii. 2 ; xiv. 14 ; xxi. 22, 23 ; xxiv. 35). . . . stood . 
 
 8 bowed. Answered with equal courtesy. . . . Ephron =i;xwii-\\\e. . . . 
 
 9 Zo//«!>- ^ whiteness. A Hittite (xxv. 9). ... give. "Whatever the price, 
 a burial-place for his wife would, for its preciousness, be as a gift. . . . 
 Machpelah = portion. Here were buried Abraham, Sarah, Isaac, Ilcbekah, 
 Jacob, Leah (xlix. '29 — 32; 1. 12, 13). The Syrians are still ceremonious 
 in buving and selling (T. L. B. 577 — 579). The cave still exists. 
 Enclosed by a building 200 ft long, 150 ft broad, 60 ft high (R. B. R. 
 ii. 433 ff. ; S. J. C. 484). . . . money. Thus anciently used as means of 
 
 10 exchange (xiii. 2; xx. 16). ... atidtence, Heb. ears. . . . went . gate (xix. 
 
 11 1; xxxiv. 20, 24; Ruth iv. 4), . . . give I thee. A mere ceremonious 
 
 12 offer. He would not tix a price (2 Sara. xxiv. 21 — 24). . . . boived. The 
 
 13 sale thus ceremoniously continued. ... give .money. It shall be a purchase, 
 
 15 not a gift 400 shekels. Jewish shekel was about half-a-crown. 
 
 Hence the value of the field and cave, in our money, was about £50. . . . 
 
 16 u-hat . that ? A mere trifle. . . . weighed. That the value might thus be 
 tested, as well as by number (Jer. xxxii. 9). ... current money, ordinary 
 coinage. . . . merchant, such as was used in all purchases. This is the 
 
 17 first purchase recorded in the Bible. . . . Mamre. Here evidently another 
 name for Hebron. . . . made sure. The bargain was transacted in the 
 
 18 presence of many witnesses {v. 18). . . .possession. Though all the land 
 was his as the gift of God, the first that he really possessed was this burial- 
 place. . . . all . in . gate. All the inhabitants of the city, i. e. Hebron. 
 
 19 after this. Having by purchase made the field and cave his beytrnd all 
 dispute. . . . buried. Abraham, 137 years old, at the grave of his wife, a 
 melancholy sight. Death severs the most cherished companionships. Yet 
 there is One who has conquered death, broken the sceptre of the King of 
 Terrors, and brought death and immortality to life. Jesus is the Prince of' 
 Life and the King of Glory. He has prepared a place, where those who 
 love him may be united in sweet friendship for ever. 
 
 Wylie's ^' Scenes from the Bible,"' 115. 123. Macduff's ''Sunsets on the 
 Hebrew Mountains" 9. Land and the Book [Thompson), 106, 577—582. 
 K. B. B. I. i. 265. Burder's " Oriental Customs," 397 (Longman), man- 
 ley's " Sermons in the East," 141. 
 
(Analysis.) cave of machpelah. Less. 20. 41 
 
 The Death — the Grave — the Burial. 
 
 I. The death, (1.) Of Sarah, — princess. Kings and great men 
 die. Appointed to all men. " Wealth cannot deliver in the day of 
 his power." One of the most remarkable of the women of the Bible. 
 (2.) The wife of a great man. Derives her chief dignity from this 
 connection. Little expected the honour that would befall her fi-om 
 this marriage. The source of Abraham's joy, as well as the occasion 
 of some of his sins. (3.) The mother of the free. The ancestress of 
 Jesus, and those who believe in him. (i.) Died at Heiron= 
 alliance. The alliance with Abraham dissolved, and her eternal 
 alliance with Abraham's God, and one who was before Abraham 
 (Jo. viii. 58), now inaugurated. Happy are those who compose the 
 bride — the Lamb's wife ; the day of death is Avith them the day of 
 their espousals. The alliances of earth, abandoned for a better and 
 more lasting one. 
 II, The grave. (1.) A care. We are of the earth, earthy. Dust, 
 and must return to dust. We have to dig a cave, or hollow place, in 
 the earth ; here was one already prepared. (2.) Purchased. Abra- 
 ham selected one that would receive his own remains, (" The 
 family meeting-place " is an epitaph at Pere la Chaise), Men some- 
 times think more of their sepulchres than of death ; and make 
 greater preparation for the temporary repose of the body than the 
 eternal rest of the soul. It was all that Abraham purchased of the 
 promised land. The country was given to the living. The promised 
 land of heaven for the living is a fi-ee gift, and there will be no bar- 
 gaining for graves tliere. Man sells a place for the dead, God gixes a 
 home for the living (see " Thanatopsis " by Bryant the poet). 
 III. The burial. " That I may bury my dead out of my sight." The 
 object that once most pleased the eye must be put " out of sight," 
 as a loathsome thing. Life, a fountain of beauty and attractive- 
 ness. How glorious that world must be where they die no more, 
 and are never put out of sight. Those who die in the Lord, and are 
 put out of sight, will presently be in sight for ever. The aged man 
 before the grave of his wife. The parting is not for long. A few 
 more steps, and he will be at home with his princess for ever. God, 
 not the God of the dead, but of the living. The " pious dead " live 
 with him. But with all this Christian hojjc, the loss of dear friends, 
 and the sundering of long companionships, is painful. At such times 
 may we be able to say " Thy will be done." 
 
 Leaen — 
 
 I. The great, and good, and best loved must die. 
 II. The earthly dissolution may be the beginning of our eternal union. 
 III. It is little this w^orld can furnish us besides a place to lie down in at 
 
 the end of the journey. 
 rV. Happy are those who, being saved themselves, have a good hope of 
 meeting those who are " not lost, hut gone before.''^ 
 
42 Less. 21. ISAAC'S maeeiage.— pt. i. {Notes.) 
 
 B.C. 1856. Gen. xxiv. 10—28. 
 
 10 servmit. Some faithful and sagacious servant, who could he intrusted 
 with so delicate a miesion. It may have heen Eliezer of Damascus, 
 Ahraham's steward (xv. 2) ; and this is the more likely from what 
 follows. . . . ten : sufficient to show that his master was a man of sub- 
 stance, and to carry what was needful, . . . camels. Two kinds : the 
 Arabian (one hump), Bactrian (two humps). (Dromeda'-y stands in same 
 relation to camel, as race-horse to dray-horse). Arabians call them "ships 
 of the desert." Will carry burdens weighing 1000 lbs. Their spongy foot 
 adapted to the yielding sand and hot rocky ground. They are very hardy, 
 will live long on the prickly shrubs of the desert. Drink enough water at 
 once to last them many days ; having a cellular, sponge-like stomach, in 
 which it is retained for use. The hump, too, seems to be a reserve of food. 
 Its waste nourishes the body when food is scarce. . . . Mesopotamia, lit. 
 land between the rivers, i. e. R. Tigris and R. Euphrates. . . . city . Nahor, 
 in the N. of M. Haran (less. 11) ; N. son of Terah, and bro. of Abram 
 
 11 (called Xachor, Josh. xxiv. 2). . . . kneel : the c. is taught to kneel to be 
 laden and unladen. . . . well : wells were highly valued, and those who dug 
 them reckoned public benefactors (xxi. 25 — 31 ; xxvi. 14 — 33; Jud. vii. 
 
 12 1; Jo. vi. 6). . . . the time (Exod. ii. 16; 1 Sara. ix. 11). . . . God. 
 Abraham, God of covenant and promise. By this title God was addressed 
 for ages. . . . speed = fortune (A.S. spedan = to prosper) ; (Neh. i. 11 ; 
 
 13 Ps. xxvii. 5). He trusted more to God than to his own wisdom. . . . I 
 stand . well (xxix. 9) : I have come to the best place, but can do more. . . 
 
 14 to pass. He asks for a sign. . . . the damsel. He was sure the damsel 
 would be among the women. The one who responded to his request, he 
 desired might be the one of whom he was in quest, . . . thereby (Jud, vi. 
 
 15 17, 37; 1 Sam. vi. 7; xiv. 10; xx. 7), . . . Rebehah =^ Qx\cha.vaxn^, 
 ensnaring. . . . Bethuel (xxv. 20 ; xxviii. 2, 5). ... Milcah = adviser (xi. 
 
 16 29 ; xxii. 23). . . . very fair (xxvi. 7 ; Prov. xxxi. 30 ; 1 Pet. iii. 3) 
 
 down : steps or decline to the receptacle provided for the water of the 
 
 17 spring. . . . ran, hastened with joy, believing his mission near its accom- 
 
 18 plishment. . . . my lord: not only fulfilled the sign, but with true courtesy 
 
 19 (1 Pet. iii. 8 ; iv. 9). ... let down, from her head or shoulder. . . . I tvill 
 
 20 draw : kind as well as courteous to this stranger. . . . hasted. " He gives 
 
 21 twice who quickly gives." . . . wondering, at her kindness and oondescen- 
 
 22 sion. . . . wit = know (A.S. witan, to know). . . . earring, see marg. (Ex. 
 xxxii. 2, 3; Is. iii. 19—21 ; Ez. xvi. 11, 12). . . . half shekel {goldm) : a 
 
 23 silver s. = 264 grains ; and a golds. = 132. ... Whose daughter ? The 
 wife of Isaac was to be of Abraham's kinsmen. The sign was fulfilled ; if 
 
 24 she were a kinswoman also, no doubt would remain. . . . And she said, ($-c. 
 
 25 Hence she was a kinswoman. . . . moreover. The kindness of Rebekah 
 increases, and was unexpectedly rewarded by the presents given by the 
 
 26 stranger. . . . bowed, in thankfulness {v. 52 ; Ex. iv. 31). . . . Blessed, %c. 
 (Ex. iviii. 10 ; Ru. iv. 14 ; 1 Sam. xxv. 32, 39 ; 2 Sam. xviii. 28 ; Lu. 
 
 27 i. 68). . . . mercy (xxxii. 10; Ps. xcviii. 3). ... way, of obedience and 
 duty. . . . led {v. 48). He acknowledges the providential guidance of 
 
 28 God. . . . house = the family. Whom he thus discovered. . . . ran, in 
 wonder and delight. . . . mother's house. The women's apartments as 
 distinct from the men's. 
 
 Camel, D. B. N. S. i. 306, 44. ; ii. 78, 218 ; Eastern Man. (Jamieson), Old 
 Test., 24. mezer, ibid. 34. S. J. C. 37—39. JBT. J). B. I. i. 272. 
 
{Analysis.) ISAAC'S mabeiage. — pt. i. Less. 21. 43 
 
 Eliezer's Mission — Eliezer's Journey — Eliezer's Suit. 
 
 I. Eliezer's mission. (1.) JRepresentative. Went as the represent- 
 ative of Abraham. " Abraham was old, and well stricken in years." 
 Not so well able as formerly to undertake a journey across this 
 desert. Besides, for reasons of policy it was better that he should 
 send, than go. Better, too, that he should remain and guard Isaac. 
 Suggestive of the value of this servant, and the confidence reposed 
 in him, that he should be selected to represent such a man as Abra- 
 ham. (2.) Delicate. Scarcely any mission could require greater 
 tact and judgment. Eliezer must have been kno^-n to his master as 
 a prudent man. (3.) Important. The wife of Isaac was to hand 
 down the covenant promise to Isaac's children. Eliezer must to 
 some extent at least have entered into Abraham's religious feelings 
 and views. (4.) Successful. This because Eliezer throughout 
 sought the divine guidance and blessing, while he used all proper 
 human means. " Our best-concerted schemes are vain, unless the 
 Lord conduct the plan." 
 
 II. Eliezer's journey. (1.) His company consisted of the men who 
 went ^-ith him, and the ten camels laden with presents, &c. The 
 ten camels were intended, doubtless, not only to express the circum- 
 stances and wealth of his master, but also to convey the bride and her 
 personal possessions to her husband. The men needful to look after 
 the camels, and also to protect Eliezer and the presents. (2.) His 
 destination. Many days' journey across a wilderness inhabited by 
 warlike tribes, to the city of Nahor. Great skill required in making 
 a safe journey. (3.) His arrival. Eests outside the town, where 
 was a well (11). His reliance on God. Here he offered a prayer 
 (12 — 14). God heard the prayer and conducted to the spot a 
 damsel who in all things fulfilled Abraham's desire (4) and his own 
 wish (14). 
 
 III. Eliezer's ^ttlt. (1.) The approach of Rehehak. Her coming 
 providentially ordered in answer to prayer. Though beautifid (16), 
 she seems not to have been vain. And whatever the circumstances 
 of her family, she conformed to the primitive habits of the people. 
 Went to draw water for household purposes. (2.) The request of 
 Miezer. Putting her to the test. Was the sign to be fulfilled by 
 her? She cheerfully complied. Told the story of her kindred. 
 (3.) The presents. Such as a bride might expect to receive. Her 
 acceptance of them promised a favourable compliance with the suit. 
 (4.) Eliezer's gratitude to God. He w^orshipped (26). 
 
 Learn — 
 
 I. Faithful servants a great blessing in households. 
 II. All undertakings should be conducted in the fear of God. 
 
 III. God gives "journeying mercies" to the faithful. 
 
 IV. God is to be praised for all our successes. 
 
ii Less. 22. ISAAC'S aiAEEiAGE. — PT. u. (2Voies.) 
 
 B.C. 1856. Gen. xxiv. 49—67. 
 
 49 And now. The stranger circumstantially narrated the incidents of, and 
 that led to, his interview with Rebekah. Stated who he was, and whence 
 he came, and his object. . . . deal (A.S. dcelan=^ io distribute), act. . . . 
 
 50 kindly (xlvii. 29; Josh. ii. 14). ... Z</(^«« = white (Lebanon, vjhite 
 mountain), Rebekah's brother {v. 29). . . . proceedeth . lord. We should 
 be willing to associate our life with the Will of God (Ps. cxviii. 23 ; Matt, 
 xxi. 42 ; Mar. xii. 11). ... had . good. We are in the hand of God. 
 
 51 Taken by surprise, they preferred silence (xxxi. 34), . . . Rebekah (xv. 15). 
 Let her decide, , , , take her. It was not usual in contracting marriages 
 in the East very much to consult the young people, . . . Lo7-d . spoken. 
 
 52 They acknowledged that it was of His ordering. . , , worshipped : acknow- 
 
 53 ledging the providential termination of his suit. , , .jewels. Abraham had 
 well provided him with marriage presents (Ex, iii. 22 ; xi. 2 ; xii. 35), , . 
 gave also : as pledges of his master's wealth, and love for his kindred, . . , 
 
 54 precious things (2 Ch. xxi. 3; Ez. i. 6). , . . iSend . away. Having per- 
 
 55 formed his duty, he was anxious to report. , . .few days : not only would 
 tliey seem too ready to conclude the contract ; but would affectionately 
 
 56 delay Rebekah's departure (Jud. xiv, 8). . . . go . master. Whom he 
 
 57 knew Avould be anxious. . . . said : they again defer to Rebekah. Happy 
 
 58 are the parents who have reason to trust their children, . . . I will go. 
 Pleased with the presents, with her new prospects ; and feeling that as the 
 
 59 parting must soon come, it might be at once. . . . nurse, Deborah, 
 
 60 Evidently much beloved. See marg. of xxxv. 8, . . . be thou, d^c. (xvii. 
 16). . . .possess , gate = triumph over their enemies. The gate of a city 
 being its chief strength, its market, court of justice, &c. Hence use of 
 term "gate " (Matt. xvi. 18 ; Ps. Ixix. 12 ; cxii, 5 ; Prov, xxii. 22 ; Esth. 
 
 61 v, 9), , . , rode . camels, on a peculiar kind of saddle. Motion of camel 
 most uncomfortable. Somewhat like the roll of a ship. , , . followed . 
 man. Who as guide walked in front, , , . went . way. Glad that so far his 
 
 62 delicate mission had succeeded, . , , well (xvi, 14; xxv, 11). . , , Lahai- 
 roi= the Living One that sees me : where the angel appeared to Hagar, 
 
 63 Betw. Kadesh and Bered, The same Living One sees us, . . , meditate, 
 marg. pray (Josh, i, 8; Ps, i, 2; Ixxvii. 12; cxix. 15; cxliii, 5), , , . 
 
 field = open country, . . . eventide. " The still hour." . . . camels . coming. 
 
 64 But he knew not the treasure they brought him, . . . saw Isaac. A 
 stranger respecting whom she made inquiry. Were her suspicions excited 
 
 65 by his walking to meet her.^ . . . lighted (Josh, xv. 18), . . , tnaster. By 
 which she knew that he was Isaac. . . , vail, from modesty, in the presence 
 of one to whom she was betrothed (xii. 14 ; xxix. 10 ; 1 Sam. i, 12 ; Prov, 
 vii, 13 ; 1 Cor. xi. 4 — 16). It might also be as a sign that she held herself 
 betrothed, since it was not the custom for Hebrew women to go veiled, save 
 
 66 on occasions. . , . told Isaac. Rebekah's presence confirming what lie 
 
 67 said. . . . Sarah's tent. Sarah being dead, it would henceforth be 
 Rebekah's, and that she might be refreshed after the long journey. . . . 
 wife, probably shortly after, . . . loved her (Eph. v. 28), , . , comforted . 
 death. A mother the best earthly comforter. Rebekah, as a kind wife, 
 would do her best to supply so great a loss. 
 
 K. B. B. I. i. 277, Burder's ^'Oriental Customs;' 49, 89, 168 (Longman) 
 
{Analysis.') ISAAC'S marriage. — pt. ii. Less. 22. 45 
 
 The Domestic Council — the Early Departure — the Happy Meeting. 
 
 I. The domestic council. (1.) The family of Bethuel. Evening. 
 Work of the day nearly over. The daughter gone to the well. Her 
 long delay. Growing wonder. Eebekah's return. Shows the 
 presents, and relates the stoiy to her mother. Laban, hearing the 
 tale and seeing the jewels, goes out to the well (29) and in\ites 
 Eliezer to come into the house (31). (2.) Eastern JiospltaUti/. 
 Provision for man and beast. (S.) Thecovncil. (fl^.) Eliezer states 
 his mission (33—41). (b.) States how he wished for a sign, and had 
 it fulfilled in Eebekah (43—47). (c.) Intimates that God is in this 
 matter (42—48). (d.) Bethuel and Laban reply. They see the 
 hand of God (50), and give their consent (51). (<?,) Eliezer again 
 acknowledges the good hand of the Lord (52), and produces more 
 presents. (4.) This council conducted with frankness and piety on 
 the one hand, and a due respect for the will of God on the other. 
 
 II. The early departure. (1.) Eliezer having performed his mis- 
 sion, is anxious to return. Thinks of his master, aged and anxious. 
 Life uncertain. (2.) Laban and her mother plead for delay. Sug- 
 gestive of the loveable character of Eebekah, and her value in the 
 household. Perhaps never more prized than now that she must go. 
 Eeminds us of the tenacity with which we cling to dear objects in 
 the moment of separation. (3.) Eebekah decides for a prompt 
 departure. Having been a faithful daughter, she would now do her 
 duty in her new relation. Her husband should not hear that she 
 had been an unwilling bride. (4.) She bids adieu to home scenes, 
 in company with her nurse ; and do^vried with the blessing of her 
 family. 
 
 III. The happy meeting. (1.) The home of Abraham. The pa- 
 triarch following his servant with his prayers. Eeliant on God. (2.) 
 Isaac waits the issue of this negotiation for his marriage. (3.) 
 Goes out into the open country to meditate and pray (see marg. 
 63). Much in the past and present and future for him to pray and 
 think about. (4.) Sees the camels, and goes to meet them. (5.) 
 The well of " the living one that sees me." Happy would it be for 
 the future life of many, if their early meetings were ruled by the 
 thoughts suggested by the name of the well near which Isaac first 
 met Eebekah. Much sin and sorrow might be avoided. (6.) 
 Eebekah's modesty, the veil, and cordiality. Alights at once. (7). 
 Isaac's welcome. He conducts Eebekah to the tent that had been 
 his mother's. 
 
 Learn — 
 
 I. The advantage of family union in matters of domestic importance. 
 II. The duty of consulting parents in aflEairs of such consequence. 
 
 III. To be diligent in business, like Eliezer. 
 
 IV. To have times and places for meditation and prayer. 
 
 V. To remember " the living that sees us " in all our intercourse with 
 friends. 
 
46 Less. 23. THE BIRTHEIGHT. (^Notes.) 
 
 B.C. 1804. Gen. xxv. 27—34. 
 
 27 the boys. The two sons of Isaac (born B.C. 1836). . . . Esau (hairy), 
 afterwards called Edom (red), v. 30. ... curmin^, skilful (xxvii. 3 — 5) ; 
 (A.S. cM;mflw = to know ; in a good sense, Ps. cxxxvii. 5; 1 Sam. xvi. 
 16). . . . hunter. In which the reason of the man was pitted successfully 
 against the instinct of wild creatures. Animals hunted were savage beasts 
 (Ex. xxiii. 29) ; lions (Jud. xiv. 5 ; 2 Sam. xxiii, 20) ; boars (Ps. Ixxx. 
 13); bears (1 Sam. xvii. 34). The deer kind, game (1 Ki. iv. 23) ; for 
 food (Prov. xii. 27). Used bows and arrows (xxvii. 3) ; pitfalls (Ez. xix. 
 4) ; nets (Is. li, 20) ; traps (Job xviii. 9 ; Prov. xxii. 5). . . . field, open 
 country. "Wild. Woodland. . . .plain, quiet, thoughtful (Job i. 1, 8; ii. 
 3 ; Ps. xxxvii. 37). ... dwelling, ^c., lover of home life (Heb. xi. 9). . . . 
 
 28 Isaac . Esau. The man admired the bold qualities. . . . venison : flesh of 
 animals taken in hunting. By us applied only to flesh of deer kind (A.S. 
 dear = wild animal. Durham = deor-ham = home of wild animals), . . . 
 
 29 Mebekah . Jacob. The woman admired home qualities. . . . sod, boiled 
 (A.S. seothan = to boil). . . . pottage, something prepared in a pot. Broth, 
 &c. (Fr. potage). . . .faint, exhausted with huntiug {T. L. B. 587). . . . 
 
 30 Feed me : Let me eat. A not unreasonable request of one brother to 
 another. Jacob had doubtless sometimes eaten of Esau's venison. . . , red. 
 The colour of lentile pottage {ill. — Arabica Eevalenta). ... I am faint, 
 with hunting game for our father. . . . Edom = red. So called because he 
 
 31 too well loved the red pottage. . . . Jacob said. His opportunity had 
 arrived. He would make a great gain out of the dire need of his fainting 
 brother. . . . birthright. Let me be as the elder brother. Have the pre- 
 eminence. The elder brother's share (Deut. xxi. 15 — 17). Head of the 
 house. Family representative. " Jacob no doubt felt that his bro. had 
 no valid claims' to the privileges of the elder-bom. It is probable that 
 Jacob knew that Esau despised or disbelieved the religious covenants and 
 promises connected with the line of family descent, and that he was utterly 
 
 . unfit to be trusted with matters of such high import. Jacob, too, had 
 augmented, while Esau, by his wild and idle life, had squandered, rather 
 than added to, the family estate " {T. L. B. 588). Yet all such apologies 
 and explanations will not remove the conviction that Jacob acted wrongly. 
 The end, however good, could not justify the means. A stronger faith 
 would have left the future in the hands of God. He would have brought 
 
 32 it to pass. . . . Esau said. He was no match, this wild man, for his more 
 crafty and far-seeing brother. . . . point . die. His fears and faintness 
 
 33 overcame his judgment. Jacob could not have seen him die. . . . profit, to 
 a dying man. . . . Swear, confirm the bargain by a solemn asseveration. 
 An appeal to the Deity (1 Sam. xiv. 29, 44; 2 Sam. xv. 21), accompanied 
 by the lifting of the hand (xiv. 22 ; Deut, xxxii. 40 ; see Ps. xv. 4). ... 
 
 34 lentiles {Ervum lens), a species of vetch (Vicia). Still used for food in 
 Egypt and Asia Minor. Somewhat like our common vetch {Vicia sativa). 
 {D. B. N. S. i. 402. See also T. L. B. 596 ; and R. B. E. i. 246). . . . 
 despised . birthright (Phil. iii. 19; Heb. xii. 16, 17). Let the children of 
 God take heed lest they slight the right they inherit on their new birth. 
 Let them prize it above all things else, and though faint be ever pursuing 
 it. 
 
 K. D. B. I. i. 283. 
 
(Analysis.) THE bietheight. Less. 23. 47 
 
 The Weary Hunter — the Crafty Designer — the Unfair Advantage. 
 
 I. The weaey huxtee. Esau. (1.) Had probably been from home 
 long, had wandered far, had encountered much peril ; and had met 
 vrith. no success. (2.) Returns home -weary and jaded and disap- 
 pointed. Fainting with hunger. At the point to die. (3.) Had 
 often brought home the fruits of the chase as food for the household, 
 and especially for his father. Probably Jacob himself had often 
 partaken of Esau's venison. (4.) Would even now, had he been 
 successful, have shared his prize with his brother, (5.) He was wild, 
 impetuous, open-handed, and open-hearted. Does not appear to 
 have been a man of prayer. Gave place to revengeful feelings. 
 Was his father's favourite, but does not appear to have envied the 
 favourite of his mother. 
 II. The ceafty designee. Jacob. (1.) A plain man, simple and 
 thoughtful in his habits. (2.) Had most likely weighed well the 
 consequences to the family and the covenant, if Esau were to be the 
 recognized representative of the house. (3.) Xot unwise to consider 
 such matters, but not right to seek to supplant Esau by wrong 
 means. God knew, more than Jacob, about Esau ; and could if he 
 thought proper, have displaced him by other means, (4.) Better to 
 leave such judicial matters in the hands of God. " I will repay, saith 
 the Lord," (5.) But Jacob may not have thought of these things. 
 Had he been capable of such high and holy thoughts — at this time 
 — about the covenant, he could hardly have missed the reflection, 
 that God would take care for the proper working out of his covenant. 
 With such a desire that the glory of God should be promoted, he 
 could scarcely have descended to meanness, God would not be 
 more likely to work out his will by Jacob, acting thus ; than by Esau 
 with his -n-ilder bent. 
 III. The uxfaib advantage. (1.) Jacob with his pottage before him. 
 (2.) Esau returns as above. Sees the pottage and craves a portion. 
 (3,) Jacob sees his opportunity. His offer. What would even 
 Eebekah have thought of her favourite son (unless indeed she 
 privately instigated this act) ? (4,) Esau's folly. Had he thought a 
 moment, he must have felt certain that his brother could not let 
 him die. No proportion between what he gave and what he got. 
 Had he been a man of faith he would have been sure, that, as the 
 elder-bom, the promise would be worked out through him. He had 
 better have borne the pangs of hunger for a season than sacrifice 
 the future. Many forget the future in their care for the present. 
 Esau's folly has been often repeated since. 
 
 Leaen — 
 
 I. Divine wisdom is better than human craft. 
 II. Generosity is more noble than selfishness, 
 in. A good object will not justify unworthy means, 
 lY, WTiat was our birthright, compared with what Jesus has secured 
 for us ? 
 
48 Less. 24. Jacob's blessixg. {Notes.) 
 
 B.C. 1760. Gen. xxvii. 18—46. 
 
 18 Note : — Tt may be well to read the preceding verses, though there be not 
 time to explain the whole. . . . he, Jacob. . . . came, disguised {vv. 11, 16, 
 16), . . .father, who was blind {v. 1). ... My father . I. His voice he 
 could not effectually conceal. . . . who. Isaac recognizes the voice of 
 
 19 Jacob. . . . Esau. A lie for which no defence can be offered ; not even 
 V. 13. ... venison, which the old man loved (xxv. 28). . . . bless {v. 4). 
 
 20 quickhf : since it would take time for the most cunning hunter to obtain 
 the wild animal. . . . Lord thy God. Which, if true, would suggest to 
 Isaac that God favoured his design. One lie often needs another to sup- 
 
 21,22 port it. ... Isaac, still suspicious. . . . fael [v. 12). . . . went near. 
 "What were his thoughts .•>... voice. This Jacob could not effectually 
 
 23 alter. . . . discerned, detected. . . . hairy (v. 16). . . . Esau's. In his case 
 a natural peculiarity, strengthened by his hardy and wild life. . . . bkssed 
 
 24 htm, awarded to him the covenant blessing. . . . he said, being stiU 
 suspicious. Did the old man think Jacob capable of deception ? Evidently 
 he did. He knew him. He may also have known of the sale of the birth- 
 
 2-5 right. . . . eat . drink. Not a very edifying sight, this old man so 
 
 26 attached to the good things of life. . . . Come near, the suspicion not yet 
 removed. Perhaps the dish, though disguised by the skilful cookery of 
 
 27 Eebekah, excited it afresh (D. B. K. S. i. 412; K. B. B. I. i. 294; 
 Kittd's Bible, in loc). . . . raiment, which belonged to Esau {v. 15). . . . 
 
 28 smell .field, odour of flowers, &c. {I). B. N. S. i. 417). • . . Therefore. 
 The blessing was much in keeping with Esau's character (Heb xi. 20). 
 fatness, fruitfuluess (Deut. xxxiii. 13, 28; 2 Sam. i. 21; xli. 18). . . . 
 
 29 plenty, ^c, gram and fruit. . . . Let . serve (ix. 25 ; xxv. 23). . . . 
 
 30 mother^ s sons (xlix. 8). ... cursed (xii. 3 ; Num. xxiv. 9). ... EsaUy 
 
 31 ignorant of what had passed. . . . savoury, flavoured, seasoned. . . . 
 
 32 Isaac, astonished, all his suspicions of foul play reviving. . . . firstborn, 
 
 33 but he had sold his right. . . . ^rewi/e^;?, with fear and sorrow. . . . taken ^=. 
 hunted. . . . yea, though obtained by subtlety, the blessing should not be 
 
 34 revoked (xxviii. 3, 4; Ro. xi. 29). . . . cried, wept (Heb. xii. 17). . . . 
 Bless. It was more an earthly father's blessing that he sought than the 
 
 35,36 covenant blessing. . . .subtlety, deceit, craft. . . , rightly named: 
 Jacob = supplanter. . . . birthright (xxv. 33). . . . reserved. The bless- 
 
 37 ings of our heavenly Father not exhausted. . . . Behold: lit. fulfilled. I 
 have given him what was most worth the having. . . . what, remains that 
 
 38 will suffice for what is lost. . . . one blessing, however small. How very 
 
 39 earnest and sincere was Esau's sorrow. . . . Isaac will rather give a little 
 than nothing. Giving much does not impoverish God ; nor withholding, 
 
 40 enrich. . . . sword : promise of success in war (2 Sam. viii. 14 ; Obad. 18, 
 
 41 19, 20; 2 Ki. viii. 20). . . . hated (xxxvii. 4, 8). ... heart, privately at 
 first, afterwards an open threat {v. 42). ... days (1. 3, 4, 10), anxiously 
 
 42 anticipated the death of his father as the time of vengeance. . . . comfart, 
 
 43 nursing vengeance (Ps. Ixiv. 5). ... obey. He had often obeyed that 
 
 44 voice. Anxiety of Rebekah. . . . Laban (xxiv. 29). . . .faw days. She 
 knew the generous spirit of Esau would not long nurse such murderous 
 
 45 intentions. . . . farget. Jacob out of sight would be out of mind, she 
 
 46 thought. . . . Rebekah . Isaac. This was her excuse to her husband, who 
 seems not to know the part she had played in the transaction. Jacob does 
 not appear to have exposed his mother to his father. . . . dau. . Heth. 
 "Women of Canaan. Hittites. 
 
(^Analysis.) Jacob's blessing. Less. 24. 49 
 
 The Blind Father — the Wily Supplanter — the Disappointed Son. 
 
 I. The blind father. Isaac. (1.) Mw very aged. 136 years old. 
 Feeble. Ought to have been specially reverenced, both as a father 
 and because so aged. Reverence due to old age. What more 
 beautiful than old age? (Prov. xv. 31). See the word of God 
 concerning old age (Lev. xix. 32 ; 2 Ch. xxxvi. 17 ; Prov. xx. 29). 
 (2.) Helpless. Forced to sit in the house while his sons were 
 actively employed. Dependent on the kind offices of others. (3.) 
 Blind. And therefore should have been specially reverenced, 
 and treated with most respectful tenderness. (4.) Felt his end ap- 
 proaching {v. 4). Should therefore have been treated with the 
 greater consideration. (5.) About to impart the covenant blessing. 
 A most solemn act. To be given, and received, in the fear of God. 
 (6.) Would signalize it with a feast. The last he might have ; and 
 his OA\Ti beloved Esau should prepare it. 
 
 II. The wily supplanter. Jacob, whose nature was at this time true 
 
 to his name. (1.) Receives a hint from his mother. Sad that her 
 maternal love should have prompted such an act. Esau, as much 
 her son as Jacob. She was equally bound by natural obligations to 
 care for one as the other. No apologies seem to be a sufficient vin- 
 dication of conduct that was in its very essence wrong. (2.) Closes 
 fvith his mother's recommendation. He ought to have resented it; 
 to have expostulated, and overruled it. He rather suggests diffi- 
 culties (*;. 11), to prompt her ingenuity. (3.) Adopts the disguise she 
 prepared, and followed her directions. Deception; and self-decep- 
 tion the worst of all. Perhaps thought it well, even by such means, 
 to gain the blessing. (4.) Bepeated falsehoods. Again and again 
 assured his father that he was Esau. (5.) Ohtained the blessing. 
 Yet how could that bless which had been so obtained ? God, in his 
 mercy, ultimately brought good out of the evil. Otherwise the 
 father's blessing, so obtained, must have been a curse. 
 
 III. The disappointed son. Esau. Having lost his birthright, only 
 this blessing remained ; now he loses it. (1.) Having departed to 
 hunt in obedience to his father (vc. 3, 4), he now returns, laden 
 with the spoils of the chase (rt\ 30, 31). (2.) Astonishment of 
 father and son {vv. 3.3, 34). (3.) Their comment on the character of 
 Jacob {rv. 35, 36). (4.) Esau's deep and bitter sorrow {v. 38). (5.) His 
 revengeful feeling towards Jacob. (6.) The sundering of home ties 
 occasioned by this double dealing. Jacob musi fly to escape Esau, 
 and Esau in his mortification left his home. (7.) Eebekah is punished 
 for her folly, in that she must now part with her beloved Jacob. 
 
 Learn — 
 
 I. To respect and reverence old age, and commiserate its infirmities. 
 II. To cultivate a spirit of truth, honesty, and honour in our dealings. 
 
 III. To shun every occasion of household strife. 
 
 IV. To seek the blessing of our heavenly Father, in the full confidence 
 that all he has given to others has not so impoverished him that 
 there is not a blessing left for us. 
 
 S 
 
50 Los5. 25. JACOB'S VOW. (X'jtes.) 
 
 B.C. 1760. Gen. xxviii. 10—22. 
 
 10 Jaco^, havino; thus subtly obtained the birthright, and now fearing his 
 brother's anger, and apparently desirous of pleasing his father and mother 
 {rv. 1—5). . . . Beer-meba (well of the oath), in S. of Palestine (xxvi. 25). 
 llaran. In A[esopo':amia, 23 m. S. of Ur of Chaldees (xi. 27—32 ; xii. 5). 
 
 11 lujhted, old word (Ru. ii. 3 ; 2 Sam. xvii 12), lit. to come down, settle; 
 all. a bird settling after a flight (A.S. lihtan). . . . tarried (W. tarian ; 
 Lat. tardare)., stayed. . . . stones . pilloivs. Pillows of stone or wood were 
 commonly used {Kitto's Pict. Sunday Bk. pi. 73 ; Art. '■'■Bed" K. E. B. 
 
 12 i.), (I Sam. xix. 13 ; Mar. iv. 38). ... dreamed (xli. 1 ; Job xxxiii. 15). 
 The disclosures made to the spirits of men of old, during the sleep of the 
 body, may be a hint of what shall ensue when the sleep of death overtakes 
 our physical nature. . . . ladder., a way of ascent and descent between 
 heaven and earth. A tj'pe of Christ (Jo. i. 51 ; Heb. i. 14). ... set . 
 earth : III. Christ's human nature (Jo. xvi. 26 ; xvii. 4). ... heaven (Heb. 
 viii. 1 ; ix. 24; Col. i. 20; Jo.xiv. 6). . . . angels, %c. (1 Pet. i. 12). . . . 
 
 13 Lord stood, owning and explaining. . . . God . Abraham (xvii. 7 ; Heb. 
 i. 14), . . . the land, ^-c, a confirmation of the old promise (xiii. 15 ; xxxv. 
 
 14 12). . . . seed, descendants (xiii. 16). , . . dust, as hard to be numbered. 
 spread ahroad,'Q(ib.\)YiidJs.foxt]i. . . . blessed, salvationisof the Jews. Jesus 
 
 15 the fulfilment of this promise. . . . with thee (Ex. xxxiii. 14, 15). . . . 
 Ticep thu (Ps. Ixxi. 3 ; Ixxiii. 23—25 ; cxxi. 5, 7, 8). ... all places. But 
 at this time Jacob was in the way to please God. He was obeying his 
 parents. . . . bring . again (xxxv. 6). He went out with fear of Esau, 
 and returned with trembling, but God took care of him. . . . not leave, ^-c. 
 (Deut. xxxi- 6 — 8; Josh. i. 5 ; 1 Ki. viii 57; Heb. xiii. 5; Num. xxiii. 
 
 16 19). . . . Lord . place. He is in every place. . . . knew . not, thought 
 not of it. The simplest truths and facts need to be brought home to us 
 
 17 (Ex. iii 5; Josh. v. 15). . . . afraid. The nearness of God should make 
 us afraid of sin, and fly to Christ for refuge. . . . house . God, the place 
 where God dwells and manifests himself. III. the sanctuary. . , . gate . 
 
 18 heaven. The liouse of God has been, to many, the gate of H. ... early, 
 to pay his vows promptly to the Lord. . . . pillar (xxxi. 13, 45 ; xxxv. 
 14). ... oil (Lev. viii. 10 — 12 ; Num. vii. 1). Oil was eaten with bread. 
 
 19 This was part of the supply Jacob took with him. . . . Bethel =. house of 
 
 20 God (Jud. i. 23, 26 ; Hos. iv. 15). . . . Lf. There should be no ifs in 
 our vows to God. Whatever God in providence may be to us, our duty 
 to him is clear. A little of the old bargaining spirit is too apparent here. 
 Men should not turn their vows and prayers into cmiraercial treaties. . . . 
 bread, raiment. Stillit was little that Jacob asked (Prov. xxx. 8; 1 Tim. 
 
 21 vi. 8). ... Lcotne (Jud. xi. 31 ; 2 Sara. xix. 24, 30). . . .father's house. 
 The wanderer's thoughts turned homewards. Do our hearts turn to our 
 Father's house above } . . . peace. He still seems to be thinking of Ksau's 
 
 threat then, and what if he does not so return r might not God have a 
 
 claim upon him } We should serve God without regard to the future ; it 
 
 22 is a present duty (Deut. xxvi. 17; 2 Sam. xv. 8 ; '2 Ki. v. 17). . • • tenth. 
 This was a voluntary resolution. As yet there was no. law concerning the 
 dedication of a tenth to purposes of religion. Possibly the consecration of 
 such a proportion was an ancient practice (xiv. 20). 
 
 S. J. C. i. 58. S. S. F. 219. Kiel and Delifzsch on the Fentateuch, in lot. 
 F. B. F. ii. 125—130, 314. Lightfoot's Works, ii. 20 (fol. ed.). Bur- 
 der's Orient, Oust. 354. 
 
(Analysis.) Jacob's votv. Less. 25. 51 
 
 Tlie Benighted Traveller — the Wonderful Vision — the Pious Eesolution. 
 
 I. The BENIGHTED t:?aveller. Jacob. (1.) Now for the first time 
 leaving home. His purpose twofold : (a.) to escape the fury of Esau, 
 and [b.) to visit his fathers friends at Padan-'Aram. Journey of many 
 miles. Must be made a-foot. Jacob seems not to have taken even a 
 single camel with him. (2.) The thoughts mth which Jacob would 
 pursue his journey. His old life and character. His future prospects. 
 He was certainly, at this time, trying to obey that father whom he 
 had deceived so cruell)^ He had won the birthright and the blessing : 
 but surely he would reflect on the means with regret. Ver. 7 shows 
 that Jacob was now bent on making some compensation for the sor- 
 row he had occasioned. (3.) Arrives at Luz. Night suddenly over- 
 took him on the hills. No house or shelter. Takes a stone for a 
 pillow, and lies dovm to sleep. 
 
 II. The wondehful vision. Dif. between a dream and a vision. 
 Dreams arising out of mental and physical states (the objective re- 
 flection of the subjective state) ?. Visions often (not always, Ac. x. 
 10 — 13) independent of such condition, and intended to impart moral 
 or religious instruction. (1.) Mliat he saw. («.) A ladder. That 
 is, a shining pathway of steps leading up to heaven, (b.) Angels 
 ascending and descending, (c.) TIte Lord — the angel of the covenant 
 — at the top of the ladder, explaining the meaning to him. (2.) 
 What it meant, (a.) A picture of providence. God's care for him. 
 Angels had charge concerning him. A way was open between 
 wherever he might be and the God of Abraham, (b.) A picture of 
 grace too. A type of Christ. Angels ascending and descending 
 upon the Son of man. He is the true way that is open between 
 US and God. Divine blessings, through him, come down to us ; and 
 our prayers, through him, go up to the Father. He is the living way. 
 
 III. The PIOUS RESOLUTION. (1.) Tlie Lord shall be my God. This was his 
 resolve. His God, as opposed to the false gods of the heathen world. 
 His God, as his daily provider, guide, object of worship and trust, &c. 
 His God, to be loved, honoured, and trusted. (2.) But he formed it 
 conditionally. "If," &c., v. 20. It was as far as his light and 
 knowledge went. It was the natural outcome of his trafflcking spirit. 
 We have been taught better. Should serve God unconditionally. 
 Because it is right. (3.) He signalized it by setting up a memorial 
 stone, which he consecrated (v. 18). (4.) He changed the name 
 from Luz (r= almond tree) to Bethel (r= house of God). (5.) He 
 purposed to dedicate a portion of his substance to God. 
 
 Leaen — 
 
 I. To remember that God is ahvays near to us. A good thought for 
 young people away from home and on their travels. 
 11. To remember that a way is opened betw^een our souls and God — our 
 Father in heaven. " No man cometh to the Father but by me.' 
 
 III. To remember that the gate of heaven is nearer than we think. 
 
 IV. If we serve him, he'Vvdll give his angels charge concerning us. 
 
62 Less. 26, JACOB AND eaCHEL. (Notes.) 
 
 B.C. 1753. Gen. xxix. 1 — 14. 
 
 1 Then Jacob, having been favoured with the wonderful vision, and formed 
 his resolution for the future (less. 25). . . . went .journey, Heb. lifted up 
 his feet, phrase denoting resolution and speed. . . . came (Num. xxiii. 7 ; 
 Hos. xii. 12). . . .people, Heb. children. . . . east. They dwelt far east- 
 
 2 ward of Palestine. . . . he looked, phrase denoting attentive observation. 
 a well, sunk there for the purpose ; and which would be a place of meeting, 
 jfield, i. e. the open country, not a hedged or walled enclosure. . . . three 
 focks. In our country three flocks would be soon united into one. There, 
 the domestic and trained habits of sheep kept them separate (Jo. x. 1 — 18; 
 Class and Desk, N. I". 106). . . . lying (I's. xxiii.), waiting to be watered. 
 (for : to the end of nextverse is a parenthetical account of a custom). . . . 
 great stone, not only to preserve the well from impurity, and so heavy that 
 the sheep could not displace it, and so fall in, but also to keep the water 
 
 3 cool, and save it from evaporation. . . . they, the shepherds. . . . stone again, 
 
 4 a shepherd's carefulness. . . . brethren, courteous address. . . . Of Haran. 
 A place familiar by name to Jacob. It was where Abraham received the 
 
 5 final call. . . . Lahan. His uncle, and brother to his mother Rebekah. 
 son, descendant of. Laban was strictly the son of Rethiiel. . . . Nahor ? 
 
 6 bi'O. of Abraham. . . . Is he ivell? lit. is there peace with him (I Sam. 
 XXV. 6 ; 1 Chron. xii. 18 ; Lu. x. 5). In after years the same inquiry was 
 made concerning Jacob (xliii. 27). . . . Rachel. The younger of Laban's 
 two daughters (xxxiii. 1 — 7; xxxv. 16 — 25; xlvi. 19—22, 25; xlviii. 7; 
 Ruth iv. 11 ; 1 Sam. x 2; Jer. xxxi. 15; Matt. ii. 18). . . . sheep. She 
 
 7 was a shepherdess (v. 9). ... high day. lit. the day is great. AdvaTiced 
 to the heat of it. ... time, evening (less. 21). ... water . sheep, pour 
 water in troughs for them. . . . go. He desired to speak privately to 
 
 8 Rachel. . . . until all. Otherwise the task would have to be repeated. 
 till . roll, till the proper time for doing this. . . . then, according to our 
 
 9 custom. . . . Rachel (Ex. ii. 16), who during this conversation had been 
 
 10 approaching, . . , came, to the well. . , , came . jynss, followed. . . . went 
 near. His heart opening tn affection, and the influence of the claims of 
 
 11 kindred. . . . rolled {¥j's..\\. 17). . . . kissed, the Oriental form of salutation, 
 as shaking hands with us (xxvii. 26, 27 ; xxxiii. 4 ; 2 Sam. xiv. 33 ; Ru. 
 i. 14; Ps. ii. 12; Lu. vii. 45; Rom. xvi. 16; 1 Cor. xvi. 20; 2 Cor. 
 xiii. 12; 1 Thess. v. 26; 1 Pet. v. 14). . . . votce, in thanksgiving and 
 prayer. . . . wept, for very joy and gratitude, that the object of his long 
 
 12 journey was brought to so happy an issue. . . . told Rachel. Hoav great 
 must have been her surprise. . . . ran (xxiv. 28), as her aunt Rebekah had 
 
 13 aforetime (xxiv. 28). ... tidings, lit. the hearing = the news. . . . ran, 
 in the fulness of his joy to welcome and entertain his far-travelled relative, 
 the son of the sister he loved. . . . kissed, as Rachel had before. . . . 
 brought . house, as in the case of Eliezer Eastern hospitality. . . . he, 
 Jacob. . . . these things. Tlie story of his life, and kinship to Laban, and 
 
 14 wherefore he had made this long journoy. . . . bone .flesh, a phrase denot- 
 ing the closest relationship (ii. 28; Jud. ix. 2 ; 2 Sam. v. 1; xix. 12, 
 13). . , . space . month, lit. month of days. 
 
 S. J. C i. 61. I). B. N. S. i. 423. Jamieson's East. Oust., 0. T. 75, 101. 
 
(^Afialysis.) JACOB and rachel. Less. 26. 53 
 
 The Stranger at the Well — the Shepherdess— the Welcome Home. 
 
 I. The steanger at the well. Jacob. (1.) The journey ended. 
 Canaan, Bethel, and his father's house behind him. Mountains, 
 deserts, rivers, and rocky wildernesses between. God had kept him 
 (xxviii. 20), so far, from wild beasts and robbers, and all " perils of 
 the wilderness." (2.) He arrives on the confines of civilized life 
 once more ; yet loiows not how near the end of his journey he is. 
 Finds flocks, and pasturage, and the dwellings of men. (3.) Eests by 
 the well side. Knows that it will soon be the meeting-place of men, 
 from the flocks that are gathering round the spot. (4.) The shep- 
 herds arrive. He converses with them. Finds they are of Haran, 
 — the place he is journeying to. Inquires concerning his kin- 
 dred. Discovers that they are well, and that Rachel, the daughter of 
 Laban, is on the way to water the flock. 
 II. The shephekdess. Rachel. (1.) Primitive habits, and pastoral 
 life in the East. The daughters of large land OMTiers, and men of 
 substance, tending sheep. (2.) Rachel approaches the well. Finds 
 a stranger sitting near. Elnows him not. He has been told who she 
 is. (3.) Though weary with his journey, Jacob rises, and rolls the 
 stone away, and waters Rachel's flock for her. Rachel doubtless 
 wondering at this unexpected kindness. (4.) Jacob, having watered 
 the flock, salutes the shepherdess after the common fashion of the 
 country. A courteous and customary greeting. (5.) Jacob weeps 
 tears of Joi/, that he has found the kiuired of whom he is in 
 search ; and of thanJifiilness, that God has so far guided and blessed 
 him. Rachel wondering. (6.) Jacob telJs his story. Mentions the 
 name of that Rebekah of whom she had heard, and who years be- 
 fore had gone across the great desert to her distant home. 
 III. The welcome home. The home of Laban. (1.) Rachel, full of 
 joyful surprise, hastens forward, and tells the story of the strange 
 traveller to her father. (2.) Laban, also surprised, quickly goes to 
 the well to meet him. Salutes him, as Jacob had saluted Rachel, 
 and brings him home. Eastern hospitality. (3.) Jacob repeats his 
 story to Laban. Doubtless, while silent about many things, related 
 that the birthright and the blessing were his ; and described the 
 vision he had by the way. (4.) Laban cordially — because of his 
 . relationship especially — invites Jacob to abide with him. 
 
 Learn — 
 
 I. That a good man's steps are ordered of the Lord, and he delighteth 
 in his way. 
 ir. If we commit our way unto the Lord, he will bring it to pass. 
 IIL As Jacob watered Rachel's flock, so should we be self-denying and 
 
 helpful. 
 rV. Aim, like Rachel, at living a useful life. It was when she was em- 
 ployed in her works of duty that she met with Jacob. 
 V, Like Jacob, acknowledge God as the giver of all good, and the 
 guide of our life. 
 
54: Less. 27 Jacob's parting from lab an. (J^^oteg,) 
 
 B.C. 1739. Gen. xxxi. 17—31. 
 
 17 T/mi, having been commanded to return {v. 13), and Eachel and Leah 
 having assented {v. 1-1). . . . rose tip, prepared for the departure. . . . sons, 
 Eeuben (xxix. 32), Simeon {v. 33), Levi {v. 34), Judah {v. 35), Dan (xxx. 6), 
 Naphtali {v. 8), Gad {v. 11), Asher {v. 13), Issachar {v. 18), Zebulun {v. 20), 
 [Dinah, a daugh. {v. 21)], Joseph {v. 21). . . . wives, Rachel and Leah. 
 
 18 camels (less. 21). ... cattle, sheep and goats. . . . goods, movable property, 
 tents, &c. ... gotten^ gained by God's blessing. . . . Padan-aram, = plain of 
 Syria ; Aram, of the fields. Prob. a fertile dis. lying round Haran. . . . to 
 Isaac, whom he had wronged, and to whom his heart turned. . . . Canaan, 
 
 19 where his birthright was. . . . shear . sheep. One of the most important of 
 the farm opefations in the East (1 Sam. xxv. 11), accompanied with great 
 festivity (2 Sam. xiii. 23). The wool needed for clothing, &c. Hence it 
 was about the beginning of May that Jacob departed, sheep-shearing 
 ■with them being ah. a mo. earlier than with us. . . . stolen. Was she idola- 
 trous at heart } or was this done to remind her father of how little use 
 his gods had been to him, andjto turn his mind to that God who had pros- 
 pered Jacob } . . . images, teraphim (answering to Roman penates, or 
 
 20 household gods). . . . unawares, unexpectedly (Num. xxxv. 11 ; Josh, xx, 
 9 ; Ps. xxxv. 8), see marg. . . . in that. He concealed his intention, and 
 
 21 left while Laban was full of business. Flight, well-timed. . . . river, Eu- 
 phrates. . . . mount Gilead, between the Euphrates and the Jordan. . . . 
 
 22 third day, Laban being at a distance from home, Jacob had time to get for- 
 
 23 ward with his goods. . . . brethren, kinsmen and servants. . . . seven dmjs, 
 travelling twice as fast as Jacob with his camp equipage. . . . mount Gilead, 
 
 24 ah. 15 m. fr. Jordan. . . . G^o<f, who knew the intentions of Laban, that they 
 were violent. . . . good . bad, lit from good to bad. God knew that from 
 
 25 smooth words he would proceed to violence, Charactei'istic of Laban. . . . 
 
 26 pitched . tent, set up his camp. . . . in, the rocky defiles of nit Gilead. . . . 
 stolen . unawares. There was no other way open for Jacob, as Laban well 
 
 27 knew. . . . steal, see marg. Overcome my vigilance. Beguiled my heart. 
 tabret. Musical instruments were of three kinds, stringed (harp, sackbut, 
 psaltery), wind (cornet, dulcimer, flute, organ, pipe, trumpet), percussion 
 (bells, cymbals, tabrets). The t. still used in the East ; and played like the 
 modem tambourine. . . . harp (Gen.iv. 21) : bones formed the .^ide and top, 
 
 28 and a tortoiseshell was used for the foot. . . . suffered, ^c. A pretence of 
 
 29 affection, when violence was intended . . . hurt, which, but for the dream, 
 he would have proceeded to. When he set out, he doubtless intended to 
 bring them back by force. . . . God. Now Jacob learns that God hasinter- 
 
 30, 31 posed on his behnlf. . . . sore, severely (A.S. sdrsivodr). . . . afraid, as he 
 
 32 had reason to be, from the known character of Laban. . . . not live (xliv. 
 9). This concealment between husband and wife might have issued seri- 
 ously but for the ready wit of Rachel. It is plain that she knew that Jacob 
 
 33 would not suffer these idols to be any part o^ his goods (xxxv. 4). . . . 
 Jacob's tent. Beginning with whom he most suspected. He little thought 
 that Ilachel had concealed them, and yet might have been sure that Jacob, 
 who hated idolatry, would not have taken them. But the evil-hearted 
 ever suspect others. 
 
 D. B. N. S. i. 442. S. J. C i. 60. Linhtfoot's Works, i. 48—51 ; ii. 374. 
 T. L. B. 369, 370. Engrav. of Teraphim, ibid. 215. S. S. P. 322-3. 
 R. B. JR. i. 349 ; iii. 243. Jamieson's Eastern Oust., Old Test., 116 ff. 
 K. D. B. L i. 315. T. L. B. 369. 
 
(Analf/sis:) Jacob's parting from laban. Less. 27. 55 
 The Flight— the Pursuit — the Parting. 
 
 I. The flight of Jacob from Lahan. (1.) Canse. (a.) Jealousy of 
 Jacob's prosperity amongst Laban's family (v. 1). (J.) Jacob had 
 himself been not very kindly treated by liaban {v. 7). (tf.) Com- 
 mand of God that he should return {v. 13). Added to this, Fiachel 
 and Leah, also, were willing to depart, as feeling that they were not 
 so welcome at home as formerly (rt'. li, 15) ; {d.) and yet could not 
 go away openty, Laban would have hindered him, or have prevented 
 his carrying away the whole of his property {v. 42), (2.) Time. 
 Sheepsheariug. So important a duty that Laban must himself 
 superintend it. He goes some distance from home. "V\Tiile Laban 
 is absent, Jacob steals away. Collects his flocks and herds, sen-ants 
 and substance, and sets out over the desert which he had traversed 
 some 21 years before with only his staff in his hand. 
 
 II. The pursuit. Of Laban after Jacob. Laban did not hear of 
 Jacob's flight till three days had passed. This part of the journey 
 Jacob would naturally travel with all speed. So large a caravan 
 could not march mthout leaving the plain track behind. Laban in 
 pursuit for seven days ; i. e. until ten days after Jacob had started. 
 Eeaching the mountains of Gilead and their defiles, and not over- 
 taken ; Jacob might think the pursuit had not been undertaken, or 
 if so, then abandoned. Evening of tenth day Laban and his band 
 approach. Too exhausted by the march to bring matters to an issue 
 at once. The two camps retire to rest. Xight settles dov.-n on the 
 hills of Gilead, and v^-atchfires, &c. Probably it was this night that 
 Laban had a wonderful vision, in which he was warned respecting 
 his treatment of Jacob. From the nature of the vision it is plain 
 how murderous his intentions were. 
 
 III. The parting. Of Jacob and Laban, (1.) The controversy be- 
 tween Laban and Jacob. Laban's charge against Jacob. Going by 
 stealth. Leading his daughters as captives (com. vr. 14, 15 with 26). 
 Pretence of great affection (vi\ 27, 28). Assertion of power. Acknow- 
 ledgment of Divine interference. Charge of stealing the idols. (2.) 
 Jacob's reply. Tells the truth {v. 31), but not all the truth (com. vv. 1 
 — 16). Repudiates, sternly and promptly, the charge of carrying 
 off the images. (3.) The search for the idols, which are not found. 
 (4.) They set up a memorial pillar, and so part at Mispah. The two 
 camps remaining there another night, and travelling, east and w^est, 
 early in the morning, to meet no more. 
 
 Learn — 
 I. Be thankful for the domestic relations of life, and that ours do not 
 demand our flight from home and kindred. 
 
 II. Jacob bore cruel usage for 20 years, and even then did not prepai e 
 for flight till God had given him the command. 
 
 III. The vision sent to Laban shows that God would have family meet- 
 ings peaceably conducted, and those Avho have had unkind though s, 
 He would have lay them aside. 
 
 IV. Christ Jesus, the Prince of Peace, is the great reconciler. 
 
56 Less. 28. MAHANAIM. {Notes.) 
 
 B.C. 1739. Gen. xxxii. 1—23. 
 
 1 And Jacob. Having effected a reconciliation with Laban at mt Gilead 
 (xxxi. 43 — 55). . . . his way, towards Canaan. . . . angels (Ps. xci. II ; 
 Htb. i. 14). ... met him, not in dream, but openly in the daytime. What 
 
 2 transpired is not stated. . . . God's host (Josh. v. 14; Ps. ciii. 21 ; cxlviii. 
 2; Lu. ii. 13). . . . Ilahanaim, i. e. the two hosts, or camps, so called be- 
 cause the Lord's host joined his host (1 Ki. iv. 14). M. afterwards a 
 
 3 distinguishfd city, N. of R. Jabbok. . . . messengers. Jacob might easily 
 have entered Canaan without encountering his brother. But he preferred 
 to be reconciled. . . . Seir, which was quite in the S. border of Canaan 
 (xxxiii. 14, 16). The going and coming of these messengers would oc- 
 
 4 cupy some days. . . . commanded them to carry a message of peace, and an 
 offer of presents. . . . my lord Esau . servant Jacob. Terms of respect 
 and humility. . . . soyo?</v?^<f, remained for a time (lit. to stay the day, from 
 
 5 Fr. sejourner). . . . grace, favour, acceptance. Jacob was uncertain as to 
 
 6 his brother's state of mind. . . . four hundred men. Esau had become a 
 powerful chief, with many retainers, who were needful to subdue the 
 
 7 Horites {Delitzsch). . . . afraid, thinking Esau would carry out his old 
 plan of revenge (xxvii. 41). ... distressed, about the issue of the meeting. 
 tao bands, either of which, from its size and containing one of his wives, 
 
 8 mi^ht be taken for the whole of his property. . . . escape. He expected to 
 
 9 lose half . . . said, in earnest humble prayer. . . . God .father. He re- 
 minds God of his covenant relation. . . . ivhich saidst, and of his promise 
 
 10 (xxxi. 3 — 13). . . . not worthy, as indeed no one is. ... least . mercies. 
 How then can any hope to merit heaven? . . . truth, faithfulness to thy 
 
 11 promise. . . . staff, only that at first. . . . Deliver (Ps. lix. I, 2). ... 
 mother, ^-c. A proverbial expression for unsparing crntlty, ill. from the 
 birdjwhiih covers its young to protect them (Deut. xxii. 6; cum. Hos. x. 14). 
 
 12,13 thou saidst, again he recalls the promise (xxviii. 13—15). . . . came . 
 
 hand, as nearest to him, that which he required. . . . present, of reconcilia- 
 
 14 tion (xliii. 11 ; Prov. xv.ii. 16). . . . tivo hundred, ^-c. From this great pre- 
 
 16 sent may be inferred the greatness of Jacob's wealth. . . .pass over, i. e. 
 the R. Jiibbok. . . . space, ^-c , that the whole may seem the greater, and 
 ench part be better seen and valued ; and that Esau's wrath might be 
 
 17 gradually appeased. . . . foremost, the servant going with the first drove. 
 18,19 he, " tliy servant Jacob ". ... and so, in like manner, a succession of 
 
 20 gifts and messages showed a determination to be reconciled. . . .for, this 
 was his reason. . . . he, Jacob. . . . said, resolved within himself. . . . 
 appease (Prov. xxi. 14). ... accept, receive. . . . of me, lit. my face (Job 
 
 21 xlvi i. 8, 9). ... went . present : to tell its own tale of his desire for 
 
 22 brotherly friendship. . . . cowjoa^jy, among his people. . . . that night, vrhen 
 it was fairly set in. ... wives, ^c. (less. 27). . . .ford, ten yards wide. . . . 
 Jubhok. now Waddv Zurka. This river flows into the Jordan about half 
 way between the Sea of Galilee and the Dead Sea (Deut. iii. 16). ... 
 
 23 sent . over. He himself remaining behind (see next less.). Doubtless re- 
 solving to tujrn to the great Helper in every time of need. 
 
 S. J. C. i. 63. D. B. N. S. i. 448. Porter's Damascus, ii. 255. S. S. P. 
 299. Ji B. R. ii. 121 ; iii. 362. Lightfoofs Works, i. 1019. Jamieson's 
 East. (:»st., 0. T. 121. K. J). B. L i. 321. Burder's Orient. Oust., 3U1-2 
 (Longman). T. L. B. 331. 
 
(Analysis:) mahanaim. Less. 28. 67 
 
 Jacob's Plan — Jacob's Prayer — Jacob's Conduct. 
 
 I. Jacob's plan. (1.) Hoiv it originated, {a.) In the report he 
 heard of Esau's approach at the head of 4.00 men (f. 6). (b.) His fear 
 lest Esau might intend to carry out his old purpose of revenge (y. 7 ; 
 xxvii. 42). (c.) His perplexity. Not having strength to resist such a 
 force (y. 7). {d.) His desire to save, if possible, the half of his 
 property (i\ 8). (2.) In n'hat it consisted. In the division of his 
 flocks and herds, &c., into two companies. It must have been a 
 huge company at the first, for him to think, after the message he 
 sent (i-f. 4, 5), that his brother would imagine the half was all he had. 
 He thought that one half, hearing the attack upon the other, might 
 in the confusion escape while Esau was driving off his plunder. 
 (3.) The plan was well contrived. A little of the old Jacob is here 
 planning and scheming. (4.) How he wronged his brother by his 
 unjust suspicions. (5.) How he wronged God, by not in the first 
 place seeking his guidance and help. His old method of taking the 
 plan into his o^\^l hands. Still relying too much on human sagacity. 
 
 II. Jacob's peayer. (1.) Having made his plans, according to his 
 own wisdom, then he asked God to bless him ; and in the end found 
 that his plans were all needless. Prayer at the Jirst would have 
 saved him much perplexity and fear. (2.) When he did pray he 
 displayed great humility of soul and dependence upon God. («.) 
 He opproached God in his covenant relation as the God of Abraham. 
 (J.) He reminds his Divine friend of his own obedience in obeying 
 his call to return, (c.) He mentions the promise, " I will deal well 
 with thee." (d.) He protests his own great un worthiness, (e.) He 
 gratefully acknowledges the good hand of God in so increasing his 
 substance. (/.) He supplicates present help in his time of need. 
 (g.) He reminds God of the covenant promise. Having presented 
 this his prayer, he proceeds to select a present for his brother, 
 
 III. Jacob's conduct. All being ready, his company divided, the 
 present prepared, Jacob sent the present forward in divisions, each 
 drove with servants, and each servant with a message ; — one part of 
 the message being that Jacob was himself about to follow the gift. 
 The spirit of the gift conciliatoiy. Conciliation his avowed purpose 
 (v. 20). The present was designed to break down ever}^ feeling of 
 revenge and anger supposed still to exist in the mind of Esau. 
 Jacob himself would remain that night, which at one lime he feared 
 would be his last, with his company. Growing more confident as 
 the night advanced, he arose and sent over his wives and children. 
 Thus committed to the care of God all that he had. — 
 
 Leaen — 
 I. That the fruit of past sins is sure to spring up in our way. Jacob 
 cannot forget the evil he had done ; nor return, after this long ab- 
 sence from home, without confronting its results. 
 
 II, That prayer is the best means of meeting great difficulties. Our best 
 plans ineffective without that blessing which prayer secures. Prayer 
 puts the heart into the best condition for enduring trial. 
 
 3 * 
 
58 Less. 29. the prevailee. {Notes.) 
 
 B.C. 1739. Gen. xxxii. 24—32. 
 
 24 Jacobs having thus (less. 28) sent forwards his wives, &c. . . . alone : and 
 yet not abnie, for God was with him. With this exception, alone with his 
 thoughts, what a review of his past life would he take ; and what a medi- 
 tation on the present and future would he pursue. . . . ivrestled {A.Si. 
 tvnesfan, to twist). Heb. woi-d sig, to plant limb and limb tirmly together, 
 in contracting oneself (Phil. i. 27 ; Rom. xv. 30 ; Heb. x. 32). . . . amariy 
 an angel in human form. The Angel of the covenant (Hos. xii. 3, 4 ; Eph. 
 vi. 12). ... breaking, Heb. ascendancy of day, i. e. rising of the sun. . . . 
 day, whi h was decided as to his fate with man, by his victory in prayer. 
 
 25 prevailed, overcame, conquered. Faith prevailed even over Christ (Matt. 
 XV. 22; xxiv. 27, 28). . . . ^o^<c/<<'<f, with supernatural energy. . . . hollow, 
 " the cup-shaped cavity {acetabulum ) into which the round head of the 
 thigh-bcme {femur) tits" (i>. B. N. S. i. 449). . . . and . hollow (Matt. 
 
 26 xxvi. 41 ; 2 Cor. xii. 7). ... out .joint, dislocated. . . . he, the mysterious 
 angel. . . . said, becoming a suppliant (Lu. xxiv. 28). . . . and he, Jacob. 
 said, resolving to conquer, though weakened. . . . I will not (Hos. xii. 4) 
 
 27 except. Some blessing he ivould have. . . . what . name. He knew, but 
 would fix the attention of Jacob on the purport of the change. . . . Jacob, 
 i.e. "supplanter." As a supplanter he had succeeded with Esau, using means 
 
 28 humanly devised. . . . T]nj name (xxxv. 10 ; 2 Ki. xvii. 34). , . . Israel : 
 " God's fighter." As one who fought for God, he was to win the battle of 
 life by better means, than as a mere human supplanter he would have de- 
 vised (see marg.), . . .prince. " Thou hast behaved thyself princely, hast 
 had princely power, or, got the princedom and dominion." Hereupon the 
 Church, when speech is of her infirmity, is often called Jacob, and wlien her 
 glory and valour are signified she is called Israel (see Amos vii. 2, 5, 8 ; 
 
 29 Isa. xii. 14; Gal. vi. 16). . . . icith men (xxv. 31 ; xxvii. 33). . . . Tell . 
 name. 'I'his was refused, lest as some [Jamiemn, ^c.) think, Jacob might be 
 too much elated at finding whom he had prevailed over. . . . xcherej'ore, let 
 it be enough that thou hast conquered (Jud. xiii. 18). ... blessed : pro- 
 nounced him blessed. Confirmed previous blessings. . . . there, on the 
 spot Avhere the victory was gained. The place of persevering, earnest, 
 
 30 successful prayer is always the place of blessing. . . . Peniel, i. e. the face 
 of God (xvi. 13; Ex. xxiv. 11; xxxiii. 20; Deut. v. 24; Jud. vi. 22; 
 xiii. 22 ; Jsa. vi. 5). ... life . preserved. Knowing, believing fully, that 
 
 31 it would, he said it is preserved (Heb. xi. 1). ... Fennel, S. of Jabbok. 
 Here was in early times atowei', which Gideon destroyed (Jud. viii. 8-r-l 7). 
 A city was afterwards rebuilt and fortified by Jeroboam (1 Ki. xii. 52). . , . 
 sun rose. Sorrow may endure for a night, but joy cometh in the morning. 
 The day smiles on hnn who enters it as a prevailer with God. . . . halted . 
 thigh. He bore the mark of the conflict. He should not be exalted above 
 
 S2 measure (2 Cor. xii. 7). ... Therefore, in remembrance of this humiliation 
 in victory ot their great ancestor. . . . sinews {nervus ischiadiciis) . The 
 principal nerve near the hip, which is easily injured by a violent strain in 
 wrestling. . . . unto . day, a remark still applicable. 
 
 I). B. N. S. i. 449. S. J. C. i. %b. Hymn, " Come, thou traveller \xr\- 
 kno^n "{Weslerj). Perkins' Works, i. 377. Robertson' s Sermons, \. 40. 
 K. B. B. L i. 321. T. I. B. 372. 
 
{Analysis.) THE prevailee. Less. 29. 59 
 
 Solitary Musings — Midnight Wrestling — Morning Sunshine. 
 
 I. SOLITAKY MUSINGS. Jacob was left alone. Before him was the 
 river Jabbok. Beyond the river his wives and children. Still be- 
 yond them, on the march to Esau, were the presents he had sent. The 
 servants full of wonder and fear for their master's sake. The wives 
 and children anxious. Jacob once more alone, as many years before 
 he was when passing the same spot {v. 10). He would think of the 
 past. How greatly he had been prospered. How little he had 
 deserved. Now he feels how entirely he is in the hands of God. The 
 disposing of his wealth is with God. It is a question whether God 
 will own the means he has so far employed. Jacob is doubtful and 
 perplexed. He has prayed already {ci'. 9 — 12), and exliausted all 
 his arguments. He can now only cast himself on the undeserved 
 mercy of God. Night a good time for such reflections. David ofien 
 meditated thus in the night watches, Jesus also spent his nights in 
 meditation and prayer. In darkness and silence there is less to 
 divert attention than in the daytime. 
 II. Midnight wrestling. Jacob thus musing, becomes aware of the 
 presence of some mysLerious person. Called a man, because in a 
 human form and nature. The angel of the covenant in disguise. 
 Jacob perceives who his companion is. Seizes this mj'^sterious per- 
 sonage, and declares he will not let him go unless a blessing is 
 granted. The angel struggles to be released, doubtless intend iug by 
 thus wrestling to teach that prayer should be bold, earnest, importu- 
 nate, persevering. Physical wrestling a type of wrestling in spirit. 
 The angel prevailed not. He had put forth only sufficient strength 
 to excite resistance and earnestness, without causing discouragement 
 to Jacob's mind. Unable to release himself, he touches, and disables 
 Jacob. Thus weakened, Jacob still clings to the angel. Will not let 
 him go without a blessing. Jacob conquers. His name is changed. 
 Hitherto he had been a mere supplanter by human methods, now he 
 shall prevail on higher principles. As a " God's fighter," he shall 
 fight God's battles with spiritual weapons. Faith, prayer, &c. 
 
 III. Morning sunshine, " The sun rose upon him as he passed over 
 Peniel." The brightest day in his life was that in which the sun rose 
 upon him a man blessed of God ; and acknowledged to be a prevailer. 
 With his bodily infirmity, he was a stronger man than he had ever been 
 before. " Clothed with might by His Spirit in the inner man," he was 
 " strong " though " weak." He felt better able to meet Esau, a lame 
 man, than he had felt before in the pride of strength. Strength of 
 soul the highest form of strength. Without this how weak are the 
 strongest {ill. Samson, Goliath). 
 
 Learn — 
 
 I. Select fit times and themes for profitable meditation. 
 11. Our affairs should be all placed in the hands of God. 
 HI. Saying a prayer not truly praying. AVrestling importunity. 
 
 IV. The dark hour of earnest humble prayer is followed by sunshine in 
 the heart. 
 
r,0 Less. 30. RECONCILIATION (JACOB AND ESAU). {Notes.') 
 B.C. 1739. Gen. xxxiii. 1 — 15. 
 
 1 And. Endowed with the angel's blessing. Halting. Advancing to- 
 wards his brother, . . . lifted . eyes^ looked steadfastly. . . . Emu, whose 
 approach he dreaded. . . . came. Probably he meant to avenge the 
 wrongs he had received, but his mind underwent a change as he ap- 
 proached. . . . 400 men, sufficient to have overwhelmed Jaci)b, had not 
 God changed Esau's mind. . . . divided . children. Giving tlicm to the 
 
 2 care of those to whom they belonged. . . . he put. The places allotted 
 to them indicate their place in Jacob's affection. . . . handmaids .fore- 
 most, in the first group, as being the place of most danger. . . . Leah . 
 after, where peril was less. . . . Rachel . Joseph hindermost, as best be- 
 loved, where the danger was least. Joseph, too, was the youngest child, 
 
 3 and only four years old. . , . passed . before them. Took the nio.st dan- 
 gerous place. This was not his intention before he wrestled with the 
 angel and prevailed. Compare his fiist plan (xxxii. 6—8) with his pre- 
 sent act, and note how truly he is Israel, rather th;in Jacob. . . . boned 
 (xviii. 2; xlii. 6; xliii. 26), which, now that he knew he was safe, was 
 magnanimous respect. . . . seven rimes, utmost respevA. The token repeated 
 
 4 at intervals as he approached. . . . ran, cordially, eagerly. . . . emiraccdj 
 ^•c , as the Arabs meet to this day {Porter's Damascus, i. 167). . . . tcejjtf 
 tears of reconciliation, forgivenrss, joy, gratitude. . . . he. Fsau. . . . 
 
 5 who . those. Surprised at seeing so many. . . . God . given (xlviii. 9 ; Ps. 
 
 6 cxxvii. 3 ; Is. viii, 18). ... then, in succebsion. . . . boired, showing respect 
 
 8 to Jacob's brother. . . . all. drove. See marff. (xxxii. 16). . . he, Jacob. . . . 
 
 9 grace (xxxii. 5). . . . I . enough. It is seldom that any, even the rich, will 
 
 10 sav as much, . . . keep, lit. be that to thee that is thine. . . . Jacob, anxious 
 that the present should be accepted, if no longer to appease wrath, at least 
 as a token of good will. . . . hare seen, ^-c. (xliii. 3 ; 2 Sam. iii. i;:5 ; xiv. 
 24, 28, 32 ; Mat. xviii. 10). There might have been a frown instead of 
 
 11 a smile. As God smiles in forgiveness, so dost thou. . . . viy blessing 
 (.hid. i. 15 ; 1 Sam. xxv. 27 ; xxx. 26 ; 2 Ki. v. 15). . . . because God. 
 He attributes all to God. . . . enough, Heb. all things (Phil. iv. 18). ... 
 urged, with such arguments (2 Ki. v. 23). ... took, to please his brother. 
 
 12 It pains a generous mind to decline a favour. . . . he, Esau. . . . our 
 journey, together, tliese brothers, whom anger had so long separated. . . . 
 
 13 before thee, with my 400 men to open and guard the way. . . . he^ 
 Jacob. . . . said, showing his regard for his flocks and children, and his reli- 
 ance upon the protection of God. . . . overdrive, in their endeavour t(» keep up 
 
 14 with the march. . . .pass over, Jordan. . . . softly, gently. "Who goeth 
 soltly surely goeth." . . . according, monsuring his pace by that of his 
 flocks and children, &c. . . . oidure, hold out. See marg. . . . Mt Seiry 
 
 15 where Ksau dwelt, and where Jacob proposed to visit him. . . . leave, to 
 guide, help, protect. . . . needeth ? I have God for my guide, helper, pro- 
 tector. . . . let . grace. Grant me this favour also (xxxiv. 1 1 ; xlvii. 25 j 
 Ru. ii. 13). 
 
 D. B. N. S. \. 450. S. J. C. i. 67. Jamieson's Eastern Customs, 0. T. 122, 
 123. K. D B. I. i. 325. Burder's Oriental Customs, 111 (Longman). 
 T. L. B. 205. Porter's Five Years in Damascus, i. 167. 
 
(Analysts.) reconciliation (jacob and esau). Less. 30. 61 
 
 The Approach — Reconciliation — and Conduct of the Brothers. 
 
 I. The approach of the brothers. (1.) Of JSsaii. At the head 
 of 400 armed men. Probably at the first meditating revenge, or 
 to make a great display of his power. But Jacob was a man of 
 prayer. Had often asked God to guard and keep him. Had the 
 night before this meeting so mightily prevailed in prayer that his 
 name had been altered. In answer to the prayers of Jacob, the re- 
 vengeful feelings of Esau depart. As he draws nigh, Esau feels his 
 heart drawn out in love towards his brother. (2.) Of Jacob. Full 
 of hope and confidence. Lame, and yet strong. He is now the 
 prevailer. The sun shining upon him, and better still, God lifts upon 
 him the light of his countenance. He had sent forward the present, 
 and now places himself in advance of all the rest. He — the prevailer 
 — does not fear to meet the first storm of his brother's rage. 
 IL Eeconciliatiox op the brothers. Esau, the offended and in- 
 jured, instead of taking vengeance on Jacob, having his heart soft- 
 ened by the grace of God, runs towards Jacob. Do€s not proudly wait 
 for Jacob to approach, and then upbraid him for his past conduct. 
 Ran towards him. Then spoke not a single word. Could not. Too 
 full of joy at once more meeting his long-lost brother. They throw 
 themselves in one another's arms. The kiss of reconciliation. Tears 
 of joy, gratitude. Tears too, it may be, of penitence on both sides. 
 Each needed to be forgiven by the other. Each had done wrong. 
 Jacob, in that he had deprived his brother of the birthright and 
 the blessing ; and Esau, in that he had left his father's house, 
 and harboured wrong feelings against his brother, and been the cause 
 of his long exile. Persons offended with each other have often much 
 need of each other's forgiveness. The pardon should be on boll 
 sides. He who forgives should also seek forgiveness. 
 IIL The conduct of the brothers. (1.) Of Jacob. He entreats 
 Esau to accept his present. Will take no denial. Thus shows the 
 sincerity of his affection. Is unwilling that Esau should at all go 
 out of his way to guard him. Has sufficient trust in God alone. 
 (2.) Of Bsau: At length, to please his brother, accepts the present 
 he makes. It is often as kind to accept, as to make a present. 
 He kindly received the wives and children of Jacob. Goes on 
 the way before Jacob, to make the way clear. Acts as his brother's 
 guide and vanguard. Shows his forgiveness by deeds, as well as by 
 words. Without practical kindness words are " sounding brass," &c. 
 
 Lkaen — 
 
 I. In all angry partings, remember that a future meeting will come. 
 IL God can still the raging of the fiercest storm of passion and revenge. 
 IIL The reconciliation of brethren, a fit and beautiful sight. 
 IV. We have all sinned against God, and need his forgiveness. 
 V. By causing Esau to forgive his brother, God shows how ready he is to 
 
 forgive us. 
 YI. Our elder brother, Jesus, has obtained a fuU pardon for us. 
 
62 Less. 31. the twelve pateiarchs. (Notes.) 
 
 Gen. XXXV. 23—29. 
 
 Jacob's twelve sons were as follows : By Leah 6, viz. (1.) Reuben ; (2.) 
 Simeon; (3.) Levi; (4.) Judah; (5.) Issachar ; (6.) Zebulun. By Rachel 2, 
 ■viz. (1.) Joseph; (2.) Beniamin. By Bilhah (Rachel's maid) 2, viz. (1.) 
 Dan (2.) Naphtali. By Zilpah (Leah's maid) 2, viz. (1.) Gad; (2.) Asher. 
 All, but Benjamin, born in Padan-aram. Ac. vii, 8, word patriarch sic/, bead 
 of a tribe or family. Besides these sons, Jacob had a dau., Dinah, by Leah 
 (xxx. 21). 
 
 I. REVBEtf =z ^Behold, a son ! (Leah, Gen. xxix. 31, 32). Weak, impulsive. 
 Some good qualities. Would not plot against Joseph. Tried to save him. 
 Grieved at his loss (xxxvii. 21, 22, 29, 30; xlii. 22). Forfeited bis birth- 
 right to Joseph. Persuaded his father to let Benjamin go into -Egypt. Of-' 
 fered his own sons as hostages (xlii. 37). His tribe settled trans- Jordan, 
 on the N. of Dead Sea, and was therefore one of the first" taken captive to 
 Assyria (1 Ch. v. 26). (Heshbon, Peor, Nebo.) 
 
 II. Simeon =z a hearkening (Leah, xxix. 33). One of the least amiable 
 of the 12. Took revenge on men of Shechem (xxxiv.). Prominent in plot 
 on Joseph (xlii. 19, 24). His wickedness not overlooked (xlix. 5 — 7). 
 His tribe settled in S W, of Palestine (G;iza, Eshcol, Bethuel, &c.). 
 
 III. \^^\'i z=. joining (Leah, xxix. 34). Joined Simeon in vengeance on 
 Shechemites, xxxiv. 25 — 31). Holy zeal of Levites on occasion of golden 
 calf, procured blessing and distinction (Ex. xxxii. 26 — 29). Died, aged 137 
 (Ex. vi. 16). Portioned with other tribes. 
 
 IV. Judah HZ j»r«!?s(?f7 (Leah, xxix. 35). An improving character, though dark 
 at first. Sold Joseph rather than kill him (xxxvii. 26 — 28). Would not part 
 with Benjamin (xlii. 3 — 14). Good conduct in Egypt (xliv. 14—34). The 
 royalty conferred upon him (xlix. 8 — 12; 1 Ch. v. 2). Tribe settled be- 
 tween -imeon and Dead Sea (Bethlehem, Hebron, &c.). 
 
 V. Issachar = reward (^Leah, xxx. 17, 18). Character uncertain. Tribe set- 
 tled N. of part afterwards called Samaria (Jezreel, Endor, Dothan, Nain). 
 
 VI. Zebulun zn habitation (Leah, xxx. 19, 20). Character uncertain. Tribe 
 settled N. of Issachar in part called Galilee (Carmel, Tabor, Nazareth). 
 
 VII. Da^ z=i judge (Bilhah, xxx. 6 ; Ex. i. 4). Character uncertain. Tribe 
 settled on sea-board N. of Simeon (Gilead, Jabbok). 
 
 VIII. Naphtali r= ''■wrestling" (Bilhah, xxx. 8 ; 1 Ch. ii. 2). Character 
 uncertain. Tribe settled N. of Zebulun and E. of L. Merom (Caper- 
 naum, Chorazin). 
 
 IX. Gad =z "a troop cometh^" or " infelicity" (Zilpah, xxx. 10, 11). Cha- 
 racter uncertain. Tribe settled E. of Jordan, N. of Reuben (Gilead, 
 Jabbok, Ashtaroth. 
 
 X. AsiiER z=z '' hap])}/ " (Zilpah, xxx. 12, 13). Character uncertain. Tribe 
 settled on sea-board W. of Naphtali (Sarepta, Tyre, &c.). 
 
 XI. JoSEVHzzz'^ he will add" (Rachel, xxx. 23, 24). Most eventful history 
 (see lessons 32—47). His two sons, Ephraim and Manasseh, had each a 
 tribal settlement. Half-tribe of M. ntn-th of Gad and W. of Sea of Galilee 
 (Argob, Dan) ; other half-tribe of M. south of Issachar from Jordan to 
 the Medit. Sea(Megiddo, Taamch) ; E. south half of part afterwards called 
 Samaria, from Jordan to sea (Samaria, Ebal, Gerizim, Shiloh). Joseph 
 died, aged 110 (xlviii. 1 ; Ex. xiii. 19; Jos. xxiv. 32). 
 
 XII. Benjamin =z son of right-hand (Rachel, xxxv. 16—20). For interest- 
 ing events of earlv life, see lessons 38—41. Tribe settled south of Ephraim. 
 
 See Genealogical Chart. D. B. N. S. i. 429, 432. S. J. C. i. 71. 
 
(Analysis.) the twelve pateiaechs. Less. 31. 63 
 
 Names — Character — Providence. 
 
 I. Significance op names. Proper names had among them (the 
 Hebrews) a deeper meaning, and were more closely connected in 
 men's thoughts with character and condition, than among any other 
 ancient nation with the history and character of which we are ac- 
 quainted. This is apparent from the care taken in the sacred 
 writings to record the origin of so many names of individuals and 
 of places, from the frequent allusions to them as significant, and the 
 remarks made upon their meaning, and from the peculiar employ- 
 ment of them on important and solemn occasions, when given or 
 changed, to mark some great transaction or event, to form titles of 
 honour ; or to record a promise, or threat, or prophecy. (See 
 Proper Names in the BlUe, hy W.F. Wilkinson, 3I.A., 14, 15, &c.) 
 II. Diversity of character. Among these twelve sons of one man 
 no two precisely alike. Dark and bright traits of character strangely 
 intermingle in this household. Joseph seems to have served the 
 Lord from his youth, and Simeon appears to have been the darkest 
 character of the twelve. As children often differ in complexion and 
 stature, &c., so do they also in taste, moral character, &c. Often 
 less like their immediate progenitors than their remoter ancestors ; 
 pointing far back to past times in their moral and physical portrait. 
 How far back we point to the source of the evil there is in ^^s. 
 Diversity of bodily, mental, and moral qualities a blessing, when 
 under the influence of Divine grace ; otherwise a source of mischief 
 and sorrow, engendering rivalry and strife. 
 
 III. Ways of providence. How marvellous the history wrought out 
 in the world by means of these twelve men and their descendants ! 
 How wondrously providence blended these unlike characters for 
 working out his purposes ! He maketh the wrath of men to praise 
 him. "Wliile imagining they were working their own will, their acts 
 were subordinate, by the power of Grod, to high and gracious pm-- 
 poses. Yet the good, in the end, attain to the most honourable places, 
 and the widest influence. The youngest, and most despised, and 
 helpless, are in the end advanced. We often spoil the best instru- 
 ments, and turn but sorry work out of most refined materials. God 
 brings good out of evil. A world of beauty out of chaos ; a great 
 people out of these twelve shepherds. Think of another twelve 
 whose work it was to lay the foundation of a still greater and more 
 enduring kingdom. They also were shepherds in another sense. 
 
 Learn — 
 
 I. Among all names there is only one whereby we can be saved. 
 " Thou shalt call his name Jesus, for he shall save his people," &c. 
 
 11. Natural differences of character may be purified by divine grace. 
 The Avorst may be saved by Christ, the best need his salvation". 
 
 III. Cast yourselves upon the bountiful care and inexhaustible wisdom 
 of providence. He who of such material laid the fouudaiiono oi a, 
 great nation, can make all things work together for our good. 
 
64 Less. 32. the prince of dreamers. {Notes.) 
 
 B.C. 1728. Gen. xxxvii. 1 — 11. 
 
 1 Jacob, after all his wanderings. . . . dwelt, became a settled resident. . . . 
 in . landy of promise (xii. 1). . . .father Abraham. . . . stranger, and fo- 
 
 2 reigner (xxvii. 8; xxiii. 4; xviii. 4; xxxvi. 7; Heb. xi. 9). . . .genera- 
 tions, family records. . . . seventeen, too often represented in pictures as a 
 mere child. . . .Jlock (Ps. Ixxx. 1). Joseph tending his flock, was himself 
 cand for by his heavenly Shepherd. . . . brethren (except Benjamin), more 
 especially those named, as nearest his own age (Dan, ^'aphtali, Gad, 
 Asher). . . . wives : called wives, not so really. . . . evil report. Had their 
 conduct been good, the report would not have been evil. It does not fol- 
 low that Joseph was a mischievous tale-bearer, Jacob may have inquired 
 ol one whom he trusted. Joseph may have felt it his duty to report that 
 his brotliers were wasting their father's property, or dishonouring his 
 
 % name (1 Sam. ii. 22 — 24). . . . more, for which he has been censured 
 thoughtlessly by those who do not consider the excellence of Joseph's cha- 
 racter. . . . because . age, and also son of his beloved Kachel. . . . made, 
 provided. . . . colours, lit. a long coat with sleeves (Jud. v. 30 ; 2 Sam. 
 xiii. 18). ... hated (.xxvii. 41; xlix. 23), because of his partiality. They 
 
 4 should have sympathized with an old man's affection. . . . peaceably, 
 
 5 kindly. . . . dream, which was more than a mere dream. A vision of the 
 future, to compensate his present ill u.sage at the hands of his brothers. . . . 
 hated . more, as they saw in the dream the promise of his future pre-emi- 
 
 6 nence, and feared it might come true. . . . said, in guileless innocence. . . . 
 
 7 this dream, at which he was himself surprised. . . . behold, it is a matter of 
 astonishment. . . . we, brothers. . . , binding, tying. . . . sheaves, bun- 
 dles of corn. . . . arose, of itself. , . . obeisance, did homage, bowed to the 
 
 8 earth. . . . said. They perceived at once the meaning of the dream. . . . 
 hated . more, being filled with fear and envy. . . . words, report of this 
 dream, and the news he had taken to his father concerning them. Yet, 
 he could not help the dream (Ps, xxxv, 19 ; Ixix. 4 ; Jo. xv. 25), . . . 
 
 9 another dream, which, being in nature like the former, with more strik- 
 ing particulars, excited greater wonder. . . . sun . moon . stars. Father, 
 mother, and his eleven brethren (xlvi, 29). The obeisance of the hea- 
 venly bodies to him, would be imprinted as a great wonder on his youth- 
 
 10 ful imagination, , . , told . father, because in this dream he was also 
 concerned. , , . rebuked, at the first chiding him. . . . What. What does it 
 mean? H<>w do you interj.ret it .^ But it was others who applied tho 
 meaning and discovered it, Jacob seems to have wished, by a seeming 
 rebuke, to pacify Joseph's brethren. If so, then here was another instance 
 
 11 of the weakness of Jacob. , . . envied. They were not consoled by the re- 
 buke of their father; but envied, believing the dream would be fulfilled. 
 Each -would have liked such a dream. . , .father, who had had dreams 
 and visions himself (Bethel, Mahanaim, Peniel). . . , observed, meditated 
 upon it, and doubtless thought more of Joseph from that day. 
 
 Lightfoofs Works, i. 444. D, B. N. S. i. 460. K. D. B. I. i. 335. Jamieson's 
 East. Cust., 0. T. 125. Burder's Orient. Oust., 90, 170 (Longman). 
 
{Anahjsis.) the prince of dreamers. Less. 32. 65 
 
 The Many-coloured Coat — the E dl Report — the Wonderful Dreams. 
 
 I. The many-coloured coat. The margin says many "^;?>c<?s." 
 May have been ^^ many colours" as well. Such coats are not un- 
 common for 3^oung people in the East at this day {Ranwolfs TracelSy 
 pt. I., p. 89), in Syria, Persia, and India. Made probably of strips 
 of variously-coloured cloth. This Jacob gave to Joseph because he 
 was a " son of his old age ; " a phrase understood by most to mean 
 that Jacob was an old man when Joseph was born ; but which Dr 
 Jamieson says means that Joseph had — to use a familiar phrase— an 
 old head on young shoulders. This coat may be regarded : (1.) Asa 
 gift of affection. It may be questioned how far it was wise to show 
 special love in so marked a manner. Jacob, knowing his other 
 sons, must have been sure that their en\7- would be excited. (2.) As 
 a reward of merit. Some reward less noticeable would have been 
 better, Joseph was made overseer, or chief shej)herd, for such is the 
 meaning of r. 2, and hence it might be also (3.) A badge of office. 
 
 II. The evil report. If Joseph were a mere tale-bearer he would be 
 blamable. But as chief shepherd he was bound to state what was 
 the conduct of his brothers, if they were under-shepherds. Yet it was 
 unfortunate that he should be put over men who were so much 
 older than himself. Again it may be urged, that if they had done no 
 evil, there could have been no evil report. Their wiser and better 
 course would have been, to have approved themselves to their 
 father. Surely it would have pleased Joseph to have brought a 
 good report, had it been possible. Happier for all would it have 
 been, had the bearer of the evil report been any other than a son 
 and a brother. Yet perhaps Jacob had none whom he could trust 
 in this matter so well as Joseph. 
 
 III. The wonderful dreams. Dreams in that age more influential 
 than with us. No sure word of prophecy. Abram, Isaac, and Jacob 
 had had wonderful dreams, or rather visions. Such had doubtless been 
 often related. Hence these sons of Jacob were prepared to consider 
 dreams with much reverence and awe. Joseph knowing, from what 
 he had heard, that many dreams were of God, would regard his own 
 dreams in this light. The character of each dream, and the co- 
 incidence of the tn'o, would fix attention and awaken thought. It is 
 evident {vv. 8, 10) that those to whom he related his dreams 
 saAv the meaning at once. And also that they regarded them as 
 divine communications, otherwise they would not have been troubled 
 by them. But believing them to be divine messages, they should 
 not have been angry. It is clear that their hearts were not right 
 with God, or they would not have opposed his will. 
 
 Learn — 
 I. To guard against the appearance of partiality in our families. 
 IL God is no respecter of persons. 
 
 in. To abstain from the appearance of evil, that there be no evil report 
 concerning us. 
 
GG Less. 33. THE CONSriRACT. {Notes.') 
 
 B.C. 1728. Gen. xxxvii. 12—35. 
 
 12 his brethren. After these things (less. 32) and with their hatred unjusti- 
 fiably increased. . . . ivent, from home. . . . Shechem, called also Sichem 
 (Gen. xii. 6), and Sychem (Ac. vii. 16), sit. ab. 7 m. S. of Samaria, now 
 
 13 called Xablous. Pop. 8000. . . . I . send: confidence in Joseph. . . . 
 
 14 Sere . I: ready obedience. . . . see. Heb. see the peace of thy brethren. 
 Paternal love and anxiety. . . . Hebron, 20 m. b. of Jerusalem, 35 m. 
 
 1-5 from Shechem. . . . man, ot'that country. . . .Jkld, country unenclosed. . . , 
 
 16 ichat, seeing Joseph was a stranger. . . . brethren, whom he would 
 
 17 describe. . . . JJothan (= two wells), 18 m. further north (2 Ki. vi. 13). ... 
 
 18 saw., and recognized. . . . conspired (1 Sam. xix. 1 ; Ps. xxxi. 13 ; Jo. xi.o3 ; 
 
 19 Ac. xxiii. 12). . . . slay, so intense was their hatred. . . . dreamer. Heb. mas- 
 
 20 ter of dreams. This epithet shows the cause of their animosity. . . . pit, 
 cave, out of sight. . . . say, tell a lie. One sin often necessitates another. 
 evil, wild, ravenous. . . . ice . see. They thought that thus they could 
 
 21 thwart Providence (Pr. i. 11, 16 ; vi. 17 ; xxvii. 4). . . . Reuben (le'ss. 31), 
 his eldest brother (xlii. 22). . . . not kill. More than this, he dared not 
 
 22 propose. . . . pit, prob. a deep and huge empty cistern. ]\Iany such now 
 found about Dothan {T. L. B. 287). . . . nt//deliver {Gftrm.retten). . . . 
 
 23 to deliver. This Reuben intended to do privately. . . . ca7He . pass. This 
 plot was matured as Joseph approached. . . . stnpt. How surprised 
 must he have been at this rough reception. . . . coat, Avhich was another 
 
 24 cause of offence. . . . pit . empty . icater. It was evidently designed to 
 
 25 hold water. These beers " are nearly all dry, even in winter." . . . eat 
 bread. They could eat, after having con-signed Joseph, as they thought, to 
 starvation !' (Pr. xxx. 20; Amos vi, 6). . . . Ishmeclites, or Midianites 
 [v. 28). ... Gilead, E. of Jordan. . . . spicery . balm . myrrh. Aromatic 
 
 26 balsams or gums produced here (Jer.viii. 22; xlvi. 11). . . .Judah (less. 31). 
 
 . . . profit. He would avoid murder, yet be revenged on Joseph, and get 
 gain (Job xvi. 18). . . . sell, and thus he unconsciously helped to fulfil the 
 
 27 dream. . , . let not (1 Sam. xviii. 17). . . .for. The same reason shoidd 
 have saved Joseph from molestation. . . . brotlier . flesh (xxix. 14; xlii. 
 21). . . . content, lit. hearkened. . . . then, as they were talking. . . . 
 
 28 Midianites (Jud. vi. 3), men who were merchants. Dealers in all things 
 saleable. . . . drew. With what tale did they satisfy these men } . . . 
 twenty . pieces (Ps. cv. 17 ; Ac. vii. 9 ; Matt, xxvii. 9). Even slaves were 
 valued higher (Ex. xxi. 32). . . . Egypt. The great highway from Gilead 
 
 29 to Egvpt still passes near this place. . . . Reuben, who appears to have 
 left his brethren when he made the bargain {vv. 21, 22). . . . reiurmd, to 
 carry out his intention of delivering his brother. . . . rent . clothes, token 
 
 30 of gieat grief (Job i. 20). . . . child. All. to his comparative youth. . . . 
 is not (xiii. 13, 36 ; Jer. xxxi., 15). . . .and I . go ? As the eldest, he felt 
 
 31 himself responsible for Joseph. . . . dipped: "to tip" (taval), "usual 
 meaning applied to the part of the verb which occurs here, is to put 
 a part of the liquid on the object touched" (2). B. X. S. i. 473). . . . 
 
 32 found. A falsehood. They knew their father would surmise what they de- 
 
 33 sired. . . , beast . -without doubt, not an improbable occurrence. Likely to 
 
 34 happen even at this day. . . . rent . clothes (2 Sam. iii. 31). . . . many days, 
 of formal mourning (Deut. xxxiv. 8 ; Is. Ix. 20). But his sorrow long re- 
 
 35 mained. He never forgot Joseph. . . . daughters. "We have the name of 
 only one— Dinah (less. 31). . . . comfort (2 Sam. xii. 17). The best comfort 
 would have been the truth about Joseph. 
 
{Anahjsis.) the coisSPIKACY. Less. 33. G7 
 
 The Victim— the Plotters— the Plot. 
 
 I. The viCTra. Joseph. What were his crimes ? (1.) He had done 
 his duty as superintendent of the shepherds ; even though it must 
 have been painful to him to convey bad tidings about his brethren, 
 and painful to grieve his father's mind by doing so. Yet he only 
 discharged the duty of his office. The fault was theirs, not his. (2.) 
 He had been marked as his father's special favourite and con- 
 fidant. But they should have tried to be more Avorthy of trust 
 themselves. It was sad that in so large a family there was only one 
 who could be trusted ; and that one was hated, " despised and re- 
 jected," for telling the truth (Jo. vii. 7 ; viii. 37). Would they not 
 have despised him as a, coward for failing to speak the truth ? (3.) 
 He had been favoured with wonderful dreams, in which their future 
 subordinate relation was clearly indicated. Their anger on account 
 of these dreams, for which Joseph was not responsible, was rebellion 
 against God. 
 
 II. The plottees. (1.) Ten against one. Cowardice of this. Com- 
 bination of thought and strength for a wicked purpose. (2.) Ten 
 'brothers against one brother. Fratricidal struggles the worst of all. 
 Of all relatives, such near ones as these should agree. (3.) Ten men, 
 and brothers, against a youthful brother. ' Might and numbers are 
 not always a proof of right (once, all the world was against our Elder 
 Brother). (4.) "Y^xs. nnclied vsx^n n gainst one <7(^^<7 man. "Though 
 hand join in hand, wickedness shall not go unpunished." (5.) Ten 
 sons against a /(O'fZier. In plotting against Joseph they were fighting 
 against Jacob. Those who oppose Jesus are rebelling against God. 
 
 III. The plot. (1.) ThQ ojjjwrt unity, (a.) They are away from home. 
 (b.) Tliey are alone, (c.) Joseph, in his coat of honour, approaches 
 to inspect the flocks. (2.) The consjj Ira cy. "The dreamer cometh." 
 All agree on one point. Joseph to be put out of the way. First re- 
 solve to kill him and tell a lie to hide the crime (v. 20). Eeuben 
 intercedes, intending to rescue him (r. 22). They agree to this, think- 
 ing he would die of starvation. Thus they would not shed his blood, 
 and yet would take his life. They strip off his offending coat. Ap- 
 proach of the merchants. Judah would make a profit by the trans- 
 action. He little thought of the great profit his wickedness would 
 yield (see Gen. xlv. 7, 8). Joseph is sold. Imagine his cries and 
 tears, Sec. (see xlii. 21). The remorse of Ptcuben, and the joy of the 
 rest. (S.) The consequences. One sin leads to another. They must 
 resort to lying, &;c. The trouble that comes upon Jacob (vv. 34, 35). 
 
 Leahn— 
 
 I. Innocent people are often surrounded by evil (Jo. xvi. 33). 
 II. Virtue and truth to be pursued, notwithstanding danger. 
 
 III. One sin leads to another. Ultimate concealment impossible. 
 
 IV. God makes the wrath of man to praise him. 
 
 V. Jesus has saved us from going down into the pit, and has redeemed 
 us from bondage. 
 
Less. 34. THE BUTLER AND THE BAKEB. (JVbtes.) 
 
 B.C. 1717. Gen. xl. 1—23. 
 
 1 after . things, i. e. the events narrated in xxxix, . . . btttler (Neb. i. 11 ; 
 ii. 1), or cup bearer, an officer whose duty it was to provide the wines for 
 the royal table, and to taste, first, what he banded to the king. . . , baker^ 
 
 2 or chief cook. . . . offended : very likely a light offence. . . . Pharaoh, the 
 name, not of an individual, but of a dynasty. There were many 
 
 3 Pharaohs. . . . ivroth (Pr. xvi. 14). . . . ward, guard (A.S. weard) 
 {hence rereward = rear-guard ; warden = one who guards ; wards of a 
 lock, hospital, city; divisions for better guarding or supervision). . . . 
 
 4 captain . guard, for their safe keeping. . . . place Joseph. Note the hand 
 of Providence in this. . . . charged Joseph (xxxix. 21 — 23). Had they 
 been committed to another prison, or had Joseph's character been dif- 
 ferent, this had not fallen out (Pr. xvi. 7). . . . he served, as a prisoner of 
 inferior rank. . . . season, some time, till the plan of Providence un- 
 
 6,6 folded. . . . 07ie night, the more remarkable. . . . sad, perplexed. They 
 
 7 were superstitious and troubled. . . . Wherefore (Neh. ii. 2). ... look, Ileb. 
 
 8 are your faces evil. . . . interpretations . God ? Joseph piously reminded 
 them of this, as opposed to the pretensions of astrologers and the like 
 
 9 (xli. 46; Dan. ii. 11, 28, 47). ... dream, which corresponded with his 
 
 10 occupation. . , . vine. The vine abundant in Egypt. . . . three branches 
 (v. 12). ... was, ^c. In the short space of the "time of dreaming there 
 
 11 was the whole process of growing, ripening, and wine-making. . . . cup . 
 hand. I, a prisoner, dreamed I was again in the palace. . . . Pharaoh's 
 
 12 hand, and I was in office as before. . . . This (xli. 12, 2o ; Judg. vii. 14 ; 
 
 13 Dan. ii. 36 ; iv. 19). . . . lift . head, which now hangs sadly down. . . . 
 
 14 place : office (2 Ki. xxv. 27 ; Ps. iii. 3 ; Jer. lii. 31). . . . think . me. His 
 trust in God does not absolve him from the use of right moans (Lu. xxiii. 
 42). . . . kindness (Jos. ii. 22; 1 Sam. xx. 14, 15; 2 Sara. ix. 1 ; 1 Ki. 
 
 15 ii. 7). ... house, prison. . . . For, ^-c. He relates his story, confident of the 
 
 16 result. . . . when .good. He was encouraged, and told his dream. . . . head, 
 
 17 The usual way of carrying burdens. . . . bakemeats, food prepared in an 
 
 18 oven. . . . three baskets = the three branches of the other dream. . . . 
 
 19 lift . head . off = behead. . . . hang . tree . birds. " This scene may still be 
 witnessed in the valley of the Nile. The body of a criminal, as used to be 
 the case in Britain, is suspended in a public place, and the birds eat the 
 flesh. Ravenous birds still abound. Vulture, raven, hooded crow." D, 
 
 20 P. y. S. i. 476. . . . birthday : the keeping of the birthday an ancient 
 custom (Matt, xiv. 6). Should remind us of God's mercy and goodness. 
 Ebenezer (1 Sam. vii. 12) . . . .feast (Mar. vi. 21). A grand domestic 
 banquet (Dan. v. 1). ... servants, officers and lords of his court. . . . 
 
 21 liftea, reckoned, numbered. See marg. (Matt. xxv. 19). . . . restored, as 
 Joseph had predicted. . . . and he, as before time. . . . cup, the wine cup, 
 of which it was the duty of the bearer to drink first, to assure the king 
 
 22 that there was no poison therein. ... hanged . baker, as it had been also 
 
 23 foretold (v. 19). . . . for gat him. Too commonly the case that those are 
 forgotten who have been friends in adversity. Thus men forget God 
 (Job xix. 14 ; Ps. xxxi. 12 ; Eccl. ix. 15 ; Amos vi. 6). 
 
 I>. B. N. S. i. 476. S. J. C. i. 75. Jamieson's East. Man , Old Test. 135 
 ff. K. I). B. I. i. 355—377 (new ed.). Dickenson's Religion teaching 
 by Example, 35. 
 
(Analysis.) THE butler and the baker. Less. 34. 69 
 
 Prison Occupations — Prison Companions — Prison Dreams. 
 
 I. Prison occupations. The crime is the disgrace, and not the scaf- 
 fold or the prison. Good men have often been imprisoned, while 
 many wicked have escaped. Yet, notwithstanding the prison, these 
 sufferers are amongst our heroes and martyrs. Milton said, " There 
 shall one day be a resurrection of names and reputations." Bunyan, 
 Baxter, &c., are not honoured the less for the dungeons in which 
 they suffered. Next to escaping the prison, the best thing is, like 
 Joseph, to suffer innocently. Joseph in prison. Suffering often 
 hardens the bad and purifies and manifests the good. Joseph's 
 character could not be hid. Even the keepers saw how different he 
 was from the ordinary criminals committed to their care (see Prov. 
 xvi. 7). The prisoner becomes a keeper (so many of the captive 
 Jews, as Daniel, Nehemiah, Mordecai, were exalted). Is so much 
 trusted as to be freed from supervision (xxxviii. 22, 23). God, who 
 was with him in Canaan, is with him in Egypt, and in prison. He 
 does not forsake his friends in distresses brought upon them by 
 their tidelity to him. 
 
 II. Prison companions. The butler and baker, two oflicers of import- 
 ance in eastern and ancient courts. Yet even these were not spared 
 by a capricious and absolute monarch. " Oh, how wretched is that 
 poor man that hangs on princes' favours ! " In a palace one day, a 
 prison the next. In ancient times a courtier's office was often, like 
 the Bridge of Sighs at Venice, " a palace and a prison on each hand." 
 These men may have suffered justly ; like the malefactors who were 
 crucified with Jesus (Lu. xxiii. 41). The worst punishment of the 
 good is forced fellowship with the wicked. As providence over- 
 ruled the wrath of Joseph's brothers, so now he overrules the wrath 
 of Pharaoh. One of these degraded officials shall be the instrument 
 of Joseph's release and exaltation. 
 III. Prison DREAMS. That is: — the dreams of the butler and baker. The 
 subject was so strange, and thi recollection so vivid, that they Avere 
 troubled. Dreamland a mysterious region to the ancients. No in- 
 terpreter of dreams in the prison, they thought. Joseph's inquiry. 
 He thinks of his own dreams, doubtless, and the transitory trouble 
 they had brought him into. He gives the praise to God, as the true 
 interpreter of dreams. By the help of divine illumination he reveals 
 the meaning of their dreams. No doubt he saw that God had sent 
 them those dreams for him to interpret; and that his connection 
 with these men would work out the fulfilment of his own dreams. 
 It is certain that what was foretold by their dreams, would have oc- 
 curred even if they had never dreamed at all. Hence it was cl'^ar 
 that there was a purpose in their dreaming, and in their relating 
 their dreams to Joseph. Probably had not Joseph been in prison, 
 they would not have dreamed as they did. 
 
 Learn — I. If we suffer, let it be for righteousness' sake. 
 
 XL When a man's ways please the Lord, he maketh even his enemies, &c. 
 
70 Less, 35. Joseph's exaltation. {Notes.) 
 
 B.C. 1715. Gen. xli. 1—14, 33—45, 
 
 1 came . ^;ffS5, i.e. fell out in the order of the Divine plan. . . . two . years, 
 from the first imprisonment. . . . Pharaoh dreamed. It was now Jiis turn. 
 
 2 rivcr, the Nile. . . , out . river. The river Nile is the source of the fer- 
 tility and plenty of the land of Egypt. By the degree in which the water 
 rises, when the snows of the mountains melt, can be predicted the extent 
 of country laid under water, and consequent fertility. To measure its 
 rise a scale is provided, marked on a pillar in a temple in the capital — Cairo, 
 seven^ answering to seven years. . . . kine . meadoiv. Note the connection 
 
 3 between these and the river, . . . seven other, and after. . . . leanjleshedy 
 hunger-bitten. . . . stood, did not eat. The grass of the meadow had been 
 
 4 devoured by the first seven. . . . eat . seven. A most astonishing sight, sug- 
 gcstiv e of their great hunger. . . . avjoke, with a vivid recollection of the 
 
 5 dream. , . . second time, in the same night. . . . seven ears . one stalk. 
 Stalks of many-eared wheat {Triticum compositimi) not unusually met with, 
 
 6 rank = fat, full in the ear, , , . Masted . east wind, " which, blowing from 
 the t^andy steppes and deserts in the vicinity of the Red Sea, and from the 
 Arabian peninsula, often withers the vegetation of Lower Egypt " [Kalisch). 
 
 7 devoured, another strange sight. The thin ears absorbed the good, and 
 were in turn blasted. , . . awoke, w^ith these two pictures imprinted on his 
 
 8 memory. . . . troubled, greatly perplexed (Dan. ii. 1 ; iv. 5 — 19). . . . 
 mugicians, soothsayers, astrologers (Ex. vii. 11, 12; Isa. xxix. 14; Dan. 
 i. 20 ; ii. 2 ; iv. 7). ... tvise men, men of science, priests, &c. 
 
 9 (Ac. vii. 22). . . . none, because see xl, 8. . . . Then, it was perhaps of 
 providence that he did not speak before ; Joseph might have been liberated 
 and now far away. . . . this day. There will come a day in which we, too, 
 
 10 shall remember our faults. . , . was wroth. The butler relates the story 
 
 13 of his prison dreams, and the Hebrew interpreter. , . . so it was, so it 
 
 14 happened to us. A hint to Pharaoh to send for Joseph. . . . Then (Ps. 
 cv. 20), havi!)g heard the strange story. . , . hastily, made him run {Eeb.). 
 dungeon (1 Sam. ii. 8 ; Ps. cxiii. 7, 8). . . . shaved . raiment, a hint of his 
 poor prison dress and appearance. 
 
 [iw. 14—32. Joseph predicts the years of plenty and of famine ; interpreting 
 the dreams.] 
 
 33 therefore, he adds advice to the interpretation, . . . discreet, honest. . . . 
 
 34 ffth part, so great would be the plenty of these years, that this portion 
 
 35 would be enough. , , . gather, let none be wasted because of the plenty. 
 36,37 perish not. Heb. be not cut off. , . . good, reasonable, . . . eyes, mind. 
 88,39 as this . man. Wondrous penetration of a heathen! . . . Forasmuch, ^c. 
 40,41 Agoodreason. .. . Ao/^se, an household and nation. . . . xScf, take know- 
 
 42 ledge. . . . ring (Esth. iii. 10 ; viii. 2, 8), signet-ring, to seal despatches, 
 
 43 arrayed (Esth. viii. 15). . . . chain (Dan. v. 7, 29). . . . second chariot, as 
 
 44 viceroy, , . . mad^ rider. Thus was he suddenly exalted, . . . J. Pharaoh, 
 and being king, and having the power, I hereby ordain, . . . without thee, 
 
 45 except at thy command. . . . Zaphnath-paaneah = revealer of secrets, . . . 
 Asenath = she is of Neith (the f^gyptian Minerva?). . , , Poti-pherah, of 
 which word, Potiphar is a contraction, , . j^;r?c.v«', to distinguish from Poti- 
 phar, the officer of the guard. . . . On = light, specially the sun. Ancient 
 city of LoAver Egypt, where was the famous temple of the sun, , . . went out. 
 To make a general survey of lands under cultivation, and to make arrange- 
 ments for storing surplus produce, D. B. JSf. S. i. 476. S. J. C. i. 77- 
 
(Ayialysis.) JOSEPH'S exaltation. Less. 35. 71 
 
 The Forgotten Prisoner — the Troubled Monarch — the Exalted Captive. 
 
 I. The foegotten prisonee. Forgotten by man, but remembered 
 by God. While the butler was forgetting, God was thinking about 
 Joseph, and so ordering events that even the forgetful butler should 
 be presently of use. Men are apt to forget those who have done 
 them a favour. Out of sight, out of mind. The butler in the 
 palace not the same man as the butler in prison. Yet even his for- 
 getfulness overruled for Joseph's good. God will make him remem- 
 ber at the right time. Joseph remains in prison. Feels, as the 
 time glides on, that the butler has forgotten him. Yet has faith in 
 God. Feels sure that the butler's dream, and his intei-pretation of 
 it, shall somehow assist in his release. Perhaps does not think that 
 his release and exaltation shall be coincident. He still performs 
 his duty ; and bides patiently for God's time. 
 
 II. The troubled monarch. Even kings have their troubles. It is 
 often true that uneasy lies the head that wears the crown, Joseph 
 in prison, and Daniel in the lion's den, more to be envied than 
 Pharaoh and Darius. Pharaoh's visions. Both diiferent in ma- 
 chinery, but evidently the same in meaning. The great magicians, 
 &c., summoned. Their wisdom is perfect folly. They ImeAv no v. the 
 mind of God. Could not explain visions that came from a Deity 
 they did not serve. The butler at last remembers Joseph. The 
 prisoner summoned to court. Makes himself fit to appear before the 
 king. [As we should, to present ourselves before the great King. 
 A bath (a fountain opened for sin and uncleanness), a robe (the 
 robe of righteousness), prepared for us.] Joseph in the presence of 
 Pharaoh. He recognizes God in that idolatrous court. 
 
 III. The exalted captive. Joseph's advice sounds wise and prudent 
 in the ears of Pharaoh. The king, whose word is law, declares 
 Joseph his viceroy. Installs him in office .as prince of Egyjit. Puts 
 the government in his hands. Even Pharaoh does homage to the 
 true God in the person of Joseph (v. 38). [The advantage to a na- 
 tion if God-fearing men are at the head of affairs. \Yho can estimate 
 the advantage to' this nation if every ruler were a man of God ?] 
 Joseph only 30 years of age, and yet so mse and so powerful. 
 Power used for a nation's good. Consecration of knowledge and 
 godliness to human service. The v>^eb of Providence further 
 unravelled. The shepherd's dream about to be fulfilled in the prince 
 of Egypt. Who can divert the mighty river of the Divine purposes ? 
 God's plans may seem to lie in abeyance, but are not therefore 
 abandoned. Nature rests in \\anter only to clothe the world with. 
 the fruitfulness and beauty of spring. 
 
 Learn— 
 
 I. To remember those who have benefited hs. 
 
 II. Jesus the great deliverer of the prisonei-. 
 
 III. Let us prepare to enter the presence of the great King. 
 
 IV. There is a palace in heaven for all who love, serve, and trust God. 
 
72 Less. 36. the famine in canaan. {Notes.') 
 
 B.C. 1707. Gen. xlii. 1 — 24. 
 
 1 Now when. Joseph having been sold as a slave 21 years before, and now 
 fully 38 years of age (xli. 46). . . . saw, heard (xli. 57 ; Ac. vii. 12). . . . 
 look one . another ? They looked on each others' wan and mute faces in sad 
 
 2 perplexity and with mutual forebodings. . . . doivn thither, -iL long journey, 
 but "necessity has no law." . . . live (xliii. 8; Ps. cxviii. 17; Is. xxxviii. 
 
 8 1).... ten, the same 10 who had sold him fully 21 years before. . . . 
 
 4 Benjamin, Joseph's own bro. by the same mother, who had taken his place 
 in his father's heart, and was now 22 years old. . . . Lest. Jacob would not, 
 
 5 if possible, lose his Benjamin {v. 38). . . . of Israel, the prevailer. . . . 
 among those (xli. 57). . . . land . Canaan, so far did the scarcity spread 
 
 6 (Ac. vii. 11). ... governor, or viceroy (xli. 41). . . . sold (xli. 56). The 
 government had bought it up, and now sold it. . . . bowed, fulfilling his 
 
 7 first dream (xxxvii. 7). ... saw, had been expecting to see. . . . knew. 
 They knew him not {v. 8). ... strange, in manner, voice, appearance. . . . 
 roughly . them. Heb. hard things to them. . . . he said, as if suspicious of 
 their character Whence, how well he knew. . . . Canaan, his own 
 
 8 land. . . . Joseph knew : this fact repeated, to present it to us the more 
 
 9 vividly. Imagine that strange meeting. . . . remembered, which their 
 humiliation and his preseut exaltation would vividly bring to mind. . . . 
 spies. This he said that in their vindication they might disclose their past 
 history. . . . »ffAW/ifss = barrenness. Without the usual natural covering 
 
 10 of verdure, &c. . . . buy food, simply and solely for this. . . . servants, 
 
 11 and he their brother. . . . true men, men speaking truth, of honest and 
 
 12 simple intentions. . . . Nay : he knew they spoke the truth, but would 
 
 13 elicit more. . . . said, more circumstantially detailing their lire-hi»tory. , . . 
 youngest, Benjamin. . . . one, Joseph. They little thought he was the 
 great lord betore whom they had bowed so humbly. . . .is not (xxxvii. 10 ; 
 
 11,15 Lam. V. 7 ; xliv. 20). . . . That is it, this 1 still aflBrm. . . . Hereby, by 
 this test and according to your own saying. . . . life . Fharaoh. Had he 
 u--ed other than the Egyptian form of asseveration, they might have sus- 
 
 16 pected him (1 Sara. i. 26 ; xvii. oo). . . . Send one. He afterwards 
 relented, and kept one {v. 19) — Simeon {v. 24). . . . kept. Heb. bound. . . . 
 
 17,18 three days, ^or them to decide which should go. . . . I fear God, vi\iova.y 
 in their former cruelty to him, they had forgotten (Lev. xxv. 43; Neh. v. 
 
 19 15). . . . go ye. He perhaps reflected, that, if only one were sent, he 
 
 20 could not carry corn enough. . . . bring. The famine, he knew, would 
 
 21 compel them to' return. . . . did so : they consented. . . . said, in Joseph's 
 presence. . . . We . guilty : their consciences now accuse them. . . . we 
 saw. Memory came to the aid of conscience, and brought the past ■snvidly 
 before them (Job xxxvi. 8,9; Hos. v. 15). . . . therefore. 1 hey regarded 
 
 22 it as a retribution (Pr. xxi. 13 ; Matt. vii. 2). . . . Reuben recalls with self- 
 satisfaction the part he took, xxxvii. 21. . . . blood, required (ix. 5 ; 1 Ki. ii. 
 
 23 32; 2 Ch. xxiv. 22; Ps. ix. 12 ; Lu. xi. 50, 51). ... understood them, in 
 these altercations. . . . interpreter, one who knew the Hebrew and 
 
 24 Egyptian languages. . . .from them, went out of the room. . . . ivept, 
 for joy that all were penitent, and there was one who had tried to rescue 
 him ; and because they were now all so distressed. . . . communed, con- 
 cerning who should be tlie hostage. . . . Simeon, whom Joseph himself 
 appears to have selected. Perhaps because he played a conspicuous part 
 in the old transaction (see his character, less. 31), or because he scenied 
 less penitent than the rest. 
 
(Analysis.) the famine in caxaan. Less. 36. 73 
 
 Famine — Plenty — Buying Food. 
 
 I. FAmNE. (1.) A dire calamity/. Perhaps none greater. One which 
 human wisdom cannot foresee. Affects all classes. Animal life de- 
 pends on vegetable life, vegetable life on seasons, light, heat, rain, 
 temperature, &c. These under the control of God. The lawmaker 
 may suspend the operation of natural laws, moderate their influence, 
 or affect their course. (2.) Usually tinex2)ectecl. In this case there 
 was a warning given, and preparations made. Men cannot foresee the 
 suspension or deviation of natural laws. Hopes for the future built 
 on productiveness of the past. (3.) Often overruled for good. In 
 this case conspicuously so. Promotes himian sympathy (thus the 
 Irish famine, 1846-7, besides evoking much individual benevolence, 
 was responded to by parliamentary grants of, in the whole, £10,000,000. 
 J7Z. Indian famine, 1861). Provokes scientific inquiry into " supply 
 and demand "of food. Leads to emigration and breaking up of new 
 ground. (4.) Aln-ays possiMe and near. World at any time only a 
 harvest off starvation. (5.) Generally local (Gen. viii. 22). " All 
 countries " (xli. 57), those adjacent to Egypt. Kindness of Provi- 
 dence in this. Nations in their turn dependent on each other. 
 Each " offers something for the general use." 
 
 11. Plenty. (1.) Mliere ? In Egypt. A storehouse of plenty for hungry 
 nations. Always food in some place, and will be while the earth lasts. 
 He who feeds the ravens knows what man has need of. (2.) Why ? 
 Does it seem strange that the promised land should suffer, rather than 
 be the favoured spot ? {a.) It was a small country. (&.) Had 
 other nations gone thither they would have conquered it. {c.) 
 Chiefly : it was part of the divine plan that Israel should go down 
 into Eg}^pt, and the famine necessitated this. (3.) How ? By the 
 extraordinary productiveness of seven preceding years, and the stor- 
 ing of the surplus corn. This effected by the instrumentality of 
 Joseph. His mind supernaturally illuminated. Favour given him 
 in the sight of the king of Egypt. His appointment to office, in- 
 cluding the absolute control of the produce of the land. 
 
 in. Buying food. (1.) Want in the house of Jacob. (2.) The ten 
 sent out to buy corn in Egypt. (3.) They arrive in Egypt, and visit 
 the royal granaries. (4.) Joseph recognizes them, and they bow 
 before him, and thus fulfil the dream. (5.) To disarm suspicion, 
 and to discover the temper of their minds, and the history of their 
 family, they are charged with being spies, and cast into prison. (6.) 
 After three days they are liberated, and a hostage required for their 
 return with the younger brother of whom they have spoken, and of 
 whose existence Joseph affects to doubt. (7.) Mutual recrimina- 
 tions respecting Joseph. (8.) Joseph is affected by what he hears. 
 (9.) Simeon bound and left in prison, while they betake themselves 
 away to Canaan. 
 
 Leakn — However great the dearth of the bread that perisheth, there is 
 always sufficient of the " bread of life," and it is always ac3essible. 
 
74 Less, 37. THE money retuened. (jVotes.) 
 
 B.C. 1707. Gen. xlii. 25—38. 
 
 25 T/ien, after these things (less. 36). . . . Joseph, full of pity and forgiveness, 
 and with an object in view (for he knew they must return to bring the 
 money ; and he wished to secure their return). . . . commanded, privately. 
 JiU . corn, according to their request. . . . every man's money. Treats them 
 with equal forgiveness. Not alone in the sack of Eeuben, who had inter- 
 ceded for him, but Judah and the rest, who had been most cruel. Eeuben 
 reproved {v. 22), but Joseph pardoned. . . . provision . way, that they 
 might not discover his bounty till near home (God gives us not only what 
 
 26 we ask, but what we want) (Matt. v. 44 ; Eom. xii. 17, 20, 21). ... they, 
 Simeon excepted {v. 24). ... asses, used as beasts of burden; horses for 
 
 27 war, oxen for ploughing. . . . cor^-, in ignorance of the money. . . . opened . 
 sack (xliii. 21), the provision being exhausted, or was food for the men 
 onl^. . . . espied (from Fr. espier, of which spy is cor. fonii), discovered. 
 
 28 heart failed (marg. tuent forth), their feelings were disturbed. . . . afraid, 
 this was a new wonder. . . . God . done. How soon conscience connected 
 this with God. They could not suppose that men would return the money 
 
 29 unless prompted by God. They were surrounded with mystery. . . . came, 
 full of perplexity, without Simeon. . . . told all . befell, both things in 
 Egypt and on the way. The binding of Simeon, and the finding of the 
 money. A brother taken, money returned. They had sold Joseph for 
 money ; Joseph now, as it were, purchased Simeon. It may be to remind 
 
 30 them of their old act. . . . The man, their own brother. . . . the lord, to 
 whom they had bowed down in fulfilment of the dream. . . . roughly. See 
 
 31 marg. . . . true men, men who are and say true. Truly what we repre- 
 
 32 sent ourselves to be. Honest men. ... We be twelve. There tcere twelve 
 of us. ... one . not, Joseph. They did not say what had happened to 
 
 33 him, but represented that he was dead. . . . youngest, Benjamin. . . . the 
 man, the lord. They cannot mention the man without naming his title ; 
 
 34 so impressed were they with his power. . . . then shall I know. He knew 
 who they were without this. What may have been his motive for bring- 
 ing Benj amin down } Did he suspect that something had happened to 
 him ? Would he bring about the fulfilment of his dream more literally, 
 and have all his brethren do him reverence ? or Avas it simply an aff'ec- 
 tionate desire to see a brother who was the son of the same mother .►> or 
 was it that he might find a better opportunity of testing the present cha- 
 racter of his brothers and their feelings now towards their father and his 
 
 35 favourite son? ... traffick (xxxiv. 10), trade. . . . afraid. As they thus 
 discoursed they were emptying their sacks, and now a new wonder burst 
 upon them. All their money returned. Would the lord of Egypt send 
 
 36 and charge them with theft ? . . . . against me. Jacob is suspicious. He 
 cannot account for that money. From the harsh way in which he speaks 
 to his sons he evidently is suspicious of them. Probably thought they had 
 
 37 come away without paying, or had sold their brother Simeon. . . . Reuben, 
 the eldest, most amiable, and very likely the most trusted of them all. 
 
 38 deliver him, i.e. Benjamin. . . . he said. Jacob had been guilty in his 
 time of dark deeds ; and is naturally suspicious of others. As a son he 
 had not been truthful, and now suspects his own sons. . . . left alone, of 
 Eachel's children, and the last relic of my love for Rachel. 
 
 Jamiesoji's Hast. Man. {Old Test.), 155. 
 
{Analysis.) the money returned. Less. 37. 75 
 
 The Return — the Discovery — the Family Consternation . 
 
 I. The return. Affairs in Egypt strangely settled, they set out on 
 their return. They have been treated with a perplexing mixture of 
 kindness and harshness. They have provision for their journey ; 
 but they remember the prison, and the hostage they have left be- 
 hind. What shall they say to their father ? Once they returned 
 without Joseph. He scarcely recovered from that blow. Now they 
 are without Simeon, and must demand Benjamin. How great their 
 perplexity ! They thought of Joseph when in the presence of the 
 Lord of Egypt : do they think of him now 1 By the very road they 
 were travelling they saw him borne away years before. They were 
 enveloped in mystery. The old man at home among his hungry 
 household, and their own children awaiting their return. Simeon's 
 children, too, to meet : and no father brought back to them. 
 II. The discovery. Thus perplexed, and anxiously anticipating the 
 result, they arrive at one of the inns, or khans, at which the cara- 
 vans stopped to rest. An ass needs provender. A sack is opened. 
 The money is discovered. Consternation. What can it all mean ? 
 Did they reflect on the money for which they had once sold a 
 brother ? Probably Joseph's purchasers once lodged with their newly 
 bought slave in that very inn, and talked of the sum they had given, 
 as these men were now talking of the money they had found. This 
 money boded no good. An unheard-of thing, that a seller should 
 return the money. Joseph very likely returned the money to en- 
 sure their return ; lest they might need food and not have money to 
 buy it. A new thing to tell their father. 
 
 Ill, The family consternation. They arrive at home. The first 
 greetings over, inquiries are made. Where is Simeon 1 They relate 
 the history of their adventures and Simeon's detention. While they 
 relate this strange history they open their sacks. A new discovery. 
 All the money returned ! Fear seizes the whole family. It is a new 
 thing in the story of trade. May have been regarded by them as 
 a pretext for the Egyptians coming and carrying them all away into 
 captivity, Jacob especially filled with dread. He has now lost two 
 sons, and sees in the returned money a new occasion of alarm. "All 
 these things are against me." But they were all for him, because 
 a son was in it all. " All things shall work together for the good of 
 them who love God," because another son — Jesus Christ — is con- 
 cerned in our welfare. 
 
 Learn — 
 
 I, Past sins cast their shadow on the present, and overcast the future. 
 II. The wicked fleeth when no man pursueth. 
 
 III. Conscience converts things strange into things ominous. 
 
 IV. Our ignorance of divine plans causes us to charge God foolishly. 
 
 V. No money needed to procure the bread of life. " In my hand no 
 jtrice I bring,''' Jesus Christ is an " unspeakable gift." 
 
76 Less. 38. the second visit to egypt. {Notes.) 
 
 B.C. 1706. Gen. xliii. 1—25. 
 
 1,2 sore (A.S. sar), heavy, painful. . . .in . land, in Canaan. . . . came . 
 pass, about a year after events recorded in the last chapter. . . . eaten . 
 corn, having used it sparingly, . . . father. Jacob seeing starvation before 
 them. . . .little food. With a little food he had once bought his birthright. 
 
 3 Now the want of a little food embitters his life. . . . Jttdah. Eeuben is 
 silent. He had already spoken (xlii. 37). Judah is a darker and sterner 
 character. . . . solemnly protest, Heb. protesting protested. . . . except . 
 
 4 brother (xlii. 20; xliv. 23). ... If, i$-c. Judah thus stipulates, knowing 
 
 5 the journey will be vain without Benjamin. . . .if . not. Hard words for 
 
 6 a father and a hungry man to hear. . . . Israel, the prevailer. The man 
 who prevailed with God cannot prevail with men ; and these men his own 
 sons. . . . as to tell. Here again Jacob, the supplanter, speaks. He would 
 
 7 have concealed the truth. . . . they said, ^-c. From the history (xlii.) it 
 does not appear that these questions were asked. Probably they were not. 
 
 8 ive told him, unasked. . . . tenor, Heb. mouth. . . . Judah, seeing that his 
 father hesitated. . . . live . die, a conclusive appeal. They would certainly 
 
 9 die without food. . . . surety. Legal security. We have a better Surety. 
 hand . hitn. We are required at the hand of One who says, " Of those 
 thou hast given me have I lost none." ...if, ^c. (xliv. 32 ; Philem. 18, 
 
 10 19). . . , lingered, we are losing time. . . . returned, we should have been 
 
 11 back, with food, ere this. . . . Israel, being prevailed over. . . . best fruits, 
 characteristic productions of Canaan, rarities in Egypt. . . . carry . present 
 (xxxii. 20; Prov. xviii. 16). . . . balm (xxxvii. 25), whose medicinal 
 virtues were in high repute. The gum of a shrub growing in Palestine and 
 Gilead {T. B. K. ; balm, B. B. S. i. 466—469). . . . mijrrh, a fragrant 
 resin obtained from the Arabian balsamodendron (Jer. viii. 22). . . . nuts, 
 pistachio nuts {botnim, D. B. S. i. 484) : much eaten where they grow. 
 
 12 Made into sweet cakes with honey and flour. . . . double money, besides the 
 
 13 money returned. . . . oversight, a mistake. . . . brother, Benjamin. . . . 
 14,15 bereaved (Esth. iv. 16). ... rose up, made formal preparation and set 
 
 16 out. . . . ruler. Joseph had officers and a great household. . . . slay, 
 
 17 Heb. kill a killings make a great feast (1 Sam. xxv. 11). ... man, the 
 
 18 ruler, or chamberlain of the household. . . . house, palace. . . . afraid. 
 " This conscience doth make cowards of us all." . . . seek occasion, find a 
 ground of offence : Heb. roll himself upon us (Job xxx. 14; Dan. vi. 
 
 19,20 4). .. . steward, or chamberlain. . . . communed, conversed. . . . said, 
 
 21 beseechingly. . . . came .pass, ^-c. They related circumstantially all that 
 had happened. . . , inn. Though it does not appear that more than one 
 sack was then opened and the rest at home (com. xlii. 27 with 35). . . , 
 weight. Money was weighed, and not counted, as with us (xxiii. 16). ... 
 
 22 brought . again, to return it, as not our own. . . . tell who : they feared 
 
 23 they might be charged Avith stealing it. ... Feace. Be not troubled. . . . 
 your God. Jehovah, of whom the steward had heard prob. from Joseph. 
 hath given, as he really had, in his providence. . . . I . money. You did 
 
 24 not steal it. I had it placed where you found it. ... brought , out, of 
 prison. This would further re-assure them. . . . washed . feet. Common 
 custom. Refreshing after a long journey. They wore sandals (xviii. 4 ; 
 
 25 xxiv. 32). . . . asses. Hospitable entertainment. . . . made ready, placed 
 out in order. . . . present. The fruit of the old fatherland would be very 
 pleasant to Joseph, Presents from home conjure up home memories. 
 Jesse sent David with home gifts to his brethren (I Sam. xvii. 17). 
 
(Analysis.) the secoxd visit to Egypt. Less. 88. 77 
 Jacob's Entreaty — Judah's Expostulation — the Brothers' Meetmg. 
 
 I. Jacob's entreaty. (1.) The occasion of it. Continuance of the 
 famine. How dreary the prospect. Barren earth. Languishing 
 cattle. Dry river-beds. The heavens as brass. (2.) The character 
 of it. " Buy us a little food." (a.) " Buy." They had money. 
 The money that was returned, and a little more. They probably 
 took all they could well spare the first time, not thinking the 
 famine would last so long, and intending to obtain enough to 
 suffice till plenty was restored, (b.) "A little food." It was all 
 they could purchase with what money was left after they had re- 
 stored the first purchase-mouej'. (c.) *' Go again." He does not 
 say a word about Benjamin. Did he think they had forgotten him ; 
 or that they would not press the matter ? He speaks of food, not of 
 Simeon or Benjamin. 
 II. JuDAH's expostulation. He at once assures his father that it is 
 of no use except Benjamin goes too ; and refuses to go without him, 
 as a useless and perilous experiment. Jacob's fears are revived at 
 once in behalf of Benjamin. Judah urges his suit, and pledges him- 
 self for the safe return of Benjamin. Suggests that if they do not 
 go they will all die of hunger, Keminds his father that, but for his 
 hesitation, they might have been there and back by the time they 
 were then in consultation. Judah, if the darker character, was also 
 the most resolute and impulsive man ; hence his forwardness to 
 speak and take the lead in this business. Jacob acquiesces. Makes 
 up, of the little store of hungry people, a present. Little 
 thinks how that present will remind the great lord of Egypt of his 
 native land and home. Sends also double money, perhaps thinking 
 that the price of corn may be raised. Possibly to assure the Egypt- 
 ians that having money, they had no need to steal, should they be so 
 charged. 
 
 III. The bbothess' meeting. They once more set out for Egypt. In 
 due time they stand in the presence of the great lord. Joseph sees 
 and recognizes Benjamin. Commands that a banquet shall be pre- 
 pared in his own house. This new kindness filled them with new 
 fear. They thought they were being ensnared, and would be sold as 
 bondmen. Yet they had done to Joseph the very thing they feared 
 to receive at his hands. Having had no opportunity of speaking to 
 Joseph, they explain to the steward. He encourages them. Tells 
 them not to fear. Eeminds them of God's mercy. Joseph's present 
 is therefore prepared, and they await the issue. In all this see how 
 a guilty conscience destroys enjoyment of happy circumstances. If 
 a man is right within, all will be right without ; if he be wrong, all 
 will be wrong. 
 
 Learn — I. To be thankful for plenty. II. To pity the distressed. 
 
 III. Sin brings its own punishment. 
 
 IV. The brothers' meeting may remind us of our future meeting with 
 our Elder Brother. 
 
78 Less. 39. benjamin's mess. {Notes.) 
 
 B.C. 1706. Gen. xliii. 26—34. 
 
 26 came home, from the audience chamber and affairs of state. . . . bowed 
 themselves. Now with Benjamin, the dream (xxvii. 7) literally fulfilled, 
 
 27 ivelfare, Heb. peace, which included all welfare, within and without 
 (xxxvii. 14). . . . Is .father. His father too, of whom the presents, as 
 well as his natural affection, reminded him. . . . old man : of whom the 
 picture would rise before the mind of Joseph. . . . spake (xlii. 11, 13). 
 alive ? He might be sure he was, since the second dream had not yet 
 been fulfilled. Indeed, the question — see marg. — concerned his prosperity 
 
 28 and health more than life. . . . Thy servant. How strangely must this 
 epithet, as applied to his father, have sounded in the ear ot Joseph ! . . . 
 bowed. This not a mere inclination of the head, but a prostration of the 
 whole body on the ground. . . . obeisance. Sign of lowly subjection. . . . 
 
 29 lifted . eyes, looked narrowly. . . . mother's son (xxxv. 17, 18), Rachel's. 
 
 30 With probably a resemblance to his mother. . . . made haste : was 
 hurried, agitated. . . . bowels (1 Ki. iii. 26), compassion. " The bowels 
 were supposed by the old anatomists to be the seat of the affections. The 
 usage was transferred to our language from the translations of the Bible" 
 {Bible Word Bool^. (Phil. i. 8 ; ii. 1 ; Ps. xxii. 14 ; Jer. iv. 19 ; 2 Cor. 
 vi. 12 ; Col, iii. 12 ; 1 Jo. iii. 7). ... yearn, to stir with emotion (A.S. 
 girnan, lit. to long for, desire eagerly). . . . sought . weej), considered 
 where he mi'^ht go and Aveep tears of joy, and gratitude to Gpd. . . . 
 chamber, private room. Bed-room. . . . wept there (xlii. 24), in secret. 
 
 31 washed .face, to remove all trace of weeping. The time had not yet come 
 when he would reveal himself to his brothers. . . . went out, to his brethren 
 once more. . . . refrained, kept down his emotions. . . . set . bread, let the 
 dinner be served. Bread is often put for all food (iii. 19 ; xxxix. 6; Mat. 
 
 32 vi. II). ... they, the attendants, having been instructed what to do. ... 
 by himself, at a separate table. . . . by tJiemselves, at another table. . . . 
 Egyptians, ofl5cers of his household. . . . abomination (xlvi. 24 ; Ex. viii. 
 26). "Probably from the detestation in which, from the oppressions of 
 the shepherd kings, the nation held all of that occupation" {Jamieson). 
 " The Hebrews and others, for example, slaughtered and ate animals, even 
 female animals, which were regarded by the Egyptians as sacred ; so that, 
 according to Herodotus (ii. 41), no Egyptian Avould use the knife, or fork, 
 or saucepan of a Greek, nor would any eat of the flesh of a clean animal 
 which had been cut up with a Grecian knife " {Delitzsch). . . . before, in 
 
 33 the presence of, or in front of. ... according . birthright. The places 
 were arranged according to their ages. This was done by command of 
 Joseph. , . . men, Joseph's brethren. . . . marvelled, wondering how the 
 Lord of Egypt should know their order of seniority. To them he would 
 
 34 seem possessed of supernatural wisdom. . . . he . messes. To do them 
 honour. The other Egyptians would hardly have done this. . . . Benja- 
 min's, as the most distinguished guest, had the largest and best (1 Sam. 
 ix. 23, 24). Most nations gave double (as Spartans), or fourfold (Cretans). 
 Number 5 seems to have been preferred by the Egyptians (xli. 34 ; xlv. 
 22; xlvii. 2, 24; Isa. xix. 18). This treatment of Benjamin may have 
 been to see if his brethren would still envy a favourite. It may have been 
 love to his own mother's son. It may also have been to indicate one who 
 had no part in the affair against himself. . . . ivere mory (Hag. i. 6 ; Jo. 
 ii. 10). This simply means that they were satisfied with what they had. 
 
 Jamieson's Hast. Cast., Old Test., 159. K D. B. I. i. 411, 417. 
 
{Analysis.) benjamin's mes Less. 39. 79 
 
 Presents from Home — Inquiries about Home — the Banquet. 
 
 I. Presents feom home. Those made to Joseph, by men who little 
 thought what feelings they might excite. (1.) They were from his 
 father. He would think of them as being selected by him. An 
 act of homage, (2.) They were peculiar to his native country and 
 immediate neighbourhood. How often when a boy had he collected 
 similar gums and nuts. They would take him back to the old time. 
 (3.) The presents we may receive from home have more of love in 
 them than homage. We like them the better for that. (4.) These 
 presents were the gifts of poor men, who were the poorer by reason 
 of the famine. Presents not to be valued by their intrinsic worth, 
 but by the circumstances under which they were selected, and the 
 feelings with which they are offered, (o.) Every good gift is from 
 above. God the author and giver of every good and perfect gift, 
 (6.) There is one unspeakable gift, made to us, suited to us ; have we 
 accepted this gift ? 
 II. Inquiries about ho^ie. (1.) They are asked concerning their 
 welfare (see Exod. xviii, 7). Such inquiries from us often mean 
 only the welfare of the body, or relate to temporal things. Family 
 greetings pleasant. Should include an interest in highest and best 
 things, (2.) They soon regarded the al)sent. His father in particu- 
 ' lar, the " old man." It was about 22 years since he had seen his 
 father. '• Is he yet alive ? " A few years work great changes in 
 families. Return to your native town after an absence of 22 years, 
 and note the different names, and the vast changes. The father was 
 poorer than when he saw him last, by reason of the famine ; the son 
 was richer than when he left home to look after the shepherds in 
 Shechem. The coat of many colours exchanged for a robe of state. 
 The shepherd boy become a prince. Absent friends to be remem- 
 bered. (3.) Benjamin specially addressed. 
 
 III. The banquet, (1.) The president of the feast. Joseph. At a 
 raised table by himself. His state and grandeur. Perhaps the pre- 
 sents from home were placed before him. His knowledge of the 
 guests, aud their ignorance of him {ill. Jesus at the last supper 
 knew all, and was little known ; ill. after the resurrection he was 
 known in the breaking of bread). (2.) TJie officers of his Iwusehold. 
 They would show tlie respect and honour in which he was held. (3.) 
 The Israelites. The arrangement of their places at the table. 
 '■ A\Taence hath this man this knowledge ? " Benjamin's mess. What 
 could this mean ? Whether they liked it or not. Their father's 
 regard for the younger son, whether Joseph or Benjamin, was to be 
 respected. They needed to be taught this lesson. And we must 
 honour our parents. As they thus sat and feasted with the prince, did 
 they think of the time when they sat down to eat bread by the side 
 of the pit where Joseph was once imprisoned 1 Joseph returned good 
 for evil, 
 
 Leakn" — Let us remember home, especially the heavenly home. 
 
80 Less. 40. THE CUP in the sack. {Notes.) 
 
 B.C. 1706. Gen. xliv. 1—17. 
 
 1 coinmandedf privately. . . . the steivard, Heb. liim that was over his house. 
 food, coru. . . . can carry, as much as they will hold. . . . every man's 
 
 2 money, as on the former occasion. . . . my cup, the silver cup. Simply a 
 valuable possession of Joseph. " The Egyptians practised the plate and 
 water incantations, which consisted in pouring clean water into a goblet, 
 and then looking into the water for representations of future events." 
 Certainly Joseph did not adopt this superstitious art. . . . youngest. Ben- 
 jamin, to bring him into difficulty ; to see how far the brotherly feelings 
 of the rest would be roused to sympathize with his distress, and stimulate 
 
 3 theii- exertions to procure his deliverance. . . . morning . light. Journeys 
 in the East are undertaken in the cool of the day. Early morning and 
 
 4 evening. Resting in the heat. . . . out . city, fairly on their journey. 
 Eejoicing at the issue of their visit. . . . follow after : the special mes- 
 senger woiild prove the anger of the great lord. . . . say, ^c. .• it was to 
 be assumed that they would know the crime of which they were charged. 
 
 5 divineth, maketh trial. The Egyptian steward naturally thought that this 
 
 6 was the use of the cup. . . . same words : rejoicing, as they may have 
 been, at their good treatment, this intelligence must have overwhelmed 
 
 7 them. . . . Wherefore. Since the thing is not true, what can be the reason 
 
 8 of the charge .> . . . brought again, and therefore proved the honesty of our 
 intentions. . . . land . Canaan : brought it all that distance, rather than 
 
 9 keep it. ... whomsoever. They were fully persuaded that the charge was 
 a mistake. . . . die : they little thought with whom it would be found. 
 
 10 bondmen. So none would return to comfort the father. . . . he said, i. e. 
 
 11 the steward. . . . blameless. I will take only the one who has it. ... 
 speedily, both because they were convinced of their innocence, and because 
 
 12 they would get on their way. . . . he searched, the steward. . . , began at 
 the eldest. How their hopes would rise as he proceeded from sack to sack 
 and found it not ! . . . Benjamin's sack. Their horror and dismay • 
 
 13 Benjamin's astonishment. . . . rent . clothes. Oriental sign of intense grief 
 (xxvii. 29, 34 ; Num. xiv. 6 ; 2 Sam. i. 10). ... laded . ass, dejected and 
 sad. Convinced of their innocence, yet with this proof of guilt that they 
 could not explain. All the kindness they had received would now appear 
 to be part of a treacherous plot to throw them off their guard. . . . returned. 
 
 14 Yet there was no need, except in the case of Benjamin {v. 10). ... fell . 
 ground, made obeisance. Now in most abject fear. Would think the 
 lord's anger would be great in proportion to his previous kind treatment. 
 
 15 Joseph, with assumed sternness. . . . wot, know. . . . divine, discover 
 secrets. How could ye think to escape ? . . . Jiidah, confounded, over- 
 whelmed, hardly knowing what to ansAver. It is to be noticed that Reuben 
 
 16 is silent, though the eldest. . . . What, ^-c? We can say nothing, since the 
 cup declares against us. . . .found . iniquity. Did he refer to this event 
 alone, or was he thinking of a past sin, on account of which this evil had 
 come upon them ? . . . we, ^c. We are in thy hands, and can say 
 
 17 nothing. . . . he said, Joseph ^Prov. xvii. 15). His mercy sounds awful 
 to them. It involved Benjamin's retention. Joseph is now testing their 
 regard for his younger brother. The rest may go, but Benjamin shall 
 remain. The very thing they most desired to avoid. 
 
 Jamieson's East. Man., Old Test., 161. T. L. B. 149. K. D. B. I. i. 424. 
 
{Analysis.) THE CUP IN THE SACK. Less. 40. 81 
 
 Private Command — Obnoxious Charge — Appalling Discovery. 
 
 I. The private command. (1.) Its nature. All the money to be 
 returned, and his silver cup to be placed in the sack belonging to 
 Beojamin. It may seem strange that the steward was to charge 
 them with stealing a cup wherein Joseph divined (if indeed the cup 
 was not used for that purpose, as we believe) ; knowing that Joseph 
 was a servant of God, We may not, with the higher standard of 
 morality of these Christian times, approve this pretence ; but it is in 
 keeping with the whole transaction, which is a feint throughout, 
 (2.) Motive. Doubtless to test the feeling of the rest towards 
 Benjamin. Did they envy this favourite, as they did the other ? 
 If so, it was very likely that on being overtaken they would abandon 
 the man with whom the cup was found — Benjamin — to his fate. 
 Make no effort to procure his release. Eeturn home without him, 
 as they had onc« gone without Joseph. Before he proceeded further 
 in helping his family in the famine, he would see if they had im- 
 proved morally all these years. 
 11. The obnoxious charge. The confidential servant having received 
 the command, but most likely being ignorant of all his master's 
 plans and of the relation of these guests, proceeded to put it in exe- 
 cution. (1.) The brethren set off. Their journey. How unlike the 
 last, when they were full of perplexity, and had left Simeon behind. 
 Now they talk of their good treatment, and are accompanied by 
 Simeon, and that Benjamin whom they had feared to lose. (2.) 
 They are pursued. Their astonishment at seeing the steward, who 
 (xliii. 23) had not long before spoken assuring words, hastening 
 after them. (3.) The charge. The steward faithfully, but to their 
 great amazement, repeats the command of his master. (4.) Their 
 indignant denial. Such conduct would be opposed to the will of 
 God (y. 7). The idea was inconsistent with their proved honesty 
 (v. 8). They are quite willing to abide by the results of search. 
 And that the punishment should be greater than hinted. 
 
 III. The appalling discovery. (1.) The search commences. They 
 are willing. The steward begins as far as possible from where he 
 knows it is concealed. Thus they do not suspect him of any com- 
 plicity, and their confidence increases as he proceeds, (2.) They see 
 Benjamin's sack opened, and there, shining in all its beauty, is the 
 cup ! What could they think, or say, or do ? They did not suffer 
 Benjamin to return alone. The test was successful. There was an- 
 other discovery — an altered feeling towards the old man and his 
 favourite son. This discovery Joseph made. (3.) They could only 
 regard it as a plot of some one — perhaps the lord of Egypt— to find 
 a pretext for keeping them in bondage. What would become now 
 of their father, and their wives and little ones ? 
 
 Learn — 
 
 I. That our religion admits not of pretences. 
 II. The time of confidence may be the hour of peril. 
 
 4* 
 
82 Less. 41. judah's intercession. {Notes. ^ 
 
 B.C. 1706. Gen. xliv. 18—34. 
 
 18 Judah. The very brother who was most implicated in Joseph's ill-treat- 
 ment now becomes chief intercessor for Benjamin. How this must have 
 pleased Joseph. . . . came near^ in his importunity, stepping in advance of 
 the rest. . . . said, at first a few broken utterances, then a torrent of 
 earnest supplication. . . . anger . servant. Such was the power and pride 
 of Oriental despots, that even to attempt a defence was known to be 
 dangerous. . . . Pharaoh (xviii. 30, 32 ; Ex. xxxii. 22) : our life is in thy 
 hands. Thy word is law. What I say shall be humbly said, and truth- 
 
 1 9 fully. . . . asked : he first reminds Joseph of this conversation, to show how 
 subsequent events agreed therewith, to show that so far they were proved 
 
 20 to be true men. . . . we said. He continues to relate the previous convers- 
 ation. Can anything be more beautifully pathetic than this verse } "I 
 would give very much," says Luther, " to be able to pray to our Lord God 
 as well as Judah prays to Joseph here ; for it is a perfect specimen of 
 
 21 prayer, the true feeling that there ought to be in prayer." . . . thoic saidst 
 (xlii. 15, 20). Judah skilfully avoids naming the charge of being spies, 
 which the bringing down of Benjamin was to refute. . . . set . eyes, with a 
 good intention. To show good will (Jer. xxxix. 12; xl. 4; Isa. Ixvi. 2). 
 
 22 we said. "We showed how difiicult this thing was, on account of our 
 
 23 father's affection for the lad. . . . thou saidst. Thou wast inexorable. . . . 
 
 24 see . face, as needy men wanting food. . . . came . pass. How interesting 
 must this prayer now have been to Joseph, as it related what took place in 
 
 25 his father's home in Canaan. . . . told him, literally, and truly. . . .fatlier 
 said. "When the corn was all gone, and hunger stared us in the face. . . . 
 
 26 little food, for we had none at all. ... we said. We told our father that 
 the journey would be useless unless Benjamin went. Perhaps worse than 
 
 27 useless, since we might be judged guilty of being spies. . . . my wife. 
 Eachel was regarded by Jacob as his true wife (xlvi. 19). ... two sons, 
 
 28 Joseph and Benjamin. . . . the one, Joseph. . . . woit out (xxxvii. 12 — 14). 
 torn in pieces (xxx\ii. 33). Judah relates what he said to his father, not 
 
 29 what had really happened. . , . And if, ^-c. (xlii. 36, 38). This is what 
 my father said when at length he suffered Benjamin — in whose sack the 
 
 30 cup has been strangely found — to accompany us hither. . . . now therefore, 
 that this has occurred, if Benjamin be detained a prisoner. . . . life . lad^s 
 life (1 Sam. xviii. 1). Soul bound to his soul rr he clings to him with all 
 
 31 his soul, . . . he . die. As he was like to liave done when he lost Joseph ; 
 and this we would avert. . . . gray hairs, ^-c, as our father said. Joseph 
 must have been pleased to see how considerate of his father Judah must 
 
 32 have grown. . . . became surety. So Joseph learns that Judah, who had 
 so ill-treated him, had become a pledge for his brother Benjamin. . . . 
 
 33 yow therefore. Thus he closes this extraordinary and effective interces- 
 sion. . . . let . servant, i. e. let me, Judah. . . . a bondman. I will be a 
 slave, if you will let Benjamin be free. So Jesus took our place, that we 
 might have freedom from the dominion and consequences of sin (Ex. xxxii. 
 
 34 32). ... I see . evil. He could not endure seeing a repetition of the old 
 sorrow, and perchance still worse consequences (Ex. xviii. 8 ; Job xxxi. 
 29; Ps. cxvi. 3; cxix. 143). 
 
 Jamieson's East. Man., Old Test., 162. T. L. B. 149. 
 
(Analysis.) judah's inteecession. Less. 41. 83 
 
 He Eehearses the Past — Pictures the Future — Proposes a Compromise. 
 
 I. He REHEARSES THE PAST (rr. 18 — 29), (1.) The ,<<j)eaj£er. Judah. 
 Well that it was he. Had it been Reuben the proof of penitence had 
 not been so clear. It had been too much like the old Eeuben (co?n . 
 xxxvii. 22 with xlii. 22). It was Judah, and not hke the old Judah 
 (xxxvii. 26, 27). The last time Joseph heard Judah speak of his 
 father's favourite was when he (Joseph) was in the pit, and Judah, 
 on the edge, was proposing to sell him into bondage. Now he inter- 
 cedes to save Benjamin from bondage. (2.) The subject. He (1.) 
 recalls the former visit, and the conversation of that time (vv. 18 — 20). 
 He then (2.) proceeds to remind Joseph of his command (v. 21), but for 
 which they had not brought their brother. Of their expostulations 
 (f. 22) and of his firmness of purpose {v. 23). He then drew the portrait 
 of the old man, described the long time they bore the pangs of hun- 
 ger before Jacob at last would suffer Benjamin to go ; and, having 
 hinted at the loss of one other son, repeated the final words of the 
 old man {v. 29). 
 
 II. He PICTURES THE FUTURE. This he was the better able to do, from 
 his memory of a former occasion. That picture of sorrow and wail 
 of agony had ever since haunted him. It might be repeated with 
 still more painful consequences. It might hasten the death of his 
 father. He records, without a censure, the endearing union of the 
 old father and his younger brother. There was one life between 
 them. The death or loss of Benjamin might be the death of the 
 father. He relates that he had become a suret)'^ for the safe return 
 of the lad. As he thus earnestly and most pathetically pleads for 
 the release of Benjamin, what feelings must have risen in the mind 
 of Joseph, Chiefly of joy that Judah was so changed ; but also of 
 attachment to a father who had mourned his own supposed death 
 so long and truly. 
 
 III. He proposes a compro:mise. . (1.) Its luitnre. If one must be held 
 in bondage for this supposed crime, let it be himself, who is confess- 
 edly innocent; in place of Benjamin, whose guilt is assumed. Judah 
 has wife and children at home, yet will leave all rather than abandon 
 his brother. He will be henceforth a slave, if only Benjamin may 
 be free. "Was ever love like this ? " Greater love hath no man than 
 this, that a man lay down his life for his friends " (Jo. xv. 13 ; see 
 especially Rom. v. 6 — 8). (2.) The viotive. To spare his father all 
 needless pain. He would accept the position of being less loved than 
 Benjamin. His father might grieve at his loss, as he had at 
 Simeon's, but the loss of Benjamin would affect him more. (3.) 
 The result. The test had proved to Joseph that Judah repented the 
 past. It was a happy discovery. "WTiat can give greater joy to a 
 brother than to see a right moral change in a brother ? 
 
 Learn — I. Fearlessly to take the side of the innocent and the aged. 
 
 II. To bring forth fruit meet for repentance. 
 
 III. Not to be ashamed of an honourable change of heart and mind. 
 
 IV. To love and honour him who became a surety for us. 
 
84 Less, 42. JOSEPH DISCOVERS HIMSELF. (JVbtes.) 
 
 B.C. 1706. Gen. xlv. 1—28. 
 
 i Then Joseph, deeply affected by the sincerity of Judah, and by the picture 
 of his father's grief. . . . refrain, -withhold his emotions. . . . cried, com- 
 manded. . . . everi/ man, every Egyptian. They must have wondered at 
 the command of their lord to be left alone with these strange men, and his 
 brethren also must have marvelled. . . . made . known : the time having 
 at last come, now that he sees his brethren penitent. God makes himself 
 
 2 known to the penitent (Isa. Ixvi. 2). ... wept aloud, Heb. gave forth his 
 voice in weeping. . . . heard, so loud was the joyful weeping of their great 
 viceroy. What astonishment must have filled the minds of his brethren I 
 
 3 said, in their own language. He had hitherto used an interpreter. . . . 
 I . Joseph {X.C. y'n. 13). Words which filled them with dismay. What 
 might they expect from one who had been treated so ill .-*... my father, 
 whose favourite he had been. . . . not answer, speechless with shame and 
 fear. . . . troubled, not knowing what to expect. It might seem to them 
 that the affair of the cup was arranged to throw them into his power, and 
 
 4 bring punishment upon them. . . . Coine near =z fear not. . . . I . Joseph, 
 
 5 your brother. Not the lord of Eg}T)t to you. . . . angry . yourselves. The 
 day was past in which they were angry with him. Sin brings self-con- 
 demnation (1 Jo. iii. 20; 2 Cor. vii. 11). . . .for God. He thus mag- 
 nanimously overlooks their fault, in that God had brought good out of 
 evil (1. 20 ; Ps. cv. 16, 17 ; 2 Sam. xvi. 10, 11 ; Ac. iv. 27, 28). . . . life, 
 
 6 in Egypt and Canaan. . . , two years. The famine not half over. . . . 
 
 7 great deliverance. Jesus was sent, as the bread of life, to effect a 
 
 8 greater. . . . father, for as a father provides for his family, so have I for 
 
 9 Pharaoh (xli. 43; Jud. xvii. 10; Jobxxix. 16). ... Haste ye, homeyvaxd. 
 come down. Having Egypt to govern, he could not go down to Canaan. 
 
 10 Besides, he would have his father share the plenty of Egypt. . . . Goshen 
 ■=. frontier (?), district of Egj-pt assigned as residence of Jacob and family 
 — fertile (xlvii. 6—11) ; good pasture (xlvi. 34 ; xlvii. 4) ; near the river 
 (Nu. xi. 5) ; near to Joseph (xlviii. 1, 2 ; Ex. v. 20) ; N.E. of metropolis 
 
 11 (xha. 29) ; called land of Eameses (xlvii. 11 ; Ex. xii. 37). . . • nourish, 
 
 12 sustain, feed. . . . your eyes. You are witnesses, and now recognize me. 
 13,14 tell .father. Joseph knew how it would please him. . . . Benjamin, 
 
 whom he loved specially as his father's favourite, and for his mother's 
 15,16 sake. . . . kissed all, and forgave all (Lu. xv. 20). . . .fame, report, 
 
 history. . . . pleased, for Joseph's sake. God pleased with us for Jesus' 
 17 sake. . . . Tliis do ye. Pharaoh confirms and enlarges the invitation. . . . 
 18,19 fat .land, the best it contains (Xu. xviii. 12, 29). . . .wagons. So 
 
 considerate was he. Jacob in a land of poverty might not have the means 
 20,21 of conveyance. . . . regard not, do not spare anything to . com- 
 
 22 mfl«f/;«<;«^, Joseph joyfully obeyed. . . . r«<W«^, a customary royal present. 
 
 23 Benjamin^ for the father's and mother's sake. . . .father, as a pledge of 
 
 24 his love, and proof of his wealth. . . . fall out, quarrel. Needful advice 
 to men who had been stirred to envy one brother, and now saw Benjamin 
 
 25 so enriched. , . . out . Egypt, with great joy and laden with presents. . . . 
 unto Jacob, who must have been surprised' at their great equipage. . . . 
 
 26 told him, the strange news. . . . believed . not, too good news to be true. 
 2T,2% when . saw. The waggons, tfec, convinced him. . . . enough. You 
 
 need say no more. I believe it. 
 Burder's Orient. Cti^t. 91, 170. Jamieson's East. Man. 162. T. L. B. 20. 
 S. J. C. i. 73, 83. S. S. T. xxxi. xxxvii. Art. " Goshen " in T. B. K, . 
 
(^Analysis.) Joseph discovees himself. Less. 42. 85 
 
 A Brother's Pardon — a King's Gratitude — a Father's Joy. 
 
 I. A BROTHEE'S PARDON. Joseph's. (1.) Of a great injury, (a.) To 
 Joseph. Rehearse the story in brief. A younger brother sold into 
 captivity ; and even that as a merciful deliverance from the death that 
 was first intended, (b.) To Jacob. The beloved and trusted son taken 
 from him. His heart well nigh broken by the story that was told 
 him. (2.) Of brothers. The crime therefore greater. More easy to 
 forgive the offence of a stranger than of a friend (Ps. xli. 9 ; Ps. Iv. 
 12,13,20). (3.) The 2>ai'don magnanimously bestowed. Proved by 
 deeds as well as words. Their sin extenuated. He dwells on the 
 good that came out of it, not on the evil that was in it. Tried 
 to soften down their harsh self-censure. The method of professing 
 pardon may detract from its value, and suggest a doubt of its sin- 
 cerity. (4.) Marked by deep affection. He could not repress his 
 emotions, nor conceal his joy. Wept aloud. Kissed all his brethren. 
 Judah, the darkest character, not excepted. (5.) Practically demon- 
 strated. He will henceforth care for them during the famine. 
 They who so little cared for their father's favourite child shall have 
 their children cared for. 
 II. A KING'S GRATITUDE.- Pharaoh's. (1.) It had been already proved. 
 He had exalted Joseph. Had accumulated honours, power, office, 
 and title, upon him. (2.) He now cares for Joseph's friends. 
 Royally lays himself out for their present and future good. Strange 
 contrast to the conduct of many kings towards their deliverers and 
 helpers {ill. Charles I. and Earl Stafford ; Charles II., and his 
 treatment of the faithful adherents of his house in its misfortunes ; 
 com. also David and Barzillai). (3.) It was bountifully expressed. 
 WiU have all Joseph's family invited to Egypt. Promises that they 
 shall have "the fat of the land." Sends with the invitation the 
 means of conveyance. Waggons, &c. Enjoins the free use of means 
 and subsistence. " Regard not your stuff," &c. (y. 20). 
 
 III. A FATHER'S JOY. Jacob's. (1.) Imagine Jacob's home. The old 
 man of 130 years, feeble, doubtful, fearful, apprehensive. Waiting for 
 the return of his sons. Anxious concerning Benjamin. (2.) Picture 
 the arrival at home. They are aU there. Benjamin amongst them. 
 Simeon also. Joyful greeting. (3.) They tell their story. Good 
 news. Joseph yet alive ! governor of Egypt. (4.) Jacob doubts. He 
 is suspicious of his sons. (5.) The arrival of the waggons convinces 
 him. His spirit revives. His great joy. New hopes. He will see 
 Joseph again, and in such a robe of office as his affection could not 
 have provided. "What greater joy can a father know than that ex- 
 cited by good news of absent children. Those who leave home with 
 good principles the most likely to create such joy. Religion sup- 
 plies the only true basis of character. The Lord was with Joseph. 
 He will be with us in our wanderings if we begin them with him. 
 
 Learn — Let love be without dissimulation. Forgive injuries and prove 
 the reality of forgiveness. 
 
86 Less. 43. JACOB axd Joseph. {Notes.) 
 
 B.C. 1706. Gen. xlvi. 1—7 ; 28—34. 
 
 1 Israel., having conquered his grief, and being now 1 30 years old. . . . came^ 
 travelling southwards from Hebron. . . . Beer-sheba ■=. the well of the 
 oath, S. of Palestine (xxi. 14, 22—34; xxviii. 10). ... sacrifices, of joy 
 and thanksgiving. 
 
 2 God spake, the sacrifices being offered, and accepted. . . . visions (xv. 1 ; 
 Job xxxiii. 14, 15). . . . Jacob. Calling him by his old name, to remind 
 him of what he had been. . . . here . I. Eeady to hearken and obey. 
 
 3 /. God. Do not forget me in the land of false gods. . . .fear not. 
 "Whence it would appear that although cordially invited by man, he was 
 not assured that this journey might be pleasing to God. . . . great nation. 
 Promise repeated (xii. 2 ; Deut. xxvi. 5). 
 
 ^ I go . thee. My presence shall be thy protection (xxviii. 15; xlviii, 21). 
 bring . again. Jacob died in Egypt (xlvii. 27, 31 ; xlix. 33), but was 
 buried in Canaan (1. 1 — 13) ; fulfilled in his descendants. . . . hand, eyes, to 
 close them in death (1. 1). 
 
 5 carried, conveyed, took care of on the way (Ac. vii. 15). ... wagons (xlv. 
 19, 21). 
 
 6 cattle, flocks, herds, sheep, goats, oxen, asses, camels. . . . Jacob . seed (Deut. 
 xxvi. 5; Josh. xxiv. 4; Ps. cv. 23; Isa. lii. 4). (See the list classi- 
 fied and examined in Kiel and Belitzsch on the Pentateuch, i. 369.) 
 
 28 he, Jacob. . . . Judah, selected prob. as having been the chief spokesman 
 before. . . direct . face. To let him know that they were coming, and 
 the route. 
 
 29 Joseph, rejoiced to hear the news. . . . chariot, the second royal chariot. 
 He goes out as a prince to meet and welcome his father. . . . fell . neck. 
 Filial love. Pious gratitude. Intense joy. . . . good while, so deep and 
 lasting the joy on both sides. 
 
 30 now . die (Lu. ii. 29, 30). Nothing better than this to live for. ]\Iy 
 greatest wish is realized. 
 
 31 Joseph said. He must leave them awhile to prepare their reception (Jo. 
 xiv. 1 — 3). . . . Fharaoh, a good master, who will share in bis servants' joy. 
 
 32 shepherds, an abomination to the Egyptians, who had suffered much from 
 the rule of the shepherd kings. Joseph will therefore smooth the way 
 for this new colony of shepherds. . . . trade, avocation, manner of life. . . . 
 feed cattle, husbandmen. 
 
 33 Pharaoh call. He thus prepares them for a royal interview. . . . occupa- 
 tion. Joseph knew that this would be the first inquiry. 
 
 34 ye . say. But for this advice of Joseph, they, knowing the national dislike 
 of shepherds, might have prevaricated, or hesitated. . . . youth . fathers. 
 Our family and national calling (xxx. 35 ; xxxiv. 5 ; xxxvii. 12). ... 
 dwell . Goshen. A land suited for their purpose, and sufficiently removed 
 from the more crowded and mercantile part of the community. . . . 
 abomination. Hence they lived apart from the Egyptians, and thus was 
 preserved to them freedom in their religious usages ; compactness in their 
 habitation,— all lived together ; and when the time came lor their return to 
 the land of promise, they were on the " frontier " nearest to Palestine. 
 Note the hand of Providence in all this. 
 
 T. L. B. 595. S. /. C. i. 81. B. B. N. S. i. 489. B. B. E. i. 76. 
 
{Analysis.) JACOB and Joseph. Less. 43. 87 
 
 Divine promise — father's messenger — happy meeting — honest counsellor. 
 
 I. A DIVINE PROMISE. (1.) The occasion o7t which it was given. 
 Jacob ha\ing heard that Joseph was alive, was anxious to see his 
 son once more. Felt he could hardly leave the promised land ex- 
 cept he had divine permission. He went as far as he dared, — to 
 Beer-sheba, in the extreme south, and there oflEered sacrifice unto the 
 God of his father. Then it was, in a vision, that the promise was 
 spoken. Divine mercy and condescension, responding to the father's 
 desire. " Like as a father pitieth his children," &c. (2.) The nature 
 of it. (a.) Confirmation of old promise {v. 3). Jacob had not 
 forgotten it. But might not going down to Egypt prevent its ful- 
 filment ? (J.) Promise of Divine presence and protection. " I will 
 go," &c. (v. 4), ((?,) Promise that the father shall see his long-lost son. 
 (3.) Practical effect of it. Li the strength of the encouragement it 
 imparted Jacob, 130 years old, sets out for Eg}^t. 
 II. A FATHER'S MESSENGER. Judah. He had taken a chief part in 
 the separating of father and son, and we now see him most active in 
 bringing about the meeting. Those who have done wTong may not 
 be able to undo the wTong they have done, but should, if possible, 
 make reparation. Eecall the activity of Judah all through the his- 
 toiy. His intercession for Benjamin, &c. There seems to have been 
 a radical change in him. 
 
 III. A HAPPY MEETING. Jacob and Joseph. Some 22 years had passed 
 since they had seen each other. Then, Joseph at 17 years of age, 
 went forth a servant to obey his father ; now, at 39 years of age, his 
 father finds him the chief prince of state in the most powerful na- 
 tion on the face of the earth, and regarded by all class as a great 
 public benefactor. It was no prodigal's return. Jacob would have 
 been glad to see Joseph under any circumstances, but how great his 
 pride at finding him thus exalted. Jacob, as a God-fearing man, 
 had no need to be ashamed of the progress of his son. 
 
 rv. An HONEST COUNSELLOR. Joseph to his brethren. They were not 
 to disguise their calling ; although the Egj^tians abominated it. 
 They were to begin in their new home on right principles, were to be 
 true and honest. How many resort to unmanly concealments of 
 humble extraction and lowly avocations when away fi-om home. 
 Honesty always right, and therefore the best policy. In this case 
 the effect is evident. The Israelites were located by themselves. 
 Their exodus the more easy and practicable when the time came. 
 Had they been spread through the country, their collection and de- 
 parture had been most difficult. 
 
 Learn — I, To seek God's guidance in all our movements. 
 II. To look for the fulfilment of promise, in an honest obedience. 
 
 III. Endeavour to repair results of past sins. Eestitution and reparation. 
 rv. Let conduct in absence of parents be such as to render the meeting 
 
 happy. 
 V. Begin life on right principles. Honour, truth, honesty. 
 
88 Less. 44. Jacob and pharaoh. (M^tes.) 
 
 B.C. 1706. Gen. xlvii. 1—10. 
 
 1 Then. Having given these instructions to his father and brethren. . . . 
 Joseph (xlvi. 31), as he had said. . . . told Fharaoh. His king, and bene- 
 factor. . . . 3It/ fatlier and . brethren. Of whom Pharaoh had heard be- 
 fore. . . . Goshen. To which district he, as Viceroy, had allotted them 
 
 2 (xlv. 10 ; xlvi. 28). ... some, leaving the rest to superintend the Israel- 
 itish homestead and property. . . . Jlre : why this number, and Avhich of 
 the brethren, we know not ; perhaps the eldest (but see note on xliii. 34, 
 less. 39). . . . presented, introduced them to the king. Joseph neither for- 
 
 3 got his duty to his brethren nor to the king. , . . Fharaoh said, as Joseph 
 had warned them (xlvi. 33). ... ihe>/ said, answering as they had been 
 instructed. Note how completely they obey the dreamer, whom they once 
 
 4 so despised. . . . sojourn. Not to take up our permanent abode. Tbe 
 statement of their occupation would prepare the king to concede this point 
 also. They regarded Canaan as their proper country and the land of pro- 
 mise (xv. 13 ; Deut. xxvi. 5). . . .for, this was their reason. . . . no pas- 
 ture. They hinted that they wanted to stay only till years of plenty 
 returned once more. . . . famine . sore. Else they would not have left 
 their home. . . . we pray thee . Goshen. They had Joseph's recommenda- 
 
 5 tion, but wanted the king's sanction. . . . Pharaoh . unto Joseph. Grant- 
 ing more than was asked, for Joseph's sake. (For Jesus' sake, God gives 
 
 6 us more than we can ask, or think, or are worthy to receive.) . . . before 
 thee. In thy hand. Thou knowest it all (xxv. lo). . . . best of .land. 
 Most fertile, and in other respects suited for their occupation as shepherds, 
 and their pui'pose as sojourners. . . . Goshen, which therefore was the best, 
 and most answered all their requirements. . . . men . activity. Clever in 
 the management of such matters, . . . riders. This might be the imposi- 
 tion of service to remove sense of great indebtedness ; or, most prob., ele- 
 vation at once to an honourable office. . . . then : these things being 
 
 7 done. . . . Joseph, as fond and proud of his father as of his own rank. . . . 
 brought Jacob. Glad of the opportunity of doing honour to his father in 
 his old age. A beautiful sight, this rich and noble son thus honouring 
 his poor old father. . . . before Pharaoh : king of Egypt, and the Patri- 
 arch. Two wonderful men. AYorshipper of God, and an idolater. . . , 
 blessed : his blessing was all he had to give. . Value of a good man's 
 
 8 blessing. . . . Eow old. Pharaoh prob. in the prime of life. Jacob 
 
 9 leaning on the top of his staff. . . . pilgrimage (Ps. xxxix. 12 ; Heb. xi. 
 9, 13) : life a journey from the cradle to the grave. With Jacob it had 
 indeed been a pilgrimage. (From Canaan to Padan-aram,— thence to 
 Canaan, — up and down in Canaan, — and now down into Egypt.) . . . 
 few, the longest life short compared with eternity, and with men's hopes, 
 expectations, wishes, and schemes (Job xiv. 1). ... evil, full of sin, trou- 
 ble, change, danger, anxiety. . . . not attained (xxv. 7 ; xxxv. 28). The 
 average duration of human life had begun to shorten even in their days, 
 
 10 yet he hoped to live as long as some of them. . . . blessed Pharaoh, once 
 more thanked him for all his goodness to him and his ; and invoked upon 
 him the blessing of the Most High God. . . . went out, of the place, to 
 sojourn awhile with his people, and then bless his children and be 
 gathered to his fathers. 
 
(^Analyds.) JACOB and pharaoh. Less. 44. 89 
 
 A Strange Meeting — a Strange Contrast — a Strange Comment. 
 
 I. A STRANGE MEETING. Meetings of historical characters and their 
 results an interesting study (Diogenes and Alexander, Columbus 
 and Ferdinand, Luther and Charles V., Milton and Galileo, &c. 
 See Intervlefvs of Great Men, published by Darton and Co., Lon- 
 don), None more remarkable than this. (1.) Strange circumstances 
 led to it. (2.) A strange introduction given to it. Joseph presented 
 five of his brethren to the king. These probably were the five eldest, 
 who were at this tiine advanced in life. (3.) Strange conversation 
 marked it. Pharaoh, apparently overwhelmed by the venerable 
 aspect of Jacob, inquired his age. Jacob, talking to a much younger 
 man, calls his o-svn life short. (4.) Strange consequences flowed from 
 it. Nearly 400 years ago this meeting left its mark on history, never 
 to be effaced. Consequences to Israel and Egypt. (5.) Aiter the 
 f arcAvell was spoken they appear never to have seen each other again. 
 n. A STRANGE CONTRAST. (1.) A patriarch and a prince. The one 
 the head of God's chosen people, now numbering a few souls, to be- 
 come a nation ; the other the head of a mighty people, already a great 
 nation. (2.) A servant of God, and a worshipper of idols. The one 
 the head of a people who were to become gi-eat and powerful ; the 
 other the king of a nation that should afterwards be humbled, (3,) 
 An Israelitish shepherd, and an Eg}T)tian monarch. The occupation 
 of the one an abomination to the other. (4.) A poor man, and a 
 rich man. The one, through his son, the benefactor and the deli- 
 verer of the other, (5,) A very aged man, and a man in the prime 
 of life. Age of Pharaoh uncertain, but the age of Jacob 130 years. 
 
 in. A STRANGE COMMENT, i. e. on life. (1,) It is a pilgrimage. Not a 
 settled, permanent, certain state. A journey from the cradle to the 
 grave. Among strange people, scenes, trials, and joys. Over hills of 
 prosperity and across plains of content, do^Mi valleys of sorrow and 
 poverty. (2,) Counted by days. The unit of measurement very 
 short. Know not what a day may bring forth. (3.) Few. Yet 130 
 years. How few are our years ! Few as compared with eternity ; or 
 even with life of many (Methusaleh, &c.). Few, compared with 
 hopes, projects, &c. (4,) Evil, Full of sin, sorrow, &c. Little done 
 that is good. Man born to trouble. Uncertain. Full of changes. 
 (5.) Yet the longest life only a pilgrimage, and reckoned by days. 
 
 Learn — 
 
 I. The best meeting for us is the meeting of the penitent sinner with 
 
 the merciful Saviour. Arrangements are made for it, good results 
 
 will inevitably flow from it. The closet is the audience-chamber. 
 
 II. The best contrast for us is between the old state of nature and the 
 
 new state of grace. May we all realize it, and enjoy its blessings. 
 
 III. Then our new life, hopes, &c., will be a comment on the Saviour's 
 power, and on the work of the Holy Spirit (written epistles, &c.). 
 And when this short pilgrimage is over, we shall, in eternity, comment 
 upon the wonderful love of God, and the blessed life in heaven. 
 
90 Less. 45. famixe and its results. (^^otes.) 
 
 B.C. 1704—1701. Gen. xlvii. 13—31. 
 
 13 wo bread : no food, but especially no corn. The famine had lasted two 
 years. During that time the people had been purchasing corn out of the 
 
 14 royal stores,— the fifth that was gathered. . . . gatliered . money, by sale of 
 com. How great must the previous plenty have been, since one-fifth 
 (which of five average years' produce would have sufficed for not more 
 than one year and a half) had fed the nation for two years, and still there 
 was "com in Egypt". . . . PharaoJis house, his treasury. Like a good 
 
 15 steward, Joseph kept a true account. . , . Give us bread : which had he 
 done, he would have pauperized the nation ; teaching them henceforth to 
 look for gifts instead of purchases. Besides, many might pretend they 
 had no money if he began to give ; and also get more than their share. . . . 
 
 16 Give . cattle. He would not c/ive till there was neither money nor money's 
 worth to be had. Thus the corn lasted longer, since men would not part 
 
 1 7 "with property but at the last pinch. . . . cattle, for which they had no herbage. 
 Joseph had now to keep the cattle of which his brethren, expert in those 
 
 18 matters, would prob. the overseers {v. 6). ... second year, after the money 
 was gone, not second of seven years. . . . bodies, ourselves to sell as 
 
 19 slaves. . , . latid^, all barren. . . . buy us. " AU that a man hath will he 
 
 20 give for his life." . . . land . Fharaoh's : who was thus made the one 
 
 21 great land- owner in the nation. . . . people, who had crowded together 
 in the great store cities, their land not being their ovm. . . . removed. 
 Good this for present health and future prosperity. . . . end . other : 
 
 Tl equably, according to the necessities of the case. . . . Only (Ezra \\\. 
 24). . . . priests {mary.). . . . portion : a fixed allowance (Pr. xxx. 8 ; 
 
 23 Ez. xvi. 27). . . . Behold. "Ye are not your o^ti". . . . seed, now work 
 as servants. (Thus should we as servants of Christ. We have seed to 
 
 24 sow on land belonging to the great King.) . . .fifth part. The pro- 
 portion that had been saved for them. This not oppressive, since the regu- 
 
 25 lar increase of the land was thirty-fold. . . . saved . lives (xlv. 5). The 
 people joyfully and gratefully accepted the proposition. (What return do 
 we make to 0>^^ who has saved us r Rom. xii. 1). . . .find grace, favour 
 
 26 (xxxiii. 15). . . . made . law. Having effected this great reform, he placed 
 it on a secure footing. . . . this day : the time when Moses wrote the his- 
 tory. Thus industry was stimulated, and a provision made for future 
 
 27,28 dearth. . . . grew (xln. 3), in wealth and numbers. . . . seventeen years, 
 for 12 years after the famine was over. Did not return, since God had 
 
 29 not given the command. . . . must die, as all men must (Heb. ix. 27). . . . 
 grace . sight. The father acknowledges the supremacy of the son. . . . 
 thigh, hip. This was equivalent to swearing by the angel of the covenant, 
 whose touch had dislocated that joint (less. 29). . . . kindly . truly. 
 And kindly by dealing truly. . . . bury . Egypt. He yearned even in 
 death for the promised land. There is a better land for us, not to be 
 
 30 buried but to live in for ever (1. 25). .. .lie .fathers (2 Sam. xix. 37). . . . 
 
 31 bury, ^-c. (xlix. 29 ; 1. 5, 13). ... sware, with his hand under his father's 
 hip joint. . . . Israel,^ a prevailer to the last. . . • bowed (xlviii. 2 ; 1 Ki. 
 i. 47 ; Heb. xi. 21), in weakness, and probably in worship also. 
 
 Jieil and Delitzsch on Fentateuch, i. 379. S. J. C. i. 77—80. Burder's 
 Orient. Cmt., 283. K. D. B. I. i. 404. 
 
{Analysis.) famine and its eesults. Less. 45. 91 
 
 To the Egyptians — to the Israelites — to the Family of Joseph, 
 
 I. To THE PEOPLE OF EGYPT. The policy of Joseph brought the whole 
 country under the croTvoi. Land, cattle, even the people themselves 
 — the priests and their lands, &c,, excepted — became cro-^Ti property. 
 " This is one of the greatest, if not the greatest, social revolution re- 
 corded in history. Under the pressure of famine an entire nation 
 is reduced from fi*eedom to dependence." Yet his measures were 
 highly popular. If the usual division of lands, one-third each to 
 king, priests, army, previously existed ; then this act of Joseph was the 
 resumption of the cro^Ti lands, and re-letting of them on one uniform 
 plan. The removal of people to cities, away from dangerous situa- 
 tions near the river. When the famine was over, the people who 
 had moved nearer than usual to the low- water mark would be ex- 
 posed to great peril by the sudden rise of the water. Another effect 
 was that the people were brought into closer contact with civilizing 
 influences of cities. 
 
 II. To THE PEOPLE OF ISRAEL. Possibly it secured their preservation 
 as a distinct people. Hitherto they had dwelt in the land of pro- 
 mise as an increasing colony, — one large household. Not sufficiently 
 wealthy or numerous to excite the cupidity or fear of surrounding 
 tribes. Not difficult to see what their position would have been in 
 a few generations in the Holy Land. In Egj'pt they were protected 
 until they were strong enough to go forth to conquer the land that 
 was promised to the seed of Abraham. In Egypt also they were 
 trained in the presence of the most gigantic and elaborate system of 
 idolatry in existence at that period. The vanquished gods of Egypt, 
 at the time of the Exodus, demonstrating the power of the true Je- 
 hovah, was ever remembered and celebrated in their religious as- 
 semblies. Dwelling at peace in Egyjjt, they were able to increase in 
 numbers and in riches, as they could not had they remained in 
 Canaan, themselves often attacked, and their property carried off by 
 neighbouring peoples. Intermarriages with the Canaanites had also 
 been the cause of much evil. 
 
 III. To Joseph and his sons. It gave to the 11th son of Jacob a posi- 
 tion among his brethren that he could not have attained had he con- 
 tinued to dwell among them at home. Instead of having one share, 
 Joseph, in the person of his sons, has two shares of the divided patri- 
 mony of Jacob. The events of the years of famine also led to much 
 reformation of character among Joseph's brethren. Much that w^as 
 evil was repented of, and confessed ; and much that was good was 
 developed. Joseph was supplied with an opportunity of showing his 
 filial love and his fraternal regard, and of presenting for aU time a 
 history full of instruction, as it was marked by much piety and wis- 
 dom, and illustrated the advantages derived from the divine pre- 
 sence and help. With thankfulness would the children of Joseph 
 treasure up the memory of their illustrious father. 
 
 Leaen — How individual piety is owned and blessed of God. 
 
93 Less. 46. JACOB adopts Joseph's sons. (^"^L)tes.) 
 
 B.C. 1689. Geu. xlviii. 1—22. 
 
 1 these things (see less. 45). The national reform. The settlement of 
 Israel. The end of famine. Eeturn of plenty. The land now rejoicing, 
 and Joseph in the zenith of his fame. . . . Joseph^ who was in the capital 
 and in his palace. . . . father . sick. That was all. It was not needful to 
 send invitation. . . . and he. Joseph went at once, with his children. 
 Joseph was at this time 5Q years of age. In the full maturity of his 
 wisdom and power. . . . Manasseh z= who causes to forget ; his eldest son 
 by Asenath ; born before the famine (xli. 50, 51). . . . Ephraimzn^ouhlQ 
 increase ; second son by Asenath ; also born before the famine (xli. 50 — 
 
 2 52), consequently at this time above 20 years old. . . . strengthened himself, 
 
 3 and the good news of his son's coming would strengthen him. . . . Jacob, old, 
 and dying. . . . Luz, or Bethel (xxviii. 13, 19 ; xxxv. 6, 9). Of aU his 
 
 4 past life the place of prayer was now remembered. . . . said. His memory 
 
 5 retained words spoken above 70 years before. . . . thy two sons . mine. 
 Jacob adopts these two. Hence Joseph became the head of two tribes. 
 
 6 as Reuben, ^-c, with equal rights. . . . issue. Joseph's other children and 
 
 7 their descendants were included in the posterity of these two. . . . EacJiel. 
 This allusion to E. clearly shows that Jacob intended to honour her by 
 this adoption of her son's children. . . . I buried. The old man's memory 
 lingers among these scenes of the by-gone. . . . Ephrath (xxxv. 9, 16, 
 
 8 19). .. . ^^Mfi?, imperfectly saw. . . . Who .these'} He would have Joseph 
 
 9 attest their sonship. . . . God .given (^&. cxxvii. 3). ... 7^^, Jacob. . . . I. 
 bless, impart to them, as the inheritor of covenant blessings, a solemn 
 
 10 benediction (xxvii. 4). . . . dim-=i\Q2L\j (Isa. vi. 10 ; lix. 1; Eccl. xii. 3). 
 
 11 kissed (xxvii. 27). . . . not thought, not expected. Had given up all 
 hope of seeing thee. . . . and lo. God was better to him than his fondest 
 
 12 wishes. . . . knees, i. e. Jacob's. He was sitting on the couch side, and his 
 
 13 grandsons were standing thus. . . . boxved, Joseph. . . . took . both : Manas- 
 
 14 seh as eldest, towards the right hand of Jacob. . . . right hand . Ephraim. 
 Therefore crossing his hands. . . . laid it . head. " A. symbolical sign by 
 which the person acting transferred to another a supersensual power or 
 g\{V\{Belitzsch). (Num. xxviii. 18, 23 ; Deut. xxxiv. 9 ; Mat. xix. 13; 
 Ac. vi. 6). ... wittingly, knowingly, intentionally. He thus transferred 
 the blessing which he implored for them from his own and his father's 
 
 15,16 God. . . . God, of promise and providence. . . . Angel . redeemed, saved, 
 delivered. . . . my name (Amos ix. 12 ; Ac. xv. 17). . . . grow, ^c. (Num. 
 
 17 xxvi. 34, 37). ... displeased zz^y^dA evil, or wrong, in his eyes (xxviii. 
 
 18 8). ... 2sot so. He thought his father in blindness had made a mistake. 
 
 19 be great : under Moses, Alanasseh numbered 20,000 more than Ephraim 
 (Num. xxvi. 34, 37). . . . greater. This began to be fulfilled in the time 
 of the Judges, when Ephraim took the lead of the 10 tribes, and its name 
 equalled the name of Israel. The blessing not a mere pious wish, but of 
 
 20 prophetic significance and force. . . . that day, at that time. . . . Jsi-acl 
 
 21 bless. In thy name shall the nation pronounce its benedictions. . .. J die. 
 as all men must, and leave their friends. . . . God . with you. He— the 
 great Father— remains. Let this be the comfort of the bereaved (xlvi. 4 ; 
 
 22 1. 24). . . . bring, ^-c. : fulfilled in their posterity. . . . I . given thee 
 (Josh. xxiv. 32 ; 1 Chron. v. 2 ; Jo. iv. 5). Joseph became the head of 
 two tribes by virtue of this adoption and the accompanying blessing. . . . 
 Itook(7iv. 16; xxxiv. 28; Josh. xvii. 14). The spirit and covenant 
 blessing of Israel, the prevailer, working out in his descendants. 
 
(^Analysis.) JACoc ADOPTS Joseph's sons. Less. 46. 93 
 
 Old Man's Sickness — Old Man's Memory — Old Man's Blessing. 
 
 I. The old man's sickness. Jacob has now been seventeen years 
 in Eg^-pt, and is 147 years of age. He has dwelt among his chil- 
 dren and their families in Goshen, cared for and nourished by his 
 beloved Joseph. The infirmities of old age have increased npon 
 him, and his last sickness draws nigh, A messenger is sent to warn 
 Joseph of the approaching death of his father. Joseph sets out with 
 his two sons to see his father once more (xlvi. 4). How much bet- 
 ter was God to Jacob than his life merited or his fears anticipated. 
 " He delighteth in mercy." The pain and sorrow of dying mitigated 
 by the presence and kind offices of dear friends. Whom He loveth, 
 He loveth to the end. The joy of Jacob when it is told him that 
 Joseph is coming. He strengthened himself, and sat up. Good 
 news infuse new life. How strong in death are those who feel that 
 Christ, the great deliverer, is near. 
 II. The old man's memory. In youth hope is strong, in old age, 
 memory. The memory of the aged recalls distant things. The 
 recent are apt to be forgotten. Before the old man's mind memory 
 rolls out the picture of his journey from Padan. He once more be- 
 holds the death of his dear Rachel. Her sepulchre rises to view. 
 He knows the spot, and now dwells upon it. So one day, if our life 
 be spared, will the memory of the past be present with us. The in- 
 fluence of the present on that future. Let us not, by our conduct 
 now, charge our memoiy with painful incidents, or we may have to 
 say : — " Thou makest me to jfossess t?ie sins of my T/ovth.'" Happy 
 shall we be if, among our memories of the past, v/e can recall an 
 early attachment to truth, &c,, especially to Jesus. The past never 
 dies. Memory carries the present forward into the future, 
 
 IIL The OLD MAN'S BLESSING. {I.) ValmUe. The blessing of a good 
 old man not to be slighted. The blessing of such a man as Jacob 
 most precious. It involved the transmission of covenant mercies. 
 Jacob's relation to the people of God, federal and representative. 
 (2.) Discriminating. He distinguished between the elder and 
 younger son. By supernatural illumination he specially indicated 
 the supremacy of the younger. (3.) Prophetic. He not only fore- 
 told the pre-eminence of Ephraim, but predicted their admitted 
 greatness by all Israel. (4.) Practical. He gave, as the covenant 
 owner of the promised land, great material wealth to these adopted 
 children of Joseph. His blessing had the force of law — a last will 
 and testament. The bequest was allowed. (5.) Pious. He refer- 
 red what he did to the will of God. Acknowledged the good hand 
 of the Lord his God, and the angel who redeemed him from all evil . 
 
 Learn — I. The sickness which is unto death will soon be upon us. 
 II. The duty of being kind to the sick and afflicted. 
 
 III. To guard the treasures of memory. And take care that there shall 
 be among them the memory of forgiven sin. 
 
 IV. To seek to deserve the blessing of the aged. 
 
 V. Above all to seek early the blessing and favour of God. 
 
94r Less. 47. the end of jacob and Joseph. (^Mtes.) 
 
 B.C. 1689—1635. Gen. 1. 1—26. 
 
 1 Joseph. His father being dead (xlix. 33). . . .fell, in an agony of grief 
 
 2 (xlvi. 4). ... wejjt (2 Ki. xiii. 14). ... embalm. An Eastern custom; 
 specially needful in this case, since Jacob was to be buried so far away. 
 A process by which bodies were preserved. Occupied 40 days. 3 modes : 
 (1.) Most costly, a talent of silver, ab. £250. Brain extracted. Intes- 
 tines removed. Cavity washed out with palm-wine, then filled with myrrh, 
 cassia, &c. ; sewed up, steeped 70 days in natron ; washed and covered 
 with gummed bandages. (2.) Cost 20 minae = £81. Intestines not re- 
 moved, but oil of cedar injected ; thus the entrails were dissolved and 
 removed. Body then steeped, &c., as before. (3.) Mere rinsing of abdo- 
 men with syrmsea = mixture of senna and cassia, then steeping, &c., as 
 before. The embalmed body, called a * mummy.' Hebrew E. not so care- 
 
 3 ful and costly as Egyptian. . . . fulfilled, during first process. . . . Egypt- 
 ions : even they had learned to respect the great man (Num. xx. 29 ; 
 
 4,5 Deut. xxxiv. 8). . . . house (Esth. iv. 2). ... let . go : would have Pha- 
 
 6 raoh's permission to fulfil his father's wish. . . . Pharaoh, willing to 
 
 7 gratify a faithful servant. . . . we^it tip : a long journey, and such a 
 funeral procession as prob. the world never saw before or since. . . . with 
 
 8 him, out of respect and as a body guard. . . . his brethren. Some of them 
 
 9 were now aged men. . . . chariots, ^c. : in great pomp, splendour, and 
 
 10 numbers. . . . AtadT=i\\Q Southern buckthorn (Christ's thorn), prob. S. 
 
 11 of Hebron {T. L. B. 580). . . . Abel-mizraim., meadow, or mourning of 
 
 12 Egj'pt. The mourners regarded by the Canaanites as Egyptians. . . . sons 
 did : respected his dying vnsh. Yet it was Joseph especially who pro- 
 mised, as having most power to fulfil it (see also xlix. 29, 30 ; Ac. vii. 16). 
 
 13,14 Machpelah (sxiii. 16, less. 20). . . . returned, to his oflSce and duties. 
 
 15 father . dead. To whose influence, and not to Joseph's affection, they 
 attributed their kind treatment. . . . evil did. Their conscience still 
 
 16 disturbed them. . . . messenger, some one whom they thought had influence 
 
 17 with Joseph. . . . did . evil. They confess their past guilt. . . .forgive : 
 they sue for pardon, who were already forgiven. . . . Joseph wept. He 
 
 IS grieved at being so mistrusted. . . . brethren . down : in their fear, they 
 
 19 sent first. . . . thy servants : dream fulfilled again. . . . Fear not. Do not 
 be- so doubtful and full of awe, as if I were more than a man, and your 
 brother. . . . of God : to him let your repentance and confession be made 
 (Deut. xxxii. 25 ; 2 Ki. v. 7 ; Job xxxiv. 29 ; Ro. xii. 19 ; Heb. x. 30). 
 
 20 thought evil (Ps. Ivi. 5; Isa. x. 7). ... but God (xlv. 5, 7 ; Ac. iii. 13 — 
 
 21 15). . . . spake kindly, to remove all doubt of his full pardon. (Do we for- 
 
 22 give as we hope to be forgiven ?) ... dwelt, in honour and wealth ; loved 
 by his brethren, and respected by the nation he had saved. . . . an hundred 
 
 23 and ten years. Life still more shortened. . . . third generation =^ his grecit- 
 great-grandchildren. No difficulty if the dates be properly regarded and 
 calculated. . . . Machir = sold. . . . Joseph's knees, as little children. 
 Egypt's great lord nursing his grandchildren, and finding relief, amid the 
 
 24 cares of state, in the joys of home. . . . I die. The young died before the 
 aged. . . . visit, to help and succour (xv. 14; xlvi. 4 ; xlvii. 21 ; Ex. iii. 
 
 25 16, 17 ; Heb. xi. 22). . . . an oath, as his father had of him. . . .my bones, 
 as they had of their father. It was their great desire to be buried in the 
 
 26 old country. . . . coffin : a mummy-case made in the shape of the human 
 body, and painted with the likeness of the person enclosed. Joseph was 
 thus kept until the children of Israel went back to Canaan. 
 
(^Analym.) the exd of jacob and Joseph. Less. 47. 95 
 
 Patriarch's Departure — Magnificent Funeral — End of Great Viceroy. 
 
 I. The patriahch's depaetijre. (1.) A Mnt of iynmortaUty. 
 Amid the shadows of the past there were beams of light that spoke 
 of a future state (life and immortality brought to light by the 
 gospel). Jacob "was gathered to his people " (xlix. 33). Jehovah 
 was known as " the God of Abraham, and Isaac, and Jacob." He 
 is not the God of the dead, but of the living. The patriarchs were 
 therefore living. To them Jacob was "^/a??/^^?'^^/." (2.) An illustra- 
 tion of natural sorrow. Joseph "fell on his father's face, and wept 
 upon him, and kissed him." Picture this affecting sight. Wealth 
 and power had not hardened Joseph's heart. We sorrow not, as 
 they that have no hope. (3.) An Ulustration of filial ohediencc. 
 Joseph remembering his promise to his father (xlvii. 29 — 31), had 
 him embalmed, &:c. Do we remember a dying parent's wishes, not 
 to carry him to the promised land, but to meet him there ? 
 II. The magnificext fuxeeal. (1.) There was the usual ceremoni- 
 ous mourning of many days. (2.) Joseph seeks permission of the 
 king to bury his father. (3.) At the head of a great retinue he 
 passes up once more to Canaan. How great the difference between 
 his leaving and entering Canaan. 39 years have elapsed. The 
 youth of 17 has become a man of 56. The slave has become a 
 prince. Both were occasions of grief. Then he was leaving his 
 father through the treachery of his brothers ; now he is burying his 
 father with his brethren around him. (4.) Such a funeral never 
 before seen in Canaan. The Canaanites find that the old shepherd who 
 went away 17 years before is a great man. So sometimes men are 
 brought back to be buried among the people who thought little of 
 them while they lived. {III. the funeral of Cobden in the Sussex 
 village, &c.) 
 
 III. The exd of the great viceroy. This occurred 54 years after 
 the death of Jacob. Very little is recorded of the events of that 
 period. How many kings reigned in Egypt we are not told. Joseph, 
 however, appears to have maintained his state and his influence. 
 " He dwelt in Egypt.''' Doubtless he moved among the great lords 
 of the land, and was pointed out to the children as the wonderful 
 man who 70 years ago had saved their ancestors from death. Ima- 
 gine the aged man moving through admiring crowds, regarded as 
 a saviour by all classes. How meekly he bears his honours. Ee- 
 tains to the last his forgiving spirit, his love of home and countr}-, 
 and his religion. (1.) Note especially his great grief that his brothers 
 should doubt him {vv. 15 — 21). (2.) Note also the pledge he took of 
 them, that when the people returned he was to be buried in Canaan. 
 He might have had some splendid mausoleum in Egypt. Preferred 
 to rest in the soil of the land of promise. His faith in believing 
 that there would be an exodus of his people. His wish handed 
 down from generation to generation, as a sacred trust. 
 
 Learn — To rejoice in our clearer light of immortality. 
 
96 Less. 48. Israel ix Egypt. (Alites.) 
 
 B.C. 1577-3. Ex. i. 1—22. 
 
 1 — 5 names. A recapitulation of the heads of tribes. . . . seventy souls, including 
 Jacob, and Joseph with his two sons : or 66 apart frohi these. Arranged 
 according to the mothers, they stand thus : Leah, 6 sons, 23 grandsons, 
 2 great-grandsons, 1 daughter : 6 + 23 -f 2 + 1 = 32. Zilpah, 2 sons, 
 11 grandsons, 2 great-grandsons, 1 daughter : 2 + ll + 2 + l=z:16. 
 Rachel, 2 sons, 10 grandsons, 2 great-grandsons: 2+10 + 2=^:14. 
 Bilhah, 2 sons, 5 grandsons ; 2 + 5zr: 7. Total : 32 + 16 + 14 + 7 = 
 69, and with Jacob z= 70. Stephen (Ac. vii. 14) speaks of 75 ; according 
 to the LXX., which has 75 in Gen. xlvi. 8 — 27 and here. (An interpola- 
 tion, the 3 grandsons and 2 great-grandsons of Joseph being reckoned in.) 
 The mention of the number that went down places the multiplication, and 
 
 6 fulfilment of the promise, in their true light. . . . Joseph died, 54 years 
 after Jacob. . . . that generation, who knew Joseph. Another race had 
 
 7 uprisen both of Egyptians and Israelites. . . . fruitful {Gen. sX'vi.Z; Deut. 
 xxvi. 5; Ps. cv. 24; Ac. vii. 17). Terms used in this Terse to place the 
 rapid and vast increase of the people in an emphatic light, as a wonderful 
 thing, only to be accounted for on the ground of special providence, fulfil- 
 
 8 ling a special promise. . . . new Jang, who forgot the old obligation and 
 deliverance of the nation, but for which he had not been so rich or mighty. 
 
 9 his people, his counsellors. . . . mightier . we : owin^to God's special care, 
 
 10 which he did not see. . . . Come (Ps. x. 2; Ixxxiii. 3, 4). ... wisely, 
 prudently, craftily (Job v. 13 ; Ps. cv. 25 ; Prov. xvi. 25 ; xxi. 30 ; Ac, 
 
 11 vii. 19). ... out . land. A thing that the first Pharaoh would not have 
 prevented. Indeed a brief sojourn only was at first meditated. . . . tasl:- 
 masters, overseers. . . . treasure cities. Pharaoh would have had little 
 treasure to store but for Joseph. . . . Fithom = abode of Atum ; prob. the 
 Patumos of Herodotus (ii. 158). E. of Pelusiac branch of Nile. . . . 
 
 12 Itameses, or Raamses = son of the sun. Situation not certain. . . . multi- 
 plied, God still preserving them. Persecution the means of growth. Blood 
 
 13 of martyrs the seed of the Church. . . . rigoicr, severity. The utmost was 
 
 14 exacted of them. . . . lives bitter (ii. 23 ; vi. 9 ; Num. xx. 15 ; Ac. vii. 19, 
 24). . . . morter (Ps. Ixxxi. 6). . . .field. They were employed in build- 
 
 15 ing and husbandry. . . . midwives, of which there were many, though only 
 
 16 two of the chief are named. . . . son . kill. In this way it was believed 
 
 17 that the increase of Israel would be prevented. . . .feared God (Prov. xvi. 
 
 18 6). . . . not . king (Dan. iii. 16, 18; vi. 13; Ac. v. 29). . . . said . then. 
 
 19 He soon received information that they had not obeyed him. . . . midwives 
 said. They made a plausible excuse. . . . lively, active and strong, not 
 needing tlie assistance of the midwives (Josh. ii. 4; 2 Sam. xvii. 19, 20). 
 
 20 dealt well, preserved them from the wrath of the king (Prov. xi. 18; Eccl. 
 
 21 viii. 12; Is. iii. 10 ; Heb. vi. 10). . . . made . houses. Established their 
 households and prospered them (1 Sam. ii. 35; 2 Sara. vii. 11, 13, 27, 29 ; 
 
 22 1 Ki. ii. 24; xi. 38 ; Ps. cxxvii. 1). ... his people, the Egyptians, who 
 were over the Israelites, and dwelt amongst them ; and might know of the 
 birth of children. . . . river (Ac. vii. 19). Pharaoh thought he was now 
 safe, the execution of the children being in the hands of the Egj-ptians. 
 [Except perhaps in ca^es of adult classes, it would be well to omit vv. 1 5 
 -21.1 
 
 S. J. C.\. 83. K. D. B. I. ii. 1—11. Burdefs Orient. Cast. 236, 425. 
 
(^Analysis.) iseael in egypt. Less. 48. 97 
 
 Cruel Taskmasters — Afflicted People — Heavenly Helper. 
 
 I. The cruel taskmasters. The Egyptians. (1.) Their motive. 
 Fear, occasioned hy the rapid and astonishing increase of the people. 
 From this three evils might arise, (a.) They might ultimately 
 possess the whole land. (J.) They might form an alliance with the 
 enemies of Egypt (v. 10), or, (c.) They might escape from bondage. 
 (2.) T/ieir conduct, (a.) They first tried to wear their life away, and 
 exhaust physical energy, by imposing hard toils. On the failure of 
 this course, they (5.) sought, by royal proclamation, to procure the 
 death of all the male children. (.3.) Their great sin. Sin of 
 ingratitude. Eg}'pt owed Israel a debt of gratitude it could never 
 repay. Ought to have remembered the past. They thus returned 
 evil for good. They made slaves of men who by right were free. 
 Forced their old benefactors to become serfs, and made the serfdom 
 harder by much ingenious cruelty. 
 
 II. The afflicted people. The Israelites. (1.) Their sufferings. 
 (a.) The free became slaves, (b.) They were compelled to labour 
 beyond natural strength ; as brick-makers, and builders, and hus- 
 bandmen, (c.) The parent was to be deprived of his children. (fZ.) 
 There was to be the gradual extinction of their nation by the 
 destruction of all the males, and the absorption, probably, of the 
 females into the alien people. (2.) Their mult ijylicat ion. (a.) 
 Greater in proportion to their sufferings. They were being disci- 
 plined by hardship for their wilderness life, (b.) This increase 
 miraculously provided for, to secure their triumphal Exodus, (c.) 
 Their living all together in one part of Egypt — Goshen ; and in that 
 part nearest to the way to liberty providentially provided for. This 
 aided their increase and their escape. Their sufferings made them 
 the more anxious to escape {Donne's JEssays, x. pt 2). 
 
 III. Theie, heavenly helper. God. (1.) He heard their cry. A 
 " refuge in trouble." A " refuge for all that are oppressed," " This 
 God is our God for ever and ever ; he will be our guide even unto 
 death." " The same yesterday, to-day, and for ever." (2.) He 
 raised up human helpers. Filled the hearts of the midwives with 
 his fear, and with human pity ; and providentially rewarded them. 
 (3.) Meanwhile also he raised up Moses in this evil time (less. 49). 
 The Divine King was mightier than Pharaoh, and more merciful. 
 "WTiile Egypt's king thus cruelly treated a people to whom the nation 
 was much indebted, God mercifully regarded a thoughtless race . 
 
 JjEARN — I. The sin of cruelty and ingratitude. 
 
 II. The folly of base and unworthy suspicions. 
 
 III. That " many are the afflictions of the righteous, yet God delivereth 
 
 him out of them aU." 
 rv. That this merciful God is unchangeable. 
 
 Hymns : " Though troubles assail " {Neyvton) ; " Eternal God, we look 
 to thee " {Merrick) ; " Thou very present aid " ( Wesley) ; " How firm a 
 foundation," Lq. {MrJiham) ; " Our God, our help in ages past " ( Watts). 
 
 o 
 
98 Less. 49. the ark of buleushes. (Notes.') 
 
 B.C. 1571. Ex. ii. 1—10. 
 
 1 a man : Amram {='kindred of the lofty one, i. e. God), father of Moses, 
 Aaron, and Miriam (Ex. vi. 18, 20 ; Num. iii. 19 ; xxvi. 58, 59 ; 1 Ch. 
 vi. 2, 3, 18; xxiii, 12 — 14; xxiv. 20). . ..a daughter: Jochebed 
 ( = whose glory is Jehovah). Exact relation of this husband and wife, prior 
 to marriage, is doubtful. The words " son and daughter" often mean simply 
 
 2 descendants. J. was prob. half-sister to Kohath. . . . Z'«;-e= gave birth to. 
 a son, Moses (v. 10). . . .goodly child, very beautiful (Ac. vii. 20; 
 " exceeding fair," or lit. " fair to God," which implies more than mere 
 physical beauty, namely, Divine favour, Ps. cvi. 23 ; Is, xlix. 1. See also 
 Heb. xi. 23 ; " she saw," &c. Doubtless she was divinely directed). . . . 
 hid, concealed him from the Egj'ptians. . . . three months. How great her 
 
 3 constant fear of discovery all this time ! . . . ark, a kind of cradle or basket. 
 bulntshes, the paper reed (C. ^;ffj9y/7w, whence our word "paper"). .. . 
 daubed, coated it thoroughly. . . . slime . pitch, bitumen, to make it water- 
 proof. (The coracles, or boats of ancient Britons, were of basket-work 
 covered with hides.) . . . flags, marsh plants, such as the reed-mace {Typha 
 latifolia = t\ie common bukush), . . . river, the Nile. " Casting the child 
 
 4 upon God" {Trapp). . . . sister: Miriam (=rebellion), (1 Ch, vi. 3; .Num. 
 xxvi. 59). About 10 or 12 years old at this time. . . . afar off. But God 
 was nearer (Ps. xx\ii. 10). . . . w-7Y = know. . . . daughter, a princess (Ac. 
 
 5 vii. 21). ... Fharaoh, a king of the house or dynasty of Pharaoh. . . . 
 ca^ne down, according to custom, from the palace. . . . wash=hz.i\ie. . . . 
 maidens, attendants ; perhaps slaves. . . . walked along, with their royal 
 
 6 mistress, . . . river's side, to a spot convenient for their purpose. . . . shcy 
 the princess. . . . opened, wondering what might be therein. . . . saw . 
 child : " a goodly child." . . . wept. Of all things most fitted to touch her 
 woman's heart. Providence works in this world by such common things 
 as frowns and tears (Ps. Ivi. 8). ... compiassion. A gentle scion of a cruel 
 sire. . . . said : instinctively surmising the origin of the babe, . . . 
 Hebrews : so called from Heber (Lu. iii. 35), or more properly from the 
 
 7 Hebrew — Abraham —the man who passed over. . . . sister, who meanwhile 
 had drawn near. . . . nurse, to tend and nurture the child. . . . Hebrew 
 women, whom the princess might think would more readily care for such a 
 child than any Egyptian. . . . for thee, as its protectress. "What a 
 Hebrew mother might not do for herself, she might do for an Egyptian and 
 
 8 a princess. . . . maid zcefit : with how joyous a heart, and with what 
 wonderful newss. . . . another, whom, of course, the princess did not know 
 
 9 to be such. . . . said . her. Addressing her authoritatively. Though the 
 mother would not need to be peremptorily commanded. . . . nurse . me. 
 She would gladly have nursed it for herself. Now, with protection and 
 wages, she has the unfettered exercise of her mother's love. .. . tvages. Her 
 best wages would be the deep joy of her heart, and her gratitude to God. 
 took child : how thankfully. . . . mirsed it. No need now to hide it. . . . 
 
 10 gretv, thrived under all this care. . . . she. When it was old enough to be 
 weaned, probably some long time after. . . . brought . him. Henceforth she 
 might only see her child occasionally, or hear of the princess's adopted 
 son. . . . her . son. Was adopted by her ; the king gratifying this 
 strange fancy of his daughter. . . . J/ows = drawn out. His name would 
 be a perpetual reminder to him of his early preservation. Doubtless in this 
 childhood there would be the instilling of religious principles. Moses 
 never forgot his home and people. 
 
(^Analysis.) THE ARK OF euleushes. Less. 49. 99 
 
 The Child — the Mother — the Sister — the Princess, 
 
 I. The goodly child. Moses. (1.) Its hirth. (a.) In an evil 
 time. The edict of Pharaoh, like the sword of Damocles, over its 
 head. God takes care that men needed for his work in evil times 
 shall he horn in them (ill. Wickliffe, Luther, &c.). (5.) Of an 
 oppressed people and humble origin. Great men often of lowly- 
 extraction. (2.) Its appearance. " Goodly." Beautiful, not only 
 to a mother's eyes, but really so. Its beauty appealed to the mother, 
 as its tears to the princess. (3.) The excitement caused by its 
 birth. Babes usually welcomed. Here were fear and sorrow and 
 pei-plexity. This divine gift becomes a trial, through the wicked- 
 ness of man. Sin turns blessings into curses, and joy into sorrow. 
 
 II. The a:n'XIOUS mother. Jochehed. (1.) Her first feellnys. 
 Touched by the rare loveliness of her child. Bravely resolves to 
 evade the decree. She had another son — Aaron — now three years 
 of age (Ex, vii. 7) ; but could not spare one. (2.) Her careful 
 concealment. For thi-ee months she contrived to preserve her secret 
 from the Eg}'ptians. Anxiously thinking what she might presently 
 do, (3.) Her ingeiiious device. Concealment no longer possible. 
 She will trust God rather than Pharaoh, God can preserve the 
 child even from the waves and monsters of the Nile. The ark. At 
 early morn she places it, unseen, among the flags, after giving it what 
 might be its last meal. Bids Miriam watch. 
 
 III. The obediext daughter, Miriam. (1.) Her obedierice. Did 
 as she was bid. The blessing of obedient children. Trusted by the 
 mother. The elder should care for, and watch over, the younger. 
 (2.) Her siaprise. The princess and her retinue appear. They 
 walk by the river-side towards her brother. She attentively 
 watches. The ark discovered, brought out, and opened. Her 
 anxiety. She approaches. (3.) Her thoughtfulness. She is quick- 
 witted. Sees compassion in the princess's face. Shall she fetch a 
 nurse ? Of the Hebrew women 1 (4.) Her great joy. Her brother 
 saved. Her return home. Perhaps the mother was praying for the 
 child, Jochebed's surprise and gratitude and joy, A great result 
 grew out of her obedience (1 Pet, i. 14 ; Eph, vi. 1 ; Col, iii. 20), 
 
 IV, The compassioxate peixcess. PharaolVs daughter. Kindness 
 in the house of Pharaoh ! " Out of the strong sweetness." 
 Children not always to be judged by their parents, Eli's sons were 
 not godly (1 Sam, ii, 12), Pharaoh's daughter not cruel, as her 
 father. Moved by an infant's tears, she at once comprehends the 
 histor)^ of the child, Ptcsolves to adopt it. Providential use of 
 compassion, maternal solicitude, filial obedience, infantile beauty 
 and helplessness. " All things work together for good," 
 
 Learx — I, To prize a mother's love, and return it. 
 
 II. To imitate Miriam's obedience and sisterly affection. 
 
 III. Not to judge of children by their parents. 
 rV. To admire the wisdom of Providence. 
 
 V. " Unto us a child is born, unto us a son is given " — Jesus. 
 
100 Less. 50. flight of moses. {Notes.) 
 
 B.C. 1531. Ex. ii. 11 — 25. 
 
 11 in those days, of the persecutions of Israel and the preparation of their 
 deliverer. . . . Moses . grown, in wisdom, stature, and renown, and 
 exploits (Ac. vii. 22). Moses is now 40 years old. We have no history 
 of his early life. . . . went out, either in a private or official capacity, — 
 prob. the former. . . . brethren, a love for whom he had been nursing 
 amid all his wealth and fame. One knows not whether to admire most 
 his patience for so long, or his boldness now (Heb. xi. 24 — 26). . . . 
 burdens (i. 11) spied : a sight that filled him with indignation, though he 
 
 12 was the meekest of men (Num. xii. 3). ... looked, to see if there were any 
 Egyptians near, lest his act should bring greater troubles upon his 
 brethren. . . . he slew (Ac. vii. 24, 25) : heroic but questionable. Still 
 not to be judged of by our standard of right. . . . sand, on the borders of 
 
 13 the Nile. . . . the second, the day following (Ac. vii. 26—28). . . . two . 
 Hebrews. Their private feuds aggravated their public wrongs. . . . thy 
 
 14 fellow, thy fellow-countryman, thy companion in tribulation. . . . he said, 
 i.e. the one who was reproved. . . . Who (Ac. vii. 27, 28). He was quite 
 willing to be a ruler over his brother, but not that Moses should be a 
 reprover. . . .intendest, ^c. : prob. the man whom Moses had delivered 
 had spread the news. . . . Surely . hnoivn. Not only was it known to 
 
 15 man, but to God also (Jas. i. 20). . . . Fharaoh Jieard. The report soon 
 reached the palace. The man reproved, would help to this. By this 
 treachery and pride of the Hebrew, the enfranchisement of his nation was 
 doubtless postponed. . . .fled (Ac. vii. 29; Heb. xi. 27). . . . Midian 
 (z=: strife), a son of Abraham by Keturah. Some of his descendants must 
 have occupied part of Arabia Petrsea, near Egypt, for Horeb was the 
 dwelling of Jethro, a priest of Midian (Ex. iii. 1 ; iv. 18 — 20, 27). . . • 
 
 16 well (Gen. xxiv. 11 ; xxix. 2). ... priest, or prince ; prob. both. . . . 
 daughters, who were shepherdesses. . . . water (Gen. xsiv. 11 ; xxix. 2; 1 
 
 17 Sam. ix. 11). . . . shepherds, rude, boorish men. . . . Moses, polite and 
 
 18 chivalrous. This act won for him a wife and a home. . . . Reiiel 
 (z:z friend of God), also called Jethro (m his excellence). " Some difficulty 
 has been felt, as if three dif. names were given to the same person — 
 Hobah, Jethro, and Reuel or Raguel. Hobah and Jethro are identical. 
 Prob. Hobah is a personal name, Jethro a title of dignity ; and that Hobah 
 or Jethro was the son of Reuel (Num. x. 29). . . .father, or grandfather. 
 
 19 so soon. They were then usually delayed by these shepherds. . . . Egyptian, 
 
 20 as by his dress they supposed him to be. ... why is it ? That ye have not 
 repaid his politeness. . . . eat bread (Gen. xxxi. 54 ; xliii. 25), be hospit- 
 
 21 ably entertained. . . . content =zy^Q\\. pleased. . . . dwell: having been a 
 great lord in Egypt, he now becomes a shepherd. . . . Zipporah (r:: a little 
 bird). "A peevish piece, he had better haply have been married to a quartan 
 
 22 ague" {Trapp). . . . Gershoni (=ra stranger here). Name of the son, a 
 living record of the father's circumstances. We are all strangers here. 
 
 23 Heaven is our home. . . . sighed. The change of their master had not 
 lightened their misery (Num. xx. 16 ; Deut. xxvi. 7 ; Ps. xii. 5). ... cry, 
 
 24 was very loud and earnest (Deut. xxiv. 15 ; Jas. v. 4). ... heard (vi. 5). 
 remembered (Ps. cv. 42 ; evi. 45). . . . covenant (Gen. xv. 14 ; xlvi. 4). ... 
 
 25 looked (iv. 31 ; 1 Sam. i. 11 ; 2 Sam. xvi. 12; Lu. i. 25). . . . hadrespect 
 zulit. knew them. He knew all their misery, and now took steps to 
 deliver them, and fulfil his covenant. 
 
 Dickenson's Sacred Oracles, 49. TFylie's Scenes fron the Bible, 148, 156. 
 
{Analysis.) flight op moses. Less. 50. 101 
 
 Strife — Intervention — Flight. 
 
 I. Strife. (1.) Between the Egyptian and Hebrew. The Eg}T)tian 
 was smiting the Hebrew. Whipping him to his work, or punishing 
 him for doing less than his allotted task (^ill. The African slave- 
 driver). Cruel, tyrannical. The strong and protected, persecuted 
 the weak and defenceless. Cowardice of this, ill. by conduct of 
 children towards each other. Pride of power. Official meanness. 
 Domineering spirit and conduct. (2.) Between Hebrew and 
 Hebrew. This a worse feature of strife. Fellow bondsmen 
 increasing each others' sufferings. Children of one family striving. 
 Wherefore did they strive ? Did he wish to avail himself of the 
 other's skill or industry ? Or had one by some evil method obtained 
 the post of overseer, in which he might afflict his brethren and obtain 
 his own advancement ? Difficult to conceive the circumstances, and 
 understand the motives. 
 
 II. IXTERYEXTiox. (1.) The person. Moses. 40 years of age. 
 Adopted son of Pharaoh's daughter. Learned. Mighty in deeds 
 and words. Honour, title, wealth before him. (2.) His patriotic 
 feelings. Did not abandon his nationality. "Xot ashamed to call 
 them brethren." Visited them in their scenes of labour. Perhaps 
 his poor oppressed fellow-countrymen thought him a runagate ; an 
 apostate from the faith of his fathers ; and that with such prospects 
 he would join the oppressor. Men who were moan enough to afflict 
 each other, capable of such suspicions and conduct. (3.) Slays the 
 Egyptian. Unjustifiable conduct. "Vengeance is mine, I vsdll 
 repay, saith the Lord." Yet it was an heroic act, under the peculiar 
 circumstances. The first blow for freedom. (4.) Concealment. 
 Hides the body. (5.) Second intervention. Not to kill, but to 
 expostulate. (6.) Repudiation of Moses by his brethren. Jesus 
 was despised and rejected, " came to his own, and his own received 
 him not." 
 
 Ill, Flight of Moses. (1.) The reason. Pharaoh sought to slay him. 
 Moses, dwelling in the palace, would soon hear of this design. His 
 friends — perhaps the princess if living — would inform him, (2.) 
 The course of Ms flight. Over ground to be presently traversed by 
 the Israelites, A long and solitaiy journey. His thoughts by the 
 way. (3.) Incidents of the end. The well's mouth. How many 
 incidents have occurred at the mouth of wells ! The shepherdesses 
 and the boors. Moses's courage and politeness. The Christian should 
 be a true gentleman. The reward of chivalry and politeness. Kind 
 words and deeds easy. Defence of the weak a mark of true noble- 
 ness, Moses a real nobleman. Christ mighty to save the weak ; 
 and willing, 
 
 Leaex — I. The meanness of taking a base advantage. 
 
 II. The strong should be helpers of the weak. 
 
 III. Jesus, a prophet like unto Moses, raised up to be our peacemaker 
 and deliverer. 
 
102 Less. 51. the burning bush. (Notes.) 
 
 B.C. 1491. Ex. iii. 1—22. 
 
 1 Now. This -was 40 years after tlie flight of Moses, he being now 80 years 
 of age. . . .fiock. Sheep an important element of ancient wealth. Wool and 
 flesh valuable. . . . Jethro (less. 50). . . . hack side, on the west of D. ... 
 mountain . G^o^^ exceeding great mt. Or so called in regard to the events 
 that marked it (Ex. xviii. 5 ; 1 Ki. xix. 8). ... Horeb, a mt in the 
 Sinaitic group {Bobinson) ; a hilly district, in which Sinai stands {Bonar) ; 
 Horeb and Sinai the same, and special use depends on usage, and not 
 place. Thus in Ex., Lev., Num., and Judg. Sinai is the mt of the law ; in 
 Deut. Horeb is so used ; in the Psalms both are indifferently employed 
 
 2 {Stanley). . . . ffw^e^= messenger (Deut. xxxiii. 16 ; Is. Ixiii. 9 ; Ac. vii. 30). 
 The elements, &c., are often represented in the Bible as angels or messen- 
 gers. " Yet in such cases God is considered as really though invisibly 
 present" {Jamieson). . . . Fire . bush, a lively type of the tried Church. 
 The Church subject to fiery trials, but not consumed because of the Divine 
 presence. . . . bush, wild acacia, or thorn. Dry with the heat of sun, and 
 
 3 readily destroyed by fire. . . . Moses. His curiosity thus appealed to. ... 
 turn aside, from my calling. . . . great sight (Ps. cxi. 2 ; Ac. vii. 31). ... 
 
 4 called. A voice coming from the fire increased the surprise. . . . Moses, a 
 
 5 special message. . . . Here . I, ready to obey. . . . said, ^-c. Mere scientific 
 curiosity must be replaced by devout reverence. . . .put off (xix. 12; 
 
 6 Josh. v. 15; Ac. vii. 33). . . . 3Ioses hid: perceiving that this was no 
 natural phenomenon, but a divine revelation (Gen. xxviii. 13 ; Ex. iv. 5 ; 
 Mat. xxii. 32 ; Mark xii. 26 ; Lu. xx. 37 ; Ac. vii. 34). . . . afraid {\ Ki. 
 
 7 xix. 13 ; Is. vi. 1 — 5). . . . s«/r^y= certainly. . . . seen . affliction (ii. 23 ; 
 xxiv. 25 ; Ne. ix. 9 ; Ps. cvi. 44 ; Ac. vii. 34). ... my people. Not the 
 less his because afflicted. . . . hwuj . sorroivs. " Sweet support to a sink- 
 
 8 ing soul" {Trapp). . . . come down. Phrase denoting a set purpose. . . . 
 jloiving, abounding. . . . milTc. All. to pasturage. . . . honey, land of 
 
 9 flowers and fruit (xiii. 5 ; Num. xiii. 27 ; Jer. xi. 5 ; Eze. xx. 6). ... be 
 
 10 hold. I, the great God, have not forgotten my people. . . . I will send, 
 
 11 ^-c. Moses is elected God's ambassador. A great honour. . . . Who . I. 
 That was of little moment if God pleased to send him (1 Cor. i. 25—29). . . . 
 
 12 I . with thee, to guide and protect. . . . v:hen. Moses was to act in faith. 
 
 13 The sign should /o^ifow obedience. . . . 3Ioses said. He had not forgotten 
 14,15 (ii. 14). . . . I am, the self-existing and eternal One. . . . name . ever, 
 
 16 i.e. the God of Abraham, &c. (Ps. cxxxv.l3; Hos. xii. 5). ... gather, 
 collect. . . . elders, the heads of tribes, that they might make it known to 
 
 17 the people. . . . said. He Avas to state fully to them the Divine purpose. 
 
 18 they, ^'C. God would dispose them to listen and obey. . . . say . him, first 
 using what the elders would think a reasonable method of escape. God 
 permits them to try what their own plan would be, and see its results. . . . 
 
 19 I am sure, <^c. Nevertheless they might try for their own instruction, and 
 that they might learn to trust afterwards in the plans of God. . . . no, not, 
 
 20 ^-c. See marg. . . . all . wonders (vii. 3 ; xi. 9 ; Deut. vi. 22 ; Neh. ix. 
 10 ; Ps. cv. 27 ; Ps. cxxxv. 9 ; Jer. xxii. 20 ; Ac. vii. 36). . . . after that 
 
 21 (xii. 31). . . .give .favour. " It is God that fashioneth men's spirits, and 
 speaketh ofttimes for them in the hearts of their greatest enemies" 
 
 22 {Trapp). (xi. 3; xii. 36; Ps. cvi. 46; Prov. xvi. 7). . . . borrow = Rsk as 
 a gift, not a loan. "Borrow is rendered in Gen. xxxii. 17, aslceth; in Num. 
 xxvii. 21, shall ask ; in Deut. xviii. 16, desirest ; in Josh. ix. 14, asked; 
 in Jud. iv. 20, inquire; in 1 Sam. xii. 13, desired ; and so in above 150 
 
(Analysis.) the burning bush. Less. 51. 103 
 
 The Learned Shepherd — the Great Sight — the Present God. 
 
 L The learned shepherd. Historical characters in strange cir- 
 cumstances. Saul seeking his father's asses. David keeping the 
 sheep. Jesus in the workshop of Galilee. Paul at the weaver's 
 loom, &c. Moses a shepherd. (1.) Humility. From a palace, &c., 
 he stoops to this lowly life. Proud hearts would have rebelled 
 against such a life. (2.) Patience. For 40 years he thus laboured. 
 How many would have fretted at this irksome and monotonous life. 
 A self-constituted genius would have sighed for recognition. Ambi- 
 tion would have planned a way to eminence. We who wonder at his 
 future course may well wonder also at this long endurance. (3.) 
 Fidelity. Led his father-in-law's flock. Livolved seeking out the 
 best pasturage : folding, and guarding, &c. A good servant in his 
 own house, before God made him a master in Israel. " Faithful in 
 little," &c. 
 n. The great sight. (1.) Wliere it appeared. In the wilderness. 
 God there also. The place afterwards to be marked by his presence. 
 God knew where his servant was. The Church is in a moral wilder- 
 ness, as a plant of the Lord. (2.) When it appeared. In the time 
 of Israel's sorrow ; and Moses's toil. Moses performing his duty 
 when it appeared. God does not call indolent men to serve him. 
 Godly men should be industrious. (3.) Wlierefore it appeared. 
 (a.) Because the day of deliverance was near. (^.) To instruct the 
 mind of Moses, and excite his curiosity, (c.) To represent the state 
 of the Israelites. A Church in the furnace of affliction. The bush 
 not consumed, though the fire was hot. Israel flourishing in trial. 
 It was not only a " wonder," but a " sign." A great sight, but not 
 merely a something to look at and investigate ; but also to learn from. 
 HI. The present God. He dwelt in the bush (Mar. xii. 26 ; Lu. xx. 
 37 ; Ac. vii. 35 ; Deut. xxxiii. 16). God in the bush showed his 
 relation to his people. (1.) Witlithem in trouble. Does not allow 
 them to suffer alone. There was one like the Son of man with the 
 three Hebrew children in the furnace. I will be ivitli thee in 
 trouble. His presence may be unfelt and unrecognized, but not less 
 real. (2.) Sustains them in trouble. Did not take the fire away 
 from the bush, but prevented the bush from being injured. (3.) 
 With them a source of instruction. Spoke out of the bush to Moses. 
 Told him what to do. God's presence and voice with his people. 
 
 " Tar seen across the sandy wild, 
 Where, like a solitary child, 
 
 He thoughtless roam'd and free, 
 One toweriiif^ thorn was wrapt in flame — 
 Bright without blaze it went and came, 
 
 Who would not turn and see ? "—{Keble.) 
 
 Learn — I. To cultivate high qualities in lowly callings. 
 II. Seek our comfort in affliction from an ever-present God. 
 
 instances in which the word under diflferent forms occurs " {D. B. JSf. S. ii. 8). 
 
104 Less. 52. MOSES A2fD AARON. {Notes.') 
 
 B.C. 1491. Ex. iv. 1—17 ; 27—31. 
 
 1 answered, to all these instructions. . . . they will not, ^c. The messag'e so 
 startling, the people so doubting. . . . hearken, practically. . . . they . say, 
 
 2 disbelieving. . . . Lord said. God removes the hesitation from the mind 
 of Moses by conferring power to work miracles. . . . JVluit . that. Draws 
 his attention to a most familiar object. . . . A rod, such as shepherds used, 
 from 3 to 6 feet long, and having a curved end, like the handle of a walk- 
 
 3 ing-stick. Not a shepherd's crook. . . . serpent, a real serpent. . . . 
 
 4 Hoses fled : started back in astonishment and fear. . . . became . rod. 
 " With this rod he should guide the Israelites, and sting the Egyptians " 
 
 5 {Trapp) ; (Is. xiv. 27; Jer. viii. 17). ... may believe (Mat. xii. 38; xvi. 
 fi 1). . . . furthermore : adding sign to sign, to give confidence to Moses, 
 
 and inspire the people with faith. . . . Put . bosotn, in the folds of his 
 dress. . . . leprous . snow. Naturally of slow growth, the disease was 
 
 7 instantaneously produced. . . . turned again, <^c. Immediate recovery from 
 what was naturally a permanent disease, or if cured, very slowly removed 
 
 8 (Num. xii. 10 ; 2 Ki. v. 27). . . .first sign . latter sign. Divine signs 
 
 9 have a vuice. Lessons of instruction. . . . water . blood. A third sign 
 shall be granted. Such were the divine credentials of this great ambassador. 
 
 10 not eloqtient = a man of words. Yet God had chosen him. Was not that 
 
 11 enough ? Deeds more needed than words. . . . man's mouth. "There is 
 no mouth into which God cannot put fit words. Balaam's ass convinced 
 
 12 his master" {Trapp). . . . with . mouth, as well as with thy hand (Is. 1. 
 4 ; Jer. i. 9 ; Mat. x. 19 ; Mark xiii. 11 ; Lu. xii. 11, 12). He who 
 
 13 made the weak hand do mighty deeds, could also make his mouth utter 
 mighty words. . . . tvilt = shouldest. Either because dismayed by the 
 magnitude of the task, or because conscious of his own natural unfitness, 
 Moses presumes to hesitate, and question the wisdom of God. He feared 
 
 14 also for his life {vv. 19, 20). . . . anger . kindled. As well it might be at 
 so much doubt and hesitation, notwithstanding all this condescension, . . . 
 Aaron (= exalted, perhaps mountaineer), 3 years older than Moses (Ex. 
 vi. 20; vii. 7). ... speak well. Gift of speech a great favour (1 Cor. i. 
 5). . . . he Cometh. This God knew, or would bring to pass (v. 27 ; 1 
 Sam. X. 2 — 5). . . . glad, to see his long-lost brother ; and to hear of the 
 
 15 message. . . . put words, by imparting divine thoughts (Num. xxii. 38; 
 
 16 Deut. xviii. 18 ; Is. li, 16; Jer. i. 9). ... thy spokesman, not his own. 
 
 17 Aaron was to be merely a mouth to Moses. . . . thou (vii. 1 ; xviii. 19). 
 Each was to be the complement of the other. . . . this rod. An old man of 
 80 years and a shepherd's rod appointed to deliver one nation, and over- 
 throw another. 
 
 27 said . Aaron : speaking to him prob. in a vision. He knew how to fulfil 
 his saying (v. 14). ... mount . God, Horeb. . . . kissed. Eastern saluta- 
 
 28 tion, affection, courtesy, &c. . . . told Aaron, as he had been commanded. 
 
 29 signs. He either related, or performed them. . . . and. These matters 
 being attended to. ... went, down into Egypt. . . . elders, heads of the 
 
 30 people. . . . Aaron, with eloquent tongue. . . . did . signs, i. e. Moses 
 performed them. . . . the people, i. e. the elders in their representative 
 capacity. We must probably understand that the eklers are meant in 
 
 31 many places where the people are named. . . . people. The elders first, and 
 then the people themselves, to whom the elders related what they had seen 
 and heard. . . . visited, in mercy. . . . bowed, as a token of homage and 
 loyalty (Gen.xxiv. 26; Ex. xii. 27 ; 1 Chron. xxix. 20). 
 
{Analysis.) MOSES and AAROX. Less. 53. 105 
 
 Certificated Ambassador — Gracious Compensation — Brothers' Meeting. 
 
 I. The certificated ambassador. Moses. (1.) His hesitation. 
 Caused by (a.) His own meekness. Had not a high opinion of him- 
 self. (J.) His knowledge of the people he was sent to deliver, and 
 also of the oppressor. He had not forgotten their rejection of him. 
 (2.) His certificate. Power to work sundry miracles is given, (a.) 
 The rod may be turned into a serpent, {h.) The healthy hand 
 becomes leprous, (c.) Pure water, poured on the ground, becomes 
 blood. Such are the seals of his commission. Like Nicodemus, 
 the people might say : — " Eabbi, we know that thou art a teacher 
 come from God, for no man can do these miracles that thou doest, 
 except God be with him." " If men believe not Moses," &c. (3.) 
 His unbelief. Moses seems, at this time, to rely too much on human 
 qualities. His lack of eloquence, he thinks, A\dll be a great hindrance. 
 U. The gracious compensation. Moses and Aaron the complement 
 of each other. The man of words and the man of action. Deeds 
 and words (i7Z. Luther and Melancthon ; Paul and Barnabas). 
 Moses's deeds demanded the forceful eloquence of Aaron to eliminate 
 their meaning, and apply it. Aaron's words demanded the corrobor- 
 ation of the deeds of Moses. Moses wrought wonders, and Aaron 
 explained the sign. Human qualities are mercifully distributed. 
 No one man perfect. Each needs the help and talents of others. 
 Providence designs that men should not be independent of one 
 another. " Two heads better than one." Opposites often found in 
 one family. Moses and Aaron, — brothers. Different qualities and 
 talents in a household to be used, and combined, for the sen-ice of 
 God. Let none envy the gifts of others, but cultivate his o^na.. 
 III. The brothers' meeting. (1.) In the wilderness. Place of 
 brotherly meeting a garden in the desert of life. Each would forget 
 " that great and terrible wilderness " in their joy at again seeing 
 each other. How great the joy of meeting each other where all 
 around is paradise, and no separation or toil in prospect. (2.) 
 Harked by affection. They " kissed " each other. Mutual respect 
 and love. Well for brothers when they meet thus. One of these — 
 Moses — 80 years of age ; Aaron, 83. (3.) Their intercourse. 
 Chief matter in hand was Moses's commission. Aaron, the elder, 
 cheerfully takes the second place. Is indebted for even that to 
 the humility of Moses. They journey on together, and at once 
 address themselves to their work. 
 
 Learn — 
 
 I. God's witnesses are witnessed to. Seals to their ministry. 
 II. Humbly to regard ourselves, but do any work to which Providence 
 
 calls us. 
 III. Ptejoice in others' powers, and cheerfully unite for common ends. 
 rV. Thank God for our meeting on earth, and prepare for the better one. 
 V. Christ, our elder brother, meets us in the wilderness, salutes us with 
 the kiss of love, and goes with us to all our holy labours. 
 5* 
 
106 Less. 53 the plagues of egypt. {Notes.) 
 
 B.C. 1491. Ps. cv. 26—38. 
 
 The key to the meaning of these plagu s may prob. be found in the idolatry 
 of Egj'pt. Each plague was a distinct overthrow of one of the most eminent 
 of Egyptian deities (xii. 11). Israel and Eg}'pt were by these steps led up to 
 the idea of the supremacy of Jehovah over all the gods of the heathen world. 
 (Jne of the most valuable works on this subject is " The FJiilosophy of the Flan 
 of Salvation" {\M. Rel. Tr. Soc). 
 
 i. (Ex. vii. 19—25). The Nile. The Egyptians worshipped the Nile. 
 " Osiris was the fertilizing river, the fruitful land of E. was his spouse." 
 Here the Egyptians see contempt poured on their great deity. He, in 
 whom they trusted, could not withstand Jehovah. Blood was an abomina- 
 tion to them, to touch it was pollution. 
 
 II. (Ex. viii. 1 — 15). The Frogs. The frog was an emblem of the crea- 
 tive attribute {Fthah) of their supreme God. Idea traced to prolific 
 character of the female f. Now, what they had regarded with reverential 
 feelings is abhorred. The magicians were permitted to imitate this miracle. 
 But could not remove them, as Pharaoh's appeal to Moses proves (v. 8). 
 
 III. (Ex. viii. 16 — 19). The Lice. Egyptians affected great external purity. 
 Priests shaved every third day [Herodotus), but neither they nor the 
 sacred beasts escaped {v. 18). " This," said they, " is the finger of God." 
 
 lY. (Ex. viii. 20— 32). The Flies. " Divers sorts" (Ps. cv. 31). Baal- 
 zebub = lord of the fly, the fly-destroyer (2 Ki. i. 2, 3, 6, 10), in defiance 
 of whose power this miracle was wrought. The sacred beetle {Scarabmis 
 sacer) is a well-known emblem of this deity. 
 
 Y. (Ex. ix. 1 — 7). The Beasts. Some of which, as the ox and sheep, were 
 sacred. Apis, the sacred bull, the symbol of Osiris. Doubtless supposed 
 to have a protective power over the cattle. By this miracle this idea was 
 exploded. Cattle of Israel saved {v. 6). 
 
 YI. (Ex. ix. 8—12). The Boils. This miracle seems to have been a wider 
 application and more painful form of the preceding plague. The sacred 
 art of physician and magician defied and prostrated. So fur the persons of 
 the Egyptians had escaped. 
 
 YII. (Ex. ix. 13 — 33). The Storm. Rain and hail combine with prodigi- 
 ous power. Extraordinary in Egypt, where rain and hail are comparatively 
 unknown. Destruction of herbs and trees, except in Goshen. Pharaoh 
 gives his reluctant consent {v, 28). 
 
 YIII. (Ex. X. 1 — 15). The Locusts. Yoracious insects, like grasshoppers. 
 2 to 3 in. long, and winged. They ate up all that the hail had left {v. 15). 
 Again Pharaoh appears to relent {vv. 16, 17). 
 
 IX. (Ex. X. 16—29). The Darkness. The heavenly bodies whom they 
 worshipped are obscured. Day and night alike. A darkness that might 
 be felt. Again Pharaoh promises that they shall depart {y. 28). 
 
 X. (Ex. xii. 29—36). The First-born. Of prince and prisoner {v. 29). 
 Death in every house. The midnight cry {v. 30). Pharaoh sends to Moses, 
 and not only permits, but tirffes him to depart [v. 31). 
 
 The hardening of FharaoK s heart. From a thing /or^sfm (iii. 9) it became 
 a thing judicialli/ ordained {iv. 21; vii. 3, 13; ix. 12). Pharaoh's hardening 
 of his heart was his great sin (viii. 15, 32 ; ix. 7), and afterwards his punish- 
 ment (x. 1). So, also (2 Thess. ii. 11 ; Ro. i. 24, 28 ; 1 Ki. xxii. 22 ; Eze. 
 xiv. 9), sinful acts, tempers, <ii:c., indulged in, become, in time, a punish- 
 ment. What can be mox-e terrible than for God to say " Let him alone " in 
 the practice of evil, amid the increasing light of conscience ^ 
 
{Analysis.) the plagues of egypt. Less. 53. 107 
 
 Their Characteristics — Purpose — Effect. 
 
 Miracles. (1.) An action upon^ not in, the line of cause and effect. 
 (2.) It is in the sphere of the senses. (3.) It evinces a superhuman 
 power not magic or jugglery — {Bushnell). . . . The midwives of young 
 moral truths. The educating expedients of the early periods of the 
 world (JBeeclief). (See Donne's Essays, xiii. pt 8.) (1.) Invariably 
 expected in connection with establishment of new religion professing to be 
 divine. (2.) Eminently adapted to impress the unreflecting and instruct 
 the thoughtful. (3.) Have usually secured the desired end (JSliall, Basis of 
 Belief). . . . All true heavenly miracles have a redemptive character 
 (Cumming). An extraordinaiy divine causality belongs to the very 
 essence of the miracle {Trench). A miracle I take to be a sensible 
 operation, which, being above the comprehension of the spectator, and in 
 his opinion contrary to the established course of nature, is taken by him 
 to be divine {Locke). 
 
 I. Chaeactekistics. (1.) Wonders. Filled men with astonishment 
 and awe. (2.) Signs. Instructive. Showed the power and anger 
 of Jehovah. "This, the finger," &c. (3.) Punitive also. They 
 punished the oppressor, while they opened the doors of the house of 
 bondage. (4.) Emblematical of the mission and career of Moses. 
 Thunders of Sinai resounded through them all. (5.) Various. 
 Attacked both nature and man ; animate and inanimate objects ; 
 mineral, vegetable, and animal kingdoms, (6.) Numerous. Ten. 
 Indeed more, for there was the undoing as well as the doing. 
 II. Purpose. (1.) To overthrow the deities of Egyjyt. Jehovah the 
 only true God — Lord of lords. (2.) To punish the ojJjyressor. 
 Those who long years had made the life of Israel bitter, now taste a 
 worse bitterness than they had inflicted. (3.) To confound the j^ fide 
 of Pharaoh. Though he was master in the land. Had need to be 
 taught that there was One by whom kings rule. (4.) To effect the 
 deliverance of the captives. They gradually paved the way, and 
 ultimately secured this. 
 III. Effect. (1.) Upon Pharaoh. Hardened his heart. In propor- 
 tion as he set himself against the manifest will of God. So even the 
 glorious gospel of the blessed God is, to some men, the savour of 
 death unto death. At last even Pharaoh's resistance was broken. 
 (2.) Upon the Egyptians. They were gradually subdued, till at 
 length they entreated Pharaoh to let Israel go, as earnestly as ever 
 Moses and Aaron did. (3.) Upon Israel. They had dwelt secure 
 while these terrors were abroad. God had hidden them in the 
 chambers of his love and mercy. Their confidence restored. They 
 organize their flight. They see the time is at hand. And at last 
 wait for the final word. 
 Learn — I. To stand in awe of the great God and sin not. 
 II. To admire the resources of infinite wisdom and power. 
 III. To take heed lest the gospel be a source of condemnation. 
 rV. To expect no miracles, but turn to the sure word of prophecy. 
 V. To rejoice in our great deliverer, Jesus Christ. 
 
108 Less. 54. the passover. (Notes.) 
 
 B.C. 1491. Ex. xii. 1—28. 
 
 1 spake. "What the mode of Divine communication we know not, the fact 
 
 2 itself is clear from the consequences. . . . month. A new era is intro- 
 duced. The seventh civil, becomes the first sacred, month. The civil year 
 began with first new moon in Oct., the sacred yfith^Tst new moon in April, 
 because the date of Exod. was loth of Nisan. . . . begiyining = first. In 
 
 3 order and importance. . . . Speak . congregation. This they would do 
 through the elders. The command was given sufficiently before the 10th, 
 in time for it to be published. This would not be long, (1.) As they all 
 lived in one district ; (2.) As by this time, in view of their departure, 
 means of communication were doubtless organized. . . . lamb, or kid {v. 5). 
 
 4 too little, i. e. to eat the whole of it {v. 10 ; xxiii. 18; xxxiv. 25), each 
 
 5 having a piece ab. size of an olive. . . . blemish (Lev. xxii. 19 — 21 ; Mai. 
 
 6 i. 8, 14; Heb. ix. 14 ; 1 Pet. i. 19). . . . keep it, till the proper time 
 
 7 comes. . . . eye«/«<7= between the two evenings (xvi. 12), . . . strike {v. 
 
 8 22). ... bitter herbs. They were to eat it as a religious duty, not to 
 satisfy a carnal taste. A little would be enough for each. The last bitter 
 meal in Egypt. A perpetual memorial of the bitterness they had suftered. 
 
 9 Eat not, ^c. Special directions, requiring special obedience, exercising 
 
 10 special faith. . . . nothing, ^e. To do so would express a doubt of their 
 
 11 departure, . , , loins girded, as men about to set out (1 Pet. i. 13). ... 
 
 12 this night, of the 14th, now pointed to. ... smite (xi. 4, 5 ; Amos v. 17). 
 gods (or princes), demonstrate their inability to protect and save (less. 53). 
 
 13 judgment, they having so long oppressed. . . . toketi = a sign of presence. 
 
 14 pass over, hence passover. . . . memorial. His mercies to be had in ever- 
 lasting remembrance. . . . ordinance . ever. Till Christ, our passover, 
 
 15 should be sacrificed for us (1 Cor. v. 7). ... Seven, i^c. Here follows the 
 ordinance. , . . unleavened : bread made without fermenting matter. See 
 V. 34, feast of unleavened bread in remembrance of this. . . . cut . Israel, 
 as unworthy of the nation, whose great right in this neglect was slighted. 
 
 16 first day, of the seven of the feast. , . , holy convocation, an assembly for 
 
 17 sacred purposes. . . . observe, keep (Ps. cvii. 43 ; Deut. vi. 25). . . .for, 
 
 18 this reason. . . . first month. This month Nisan now and henceforth to 
 
 19 be the first of the sacred year (Lev. xxiii. 5 ; Num. xxviii. 16). ... Seven 
 days. Again with much emphasis is the ordinance enforced. . . .cut off 
 (Num. ix. 13). . . . stranger, whether a proselyte or a born Israelite. . . . 
 
 20 habitations, dwellings, houses, or tents, tfec, wherever they may be. ... 
 
 21 Then Moses, having received this command {vv. 3 — 20). . . . elders, through 
 
 22 whom it was to be communicated to Israel. . . , Draiv out, select (Num. 
 ix. 4; Jos. V. 10; 2 Ki. xxiii. 21 ; Ezra vi. 20; Mat. xxvi. 18, 19). . . . 
 hyssop, the caper plant {Cajyparis Spinosa), named nine times in Old Test., 
 and twice in New. Small plant. Grew in stony places (1 Ki. iv. 33). 
 Believed to have cleansing properties (Ps. li. 7). Used at crucifixion (Jo. 
 xix. 29). . . . bason : over which the lamb was slain. . . . lintel, upper part 
 
 23 of frame-work of door. . . . destroyer (2 Sam. xxiv. 16 ; 1 Cor. x. 10 ; 
 
 24 Heb. ix. 19; xi. 28). . , . thee . «o»5 = from generation to generation. . .. 
 
 25 come . land : which you certainly shall, not because you deserve it, but 
 20 because God hath promised it, ... children . say (xiii. 8, 14 ; Deut. vi. 7, 
 27 20—25; xxxii. 7; Josh. iv. 6; Ps. Ixxviii. 6; Is. xxxviii. 19). . . . ye 
 
 shall say : shall not put them off, but patiently enter into an explanation 
 of these things, and their reason ; maguifying the goodness of the Lord. 
 people, acquiesced in the command. 
 
{Analysis.') the Passover. Less. 54. 109 
 
 Obedience — Faith — Humiliation — Deliverance. 
 
 Hebeew months.— Civil, YII. == (1.) Sacred, Nisan or AUh (Neh. ii. 
 1) ; Mar. or Apr.— VIII. = (2.) Zif (1 Ki. vi. 1) ; Apr. or May.— IX. = 
 (3.) Sivan (Esther viii. 9) ; May or June. — X. = (4.) Tamimiz ; June or 
 July.— XI. = (5.) Ah; July or Aug.— XII. = (6.) Elul (Neh. vi. 15); 
 Aug. or Sep. — I. = (7.) Tirshi or Ethanim, (1 Ki. viii. 2) ; Sep. or Oct. 
 —II. = (8.) Bui (1 Ki. vi. 38) ; Oct. or Nov.— III. = (9.) Klsleu (Neh. 
 i. 1) ; Nov. or Dec— IV. = (10.) Teheth (Esth, ii. 16) ; Dec. or Jan.— 
 V. = (11.) Shehat (Zech. i. 7) ; Jan. or Feb.— VI. = (12.) Adar (Esth. 
 iii. 7) ; Feb. or Mar. 
 
 Bible night scenes. Ne7V Test. — Philippian jailor converted, — . 
 Apostle Peter delivered, — Paul, on the deep, Avished for the day, — Paul 
 escaped from Damascus, — Jesus betrayed, — Walking on the waters, — 
 Interview ^vith Nicodemus, — Flight of Holy family, — Angels app. to 
 shepherds, and star to wise men. Old Test. — Sodom destroyed, — Daniel, 
 lions' den, — Jacob's ladder, — King Ahasuerus read historj% — David 
 killed lion and bear, — Samuel called, — Assjn-ian host slain, — Belshazzar 
 slain, &CC. — Night of the Passover, a night to be observed unto the Lord 
 (Ex. xii. 42). Perhaps the most memorable of the night scenes of the 
 Bible. Things to be remembered concerning it : — 
 
 I. Obedience. Lamb to be killed, prepared, eaten. None to be left 
 till morning. Eaten in a certain form and manner. All were to be 
 ready to depart. Christ, the lamb, slain for us, to be received as a 
 whole. His yoJie, his cross, as well as his croTvn. Example. 
 Redeemer. Paghteousness. 
 II. Faith. More reasonable that they should shed the blood of their 
 enemies than of the lamb, and use the sword than the knife. 
 Spreading fire and slaughter. More reasonable, apparently, to help 
 and trust themselves, than confide in a word spoken, and a few 
 drops of blood on the door-post. Our faith, and Jesus the Lamb. 
 
 All thy people are forgiven, 
 Through the virtue of thy blood : 
 
 Opened is the gale of lieaven, 
 Peace is made for man with God." 
 
 [Bakeivell.) 
 
 "Paschal Lamb by God appointed. 
 All our sins on thee were laid: 
 
 By Almighty love anointed, 
 Thou hast full atonement made. 
 
 III. Humiliation. Eaten -ndth bitter herbs. Penitential recollections. 
 They prevented mere carnal delight in the feast. Ovr bitter herbs: 
 remembrance of sin ; of our condition ; of our prospects, kc. 
 
 IV. Deliveeance. Last night in Eg^-pt. The blood sprinkled. The 
 destroying angel. First-born of Egy^pt. Chief of strength in 
 tabernacles of Ham. Midnight cry. Door of everj'^ Israelite's home 
 opens, and the family comes out. Egypt occupied with caring for, 
 and embalming the dead. The escape. 
 
 Learn — 
 
 I. That God gives songs in the night. " In darkest shades, if Thou 
 appear." — ( Watts.) 
 II. That Christ our passorer was slain for lis (1 Cor. v. 7). 
 III. That we should receive him with all humility, obedience, and faith. 
 rV. That trusting in him, we shall have a great deliverance. 
 
no Less. 65. THE exodus. {Notes.) 
 
 B.C. 1491. Ex. xiv. 10—31. 
 
 10 drew nigh, to the Israelitish encampment {v. 9). ... lifted . eyes. They 
 would be able to see them a long way off. Probably, as it was evening, 
 Pharaoh marshalled his forces about the Israelites, intending to attack in 
 the morning. He would be satisfied that Israel could not escape with the 
 sea before them, and might wait the arrival of more troops. . , . cried out 
 
 11 (Ps. xxxvii. 17 ; cvii. 6). . . . And they said (Ps. cvii. 7, 8). By means of 
 
 12 their elders they would say this. . . . tvord . tell . JEgtjpt (v. 21 ; vi. 9). 
 better : to any but such craven spirits the opposite Avould be better. . . . 
 
 13 Hoses. His heart being fixed, trusting in the Lord. . . . Fear , not (2 Ch. 
 XX. 15, 17 ; Is. xli. 10 — 14). . . . salvation . Lord. Like us, they could 
 not save themselves (Is. Ixiii. 5 ; Jer. iii. 23 ; Lam. iii. 26). . . . shew : 
 
 14 for it shall be an open and most manifest salvation. . . .Lord.Jight. 
 Man of war. God of battles. Lord of hosts. ... hold, peace, from aova.- 
 
 15 plaining or advising (Is. xxx. 15). . . . go forward. But there was the 
 sea ! Yet if the difficulty was plain, so was the duty. Strong faith. Pure 
 
 16 obedience. . . . lift . rod : now become the sceptre of omnipotence. . . . 
 divide it. Trial of Moses' faith. . . . shall go. Promise added to com- 
 
 17 mand. . . . harden (less. 54). . . . honour. Make me "a name as at this 
 
 18 day " (Neh. ix. 10), that all the kings of the earth may fear him. . . . shall 
 
 19 know, what they were long in learning. . . . angel . God, i. e. the pillar of 
 cloud (Is. Iviii. 8, 9). ... behind. Thus hid them from the Egyptians. 
 
 20 darkness . them, i. e. Egyptians. . . . light . these, i. e. Israelites (Is. viii. 14 ; 
 
 21 2 Cor. iv. 3). ... And Moses : while they were thus divided. . . . east 
 wind, or previous wind. The w. blew first to clear the passage, otherwise 
 they would have to march in the teeth of this strong w. . . . divided, cut in 
 two, not merely beaten back, as if a strong ebb tide. . . . children . through. 
 
 22 Moses and Aaron probably going first, to inspire faith and courage ; 
 and lead the way. . . . wall . right . left. Hence it was not by the sand 
 at low water, but by a miracle that the waters were cloven (Hab. iii. 10). 
 
 23 pursued. Probably in the morning twilight, when they discovered the 
 
 24 prey had escaped (Ps. Ixxvii. 17 — 20). . . . morning watch (Ps. xc. 4). 
 These originally 3 : " beginning ofw." (Lam. ii. 19) ; middle w.z=. sunset 
 — 10 o'clock (Jud. vii. 19) ; morning w. =: 10—2 (1 Sam. si. 11). In 
 after times 4 : even zn 6 — 9 ; midnight =z 9 — 12 ; cock-crowing ■=. 12 — 3 ; 
 morning ■=.Z — 6. . . . troubled, ^&\y\Q\Qdi chariot wheels. He made 
 
 25 it hard driving in the rough rocky bed of the sea. . . .flee. He "turned 
 to flight the army of the aliens" (Heb. xi, 34). . . .fghteth. He had 
 done so all along. Strange blindness not to see this before (Eph. iv. 18). 
 
 26 Stretch, ^-c. " Know that the Lord is God alone, He can create, and he 
 
 27 destroy." . . . returned (Josh. iv. 18). . . . strength. The Lord's "waves 
 and billows," and "stormy wind fulfilling his word." . . . overthrew 
 
 28 (Deut. xi. 4; Neh. ix. 11; Ps. Ixxviii. 53; IIeb.xi.29). . . . covered {Vs. 
 cvi. 11). . . . not . one, to either harass the Israelites, or tell the story of 
 
 29 their memorable overthrow. . . . walked (Is. xxxv. 8), safely and untrou- 
 bled. . . . dry land . midst . sea. A great wonder. Former miracles had 
 discomfited Egypt, this also saved Israel. . . . wall, ^-c. The supernatural 
 
 30 again insisted upon. . . . saw (Ps. Iviii. 10; lix. 10). They saw instead 
 
 31 the salvation of God, as Moses had promised them {v. 13). . . . Israel saw. 
 Instead of the Egyptians in pursuit. . . .feared, at this time. Alas! they 
 soon forgot him. . . . believed : but they soon doubted. . . . Moses, against 
 whom they were soon to complain (Ex. xxxii. 1 ; iv. 31 ; xix. 9). 
 
{Analysis.) THE EXODUS. Less. 55. Ill 
 
 The Flight — the Pursuit — the Command — the Lessons. 
 
 L The flight. During the time occupied with the plagues that 
 afflicted Egypt, Israel was under supervision and training for the end. 
 Frequent communications from Moses, through the elders, to 
 the people. The flight organized. The death of the first-born 
 afforded time. While Egj-pt was embalming, &c., its dead, Israel 
 made his escape. When Egypt turned from domestic sorrow to 
 public affairs, behold the bondmen were gone ; but their course was 
 towards the Red Sea. 
 
 II. The puesuit. It was predicted and prepared for (v. 4). Discovery 
 of the flight. Muster of the troops and chariots. Stimulated by 
 rage excited by their losses, they set out. The track of the flight 
 easily discovered. The vast camp of Israel seen dotting the shores 
 of the sea and enclosed by mountains. Their conquest certain and 
 easy. Egj^pt anticipates a great triumph, and prepares for the attack. 
 
 III. The command. Israel's consternation and complaint. The Lord's 
 word to Moses, and Moses' to the people. " Go forward ! " But the 
 sea ? They set out. The waters divide. They pass through and 
 are saved (Is. li. 10). Destruction of Egypt. Miriam's song. 
 
 " Sound the loud timbrel o'er Egypt's dark sea," &c. 
 
 *' Daughter of Zion, awake from thy sadness. 
 Awake ! for thy foes shall oppress thee no more ; 
 Bright on the hills dawns the day-star of gladness, 
 Arise, for the weight of thy sorrow is o'er. 
 Strong were thy foes, but the arm that subdued them, 
 And scattered their legions, was mightier far ; 
 Yain were their steeds, for the scourge that pursued them, 
 O'ertook and destroyed all their chariots of war. 
 Daughter of Zion, — the power that hath saved thee, 
 Extoll'd with the harp and the timbrel should be : 
 Shout ! for the foe is destroyed that enslaved thee, 
 The oppressor is vanquished, and Zion is free. 
 Daughter of Zion, awake from thy sadness. 
 Awake ! for thy foes shall oppress thee no more." 
 
 ^^ The lessons. We must "go forward." (1.) In the way of 
 repentance. (2.) In the way of faith. (8.) In the discharge of 
 Christian duties. (4.) In the cultivation of Christian graces. (5.) 
 In the way that Providence has appointed. (6.) In union with all 
 who are travelling to heaven. (7.) Through trial and discipline. (8.) 
 And continue to " go forvvard" to the end of our days. (9.) Obedi- 
 ent to the word of God. 
 
 "Whom should we love like thee."— (Zy^c.) 
 
112 Less. 56. BITTEE WATEES, A2fD SWEET. {Kotes.) 
 
 B.C. 1491. Ex. XV. 20—27. 
 
 20 And: Israel bein^ delivered thus miraculously. . . . Ifinam : being now 
 at least 90 years of age. . . .prophetess (Judg. iv. 4 ; 1 Sam. x. 5) : for she 
 also received divine communications (Num. xii. 1 ; Mic. vi. 4). But the 
 ■word prophesy is sometimes applied to musical skill (1 Ch. xxv. 1 ; I Cor. 
 xiii. 1). ... sister . Aaron (Num. xxiv. 59). . . . timbrel, musical instru- 
 ment of percussion (Jud. xi. 34 ; 2 Sam. vi. 5 ; 1 Ch. xiii. 8 ; Job xxi. 12), 
 a kind of tambourine. Known early (Gen. xxxi. 27 ; less. 27). Used in 
 seasons of joy (Is. xxiv. 8). Generally played by females, and accompanied 
 by dancing. Still used by Arabs, and called by them, doj"; and by 
 Spaniards, aduffa. . . . dances : expression of happy feeling by bodily 
 gestures (Ps. xxxv. 10), used in religious festivals (2 Sam. vi. 14. See 
 
 21 also 1 Sara, xviii. 6; Ps. Ixviii. 25). . . . ayisivered, taking up the chorus 
 of their song (1 Sam. xviii. 7). ... Sing^ ^-c. (see v. 1). This condensed 
 summary of the whole song, was sung by Miriam as a refrain. . . . to . 
 
 22 Lord. They acknowledge him as the author of their deliverance. . . . So 
 Moses, commanded and instructed by the Lord. . . . from . Red Sea, 
 Various reasons for the name : (I.) Colour of western shores ; (2.) Its red 
 coral ; (3.) Eed appearance of Avater occasioned by certain zoophytes ; (4.) 
 sea of Edom=red; (5.) Because the Hunyaric tribes of S. Arabia bear a 
 name implpng red, hence so called from these red men. 1400 m. long, 200 
 in greatest width, area 180,000 m. Towards the N. it divides into 2 
 gulfs ; the extremities of which are about 200 m. apart. The W. gulf of 
 Suez ; the E. g. of Akabah. The passage was made near the N, end 
 of g. of Suez. The triangular tongue of land (full of mountains, including 
 Sinai and Horeb, t&c.) between these two gulfs was the scene of the 
 wanderings for 40 years. The N. part of this district was called . . . the 
 wilderness of Shur (Gen. xvi. 7; xxv. 18). In the direct route for the 
 promised land. . . . three days : some 50 or 60 m. ... no water; without 
 
 23 which they could not safely travel with their flocks, &c. . . . Marah 
 (= bitterness), perhaps the modern ^Ain Houarah, where is still a salt 
 and bitter fountain (Num. xxxiii. 8). ... not drink, although so faint and 
 
 24 thirsty. . . . murmured. This they often did if things went wron^, and 
 were not very grateful when all went well. . . . against Moses. As if the 
 bitterness were his fault, or as if he could create water. Public persons 
 
 25 are often undeservedly blamed (xvi. 2; xvii. 3). ... he cried . Lord. He 
 made the Lord his refuge in every time of need (xiv. 10 ; xvii. 4 ; Ps. 1. 
 15). . . . a tree. "A type of Christ's sweet cross and easy yoke, that 
 sweeteneth and facilitateth all our light afflictions" {Trapp). "What trial 
 is so bitter that Christ, our "branch" (Zech. iii. 8; vi. 12), and "plant 
 of renown" (Eze. xxxiv. 29), springing from the root of Jesse (Is. xi. 10 ; 
 Bo. XV. 12), will not sweeten.^ . . . made sweet (2 Ki. ii. 21 ; iv. 41). . . . 
 made (Josh. xxiv. 25). . . . statute, 4-c. (v. 26). . . .proved {xvi. 4 ; Deut. 
 
 26 viii. 2, 16; Jud. ii. 22; Ps. xlvi. 10 ; Ixxxi. 7). . . . said (Deut. vii. 12, 
 15). ... diligently, learning in order to obey more perfectly. . . . none . 
 diseases. Perfect holiness the best preventative of trial. Sin makes neces- 
 sary the discipline of suffering. . . . healeth (xxiii. 25 ; Ps. xli. 3, 4 ; ciii. 
 
 27 3 ; cxlvii. 3). He is the good physician. . . . Mini (= trees), prob. Wady 
 Ghurundel, which contains trees and shrubs, and the wild palm {S. S. F. 
 37, 67). ... tivelve icells, or fountains. . . . seventy palms, the date palm 
 {Phoenix dactylifera). "NVe hear of their murmuring {v. 24), but not of 
 their thanksgiving ; though Eeber says: — "Then, soft as Elira's well," <S:c. 
 
(Analysis.) bitter waters and sweet. Less. 56. 113 
 
 Marah and Elim. 
 
 " Though rugged their way, they drink as they go 
 Of springs that convey new Hfe as they flow : 
 The God they rely on their strength shall renew, 
 Till each brought to Zion, his glory shall view."— [Conder.) 
 
 I. The waters at Marah. The three days' march in the wilderness 
 without water. The water-skins all exhausted. Water at last! 
 (1.) The people's joy. They prepare to replenish their bottles ; and 
 water their thirsty cattle. They cluster round the stream. (2.) 
 The people's disappointment. Bitter water. Tlie cattle will not 
 drink. The people cannot. Murmuring. (.S.") The people's lesson. 
 Water only a blessing and refreshment as God is obeyed, and then 
 even bitter waters become sweet. Thus the bitter waters of life are 
 sweetened for us. (1.) Of affliction. Christ, the branch, causes 
 them "to work in us," &;c. (2.) Of repentance. Christ comforts 
 the heart with the hope and assurance of pardon. (3.) Of bereave- 
 ment. Christ the resurrection and the life. (4.) Of death. Christ 
 our Saviour the conqueror of the King of Terrors. Bitter water he 
 makes sweet ; and good water he turns into wine. Thus he 
 assuages our sorrow, and increases our joys. 
 
 "Heal VIS, Immanuel ! we are here, 
 "Waiting to feel thy touch : 
 Deep wounded souls to tliee repair, 
 And, Saviour, we are such." — (Cowper.) 
 
 II. The wells op Elim. (1.) The end of a near y march. The end 
 so joyous, that the march undescribed. The trees and river of life in 
 heaven, where we shall encamp for ever, will make us forget the 
 trials of the way. (2.) The scene of pleasant intercourse. Here 
 they would talk of God's goodness. So do we, by wells of salvation 
 in the sanctuary. " We hear of heaven, and learn the way." (3.) 
 The rememhrance of an instructive contrast. Here they were free 
 who once were slaves ; and happy, whose lives were bitter. Elim and 
 Egyi^t. (4.) A stimnlant to increased exertion. Elim not Canaan. 
 What must be the land flowing with milk and honey, if God could 
 give such springs in the desert ? Twelve wells. (1.) Safety. Away 
 from Egypt. (2.) Peace. Enemies overthrown. (3.) Union. Xot 
 a hoof left behind. (4.) Intercourse. About holy things. (5.) 
 Befreshment. Best, and water. (6.) Health of body and mind. 
 (7.) Joy. Position and prospects. (8.) Protection. Overshadowed 
 from the heat by palms. (9.) Gratitude. They remember all the 
 way. (10.) Content. All wants supplied. (11.) Hope. He who 
 had done so much would complete his work. (12.) Faith. By 
 which they must walk, and not by sight. 
 
 Learn— 
 I. To seek the presence of the Branch to sweeten our sorrows. 
 II. To rejoice in his presence in the midst of our joys. 
 
114 Less. 57. AifGELS' food. Notes.) 
 
 B.C. 1491. Ex. xvi. 11—36. 
 
 11,12 spake . Moses : and through him to the people. . . . heard . murmurings 
 {v. 8). Their cry also, but seldom heard praise. . . . even = evening (A.S. 
 cpfan). . . . Jiesh, quails. . . . bread, manna. . . . ye . know. They might 
 have known this already. They had known his power, they were now 
 
 13 learning his mercy, presently they would learn his anger. . . . to pass, as 
 it was promised. . . . quails (less. 70). . . . dew (Num. xi. 9). The earth, 
 at night, gives off heat by radiation. It thus becomes colder than the air 
 near the surface. The moisture in the air is then deposited in small 
 drops. These drops are called dew (Deut. xxxii. 2 ; Hos. xiv. 5). ... 
 
 14 small . thing. Yet of how ^(7?-t;«< use. ... /iocr = white (A. S. /idr), hence 
 
 15 hoary- head, &c. . . . said, in astonishment. . . . It is manna : lit. they 
 said to each other, *' What is this ? " j!^one could say what it was. 
 Hence it had no proper name. So they called it by the word they all 
 uttered in inquiry and surprise :—'w«««a' .^ = What is this? . . . wist 
 = knew (A.S. witan, to know). . . . Moses said : could not name it, but de- 
 
 16 scribed its use (Jo. vi. 31, 49, 6d> ; 1 Cor. x. 3). . . . This, that I am 
 about to say. . . . eating : his need of food. . . . omer {== a handful) ; in 
 
 17 pints an 0. = 5-1. ... gathered, each as much as he could, and put it into 
 
 18 a common receptacle for each household. ... ?«e^e = measure (A.S. 
 inetan). . . . much, anxiously, or greedily. . . . little, through want of skill or 
 imperfect vision. . . . lack= want (A'S. lecan, to diminish), (2 Cor. viii. 
 
 19 15). ... leave . mortiing, as doubting the next day's supply (Mat. vi. 25 — 
 
 20 34). . . . hearkened not. Thought they were wiser than their teacher. ... 
 left . it, to save the trouble of collecting, or fearing there might be none. 
 bred worms. Blessings abused, may become curses. . . . wroth. This 
 meek man! (Eph. iv. 26.) How great the sin that could stir such 
 
 21 anger I . . . melted : to compel daily labour and trust. The absence of 
 solidity will account for the great quantity that each one needed. . . . 
 
 22 gathered tic ice, for so it was predicted {v. 5). Without a special com- 
 mand, they seem now to have seen that it was right to do so. ... rulers, 
 
 23 not knowing the prediction. . . . To-morrow . sabbath. A miracle, wrought 
 to save the sabbath from desecration, must have impressed them with the 
 
 24 sanctity of the day. . . . seethe = boil (A.S. seothan). . . . not stink. A 
 daily miracle in giving, and weekly m. in preserving and withholding. . . . 
 
 25,26 JEat . dag. It is fresh and fit to eat. . . . notte. The giver will rest 
 from giving, as the receiver from collecting. Giving would have tempted 
 
 27 to gather (Jas. i. 13). . . . some, of sceptical mind, having no regard for 
 the day, and who had not made a proper provision : who regarded it as a 
 natural and not a miraculous gift. . . . none : and paid the penalty by fast- 
 
 28,29 ing. . . . refuse (2 Ki. xvii. 14 : Ps. Ixxviii. 10, 22; cvi. 13). ... there- 
 
 30 fore, to teach the holiness of the sabbath. . . . place, tent. . . . rested, from 
 
 31 labour. . . . Manna. Familiar use could not discover its real nature. The 
 name = " What is it } " an admission of their ignorance. . . . like, in shape. 
 coriander, one of the umbelliferous family {Coriandrum sativum). . . . 
 seeds : still used as a condiment in the East. They are cultivated in 
 Essex, and — coated with sugar — are sold as a confection. . . . white : the c. 
 
 32 seed being grey. . . . tvafers, thin cakes. . . . this, also. . . . omer : in 
 remembrance of each man's daily allowance. . . . generations, posterity. 
 see, and not forget past mercies. . . .fed . wilderness, where but for this 
 
 33 miracle they would have starved. . . . pot, covered vessel, of earthenware. 
 
 34 lag . tip, in the ark (Heb. ix. 4). ... Testimony, tables of the law. 
 
(Analysis.) A^tgels' food. Less. 57. 115 
 
 Divine Care — Human Duty — Spiritual Instruction. 
 
 I. DiviXE CARE. (1.) Anticipating human need. He was before 
 them in the way ; to turn " the barren wilderness " into " a fruitful 
 field." (2.) Providing a suitable supply. («,) Suitable to their 
 bodily need. Pleasant to the taste. Nourishing, (b.) Suited to a 
 wandering life. No time to sow and reap, even had the soil per- 
 mitted. (3.) Furnishing a sufficient supply. Day by day ; for 
 forty years. (4.) Watching over spiritual interests in meeting physi- 
 cal need. The Sabbath guarded. Both body and soul cared for ; 
 and at the same time. 
 
 II. HmiAX DUTY. (1.) To expect. Eyes of all wait on him. The 
 manna to be looked for. We are to expect that God -nill supply our 
 wants. He has promised to do so. (2.) To collect. This work 
 might have been saved them (ill. widow of Sarepta). It had its 
 use. Some collect for others. Young for aged, kc. All secular 
 labour in fields or factories, but a collecting of the good gifts of 
 God. So is prayer, study of Bible, &c. (3.) To economize. None 
 to be wasted. Those who had gathered less were to be supplied out 
 of another's abundance. A wise distribution of our good things is 
 true economy. Sowing for eternity. 
 
 III. Spieitual ixstructiox. The manna a type of Christ. So Jesus 
 himself regarded it (Jo. vi). It was so (1.) Because unexpected in 
 its coming. (2.) Came in time of great need. (8.) Unostenta- 
 tious in its form. (4.) Pleasant to the taste, (o.) Spread silently 
 over the ground. (6.) Lasted all the journey through. (7.) The 
 remembrance of it treasured for ever. (8.) Mysterious in nature. 
 " JVJiat is it ? " com. Math " Wlio is he ? " " Great is the mystery of 
 godliness," &c. While curious minds are trying to understand a 
 mystery into which angels desire to look, let our exhortation be "O 
 taste and see that the Lord is good," &c. 
 
 " Day by day the manna fell ; Oh, to learn this lesson well. 
 Still by constant mercy fed ; Give me. Lord, my daily bread. 
 Day by day, the promise reads ; Daily strength for daily needs : 
 Cast foreboding fears away ; Take the manna of to-day." — ( Conder.) 
 
 " Guide me, thou great Jehovah ! 
 Pilgrim through this barren land ; 
 I am weak, but thou art mighty, 
 Hold me with thy powerful hand : 
 
 Bread of heaven ! 
 Feed me till I want no more." — (Williams.') 
 
 Leaex — 
 
 I. To trust in the care of Providence. 
 n. To act in harmony with Providence. 
 
 III. To seek the true bread of life. 
 
116 Less. 58. JEHOVAH Nissi. {Notes.) 
 
 B.C. 1491. Ex. xvii. 1—16. 
 
 1 congregation, society (Lat. grex, gregis, a flock, Ps. Ixxvii. 20). ... 
 wilderness . Sin. Prob. the district now called El Kaa on the SW. border 
 of the Sinaitic peninsula. . . . after . journeys, through this wilderness. 
 commandment, indicated by the pillar of cloud and fire. . . . Eephidim, nr. 
 to Horeb. Precise locality uncertain {TFadg es-Skeikh, E. £. H. i. 121 ; 
 IFadi/ Feiran, S. S. P. 40). It was doubtless among- the defiles of the 
 
 2 mountains of Sinai. . . . chide . Moses. Now for water, the last time for 
 bread. . . . tempt (Dent. vi. 16; Ps. Ixxviii. 18, 41; Is. vii. 12; Mat. iv. 
 
 3 7 ; 1 Cor. x. 9). ... thirsted (Mat. v. 6). ... murmured . Moses : as 
 usual (xvi. 2). . . . to kill . thirst ? They charged him before with intend- 
 
 4 ing to kill them with hunger (xvi. 3). ... cried . lord. The people to 
 Moses, and Moses to God (xiv. 15). . . . stone (1 Sam. xxx. 6 ; Jo. viii. 
 
 5 59 ; X. 32). ... Go . before (Ez. ii. 6). ... take . elders. As witnesses. 
 They would afterwards describe the scene to the people. . . . smoiest . 
 river : in that case to change good water into blood, now to make good 
 
 6 water flow. . . . Behold (Num. xx. 10, 11; Ps. Ixxviii. 15, 20 ; cv. 41 ; 
 1 Cor. X. 4). ... stand . rock. " If God had not stood upon it, in vain 
 
 7 had Moses struck it." . . . Massah= temptation (Num. xx. 13 ; Ps. Ixxxi. 
 7 ; xcv. 8 ; Heb. iii. 8). ... Meril}ah=^ chiding or strife. . . . Is, i^-c. ? As 
 
 8 if their thirst proved his absence (Ps. xxxi. 7). ... Thetz. By this time 
 the camp was partially organized. . . . Amalek (= a people that licks up }) 
 descended from Esau (Gen. xxxvi. 12, 16; 1 Ch. i. 36). A nomad people, 
 rich in flocks and herds. Destruction of A. predicted by Balaam (Num. 
 xxiv. 20; com. 1 Sam. xv.). Agag, the general title of their chief. . . . 
 
 9 t/bs/ma = saviour, or Jehovah the salvation (Heb. = Jesus, in Greek), 
 called Jesus, Ac. vii. 45 (Heb. iv. 8), s. of Nun; tribe of Epliraim. Orig. 
 Oshea, changed to Jehoslma, cont. = Joshua, (Num. xiii. 16; 1 Ch. vii. 
 27). This the first mention of his name. . . . choose. Moses must have 
 bad great confidence in J. ... top . hill, place of prayer, and observation. 
 
 10 rod . God. Not Joshua, but God, would give the victory. . . . Eur 
 (= cavern). The Jews believe him to be Miriam's husband. Called 
 
 11 father of Bethlehem (1 Ch. iv. 4), ... held . hand, and the rod also (Jas. 
 
 12 V. 16). Praying to God as he did so. ... heavy, wearied. God's hand 
 is stretched out still ; but our flesh- is weak, even when the spirit is will- 
 ing. ... s^ayec? = supported. Aaron, Hur, and all Israel constantly 
 learn their dependence upon Moses as God's representative (iv. 16). ... 
 
 13 discomfited, broke up, scattered. . . . edge . sword, i. e, worsted him in the 
 battle. What the weapons that Israel fought with we know not. He 
 
 14 who was with them more than all against them. . . . Write. This was 
 the first great battle of Israel after the Exod. A pledge of future victories. 
 memorial, historical record, or remembrance. . . . book, tablet, roll, prob. 
 skin of some animal, or thin piece of stone. . . . rehearse == recite (Fr. 
 reherser, to harrow over again). . . . ears . Joshua, for his encouragement. 
 Already honour is given to him in the presence of the people. Thus early 
 the way is prepared for his future pre-eminence. . . . put out, ^c. (Num. 
 xxiv. 20 ; Dcut. xxv. 19 ; 1 Sam. xv. 3, 7 ; xxx. 1, 17 ; 2 Sam. viii. 12 ; 
 
 15 Eze. ix. 14). . . . altar, to ofi'er a sacrifice of thanksgiving to the real 
 author of the victory. . . . Jehovah-nissi = The Lord my banner. He 
 leads the victory. Happy the man who fights under this banner. . . . 
 
 16 Because, <^-c. See tnarg. "Who hath fought against God and prospered ? " 
 
 S. J. C. 1. 144. 
 
{Analysis.) jehovah nissi. Less. 58. 117 
 
 Historical Fact — Religious Duty — Pious Sentiment. 
 
 " They thirst, and waters from the rock, In rich abundance flow ; 
 And following still the course they took, Ean all the desert through. 
 wondrous stream ! blessed ij^e, ! Of overflowing grace ; 
 So Christ, our rock, maintains our life Through all this wilderness." 
 
 ( Watts.) 
 Jeliovah-jireli (The Lord will provide). Jehovah- Shalom, (The Lord 
 will send peace). Jehovah Nissi (The Lord my banner). Names of three 
 altars erected by Abraham, Gideon, and Moses. Com. with Athenian 
 altar ^^to the iinhiionm God.'''' Our hnomn God, is the great ijrovider^ 
 who sends us, peace, by lifting up a standai'd against our enemies. 
 
 I. The altae a me^iorial of an histoeic fact. Great battle 
 of Rephidim. One of the most remarkable. Character of the 
 combatants ; stubbornness of encounter ; uncertainty of the result ; 
 decisiveness of victory. The enemy — crafty, cruel, cowardly, — 
 attacked the rear where were the young, aged, women, fcc. (Deut. 
 XXV. 17, 18). Israelites unarmed, unused to warfare. Taken by 
 surprise in the rear. They could succeed only by the help of God. 
 The help was given. 
 II. This altar a record of religious duty. (1.) The duty of 
 diligently using the means at hand in doing our proper and appointed 
 work. Moses chose the general. Joshua chose the fittest men. 
 The men chose their weapons. (2.) The duty of encouraging those 
 who may be in peculiar danger. Moses to Joshua [v. 9). (3.) The 
 duty of rendering willing sympathy and aid. Israel hastening to 
 the rescue of the feeble, &c., who were attacked. 
 III. This altar an expression op pious sentiments. (1.) Of 
 Faith. Flushed with success, remembering much individual 
 prowess, they acknowledge that their victory was from another 
 source. (2.) Of Gratitude. The altar left behind would teach all 
 desert travellers to trust in the Lord. (3.) Resolut'wn for the 
 future. They would only fight for the right, and under this banner. 
 We too have a banner (Is. xi. 10). Must be united (Is. xi. 12, 13), 
 and rally round it (Ps. Ix. 4 ; Song, ii. 4). 
 
 " Stand up, stand up for Jesus, ye soldiers of the cross, 
 Lift high his royal banner, it must not suffer loss ! 
 From victory unto victory, his army shall he lead, 
 Till every foe is vanquished, and Christ is Lord indeed. 
 Stand up, stand up for Jesus ! The strife will not be long ; 
 This day the noise of battle, the next the victor's song : 
 To him that overcometh, a crown of life shall be ; 
 He with the King of Glory shall reign eternally." — (^Buffield.) 
 
 Learn — ■ 
 
 I. That God gives refreshment by the way. 
 II. That he gives help in the conflict. 
 III. That he gives victory in the end. 
 
118 Less. 59. jethro's advice. (Notes.) 
 
 B.C. 1491. Ex. xviii. 1—27. 
 
 1 Jethro (less. 50). ... heard, as living in some part of that region he soon 
 would do. ... God . done. God was the real doer (Ps. xl. 1 ; Ixxvii. 14, 
 
 2 15; Ixxviii. 4; cv. 5, 43; cvi. 2, 8). ... Zipporah (less. 50). . . . sent 
 3,4 bach (iv. 26). ... two sons (Ac. vii. 29). . . . Eliezer (=^ God his help, 1 
 
 5 Ch. xxiii. 15, 17; xxvi. 25). . . . came^ to congratulate. The light of family 
 respect springing up for Moses, in the midst of the darkness of the mur- 
 
 6 murings, &c., of Israel. . . . Mount . God (iii. 1, 12). . . . 5«?fi?=sent 
 
 7 word. . . . Mosesy glad to hear of his relatives. . . . obeisance. They met 
 in the usual ceremonious manner of the East. . . . asJced each other 
 {Lectures by John Foster, ii. 179). Greetings of friends. . . . welfare 
 
 8 {lit. peace), especially their highest Avelfare (2 Sara. xi. 7). ... told : how 
 great the wonder of Jethro as the tale proceeded! . . . travail, lahour, 
 
 9 including journeys and trials. . . . way., march. . . . rejoiced (Is. xlvi. 10). 
 
 10 Right to have joj' in the prosperity of friends, and God's people. . . . Blessed. 
 As a priest he pronounced a solemn benediction (Gen. xiv. 20; 2 Sam. 
 
 11 xviii. 28 ; Lu. i. 68). . . . know. By the past God intended this to be 
 
 12 known (2 Ch. ii. 5 ; Ps. xcv. 3). ... above them (less. 53). . . . sacrifices : 
 a religious festival closed this family meeting, ... eat bread, hospitality. 
 
 13 before God, sincerity, without a /eiy??^/ friendship. . . . sat, ace. to custom. 
 judge, to weigh cases, decide disputes, issue commands. . . . people, 
 
 14 those especially whose awards were being made. . . . alone, as the sole 
 
 15 judge. . . . come . me : there being no other (Lev. xxiv. 12 ; Nu. xv. 34). 
 
 16 of God, whose spokesman Moses was. . . . matter, of difficulty or dispute 
 (xxiii. 7 ; Deut. xvii. 8 ; Job xxxi. 13 ; Ac. xviii. 15 ; 1 Cor. vi. 1). ... 
 one . another, between man and man. . . . know . statutes . laws. " To 
 interpret and apply them to their several cases and circumstances " 
 
 17 {Poole). . . . good. Moses was doing too much of a good thing. This 
 
 18 can seldom be said of us. ... ivear . atvay, weary, wear thyself out. . . . 
 
 19 people : will tire with having to wait till their turn comes. . . . God- 
 ward. In matters of great consequence, and chiefly moral and eccle- 
 
 20 siastical. . . . bring (Nu. xxvii. 5). ... ordinances, ceremonial observ- 
 ances. . . . laws, moral, civil, ceremonial, &c. . . . way . walk. Life. 
 They must live; opinions they must hold (Ps. cxliii. 8). . . .work . 
 
 21 do, practical duties. . . . provide, select. . . . able, capable, right-hearted, 
 and sound-minded. . . .fear God. The chief qualification for a judge. 
 Such men will most respect human rights (Lu. xviii. 2). . . . truth: 
 lovers of truth in word and deed. . . . covetousness (Deut. xvi. 19 ; Col. 
 iii. 5), and who therefore will not receive bribes from the rich, . , , 
 rulers, ^-c. : providing for complete supervision of affairs, and despatch of 
 
 22 business. . . . all seasons, at times, that there may be no needless delays, 
 great matter, vital concerns in religion, &c. (Lev. xxiv. 11 ; Nu. xv. 33 ; 
 Deut. i. 17). ... easier. This the more desirable since Moses was aged. 
 
 23 If Jethro only suggested. . . . God command, or approve, on thy sub- 
 mitting it to him. . . . endure, bear up under all thy toil. . . . people : it 
 
 24 will be well also for them. . . . hearkened. Very humble this on the part 
 of a man that was specially taught of God, . . . and did all: having 
 obtained permission of God. The co-incidence between the mind of Jethro 
 and the will of God is suggestive of Jethro being under divine influence in 
 
 25,26 giving this advice, . , . Moses chose (Deut. i. 15 ; Ac. vi. 5), ... they, 
 the rulers. . . . hard causes (Job xxix. 16). . . . themselves. Thus provi- 
 dence lio:htened the old man's burden. 
 
{Analysis.) jetheo's ad-s^ce. Less. 59. 119 
 
 The Giver, and the Receiver, of Advice. 
 
 I. The giver op this advice. Jethro. (1.) An old man. The 
 father-in-law of Moses, who was now fully 80 years of age. Age ha3 
 had experience of life. Time for observation. Old men have seen 
 and noted causes of success and failure. Less likely than the young 
 to give bad advice. Are less moved by passion. Taught by 
 memory. Are near to eternity. (2.) Thoughtful. His advice 
 shows his thoughtfulness. Thought founded on observation. He 
 saw the labour of Moses, and the extent of the camp. Perceived 
 that, with increasing numbers and causes of difference, these labours 
 would increase ; and at last break down the strength of one man. 
 (3.) Affectionate. He was a relative of Moses. Looked kindly 
 also on this great host of fugitives. Wished them all well. Near 
 relatives, amongst those who are most anxious for our welfare. (4.) 
 Disinterested. He had nothing to gain personally by giving it, 
 save the satisfaction of his o^ti mind and conscience. (What more 
 disinterested than the advice of Sunday School Teachers to their 
 scholars ?) He afterwards left Moses and went back to his own 
 people. (5.) Pio^i-s. Priest of Midian. Had a respect for the God 
 of Israel. " Eejoice for all the goodness which the Lord had done 
 to Israel " (com. Ac. xi. 22 — 24). The advice of men who fear God, 
 who are men of prayer, and love the Bible, not to be slighted ; it will 
 be agreeable to the mind of God. 
 
 II. The eeceiver of this advice. Moses. He did not slight 
 Jethro's advice, although (1.) He Tvas in direct communication 
 with God. And we should respect the words of good men, although 
 we have also the word of God. We have need to be reminded of 
 words, precepts, and promises, that we may overlook ; or of laws, 
 &c., that we may not understand. (2.) He had been eminently 
 successful. Such a man, if not humble, might have been very self- 
 reliant ; and have spurned the advice of another. Clever children 
 often think themselves wiser than their teachers. Success makes 
 some unmanageable and proud. Let such study this character. (3.) 
 He was himself an aged man. Might have thought himself too old 
 to be taught. As competent to give advice as Jethro. Inexperi- 
 enced youth often puffed up by a little knowledge. The more one 
 really knows the more one feels his ignorance. (4.) He doubtless 
 laid the advice he received before the Lord. Jethro made this a 
 condition {v. 23). Are we willing that the advice we give should be 
 tested by the word of God 1 Do we so test the advice we receive ? 
 (5.) He acted iipon it, and benefited by doing so. Much good 
 advice is lost in this world. Evaded, though good, because of 
 trouble, or indifference, or pride. The character of the adviser, or 
 his opinion on other matters, made an excuse for neglecting hia 
 words. Will God excuse the neglecter 1 
 Learn — 
 
 I. To do good, by word and deed, as Ave have opportunity, unto aU men, 
 
 II. To get good, from all men, as opportunity offers. 
 
120 Less. 60. the moeal law. {Kotea.) 
 
 B.C. 1491. Ex. XX. 1—26. 
 
 1 God spake. Moses and others deputed to speak a great deal. But not 
 this (Deut. v. 4, 12, 32, 33). lie spoke directly, so distinctly as to be 
 heard by the vast multitude in the surrounding valleys. . . . these words, 
 the words of the covenant, or the ten words (xxxiv. 28; Deut. iv. 13; x. 4). 
 
 2 I . Lord . God (which any other speaking could hardly say) = Jehovah, 
 thy God. . . . brought, ^-c., with a mighty arm, proving I am God. . . . 
 thee, proving I am thg God. . . . bondage = or servants. They were to be 
 sons. Having reminded them of his power, and mercy, and their relation, 
 
 3 he proceeds with the " ten words," . . . Thou (2 Ki. xvii. 35 ; Jer. xxv. 
 6). ... gods, to fear and serve. . . . before me, lit. beyond me = in addi- 
 tion to me. " By the side of me " {Luther). Not only prohibits idolatry, 
 
 4 but commands true worship. . . . graven (A.S. grajan, to dig), engraven, 
 carved. . . . image, figure, whose form is imagined. . . . likeness, some- 
 
 5 thing in imitation of. ... bow, pray to, or worship (Is. xliv. 15, 19). . . . 
 serve, obey their imagined wishes. . . . jealous, incensed at rivalry. . . . 
 visiting, in punishment. The sins of men often operate, naturally, many 
 
 6 years after they were first committed. . . . shewing, mercy as clearly as 
 
 7 wrath. . . . take, mention, employ in familiar converse. . . . m vain, jests 
 or oaths. . . . not . guiltless (Ps. xv. 4 ; Mat. v. 33) : therefore not leave 
 
 8 unpunished. . . . Remember, in memory, affection, practice. . . . sabbath, 
 
 9 seventh day, for rest and worship. . . . Six . labour, not four or five. This 
 
 10 as much a command, as to rest, (fcc, on the sabbath. . . . of Lord . God, his 
 own day. . . . son . daughter. Thy children shall be trained to respect the 
 day. . . . man-servant, i^-c. Though resting themselves, they would be 
 guilty if they made their servants work. . . . cattle, ^e. (Prov. xii. 10). 
 
 11 stranger. Visitors must conform to this rule. . . . For : you have this 
 
 12 lofty example. . . . Honour, respect and obey (xxiii. 26; Lev. xix. 3; 
 Deut. V. 16 ; Jer. xxxv. 7, 18, 19 ; Mat. xv. 4 ; xix. 19 ; Eph. vi. 2). 
 dags, ^-c. " So long as the nation had obedient children it was assured of 
 
 13 long life in Canaan." . . . kill (Deut. v. 17 ; Mat. v. 21 ; Ro. xiii. 9). 
 Neither take away or endanger life, in act or desire. Sacredness of life. . . . 
 
 14 adulterg {Dent. v. 18; ^lat. v. 27). Sacredness of marriage. Protective 
 
 15 of chastity in thought and deed. . . . steal (Mat. xix. 18 ; PtO. xiii. 9 ; 1 
 
 16 Thess. iv. 6). Sacredness of property. . . .false witness, give wrong evi- 
 dence in law, or spread wrong reports. Sacredness of truth and character. 
 
 17 covet, desire what is another's. Sacredness of content (Job xxxi. 9 ; Prov. 
 
 18 vi. 29; Jer. v. 8 ; Mat. v. 28). ... saw: the solemn accompaniments of 
 this voice. . . . noise . trumpet (Ac. vii. 52 ; Gal. iii. 19 ; Heb, ii. 2). . . . 
 
 19 removed, in fear. . . . Speak thou: yet they were not always obedient to 
 his words. . . . lest . die. They need not fear if they purposed to obey. 
 
 20 Fear not, for your lives. . . . prove, test. . . , fear . before. That ye may 
 
 21 be filled with the fear of doing wrong. . . . afar : still fearing (Deut. v. 
 30 ; Heb. xii. 18—22). . . . Moses . near. Not without fear himself (xix. 
 
 22 16). . . . darkness (Ps. xcvii. 2; Deut. v. 5 ; 2 Ki. viii. 12). . . . that I. 
 Wondrous condescension ! Important words. . . . heaven : the throne of 
 
 23 God (Ixvi. 1). ... silver . gold. The most precious of material things 
 cannot be worthy of worship. Yet some worship silver and gold in another 
 
 24 form— money (Ez. xx. 39 ; Dan. v. 4 ; Zeph. i. 5). . . earth, the simplest 
 material. God is greater than the altar. By the progress of truth the 
 earth is becoming one great altar. . . . places. They were not to choose 
 
 25 the place any more than the altar. . . . stone, not hewn. 
 
{Analysis.) the moral law. Less. 60. 121 
 
 Eeligion — Life — ^ Character — Property. 
 
 I. Concerning religion. The Law protected the name, character, and 
 prerogative of Deity. On the belief and worship of the one true God 
 all religion rests. The first, second, and third commandments espe- 
 cially needed by a people who for many generations had dwelt in a 
 heathen and idolatrous land, (i.) Ahovt God. (1.) There is only owe 
 God (unity of nature). (2.) No material image could represent this 
 one true God (spirituality of Divine essence, Jo. iv. 24). (3.) God 
 is to be hallowed and honoured, in thought and speech (his name 
 not to be lightly spoken. Matt. vi. 9). Eight ideas about God the 
 corner-stone of religion, and of the nation. Conserve this, and the 
 religion and manners of the nation would be secure. We must fully 
 realize the position and antecedents of the Israelites if we would 
 understand the nature and force of these simple laws, (ii.) Ahont 
 the Sahhath. A day needful to preserve the doctrine of unity, &c., 
 of the Deity (6'. D. V. T. 42, 45, 49, 50, 96, 102). The day as need- 
 ful for our spiritual nature as other days for our material nature, 
 
 IL Concerning life. Human life very lightly esteemed among 
 heathen peoples. The Israelites had seen the value set upon life by 
 the Egyptian. They were to regard life as sacred. Hence the sixth 
 commandment (v. 13). Compare the spirit of this law with the 
 estimate of life in India, and especially in China, at this day. Possi- 
 ble effect of sudden death of the body on the salvation of the soul. 
 The soul hurried unprepared into the presence of the Judge. Dis. 
 between murder and justifiable homicide, or capital punishment, 
 III. Concerning character, (1.) Jealously guard the character of 
 the home circle. Honour father and mother. Not only obey their 
 commands, but by your o^ti character command respect for them. 
 Win honour for them, (2.) Bearing false witness includes, not only 
 witnessing in court of justice, but in common conversation. The 
 commandment is exceeding broad, and its spirit includes tale-bear- 
 ing, slandering, back-biting, &c, (Lev. xix. 16). The seventh com- 
 mandment may be classed under this category, and embraces all 
 impurity of thought and speech. 
 
 rV. Concerning property. (1.) Not steal. Various methods of 
 stealing. Defrauding by misrepresentation. Light weight, short 
 measures, false balances. Some are dishonest in one way who 
 would not be in another. {III. one will use a light weight who 
 would not pick a pocket. One will appropriate a small thing who 
 would think it a crime to take something more valuable, &c.) (2.) 
 Not even to covet. This the first step towards theft. Yet we are to 
 covet earnestly the best gifts. ( C. B. N. T. 25.) 
 
 " The law by Moses came ; 
 
 But peace, and truth, and love 
 Were brought by Christ, a nobler name, 
 
 Descending from above. 
 
 Amidst the house of God 
 Their different works were done 
 Moses a faithful servant stood. 
 But Christ a faithful Son." 
 
 Learn — I. To honour and keep the commandments. 
 II. To obsei*ve the spirit as weU as the letter. 
 6 
 
122 Less. 61. soul ransom. (iVotes.) 
 
 B.C. 1-191. Ex. XXX. 11—16. 
 
 1 2 When. This was formally accomplished some time after, when the taber- 
 nacle had been constructed and set up about a month {com. Ex. xl. 17 
 with Num. i. 1, 18). But since this atonement-money, paid at the taking 
 of the census, was appropriated to the purpose of the building, it must 
 therefore have been paid previously. It may be reasonably assumed that 
 immediately after the command had been issued, respecting the building of 
 the tabernacle and the contributions to be made for that purpose, the 
 numbering was begun, and the atonement money collected ; that then the 
 tabernacle was built, and the ceremonial instituted ; and after all this, the 
 nation was enrolled on the basis of this provisional numbering, and thus 
 the census was completed. . . . sum, total number, the census. The males 
 of 20 years and upwards = 603,550. The same number is given Ex. 
 xxxviii. 26 and Num. i. 46. Dr Colenso, assuming there were six months 
 between, makes much of this. But really there were only 10 or 12 weeks 
 between. And since the money collected before the tab. was built was a 
 freewill oifering, and all were anxious to give ; may not those have been 
 provisionally enrolled at the first who would come within the terms of the 
 formal census afterwards ? . . . after . number, Heb. = them that are to be 
 numbered (see marg.). Does not this explain the difficulty ? . . . ransom. 
 " Expiation is to be traced to the idea that the object for which E. was to 
 be made was thereby withdrawn from the view of the person to be won or 
 reconciled. Applied thus on the supposition: — (1.) that the face of the 
 person to be won was covered by the gift (Gen. xxxii. 21 ; 1 Sam. xii. 3), 
 and (2.) that the guilt itself was covered (Ps. xxii. 1), or wiped away 
 (Jer. xviii. 23), so far as the eye of God was concerned, as though it hai 
 had no existence, and the sinner was protected from punishment because of 
 this covering " (Num. xxxi. 50 ; Job xxxiii. 24 ; Ps. xlix. 7 ; Mat. xx. 
 28 ; Mark x. 45 ; 1 Ti. ii. 6 ; I Pet. i. 18, 19). ... wo i^lague. See effect 
 of David's neglect of this duty (2 Sara. xxiv. 2—15 ; 1 Ch. xxi. 12—27). 
 
 13 passeth ; is reckoned. . . . half . shekel^ \s. 2>ld. ... shekel . sanctuary 
 
 (=s. of holiness). The original s. of full weight as dis. from the current 
 light, or worn, s. . . . of . Lord, the amount fixed by and offered to him. . . . 
 
 14 Every one. There shall be no exception on any pretence. Each has 
 sinned. Each has a soul. . . . from twenty : not because that is the age 
 at which moral responsibility begins, but because at that time a man might 
 be presumed to have some property of his own. Each was to give for him- 
 self, and " able to get it, before he gave it." (For those who were younger, 
 and having nothing of their own, the eldei's would otherwise have to give: 
 
 15 out of this, evil might arise, but see Ps. xlix. 7.) ... rich . not . more. 
 Either from pride, or from taking a wrong view of the offering. No more 
 deference should be paid them than others. They ranked merely as souls, 
 persons. . . . poor . not . less. They were spiritually, if not socially, on a 
 level with the rich. The sum was so small that the poor could easily pay 
 it ; so small that pride might be humbled ; so small that all might see that 
 salvation was of grace. It was no equivalent for value received. . . . 
 
 16 atonement = at-one-ment, making at one, or at peace (Lev. xvii. 11; 
 Num. xxxi. 50; 2 Sam. xxi. 3). ... memorial, a perpetual poll-money, in 
 token of homage and subjection to the Almighty. "A perpetual reminder 
 of their expiation before the Lord, who would henceforth treat them as 
 reconciled because of this payment" {K, D.) 
 
 D. B. N. S. ii. 59, 60. L. ii. 1205. 
 
 I 
 
{Analysis.') soul bansom. Less. 61. 123 
 
 Divinely Appointed — Universally Enforced — Equally Distributed — 
 Mercifully Measured. 
 
 I. Divinely appointed. " The Lord sjjalie,'" &c. Who else had a 
 right to speak on this matter ? How would it have been had man 
 spoken 1 Would not man have rather been silent, as thinking no 
 ransom were needed ; or if he had spoken, what had been the arrange- 
 ment he had made ? Would he have treated rich and poor alike ? 
 Would men have been satisfied with any human arrangement what- 
 ever 1 Would not the authority be suspected 1 If man might 
 arrange it, who ? why not every one for himself ? No end of diffi- 
 culty. God mercifully prevents confusion by himself speaking. So, 
 in our case. " I have found a ransom." 
 
 TI. Univeesally enforced. " They shall yive every man a ransom 
 for his soiiV No moral man shall, in the pride of his self -right- 
 eousness, conclude that he needs no ransom ; nor shall any vile sinner, 
 in utter despair, conclude that a ransom will in his case be useless. 
 The Pharisee humbled, and the publican encouraged. If there was 
 a ransom for every man, does that indicate that, even under the 
 Law, there was a possible salvation for eveiy man ? Only those ex- 
 cluded who neglected or refused to pay the ransom money. How 
 much more is salvation possible for us ! " He gave himself a 
 ransom for all," How if we " neglect so great salvation " ? 
 ITT. Equally distributed. " The rich shall not give viore, and the 
 jjoor shall not give less.''^ There should be no excuse for misrepre- 
 senting their temporal position and worldly circumstances. They 
 were taught that the soul, and not wealth, was the thing considered. 
 The rich not to think himself of greater consequence than the poor. 
 Men spiritually on one level. If the rich gave more and the poor 
 less, the priest might be tempted to exalt the rich and despise the poor 
 (Lev. xix. 15). The rich and the poor might be sundered by cir- 
 cumstances in the tent, but were on an equality in the Tabernacle, 
 In the house of God the rich and poor meet together, &:c. Each 
 went with his half-shekel to him who respecteth not the person of 
 any man. 
 
 rv. Mercifully measltied. " An half -shekel shall he the offering of 
 the Lord " (notes, v. 13). A small sum. So small that even the 
 poor could furnish it easily. Those who suggest that the poor were 
 made to pay as much as the rich, should rather remember that the 
 rich were allowed to pay as little as the poor ; they should also bear 
 in mind that this equality was connected with soul-money, because 
 souls are equal. In other matters there was a difference (see Lev. 
 V. 7 ; ifee marg. ; Lev. xii. 8 ; xiv. 21, 22, 30, 31). The poor were 
 always treated with special consideration. It was a mercy to the 
 rich to humble him, and to the poor to inculcate proper self-respect. 
 A mercy to all, to inculcate the habit of giving as a " means of grace." 
 
 LeaeN — I. That in soul matters men are equal before God. 
 II. That our ransom is paid for us. 
 III. That we are not redeemed with corruptible things, kc. 
 
124 Less. 62. the golden calf. {Notes.) 
 
 B.C. 1491. Ex. xxxii. 1—30. 
 
 1 delayed {xxiy. 18 ; Deut. ix. 9). He was in Mount Sinai 40 days. . . . 
 Aaron, wliora, from what follows, they evidently did not regard as an 
 equivalent for Moses. . . . make . ffods ; not, "take Moses' place." He 
 
 2 made a calf, they made it a god. . . . Break , earrmgs. ' By which com- 
 
 3 mand some think Aaron tried to break them off from their folly. , . . all . 
 people, ^c. (Ex. xii. 35). The costs of idolatry prove the power of supersti- 
 
 4 tion. . . . unto Aaron, whose conduct cannot be wholly excused. . . . 
 fashioned, formed. Prob. carved a wooden base, on which golden plates 
 were overlaid. . . . after, ^-c. The gold was cast in plates of needful 
 thickness. . . . calf the image of one of the gods of Egypt — Apis. . . . 
 theij said. Com. what they said with the facts of the case. The gods of 
 
 5 E. were all overthrown (Ps. cvi. 19, 20). ... saw it, set up and wor- 
 
 6 shipped. ... he, gave way to the multitude. . . . thaj, celebrated the 
 
 7 feast, as the Egyptians did the feast of Apis. . . . thy people, not, my 
 
 8 people. . . . corrupted, ^c. (Hos. xiii. 9). ... ^M?'cA;7y = hurriedly (Gal. i. 
 6). ... made. How exactly was the nature of their apostasy known. . . . 
 
 9 stiff-necked, a hard neck, that will not bend to commandment of God 
 (xxxiii. 3, 5 ; xxxiv. 9 ; Deut. ix. 6). ... let . alone. Do not intercede. 
 
 Divine acknowledgment of the power of prayer (Jas. v. 16). Fate of 
 nation put in hands of Moses. . . . make . thee : fulfil the old promise 
 (Gen. xii. 2), in person of Moses. "Would M. give up the people at the 
 
 11 price of his own exaltation .> . . . besought. He stood the test (Heb. iii. 
 2, 5). He would rather preserve than found a nation. . . . which thou. 
 
 12 He reminds God of what he had done already. . . . Wherefore, S^c. M. 
 
 13 would have God exalted among the heathen (Is. xlvi. 10). . . . Remember, 
 
 14 (SfC. M. pleads the old promise. . . . repented. " An unexpected change 
 in the things which God has put in his own power is called repentance " 
 
 15 {Augustine). . . . turned, from interceding. . . . down, to the plain Kr- 
 Raheh, which is not visible from the top of Jebel Musa = nit of Moses = 
 
 16 Sinai. . . .testimony, law (xl. 20; Ps. xix. 7). ... tables, of stone (Deut. 
 ix. 9, 10 ; Job xix. 24). . . . icork . God, both the hewing and the writing 
 
 17 (xxxi. 18). . . . Joshua, who had accompanied Moses (xxiv, 18). . . . heard : 
 
 18 they could not see. . , . /?e, Moses. . . . mastery. Not the shout of victory. 
 overcome, nor yet of defeat. . . . sing. Moses knew more than, Joshua, 
 
 19 he saw, what God had told him of. ... brake them: Such a people were 
 unworthy of such a law. The breaking of the tables a sign that they had 
 
 20 broken the covenant. . . . took . calf no one daring to interfere. Their 
 
 21 consciences were against them. . . . burnt. See Analysis. . . . JFhat did, 
 ^•e. Moses could not believe that without co-ertion A. would act so sin- 
 
 22,23 fully. . . . knowest, as indeed he did. . . . said, but he was not therefore 
 
 24 bound to obey. . . . I cast, (S^c. He did more than this. The fire could 
 
 25 not have made the calf of itself. . . . naked, in imitation of heathen custom 
 when performing their religious rites. They were therefore unarmed also. 
 
 26 sons . Levi : who, if they had shared in the sin, were now prompt to 
 
 27 repent. . . . slay . brother, ^-c. Thus their obedience was tested, and the 
 
 28 sons. Levi stood the test. . . . three thousand : hut they all di'served to d\e 
 
 29 {v. 10), and would but for the intercession of Moses. . . . Consecrate, 
 devote yourselves henceforth to his service. Preserve the obedience you 
 have shown. Suffer not human ties, &c., to interfere (Deut. xxxiii. 9). 
 
 30 sinned. Moses would have the people remember this. 
 
(Analysis.) the golden calf. Less. 62. 125 
 
 Absent Leader — Impatient People — Vacillating Priest — Self-denying 
 Litercessor. 
 
 Most large idols had a wooden centre (Isa. xl. 19 ; xxx. 22), Plates 
 of gold were cast and hammered into proper shape and size, and then fixed 
 to this wooden base. Tlie way in which this calf was destroyed shows how 
 it was made. Burnt and crushed (Deut. ix. 21), i. e. the wooden centre first 
 burnt, and then the golden covering beaten or rubbed to pieces. 
 
 I. The absent leader. Moses in the mountain. Had been there 
 Bome 40 days. Employed there in behalf of the people. Eeceiving 
 Divine instructions concerning their government, &c. Having com- 
 municated to him all the plans, &c., of the Tabernacle. Never 
 more interested about the people than now while they were im- 
 patient at his delay. (Thus Jesus on the mountain looks towards 
 his disciples on the sea, C. D. N. T. 86, 87. Our Leader is absent 
 in person, though present by his Spirit, but he " ever liveth to make 
 intercession " for us.) He went up by Divine command, and told 
 the elders (and through them the people) to tarrj^ till he returned 
 (Ex. xxiv. 12 — 14). Made provision for their government during his 
 temporaiy absence. 
 IL The impatient people. They saw that he delayed to come doAvn. 
 Did not consider how he was engaged, nor what time it might take. 
 Were disrespectful in their words about their leader, " this Moses." 
 They not only did not loiow, but did not seek to know, what had be- 
 come of hirr.. Sent no one to inquire or search. Perhaps were 
 rather glad that he, as a restraint upon their conduct, did not re- 
 turn. Certainly believing he vvas dead, or lost in the defiles of 
 the mountain, tliey did not mourn his absence or death. Instead of 
 obeying Moses (xxiv. 14), and seeking advice of Aaron and Hur, 
 they went and dictated the course to be pursued. Would not have 
 Aaron in the place of Moses. 
 in. The vacillating priest. Aaron. (1.) To the people. Did not 
 soimdly rebuke them. Professed to chime in with their wish. Per- 
 haps he wished to thwart their purpose by interposing their love of 
 show and covetousness between their wish and its fulfilment. Per- 
 haps by telling the men to obtain the ornaments of their wives and 
 children he thought to excite family opposition. Their acceptance 
 of his terms placed him in a dilemma. He makes the calf. (2.) 
 To Moses. He does not honestly tell the truth, and humbly confess 
 his sin. 
 IV. The self-denying intercessor. God told Moses what had oc- 
 curred. He hastens down from the mount, rebukes Aaron, issues 
 sentence upon the people, and returns to intercede. Is willing him- 
 self to be blotted out of God's book, so that the names of the people 
 may stand. Jesus has taken our place. Tasted death for us. Died 
 the just for the unjust. Now intercedes for us. 
 
 Learn — I. To remember one who always thinks about us. 
 II. To rejoice in one who always intercedes for us. 
 
126 Less. 63. the aek of the covena^'t. {Notes.) 
 
 B.C. 1491. Ex. xxxvii. 1—9. 
 
 1 Bezaleel (= in the protection of God), s. of Uri, grand-s. of Hur, of tb. of 
 Judah. To B. was chiefly intrusted the works for the tab. (xxxi. 2; I 
 Ch. ii. 20). Specially skilled in working in metals, and carving stone and 
 wood. His companion Aholiab was engraver and embroiderer (xxxv. 30 
 — 35). B., as chief superintendent, is always named first (xxxvi. 1, 2 ; 
 xxxviii. 22, 23 ; 2 Ch. i. 5). ... made, according to the pattern given to 
 Moses (xxv. 10, 11). ... ark, a covered vessel. . . . shittim ivood, w. of 
 the shittah tree, a species of Acacia {A. vera). Evidently valuable (Is. 
 xli. 19). Chief qualities, lightness, durability, power of resisting damp, 
 susceptibility of polish. . . . two cubits and a half= ah. 4 feet and a half 
 (a cub. in Eng. feet is 1'824, or average length from elbow to point of 
 
 2 middle finger). . . . overlaid, with plates. . . . pure gold, t\iQTCi.o&i precious 
 and durable of metals. . . . croivn, a raised and carved rim round the upper 
 
 3 edge. . . . rings, to serve as handles. Prob. fixed ab. half a cub. below the 
 
 4 crown. . . . staves, poles wherewith to carry it (xxv. 14). They were 
 never quite removed ; only drawn out far enough to allow the ark to stand 
 against the back wall, the other ends reaching to the vail which divided 
 
 5 the sanctiiary from the most holy place (1 Ki. viii. 8). . . . by . sides, pro- 
 jecting at right angles to the front. . . . to bear. It was carried by the 
 Kohathite Levites (Num. iv. 5, 6, 19, 20 ; vii. 9; x. 21) into the sanctuary 
 by the priests (1 Ki. vii. 3, 4, 6), by them over Jordan and round Jericho 
 
 6 (Josh, iii., iv., vi. 2 — 16. . . . mercy seat, so the lid was called. The seat 
 or throne of him who "delighted in mercy." Here, between the cheru- 
 bim, the visible sign of the presence of God — the shekinah — appeared. . . . 
 
 7 pttre gold, not overlaid, but solid gold. . . . tuo chcriibims. Winged 
 figures, to represent angelic beings as associated with God in his plans of 
 
 8 mercy (Heb. ix. 5; Ps. Ixxx. 1; xcix. 1). ... ttvo ends, one cherub at 
 
 9 each end. . . . out . mercy seat : standing out of it, and on it. ... spread . 
 icings, as an emblem of angelic readiness to do the will of God (Mat. vi. 
 10; Ps. ciii. 20, 21). . . . seatward, towards the mercy seat. They stood 
 opposite to each other, face to face, and inclined or bending over the 
 mercy seat, looking towards the shekinah. Bending in adoration, gazing 
 with inquiring earnestness (Eph. iii. 10; 1 Pet. i. 12). 
 
 I. The ark contained, (1.) Two tables of stone, called the tables of the covenant 
 (Deut. ix. 9 — 17 ; x. 1 — 5). (2.) A roll of the general laws of the king- 
 dom, with its history, to entrance into Canaan (Deut. xxxi. 2i — 26), includ- 
 ing prob. the books of Genesis, Exodus, Leviticus, Numbers, and Deuter- 
 onomy. (3.) The rod of Aaron that budded (Num. xvi., xvii. ; com. Heb. ix. 
 4; v. 1 — 4). (4.) The golden pot of manna (Ex. xvi. 32— 35; Heb. ix. 4; 
 com. Jo. vi. 31—35). 
 
 II. The ark was called, (1.) A. of God (1 Sam. iii. 3). (2.) A. of God's 
 strength (2 Ch. vi. 41 ; Ps. cxxxii. 8). (3.) A. of covenant (Num. x. 33). 
 (4.) A. of testimony (Ex. xxx. 6 ; Num. vii. 8, 9). 
 
 III. Principal events connected therewith. Jordan divided (Josh. iv. 7). 
 Fall of Jericho (Josh. vi. 6—20). Fall of Dagon (1 Sam. v. 1—4). Philis- 
 tines plagued (1 Sam. v. 6 — 12). Restoration of Israel (1 Sam. vi. 1 — 18). 
 Twenty years at Kirjath-jearim (1 Sam. vii. 1, 2). Removed to house of 
 Obed-edom (2 Sam. vi. 1—11). Tent made for it by David (2 Sam. vi. 17 ; 
 1 Ch. XV. 1). Brought to city of David (2 Ch. vi. 12—15 ; 1 Ch. xv. 25— 
 28). Brought by Solomon to temple (1 Ki. viii. 1—6; 2 Ch. v. 2-9). 
 Type of Christ (Ps. xl. 8 ; Rev. xi. 19). 
 
{Analysis.') 
 
 THE ARK OF THE COVEXANT. 
 
 Less. 63. 
 
 127 
 
 In the House of Obed-edom — A T}-pe of Christ. 
 
 I. The ark m the house of Obed-edom. (1.) The ark only a sign, 
 we, instead of the sign, have Christ himself. (2.) The ark could be 
 in only one house at a time, Christ can be in the homes of all. (3.) 
 The ark Avas in Obed-edom's house for only three months ; Christ 
 never leaves a house where he is welcomed. . . . Three reasons for a 
 home being happy where the Ark rests : — {a.) WJiere Christ is 
 there is a throne of grace. Mercy seat. Lid of ark sprinkled with 
 blood on day of atonement. Place of communion, [h.) Where 
 Christ is there is a furnished tahle. Pot of manna. Tj^dc of bread 
 of life. Christ is that bread. From heaven. Mysterious nature. 
 Nutritious (less. 57). [c.) Where Christ comes in sin goes ovt. 
 Gentle words, holy delights, deeds of love come in ; sinful tempers, 
 pleasures, actions, depart. Two questions : — 1. Have you Christ in 
 the heart ? 2. Are you like Christ in the house ? (Joseph in prison. 
 Israelitish maid. Abridged from " Ch ildren's Church at Home,'"' vol. i. 
 250, Dr Edmond's.) (See also less. 103.) 
 11. The ark a type of Christ. (1.) An assurance of God's i3re- 
 sence among his people ; so Christ is the cause and assurance that 
 God in a gracious way is present with us. (2.) Where the ark was, 
 there it was lawful to offer sacrifice, and nowhere else ; which might 
 show that our acceptance in God's sight is through Jesus Christ. 
 (3.) Li the nrk was the pot of manna, to show that in Christ is the 
 life, comfort, and spiritual noui 'shment of our souls. (4.) The ark 
 had a crown of gold about it, signif}dng the majesty of Christ's 
 kingdom and his regal power. (5.) The two tables of the law were 
 in the ark, the ark kept them, which might signify Christ's keeping the 
 law perfectly for us, and delivering us thereby from the curse of it. 
 (6.) "WTien the ark was set in the temple of Dagon, Dagon fell down 
 and broke to pieces ; so when Christ and his truth are set up in a 
 man's heart, or a nation, sin and idolatiy will go do\sTi. (7.) "V\Tiere 
 the ark was there was the gloiy of God, and when that departed 
 the glory of God departed ; so where Christ's blessed gospel is there 
 is the glory of God ; but when Christ leaves a people, takes away 
 his gospel, the glory of God goes from that people. (Abridged from 
 Benjamin Keacli on the Types.') 
 
 Arise, O King of grace, arise, 
 
 And enter to thy rest ; 
 Lo! thy Church waits with longing eyes 
 
 Thus to be owned and blessed. 
 Enter with all thy glorious train, 
 
 Thy Spirit and thy word ; 
 All that the ai'k did once contain 
 
 Could no such grace afford.— (TFa^^s.) 
 
 God in his temple let us meet ; 
 
 Low on our knees before him bend ; 
 Here hath he fixed his mercy seat, 
 
 Here on his sabbath we attend. 
 Arise into thy resting-place. 
 
 Thou, and thine ark of strength, O Lord; 
 Shine through the veil, we seek thy face; 
 
 Speak, for we hearken to thy word. 
 
 {Montgomery.') 
 
 Learn — 
 
 L To rejoice that the worship of God is not now confined to one place. 
 II. That the way to the Father is by Jesus Christ. 
 
128 Less. G4. the priests' installation. {Notes.) 
 
 B.C. 1490. Lev. ix. 1—24. 
 
 1 eighth day. Not of the month, but on the first day after their consecra- 
 tion, which occupied seven days. To this time they were considered im- 
 perfect : most creatures were deemed imperfect seven days, and perfected 
 the eighth (xii. 2, 3 ; siv. 8 ; Num. vi. 9, 10). The very day after. No 
 time to be lost (cxix. 16 ; xl. 7). They enter on their duty with solemn 
 sacrifice for themselves and nation. . . . Hoses. The directions are still 
 given through him. . . . sons. Four : Nadab, Abihu, Eleazer, Ithamar. 
 
 2 elders, leading persons in each tribe. . . . young calf {2 Cor. v. 21 ; Heb. 
 V. 3 ; vii. 27; x. 10—14). . . . sin offering, for themselves. The priests 
 needed an atonement. Some think the sacrifice pointed to Aaron's sin — 
 a calf! . . . ram (viii. 18). . . . burnt offering, by its entire consumption to 
 
 3 denote their entire dedication. . . . children . Israel. They too must sacri- 
 fice. . . . thou . speak. Exhorting others to do what he had just done for 
 himself. . . . blemish (Heb. ix. 14 ; 1 Pet. i. 18, 19 ; 2 Pet. iii. 14). ... 
 
 4 Lord . appear. Confirming the appointment of Aaron, and accepting the 
 
 5 sacrifices. . . . And they. Aaron's sons and elders. . . . brought : the 
 elders having meanwhile informed the people. . . . before, within the 
 court, where the elevated altar was (Ex. xxvii. 10 — 16). . . . drew near : 
 nearness of thought and expectation ; also of peace. The altar was raised 
 
 6 and the sign was fire, hence they would see from a distance. . . . Moses 
 
 7 said, repeating both the command and the promise. . . . unto Aaron : final 
 command. . . . thyself. Thou ha<t 'tinned. Be humble. Let there be no 
 
 8 official pride. . . .for himself. He must be accepted before he can act for 
 
 9 the people. Oar high priest is holy, &c. . . . horns . altar, projecting hooks 
 at each corner. Emblem of power (Ps. cxviii. 27). Even the altar to be 
 purified. . . .the blood (Mat. xxvi. 28 ; Heb. ix. 22). To purify the 
 
 10 service. Even our holiest services are not without defect. . . .fat, ^-c, 
 burnt. Giving up our inward parts, secret thoughts, feelings, &c., to 
 
 11 serve the Lord (1 Pet. iii. 18 ; Is. iv. 4 ; 1 Thess. v. 23 ; Ps. li. 6 ; ciii. 
 1). . . .flesh . burnt. The whole victim to be sacrificed, none eaten. . . . 
 
 15 And he,\i^y\\\g offered for himself, and being now accepted, he proceeds to 
 offer for the people. . . . sin offering. Offered for sin, that by the shedding 
 
 16 of blood sin might be remitted. . . . to . manner. The manner prescribed, 
 
 17 i.e. the ordinance. . . . meat offering yX&^'ix'is'xxi.^ thankfulness to God for 
 
 18 ordinary and daily mercies. . . . sacrifice .peace, expressive of peace wiih 
 
 21 God, and between man and man (Epli. ii. 14, 15). . . . wave offering. So 
 called because the priest held it up, and waved it before the Lord, as a 
 special presentation (Ex. xxix. 24 — 27; Lev. vii. 29 — 34; viii. 27; ix. 
 21 ; X. 14, 15 ; Num. vi. 20 ; viii. 11, marg. ; x^iii. 11, 18, 26—29). . . . 
 
 22 lifted . hands : which not only was a solemn invocation of the Divine 
 blessing, but was also a useful sign to the people, who could see, if they 
 could not hear. . . . blessed the/'n, pronounced them blessed . . . came 
 
 23 down. The ofi'ering being now finished. . . . went into. Aaron being 
 now installed as priest in the presence of the people, Moses now introduces 
 him into the sanctuary, where he was henceforth to serve the Lord ; and 
 presents him to the Lord. . . . came out. The Lord having accepted him 
 as his priest. . . . blessed . people. Both Moses and Aaron. Moses now 
 thus indicating the installation of Aaron as complete. . . . glory . ajypeared. 
 Prob. a sudden flash of miraculous light, proceeding from the cloud which 
 
 24 covered the tabernacle. . . .fire. Denoting the Divine acceptance of both 
 the priest and the sacrifice. . . . from before, not down from heaven. 
 
(Analysis.) the priests' installation. Less. 64. 129 
 
 Notes on Priest and Priesthood. 
 
 Notes ox priest and priesthood. (1.) Word priest is contracted 
 from presbyter, i. e. elder. Meaning essentially dif. from presbyter. 
 Critics not agreed on ground-meaning of Heb. cohen = priest. " It 
 implies," says Gesenius, "the notion of presaging, or divining ; hence one 
 who communicates the Divine will to men." (2.) From beginning sacri- 
 fice was the mode of worship. Natural that one should on behalf of 
 household present the sacrifice. First priesthood, therefore, of a domestic 
 character (Gen. viii. 20 ; xii. 8). (3.) The idea of priestly class familiar- 
 ized by sojourn in Egypt. (4.) Pleased God to select one family for the 
 priesthood (Ex. xxviii. 1 ; Heb. v. 1 — 4). (5.) Functions of priest 
 various, (a.) Offering sacrifices (Lev. vi.). (J.) Purifying unclean 
 (Lev. XV. 30, 31). (c.) Teaching law (Deut. xxxiii. 8, 10). (See 
 also Num. xviii, 1, 5, 7 ; iv. 5 — 15 ; vi. 23—27 ; v. 14, 15 ; Ex. xxvii. 20, 
 21 ; Lev. vi. 12, 13, &c.) (6.) Descendants of Aaron, priests by heredi- 
 tary right. But certain blemishes excluded (Lev. xxi., xxii.). (7.) They 
 had a special revenue, (a.) Tenth of tithes (Num. xviii. 26, 28). (b.) 
 Eedemption-money (Num. iii. 48, 51). (<?.) First-born of animals (Nu. 
 xviii. 17, 18 ; Ex. xiii. 12, 13). (d.) First wool (Deut. xviii. 4). (e.) 
 Shewbread (Lev. xxiv. 9 ; Mat xii. 4 ; CD. iY. T., 50). (8.) Had 
 special laws (Lev. xxi. 7 ; x. 9 ; xxii. 1, 2 ; Nu. xix. 6, 7, &c.). (9.) Had 
 special vestments (Ex. xxviii. 40 — 4.3, &c.). (10.) Were divided by David 
 into 24 courses (1 Ch. xxiv. 1 — 19 ; 2 Ch. Adii. 14 ; xxxv. 4, 5). The four 
 courses which returned from Babylon subdivided into 24 (Ezra ii. 36 — 
 39 ; Lu. i. 5). (11.) Had a special consecration. Ceremonies prescribed 
 by Moses, and carried out in consecration of Aaron and sons. Con- 
 sisted in sacrifices, washings, putting on holy garments, sprinkling of 
 blood, anointing, and lasted seven days (Ex. xxix. 1 — 37 ; Lev. viii., ix.). 
 Were doubtless designed — 
 
 I. To instruct the priests. (1.) That they too were sinners, and 
 needed atonement (v. 7). (2.) Tliat hence they should sympathize 
 with the people. (3.) That they were to be wholly consecrated to 
 God (see viii. 23, 24). They were to hearken to the words, do the 
 works, and walk in the ways of God. (4.) That they were to 
 hallow the name and character of God, Hence they .were to be 
 clean who bore the vessels of the Lord. 
 II. To instruct the people. (1.) That they were not to meddle 
 with the functions of an ofl&ce to which divinely-selected men had 
 been ceremoniously dedicated. (2.) That they were to venerate the 
 men for the sake of their office. These imposing ceremonies would 
 much impress such people at such a time, (On this subject see 
 Ritualism, b> Dr Eobert Vaughan, pp. 1 — 44.) 
 IjEARN — I. To honour the high priest of our profession— Jesus Christ 
 (Heb. iii. 1). 
 II. To rejoice that the day of a merely human priesthood is past (Heb. 
 vi. 20; vii, 11—28 ; viii.). 
 Hymns : " Jesus, our Lord, ascend thy throne " ( Watts) ; " Join all the 
 glorious names" (Watts) ; "A good high-priest has come" (Cennick). 
 
 6 * 
 
130 Less. 65. strange fiee. {Notes.) 
 
 B.C. 1490. Lev. X. 1- 
 
 1 Kadab (= spontaneous, liberal), eldest son of Aaron (Ex. vi. 23 ; xxiv. 1, 
 9 ; xxviii. 1 ; Num. iii. 2—4 ; xxvi. 60, 61 ; 1 Ch. vi. 3 ; xxiv. 1, 2). 
 Abihu (= to whom He, i. e. God, is father), second s. of Aaron (Ex. vi. 23 ; 
 Num. iii. 2). ... sons of Aaron. The greater their sin (1 Sam. ii. 12) 
 and our surprise. It is possible they presumed too much on their descent, 
 and office, and the honours already conferred upon them. They were 
 allowed to ascend Sinai with Moses and Aaron to behold some manifesta- 
 tion of God (Ex. xxiv. 1, 9, 10). . . . either = edich. . . . censer. A kind 
 of portable brazier, either swung with chains, or having a long handle. 
 On the lighted coals it contained, the incense was scattered, the fumes of 
 which escaped through perforations in the cover (Num. iv. 14 ; Lev. xvi. 
 12; Ex. xxvii. 3 ; 1 Ki. vii. 50; Heb. ix. 4). . . . incense. A fragrant 
 composition made of " sweet spices, stacte, onycha, and galbanum ; these 
 sweet spices with pure frankincense," of each an equal weight (Ex. xxx. 
 34_36). . . . thereon, on the coals in the censer. . . . strange fire. Burn- 
 ing coals from off the altar ought to have been used (xvi. 12 ; Num. xvi. 
 18, 46), and no other. N. and A. treated this law as of no importance. 
 Thought that common tire would burn their incense as well as the other. 
 commanded . not. Their act was therefore a presumptuous violation of law 
 
 2 (Ex. xxx. 9 ; Deut. iv. 2 ; xii. 32 ; Ps. xix. 13; 2 Pet. ii. 10). . . .fire . 
 Lord, from the most holy place, that all might see their death was by the 
 judgment of God. . . . devoured, killed, as with a penetrating flash, not 
 
 3 consumed : since they were carried out in their coats. . . . Moses . unto 
 Aaron. One old man and brother, to another. He alone can approach 
 the bereaved and wonder-stricken father. . . . This . it. He cannot administer 
 ordinary comfort ; but simply explain and vindicate the course of God. . . . 
 sanctified. Held in profound reverence, and this shown by a precise regard 
 for my law (viii. 35; xxi. 6, 8, 15, 21 ; xxii. 9 ; Num. xx. 12; Deut. xxxii. 
 51 ; Ps. Ixxxix. 7 ; Is. Iii. 11 ; Heb. xii. 28, 29 ; Mat. v. 9). . . . before . 
 people, since "Like priest, like people." What might not the people become, 
 if the priests grew careless ? . . . glorified, held in the highest honour. . . . 
 Aaron, peace. What could he say .> (Gen. xviii. 25 ; 1 Sam. iii. 18; Job 
 i. 20, 21; ii. 10; Ps. xxxix. 9 ; xlvi. 10 ; Is. xxxix. 8 ; Mat. x. 37). . . . 
 
 4 called, relatives, being as kind to their memory as he dared. . . . Mishael 
 (= who is what God is), (Ex. vi. 22). . . . Elzaphan (= whom God pro- 
 tects), called also Elizaphan (Num. iii. 20; 1 Ch. xv. 8; 2 Ch. xxix._ 13). 
 TJzziel (== might of God), s. of Kohath and grandson of Levi (Ex. vi. 18, 
 22 ; Lev. \ 4 ; Num. iii. 19, 30 ; 1 Ch. vi. 2, 18 ; xv. 10 ; xxiii. 12, 20; 
 xxiv. 24). . . . carry . out. The dead not to remain before the " God of the 
 
 5 living" (Lu. vii. 12; Ac. v. 6,9, 10; viii. 2). ... in . coa^s, which being 
 
 6 unconsumed proves the sudden character of the death. . . . Uncover . heads. 
 Let there be no sign of mourning as if you regretted their punishment. 
 bewail . burning. Not the death, but the sin was to be mourned. The 
 people were to stand in awe of the anger of the Lord (Deut. iv. 24 ; Heb. 
 
 7 xii. 29). . . . not . go : which filled with awe they might be disposed to do, 
 when they saw the perils to which any carelessness, in the discharge of 
 their duties, might expose them. . . . for, 6fc., as the fire was holy, so also 
 was the oil. They might treat it lightly as the others had the fire. 
 Punishment not limited to one form of sin. Carelessness or presumption 
 in any particular would be dangerous and sinful. . . . theg did, S^c. Fear- 
 ing the anger of the Lord. Only by repeated judgments could they be 
 disciplined to obedience. 
 
(^Analysis.) steaxge fire. Less. 65. 131 
 
 Who Offered it — What they Offered — How they were Keceived. 
 
 I. Who offered it. Nadab and Abihu. The last, one would have 
 expected to be guilty of such a sin. They were not ignorant, but 
 over-zealous people, who only imperfectly knew the law. But they 
 were the sons of Aaron. Even among the priestly order they were 
 pre-eminent. Could hardly be ignorant of the sin they were com- 
 mitting. The best that can be said of them is, that they were not 
 sufficiently thoughtful. Ignorance and thought! essnes.s are sinful in 
 those with whom knowledge is possible, and who have many incen- 
 tives to consideration. 'WTiere ignorance is bliss,' &c., a fallacy. We 
 should strive to Imoiv that we may more perfectly do the will of God. 
 He that knoweth to do good, and doeth it not, to him it is sin. The 
 great probability is that their sin was not merely sin of ignorance, 
 but presumption. They considered that one kind of tire was as good 
 as another. Preferred their choice to God's. 
 II. What they offered. From Lev. xvi. ; Num. xvi. 18, 46, it is 
 clear that they should have taken a coal from off the altar. Every 
 act of worship was strictly prescribed (and this, if not at that time 
 in written law, must have been known, see v. 1). Intention to beget 
 in the minds of the people a profound reverence for the will of 
 God. In everything to consider his will first. To find their 
 happiness in obedience. Instead of acting in accordance with the 
 will of God, they obeyed the impulse of their own proud and selfish 
 hearts. It might be in their estimation a small matter, but if done 
 with impunity, would have been followed by other and greater sins. 
 Their careless disobedience would have spread in the camp until 
 there had been a subversion of all law. Imagine, then, these men with 
 their strange fire drawing near to God, It is likely that the time 
 of offering was also wrong (A". D. ii. 351). 
 III. How they were received. They draw near and swing their 
 censers. And suddenly " there went out fire," &c. {v. 2). Their 
 strange fire had been replied to with a fire more strange to them. 
 The fire of the holy God (Ex. xix, 18), which had just sanctified 
 the service of Aaron as well-pleasing to God, brought destruction 
 upon his two eldest sons, because they had not sanctified Jehovah in 
 their hearts, but had taken ujion them a self-willed service ; 
 just as the same gospel is to one a savour of life unto life, and to 
 another a savour of death unto death (2 Cor. ii. 16), They were 
 struck dead as by a lightning flash, A sudden and emphatic pro- 
 test against their presumption. 
 
 Learn— 
 
 I. To study earnestly that we may more perfectly obey the will of God, 
 II. To avoid trifling with holy things and ordinances. 
 
 III. The instruments of sin maj^ become instruments of punishment. 
 With fire they sinned, by fire they were overthrown. 
 
 IV. The very gospel, if abused, may become an instrument of condemna- 
 tion. 
 
132 Less. 66. the scapegoat. {Notes.) 
 
 B.C. 1490. Lev. xvi. 5—22. 
 
 5 he, i. e. Aaron. . . . congregation, the people collectively. . . . two kids (iv. 
 4 ; Num. xxix. 11 ; Ezv. vi. 17 ; Eo. viii. 3 ; Heb. vii'. 27, 28 ; x. 5—14). 
 sin offering, had respect to sins coramitted ignorantly, and was modified in 
 relation to persons presenting it (iv. 3, 13, 22, 27). . . . burnt offering 
 (Lev. i. 2 — 5, com. Heb. xii. 24). End of burnt offering vras an atone- 
 ment for sia (i. 4, com. Heb. x. 1 — 3, 11). The most solemn of all 
 
 6 Jewish sacrifices. . . .for himself, a consciousness of his own sinfulness 
 should awaken compassion for the people (Heb. v. 1 — 4). . . . his house, 
 of the need of which the case of Nadab, &c., might remind him. . . , and 
 he, being accepted of God through his own offering, was then, and not till 
 
 7 then, to make atonement for the people. . . . before . door, ^-c. Thus was 
 Jesus ofi'ered at Jerusalem (Mat. xvi. 21). ... cast lots, a common practice 
 (Prov. xvi. 33 ; see also Num. xxvi 55 ; xxxiii. 54 ; Jos. xviii, 10, 11 ; 1 
 
 8 Sara. xiv. 41, 42; Eze. xlviii. 29; Ac. i. 23—26). . . . scapegoat, Heb. 
 Azazel, from «/z =i goat, and azul=:io depart. Hence, among many 
 opinions on the meaning of the word Azazel, one is, that it was a name 
 given to the goat itself on account of his " being let go : " others prefer 
 Azazel = "for complete sending away," alluding to sin imputed, byimpo- 
 
 9 sition of hands, to the goat. This latter is now generally received. . . . lot 
 fell. No account in Scripture of casting lots. The Rabbins say that having 
 placed the two goats one on each side of an urn, ia which two lots — one 
 marked "for Jehovah" and one "Azazel" — were placed; the priest 
 inserted both hands in the urn and removed them with a lot in each. The 
 
 10 right-hand lot belonged to the right-hand goat, &c. . .. wilderness (see 
 
 11 rv. 21, 22). . . .for himself, that he might the better make atonement for 
 
 12 the people (Ps. li. 12, 13). . . .fire . altar. Which failing to do his sons 
 
 13 had perished (less. 65). . . . incense, emblem of earnest prayer (Rev. v. 8; 
 
 14 viii. 3, 4). ... blood . mercy seat (Heb. ix. 12, 23). 
 
 20 reconciling . hohi place. In some sort defiled by the sins of the people {v. 
 16; Eze. xlv. 20; 2 Cor. v. 19 ; Col. i. 20; Heb. ix. 23, 24). . . . live 
 
 21 goat (Ro. V. 24, 25 ; viii. 34; Heb. vii. 25 ; Rev. i. 18). . . . lay . hands. 
 Solemnly transferring the national guiit to the animal " for complete send- 
 ing away " — Azazel. . . . confess, public acknowledgments of their sins as 
 a people (xxvi. 40 ; Ezra x. 1 ; Neh. i. 6, 7 ; Ps. xxxii. 5 ; li. 3 ; Prov. 
 xxviii. 13; Da. ix. 3 — 20; Ro. x. 10). . . .putting . Ad?«<?, imputing them 
 to (Is. liii. 6 ; 2 Cor. v. 21 ; Gal. iii. 13 ; 1 Pet. ii. 22—24). . . . send 
 aivay, from tbe people, and their sins with it. . . . fit man. Heb. man of 
 opportunity. Prob. a man who wouUl faithfully discharge this duty. . . . 
 wilderness (Lev. xxiv. 23 ; Deut. xxiii. 10 ; Heb. xiii. 13). So Jesus, who 
 bore our sins in his own body on the tree, was crucified out of Jerusalem. 
 
 22 not inhabited. Heb. = of separation (Ps. ciii. 10, 12; Eze. xviii. 22 ; 
 Mic. vii. 19). [The Rabbins say that the high priest fastened a long 
 fillet or narrow piece of scarlet to the head of the scapegoat ; and that 
 after he had confessed his own sins and those of the people over his head, 
 or when he was finally dismissed, this fillet changed colour to white if the 
 atonement were accepted by God, but else it retained its natural colour. 
 It is to this that they understand Isaiah to allude when he says (i. 18), 
 " Though your sins* be as scarlet, they shall be white as snow ; though 
 they be red like crimson, they shall be as wool" (see Kitto's Illus. Bible, 
 Sangster's edition, Lev. xvi. 10).] 
 
(Analysis.) the scapegoat. Less. 66. 133 
 
 Innocent Victim — Imputed Transgressions — Delivered People. 
 
 I. The inxocent victim. (1.) Innocent. Had no sins of its own 
 to bear. Thus Jesus Christ, " who knew no sin, was made sin for 
 us ; bare our sins in his owti body on the tree " (1 Pet. ii. 24). With 
 sins of its own how could it atone for the sins of others ? No man 
 selected who might ceremoniaily bear the sins of the people away, 
 and then return after being ceremonially purified. (2.) Divinely 
 selected. Chosen by lot. " The lot is cast into the lap, but the 
 whole disposing thereof is of the Lord." Jesus was the Lamb of 
 God. The lamb of Divine selection. "I will provide." Hence 
 how great should be our confidence in this Saviour ! (3.) Beprcsent- 
 ative. Goat generally regarded as representing evil propensities, 
 and therefore as specially illustrating the wicked (Mat. xxv. 32 — 46). 
 So Jesus took our nature. Likeness of men and of sinful flesh (Phil, 
 ii. 7 ; Pvo. viii. 3). 
 
 II. The imputed transgeessions. (1.) Of all the people ; and all 
 their iniquities. Vast number, variety, &c., of their sins. Jesus 
 gave himself a ransom for all. Died for our sins. (2.) Transferred 
 from the people by the will of God. The people could not resolve 
 this of themselves. This of the grace of God. By the grace of God 
 Jesus tasted death for us. Our sins laid upon him according to the 
 mercy of God. (3.) Transferred by the priest with confession. 
 They were to be acknowledged as the people's sins. Confession of 
 sin a condition of our acceptance. Not that God does not know, 
 but that the act of confession brings our guilt home more to our 
 owTi heart, and tends to promote humility and an earnest desire for 
 mercy. Besides, God has willed it (Lev. v. 5 ; Hos. v. 15), and added 
 promises of mercy to such as obey (Lev. xxvi. 40 — 42 ; Prov. xxviii. 
 13). And pardon follows (Ps. xxxii. 5 ; 1 Jo. i. 9). (4.) Bearing 
 this burden, the goat w^as then led away into the wilderness. Away 
 from the camp, whither it might never return to defile it. The 
 iniquity to be clean gone for ever. The people not to be punished 
 for the sins thus " removed far " from them. Christ bore our 
 reproaches, and was crucified outside the camp. 
 
 III. The delivered people. (1.) Deliverance from sin the greatest 
 deliverance. Other deliverances being temporal, but this eternal ; 
 others bodily, &c., this spiritual. (2..) It would promote happiness. 
 They felt that a great load had been removed. Eejoiced in spiritual 
 liberty. The joy of imputed innocence. Now looked upon with 
 favour, their sins being borne away. " As far as the east is from the 
 west, so far hath he removed our transgressions from us." (3.) It 
 would excite gratitude. Otherwise they would have had to answer 
 for their sins. Apply this to Jesus, and those who are saved from 
 wrath through him. 
 
 Learn — 
 
 I. Christ Jesus was holy, harmless, undefiled, and separate from sinners. 
 
 II. He made him to be sin for us, who knew no sin, that we might be 
 made, &c. III. The duty of confession and personal faith. 
 
134 Less, 67. the great feasts. (Mates.) 
 
 B.C. 1490. Lev. xxiii. 
 
 4 These, following. . . . feasts = festvvsih. Were private and domestic (mar- 
 riage, weaning, &c.), or public, national and religious. Of these latter 
 those named in this chap, are: (1.) Passover {vv. 5 — 8) ; (2.) Pentecost {vv. 
 9—21) ; (3.) Trumpets {vv. 23—2.5) ; (4.) Tabernacles {fv. 33—44). . . . 
 of . Lord, of his ordering, for his honour, to which he invited the whole 
 nation. . . . Ao/y, in spirit and object. To be sacredly observed. . . . convo- 
 cations, assemblies, called together by sound of trumpet (Num. x. 2). ... 
 proclaim, make widely known. . . . their seasons, times when they fell due. 
 
 5—8. (I.) The feast of the Passover, or tmleavened bread (less. 54, C. B. 
 N. T. 8). Held from 15—22 of Nisan. The loth began on the eve of the 
 14th. The 1st and 7th are real festival days (see vv. 5, 8). The other 5 
 days are '^the week days'' of the festival [com. Ex. xii. 6; Num. xxviii. 16 — 
 25"; Dent xvi. 1—8). Divinely ordained (Ex. xii. 2, 6, 18 ; Num. ix. 3). 
 All males to appear (Ex. xxiii. 17 ; Deut. xvi. 16). Paschal lamb eaten 1st 
 day (Ex. xii. 6, 8). Unleavened bread eaten (Ex. xii. 15; Deut. xvi. 3). 
 Signalized, ^«ss?«^ over (Ex. xii. 12, 13). Deliverance from bondage (Ex. 
 xii. 17, 42; xiii. 9; Deut. xvi. 3). Perpetually observed (Ex. xii. 14 ; 
 xiii. 10). Purification needful (2 Ch. xxx. 15—19; John xi. ho). Neglect 
 punished (Xura. ix. 13). (See also Heb. xi. 28 ; Mat. xxvi. 17 — 28; xxvii. 
 15 ; Lu. xxii. 15 ; xxiii. 16, 17 ; Jo. ii. 13, 23 ; 1 Cor. v. 7, 8.) 
 
 9 — 21. (II.) The feast of Pentecost, of weeks, or of harvest (C B. N. T. 
 210, 211). To be held the 50th day after offering first sheaf of barley 
 harvest (Deut. xvi. 9) ; called feast of harvest (Ex. xxiii. 16); of weeks (Ex. 
 xxxiv. 22 ; Deut. xvi. 10) ; day of first-fruits (Xura. xxviii. 26). Pentecost 
 (Ac. ii. 1) to be always observed (Lev. xxiii. 21). All males to attend 
 (Ex. xxiii. 16, 17; Deut. xvi. 16). Time of rejoicing (Deut. xvi. 11, 12). 
 First-fruits of bread presented at (Deut. xvi. 10; Lev. xxiii. 17). Law 
 given on Sinai (Ex. xix. 1, 11 ; Ex. xii, 6, 12). Holy Ghost given (Ac. ii. 
 1 — 3). Observed by early Church (Ac. xx. 16; 1 Cor. xvi. 8). 
 
 23 — 25. (III.) The feast of Trumpets, called by the Jews " the new year " 
 (1st Tishri). Held first day of seventh month (Num. xxix. 1). A day of 
 rest (Ex. xvi. 23). Sacrifices oifered (Num. xxix. 2—6). On this day the 
 shophar (a large horn which produced a dull, far-reaching tone) was to be 
 blown : a blast of trumpets to be appointed for a memorial before Jehovah 
 (Num. X. 10), i, e. to call the congregation in remembrance before the Lord, 
 that he might turn towards it his favour and grace (Ex. xxviii. 12, 29 ; 
 xxx, 16), 
 
 33—44. (lY,) The feast of Tabernacles, or of ingathering of the harvest 
 (Ex. xxxiv. 22), from 15th to 22nd of Tishri. First day the real feast day, 
 the 6 following are the "week days." Held after harvest and vintage 
 (Deut. xvi. 13). All males to appear (Ex. xxiii. 16, 17). Holy convoca- 
 tion, first and last days (Num. xxix. 12, 35). Sacrifices (Num. xxix. 13 — 
 39). Rejoicing (Deut. xvi. 14, 15). Held perpetually (Lev. xxiii. 41). 
 Booths used (Neh. viii. 15, 16). Law read every seventh year at it (Deut. 
 xxxi. 10—12 ; Neh. viii. 18), Palm branches borne (Lev. xxiii. 40 ; Rev. 
 vii, 9). Water drawn from Siloam (Is. xii. 3; Jo. vii. 2, 37—39). 
 Hosannas sung (Ps. cxviii. 24 — 29 ; Mat. xxi. 8, 9). Commemorated 
 Israel's stay in wilderness (Lev. xxiii, 43). (See silso 1 Ki, viii. 2, Qd ; 
 Ezra iii, 4'; Neh. viii, 17.) 
 
{Anahjsis.) the geeat feasts. Less. 67. 135 
 
 Their Political — Sanitary — Social — Moral — and Keligious EfEects. 
 
 I. Political effects. Annual gatherings of the people exhibited 
 the numerical strength of the nation. As they went " from strength 
 to strength," i. e. from company to company (Ps. Ixxxiv. 7 marg.), 
 on their way to Jerusalem, and saw the vast crowds flocking from 
 all parts of the kingdom to the capital, their patriotic ardour would 
 he tired. The numbers would be great as each tribe desired to be 
 well represented. The unity of the nation, too, would be ensured 
 by this fusion of the tribes. Otherwise they would be likely to con- 
 stitute separate tribal states. They would carry back to the pro- 
 vinces glowing accounts of the wealth, power, and resources of the 
 country. 
 II. SAisiTAEY effects. They would greatly influence the health of 
 the people. [The sabbath, necessitating weekly cleansings, and rest 
 from work, and laws and ceremonies concerning disease — (as 
 leprosy) — and purifications, deserve to be looked at in this light 
 also.] The annual purifying of the houses at feast of unleavened 
 bread ; the dwelling at certain times in tents, — leaving the houses 
 to the free circulation of light and air ; and the repeated journey 
 on foot to Jerusalem ; must have had a great sanitary influence. As 
 man was the great object of creation, so his welfare — in many 
 respects besides religion — Avas plainly aimed at in these regulations. 
 
 III. Social effects. Promoted friendly intercourse between travelling 
 companions. Distributed information through the countiy at a 
 time when the transmission of news vras slow and imperfect. 
 Imported into remote provincial districts a practical knowledge of 
 all improvements in arts and sciences. Enlarged the general stock 
 of knowledge by bringing many minds, and great variety of taste, 
 together. Spread before the eyes of the nation the wonders 
 collected in Jerusalem by the wealth and foreign alliances of Jewish 
 kings {ill. (a.) Solomon's menageries, &c. (^.) The great exhibition). 
 
 IV. Moeal effects. The 5'oung looking forward to, the aged looking 
 back upon, and all talking about past or future pilgrimages 
 to the city of the great King. Education, thus, of memory and hope 
 and desire. Influence of this on the habits of the people. Thrift 
 promoted to provide against expenses of the journey. The promise 
 of bearing company held out as reward to well-conducted youth. 
 Enlargement of Imowledge, improvement of taste, advantage to 
 health, fixing habits, &c., would all re-act morally, on the character 
 of the people. 
 
 Y. Religious effects. These the most important. Preserved the 
 religious faith of the nation, and religious unity among the people. 
 Constantly reminded the people of the divinely-wrought deliverances 
 of the past. Promoted gratitude and trust. This God their 
 dwelling-place in all generations. Testified the reverence of the 
 people for the temple and its sacred contents. Influence of well- 
 conducted temple services upon the synagogues through the land. 
 Led the mind of the nation to adore the one true and onlv Go^l. 
 
136 Less. 68. slavery. {Notes.) 
 
 B.C. 1491. Lev. XXV. 39—55. 
 
 39 brother = {qWo'w countryman. . . . waxen = ^rown (A.S. weaxan). . . . be 
 sold, in payment of a debt ; or to make restitution for a wrong (Ex. xxii. 
 3). ... compel, using violence. . . . bondservant, slave. Mosaic law- 
 found slavery existing, made regulations for it. No sanction thereby 
 given to oue man's holding another as his property. Laws deal with men 
 as they are, to make them better : those laws the best which inculcate 
 principles tending to amelioration of society. Com. the state of these 
 slaves with modern systems (and see Ex. xx. 10; xxi. 20, 21, 26, 27; 
 
 40 Deut. V. 14, 15 ; xii. 12, 18 ; xvi. 11, 14 ; Lev, xxiv. 17, 22). . . .as = 
 as if he were. . . . sojourner, free to come or go. . . . serve thee. As bound 
 to do so, with the reasonable service of one hired. . . .jubilee. And then 
 to be free. Bondage not perpetual, much less were the children slaves. 
 
 41 depart, having worked out his debt, or made restitution (Deut. xv. 13 — 
 
 42 15). . . .possession, then to be restored (w. 10, 28). . . . Ar = this is the 
 reason of leniency. . . . my servants, and we are to treat his servants 
 kindly (E.o. vi. 22 ; 1 Cor. vii. 21 — 23). . . . sold as, ^-c. : not sold to, or 
 
 43 bought as strangers. . . . fear . God. And therefore keep his law, and be 
 
 44 kind and just to man. . . . which . ?iave, i, e. if thou hast any. . . . heathen, 
 whose bondage in their case might be judicial. Even these were not to 
 be kidnapped (Ex. xxi. 16 ; 1 Tim. i. 9, 10). Such were captives taken 
 
 45 in war, &c. ... Moreover, besides the heathen. . . . strangers, friends, 
 
 46 foreigners, allies. . . . they . your brethren. The relation of the Jew to 
 the heathen was very different from that of the Christian to the rest of 
 
 47 mankind. More political than ours. . . . And, now another cause is dis- 
 cussed, i. e. that of a Hebrew becoming bondman to a stranger. . . . sell 
 
 48 himself, voluntarily, to pay a debt, or to obtain food. . . . redeemed again, 
 which the stranger, selling himself to the Hebrew, could not be. ... one . 
 brethren. Christ, our elder brother, has redeemed us {vv. 25, 35 ; Neh. v. 
 
 49 5, 8 ; Gal. iv. 4, 5; Heb. ii. 11 — 13). . . . nigh . kin, a near relation, 
 and therefore supposed to have the stronger affection and claim. . . . if . 
 able. Growing richer by inheritance or thrift. . . . redeem himself The 
 stranger in either case being compelled to accept the price of redemption. 
 
 50 reckon, count up, calculate {v. 26). . . . price . sale, i. e. the profit that the 
 seller Avould have made had no redemption taken place. . . . time . hired 
 servants ; not according to the forced and rigorous labour of a hard-driven 
 slave, but according to what an easily and justly-worked hired servant 
 
 51 might have earned in the time. . . . years behind, i. e. between the year of 
 such redemption and of jubilee. The.kinsman was to be as just to the 
 stranger, as kind to his relative. . . . money, bought for. Hence if there 
 had been £500 originally given for 5 years' service, that = £100 for each 
 
 54 year before the expiration of the term. . . .free : the Hebrew was not to 
 do be the perpetual slave of the stranger. . . . For . my servants. This the 
 great reason. They were redeemed of God. Belonged to him. Therefore 
 can no man now be another's property, because all belong to God. 
 "Bought with a price," by one who "gave himself a ransom for all." 
 The Mosaic law found slavery in existence, and ameliorated the condition 
 of the slave, at the same time enunciated principles, which, expanded 
 under the Christian dispensation, abolish slavery for ever.* 
 
 * " Slavery is that which cramps powers. The worst slavery is that which cramps 
 the noblest powers. Worse therefore than he who manacles the hands and feet, ia 
 he who puts fetters on the mind."— (i^. W. Robertson.) 
 
{Annlt/sis.) slavery. Less. 68. 1B7 
 
 Texts — Notes — Lessons. 
 
 Texts relating to slaves. (1.) Called bondmen (Gen. xliii. 18 ; 
 xliv. 9). (2.) By birth (Gen. xiv. 14 ; Ps. cxvi. 16 ; Jer. ii. 14). (3.) 
 By purchase (Gen. xvii. 27 ; xxxvii. 36). (4.) Sometimes captives taken 
 in war (Deut. xx. 14 ; 2 Ki. v, 2). (5.) Strangers, under certain 
 restrictions (Lev. xxv. 45). (6.) Foreigners, might be purchased (xxv. 
 44). (7.) Debtors, liable to be sold (2 Ki. iv. 1 ; Neh. v. 4, 5 ; Mat. 
 xviii. 25). (8.) Thieves were sold (Ex. xxii. 3). (9.) Israelites to be 
 kindly treated (Lev. xxv. 39, 40, 46), and to be liberated after six years 
 (Ex. xxi. 2 ; Deut. xv. 12) ; or if they refused to be free, then (Ex. xxi. 
 5, 6 ; Deut. xv. 16, 17), when sold to foreigners might be redeemed (Lev. 
 xxv. 47 — 55), or be free at the jubilee (Lev. xxv. 10, 40, 41, 54), but 
 could not demand wife and child procured during bondage (Ex. xxi. 3, 
 4) ; were to be furnished liberally on regaining liberty (Deut. xv. 13, 14). 
 (10.) Foreign slaves to rest on Sabbath (Ex. xx. 10), to share in national 
 rejoicing (Deut. xii. 18 ; xvi. 11, 14). (11.) If ill-treated by masters, to 
 be set free (Ex. xxi. 26, 27). (12.) Laws respecting killing slaves (Ex. 
 xxi. 20, 21). (13.) If they ran away, not to be delivered up (Deut. xxiii. 
 15). (14.) Sometimes rose to rank (Eccl. x. 7), and might intermarry 
 with master's family (1 Ch. ii. 34, 35). (15.) Kidnapping condemned 
 (Ex. xxi. 16 ; Deut xxiv. 7 ; 1 Tim. i. 10). 
 
 Note on the above texts. Consider : (1.) The nature of slavery 
 as practised by the heathen world (ill. the treatment of Israelites by 
 Egyptians). (2.) The restraint laid upon these Israelites in their con- 
 duct to foreign bondsmen. But for these laws, how might these people 
 — who had been slaves of foreigners themselves — have treated foreigners 
 when in their turn they became masters? (3.) The relation of Israelitish 
 slaves to Israelitish masters, with their privileges (social and religious), 
 and certain freedom. (4. ) The causes for which alone they might become 
 slaves. (5.) Especially consider that while these laws ameliorated the 
 condition of slavery as it then existed, — eliminating the elements of 
 cruelty, &c., leaving, in fact, nothing of bondage but the name, — they 
 paved the way, by the training of justice and mercy, for the total 
 extinction of slaver3^ (6.) Christianity in spirit, precept, and practice 
 against slavery, (a.) Asserts that there is no bond or free, but that all 
 are one in Christ- (J.) Teaches the fraternity of the race. " God hath 
 made of one blood," Szc. "All we are brethren." (c.) Strikingly illus- 
 trates this by the case of a runaway slave, — Onesimus, — whom Paul sent 
 back to his master, whom in some way he had wronged, not as a slave, 
 but as brother beloved (Philemon). 
 
 Learn — 
 
 I. No warrant for modern slaverj' in the word of God (Is. Iviii. 6). 
 II. Spiritual slavery the worst form (2 Tim. ii. 26). 
 
 III, This maybe the state of men who are politically free (Jo. viii. 34 ; 
 2 Pet. ii. 19). 
 
 IV. Jesus the great Emancipator (Jo. viii. 32 — 36 ; Eo. vi. 18—22; Gal. 
 v. 1 ; 1 Pet. ii. 16). 
 
138 Less. 69. the pillae of cloud a^t> fiee. (IVotes.) 
 
 B.C. 1490. Num. ix. 15—23. 
 
 fi : 
 
 15 on the day (Ex. y\. 2, 17). The first day of the second year after the 
 Exodus. The first day of the /r*^ year being that of the Exodus itself 
 (Ex. xii. 2 ; xiii. 4 ; i)eut. xvi. 1), and which was commemorated by the 
 feast of the Passover. . . . tabernacle (= a tent, dwelling), called T. of con- 
 gregation (Ex. xvii. 21 ; xxxiii. 7; xl. 26). T. of the Lord (Jos. xxii. 
 19 ; 1 Ki. ii. 28; 1 Ch. xvi. 39). T. of witness (Ex. xxxviii. 21 ; Num. 
 i. 50; xvii. 7; 2 Ch. xxiv. 6; Ac. vii. 44). T. of Shiloh (Ps. Ixxviii. 
 60). T. of Joseph (Ps. Ixxviii. 67). Temple of the Lord (1 Sara. i. 9 ; 
 iii. 3). House of the Lord (Jos. vi. 24 ; 1 Sam. i. 7, 24). . . . reared up, 
 put together. . . . the cloud. As in hot climates the dazzling rays of the 
 sun are agreeably tempered and veiled by clouds, the Deity is symbolized 
 as veiling in clouds his intense glory, which no man can look on (Ex. xvi. 
 10 ; Ps. xviii. 11, 12). Thus the visible sign of the Divine presence was a 
 column of cloud (xiv. 14 ; Ex. xiv. 19, 20, 24 ; xxxiii. 9, 10 ; xl. 34 ; Neh. 
 ix. 12, 19 ; Ps. Ixxviii. 14; cv. 39 ; Is. iv. 5 ; Eze. x. 3, 4; 1 Cor. x. 1). 
 covered, ordinary Heb. word for cloud = covering. . . . tent . testimony, 
 i. e. T. in which the testimony was kept ; and by which Jehovah bore testi- 
 mony to his people. . . . ^i'ew = evening (A.S. cefan). . . . appearance . 
 fire. The cloud became luminous (Mic. vii. 8). Hence the better seen 
 (v. 21). Reminding of a Divine sentinel and guard (Ps. cxxi. 3, 4). ... 
 until . morning. "When the luminous appearance departed yet the cloud 
 
 16 remained. . . . alway, in all their wilderness life. An image of the 
 
 17 unchanging faithfulness of God. . . . when, not till then (x. 11, 33, 34; 
 Ex. xl. 36, 38 ; Ps. Ixxx. 1, 2 ; Is. xlix. 10 ; Jo. x. 3, 5, 9). . . . taken up: 
 ascended, not disappearing, but advancing. . . . then, knoA'ang it was the 
 signal to march (Prov. iii. 6). ... abode, rested. . . .pitched . tents: rear- 
 ing the tabernacle beneath the cloud, and their own tents about the T. in 
 
 18 the order of the encampment. . . . commandment. The removal of the 
 cloud being the commandment. It is not always a word — written or 
 spoken— that is needed to say, " This is the way, walk thou therein." 
 Events are sometimes the indications of the mind of God. . . . pitched = 
 
 19 encamped. . . . tarried, remained (W. tarian^ to strike against anything; 
 to stop. Lat. tardare^ to dela^). .. .charge. Watch. Prob. there 
 were watchers appointed, who relieved each other night and day. . . . 
 
 20 journeyed not, but patiently waited the Lord's time. . . . few days, " My 
 times are in thy hand." If God tarried they were to be patient : if he 
 hastened the march they were not to be impatient ; but Avere to be disci- 
 
 21 plined to a harmony with the will of God. . . . day . iiight. "Whatever 
 the hour, they were to feel it was right, and always be ready to go or stay. 
 
 22 days . month . year. Hence their stay in various places would be of 
 
 23 different length. Sometimes a whole year. . . . hand of Ifoses. He only 
 executed the Divine will. Happy is that people whose leaders seek to do 
 the will of God ! 
 
 '■ Guide me, thou great Jehovah ! 
 
 Pilgrim through this barren land ; 
 I am weak, but thou art mighty, 
 
 Hold me with thy powerful hand : 
 Bread of heaven ! 
 
 Feed me till I want no more. 
 
 Open thou the crystal fountain 
 
 Whence the healing streams do flow : 
 Let the fiery, cloudy pillar 
 
 Lead me all ray journey through : 
 
 Strong Deliverer ! 
 Be thou stUl my strength and shield. ' * 
 {Williams.) 
 
{Analysis.) THE pillar of cloud asd fire. Less. 69. 139 
 
 Emblem of the Truth — Symbol of Providence — Type of Christ. 
 
 I. An emblem of divixe truth. (1.) In its origin. Super- 
 natural. Not the flashing up of any altar fire, or the ascending of 
 incense smoke. The truth, not the offspring of human reason or 
 genius. (2.) In its stahiUty. Only a cloud, yet no wind could 
 drive it away, no star-lit night eclipse its brightness. (3.) In its 
 adaptation. Suited to day or night, as the truth is to times of joy 
 or sorrow. Veiled to suit feeble vision. "N^Tien the night of adver- 
 sity is darkest, then the promises of the Word shine brightest. (4.) 
 In its reliaMeness. Always a safe guide. Not to be misunderstood 
 by those who desired to know the right way (Prov. vi. 22, 23). 
 Wayfaring man need not err. 
 
 ■ Dark is my journeying, 
 Storm-clouds their shadows fling : 
 
 Star of my God ! 
 Thanks that thy blessed light 
 Shines through the shades of night 
 
 Over the sod ! 
 
 Surely the future span 
 Cannot be darker than 
 
 Paths I have trod. 
 Thanks that thy blessed light 
 Shines through the shades of night, 
 
 Lantern of God ! " 
 
 II. A symbol of providexce. (1.) Different in appearance to 
 (Liferent characters . The cloud was dark to Egj-pt, but bright to 
 Israelites. To the child of God there is always a bright light in the 
 darkest cloud. (2.) Alternation of appearance . The same pillar 
 now cloudy, now fiery ; same providence now dark, now luminous. 
 (3.) Mysterious in its movements. Sometimes long delaying to 
 move, and often moving in an unexpected direction. (4.) Securing 
 all under its care. Those were safe who patiently waited the cloud's 
 stay, and who humbly followed the cloud's guidance . 
 
 III. A TYPE OF Christ. (1.) In nature mysterious. Cloud and fire. 
 None could explain when it came, nor how produced. " Great is the 
 mystery of godliness, God manifest in the flesh." (2.) In appear- 
 ance commanding . Eyes of all turned towards the cloud. How 
 many are now " looking unto Jesus." (3.) In imrpose heneficent. 
 He is a leader to his people. Leads them in a right way. (4.) In 
 presence so clieering . "In darkest shades," &c. Light in the 
 saddest home, if Jesus enter {ill. the cottage in Bethany : the house 
 of Jairus). (5.) In attachment so constant . The cloudy pillar did 
 not leave them till their wandering was over. "Whom he loved he 
 loved to the end." "Lo! I am with you alway." "Jesus Christ 
 the same yesterday, to-day, and for ever." 
 
 Learn — 
 
 I. Take God for your guide, "He shall choose your inheritance." 
 II. Cloud dark to the Egyptians; so providence, &c., opposed to the 
 wicked. 
 
 III. Seek to be on the right side of the cloud. 
 
 IV. Patiently wait for, or diligently follow the leading of God. 
 
140 Less. 70. the quails. {Notes.) 
 
 B.C. 1490. Num. xi. 21—35. 
 
 21 Moses said, in reply to the Divine promise {vv. 18—20). He staggered 
 through unbelief. Thought it a most unlikely thing that so many should 
 be fed with flesh in such a wilderness. . . . six hundred thousand, in round 
 numbers. There were indeed more (i. 46 ; ii. 32 ; Ex. xii. 37 ; xxxviii. 
 26). Some had been cut off for their sins (Ex. xxxii. 28), and slain in 
 battle (less. 58, 62). . . . footmen, men able to carry arms. Besides these 
 there were the women and children. . . . thou . said. And because ITchad 
 said so, it would come to pass. . . . whole month. They had once been so 
 
 22 feasted for a day (Ex. xvi. 13). . . .flocks . herds . slain. These were 
 needed for other uses — as sacrifices, &c. ; could not be spared for food, and 
 besides, would not feed so great a multitude long. . . shall .Jish. They 
 were now prob. near the E . limb of the E. Sea = the gulf of Akabar. The 
 
 23 view of the distant sea may have suggested this to Moses. . . . hand waxed 
 short = is the Lord's power diminished } Is it not the same hand that 
 wrought wonders in the field of Zoan .> His power unchangeable and 
 
 24 unlimited. . . . see, and the sight shall shame thy unbelief. . . . went out, 
 overwhelmed with the revelation of this new wonder. . . . told . people, 
 with whom he communicated through the elders. . . . the sevcni]) {v. 16), 
 appointed by Divine command to share the toil of governing the people. 
 
 2o round . tabernacle, near the cloud of the Divine presence. . . . came down 
 (xii 5; Ps. xcix. 7 ; Lu. ix. 34, 35). . . . took . spirit, not away from 
 Moses, but took a measure of the same spirit of poAver and wisdom. . . . 
 seventy. So called from their office as well as their number. The whole 
 seventy were not here. . . . prophesied. Taught, instructed, expounded 
 
 2o the will of God. . . . two . men, belonging to the seventy. . . . Eldad 
 = whom God loves = Theophilus. . . . Medad = love. . . . spirit . them. 
 The Spirit not confined to place or persons. . . , written, as belong- 
 
 27 ing to the body of elders. . . . ran . told. Thinking it a surprising, and 
 
 28 perhaps a wrong thing. . . . Joshua . said. Being jealous for the h^onour 
 of God, and the authority of Moses and the elders. . . . forbid. They are 
 
 29 not duly authorized. . . . Enviest . my sake. This at least a good feature 
 in the zeal of Joshua, that he did not envy these men on his own account 
 (I Cor. iii. 3, 21 ; xiii. 4 ; Phil. ii. 3 ; Jas. iii. 14, 15; iv. 5 ; v. 9 ; 1 Pet. 
 ii. 1). ... would God, ^-c. That all might preach and practise the truth 
 (Ac. xxvi. 29 ; 1 Cor. xiv. 15 ; Phil. i. 15—18). . . . spirit, them. With- 
 
 30 out which their prophesying would be of little good. . . . into . camp, to 
 
 31 prophesy. . . . wind . Lord. Strong. Efficacious. From the right 
 quarter (Ps. cxxxv. 7). ... quails {Cofttrnix dactylisonans), birds resem- 
 bling the partridge, but smaller. They were probably migrating northwards 
 when the " wind " met them, and drove them wearied round the camp. 
 The Heb. word trans, quail is selav. The Arab word this day for the 
 quail is selaw. This identifies the quail with the creature named in the 
 text. . . . two cubits high : beaten down by the wind, they flew faintly, so 
 near the ground as this. They might therefore be easily caught. . . . 
 
 32 homers (less. 57). • • . they spread : stripped and drawn, they were laid on 
 S3 the hot sands and bare rocks to dry. . . . while .flesh, ^c. (see v. 20). . . . 
 
 34 Kibroth-hatta.avah= the graves of lust (xxxiii. 16 ; Dent. ix. 22 ; 1 Cor. 
 
 35 X. 6). ... Hazeroth (= villages). It is thought to be at 'Ain el-Euderah, 
 about 18 hours N.E. from Sinai. 
 
 D. B. N. S. ii. 40, 127. S. S. F. 82. 
 
(Analysis.) the qi'Ails. Less. 70. Ill 
 
 Israel's Complaint — Moses' Perplexity — God's Providence. 
 
 I. Israel's complaint, (1.) Its objert was food, " Who shall give 
 us flesh to eat ? " (v. 4). An apparently impossible thing in that 
 "great and terrible wilderness," where there was small sign of 
 animal life. (2.) Its nature was intense. " Fell a lusting." An 
 intense desire for animal food. (3.) It was general. " The mist 
 multitude " were all clamorous. (4.) It was accompanied with tears. 
 Of faint, weary, disappointed people. Tears, chiefly, of discontent. 
 (5.) It was associated with the retrospections of memory. " We 
 remember," &c. (v. 5). They should also have remembered some 
 other things of that past. Their bondage, &c. (6.) It made present 
 things distasteful. " There is nothing at all." There was a time 
 when they did not call the manna nothing. Longing for what we 
 have not, tends to cause disparagement of things possessed. 
 11. Moses' perplexity. Great popular leaders have often been per- 
 p]exed by the unreasonable clamours of their followers. Have often 
 been urged farther than their greater prudence and wisdom would 
 have chosen. People have often damaged their own cause by exor- 
 bitant demands. The multitude often see less of the prudent and the 
 possible than the enlightened few. (1.) Moses displeased at the 
 position in which he found himself (" My wretchedness," v. 15), 
 His faith faltered (ry. 11, 12). Especially displeased with the people 
 (y. 10). (2.) In his perplexity cried to the Lord. A good example. 
 God •' a present help in trouble." (3,) He acknowledges his own 
 weakness (ry. 21, 22). He could not feed the people. It would be 
 suicidal to kill the flocks and herds, even if they were enough. 
 Needed for sacrifice ; and the religious well-being of the people, of 
 most importance. (4.) He receives comfort and direction (v. 23). 
 III. God's providence. Nature is his store-house, in which he has 
 garnered food for man and beast. He made all living things. 
 Endowed them with habits and instincts. Made the quails. 
 Ordained their migratory habits. Made and ruled the winds. 
 " Stormy wind fulfilling his word." " God moves in a mysterious 
 way " {Conper), " God of Bethel, by whose hand " {Doddridge'). 
 "For mercies countless as the sand" {Neyvton). "When all thy 
 mercies, my God " {Addison). When the quails came, the wind 
 was ready. It fulfilled the word of God. The wonderful flight of 
 birds. The scene in the camp. What was sent so abundantly 
 seems to have been thanklessly received. Divine anger went with 
 the gift. Many of the people died. " Eternal God, we look to thee" 
 {MerricTi). " Thy providence is kind and large " {Watts). 
 
 Learn — 
 
 I. To pray for the blessing of contentment. 
 
 IT. To seek the moderation of our desires. 
 
 III. To pray for grateful hearts, 
 
 IV. To acknowledge the hand of God in the supply of our wants. 
 V. To be chiefly anxious for the supply of spiritual need. 
 
U2 Less. 71. Miriam's leprosy. {Notes.) 
 
 B.C. 1100. Num. xii. 1—16. 
 
 1 Miriam. She is named first, because she took the lead, spoke first, longest, 
 or most violently. . . . spake against^ disparagingly. Those spake who 
 should have known better, and against one whose character should have 
 been sacred to all, especially to M. and A. • Nothing said of their speaking 
 first to him, before they spoke against him (Matt, xviii. 15 — 17). . . • 
 Ethiopian = Cushite. Some [K. D.) think this was a second wife of 
 Moses, because (1.) She is called a Cushite ; (2.) The case of Zipporah was 
 so long past. But the occasion of this sedition points to Zipporah. 
 Through Z.'s relatives, at the first, the ' seventy ' were appointed (Ex. 
 xviii.). M. and A. were jealous of tbeir rising influence ; and of those (the 
 family of Z.) who suggested their appointment. . . . married. They prob. 
 referred to it as illegal, forgetting (1.) That it took place before any law of 
 marriage was passed ; (2.) That she was not a Canaanite, against whom exclu- 
 sively the law was passed (Deut. vii. 3) ; (3.) That Moses had been a long 
 
 2 time separated from Z. . . . said, i. e. this was the substance of their evil 
 speaking. They tried to exalt themselves, by depreciating their brother. 
 only, perhaps not, but chiefly. . . . also, yes, but very subordinately. . . . 
 heard. He hears all such evil speaking. Let this comfort those who are 
 slandered. If they do not hear the backbiter, their almighty friend does. 
 
 3 meek. Hence did not himself resent the evil. He patiently endured. . . . 
 
 4 Lord (Ps. Ixxvi. 2). ... came out. The Lord would settle this question 
 
 5 himself. . . . called A. and M. How must their fear have been excited. 
 
 6 prophet, such as you are. . . . vision . dream. This shall be honour 
 
 7 enough for an ordinary prophet. . . . not so, not an ordinary prophet. 
 faithful (1 Cor. iv. 2; 1 Tim. iii. lo ; Heb. iii. 2—6; 1 Pet. ii. 4, 5). 
 
 8 house, aS'airs of Israel. . . . mouth (xiv. 14 ; Ex. xxxiii. 11 ; Deut. xxxiv. 
 10 ; 1 Tim. vi. 16), familiarly. . . . apparently, distinctly. . . . dark speeches, 
 not by parables. . . . similitude, appearance, symbol. . . . wherefore then, 
 seeing I have put this special honour upon him. . . . afraid. The reason 
 of their boldness was that they thought more of the meekness of M. than 
 of the anger of God. . . . servant, who has honoured me, and whom I will 
 
 9 honour. . . . kindled, quickened into life. . . . departed, having thus spoken, 
 
 10 and executed his wrath. . . . Miriam, the chief conspirator. . . . became, 
 suddenly ! . . . leprous, afflicted with this dire disease, which disqualified 
 her for associating with the people. She was a public mark of Divine 
 
 11 anger. "What might others expect if even M. was not spared. . . . my lord : 
 addresses as his superior the man he had depreciated. . . .foolishly: all 
 
 12 sin is folly ; as goodness is the highest wisdom. . . . one dead, with cer- 
 
 13 tain death before her, and cutoff from the joys, &c., of life. _. . _. Moses cried. 
 The injured man becomes intercessor. Forgiveness of injuries (Matt. vi. 
 6—15 ; Lu. xxiii. 34 ; Ac. vii. 60). A brother praying for a sister. . . . 
 
 14 father . spit, even then she would be considered disgraced and unclean, 
 and be therefore ashamed ; how much more with this mark of Divine con- 
 
 15 tempt and auger upon her. . . . u-as shut out. The whole camp should re- 
 ject one to whom they had listened, and regard her as unclean instead of 
 as their leader. . . .journeyed not till. And doubtless understood that 
 their delay was the efi'ect of her sin, and theirs in hearkening to her. . , . 
 
 16 afterward. Miriam having returned humbled to the camp. . . . Hazeroth 
 (less. 70). ... Paran (= region with caverns), S. and S.E. of Palestine. 
 Three days' march from Sinai, now called el- Tih (Deut. xxxiii. 2 ; Hab. 
 iii. 3 ; 1 Sara. xxv. 1 ; 1 Ki, xi. 18). 
 
{Analysis.') Miriam's leprosy. Less. 71. 143 
 
 Miriam's Sin — Detection — Punishment. 
 
 I. MiRiA3i"s SIN. (1.) Jealousy. Wished to have supreme power in 
 the camp, and influence with Moses. Was jealous of the influence of 
 Jethi-o"s family, and of the elders, who had been chosen through 
 Jethro's advice. (2.) Envy. Desired to share in, or monopolize, 
 the homage that Moses received. (3.) Evil- speaking. Privately- 
 sought to undermine the power of Moses among the people. Had 
 nothing to say about Moses himself. Invented tales concerning his 
 wife, from whom he had been long separated. (4.) Folly. Could 
 she have succeeded in destroying the power of Moses, she would 
 have failed in getting them to recognize her as their leader. She did 
 not see that she shone in the borrowed light of her great brother. 
 (5.) Rebellion against God. Moses was the servant of God : to 
 resist him was to resist the Master. (6.) Vaiti excuses. '"Because," 
 and because. . . . Sinners are often prolific in excuses; called by 
 them reasons. 
 II. MiRiAirs DETECTION. "And the Lord heard it:' Moses may 
 have heard of it. This seems to be implied by the allusion to his 
 meekness (v. 3). (If the Lord hear, then no sin passes undetected.) 
 Moses gave himself no concern about it. Could Miriam meet her 
 brother without shame ? The Lord spake suddenly. Imagine the 
 confusion of Miriam and Aaron. ^'■Tlicy three came out."" Their 
 different feelings. ]\Iiriam's conscience must have anticipated some 
 disclosure of her guilt. God pronounced Moses ''faithful.''' What 
 must Miriam have thought of her faithfulness ? She must have 
 felt that detection followed the sin immediately. 
 III. Miriam's punishment. She was smitten with leprosy, and under 
 circumstances that much heightened the effect of the punishment. 
 (1.) It was in the presence of the person she had injured. (2- ) In 
 the presence of her fellow conspirators. (3.) By the great God, 
 against whose authority she had rebelled. (4.) Was excluded from 
 the camp publicly. (5.) Humbled, by being cleansed in answer to 
 the prayer of him she had wronged. People shrink from slanderers, 
 as from moral lepers. Such should be put out of the camp till the 
 leprosy is cleansed. Leprosy was so foul and fatal a disease, that 
 the Jews called it the stroke of God (X. B. 651 — 654). 
 
 Learn — I. The great sin of evil speaking. Especially against ministers 
 of religion, whose influence for good ought to be preserved not only 
 by themselves, but by all about them. The character of public men 
 is their strength. Destroy their character, their power is gone. By 
 this loss the public itself is impoverished and injured. Hence such 
 slander is suicidal. 
 TI. God the defender of his servants. The severe punishment — and 
 upon no other than Miriam — shows the divine abhorrence of the sin. 
 
 III. Moses, leaving the exposure and punishment with God, and interced- 
 ing for Miriam, teaches us how to regard attacks upon our character, 
 and act under them ; and towards such unhappy offenders. 
 
14i Less. 72. THE TWELVE SPIES. [Notes^ 
 
 B.C. 1490, Num. xiii. 16—33. 
 
 17 JeJioshua : full form of Joshua. . . . Moses sent, by command of God 
 {v. 2, 3) and wish of the people (Deut. i. 22 — 29). . . . spy, search, ex- 
 amine. . . . southivard, i. e. into the S. of Canaan. . . . mountain, i. e. 
 
 18 the hilly region of the S. . . . land, whether fruitful or no. . . .people, 
 
 19 their numbers and strength. . . . ceYeVs, if the people be stationary. . ..tents, 
 if they be pastoral and migratory. . . . strong holds, if they be warlike. . . . 
 
 20 fat . lean, suitable or not for pasturage and tillage. . . . wood, for building, 
 
 and fruit trees, as palm. . . . good courage. On so perilous an expedition 
 they needed encouragement. . . .fruit, as a sample. . . . time, S^c. End 
 
 21 of July or beg. of August {B. B. R. ii. 100, 611). . . . Zin (= the low 
 palm-tree), now the Wady Murreh in S. frontier of Canaan. . . . Eehob 
 {= broad place), in extreme N. of Canaan, nr. Lebanon. Afterwards given 
 to Asher (Ju. i. 31 ; xviii. 28). . . . Hamath {= fortress). "The entrance 
 of H." often mentioned as N. boundary of Palestine (xxxiv. 9 ; Jos. xiii. 
 
 22 5). (R. was situated on the N. road, which leads to H.) . . . ascended, on 
 their return. . . . Hebron, where Abraham dwelt, and Sarah died (Gen. 
 xiii. 18 ; xxiii. 2—19 ; less. 12). . . . Ahiman (= brother of a gift. Josh. 
 XV. 14; Ju. i. 10). . . . Sheshai (= whitish?). . . . Tci^mat (= furrowed). 
 Andk (= long-necked, a giant), S. of Arba (Deut. ix. 2; Jos. xv. 13, 14; 
 xxi. 11 ; Ju. i. 20). . . . Zoan (^low region ? place of departure .^) called by 
 Greeks, Tanis, the Avaris of Egyptian history {S. B. B.m. 18-55). Sit. on E. 
 side of the Tanitic arm of the Nile (Ps. Ixxviii. 12—43 ; Isa. xix. 11, 13 ; 
 
 23 XXX. 4 ; Eze. xxx. 14). ... brook, or valley. . . . Eshcol (= a cluster), prob. 
 nr. Hebron. . . . betvsecn two, because of its size, and to preserve from in- 
 jury. Grapes of Palestine red ; clusters sometimes weigh from 10 to 12 lbs. 
 
 25 after forty days. They would therefore return at end of Aug. or in Sept. 
 
 26 Kadcsh (= sacred, or Kadesh-barnea = sacred desert of wandering), now 
 *Jin el-Kadeis, E.S.E. of Moilahi (= Beerlahai-roi) {Williams's Holy 
 
 27 City, i. 466 — 468). . . . milk . honey, fig. = herbage, fruit, flowers. . . . 
 
 28 this . fruit, a proof of the truth of what we say. . . . Nevertheless. Unlike 
 the great teacher, they saved the worst till the last. . . . strong, in num- 
 bers and position. . . . walled. Israel had no engines of war. . . . of Anak, 
 
 29 a gigantic race. . . . Amalekites (Gen. xiv. 7), a nomad people, rich in 
 flocks and herds. . . . Hittites, desc. fr. Heth, s. of Canaan (Gen. x. 5), 
 dwelt in S. of Canaan. . . . Jcbusites, desc. fr. Canaan (Gen. x. 16), dwelt 
 nr. Jerusalem. . . . A.morites (= mountaineers). . . . Canaanites (== low- 
 
 30 landers). . . . Caleb. Joshua also (xiv. 6—12). . . . stilled, calmed their 
 excitement and fear. . . . once, be prompt and resolute. . . . possess. He 
 spoke not of any fighting. . . . well able, having courage and numbers ; 
 and the best of all is, God is with us. They had already fought and de- 
 feated the Amalekites (Ex. xvii. 8—16 ; Deut. xxv. 17—19 ; less. 58). . . . 
 
 31 up with him, except Joshua, i. e. the other ten spies (Josh. xiv. 6 — 8). . . . 
 not able, of themselves they were not. These spies spoke of the enemy, 
 
 32 but not of the Divine helper. . . . evil report. Not in all things necessarily 
 untrue, but by exaggeration of the evil, and concealment of the truth, the 
 report was evil. . . . eateth . inhabitants. By this they prob. meant that the 
 people wasted away in contending for its possession {K. D.). Climate 
 
 33 pestilential {Calvin). . . . saw, with eyes that magnified every evil, and 
 diminished every good. . . . giants . grasshoppers. The one as true and as 
 untrue as the other. [See xiv. 1 ; these ill-tidings threw the people into 
 despair.] 
 
{Analysis.') THE twelve spies. Less. 72, 145 
 
 Their Selection — Commission — Journey — Report. 
 
 I. Their selection. (1.) One from each tribe. That each tribe, 
 without preference or distinction, might be represented, each tribe 
 Bent a pair of vigilant eyes into the land to spy out, for the rest. 
 Each spy, on his return, might report, through heads of families, to 
 his own tribe. (2.) Each was a man of mark. "Every one a 
 ruler." " Heads of the children of Israel." Men of judgment and 
 discretion. This the more needful : — (a.) Because the journey was 
 perilous. (5.) Because the object was important. Men able to 
 judge of the soil, and inhabitants. (3.) They were chosen and sent 
 by Moses. Their various characters prove the impartiality of 
 Moses. He could doubtless have found in each tribe a man after 
 his own heart. Probably he allowed the people of each tribe to 
 have a voice in the matter. 
 II. Their commission. (1.) They were to spy out the n-Jiole land. 
 Not to give a report upon some few favourable or unfavourable as- 
 pects of it. (2.) They were to observe the j)eoplc, and note espe- 
 cially their numbers, character, habits, and strength. (3.) They 
 were to bring particulars of the drvellings of the people ; whether 
 cities, tents, or otherwise. From this, their habits and power of 
 resistance might be inferred. (4.) They were carefully to examine 
 the soil, whether fit for pasturage or tillage, whether it was fat or 
 lean. (5.) To confirm and illustrate what they might say of the 
 soil, they were to bring of ih.ef7'vit of the land. (6.) They were to 
 be fearless. God would have them in His keeping. 
 
 III. Their journey. (1.) In the glorious siimmer-time, thus commis- 
 sioned, they set out on their enterprise. Time when the country 
 looked most beautiful. (2.) They passed up through the n-Jiole 
 country, from the south to the extreme north ; even to Hamath. 
 (3.) Returning, they visited Hebron. Should not the remembrance 
 of him who dwelt there (Abraham) have encouraged them to be- 
 lieve in their conquest of the country ? Hebron should have brought 
 to mind the Divine promise to Abraham. (4.) At a place afterwards 
 called Eshcol (the place of grapes, or the cluster), they cut dowTi a 
 large bunch of grapes ; and collecting also some figs and pome- 
 granates, they returned with much information after 40 days. 
 
 TV. Their report. (1.) Things in which they agreed. Concerning 
 the country, soil, fruit, people. They showed the fruit they had 
 brought. (2.) Things about which they differed. Their ability to 
 conquer this wonderful country. (3.) Effect of their representations. 
 («,) Immediate. People discouraged and tumultuous {y. 30 ; xiv. 
 1 — 5). They began to rebel. Were for returning to Egypt. (J.) 
 Ultimate. Delayed the stay in the desert, and the conquest of Canaan 
 for many years. (4.) Only Joshua and Caleb faithful ; these were 
 silenced and out-voted. Minorities have often been in the right. 
 {HI. Early days of Christianity, Reformation, &c.) Reason : — good- 
 ness and wisdom generally with the few. 
 7 
 
146 Less. 73. KOEAH, dathan, and abieam. (Notes) 
 
 B.C. 1489. Num. xvi. 1—35. 
 
 1 Korah {== ice, hail, or baldness), a Levite {Core^ Jude 11) ; desc. called 
 Korathites (xxvi. 58), or Korhites (1 Ch. xii. 6, &c.) ; (reputed authors of 
 Pss. xlii., xliv. — xlix., Ixxxiv., Ixxxv., Ixxxvii., Ixxxviii.). Named first, and 
 prob. chief conspirator. . . . son . /s/mr, and since I. was brother of Amram 
 (Ex. vi. 18), K. WAS related to Moses (Matt. x. 36). ... Bathan (= be- 
 longing to a fountain) ; (xxvi. 9 ; Deut. xi. 6 ; Ps. cvi. 17). ... Abiram 
 (= father of renown). . . . On (= strength). Not again mentioned. Prob- 
 ably separated from the rest and did not perish with them. . . . took men, 
 
 2 or counsel, or courage ; ' men' being in italics. . . . rose up, their plans be- 
 ing ripe. . . . two hundred and fifty princes : a formidable rebellion in 
 numbers and influence. These would each have many followers. . . . re- 
 
 3 nown, fame and influence. . . . against Moses . Aaro7i, against magistracy 
 and ministry. Levellers {Trapp). ... Ye take. It was God who put it 
 on him. Moses had himself secured 70 others to help him. He might 
 have had sole power. . . . all . holy. So they said, but God disproved their 
 words. . . . l^t . up. Moses was meek, and God lifted him up ; they were 
 
 4 proud, and God cast them down (Prov. xvi. 18; Lu. xiv. 11). . . .face, 
 
 5 to expostulate with Korah, or intercede with God. . . . Zo7-d . shew. Let 
 
 6 him decide, not man. . . . This do : to decide the matter. . . . censers. 
 
 7 They might have remembered Nadab, &c., less. 65. . . . ye take, %c. : he 
 
 8 retorts their charge (1 Ki. xviii. 17, 18). ... Hear, that, if wise, ye may 
 
 9 repent in time. . . . small thing, ^-c. It is a great honour for a sinful man 
 
 10 to have any office in the Church. . . . brought . near, that ought to be 
 
 11 enough of duty, responsibility, privilege. . . . against him. For He has 
 
 12 ordained what you oppose. . . . not come, they cast off his authority. . . . 
 13,14 make thyself. They forget God. . . . not brought, ^c. It was they who 
 
 refused to advance (Ex. xiv. 3 — 10). . . . put out, Heb. := bore out. Are 
 15 we to foUow thee blindly ? . . . wroth. Well he might be at their unjust 
 
 suspicions. . . . not takoi, though he might have demanded payment for 
 
 his time and work. . . . neither . hurt. Why, then, should they think he 
 16,17 would now .''... said, referring the case to Divine arbitration. . . . two 
 
 hundred and fifty ; he had no fear of number. . . . Aaron, only one against 
 18 many (1 Ki. xviii. 22). ... they took, accepting the challenge. . . . 
 19,20 glory . appeared. None should doubtwho settled the question. . . .spake, 
 
 21 out of the Shekinah. . , . consume. Moses evidently expected some other 
 
 22 intimation of the Divine will. . . . fell, ^c. : though injured, they were for- 
 23,24 giving. . . . Lord, would not be diverted. . . . congregation, perhaps some 
 
 25 would have suffered but for Moses' intercession. . . . elders, to lend him 
 
 26 aid and countenance. . . . touch nothing. Thus protest against their 
 
 27 wickedness, and admit the rectitude of the punishment, . . . stood, wonder- 
 
 28 ing, scoffing, per. fearing. . . . Hereby. To other proofs they shall have 
 
 29 this terrible demonstration. . . . common death, as every man dieth. . . . 
 30,31 provoked . Lord, who alone could do so wonderful a thing. . . . end . 
 
 speaking. A fearful moment. . . . ground : the Lord's earth did its 
 Maker's bidding. . . . under them, marking tliem out. There was no 
 
 32 escape. Their panic ! . . . swallowed them, as cumberers of the ground. 
 The men who would do without Moses, are now done without themselves. 
 houses, tents, families. . . . men . appertained, adhered to the cause of, . . . 
 Korah, who probably was destroyed by fire with the two hundred and fifty 
 
 33 whom {v. 19) he had gathered together. , . . alive^ fearful death ! . . . 
 
 34 filed, appalled and conscience-stricken. 
 
(Analysis.) koeah, dathan, and abieam. Less. 73. 147 
 
 The Rebels — their Sin — their Punishment. 
 
 I. The rebels. (1.) Influential. Korah, a Levite (Dathan and 
 Abiram, Eeubenites), the rest princes and men of reno-wTi. Distin- 
 guished men of other tribes, who would use their influence among 
 their tribes. Their influence strong in proportion to the disaffection 
 of the people. (2.)Kmnerous. K..,D., A. were the arch-conspirators. 
 Besides these, 250 who were also ringleaders. Probably many others 
 were willing to support them. Doubtless they had discovered their 
 strength before they took the first overt action. (3.) Deluded: (a.) 
 Concerning Moses, whom they asserted, wrongly, was a self-elected 
 leader and an arbitrary prince, (b.) Concerning the people, whom 
 they assumed (v. 14) would have willingly followed Moses to the 
 promised land, had he tried to lead them thither. Self-deceived, 
 and deceiving others. With what promises did they beguile the 
 people ? Would they lead them back, as the people wished ? (xiii. 4) ; 
 or forward, whither they desired not to go ? Were they not already 
 blind, without losing their eyes (v. 14), and leaders of the blind ? 
 II. Their sin. Rebellion against the authority of God which was 
 vested in Moses. (1.) Canse in Korah, see iii. 30 ; whence it appears, 
 that for some unexplained cause a younger relative was appointed 
 to the headship of the Kohathites. K. was descended from the 
 second son of Kohath (vi. 18), while the present head was de- 
 scended from the fourth son. (2.) Cause in Dathan and Ahiram. 
 The priesthood transferred from the first-born of every family to 
 one particular tribe, and that a branch of the house of Moses. But 
 this was done by command of God, not of Moses alone. (3.) Cause 
 in the 250. Their own assumed rights might be interfered with, so 
 they thought. (4.) Canse in their followers. General dissatisfac- 
 tion. They charged upon Moses the effects of their own wilfulness. 
 Pride in all of them. Thus Pope says : — 
 
 " Men would be angels, angels would be gods : 
 Aspiring to be gods, if angels fell- 
 Aspiring to be angels, men rebel." 
 
 III. Their punishment. (1.) Of Divine selection. Left on both 
 sides to Divine arbitration. On the part of the rebels, a defiance ; on 
 the side of Moses, humble agreement. (2.) Manifest. All should 
 see it, and Imow thereby the Divine will. (3.) Of Divine infliction. 
 God took the matter into his own hands. It was a rebellion against 
 Him, more than Moses. (4.) Terrible. Imagine the scene. Horror 
 with which they saw the ground close over these shrieking men, &c. 
 (5.) Complete. All pertaining to them perished. God could do 
 without men who had thought so much of themselves. 
 Learn — I. " Our God is a consuming fire." " A fearful thing to fall 
 into the hands of the living God." 
 II. Beware of resisting Divine authority. " How shall ye escape," &c. 
 III. Have we not all rebelled ? 
 IV. God was in Christ, making reconciliation, &;c. 
 
148 Less. 74. AARON'S BOD. {Notes.') 
 
 B.C. 1489. Num. xvii. 1—13. 
 
 It is important to read and note carefully xvi. 36 — 50 ; -whence it appears 
 (com. V. 41 with v. 49) that the rebellion for which K, D., and A. were pun- 
 ished as ringleaders, had very widely spread. Desire of the priestly office of 
 which K. &c. took advantage was mainly the cause of that rebellion (see v. 
 40) ; yet the disaffected called K. and his followers, "the people of the Lord" 
 {v. 41) ; and of these disaffected 14,700 were slain by a plague. To settle 
 whom God had chosen as priest, a new wonder follows : — 
 
 1 And, to prevent any dispute in the future. . . . the Lord, who alone could 
 decide this question. . . . spahe . Moses, whom, notwithstanding the 
 people's gainsaying, He acknowledged as a faithful servant in his house. 
 
 2 7-od, staff or sceptre, which the prince or chief of each tribe bore. . . . 
 ticelve rods : one for each tribe. Hence in this case Ephraim and Manas- 
 seh were reckoned as one tribe. . . . man's name. Names of the twelve 
 
 3 patriarchs. . . . Aaron's natne, he being the representative of the tribe of 
 
 4 Levi, and the individual whose office was called in question. . . . taber- 
 nacle, the holy place. Any deception would be followed by the consuming 
 wrath of a holy God. . . . before . testimony, as if guarded by the law, and 
 
 5 in the very presence of God. . . . the . rod, known to the people by the 
 name upon it, known to its owner also. . . . choose, for my priest. . . . 
 blossom : without being planted or watered, having no root. . . . make . 
 cease : murmuring shall be silenced by this miracle. . . . from me. As 
 hateful to me. . . . against you. Thus God took his servant's part. . . . 
 
 6 rod apiece. These rods were dry sticks or wands, probably old, handed down 
 
 7 from a distant ancestor. . . . And Moses, nothing doubtful of the issue, did 
 
 8 as commanded. . . . morrow, even in so short a time. . . . of witness, where 
 God bore witness to his servant. . . . behold, it was indeed a great wonder. 
 budded : not the less miraculous for the well-known habit of the tree {D. B. 
 iV. iS*. ii. 131). The almond- tree is naturally expeditious in its development. 
 Buds, blossoms, almonds, are found together on the same branch. 
 [Alraond-tree, Amygdalus communis. The Heb. name = " a waker," 
 because it is the first of all trees to awake from the sleep of winter (Jer. i. 
 
 9 11, 12). . . . looked, for the name. . . . took. Not had given to them. 
 Each found, and took his own, and held the sign of his own rejection in 
 his hand. Aaron took his and held the sign of an accepted and fruitful 
 
 10 priesthood. . . . kept (Heb. ix. 4). . . . token, sign, remembrance. . . . 
 against . rebels : tokens of mercy and sin there laid up together. . . . die 
 not, the only alternative. They had had many illustrations of the effects 
 of murmuring. They knew what they might expect unless they were 
 
 11 submissive. . . . did so : stored up the rod, and told the people the deter- 
 
 12 mination of God. . . . Behold, we die. They had found out how prone they 
 were to murmur. Looked upon it as impossible but that they would mur- 
 
 13 mur; and hence regarded their destruction as inevitable. . . . Whosoever, 
 for even the princes had perished. . . . any thing near. Even though they 
 should not transgress by offering incense. Now they rush into the other 
 extreme. Yet their fear was salutary. Better that they should fear too 
 much, than too little or not at all. Better still to have fear changed into 
 love. " Perfect love casteth out fear." 
 
 S. J. C. i. 164. T. L. B. 318, 319. 
 
(Analysis.) AARON'S ROD. Less. 74. 149 
 
 Instructive to Israelites — Suggestive to Christians — Typical of Christ — 
 Symbolical of a True Teacher. 
 
 Aaron's rod considered as : — 
 
 I. Instructive to the Israelites. (1.) An end hereby put to 
 murmuring. By an incontrovertible sign they knew who was the 
 true priest. (2.) A preventative furnished against future rebellion. 
 Miracles apt to be forgotten ; of this the evidence was to be preserved. 
 Kept for a token. 
 II. Suggestive to Christians. Every man has some rod on which 
 he leans. The Christian's is, faith. Like Aaron's rod, ia,ith. flourishes, 
 — (1.) 3Iost in the sanctuary. There are strengthening influences, 
 and a Divine power. It wiU become a barren stock elsewhere. 
 (2.) Under circnmstances in which other rods cannot live. The 
 almond flourishes, even before the winter is fiflly past. Faith bud- 
 ding in adversity. (3.) Produces fruit and flowers on the hare stock 
 of adversity. Buds and fruit, on a dry stock. 
 
 N " The hope, in dreams of a happier hour. 
 
 That alights on misery's brow ; 
 Springs out of the silvery almond flower. 
 That blooms on a leafless bough." 
 
 When all else fails, faith says, "Though he slay me," &c. (4.) Bears 
 fruit speedily , when God causes his Messing to rest vpon it. " Be- 
 lieve and be saved." (5.) Stirs the Christiaii iij) to vigilance. 
 Almond-tree a S}Tnbol of watchfulness. 
 
 III. Typical op Christ. (1.) For it is perpetual. Aaron's rod laid 
 up as a lasting remembrance. (2.) It lore fruit on a barren stocli. 
 Jesus, a root out of a dry ground. (3.) It was distinguished among 
 the sceptres of tlie princes. Christ's kingdom and sceptre rule over 
 all. He is a plant of renown. (4.) It was the ohject of special 
 favour. So in Jesus, He " was well pleased." He was " elect and 
 precious." 
 
 rV. SYiiBOLiCAL OF A TRUE TEACHER. (1.) His home the house of 
 God. (2.) Presents himself constantly before the testimony. (3.) 
 In himself dry and barren. (4.) Belies upon God for fruitfulness. 
 (5.) Produces by Divine help not flowers only, but fi-uit also. (6.) 
 As a dry and lifeless stock he receives quickening power from 
 God ; so with his flowers and fruit he presents himself before God, 
 and ofEers all his works to Him. (Apply this to S. S. teachers.) 
 
 Learn — 
 
 I. The wisdom of God in choice of methods. 
 II. To seek a strong, and living, and practical faith. 
 m. To rejoice in and rely upon the perpetual high-priesthood of Christ. 
 rV. To endeavour, like the almond-tree, to bring forth fruit early. 
 
150 Less. 75. 
 
 DEATH OF AARON. 
 
 {Notes.') 
 
 B.C. 1452. Num. xx. 14—29. 
 
 14 Kadesh (less. 72). ... Edom (= red), country settled by descendants of 
 Esau, whose five sons (Gen. xxxvi. 4, 5) expanded into 13 families (xxxvi. 
 9 — 14). As eight kings are enumerated (xxxvi. 31 — 39) besides dukedoms 
 {vv. 40—43), it is clear that Edom was at this time a powerful state. . . . 
 brother Israel. Plea of relationship. Often, alas ! one of tlie weakest that 
 can be urged. . . . all . travel. Their past hardships and history ; and 
 their long and toilsome journey, which might thus, at the end, be shortened. 
 
 15 our fathers^ the twelve patriarchs and their houses (Gen. xlvi. 6 ; Ac. vii. 
 
 16 15). ... vexed, painfully entreated. . . . cried (Ex. ii. 23, 24, &c.). . . . 
 angel, messenger. Moses. Pillar of cloud (Ex. iii. 2 — 6 ; xiv. 19 ; xxiii. 
 
 17 20 ; xxxiii. 2), ... pray thee, a most conciliatory, courteous, and bi'otherly 
 appeal. . . . cozm^ry, kingdom. . . . not .fields, cultivated parts, to trample 
 on, or otherwise damage the crops. . . . vineyards, to injure or pluck the 
 fruit. . . . water . wells, a stipulation of great importance, where the people 
 depend for the greater part of the year on the water collected in the rainy 
 
 18 season. . . . high xcay^ the common road for travellers. . . . Edom said, 
 churlishly, unlike the speech of a relative. . . . sword. He threatened 
 
 19 armed resistance. . . . Israel said, again urging their case. . . .pay, not 
 
 20 take by force. . . . go through, not remain in. ... came out (Ob. 10, 15), 
 
 21 with an armed force towards Kadesh. . . . turned away (Deut. ii. 4, 8, 27, 
 29 ; xxiii. 7 ; Jud. xi. 18, 24), though they might have forced a passage. 
 
 22 Respecting a tie, that Edom did not acknowledge. . . . Hor (= mountain), 
 E. of the Arabah (i. e. the valley between the Dead Sea and Gulf of Aka- 
 bah). A conspicuous mt, "W. of city of Petra. 4800 ft high. Of sandstone, 
 having a double summit. It is siq^poscd that Aaron died in the hollow, 
 between the peaks. On the highest is a building 28 ft by 33 ft inside ; 
 having two apartments, in the lower of which is a recess, regarded as the 
 
 23 tomb of A. (Scene from summit, S. S. P. 87.) . . . lord spaJce. A most 
 affecting preparation for a most solemn event. . . . Moses . Aaron, two old 
 men. Brothers. M. 119, A. 122 years of age. . . . in . Hor, in view of, 
 
 24 or on borders of. ... gathered . people, i. e. shall die. Mis people were 
 those who had gone home, not those on the march. They are our people. 
 Our home is with them, with others we are as strangers. . . . because (iv. 
 27, marg. ; Deut. xxxii. 50). " Time hastened by Divine displeasure, manner 
 arranged in tenderness of love, to do him honour at the close of his earthly 
 
 25 service " (P. C. 101). . . . his son. To witness his father's death, and re- 
 
 26 ceive the insignia of the ofiice he left. . . . strip . garments, and of the 
 priesthood also. Not so our High Priest (see Heb. vii. 23, 24 ; viii. 1). 
 gathered, ^-c. If " gathered to his people " meant simply " he shall die," 
 it would hardly be added, " and he shall die there." It meant, he shall go 
 home to the faithful departed, and in order to this he must die (for see 1 
 
 27 Cor. XV. 50). . . . Moses did. In duties painful or pleasant, he obeyed God. 
 
 28 stripped. He must join his people as a human brother, not as a priest. 
 Such a priest not needed whither he was going. . . . came doivn, Eleazar 
 to enter upon his new duties; Moses soon to climb another mt, and be 
 
 29 gathered to his people. . . . mourned, as they well might. A great man 
 was lost to Israel. . . . even all. For each had lost a priest. 
 
 Jesus our Priest for ever lives. 
 To plead for us above ; 
 
 Jesus our King for ever gives 
 The blessings of his love. 
 
 ' God hath pronounced a firm decree. 
 Nor changes what he swore :— 
 
 Eternal shall thy priesthood be, 
 When Aaron is no more."—{TP'atts.] 
 
(Analysis.) death of aaeon. Less. 75. 151 
 
 Time — Warning — Place — Circumstances — Characteristics. 
 
 I. The time. In the 40th year of the wanderings. A very important 
 year in the histoiy of Israel. Year of death also of Miriam and of 
 Moses. (Year of the fiery serpents ; of the battles of Jahaz and 
 Edrei ; of Balak and Balaam.) Dates that mark formation of new 
 or severance of old friendships, always important. In about the 
 123-4 of Aaron's life. A long and eventful life. And yet, though 
 his life was long, — (1.) His death was hastened by sin. How often 
 should we discover this to be the case if we knew all. ■ Eeligion the 
 best life-preserver. (2.) His death overtook him in the midst of 
 work. Israel not yet in the promised land. Aaron to leave it on 
 the borders. Death often calls men away from unfinished work. 
 
 II. The WAEXESTGr. Many pass away without any warning. Duty of 
 being always ready. In this case, a solemn intimation that the time 
 
 ' appointed had come. It was kindly framed. " Gathered unto his 
 people." An old man's best friends — Ms people — are mostly in the 
 better world. Aaron invited to join his people : the great ones 
 amongst whom he ranked. ITie chiefs of the nation. Abraham 
 also went to Ms fathers (Gen. xv. 15). 
 
 III. The place. A mountain. Hor, the mountain. Eeminds us that 
 the good man in death is in death lifted up above the world ; and 
 that, as Aaron at that time, he dies in view of the Church below and 
 the Church above. Israel around, and the promised land before him. 
 Men have raised a monimaent on the mountain ; but Hor is the true 
 monument. Hor, a symbol as well as a sepulchre. Stands out of 
 the plain with its peak heavenward, like Aaron from among men. 
 
 IV. The circumstan^ces. Toilsomely and calmly ascends the hill to be 
 gathered to his fathers. The old man climbing the last of life's hills. 
 The last stage a rugged one. His brother and his son with him. 
 Has his robe taken off, and sees them placed by his aged brother on 
 his son, and dies in " the sight of all the congregation." 
 
 " This is the time for death. 
 
 When all around is peace ; 
 Calmly to yield the weary breath. 
 
 From sin and suffering cease : 
 Think of heaven's bliss, and give the sign 
 To parting friends — such death be mine I"— (Montgomery.) 
 
 V. The characteristics. A death, — (1.) Hastened by sin. (2.) Clos- 
 ing all earthly offices and distinctions. (3.) Heralded by solemn 
 intimations. (4.) Sweetened by presence of friends. 
 
 Learn — 
 
 I. A good man in dying is gathered to his people. 
 
 II. Seek to live on the borders of heaven that we may die in view of 
 the promised land. 
 
 III. Endeavour to do what we have to do while it is caUed to-day. 
 
152 Less. 76. THE brazen serpent. (Mies.) 
 
 B.C. 1452. Num. xxi. 4 — 9 
 
 4 journeyed, after their mourning of 30 days for Aaron were ended. . . . mt 
 Eor, around the base of which they were encamped (xx. 22, 23, 27 ; 
 xxxiii. 41). ... way . Red Sea (xiv. 25 ; Deut. i. 40). A glance at the 
 map will explain this. From mt Hor to gulf of Akabah (Elanitic gulf 
 of Red Sea) there extends from N. to S. the valley of Arabah. The Is- 
 raelites were encamped at the N'.W. extremity. Edom extended along the 
 E. and N.E. of this valley. Not being permitted to cross the N. end of 
 Arabah and then pass through Edom, they were compelled to journey S. 
 down the valley, then E., and so round Edom till they reached the Jordan. 
 compass, journey circuitously (xx. 18, 21 ; Deut. ii. 5, 8 ; Jud. xi. 18). 
 soul, life, spirits, kc. (xxxii. 7, 9 ; Ex. vi. 9 ; Ac. xiv. 22 ; 1 Thess. iii. 3, 4). 
 discouraged, grieved. It was longer and rougher than they expected. 
 
 5 people spake, as usual (xi. 1, 6 ; xiv. 1, 4 ; xvi. 13, 14, 41 ; xvii. 12; Ex. 
 xiv. 11 ; XV. 24; xvi. 2, 3, 7, 8 ; xvii. 2, 3; Ps. Ixviii. 6; Ixxviii. 9). 
 to die. It was always that they might die in the wilderness, that Moses 
 brought them from Egypt, when things went wrong. . . . bread, i, e.^ no 
 food. . . . water, no drinkable water. " It is, on the whole, a horrible 
 desert, with a loose sandy soil, and drifts of granite and other stones, where 
 terrible sand-storms sometimes arise from the neighbourhood of the Red Sea" 
 {K. D. iii. 139). ... light bread, manna. 
 
 6 Jiery serpents. Species of serpent or snake uncertain. Might be the wek 
 snake, from 7 to 13 ft long. Schlegel saw one of 20 ft, called in India 
 the bora. The word saraph, here trans, fiery, is used by Isaiah (xiv. 29) 
 to denote a kind of cockatrice (" out of the serpent's — nahash — root shall 
 come forth a cockatrice, and his fruit shall be a fiery flying serpent — sa- 
 raph"). The word fiery may mean the burning and fatal effects of its 
 poison. . . . bit . people. In the front of the upper jaw of venomotis snakes 
 are two teeth, much longer than the rest, called fangs. At the root 
 of these are glands in which the poison is secreted. When the snake is 
 enraged, these fangs, which at other times fold back upon the roof of the 
 mouth, are projected downwards. A groove, extending from root to point, 
 conducts the venom from the gland into the wound. Mixing there with 
 the blood, it soon circulates and causes death. 
 
 7 to Ifoses, against whom they had murmured. . . . simied : they only make 
 confession in their sufi'ering. . . . pray : they had much evidence of his 
 willingness to intercede, and his power in prayer. . . . and Moses, being for- 
 giving and loving, . . . prayed, at their request. . . . people^ who had so 
 repeatedly ill-used him. 
 
 8 Lord said. In his reply famishing a wonderful type of the Lord Jesus 
 Christ. . . . maJce . Jiery serpent, the image of one. . . . set . pole. Let it 
 be elevated, that all may see it, who will look. . . . every one, notwithstand- 
 ing his age, rank, station. . . . bitten ; whether just bitten, or near death. 
 hoketh, all that a dying man can do. . . . live, notwithstanding the apparent 
 hopelessness of his state. 
 
 9 of brass (2 Ki. xviii. 4 ; Jo. iii. 14, 15 ; xii. 32; Rom. viii. 3 ; 2 Cor. v. 
 21). ... when . beheld (Isa. xiv. 22 ; Zech. xii. 10 ; Jo. i. 29 ; Heb. xii. 
 2 ; 1 Jo. iii. 8). . . . he lived (Jo. vi. 40 ; Rom. i. 17 ; v. 20, 21). 
 
 2). B. N. S. ii. 134, 438. E. D. B. I. ii. 201. R. B. R. (Arabah), i. 250 ; 
 ii. 599, 600. K. D. iii. 138. S. S. P. 5, 85, 92. S. J. C. i. 184. 
 
{Analysis.) THE beazen seepent. Less. 76. 153 
 
 A T}'pe of Christ. (Com. Num. xxi. 9 with Jo. iii. 14, 15.) 
 
 {Introduction.') Sketch the scene : wide-extended plain, dotted with 
 tents, belted by mountains. Day breaking. The manna, and the loath- 
 ing. A cry is heard. It is re-echoed from other parts of the camp. 
 The sei'jyents ! They creep from fissures in the hard ground, and clefts in 
 the rocks. Crawl to the couch where the infant is sleeping, coil around 
 the limbs of stalwart men and helpless women ; and leave the death- 
 wound behind. Moses intercedes. The brazen serpent. The command, 
 " Looh ; " the promise, " Live.'''' " As Moses," &c. 
 
 I. As Moses lifted up the brazen serpent by Divine command, so also 
 was it by Divine appointment that the Son of man was lifted up. 
 People hopeless and helpless. Could not destroy the fiery sei-pents, nor 
 discover antidote to the poison. Could they have discovered some 
 expedient, they could not resolve that a look should be followed by 
 a cure. But God could devise, and resolve all that was needed. 
 So loved the world, &;c., that whosoever helieveth, &c. He alone 
 had the right to make faith the condition of the cure, and the power 
 to -udll that a cure should follow faith. 
 II. As Moses lifted up the brazen serpent at a time of great emergency, 
 so also was the Son of man lifted up in the world's extremity. 
 People despairing, dying. None to save. So with the world. 
 False philosophy, licentious poetry, &c., &c., the numerous progeny 
 of the old serpent, had infused their poison into the life's blood of 
 the race. The world was never worse than when Christ came. It 
 was when learning, &c., had exhausted their power, and art had 
 reached its highest forms of beauty, and failed to refine and elevate. 
 The lame man at the beautiful gate, a suggestive picture. Kom. i. is 
 a hint of the times. Those who would laiow more, may study the 
 history of the period. 
 III. As Moses lifted up the brazen serpent that whoever looked might 
 live, so also was the Son of man lifted up that whosoever, &c. 
 Simple acts. Looking, believing. Looking was all that the dying 
 could do. The cure was immediate. Did not merely begin to get 
 better. None could explain liow it was. Those who were bitten, 
 and wanted to live, were not so foolish as to wait that they might 
 understand how looking operated, before they looked. They looked 
 first, and at once. And if they did not understand how it was after- 
 wards, they knew they were cured. Like the blind man, " one thing 
 I know," but " horn he hath opened mine eyes I know not." How 
 should he ? He was blind and could not see. The sincere seeker 
 of salvation will not wait till he understands the philosophy of faith. 
 He will pray for faith, and believe and be saved, 
 Leaen — I. The world lieth in the wicked one. 
 II. Grod has devised a remedy. 
 III. Men at the last extremity may be saved. 
 rV. Simple faith in Christ all that is needed. 
 V. Believe in the Lord Jesus Christ, and thou shalt be saved. 
 
 7* 
 
154: Less. 77. balaaii's joueney. (Notes.) 
 
 B.C. 1451. Num. xxii. 15 — 41 
 
 15 £alak (= emptier, spoiler), S, of Zippor; K. of Moab (Xmn. xxii. xxiv. ; 
 Josh. xxiv. 9 ; Jud. xi. 25 ; Mic. vi. 5 ; Rev. ii. 14). . . . a(/ain. Hence 
 his eagerness. He was superstitious. Believed more in Balaam's power 
 than in his own forces (xxiv. 9 ; Jud. xi. 25). ... more, in number. . . . 
 honourable. The king would do the prophet any homage to procure hia 
 
 16 aid. . . . Balaam (= foreigner), S. of Beor (Bosor, 2 Pet, ii. 15) ; dwelt at 
 Pethor, in Mesopotamia {v. 5 ; Deut. xxiii. 4), prob. nr. Bashan {Jour. Sac. 
 Lit. Jan. 1852, 384-6) ; a worldly-minded soothsayer (Josh. xiii. 22). Not 
 unwilling to serve God, but willing at the same time to serve man for a 
 reward. . . . nothing, for what was sufficient to counterbalance a king's 
 
 17 command } (Matt. vi. 24). . . .promote. Balak was in a frenzy of fear («?. 
 3). ... curse. It was then believed that some had the power to devote, 
 
 18 by the aid of their gods, whole armies to destruction. . . . cannot go, ^c. 
 Because he dared not. He loved Balak for the wage's sake ; God loved 
 
 19 Israel for His name's sake. . . . tarry, ^-c. He already knew the mind of 
 God {v. 12). He could hardly hope to alter that. Prob. this was a ruse to 
 obtain better and more definite conditions. Balak's promise was vague. 
 
 20 rise tip. A command that suited his pliable conscience. . . . yet . word, S^c, 
 an assurance that must have perplexed him. How to please God and man ! 
 
 22 a7}ger . went, that he went so eagerly, and for such a purpose as God saw 
 
 23 was in his heart. . . . ass saw, God opened the ass's eyes, and closed the 
 prophet's (Job xii. 7). ... turned aside, more sensible than his rider. . . . 
 
 24 smote. In his blindness not even an angel should stop him. . . . in . path, 
 25,26 a second time. . . . the wall, to pass the angel. . . . went further, third 
 
 27 time. . . .fell down, with fear. . . . anger kindled, should rather have in- 
 ferred that providence was in the way (Prov. xiv. 16 ; xxvii. 3, 4). ... 
 
 28 Lord . mouth. He who had opened her eyes, and closed the prophet's, 
 
 29 could surely do this. {See marg. ofBagster's (Jomp. Bib.) . . . said, his wrath 
 
 30 overcoming his wonder. . . . wont . so, and therefore is not my conduct to 
 
 31 be explained on other grounds than my stupidity? . . . bowed .fell. His 
 
 32 conscience smote him, and he feared the sword. . . . perverse. Balaam evi- 
 dently intended to evade speaking the word of God, and to secure the re- 
 
 33 wards of divination. . . . unless, she that you wanted to slay has saved 
 
 34 your life. . . . sinned for, ^-c. Sin the cause of much ignorance (Jo. vii. 
 17 ; Jas. iv. 17). . . . if . displease. He feared the sword. Did not think 
 of displeasing God, till it was in sight. The manner of many men. . . . 
 
 So only . word. This reply discloses Balaam's intention, and explains God's 
 anger with him for going {v. 22) after commanding him to go {v. 20) . ... 
 so . went, in this way, with such incidents, purposes, instructions. . . . 
 
 36 vjent . meet. Doing him homage, and believing the kingdom Avould be 
 delivered. City, prob. Arder. . . . Moab, S. part of high table-land on E. of 
 Dead Sea. . . . Arnon {= noisy stream), N. of Moab (xxi. 13), the bound- 
 ary between the Amorites and Moabites. Now el-Mojeb. Flows into D. 
 
 37 Sea. . . . did . not. He at first expostulated for delay. He had afterwards 
 (xxiii. 11) to regret that he had come at all. . . . honour, which, with 
 
 38 wealth, was what Balaam wanted. . . . power : but for the angel he would 
 not have admitted this weakness. . . . word . speak, and Balak must take 
 
 39 the consequences, and Balaam forfeit honour and wealth. . . . Kirjath-hu- 
 zoth {= city of streets) ; prob. Rabbath-Moab, now Rabba ; ancient capital 
 
 40 of Moab. . , . offered, to his gods (Chemosh godof Moab). . . . sent, Balaair, 
 
 41 not present at this sacrifice. . . . high . Baal, prob. Bamoth (xxi. 19, 20). 
 
{Analysis.) BALAAM'S jourxey. Less. 77. 155 
 
 Purpose — Rebuke — Prophecy. 
 
 I. His PTTRPOSE in going. To secure the rewards of divination. 
 Balaam a great soothsayer dwelling in the neighbourhood of Moab. 
 Even he not unobserved of God. Had probably some knowledge of 
 the histoiy of Israel. Knew not how far his art might prevail 
 against such a people. Professes {v. 8) that he will attend to what 
 the Lord shall say. A matter of surprise, most likely, to him that 
 the Lord did speak to him. Is now torn by opposite feelings. A 
 wish to serve the king and enrich himself, on the one hand ; and, on 
 the other, a fear of the mysterious Being who has charged him. At 
 length obtains permission to go, but under restraint. Evidently 
 thinks to evade the command. 
 
 II. His eebuke by the way. The dumb ass forbade the madness of 
 the prophet. Madness of the man who thinks to thwart the will of 
 God. Some doubt the possibility of the miracle. "With God all 
 things are possible. " Even the heathen did not think such things 
 beyond the power of their deities. Of animate and inanimate things 
 receiving for a short time the gift of speech the heathen mythology 
 is full. Witness the ass of Silenus ; the ram of Phryxus ; the bull of 
 Europa ; the lamb in Egyi^t, in the reign of Boccaris ; the elephant 
 of Porus ; and the horses of Achilles and Adrastus, &;c., &c." Balaam's 
 fear overcomes his intention. He will speak what is given to him. 
 
 III. His prophecy at the end. (Num. xxiii. xxiv. 
 
 " He watch'd till morning's ray 
 
 On lake and meadow lay, 
 And willow-shaded streams, that silent sweep 
 
 Around the lianner'd Inies, 
 
 Where by their several signs 
 The desert-wearied tribes in sight of Canaan sleep. 
 
 He watch'd till knowledge came 
 
 Upon his soul like flame, 
 Not of those magic fires at random caught ; 
 
 But true prophetic light 
 
 Flash'd o'er him, high and bright, 
 Flash'd once, and died away, and left his darken'd thought. 
 
 And can he choose but fear, 
 
 Who feels his God so near. 
 That when he fain would curse, his powerless tongue 
 
 In blessing only moves ?— 
 
 Alas ! the world he loves 
 Too close around his heart her tangling veil hath flung. 
 
 Sceptre and Star divine, 
 
 Who in Thine inmost shrine 
 Hast made us worshippers, O claim Tliiue own ; 
 
 More than Thy seers we know— 
 
 O teach our love to grow 
 Up to thy heavenly light, and reap what thou ha.5t sown."— (STeSfe.) 
 
 Leaen — 
 
 I. Bad men are overruled by God. 
 II. He is truly blest whom God blesses. 
 
 III. Have we seen the Day-star, and come to the brightness of His rising? 
 
Fields and vineyards. 
 
 
 Suburbs. 
 
 |City.| 
 
 1000 cubits. 
 
 
 
 2000 cubits. 
 
 
 156 Less. 78. cities of eefuge. (^Notes.) 
 
 B.C. 1451. Num. XXXV. 9—34. 
 
 10 TVJien : a prospective law. Some other laws 
 passed in the wilderness came first into opera- 
 
 11 tion after they had entered Canaan. . . . slayer. 
 " As the Goel, or kinsman, had a right to avenge 
 the death of his relative by slaying the murder- 
 er wherever he found him, the appointment of 
 these cities was a humane institution for the 
 protection of the involuntary homicide." . . . 
 unaivares^ Heb. by error {v. 22, 23 ; Ex. xxi. /-p i • 
 
 12 13 ; Deut. iv. 42 ; xix. 4, 5). . . . avenger (Gen. (J^xplams vv. 2—5.) 
 iv. 14 ; xxvii. 45 ; v. 19, 25—27 ; Deut. xix. 6 ; Jos. xx. 3 ; vi. 9 ; 2 
 Sam. xiv. 7). ... until^ and then he shall have a fair trial (Deut. xix. 
 
 13 11, 12; Jos. XX. 4 — 6). . . . six, sufficient in number, convenient in situ- 
 ation, belonging to Levites who might be supposed to have the greater re- 
 gard for religion and justice, and that the offender might connect his de- 
 
 14 liverance with religion and God (com. Heb. vi. 8). ... three cities (Deut. 
 iv. 41 — 43) : (1.) Bezer (= ore of precious metal), in country of Eeuben, S. 
 E. of Heshbon, nr. ruins of Um-er-Rusas. (2. ) Ramoth Gilead ( = heights 
 of G.), xio-vf es-Salt (?). In country of Gad. (3.) Golan ( = exile), in country 
 of half-tribe of Manasseh. In centre of mod. Gaulanitis; and prob. now 
 Nimr el-Jaulan. . . . this side. These 3 were E. of Jordan. . . . three 
 cities . Canaan (Jos. xx. 7 — 9.) (4.) Kedesh^(= sanctuary), in territory of 
 Naphtali. Now Xiides, 4 m. fromL. Merom, inmidstof which many ruins. 
 (5.) Shechem (= shoulder-blade). Now Nablous (less. 11. T. Z. B. 473-4 ; 
 a D. iV. T. 20 ; S. S. P. 233-5) ; in territory of Ephraim. (6.) Kirjath- 
 arba (less. 20), in territory of Judah. These three were on "W. side of 
 
 15 Jordan. . . . refuge, place of safety (Ps. xlvi. 1). ... children . stranger . 
 sojourner, dictated not by love of nationality, but common justice and hu- 
 manity. . . . unawares. This would have to be afterwards proved. . . . 
 
 16 And. Now, murder and manslaughter are distinguished. . . . ?/, in the trial 
 following the flight to the city, . . . he smite, it be proved that he did so 
 and that he caused death with iroji {v. 16), or stone {v. 17), or wood (v. 18). 
 2nit . death, as a murderer. . . . hatred. Here cases of meditated murder are 
 
 20,21 severally supposed. . . . laying . wait, as a secret assassin. . . . enmity, 
 
 22 envy, and the like. . . . But. Here cases of sudden provocation and unpre- 
 meditated killing are supposed. . . . without enmity, the death be therefore 
 
 23 unintended. . , . without . wait, unpremeditated. . . . Or. Cases of accident 
 are here supposed. . . . seeing not, as a builder casting a stone, and uninten- 
 tionally killing a wayfarer. . . . harm. Not even wishing to injure him. 
 
 24 congregation, of judges and witness. . . .judgments, ace. to manner and 
 
 25 intention as proved in evidence. . . . deliver, if they acquit him of murder. 
 to . city, to be at large therein. . . . abide . it. Even he who has acci- 
 dentally slain a man, shall be thus marked for his carelessness. . . . unto . 
 
 26 death, ^-c. An uncertain time. . . . come ivithotct: he comes beyond the 
 
 27 protection of law. . . . revenger, the relative of the slain person. . . . 
 
 28 Because, as a punishment for carelessness. , . . slayer . return, the avenger 
 
 29 having no right to molest him. . . . generations . dtvellings, from age to 
 
 30 age, through all the land. . . . witnesses (Deut. xvii. 6, 7 ; xix. 15 ; Matt, 
 xviii. 16 ; Jo. viii. 18 ; 2 Cor. xiii. 1 ; Heb. x. 28 ; C. B. K T. 194). . . . 
 
 31 one . not, the charge shall be clearly proved. . . . no satisfaction : neither 
 the avenger nor the judge shall receive a bribe. 
 
(Analysis.) cities op refuge. Less. 78. 157 
 
 Texts — Purpose — Situation — Levitical Cities. 
 
 Texts concerning- cities op refuge. Purpose of (Ex. xxi. 13 ; 
 Num. XXXV. 11 ; Jos. xx. 3). Names of (Deut. iv 41 — 43 ; Jos. xx. 
 7, 8). Easy of access (Deut. xix. 3 ; Isa. Ixii. \Q)for all manslayers 
 (Jos. XX. 4); even strangers, &c. (Nu. xxxv. 5), who were put on trial 
 (v. 12, 24). Only safe inside (v. 26, 27). 3Ivst stay till high 
 priesVs death (vv. 25, 28). No asylum after trial to murderers 
 (Ex. xxi. 14). III. of Christ (Ps. xci. 2 ; Isa. xxv. 4) ; of hope of 
 the gospel (Heb. vi. 18) ; of way to Christ (Isa. xxxv. 8 ; Jo. xiv. 6). 
 I. Purpose. To avenge the death of a person slain, an old custom in 
 the days of Moses. Peculiar to the East. " To the fourth genera- 
 tion among the Bedouins, the lineal desc. of a murdered man is to 
 this day charged with duty of avenging blood " {S. J. C. i. 170). 
 " The Goel (redeemer) of the Heb. is the Tair (survivor) of the Arab " 
 [Michaelis, Laws of Moses, art. 131). Open to abuse. Revenge 
 fostered. "Wrong man or innocent man might be killed. This law 
 of Moses restrained this custom (as his law of slavery also restrained 
 an existing custom, less. 68). Proclaimed sanctity of justice as well 
 as of life. The avenger, heated by passion, should not \>q judge as 
 well as executioner. The guilty should have time for thought, re- 
 pentance, not die in his sins. The avenger saved from after-remorse. 
 The sentence of others should acquit him of blood-thirstiness. 
 II. Situation. Three, each side Jordan. Each therefore commanded 
 a large area. About equal distances fi'om each other. The fugitive 
 not to be hindered by the river ; he would find a city of E. on his 
 side Jordan, and not far away. Facility for flight secured by pre- 
 pared roads (De. xix. 3). The fugitive had only to keep the road. 
 Thus, to Lot, Zoar was a city of refuge. To us Christ is a refuge, 
 and always near. 
 
 Jesus, refuge of my soul. 
 
 Let me to thy bosom fly. 
 While the nearer waters roll, 
 
 While the tempest still is high. 
 Hide me, O my Saviour, hide. 
 
 Till the storm of life be past : 
 Safe into the haven guide : 
 
 O receive my soul at last. 
 
 Other refuge have I none ; 
 
 Hangs my helpless soul on thee : 
 Leave, ah ! leave me not alone, 
 
 Still support and comfort me. 
 All my trust on thee is stay'd ; 
 
 All my help from thee I bring ; 
 Cover my defenceless head 
 
 With the shadow of thy wing." 
 
 {C. Wesley.) 
 
 III. Levitical cities. Thus teaching justice and mercy, by associating 
 the preservation of law and life with the will of God. The death 
 of the H. Priest the signal of liberty to the captive. We have life 
 and liberty by the death of Christ. Having, then, one H. Priest who 
 ever liveth to intercede for us, we have life more abundantly, and 
 rejoice in the glorious liberty of the sons of God. 
 
 Learn — 
 
 I. To respect human life, and all its belongings. 
 II. To adore the mercy of God. 
 
 III. To flee for refuge to the Hope set before us. 
 
158 Less. 79. MOSES' SUCCESSOK. {Notes:) 
 
 B.C. 1451. Deut. xxxi. 1—23. 
 
 1,2 Moses, like a faithful servant making provision for the future. . . . fiun- 
 dred and twenty years : a lon^ life, of which he had spent 40 years in Egypt 
 (Ac. vii. 20, 23), 40 in Midian (Ac. vii. 29, 30), and 40 in the wilderness. 
 He lived just as long as Noah was preparing the ark. . . . go out . in^ i. e. 
 undertake the conduct of affairs. . . . also . said (Num. xx. 12; Ac. xx. 
 
 3 25; 2 Pet. i. 13, 14). ... Lord . God, thy help in the past. . . . before 
 thee, shall he thy help in the future. . . . nations, whom you have feared 
 for their numher and resources. . . . possess, their land. . . . Joshua. You 
 once needed a lawgiver, God gave you Moses ; you now need a general, and 
 
 4 he has raised up Joshua. . . . them, those nations. . . . Sihon . Og (Num. 
 
 5 xxi. 21—35 ; K. D. B. I. ii. 205). . . . before .face. You shall see their 
 total overthrow. . . . according, not to your will, and make unholy alliances 
 
 6 (Ex. xxiii. 32, 33 ; Num. xxiii. 52 — 56). . . . Be strong, in the Lord, not 
 your own strength, . . . courage. God fighteth for you. . . . He . go, not 
 simply Joshua. . . .fail, forget. . . .forsake, leave you to yourselves. . . . 
 
 7 Moses, having thus exhorted and prepared the people. . . . sight . Israel, 
 ace. to command of God (Num. xxvii. 18 — 23). That the public charge 
 might be more binding than a private one, and that the people might wit- 
 ness his appointment. . . . Lord stvorn. Let his promise give thee confi- 
 
 8 dence. . . . thou . cause, as God's servant in my place. . . . with thee, you 
 
 9 are not alone. . . . this laio. The moral and ceremonial law. . . . priests, 
 10 who would attend to it as a law from God. . . . year . release (xv. 1, &c.). 
 11,12 2)lace . choose (xii. 5). Jerusalem not known to Moses. . . . women. 
 
 Another hint, among many, of Divine recognition of right position of 
 woman, and her equality with man. . . . children : such being their privilege 
 
 13 their duty is plain, and related, v. 13. ... that . children (vi. 7 ; xi. 2 ; 
 Ps. Ixxviii. 4 ; Prov. xxii. 6 ; Eph. vi. 4). ... not . known, by experience, 
 i. e. coming generations. . . . and . Lord, after these matters were done. 
 
 14 days . die : true of all men. . . . /. charge. "What this charge was does not 
 appear ; unless it was that in v. 23, which though given by Moses was 
 
 16 delivered in the Divine presence, and so confirmed. . . . sleep . fathers 
 (Gen. XXV. 8 ; 2 Sam. vii. 12 ; Is. Ivii. 2 ; Ac. xiii. 36). . . . people will: 
 a sad prophecy of the future conduct of a people for whom so much had 
 
 17 been done. . . . Then. Divine anger and justice as certain as human trans- 
 gression. . . . befall, Heb. find them, *' Be sure your sin will find you 
 
 18,19 out." . . . hide .face, withdraw approbation and protection. . . . this 
 song (xxxii. 1 — 43). . . . witness, a constant remembrance of His mercy 
 
 20 and their sin. . . . waxen fat (Neh. ix. 25, 26), increased in wealth, become 
 
 21 proud and self-suflGlcient. . . . song . tvitness. Being sung by the children it 
 would bring its allusions vividly before their minds, and stir their con- 
 sciences. . . . even now : and yet, knowing how they would treat him, how 
 
 22 merciful he still is to them. . . . Moses therefore, at God's command, and 
 
 23 for this purpose. . , , Joshua . charge, a solemn injunction. Coming with 
 all the weight of an old man's last words, and with Divine authority. . . . 
 and said, repeating what he had said before in the sight of Israel, but now 
 in the presence of God. Thus all Israel and God were witnesses to this 
 solemn charge. Joshua seems never to have forgotten it. It influenced 
 him all through his life. He was henceforth strong in the Lord ; of good 
 courage in the face of all dangers ; and he did bring the people into the 
 promised land. Thus he discharged his duty, and God fulfilled his word, 
 
 K. L. B. L ii, 236. K. D. iii. 455. S. J. C. i, 139, 225, 227, 228, 242, 271. 
 
.(^Analysis.) 
 
 MOSES'S SUCCESSOK. 
 
 Less. 79. 159 
 
 The Situation— the "Work to be Done — the Man for the Work. 
 
 I. The situation. Israel, at the end of 40 years' wandering, at last 
 on the confines of Palestine. They had been led all this way by 
 one man. A mob of fugitive slaves had been organized into a 
 nation. Civil and ecclesiastical laws had been given. A system 
 had been formed, out of which was to be developed the greatness of 
 the people in the future. Their confidence in Moses had increased 
 as by many proofs they had been taught that God was with him. 
 They naturally looked up to him. At this crisis Moses died. Now, 
 who should help them to the end ? Hitherto the work had been one 
 of consolidation ; in the future it would be defence and conquest. 
 God was sufiicient for them. 
 II. The work to be done. To conquer their future country. At 
 this time inhabited by many of the most warlike tribes in the world. 
 Tribes dwelling in fenced cities, who knew the country, who were 
 used to war, who had warlike implements (chariots, Szc), who were 
 fighting for their hearths and homes. The man for the fo7'mer, not 
 the man for this work, judging of human fitness from a human stand- 
 point. By constant miracles, any instruments might be employed. 
 But the people must be trained to be self-reliant, and not to con- 
 stantly look out for wonders. Miracles at beginning and all through 
 the life of Moses. Not ceased yet, but became fewer in number. 
 Life in the wilderness sustained by a daily miracle. Now to result 
 from personal endeavour. 
 
 The voice that from the glory came 
 
 To tell how Moses died unseen, 
 And waken Joshua's spear of flame 
 
 To victory on the mountains green: 
 Its trumpet tones are sounding still ; 
 
 Wlien kings or parents pass away, 
 They greet us with a cheering thrill 
 
 Of power and comfort in decay. 
 
 Behind the soft bright summer cloud 
 
 That mukes such haste to melt and die, 
 Our wistful gaze is oft allow'd 
 
 A glimpse of the unchanging sky. 
 Let storm and darkness do their worst ; 
 
 For the lost dream the heart may ache, 
 The heart may ache, but maynot burst: 
 
 Heaven will not leave thee nor forsake." 
 {Keble.) 
 
 Ill, The man for the work. Joshua. Had been long in training. 
 Already a leader in battle. Had defeated the Amalekites. The 
 people's confidence secured. Man of Divine choice. No mistake 
 such as might result from human election. Had been trained under 
 the eye of Moses. Was his friend and companion. His heart 
 thoroughly bound up with the interests of the people. He was brave, 
 true, believing. Never daunted by difficulties. One of the most 
 illustrious of Old Testament worthies. 
 
 Learn— 
 
 I. Gratefully to review the past of our life. 
 II. Not to be cast down by present perplexities. 
 III. Trust in God for the future. " Nothing shall hai-m," Sec. 
 IV. He who knows what things we have need of, can provide for every 
 emergency. 
 
160 Less. 80. DEATH OF MOSES. {Notes.) 
 
 B.C. 1451. Deut. xxxiv. 1—12. 
 
 1 plains . Moab. M. comprised 3 div. : (a.) ' country' or ^Jield' of M. (Ruth i. 
 1, 2, 6), S. of the Arnon. {b.) ' land' of M. (Deut. i. 5), open country, opp. 
 Jericho, (c.) the ' plains ' of M. (Num. xxii. 1), in the Jordan, sunk valley. 
 mt Nebo (= interpreter), opposite Jericho. In all prohability a spur or 
 summit of the ridge of Pisgah, and part of the Abarim chain (xxxii. 49 ; 
 Num. xxi. 20). Lofty ; commanded extensive views over Palestine. . . . 
 Fisgah. Abarim, Nebo, Pisgah, are so connected, as to cause perplexity 
 (com. xxxii. 49 with xxxiv. 1). "We may conclude : {a.) that Abarim was 
 the name of a range or group of mts ; {b.) that Nebo was one of the peaks in 
 that range ; (c.) and \hai Pisgah was = Abarim, or an isolated peak. Prob. 
 Pisgah, like Abarim, was a name of the range. . . . shewed. For description 
 of this wonderful view see S. J. C. i. 196-8. His vision swept the 
 greater part of Palestine both W. and E. of Jordan. He saw the cities, 
 hills, plains, and rivers of the land of promise. Standing with his face to 
 the W., ... Gilead was on the right. . . . Ban, far away in front (past 
 
 2 Jericho and Jerusalem), on the borders of the M. Sea. . . . Naphtali, much 
 farther to the right than Gilead. . . . Ephraitn . Manasseh, opp. but to the 
 
 3 right of Dan. . . . Judah, across the D. Sea to the left. . . . vallet/ . Jericho^ 
 straight before him, in the tribe of Benjamin. . . . palm trees {€. B. N. T, 
 
 4 112, 152). . . . Zoar. Far to the left across the D. Sea. . . . This . land, 
 so fair, extensive, fruitful. . . . I sware (Gen.xii. 7 ; xiii. 15 ; xv. 18, 21 ; 
 xxvi. 6; xxviii. 13; Ps. cv. 9—11). I have never forgotten my word. 
 The people have prevented its earlier fulfilment. . . . to see it. That you 
 may know that you have not laboured in vain, but have conducted the people 
 to its borders. . . . not go over. In mercy, because of the wars that will 
 follow ; in judgment, because of thy sins (Deut. iii. 26, 27 ; Num. xx. 12). 
 
 5 servant . Lord. No higher title can be desired. Still the s. of God, in 
 death, as in life. . . . died. Moses changed his place, but not his company. 
 
 6 Death to him the day-break of eternal brightness. . . . land . Moab. It 
 matters more how than where one dies. . . . buried, see Jude 9 ; whence : 
 (a.) an angel superintended the burial of Moses, {b.) The father of lies, the 
 soul of INIoses being beyond his reach, desired to damage the living by 
 means of the body of Moses. Could he have disposed of that body, by 
 bringing about M. death in some other place, or by guiding Israel to the place 
 of sepulchre, there would have been a shrine more sacred, for many a^es, 
 than all others. Prob. M. would have been deified. And either pilgrim- 
 ages had been made to Nebo, or the body had been carried over Jordan, and 
 become an object of adoration in the Holy Land. . . . Beth-peor (= house 
 of P.) ; temple of P. dedicated to worship of Baal-peor (Deut. iii. 29 ; iv. 
 46 ; Jos. xiii. 20). ... no man knoweth. Satan's design frustrated. Men 
 
 7 saved from idolatry in this case. . . . not dim. Hence he could see the 
 " sweet fields beyond the swelling flood." . . . natural force, moxilyyi^om. 
 Did not die of mere decay, but by special will of God. Since God had 
 declared that he should not go over, it was a mercy to Israel that he should 
 die now and thus ; otherwise they had still longer tarried in the wilderness 
 
 8 till the outer man of M. perished by natural decay. . . . wept. He was 
 valued now that he was gone. The worth of blessings often estimated 
 
 9 when too late. . . . Moses' warlike successor. . . . of wisdom, which God 
 
 10 gave him for his special work. . . . arose not, till Jesus came (see and com. 
 xviii. 15 ; Ac. iii. 22—26 ; vii. 37 ; Matt. xvii.S— 5 ; Heb. iii. 5, 6). ... 
 
 1 1 signs, to instruct. . . . wonders, to excite attention. 
 
(Anahjsis.) DEATH OF MOSES. Less. 80. 161 
 
 Death — Burial — and Mourning for Moses. 
 
 I. The death of Moses. (1.) Close of a long and chequered life. 
 Three terms of 40 years each. The central period peaceful, domestic ; 
 separating two, each of which full of events. (2.) Close of a useful 
 life. Law-giver, leader, prophet of Israel. (3.) Close of life of 
 trial. Tried hy the people, by Egypt's king, by Zipporah. (4.) 
 Close of life in midst of strength. Eye undimmed. Strength of 
 manhood firm. (5.) Close of life in presence of iinfinished norky 
 and in full vie?v of promised land. A common case. Men labour, 
 but do not see the end of their labours. One sows, another reaps. 
 We enter into other men's labours. We inherit their successes, and 
 in our turn toil and sow for the future. Thus Cowley writes, whose 
 words, Macaulay {Essay on Bacon^ extends to the great English 
 philosopher, who 
 
 " Did on the very border stand 
 Of the blessed promised land ; 
 And from the mountain's top of his exalted wit 
 Saw it himself, and show'd us it ; 
 But life did never to one man allow 
 Time to discover worlds and conquer too." 
 
 II. The burial of Moses. Mysterious. God took it into his hands. 
 He cared for the dying, and since he could not suffer him to enter 
 the land of promise, he granted him the next best thing to it : — • 
 death in full view of it, with the peace of it in his o-^-n heart ; and 
 in the presence and with support of God. Precious in sight of Lord 
 is the death of his saints. He cared for the living. Would not have 
 them injured by any idolatry that the knowledge of Moses' sepulchre 
 might have occasioned. (See Jude 9.) Satan had often tried to 
 lead the people astray during the life of Moses. But Moses was the 
 great hindrance to his success. Now there would seem to be a 
 chance of success. He would begin at the verj^ grave of Moses. 
 Could not use the "body, any more than he could have the soul of 
 Moses. Now is baffled in whatever designs he might have, with or 
 hy means of the body of Moses. No man knoweth, &c., and Satan 
 not able to communicate a knowledge of the spot. 
 
 III. The motjrxixg for Moses. The people wept. They had often 
 scorned and rebelled. Now they realize their great loss. Death 
 removes our great men, and teachers, and then, see Ezek. xxxiii. 33. 
 Better to use Divine blessings wisely, than have to mourn their re- 
 moval, and have mixed with our grief at the loss, sorrows also at our 
 own misconduct. They were the occasion of that sin on account of 
 which Moses was hindered of entering the promised land. They 
 mourned over their injustice and sin when it was too late. It was 
 universal mourning for a public loss. Great men are public property. 
 All should honour them while they live, that their sorrow may be 
 pure when they die. 
 
 Learx — I. Let us work while it is called to-day. 
 II. God will take care of us after death, and raise us up at the last day. 
 
 III. Jesus is our prophet, how do we regard him ? 
 
162 Less. 81. passage of the Jordan. (Notes.) 
 
 B.C. 1451. Josh. iii. 1 — 17. 
 
 1 earli/ . morning. Prompt execution. A long day's important work needs 
 an early beginning-. The great men of old, who lived to serve God, were 
 early risers (Gen. xix. 27 ; xxi. 14 ; xxii. 3 ; xxviii. ; Ex. viii. 20 ; ix. 13 ; 
 xxiv. 4; xxxiv. 4; Josh. vii. 16 ; viii. 10; 1 Sam. xv. 12; xvii. 20; Job 
 i. 5 ; Mar. xvi. 2 ; Ac. v, 21, &c.) Ace. to Ussher, Wednesday, Ap. 28, 
 a.m. 2553. . . . Shittim (^acacias), W. of Jordan, and dis. ab. 7 or 8 ra. 
 {Bonar, Land of Promise^ 286). . . . Jordan (= floAving down), the R. of 
 Palestine. Euns direct from jS". to S. Length 160 m. Called by Arabs 
 el-Sharia. Eises in Anti-Libanus 12 m. N. of Ccesarea-Philippi {Banias). 27 
 m. from fountain, forms waters of Merom. 28 m. further it passes through. 
 S. of Galilee, and thence it flows S. into D. Sea. . . . lodged, encamped. 
 
 2 three days (i. 10, 11). ... officers, leaders. . . . tvent through, as Joshua's 
 
 3 messengers. . . . ark. God. God, rather than J., was the " captain of Israel's 
 host." . . . then, not before ; till then be patient. . . . after, with confi- 
 
 4 dence. Safety where God leads the way. . . . space, that it may be the 
 better seen, and no irreverent thronging. . . . two thousand cubifs= ab. 1000 
 yds = rather more than half a mile. . . . for . passed. And hence must 
 
 5 be taught " the right way." . . . Sanctify. By prayer and ceremonial puri- 
 fications, seek to be prepared for the manifestation of Divine mercy and 
 power in your behalf. . . . wonders, of which the passage of the J. would 
 
 6 be the first. . . . priests, whose duty this was. Not even J. had the hon- 
 
 7 our of leading the way. . . . before, in front and in sight of. . . . begin : for 
 what J. had done before was as notliing while Moses yet lived. . . . mag- 
 mfg, make thee great in the esteem and veneration of the people. . . . 
 knoiv, of a certainty. . . . was . Moses, a thing they could not really doubt. 
 with thee, believing which, they would have the greater confidence. . . . 
 
 8 stand . Jordan, without fear of the water. Safety where the ark is (Lam. 
 
 9 iii. 26). . . .words. God. Not wy words merely. A wonder to excite, 
 
 10 words to instruct. . . . Hereby, by this sign. . . . know : they might other- 
 wise have doubted. . . . living God, who has the lives of all in his hand ; 
 of his friends to preserve, and of enemies to destroy them. . . . among you, 
 and therefore ivith you, and against your foes. . . . without fail^ without 
 
 11 coming short of his word. . . . Canaanites (see opp. page). . . . Behold. 
 This is the sign. . . . passeth over. Showing God's purpose, making a path 
 through the river, which here was 20 yds across, deeper than a man's 
 height, and so rapid that none could smm against it. The time of this 
 passage was when the snows of Lebanon and Hermon melted, the current 
 
 12 at its greatest depth and strength. . . . tribe . man, showing that for all 
 tribes this wonder was wi'ought. These were to be close at hand, to see 
 the miracle, and tell the rest, and also, see iv. 2—9 {coin, with the 12 spies). 
 
 13 waters, i. e. S. of the ark. . . . cut off, divided from, and still flowing, shall 
 leave the bed of the river dry. . . . heap, on the N. of the ark. Otherwise 
 they would spread out and form a lake (see Isa. lix. 19 ; com. Ex. xiv. 22). 
 
 14 A great miracle. The river obeyed its maker. . . . came .pass, followed. 
 
 15 Jordan overfloxveth. God chose this time to make his power more manifest, 
 and so encourage the people at the very commencement. . . . above, from 
 
 16 the N. . . . rose, not being able to pass the ark. . . . of Adam = rQ^ earth, 
 30 m. from the place of crossing. Even so far was the accumulation of 
 waters perceptible ! . . . Zaretan (= cooling }), Zereda. Zeredathah (1 Ki. 
 xi. 26 ; 2 Ch. iv. 17), Zererath (Jud. vii. 22), Zartaneh (1 Ki. iv. 12), or 
 Zarthan (vii. 46), near Succoth, at the mouth of the river Jabbok. 
 
(Anahjsis.) PASSAGE OF THE JORDAN. Less. 81. 163 
 
 Canaanitish Tribes — the Time and Manner of the Passage. 
 
 Notes on the 7 Cajtaaxitish tribes. (1.) Canaanites (=low- 
 landers). In largest sense, comprised all the tribes desc. from Canaan, 
 the son of Ham (Gen. x. 15 — 18). Strictly the lowlanders, dwelling by- 
 sea, and near Jordan (Nu. xiii. 29) ; warlike (Jud. i. 27 — 33) ; used 
 chariots (iv. 2, 3) ; fenced cities (Nu. xiii. 28 ; De. vi. 10) ; commercial 
 people (Job xli, 6 ; Prov. xxxi. 24). (2.) HittUes desc. from Heth, son 
 of Canaan (Gen. x. 15 ; 1 Ch. i. 13). Time of Abraham in S. of land, as 
 Hebron (Gen. xxiii. 3—18). (3.) Hivltes (=villagers, or, ace. to some, 
 serpents), desc. from Ham (Gen. x. 17 ; 1 Ch. i. 15). Dwelt chiefly near 
 Jerusalem, and extended towards the N. ; inhabiting Gibeon, &c. (Jos. 
 ix. 7, 17). Crafty {ill. serpent), not very powerful. Blended with other 
 tribes. Called sometimes Amorites (Gen. xlviii. 22 ; 2 Sa. xxi. 2). (4.) 
 Perizzites (=villagers), with Canaanites, who seem to have lived in 
 fenced towns ; they seem sometimes to include all the inhabitants of the 
 land (Gen. xiii. 7 ; xxxiv. 30 ; Jud. i. 4, 5. Kalisch). (5.) GirgasMtes 
 (= dwelling in clayey or loamy soil). Locality not defined. Supposed 
 in central part of W. Palestine. (6.) Amorites (=mountaineers). Prob. 
 most numerous and powerful tribe. Sometimes seem to include all the 
 tribes (Gen. xv. 16 ; xlviii. 22 ; De. i. 20 ; Amos ii. 9, 10). (7.) Jehusites 
 (=:trodden down). Prob. small tribe, living in circumscribed territory 
 (Gen. XV. 21 ; Ex. iii. 8, 17), near Jerusalem (Nu. xiii. 29). Important 
 to note that these tribes were to be expelled not merely to fulfil a pro- 
 mise (Gen. xiii. 14, 15, 17) ; but also as an act of retributive justice (Gen. 
 XV. 13 — 16). Those who see only harshness in their sudden expulsion 
 should also consider the mercy that spared them so long. " It is of the 
 Lord's mercy that me are not consumed." Besides being idolatrous, 
 con-upt, and hopelessly vile ; they had themselves dispossessed the 
 Eephaim, Emim, Anakim, &c. They held the land by might, not by 
 right. TTiey were therefore expelled and finally destroyed, for two 
 reasons: — Because (1.) they had no right to the country. (2.) They 
 were corrupt. 
 
 I. The time. When the snows melting on Hermon, &c., caused the 
 river to be most wide and rapid. From S. of Galilee to D. Sea 
 only 60 miles. D. Sea 1000 feet below level of S. of Galilee. Hence 
 rapidity of current, and now swollen by melted snows. Jordan full 
 of rapids. Fall of river 17 feet in a mile. (Only one other river, 
 Sacramento in California, with greater fall.) Took Lieut. Lynch a 
 week to get down the J. in boats specially adapted by modern 
 science. Cannot be forded or crossed by swimming or on rafts. Cur- 
 rent would sweep them towards the D. Sea. The people of Jericho 
 and their allies did not dispute the passage. Prob. thought it would 
 not be attempted. Kegarded Jordan as a great natural defence of 
 their town. 
 XL The manner. Miraculous. No boats, rafts, or bridge. Only the 
 ark visible. But there was the great God who holds the water of 
 the sea in the hollow of his hand. All the people looking on. Twelve 
 selected witnesses. The ark enters the waters. Israel crosses safely. 
 
164 Less. 82. PALL OP jericho. {Notes.) 
 
 B.C. 1451. Josh. vi. 1 — 21. 
 
 1 straitly shut up = closely besieged (Heb. did shut up, and was shut up). 
 
 2 none . out . in. It was invested on all sides. . . .to Joshua, wbo was now 
 fully in the place of Moses. . . . see = know = be assured of. ... I have 
 given. They had yet to capture it But it was as good as done when the 
 Lord resolved it. ... Jericho (= a fragrant place. Here grew the sweet 
 smelling Henna (camphire, Cant. i. 14) and balm of Gilead (Gen. xliii. 11 ; 
 Jer. viii. 22 ; xlvi. 11) ; ab. 5 m. from the Jordan. Prob. founded soon 
 after the destruction of the cities of the plain ; and prob. by some who 
 lived near that disaster. Surrounded by palms (Deut. xxxiv. 3) ; com. 
 Josh. vi. 26 with 1 Ki. xvi. 34). ... king the)-eof (Deut. \ii. 24 ; Jud. xi. 
 
 3 24) , . . . ye . compass, march round. Never was a city so strangely taken. 
 Its capture, in such a way, fitted to fill the foe with consternation, and Is- 
 rael with courage. . . . once, and then rest. . . . six days. Each day 
 
 4 marching round and resting. . . . And. This shall be the manner of the 
 march. . . . seven. " The number 7 was among the Israelites the symbolic 
 seal of the covenant between God and their nation " {K. D. ; K. I). JB. I. 
 ii. 267 ; Hengstenberg ; P. C. i. 139). ... trumpets of ram s^ horns, Heb. 
 Jubilee trumpets, prob. made of horn or silver. Instead of the t. of war, 
 they sounded the t. of joy. . . . seven times, by which time all would be 
 wearied by so long a march ; and yet " the lame " shall " take the prey." 
 
 5 shall fall. This would be a great trial of faith. . . . straight . him. Hence 
 
 6 the city would be entered from all sides at once. . . . Joshua, having re- 
 
 7 ceived the command, immediately issued instructions to the priests. . . . 
 unto .people, instructing them as well as the priests. . . . armed (i. 14; 
 
 8 where the Heb. is " marshalled by five "), as a vanguard. . . . hadspoleny 
 
 9 full directions being given, the work began. . . . rereioard, rearguard, Heb. 
 10 gathering host. . . . until . day. Until the seventh day there was no noise, 
 
 save the tramp of the march and the blast of trumpets. Imagine the aston- 
 ishment and prob. the merriment also of the besieged, as they saw the sight 
 11,12 from their walls. . . . So, all things being ready, and understood. . . . early . 
 morning (less. 81). Those who love the service of God will try to make 
 
 13 the day long, for life is short, and days are few. . . . continually, marching 
 
 14 without stopping till the circuit was complete. . . . for six days. The be- 
 sieged wondering what it might mean, and how long it might last. . . . 
 
 15 early . dawning, anxious to have time enough for their great work. . . . 
 seven times. Perseverance and continuance in faith and the actions there- 
 of at least obtaineth the victory ; the nearer the end the combat is, the 
 
 16 more ought the faithful man to bestir himself therein {Trapp). . . . Shout: 
 
 17 and what a shout from so many thousand voices. . . . accursed, devoted, 
 doomed (Ezra ix. 11). ... Rahab . harlot, or tavern-keeper ; so understood 
 by Targumist and by St Chrysostom (ii. 1 ; Marg. Bagster^s Comp. Bib.). 
 Among the ancients women usually kept the houses of entertainment. . . . 
 
 18 from . thing. Israel not to be enriched by wages of sin. The firstfruits of 
 
 19 conquest an exception to custom (viii. 27, &c.). . . . consecrated, Heb. 
 
 20 holiness. . . .fell .flat, Heb. fell down under it. . . . took . city. It seems 
 (xxiv. 11) to have been reinforced from all the country. Its fall would 
 
 21 paralyse the rest, and facilitate future victories. . . . utterly destroyed. 
 Canaanites were now ripe for destruction (see Gen. xv. 16). In all public 
 calamities infants are involved ; and tens of thousands of infants die in great 
 agony every year. 
 
 K. B. B. I. ii. 239, 263, 277. B. B. N. S. ii. 206. E. B. B. ii. 273—304. 
 
(Analysis.) FALL OP jericho. Less. 82. 165 
 
 Eahab — Strangeness of the Siege — Completeness of the Overthrow. 
 
 Note on Eahab. Was she a harlot or a hostess? (1.) The word 
 Zonah gen. trans, harlot, ought, say very many of the learned, Tiere to be 
 trans, hostess ; from Zoon = to provide food. The Targumist renders it 
 ittetha pundeheetha = a woman, a tavern-keeper. St Chrysostom calls 
 her a Trav^oKtvrpia = a hostess. (2.) Among the ancients, houses of en- 
 tertainment were not unusually kept by women. (3.) It is hard to 
 believe that two inched men, selected for a special purpose by Joshua, 
 who had once suffered from evil spies, would have gone direct to the 
 house of a harlot^ under any pretence whatever. (4.) It is doubted if 
 there were, at that early time, any khans, &c. But see Gen. xlii. 27 ; 
 xliii. 21 ; Ex. iv. 24. (5.) It is said that they would have avoided Inns 
 as most likely to be searched, if the presence of spies in the city were 
 suspected. Yet the house of Eahab was searched (Josh. ii. 2, 3). (6.) If 
 a Iwstess, she may have heard from travellers of the great encampment 
 of Israelites at Shittim, &c. (Josh. ii. 9 — 11) ; and in their history, as 
 she heard it afterwards corroborated by the two spies, would be an in- 
 centive to her faith and its stipulations (ii. 12, 13). (7, but ?) The word 
 {■KOQvri) used by the apostles (Heb. xi. 31 ; Jas. ii. 25) is derived from a 
 verb (7r£/ovaw)=^to sell ; and, though usually, may not necessarily allude 
 to the wages of sin. (8.) One can hardly believe that Salmon, a prince 
 of Judah (S. of that Kaashon so honourably mentioned, Num. vii. 12), 
 and father of Boaz (Euth iv. 20, 21 ; 1 Ch. ii. 11 ; Lu. iii. 32 ; Matt. i. 5), 
 would marry a harlot, though she had become a proselyte. It must, in 
 fairness, be added that, after all that may be said, E. is believed to have 
 been a hurlot by most \vriters of eminence on the subject.* 
 
 I. Strangeness of the siege. (1.) Absence of siege machines. No 
 catapults, scaling ladders, &c. (2.) Instruments employed. Trum- 
 pets of jubilee. Faith. The trumpets of J. blo-uTi as though the 
 city were already taken. Obedience in marching, the fruit of 
 faith. "What connection, other than the declared will of God, was 
 there between this seven days' marching, and the trumpet-blow- 
 ing, and the final shout, and the taking of the city? (3.) Astonish- 
 ment and prob. merriment {Bj?. Hall) of the besieged as they wit- 
 nessed this strange scene from their waUs. Never was town before 
 or since taken in so strange a fashion. 
 II. Completeness of the overthrow. The calmness of the be- 
 siegers. They rest from day to day at the end of each of six days. 
 On the seventh, early, make their last march. Trumpets and the 
 shout. Walls fall flat. Consternation within and joy without. The 
 city taken. Thus by the foolishness of preaching are the high places 
 of sin to be attacked, stormed, taken. Gospel trumpet, the trumpet, 
 the trumpet of the world's jubilee or joy, good news, &c. Cities, &c., 
 taken by gospel grace ; not destroyed, but saved. Our Joshua, 
 Jesus, delivers from the power of the sword of justice. 
 
 * Such as Clement of R. (Ep. ad Cor.) ; Calvin ; K. D. on Josh. ii. 1 ; R. Bernard 
 on Ruth iv. conclu. ; Alford on Matt. i. 5 and Heb. xi. 31 ; Lang6 ; Olshausen on 
 Matt. i. 5 ; Gouge on Heb. xi. 31 Manton on Jas. ii. 25 ; S. J. C. i. 236, note ; &c. 
 
166 Less. 83. battle of beth-horon. (JV^otes.) 
 
 B.C. 1451. Jos. X. 1 — 15. 
 
 1 Adoni-zedec {=\ovd oi }\istice),K. oi Amorites. . . . Ai (= heap of ruins), 
 called Hai (Gen. xii. 8; xiii. 3). Destroyed (vii. 2—5; viii. 1—29); 
 rebuilt and prob. called Aiath (Is. x. 28). Men of A. returned from 
 Babylon (Ez. ii. 28 ; Neh. vii. 32). Prob. the Aija peopled by the 
 Benjamites (Neh. xi. 31). E. of Bethel ; and now perhaps Tell el-JSaiyeh. 
 
 and hotv (ix. 15) Gibeon (= hill city), city of Hivites (ix. 3—27). In 
 
 lot of Benjamin (xviii. 25) ; afterwards allotted to the priests (xxi. 17). 
 Now caUed el- Jib, a hill-village ab. 6 m. N. of Jerusalem {T. Z. B. G69, 
 670). . . . peace, which G. obtained by craft (ix. 4—15) : but they were 
 
 2 reduced to servitude. . . . they, of Jerusalem. . . . feared : prob. they 
 expected help from G. . . . great, important, rather than large. . . . royal 
 cities, Heb. city of the kingdom. Cap. of a district. Four others — at 
 least— dependant on it (ix. 3—27). . • • greater . Ai, more influential; and 
 
 3 prob. stronger. . . . Wherefore, as no help could be got from G. . . . 
 Hebron (less. 12). ... Jarmuth, city of Amorites, sit. in plain of Judah 
 (xv. 35 ; Neh. xi. 29) ; now Yarniuk, ab. 8 ra. from Beil Jibrim. . . . 
 Lachish (= impregnable), in plain of Judah. Sit. not known. Prob. not 
 the village of Tim Lakis. . . . Eglo7i, a city of the Amorites. Now^ 'Ajlau. 
 
 4 10 m. N. of Gaza. . . . smite Gibeon. To destroy the alliance. Divert the 
 war from Jerusalem. Prevent other cities from making such alliances. 
 
 5,6 together, united their forces. . . . Slack . hand. Do not loosen the bonds 
 that unite us. . . . servants, not equals (ix. 21—23). Thus humble, because 
 
 7 of their old imposition. . . , Gilgal {= rolling away), place of first 
 encampment in Palestine, Reproach of Egypt, there rolled away (iv. 19, 
 20 ; V. 1—11 ; ix. 6 ; xiv. 6). Near Jericho, and ab. 6 m. from Jordan 
 
 8 (T. X. £. 524). . . . man . stand, however great his prowess, numerous 
 
 9 his army, or mighty his alliances. . . . suddenly, while they were intent on 
 the siege. . . . all night, by a forced march of some 26 m. A three days' 
 
 10 journey for caravans (ix. 17). ... discomfited, utterly routed, and put 
 
 them to shame along . tvay, ab. 10m.... goeth up, a rugged ascent. 
 
 Beih-horon (= house of the hollow or of caves). This was the upper Beth-h. 
 (see V. 11). ... Aze'kah (= broken up), prob. rough hilly country. Nr. 
 to, but prob. in the neighbourhood of, the upper Beth-h. . . . Mak'kedah 
 (= place of shepherds), prob. still beyond Azekah {S. B. D. ii. 20, 21). 
 
 11 going down, descent, in one place by means of steps cut in the rock 
 {R. B. R. iii. 59). ... Beth-horon. This was the lower Beth-h., 3 m. from 
 the upper. This great battle, rout, and slaughter, therefore, spread over 
 some 7 or 8 m. of country. Azekah and Makkedah seem to have been 
 places where stands were made against the pursuers. . . . great stones, i. e. 
 hailstones. The oriental storm is terrific ; hailstones as large as walnuts, 
 or double-fist; falling violently, they are often fatal to human life {P. C). 
 
 12 spake . lord. What he said about the sun and moon seems therefore to 
 have been the substance of the prayer he made. . . .Sun . Moon. "Many 
 vain inquiries have been made concerning the way in which this miracle 
 was wrought, many difficulties and objections have been urged against 
 understanding it /iYcrfl%. But the fact is authenticated by the divine 
 testimony ; and the manner in which it was accomplished lies entirely out 
 of our province, because beyond our comprehension " {Marg. Bag. Comp. 
 Bib). . . . Gibeon (= a hill). At the rear of the Israelites, it would soon 
 
 13 have intercepted the light. . . . Aj'alon (= stags). . . . still. Seemed to do 
 so, the light being supernaturally prolonged. 
 
(Analysis.) BATTLE OF BETH-HORON. Less. 83. 167 
 
 Eeasons of the Confederacy — "Wonders of the Battle — Results of Victory. 
 
 Notes on w. 12—15. " The inspired author here breaks off the 
 thread of his history of this miraculous victory, to introduce a quotation 
 from an ancient poem. The passage, which is parenthetical, contains a 
 poetical description of the victory thus gained by Divine aid, and is an 
 ex. from the Book of Jasher == the upright — an anthology or collection of 
 national songs, in honour of renowned and pious heroes. Poetic lan- 
 guage is not to be literally interpreted. When therefore the S. and M. 
 are addressed as intelligent beings, the explanation is that the light of 
 both was supematurally prolonged by the same laws of refraction and 
 reflection that ordinarily cause the S. to appear above the horizon when 
 he is really below it." (Xeil, Bush, P. C.) Poetically, J, is said to ad- 
 dress the S. and M. ; literally, he {v. 12) spake to the Lord. 
 
 Note on the b. op Beth-horon. " It is one of the few military 
 engagements which belong equally to ecclesiastical and civil history, — 
 which have decided equally the fortunes of the world and of the Church. 
 The roll will be complete if to this we add two or three more which we 
 shall encounter in the Jewish history ; and, in later times, the battle of 
 the Milvian Bridge, which involved the fall of Paganism (a.d. 312) ; the 
 battle of Poitiers which sealed the fall of Arianism (507) ; the battle of 
 Bedr, which secured the rise of Mahometanism in Asia (623) ; the battle 
 of Tours, which checked the spread of Mahometanism in Western Europe 
 (732); the battle of Lepanto, which checkedit in Eastern Europe (1571); the 
 battle of Lutzen, which determined the balance of power between Eoman 
 Catholicism and Protestantism in Europe (1632)." {S. J. C. i. 238.) 
 I. Eeasons of the confederacy. To punish Gibeon, &c., for 
 making peace with Joshua. III. The world angry when any be- 
 longing to it go over to the Lord. New converts often the subjects 
 of persecution. One great hindrance to the spread of truth in Ma- 
 hometan and other lands is the trial to which converts are ex- 
 posed. The Jews resolved to cast out of the sjoiagogue any who 
 confessed Christ (Jo, vii. 13 ; ix. 22 ; xii. 42). 
 IL Wonders of the battle. (1.) Supernatural lengthening of day- 
 light. (2.) Sudden storm. Such a storm at Constantinople in 1831 
 {K. D. B, I. ii. 291). Hailstones of a pound weight ; houses un- 
 roofed ; animals and trees destroyed. 
 IIL Eesults of victory. (1.) Encouragement to any who might 
 sue for peace. They would be protected. (2.) The enemy, de- 
 moralized, filled with fear at perceiving how certain would be their 
 conquest. (3.) Israelites encouraged to go on from conquering to 
 conquer. (4.) A firm hold obtained of the very heart of the country. 
 From this time the land may be regarded as subdued. Other fight- 
 ing but to secure the results of this victory. 
 Learn — 
 
 I. Sun, moon, elements, &c., are God's creatures, and fulfil his word. 
 II. No M-icked confederacy can withstand Divine power. 
 III. God will help us to obtain the victoiy over our spiritual foes. 
 
168 Less. 84. battle of merom. {Xotes.) 
 
 B.C. 1445. Jos. xi. 1—15. 
 
 1 Jahin (= whom he^ i. e. God, observes). His eyes are on the evil and the 
 good. . . . Hazor (= enclosure, castle). Site uncertain. Prob. the 
 modern Eazere (T. L. B. 285, 286). . . . Jobab (= desert). . . . Madon 
 (= contention). Site unknown. . . . Shimron, now Semunieh, ab. 4 m. 
 
 2 S.W. of Nazareth. . . . Achshaph. Prob. the modern Kesaf. . . . north 
 of . mountains. As tJiose named dwelt in the extreme N., these must refer 
 to mt Lebanon. . . . Chinneroth (= Gennesaret = Galilee). . . . valley^ 
 lowland, including pi. of Sharon. . . . Dor. On the Mediterranean Sea, 
 
 3 between Csesarea and Ptolemais, now Tantura {T. L. B. 500). . . . east 
 and west, from Jordan to the M. 6. . . . and, ^-c. By referring to the map it 
 will be seen that this was a powerful confederacy of the N. tribes. . . . 
 
 4 went out, in battle array (1 Ki. xx. II). . . . as sand, unnumbered, or 
 innumerable (Gen. xxii. 17 ; Ju. vii. 12). . . . horses . chariots, deemed 
 
 5 almost invincible at that time (Is. xxx. 1 ; Ps. xx. 7). ... all . kings, 
 chieftains. . . . pitched, encamped, . . . Merom, a small lake N. of S. of 
 Galilee, 4| m. long, and at the widest 3| m. Now called the Huleh 
 
 6 [T. L. B. 259, 260). . . . Lord . Joshua, who in the presence of such an 
 alliance might need special encouragement. . . . to-morrow. After the 
 fight at Beth-horon, Joshua must have promptly pushed northwards to 
 break up the enemy there. They formed a speedy union before he got 
 there. . . . hough (A.S. hoK). To cut the hamstrings of cattle, so as to 
 disable them. The hock is the joint between the knee and fetlock. It 
 was proved at "Waterloo that infantry are more than a match for cavalry, 
 
 7 a thing not believed anciently. . . . caim, did not wait to be attacked. . . . 
 suddenly, forced march (x. 9 ; less. 83). Joshua's decision of character. 
 fell upon, charged them. Joshua did not lose the moral advantage that 
 
 8 making the attack would give him. . . . Zidon (= a fishery), Zidon- 
 Eabbah, now Sidon [T. L. B. 88). Not content with a victory, he would 
 prevent them rallying in the future. . . . Misrephoth-maim (= burnings of 
 waters), prob. salt pits. Place nr. Zidon. . . . Mizpeh, per. Ccele-Syria. 
 
 9 horses . chariots. Henceforth Israel would not fear these warlike animals 
 
 10 and terrible instruments. . . . turned back, from this pursuit. . . . and, 
 returning. . . , Hazor, the head-quarters of resistance. . . . head, the rest 
 
 11 being subordinate, if not tributary. . . . burnt. It was too far N., too far 
 from the seat of government to be garrisoned. But too near to be suflFered 
 to remain at a fortified hold in the midst of enemies. A good general 
 
 12 makes good his conquests. . . . Moses . commanded (Num. xxxiii. 52, 53). 
 Joshua not only entered on the office, but the labours of Moses. He was 
 
 13 not of those who would make office a sinecure. . . . still . strength, lit. on 
 their heaps. Mountain fortresses, whose destruction would occupy much 
 valuable time. In destroying Hazor he had severed their bond of imion, 
 
 14 and demoralized their political power. . . . spoil, their valuables. Engines 
 of war. He disarmed them. . . .prey . themselves. As rewards of courage. 
 As incentives to perseverance in the work of conquest. . . . every man. As 
 a punishment for what they had done, and to prevent future troublesome 
 
 15 opposition. . . . As. This was the pedigree of the command. God com- 
 manded Moses. Moses commanded Joshua. Joshua, in obeying Moses, 
 was therefore obeying God. So the Divine will has come to us by his 
 servants the prophets ; and especially bv his Son (Heb. i. 1). 
 
 Curtis, Outlines of Scrip. Eist. 13. S. J. C. i. 256 E. B. li. iii. 356, 415, 
 417—428. 
 
(Analysis.) battle of meeom. Less. 84. 169 
 
 The Canaanites' Defence — the Israelites' Attack. 
 
 Note on the b. of Meeom. " The B. of Beth-horon (less. 83) the 
 most important B. of the conquest, because, being the first, it struck the 
 decisive blow. In all such stiiiggles there is usually one last effort for 
 the defeated cause. This, in the subjugation of Canaan, was the B. of 
 Merom, . . As the British chiefs were driven to the Land's End before 
 the adA^ance of the Saxon, so at this land's end of Palestine were gathered 
 for this last struggle, not only the kings of the N. in the immediate 
 neighbourhood, but from the desert-valley of the Jordan, S. of the Sea of 
 Galilee, fi-om the maritime plain of Philistia, from the heights above 
 Sharon, and from the still unconquered Jebus, to the Hivite who ' dwelt 
 in the valley of Baal-gad under Hermon,' . . . and when all these kings 
 were met together they came and pitched together at the waters of 
 Merom to fight against Israel " (S. J. C. i. 256-7). 
 
 I. The Canaanites' defence. Marked by (1.) r7/«? alliance ofmaiiy 
 kings. Hitherto from 1 to 5 or 6 had deemed themselves suffi- 
 cient. (Now, read vv. 1 — 3.) Each of these kings little more than a 
 petty chieftain, but powerful among his people. (2.) The gathering 
 of a huge host (r. 4). Perhaps rather unwieldy fi'om size, and vari- 
 ous constituents. But consisting of men made desperate by despair. 
 They must conquer or perish. Fighting for hearths, homes, and 
 countiy. (3.) The selection of a strong position. They had the ad- 
 vantage of fighting on ground of then- own choosing, in their own 
 territory. Natural and artificial defences. (4.) The employment of 
 the hest-known instruments. Horses and chariots very many. Of 
 these the Israelites do not appear to have had any. Both were held 
 to be invincible in war. 
 II. The Iseaelites' attack. (1.) Led hy one leader in person. 
 Joshua, whose name (deliverer), and whose previous victories, would 
 inspire courage, and the hope of certain and easy victory ; and 
 w^hose one mind prevented division of opinion, and preseiwed unity of 
 action, &c. (2.) Made hy one united host. One people, of one an- 
 cestry, fighting for the land of promise, (3.) 3Iarked hy rapid exe- 
 cution. Joshua did not wait for the foe to change, or improve his 
 plans, to augment his resources, or perfect his defences. Pushed on 
 at once to the scene of conflict. Decision of character. He was 
 famous for this. He knew the moral advantage of making an 
 attack and not waiting for one. (4.) Marhed hy a coviplete victory. 
 He defeated their combined army, besieged, pillaged, and burned their 
 cities ; and thus completed the conquest of Canaan. Future battles 
 were resistances of invasion, for the most part. 
 Leaen — I. Impossibility of successful resistance to the purposes of God. 
 II. Leave no strong hold of sin unattacked. These small northern 
 tribes together formed a strong foe. Might have been looked 
 upon with contempt by the victors of Beth-horon, In that case they 
 had groAvn stronger, and falling upon Isi-ael unawares, might have 
 hindered the enjoyment and quiet possession of the promised land. 
 S 
 
170 Less. 85. joshua renews the coveijaitt. (Notes.) 
 
 B.C. cir. 1427. Jos. xxiv. 1 — 25. 
 
 1 Joshua, being now an aged man (xxiii. 1, 2), and near his end {v. 14). . . 
 all tribes, i. e. all the elders, heads, princes of the people. . . ShecJiem, 
 sacred in every Jewish memory (Gen. xii. 6; xxxiii. 18 — 20). . . called. 
 This was how all the tribes were gathered, i. e. by their representatives. 
 before God. Either the ark was brought to this spot, or the assembly was 
 
 2 of a special religious character. . , Joshua said. He recounted the leading 
 points in the past history (Heb. x. 32 ; 2 Pet. i. 13; iii. 1). . .flood, 
 Euphrates. , . Terah (less. 11). . . other gods (Gen. xxxi. 19, 30, 32, 53; 
 
 3 XXXV. 4). . . took, called. . . led (Gen. xii. 1 — 4 ; Ne. ix. 7, 8 ; Ac. \\\. 2, 
 
 4 3)... gave . Isaac, when a child could not reasonably be expected (Gen. 
 xvii. 17 — 19; xviii. 13—15). . . y«w, still fulfilling the promise. . . Jacob 
 .Esau. The youngest, who obtained the birthright, is named first. . . 
 mount Seir, S. of D. Sea. . . Jacob, in whose seed the promise was to be 
 fulfilled. . . children, 12 patriarchs. . . went. Egypt, and became a great 
 
 5 multitude. . . sent Moses. Aaron (less. 51), to punish Egypt, and deliver 
 6,7 Israel. . .plagued (less. 53). . . sea (less. 5d). . . long season, 40 years. 
 
 8 Made so long by sin and folly of the people (Xum xiv. 34). . . Amorites, 
 here and elsewhere (Gen. xv. 16) put for all the inhabitants. . . other side, 
 
 9 E. of Jordan. . .fought (Num. xiii. 10). . . Balak. Balaam {less. 7 7). -. 
 10,11 blessed, still, though he would fain have cursed, . . went over (less. 81). 
 
 12 Jericho (less. 82). . . hornet, Heb. tzireah {vesjM crabo), kind of wasp. 
 Very large, active, fierce. Sting severe, sometimes fatal. Still abounds 
 in Palestine. Their arms are two fine darts, barbed and invisible to naked 
 eye. Each moves in a grooved sheath, which is often mistaken for the sting. 
 On entering the fiesh a drop of subtle poison is injected. He who had pro- 
 longed the daylight, and sent the storm at the great battle of Beth-horon 
 (less. 83), &c., could easily send swarms of these terrible insects. . . not . 
 
 13 sword. bow. The battle is the Lord's, he fighteth for you. . given, accord- 
 
 14 ing to my promise, not your merit (Tit. iii. 5). . . Now therefore. Because 
 I have done these great things for you, and been so faithful to my promise. 
 fear, for you see how God can punish sin. . . sincerity, honesty of purpose. 
 truth, without hypocrisy. . . gods, idols. Teraphim (less. 27). . .fathers, 
 ancestors. . .flood, Euphrates {v. 3). . . in Egypt, where they had either 
 adopted the old gods of Terah, or the gods of Egypt. From Ex. xxxii. 
 
 15 1—35 the latter appears probable. . . serve. Lord, who alone is worthy. 
 evil, unprofitable, after all I have said. . . choose, by comparing the gods 
 of the heathen with the great Jehovah. . . this day, in the presence of that 
 God who has done so much for you. . . gods .fathers, which Abraham was 
 called to abandon. . . or .of .Amorites, which were unable to save their 
 worshippers. . . land, dwell. God having vanquished all worshippers of 
 idols, and given you their country. . . as. me. This is my decision fear- 
 
 16 lessly given as an example. . . answered, convinced by argument and 
 
 17 example. . . For, they acknowledge that the reasons given were sufficient. 
 18,19 we also, as well as Joshua our leader. . . Ye cannot. They could not of 
 
 their own strength and will. He would prove their steadfastness. . .for : 
 consider his character whom you promise to serve, and therefore what manner 
 
 20 of people ye ought to be. . . If .forsake. Terrible to promise and break 
 
 21 your word with God. . . Nay, we are resolved. We will take the respon- 
 
 22 sibility, incur the peril. . . witnesses. yourselves. Your own conscience 
 
 23 will be witness, judge, executioner. . . among you. They were to search 
 for, and destroy all relics of idolatry. 
 
^Analysis.) JOSHUA renews the covenant. Less. 85. 171 
 
 His Exhortation — His Eesolution — His Departure. 
 
 I. His exhortation. (1.) To whom. In the presence of all the 
 tribes, gathered representatively at Shechem. They were the parties 
 interested. The elders would make known to the people elsewhere, 
 in other tribal gatherings. (2.) At what time. One of importance 
 to the nation. It had at length obtained firm foot-hold in the pro- 
 mised land. Rest threatened relaxation of effort : and self-govern- 
 ment, forgetfulness of Grod. It was about to lose the influential 
 presence of its great leader. One of importance to Joshua. He 
 was near his end. Must do quickly what remained. Had worsted 
 the enemies of Israel, and now would deal with Israel's fickleness. 
 (3.) After what fashimi. Eehearses history of the past. Extols 
 the God of their fathers. Reminds them of His faithfulness, mercy, 
 holiness. Appeals to them to serve Grod, put away idolatry, subdue 
 the remnant of their foes. Urges them to remember the conse- 
 quences of relapse. Calls for prompt decision. 
 
 II. His resolution. " As for me and my house," &c., v. 15. (1.) It 
 was wise. None better could be served. A good master, by good 
 works, for a great reward. {2.^ It was i^rompt. " This day." Any 
 argument that would be valid in the future, is valid now. Now he 
 blesses, calls, saves, and should now be served. (3.) It was pious. 
 Men are servants either to sin or holiness. If they do not serve 
 God, they will serve Satan. Spirit and effects of either service. 
 (4.) It was modest. He was not proudly resolving what he knew 
 nothing of. He had tried this service, and had seen for many years 
 the consequence to the nation and individuals of disobedience. They 
 all knew how Joshua had served the Lord. 
 
 [II. His departure. See the close of the chapter, vv. 26 — 33. (1.) 
 He registered the words spoken by himself and the people. The 
 exhortation and the promise. (2.) He set up a memorial-stone. 
 Compare such stones, memorials of pious resolves and providential 
 deliverances, with modern monuments. All who passed it in after 
 times should be reminded of the old promise, and compare that pro- 
 mise with their after conduct. (3.) Dismisses the people to the in- 
 heritance he had helped them to win. Affecting farewell. The last 
 he would see of many he had Jed to victory. (4.) He died, aged 
 110, full of years and honours. The memory of the just blessed. 
 The people served God during his life and the lives of the elders who 
 heard this exhortation {y. 31). Being dead, he yet for a long time 
 after spoke in their memory of his words and character. " Words of 
 
 Learn — 
 
 I. Our work lasts as long as our life. 
 11. Prompt decision in religion a personal and present duty. 
 
172 Less. 86. three judges. (Notes.) 
 
 B.C. cir. 1406. Jud. iii. 8—31. 
 
 8 T/ierefore, because they had not withstood the test wherewith they were 
 proved {v. 1, 4). God would have manly servants, able to serve him in 
 the presence of danger, not mere children, who would obey him only in the 
 absence of temptation, . . sold, dehyered. . . Chushan-rishathaim (=most 
 wicked Cushite, or lord of the land of the two rivers). . . served, were ruled 
 
 9 by, and paid tribute to. . . when . cried, to cause them to do so were they 
 thus sold. . . deliverer, Heb. saviour. . . Othniel {== Lion of God), brave. 
 (See Jos. XV. 17 ; Jud. i. 13 ; 1 Ch. iv. 13 ; also 1 Ch. xxvii. 15.) . . Kenaz 
 
 10 {= a hunt). . .judged, more in the sense oi ruled, as military magistrates. 
 They rather revealed God's judgment than administered their own. By 
 rescuing his own and punishing other people God was judging by them. 
 
 11 rest, from invasion and war. . .forty years. During this time 0. judged 
 
 12 Israel. . . evil, directly 0. was removed. No power of self-government. . . 
 strengthened. And sin had weakened Israel (Ezek. xxx. 24). . . Moab, E. 
 
 13 of D. Sea. . . Ammon (= strong people), desc. from Ben-arami, s. of Lot 
 (Gen. xix. 38). App. to worship Chemosh (Num. xxi. 29 ; Ju. xi. 24), or 
 Moloch (1 Ki. xi. 5). . . Amalek, wandermg and warlike people. . . of palm 
 
 14 trees. Jericho (i. 16; Deut. xxxiv. 3). . . served, under tribute, &c. , . 
 
 15 cried. Lord, as they always did in trouble. . . Hhud (^ union). . . son, 
 descendant. . . Gera {= a berry). . . lefthanded, Heb. shut of his right hand. 
 Yet a capable man morally and physically. . . by him : who, because he 
 had this defect, might be regarded as harmless. . . a present, a subterfuge 
 
 16 to gain an interview. . . dagger, a short-pointed, straight, double-edged 
 sword, suitable for cut or thrust. . . cubit, ab. 20 in. . . under .raiment, for 
 concealment. . . right thigh, as more convenient for his left hand. . . very 
 
 17 fat man. "The better mark for Ehud, and less able to resist "(Trajf?^). 
 
 18 A king of fat men [v. 29, marg.). . . an end, of the journey and prelim- 
 inaries. . . people, bare. The present weighty and valuable. . . the present, 
 
 19 having offered it. . . himself, alone, the less likely to excite suspicion. . . 
 quarries, images {marg.). . . Gilgal, place of the first encampment in 
 Canaan; E. extremity of district of Jericho. . . said, by a messenger. . . 
 secret errand, and therefore need a private interview. . . Keep silence. Till 
 
 20 I have cleared the room of visitors, &c. . . summer parlour. The fat man 
 loved an easy posture and a cool place. . . from God. Words that must 
 have startled the fat man. The dagger conveyed the message. . . arose, 
 
 21 prob. to obtain aid. . . thrust. He lost no time, thrust with all his might. 
 
 22 haft, the handle (A.S. hceft). . . could not, &;c. The entrails protruded 
 from the wound. Death instantaneous, without a groan. A terrible 
 
 23 message. . . went forth, haYmgdelixeredhis message. . . locked, to i^rewent 
 
 24 a too speedy discovery, and with perfect collectedness. . . came, after 
 some delay. '. . said, and their conjecture caused further delay, and gave 
 
 25 Ehud time to escape. . . covereth (see marg.). . . ashamed, of their apparent 
 
 26 neglect. . . Seirath {= a she-goat), prob. a rough shaggy place in the rats 
 
 27 of Ephraim. . . trumpet, perhaps a preconcerted signal. . . of Israel, in 
 
 28 that district. . . before, as their leader. . . fords . Jordan, opp. Jericho. Thus 
 preventing the Moabites from escaping, or receiving reinforcements. . . 
 
 29,30 lusty {marg.), stout and strong. . . Israel, once more the prevailer. . . 
 
 31 Shamgar {=1} v!2LVY\ox). Than this passage and v. 6 there is no other 
 account of this famous chief. . . Anath (=an answer). . . slew, in the 
 course of his various battles. . . ox goad : a stout staff, 2 in. thick and 
 8 ft long ; armed at one end with a sharp point. 
 
(Analysis.) three judges. Less. 86. 173 
 
 National Sins — National Judgments — National Helpers. 
 
 Note on the judges. 1st Sei-vitude, Chushan, 8 years (Jud. iii. 
 8). 1st Judge, Othniel (v. 9) ; land rest 40 years. 2nd S., Eglon, 18 
 years (v. 14). 2nd J., Ehud (v. 16) ; rest 80 years. 3rd J., Shamgar (??. 
 31). 3rd S., Jabin, 20 years (iv. 3). 4tli J., Barak, 40 years (v. 31). 
 4th S., Midianites, 7 years (vi. 1). 5th J., Gideon, 40 years (viii. 28). 
 [Abimelech, 3 years (ix. 22).] 6th J., Tola, 23 years (x. 1, 2). 7th 
 J., Jair, 22 years (x. 3). 5th S., Philistines, &c., 18 years (x. 7, 8). 8th 
 J., Jephthah, 6 years (xii. 7). 9th J., Tbzan, 7 years (xii. 8, 9). [Eli, 
 H. Priest, 40 years.] 10th J., Elon, 10 years (xii. 11). 11th J., Abdon, 
 8 years (xii. 13, 14). 6th S., Philistines, 40 years (xiii. 1). 12th J., Sam- 
 son, 20 years (xv. 20). 13th J., Samuel, 32 years. (Or, including De- 
 borah, 14 J.) The chronology of Bks of Josh, and Jud. uncertain. This 
 rule of the J. lasted 348 years ; stated, in Ac. xiii. 20, to have been 450 
 years ; which is supposed to include the 120 years under Saul, David, and 
 Solomon, (But see X. D. in loc.) The J. " decided cases -with absolute 
 authority, had no power to make new laws, or impose new burdens. They 
 were protectors of law, defenders of religion, avengers of crimes, 
 especially idolatry" [Calmet). 
 
 I. National sins. (1.) In the case of Israel, idolatry. This, as their 
 existence was a protest against Polytheism and idol-worship, their 
 great sin. Led to other evils. When God was forsaken each man 
 walked in his own way. The spiritual worship of true God conserva- 
 tive of morality and order. (2.) In the case of othe;- lauds. Nations 
 often marked by special sins. Y.Tiat is ours ? Is it drunkenness ? 
 
 ..." a custom 
 More honoured in the breach than the observance ; 
 This heavy-headed revel, east and west. 
 Makes us traduced, and taxed of other nations ; " 
 
 Or is it some other sin, as mammon-worship, covetousness, or form- 
 ality ? 
 II. National judgments. Sin and punishment inseparable. Some- 
 times the punishment is a judgment from without, sometimes the 
 natural outgrowth of sin within. In the case of Israel, both. From 
 the root of idolatry grew up licentiousness, pride, &c., and ultimately 
 God permitted invasion and conquest by idolatrous powers. The 
 people were filled with the fruit of their own ways. Individuals 
 suffer in national sins and judgments. 
 Ill, National helpees. The great Helper. He had never forgot- 
 ten. Raised up other helpers. From unexpected sources. Poor 
 and despised man, that the power might be seen to be of God, 
 Man's extremity, God's opportunity. We are never so weak but he 
 can strengthen ; nor ever so lost but he can save. A present help 
 in trouble should be a constant object of reverence and worship. 
 Often forgotten in prosperity, and only remembered in adversity. 
 Helpers in the present day, good men, and good institutions {ill. 
 teachers, and Sunday Schools). 
 
174 Less. 87, battle of megiddo. {Notes.) 
 
 B.C. cir. 1305. Jud. iv. 1—24. 
 
 1 again, as often before : and not warned by repeated judgments. . . when 
 Ehud, dead, not till then. One God-fearing man restrained the nation. 
 
 2 Jabin {= whom God sees), the second of this name (Jos. xi. 1 — 13 ; xii. 
 19). . . Razor., which seems to have been rebuilt (Jos. xi. 10, 13). . . 
 Sisera {= battle array), commander-in-chief of army of Jabin. . . Harosheth 
 (= ? manufactory), site identified with a double mound called Harothteh, 
 ab. 8 m. from Megiddo, at entrance of Pass to Esdraelon from plain of 
 
 3 Acre. . . G^e«^?7es, people not Hebrews. . . cn'ec?, in terror. .. nine hundred . 
 iron, and appeared invincible. . . twentij years. It took all that time to 
 
 4 extort this cry. . . Deborah (what other D. } Gen. xxxv. 8, and less. 22) 
 
 5 (= bee). . . Lapidoth (= torches). Nothing more said of him. . . dwelt, 
 in a tent. . .palm tree, ? Baal-tamar (Ju. xx. 33), near Gibeah of Benja- 
 min. . . Ramah {== high place), near Gibeah and Geba. . . Beth-el (= house 
 of God), now Beitin, a heap of ruins, 12 m. N. of Jerusalem. . .judgment, 
 
 6 advice, instruction, arbitration. . . Barak (= lightning), to whom she was 
 divinely directed. . . Abinoam (= father of pleasantness). . . Kedesh- 
 naphtali (= sanctuary), in extreme N. of Palestine. Mod. village oiKudes 
 is 4 m. W. from L. Merom. . . Hath not, ^c. = he hath, &c. Tabor 
 {= mound), now Jebel el-Tur. An insulated limestone rock, 1900 ft high. 
 S.W. of S. of Galilee. . . take, ^c. He was there to rally the tribes_ of 
 
 7 theN. . . . /, the Lord. . . (?mi^;, prompt to follow. . . Kishon, which I'ises 
 near Dothan, S. of Tabor, and flows N.W. into the M. Sea, near mt 
 
 8 Carmel. . . If. Barak knew that her presence would inspire his followers 
 
 9 with confidence, and be useful to him. . . not .honour, but the Lord's. . . 
 
 10 woman (1 Cor. i. 27 — 29). . . to Kedesh, to call the N. to arms. . . Heber 
 
 11 (=a passer over). . . Kenites (=.'* smiths), a nomadic tribe. . . Sobab 
 (= beloved) (Num. x. 29—32), called also Jethro. . . Zaanaim (= re- 
 
 12,13 movals). . . they, rumour, or spies, scouts. . . gathered {marg.). . . 
 Kishon, the swollen waters of which made the ground swampy, and unfit 
 
 14 for chariots. . . before thee. Employing the river to aid the victory. . . 
 
 15 discomfited, perplexed. He could not use his iron chariots in the marshy 
 ground. . . off .chariot. Could he have used it, even for flight, he would. 
 
 16 Harosheth, home of Sisera, and head-quarters. B. hoped to capture S., 
 but see w. 9, 21. . . his feet, for greater speed and to escape notice. . . 
 
 17,18 Joel. Whose work was foretold by Deborah, v. ^. . . turn in, to rest. 
 my lord : she knew him. . . fear not. He had all the sad marks of a defeated 
 man, and had travelled far. . . covered, ^c. He was thoroughly weary. . . 
 
 19 little water. He asked for no food. . . milk, which kindness would lull all 
 
 20 suspicion, if any remained. . . any man. Although so far from the Kishon, 
 
 21 he feared pursuit. . . nail, tent, a tent-pin of iron, to which the cords 
 
 22 were fastened. . . ground, driving it through the head. . . Barak, and his 
 
 23 forces. . . Jael, the woman of whom Deborah spake {v. 9). . . So God. It 
 
 24 was he who had given them the victory (Ju. v. 20). . . prospered. Heb. 
 going, went, and was hard against. Referring to the song of Deborah, 
 Stanley says {S. J. C. i. 328), " In it we have the only prophetic utter- 
 ance that breaks the silence between Moses and Samuel. Hers is the one 
 voice of inspiration (in the full sense of the word) that breaks out in the 
 Book of Judges. In her song are gathered up all the lessons which the 
 rest of the book teaches indirectly. Hers is the life, both in her own 
 history and in the whole period, that expresses the feelings and thoughts of 
 thousands, who were silent till ' she, Deborah, arose a mother in Israel.' " 
 
^Analysis.') battle of megiddo. Less. 87. 175 
 
 The Enemies, Friends, and Deliverance of Israel. 
 
 Note on b. of Megiddo. " It was the enemies of Jehovah who had 
 perished. It was the securing of the true religion from the attempt of 
 the old Paganism to recover its ascendancy in the Holy Land. It ranks in 
 the sacred history, next after the B. of Beth-horon, amongst the religious 
 battles of the world " {S. J. C. i. 328). Milman says {Hist. Jews, vol. i.), 
 "• Deborah's hymn of triumph was worthy of the victory. The solemn 
 religious commencement, the picturesque description of the state of the 
 country, the mustering of the troops from all quarters, the sudden transi- 
 tion to the most contemptuous sarcasm against the tribes that stood aloof, 
 the life, fire, and energy of the battle, the bitter pathos of the close — 
 lyric poetry has nothing in any language which can surpass the boldness 
 and animation of this striking production." 
 
 I. The enemies of Israel. (1.) The remnants of the old Canaan- 
 itish tribes under Jabin " the wise.'''' Wisdom an important attri- 
 bute of kings. Jabin had not the higher wisdom. His wisdom was 
 worldly policy, and mere king-craft. His conquest of Israel not the 
 fruit of his understanding, but of a higher wisdom. Permitted for 
 judicial purposes (v. 1, 2). The wisdom of this world is foolishness 
 with God. Jabin and his followers Pagans. (2.) Paganism, intro- 
 duced by them, the worst enemy of Israel. An irruption of the old 
 conquered heathenism. (So sometimes in men under gi-ace, some 
 old sin will get the supremacy and retain it for a time.) (3.) A 
 cruel enemy (t\ 3). Even the tender mercies of ihe wicked are 
 cruel. (4.) Led by a redoubtable chief tain — Sisera. ''A bold, bad man." 
 11. The friends op Israel. (1.) God their best friend. He had 
 not cast them off, but concealed his face. For a time and for discipline, 
 had withdrawn his favour and aid. They cried, and he heard and 
 helped. He raised up other friends. (2.) There was Barak, or 
 Jiarhi = lightning, ready among the hills of the north. Waiting 
 for the call. Willing in the day of God's power. (3.) Chiefly, there 
 was Deborah, a mother in Israel, whose spiritual children awaited, 
 and then obeyed, her command Happy the "mother " whose children 
 are willing to be led in the battle of life for God and his truth. 
 Happy the children who have a "mother" that fears God. (4.) Jael 
 did good service. Only a woman. Out of weakness became strong. 
 Did what Barak could not do. Killed Sisera. 
 III. The deliverance op Israel. After 20 years' oppression Israel 
 rebels. Jabin marches N. to quell the rebellion. The waters of 
 Megiddo 4 streams of the Kishon. Jabin's forces entangled in the 
 morass. Completely defeated and scattered. Sisera flies. The tent 
 scene with Jael. So thorough was the victory that "the land had 
 rest forty years " (v. 31). 
 Learn — I. Sin entails punishment. II. God will not cast off for ever. 
 III. He can secure our deliverance by unlikely instruments. May not 
 the honourable mention and use of such women as Deborah, &c., be 
 designed to induce a right feeling towards women in an age and 
 part of the world where they were often slighted ? 
 
176 Less. 88. battle op jezreel. {Notes.) 
 
 B.C. 1245. Jud. vii. 1—25. 
 
 1 Jeriihbaal (less. 89 ; vi. 32). . . Gideon (= tree-feller, i. e. impetuous war- 
 rior). For his history see vi. 1 — 32. . . all. people, 32,000; yet with this 
 great army his heart failed him, and God reassured him by a sign, vi. 36 — 
 40. . . Harod, prob. fountain of Jezreel (1 Sam. xxix. 1), now 'Ain-Ja- 
 lud. . . 3Iidianites, desc. from Abraham by Keturah. Wandering tribes 
 with various chiefs, vassals of Amorites (Josh. xiii. 21). Had now pre- 
 vailed over Israel 7 yrs (vi. 1). . . Moreh, possibly the "Little Hermon," 
 now Jehel el-Buhy. . . valley, of Jezreel. The central arm of plain of 
 
 2 Esdraelon (2 Sam. ii. 9 ; iv. 4 ; Hos. ii. 22). . . too many, to admit of my 
 intervention being conspicuously manifest. . . vaunt (Fr. vanter., from 
 Lat. vanus, empty) ; (Deut. xxxii. 27 ; Isa. ii. 11, 17 ; Je. ix. 23 ; 1 Cor. 
 
 3 i. 29). . .proclaim, ace. to law (Deut. xx. 8). . .fearful, army of 
 Midian = 135,000 (viii. 10). . . Gilead. A difficulty here ; or was there 
 another G., W. of Jordan, where Gideon now was ? Some think '' Gilead " 
 should be " Gilboa." . . returned, more than two out of three. They 
 
 4 would have been of the greatest boasters had they remained. . . too many, 
 for the purpose (Ps. xxxiii. 16). ... try, prove by a sign. . . go. not go, 
 
 5 few or many, you shall rest in my will. . . lappeth, conveying the water 
 to the mouth by the hand. . . boweth down, and laying down weapons, 
 
 6 (fee, to do so. . . three hundred, only would not put their weapons aside 
 
 7 to drink. In their thirst remembered they were soldiers. ..By. save, 
 
 8 defeating 135,000. . . victuals. truri'pets. The 300 having what the 
 10,000 had ; so that there was a trainpet each. . . beneath him. Gideon 
 
 9 and his 300 were concealed in the hill. . . night. Gideon has another sign. 
 10 Phurah (= bough), armour-bearer. Faithful and brave. . . host, sleep- 
 ] 1 ing or talking about their watch-fires. . . strengthened, being encouraged 
 
 12 by what you hear. . . outside, in a concealed way. . . sand, seeming 
 
 13 countless to Gideon. . . dream. The relation of it discouraged the soldier, 
 and strengthened Gideon. . . cake .barley, a small and contemptible 
 thing. . . tumbled, as hurled by a mighty hand. . . tent. smote. fell. over' 
 turned, ^-c. A large tent, with its poles, cords, furniture, completely scat- 
 
 14 tei'ed by this small cake. . . save. Gideon, whom they had regarded as a 
 
 15 poor and contemptible foe. . . tvorshipped, gave praise to God, . . three 
 
 16 companies, for an attack on three sides at once. . . lamps, or torches. 
 17,18 do likewise. God will teach me, and I will teach you. . . blow. 
 
 trumpet, as the first signal when the right time has come. . . all. me, the 
 100 in my band. . . every side, where you are posted. . . say, shout the 
 
 19 battle-cry. . . beginning. watch, ah. midnight. . . blew . trumpets, which 
 would not only arouse the camp, but suggest the presence of a great army, 
 since trumpeters were generally few in proportion to others. . . brake, 
 pitchers. A terrible sound in the night, like the clashing of swords and 
 
 20 shields, &c. . . three companies. The Midianites would deem they were 
 surrounded, and attacked by a vast army. . . left. right. Even the 300 
 
 21 were warned. . . his place, appointed to him. . . host ran. cried. fled, in 
 
 22 tlie utmost consternation. . . sword. fellow. In their great panic they 
 fell upon each other. . . Beth-shittah (= acacia-place), nr Jordan. Eobin- 
 
 s"g- 
 
 son {E. B. B. iii. 219) and Porter {Sandb. for Syria and Pal, 648) 
 gest Shutta. So Thompson (T. L. B. 450).* . . Zererath, uncertam 
 where. Prob. = Zereda = Zeredathah. 
 
 * If these axe right. Van de Velde is wrong, since he places it N. of Gilboa. 
 
{Analysis.) battle of jezreel. Less. 88. 177 
 
 Israel's Leader — Israel's Army — Israel's Surprise. 
 
 Note ox watches (Ps. xc. 4). There were originally three W. : 
 (1.) From sunset to 10 o'clock (Lam. ii. 19). (2.) 10—2 (Jud. vii, 19). 
 (3.) 2 to sunrise. In after times there were, /V'?/;- ; (1.) ^^ Even,'''' & — 9. 
 (2.) " 3ndnight:' 9— 12. (3.) " CocTt-cron-inff;' 12— 3. (4.) "Morning;' 
 3—6 (Matt. xiv. 25 ; Mark xiii. 25 ; Lu. xii. 38.) 
 
 Note ox b. of Jezreel. " The most immediate proof of the im- 
 portance of this victory was, that it occasioned the first direct attempt to 
 establish the kingly office, and render it perpetual in the house of Gideon 
 (viii. 22). G. declines the office. But he reigns, notwithstanding, in all 
 but regal state. His vast military mantle receives the spoils of the whole 
 army (viii. 25). He combines, like David, the sacerdotal and the regal 
 power. An image, clothed with a sacred ephod, is made of the Midianitish 
 spoils, and his house at Ophi-ah becomes a sanctuary, and" he apparently 
 is known even to the Phoenicians (Eus. Pr. Ef. i. 9) as a priest" (iS'. J. 
 a i. 345-6). 
 I. Israel's leader. Gideon. Distinguished not by descent, or pre- 
 vious renown, or wealth; but by something better — goodness and the 
 choice of God. (1.) He was a poor husbandman (vi. 15). Kot 
 likely in man's view to make a great leader. (2.) His character, 
 hmnhle. Called himself the least of his father's house (vi. 15). Some- 
 what mistrustful at the first. Needed a sign. God granted it, and 
 made of him a great man. He has done this wath very many poor 
 men since {ill. Luther, kc). Becomes in God's hands brave and 
 hopeful. Will do anything God commands. This the way to be 
 great and good. 
 II. Israel's aemy. (1.) At first 32,000. Had they all fought and 
 won, they might have thought they had got the victory. Hence God 
 would reduce the number. Another reason. God would not have 
 timid souls fight for him. 22,000 return. A serious defection in 
 the presence of 135,000 enemies. (2.) Now 10,000. But even these 
 are too many, for one who will not only deliver his people, but at the 
 same time teach a great truth. The test, at the fountain of Harod. 
 9700 proved unfit by thinking more of their bodily wants than of 
 their soldiers' duty. (3.) Only 300 left. 
 
 . . . . " Call to mind 
 The Hebrews, how, effeminate, they stoop'd 
 To ease their thirst : whence Gideon's ranks were thinn'd, 
 As he to Madian march'd adown the \\\\h.."— {Dante, Pui-g-. xxiv. 136.) 
 
 III. Israels surprise. Scene. The sleeping host. Changing the 
 ■watch. The two scouts : Gideon and his servant. The dream re- 
 lated. Forebodings of the foe. (This common to all enemies of truth. 
 They know they must be overthrown. A little cake, &c. Christ 
 the bread of life, despised, &c., yet conquers the world.) The 300 
 posted. Silence. Trumpets heard. A great blast of trumpets ! 
 Pitchers broken I Flashing of torches ! (Enemies of truth frightened 
 by light.) They fall upon each other. (No friendship among the 
 wicked. The enemies of the cross attack each other). 
 
178 Less. 89. jotham's parable. (^Mtes.) 
 
 B.C. 1235. Jud. ix. 1—21. 
 
 1 Abimelech (=royal father), an illegitimate son of Gideon (viii. 31). . . 
 Jerubbaal (=let Baal plead), name given to Gideon by his father, Joash 
 (vi. 28—32). . . ;S/wAm( = shoulder-bbde), Sichem (Gen. xii. 6; less. 33); 
 Sychar (Jo. iv. 5 ; CD. N. T. 20) ; Sychem (Ac. vii. 16). . . mother's 
 brethren. The relatives of his mother would have more sympathy with him 
 than those of his father's side. . . communed, took counsel privately. . . 
 
 2 Speah. Through them he would gain over the whole town. . . threescore and 
 ten (viii. 30). . . or one. They were to suggest that it would be better to be 
 ruled by one responsible person than by many of various opinions and in- 
 terests. . . remember, ^c. "When you have talked them over, then recom- 
 mend me as the one, in place of the 70. . . your bone, %c. A reason why 
 
 3 you should think of me, and a pledge that I will take care of you. . . follow, 
 
 4 espouse the cause of. . . brother, a good reason for a good cause. No rea- 
 son good enough for a bad one. . . Baal-berith ( = covenant lord), name 
 under which Baal was worshipped at Shechem. They must have been 
 people of influence to command the treasury. . . vain, S;c., men having 
 
 5 nothing useful to do (Prov. xii. 11 ; Ac. xvii. 5). . . Ophrah, site unknown 
 (vi. 11, 24 ; viii. 27, 32). . . one stone. Prob. sacrificed them on one stone 
 altar in revenge for the act of their father (vi. 28—32). . . Jotham (=Je- 
 
 6 hovah is upright). . . Millo ( = a fortress), house of Millo = those who garri- 
 
 7 sonedthe forti'ess. . .plain, or oak (Jos. xxiv. 26 ; iKi. xii. 1, 20, 25). . . mt 
 Gerizim ( = mt of the Gerzites), opp. mt Ebal, and nr to Shechem. . . 
 said. This parable of J. is the most ancient fable in existence. . . hearken, 
 as, listen as thoughtfully when I speak as you desire God to listen when 
 
 8 you pray. . . trees, i. e. forest trees, cedars. All. men of Shechem. . . olive 
 (less. 8). "Wanting a king, they natm-ally first asked the most worthy of the 
 
 9 trees. The 0., fruitful and valuable, was the first. . . said, humble in pro- 
 portion to value. . . leave, better be a good tree than a disqualified king. 
 
 \Qi, II Jig tree, another good tree. ..Jig. said. Humility a characteristic of 
 
 13 goodness. . , vine, still another good tree. . . vine. said, proving its value 
 
 14 by its humility. . . Then 5<?«^ff?/, disappointed at these rebuffs. . . bramble, 
 or thistle, no tree at all, worthless, vile, the fruit of the curse (Gen. iii. 18). 
 
 15 bramble said (worthless tree, ingenious all. to Abimelech), surprised at the 
 unexpected honour. . . If. truth. Helped out of the first surprise by native 
 self-satisfaction : if you sincerely wish this thing. . . shadow, protection, 
 care. The large trees trust in shadow of small and straggling thorn \ . . if 
 not, if you are not sincere in this wish ; if you have other objects in 
 view. . . fire . bramble, the poor bramble shall be your destruction. . . cedars. 
 
 17 All. men of Shechem. . . now. Jotham explains the parable. . . Abimelech, 
 he is the bramble I speak of. . . xc ell. Jerubbaal. He insinuated that they 
 
 17 had dealt ill. . . deserving, some proof of which he then gives. . ., fought 
 
 18 for, not against, as you against him. . . adventured, imperilled. . . so7i of. 
 maidservant, a person of low origin, a mere bramble. . . because, hence 
 not in truth, as deserving of the honour and office, but because of his family 
 
 19 relationship. . . then rejoice (Isa. viii. 6 ; Phi. iii. 3 ; Ja. iv. 16). . . 
 
 20 devour, ^-c. Lack of mutual respect would inevitably lead to this. Abime- 
 lech' s election being founded on convenience, and not reverence for him, 
 
 21 nor for the kingly office. . . Beer (=well), site uncertain. Perhaps same 
 as Beeroth, now el-Bireh, 10 m. N. of Jerusalem on road to Nablous ^or 
 Sychar). 
 
 Tlie Parable, Angus's Bible Sand-book, 146, 173, 276, 279. 
 
(Analysis.) jotham's paeable. Less, 89. 179 
 
 Personal Ambition — Human Selection — Official Distinctions. 
 
 Notes on paeable. A parable is an allegory. " Wben the allegory 
 is written in the style of histoiy, and is confined to occurrences that may 
 have taken place, it is called a paeable (ill. prodigal son, &c,), but 
 when it contains statements of occurrences, which, from their verj^ 
 nature, could not have happened, it is called a fable " (Angus). The 
 parables or fables of the Old Test, may be found Jud. ix. 7 ; 2 Sam. xii. 
 1; xiv. 6 ; 1 Ki. xx. 39 ; xxii. 19—23 ; 2 Ki, xiv. 9 ; Isa. v. 1. Orientals 
 fond of, and much addicted to, figurative modes of speech. The great 
 Teacher adopted this popular method (Matt. xiii. 3, 34, &c.). From 
 Jotham's parable, or rather /«JZe, we may learn — 
 
 I. That the most unwoethy men aee sometimes the most 
 ambitious. This the case with Abimelech. Nothing to recom- 
 mend him but his relation to Gideon. That of a nature to have 
 made a worthy man silent, unobtrusive. An illegitimate son. He 
 makes capital out of the very thing that most would have been 
 willing to conceal. Ace. to the fable, the bramble was quite willing 
 to be the king of all the trees, even the cedars, his superiors in every 
 respect (ill. the prodigal son). 
 II. That human selection often peoceeds upon weong- pein- 
 ciPLES. Coin, the case of Saul. His mere bodily stature a great 
 thing with the thoughtless. David, at first, was passed by, by those 
 who judged fi-om appearances. Choice of A. ruled by personal feel- 
 ing. He was a relative. Not the more tit on that account. Nay, 
 less, for familiarity is often allied to contempt. Many things be- 
 side family interest and kindred the rule of choice. Note the re- 
 sults of such selection in the future character of Abimelech. 
 III. That good moeal qualities aee geeatee than official 
 distinctions. The three trees that declined the kingship may be 
 regarded as representing three different ij^e& of excellent moral cha- 
 racter, (a.) The olive. Usefulness (ill. nature of olive). Better 
 be useful than merely titled, &c. (b.) Fig-tree. Kindness, gene- 
 ality (ill. nature of fig-tree, leafy, fruitful, &c.). (c.) Vi7ie. Cheer- 
 fulness, gladness (ill. nature of vine, grapes, wine, &c.). Better 
 to be a good tree than a bad king : how much better to be a worthy 
 7)1 an, though humble and poor. 
 
 The humblest being bom is great. 
 
 If true to his degree, 
 His virtue illustrates his fate, 
 
 Whatever that may be ! 
 
 Simplicity and worth ; 
 for not the eagle, but the dove 
 Brought peace uuto the earth ! " 
 
 (C Swain.) 
 
 " The greatest man is he who chooses the right with the most in- 
 vincible resolution — who resists the sorest temptations from within 
 and without." — "Nothing can make a man truly great but being 
 truly good, and partaking of God's holiness" (Henrij). 
 
 Leaen — I. Godliness with contentment is great gain. 
 II. Judge not by outside show (1 Sam. xvi. 7). 
 
 III. " As a man thinketh in his heart so is he " (Prov. xxiii. 7). 
 
180 Less. 90. jephthah's vow. (jVofes.) 
 
 B.C. 1187. Jud. xi. 29—40. 
 
 29 Spirit. Lord, a special operation of the Spirit. Operation of S. various 
 (Is. xi. 2). Extraordinary influence upon the human spirit (see K. B. in 
 loc). In this case superior wisdom, forethought, energy {cofn. iii. 9 ; 1 
 Sam. xix. 20, 23 ; 2 Ch. xx. 14, &c.). . . Jephthah ( = whom God setsfree)^ 
 S. of Gdead {v. 1). Appears to have been Judge only of N.E. Israel. . . 
 Gilead, dis. E. of Jordan ; S. of r. Jarmuk ; 60 ra. long and 20 broad, 
 from S. of Galilee to D. Sea. . . Ammon, desc. from Lot (Gen. xix. 38). 
 
 30 Now at war with Israel {v. 5). . . vowed a vow, a solemn promise (Gen. 
 xx^iii. 20 ; Num. xxx. 2; 1 Sam. i. 11), [He who made a vow must be 
 able to perform (Xum. xxx. 2 — lo) ; vow must not be wrong (Deut. xxiii. 
 18) ; vow must be kept (Deut. xxiii. 20 — 22 ; Ecc. v. 4, 5). Redeemable 
 cases (Lev. xxvii. 11—13); cases irredeemable (Lev. xxiii. 9, 10). "Was 
 
 31 not this of J. redeemable i" ] ..whatsoever, except what might be 
 redeemed. If any unclean animal had come forth, that could not be 
 
 32 offered. . . burnt offering (see anal.). . . passed over, the border of GUead 
 into Ammon, E. of Gilead. . . Lord delivered, because of his own gracious 
 purpose, and not because of Jephthah's vow. "Without the vow, the 
 
 33 result had been the same. . . Aroer (=ruins?), city. N. bank of Arnon 
 (Deut. ii. 36; Jos. xii. 2; 1 Ch. v. 8), now called 'Aruir. . . Minnith 
 ( = aiiotment r), in a dis. rich in grain (Ezek. xxWi. 17). . . twenty cities. 
 
 34 The number of cities E. of Jordan very great [Giant Cities, 13). . . Ifizpek, 
 E. of Jordan in mts of Gilead (Gen. xli. 39), hence called Mizpeh of Gilead, 
 to dis. from G. in Judah. Is prob. = Ramath- mizpeh (Jos. xiii. 26) and 
 Ramoth- Gilead. . . behold, a sad event. Though it could not be quite 
 unanticipated, for who more likely to greet a victorious father than an only 
 child, who sympathized with his great work ? . . timbrels (less. 27). .". 
 d^Tnees, common mode of expressing jov (Jud. xxi. 21 ; Ps. xxx v. 10 ; 2 
 Sara. vi. 14). There were also d. of pleasiu-e and revelry (1 Sam. xxx. 
 16; Job xxi. 11; Lu. xv. 2-5) as Avell as of religious festivals, to which 
 
 35 this pertained. . . Mily child. No one else to perpetuate his house. . . Alas, 
 his vow came to mind. . . low, in spirits. Sadness. . . o}ie. trouble. In truth 
 this trouble was greater than the Ammonites. . . opened mouth (v. 11 ; 
 Lev. xxvii. 28, 29; Num. xxx. 2 — 5; Ps. xv. 4). . . cannot. back (xxi. 
 
 36 1 — 7; 1 Sara. xiv. 44, 45; Mat. xiv. 7 — 9). . . said. if. She recognized 
 the binding nature of such a vow. . . to that, whatever it may be. . . foras- 
 much, ^-c. Let that be considered more than me and our' dear relation- 
 
 37 ship. . . this thing, of which he had now told her. . . her. virginity. Why 
 bewail this comparatively small thing, if her doom were death .-* . . accord- 
 ing, vow. And the nature of the vow raust be understood by those who 
 would understand the thing done. His words were {v. 31), ''shall surely 
 be the Lord's; and [or) 1 will offer it up," &c. The introduction of the 
 partical or introduces the alternative, that if it were a person the dedica- 
 tion would be made to the serAdce of the sanctuary ; if a proper animal, 
 
 38 or thing, it would be offered on the altar. . . two months, of liberty, before 
 
 39 perpetual restraint. . . hww no man. Certainly not needful to be men- 
 tioned, because a mere matter of course, if she were put to death. . . custom, 
 
 40 became a rule so long as she lived. . . daughter . Israel, her old companions 
 (v. 38). . . yearly, year by year. . . lament, to praise, comfort. They went 
 to condole with her. 
 
 Keil and Dditzsch, in loc. S. J. C. i. 353. P. C. i. 159. Art. " Jephthah " 
 in S. B. D. K. E. B. L. T. B. K. E. D. B. I. ii. 392. 
 
(Analysis.) jephthah's vow. Less. 90. 181 
 
 Jephthah's Vow — Jephthah's Daughter. 
 
 Was Jephthah's dau. devoted to virginity or death? The 
 latter is the popular view, but arguments for the former (Z>r W. L. Alex- 
 ander, &c.) deserve consideration. (1.) J. must have expected to 
 meet a human being on his return. (2 ) Clearly meant to offer such be- 
 ing in some way to the Lord. (3.) As a worshipper of Jehovah, he must 
 have known that a human sacrifice would be ahominated by Him. (4.) 
 His own feelings, too, would revolt from such an act. (5.) Would a 
 Judfje do what even the people detested 1 (2 Ki. iii. 27). (6.) The words 
 of the vow do not necessarily mean a bumt-offering. They are, " It shall 
 be to the Lord," or "I will offer it for an offering." (7.) A man might 
 "VOW to the Lord persons or animals (Lev, xxvii. 1 — 13); the forwer 
 being redeemable, the latter not, save unclean animals. (8.) He did ace. 
 to his vow, but had she been offered as a sacrifice, so singular a case 
 would surely have been stated. (9.) His daughter bewailed her virginity. 
 Would she have thought so much of that if her doom were death? (10.) 
 Why if she were put to death should it be added that " she knew no 
 man?" (11.) The word lament should be praise, celebrate. Why 
 praise if she were put to death ? On the other hand, her virtue would 
 merit perpetual celebration. (See Te7inyson's Poems, 197.) 
 
 "My God, my land, my father — these did move 
 Me from my bliss of life, that nature gave. 
 Lower'd softly with a threefold cord of love, 
 
 Down to a silent ^rave. 
 And I went mourning, ' no fair Hebrew boy 
 Shall smile away ray maiden blame among 
 The Hebrew mothers ' ; emptied of all joy, 
 Leaving the dance and song." 
 L Jephthah's vow. (1.) Made when in trouhle. This no imusual 
 thing, nor is it necessarily a wrong thing. Much depends on the 
 motive. Right, if fruit of true repentance and faith. Wrong, if 
 merely a bribe to Providence to remove a trouble. (2.) Vows made 
 when in tronhle are apt to he forgotten when the trouble is past. 
 David an exception (Ps. xxii, 25). (3.) His vow was rash. Uncertain 
 what or who might first meet him. If a human being, he must have 
 purposed to redeem it. Could not offer it in sacrifice. What right 
 had he over any other human being to such an extent ? His vow 
 could not give him that right. (4.) His own entailed punishment. 
 The cutting off of his house. 
 
 "Take then no vow at random, ta'en with faith 
 Preserve it ; yet not bent, as Jephthah once. 
 Blindly to execute a ra'^h resolve 
 Whom better it had suited to exclaim, 
 ' I have done ill ' tlian to redeem his pledge 
 By doing worse."— (jDaw^e, Par. v. 64). 
 
 II. Jephthah's daughter. (1.) An only child (y. 34). (2.) Rejoiced 
 in her father'^s successes, (3.) The innocent cause of much grief 
 (v. 35). An only child sometimes occasions grief not so innocently. 
 (4.) She sympathized with her father in his trouble, though at her 
 own great cost. (5.) Prepares for her sad lot. Seeks two months' 
 reprieve before the vow is performed. (6.) The memory of her sad 
 fate cherished by the daughters of Israel. 
 
182 Less. 91. Samson's riddle. {Notes.) 
 
 B.C. 1136. Jud. xiv. 1—20. 
 
 1 Salmon (= sunlike), native of Zorah, now 'Ain Shemsh {T. L. B. 565). T. 
 of Dan, s. of Manoah. A man of unsurpassed strength and ungovernable 
 will. Physically strong, morally weak. . . went down, through " wild 
 rocky gorges." . . Timnath, now Tibneh, not far from Wady Surar. The 
 home of his wife (Gen. xxxviii. 12, 13 ; Josh. xv. 10 — 19, 43). . . 
 
 2 Philistines (see anal.). . . mother, name unknown. . . get h&r. Customary 
 for the parents to negotiate marriages for their sons and daughters [jlL 
 
 3 Abraham, less. 21; Gen. xxiv. 49 — 51; xxxiv. 6, 8). ..my people, 
 Israelites. Marriages witb idolaters forbidden (Deut. vii. 3, 4 ; Josh. xiii. 
 12; Ezra ix. 11, 12). . . pleaseth. Heb. she is right in mine eyes. Too 
 
 4 often the only, or cbief consideration (Prov. xxxi. 30). . . of .Lord, of his 
 permission, and to be overruled by him for bringing about the deliverance 
 of Israel. . . that he, i. e. the Lord. . . sought, and would find it in events 
 
 5 following. . . went, to negotiate. . . vineyards, in the neighbourhood of 
 the town. . . . young lion, a lion in his vigour and strength, not old and 
 
 6 infirm [com. Is. xi. 6 ; xxxi. 4; Ezek. xxxii. 2). . . Spirit. Lord (less. 90). 
 Here, as a spirit of strength. . . rent, thus strengthened. . . nothing, no 
 weapon. . . told not. Either thought little of it, or would not have them 
 alarmed at the danger to which he had been exposed ; or would not have 
 
 7 the fears of the Philistines excited by this proof of his strength. . .pleased, 
 well, she was willing to accept him. (The Jews say she was converted to 
 
 8 Judaism in this interview. Mere conjecture.) . .' time, the time needful 
 for negotiating. Some considerable time must have elapsed. Though the 
 heat and many flesh- eating insects {sarcophaga) would hasten work of 
 decomposition. . . take, marry. . . bees. honey. There must have been 
 time for decay of the lion, and building of honey-comb. Dr Thompson 
 saw a swarm of hornets build their comb in the skull of dead camel. . . 
 
 9 told not, the story would have destroyed all relish for the honey (1 Ch. xi. 
 
 10 19). . . /6'«s^, which lasted a week {v. 12). . . used, most domestic incidents 
 
 11 so celebrated {ill. weaning, Gen. xxi. 18). . . thirty (Mat. ix. 15). . . . 
 
 12 L .now. This was prob. not the only riddle asked. It was now Samson's 
 turn. . . riddle. Heb. something intricate. A dark or obscure saying 
 (Ezra xvii. 2 — 10; 1 Ki. x. 1). . . sheets ( = shirts). Under -garments of 
 
 13 woollen. . . thirty. He would give one each. . . ye give, each give him 
 
 14 one. . . Put forth. Agreeing to the terms. . . eater ( = the lion). .\ . meat, 
 food. . . strong, lion the strongest animal of the size. . . siveetness, honey 
 (Ps. xix. 10; Prov. xxiv. 13). . . three days. It was proposed early in 
 
 15 the feast. . . seventh day. The LXX., Syriac, and Arabic read '^ the fourth 
 day." . . Entice. They would by foul means learn the meaning, as S. by 
 foul means provided the wherewithal to pay the wager. . . burn thee. 
 
 16 Rude men and times. Her fear should prompt her ingenuity. . . wept. 
 really out of fear, though, as she pretended, because her husband kept a secret 
 
 17 from her. . . wept. seven days, i. e. the rest of the seven days. . . told her. 
 
 18 Conqueredby her tears,as afterwards by Delilah's caresses. . .plowed, heifer. 
 
 19 Another dark saying. . . And. lie must now provide the raiment he had 
 promised. . . Ashkelon, or Askelon (^migration .''). One of the 5 cities of 
 Philistines, on shore of Mediterranean, between Gaza and Ashdod. Now 
 El-Jore. . . thirty men, they had spoiled him through his wife, he paid 
 them by spoiling their countrymen. . . anger . kindled, against them, and 
 
 20 against his wife. . . went up, leaving his wife behind him. . . companion, 
 his chief bridesman. Wrongs done by a friend cut the deepest. 
 
(Analysis.) samson's riddle. Less. 91. 183 
 
 The Kiddle— the Solution. 
 
 Note on lion. (1.) Name. Heb. ari (and four other words). 
 This, the common one, occurs ab. 90 times. Felis leo, carnivora. Once 
 common in Palestine. Hence frequent allusions (2 Ki. xvii. 25, 26). (2.) 
 Description. Strength (Jud. xiv. 8) ; active (De. xxxii. 22) ; courage 
 (2 Sa. xvii. 10 ; Is. xxxi. 4) ; voracious (Ps. xvii. 12) ; teeth (Joel i. 6). 
 (3.) Taking- prey. Roars (Ps. xxxi. 4) ; lurhs (Ps. x. 9) ; rends (Ps. 
 vii. 2) ; carries to den (Nah. ii. 12). (4.) Inhabits— /(9resf6' (Jer. v. 
 6); thichets (Jer. iv. 7) ; mountains (Cant. iv. 8). (5.) Attacks — sheep 
 (1 Sa. xvii. 34 ; Am. iii. 12 ; Mi. v. 8) ; men (1 Ki. xiii. 24 ; xx. 36). (6.) 
 Slain by — Sanison ; David (1 Sa, xvii. 35) ; Benaiah (2 Sa. xxiii. 20), 
 (7.) Illustrates — Israel (Nu, xxiv. 9); Jiidah (Ge. xlix. 9); Gad 
 (De. xxxiii. 20) ; God protecting (Is. xxxi. 4) ; God punishing (Is. xxxviii, 
 13 ; Lam. iii. 10) ; hrate men (2 Sa. i. 23) ; cruel enemies (Jer. xlix. 14 ; 
 li. 38) ; persecutors (Ps. xxii. 13) ; fears of slothful (Prov. xxii. 13 ; 
 xxiv. 13). 
 
 Note on honey. Most travellers visiting Palestine in summer ob- 
 serve the abundance of honey stored up in hollow trees and crevices of 
 rocks. " Land flowing with milk and lioney.'"' Found dropping from 
 trees when wax melts by heat of sun. Wherever there are wild bees 
 honey is an article of food. So in Arabia this day. (See 1 Sa. xiv. 24 — 30 ; 
 2 Sa. xvii. 29 ; Matt. iii. 4 ; Lu. xxiv. 41, 42.) 
 
 I. The riddle. (1.) ^yhen given. First daj^ of marriage feast. 
 Eiddles a favourite pastime in the East. Exercise of wit and in- 
 genuity. (2.) Terms. The forfeit of either side equal in amount, but 
 unequally distributed, Samson offered to furnish many articles 
 himself. Some to each of his fi-iends. Each of them to give him 
 one, if they lost. He regarded his resources as equivalent to those 
 of the thirty. (3.) Nature. Strange and puzzling. Terms contra- 
 dictory. Eater — meat, strong — sweetness. Out of the strong eater 
 sweet meat. The strong eater might suggest some wild and raven- 
 ous animal ; but the sweetness would efEectually baffle them. 
 II The solution. (1.) How obtained. Surreptitiously. They threatened 
 his wife, she coaxed her husband. 
 
 . . . ""V\''eakly to awomaninust revealit, 
 
 O'ercome with importunity and tears. 
 
 O impotence of mind, in body strong ! " — {3IiUon, S. A., 50.) 
 
 They might win the answer, but sow jealousy and distrust between 
 man and wife. Desire of victory made them blind to consequences. 
 (2,) Result. They discovered the answer, but made Samson their 
 enemy. His hatred to their race traceable to this act of theirs. 
 (3.) Analogies. Many strong eaters out of whom sweetness has gone. 
 Work. Eating time, skill, strength : producing health and competence, 
 sweetening rest. Affliction. Eating pleasure, repose, &c.: producing 
 often sweetness of profitable reflection and reformation, &c. Lion of 
 tribe of Judah. Jesus armed wdth power to destroy, yet out of him 
 went words sweeter than honey or the honey-comb, and the sweet- 
 ness of redemption. 
 
184 Less. 92. ruth. {Notes.) 
 
 B.C. cir. 1245. Ruth ii. 1—23. 
 
 1 Naomi ( = my pleasantness), an aged widow. Husband's name, Elimelech 
 ( = God Ms king), a Bethlehemite. During a famine in Israel, E. and X. 
 and their two sons, Mahlon ( = sickly, i. 2, 5 ; iv. 9, 10) and Chilion ( = a 
 pining), went into Moab. Here M. mar. Euth ( = female friend), and X. 
 Orpah ( = fawn, i. 4 — 11). The man and his two sons dying, X. and R. 
 return to Bethlehem, 0. being persuaded to remain in Moab. . . kins- 
 man (iii. 12). . . mighty Acealth. " Eich, yet religious — a rare bird" {Trapp). 
 Boaz ( = alacrity), second husband of E., father of Obed, ancestor of David 
 
 2 (I Ch. ii. 11, 12; Matt. i. 5; Lu. iii. 32). . . Euth. unto Naomi. The 
 vounger asked advice of the elder, and good came of it. . . glean (Le. xix. 
 9, 10 ; xxii. 23 ; Deut. xxiv. 19, 21). . . corn, i. e. bariey (i. 28). It was 
 
 3 ab. April. . . hap, fortune. Did not Providence guide her .!• . . light (A.S. 
 
 4 ///iY«>^), as a bird settles. . . Bethlehem {less. 95). . . said, answered. "SMien 
 
 5 have we heard such salutations of masters and servants ? . . servant, stew- 
 ard, overloooker. . . damsel, saw she was a stranger. Knew all the poor 
 
 6 of the neighbourhood. .. servant. said. He too had noticed, and inquired. 
 
 7 I pray (Prov. xviii. 23). . . from, morning, several hours. . . house, tent, 
 
 8 where it seems she was resting when Boaz first saw her. . . daiighter. B. 
 much older than E. He would treat her as a dau. till he made her his 
 wife. . . maidens : for protection. "Would not have the beautiful stranger 
 
 9 used roughly by the men. . . touch. This he had thoughtfully done. . . drink. 
 
 10 He is attentive to her wants. . . stranger. We too were strangers when our 
 
 11 great Kinsman took knowledge of us. . . fully .shewed. He had heard of 
 her before. The servant spoke of Naomi (r. 6) as one known to B. . . 
 mother-in-law. B., the kinsman of X., kindly regarded E. for her filial love. 
 
 12 recompense, reward. . . work, of filial duty. . . Lord . Israel, who wiU be 
 debtor to no man. . . icings. The bird brooding over its young illustrated 
 to the Jew, God's tender care (Deut. xxxii. 11 ; Ps. xvii. 8; xxxvi. 7; 
 
 13 Ivii. 1 ; Ixi. 4 ; Ixiii. 7 ; xci. 4 ; Matt, xxiii. 37). . . comforted, a widow, 
 
 14 and a stranger. . . friendly, Heb. to the heart. . . vinegar, i. e. light and 
 somewhat sour wine usually mixed with olive oil (C. I). N. T. 200). . . 
 parched corn, some of the new corn roasted on the spot, fit for use, being 
 rubbed in the hands, favourite food in the East {R. B. R. ii. 394). . . left. 
 Her morsel was more than she needed, and she reserved it forXaomi {v. 18). 
 
 lo risen, from resting in the tent. . . glean (Fr. glaner) : formerly, a custom 
 (not a right) in this coimtry. Any person may permit or prevent it on 
 his own grounds. . . reproach. Heb. shame her not ; use her kindly in word 
 
 1*1 and deed. . . let fall. He would care for her, and thus for X. also. . . 
 
 17,18 beat out, the corn from the husk. . . ephah, 3 pecks and 3 pints. . . city, 
 
 19 Bethlehem. . . said, astonished at the quantity of com. . . shelved, clearly 
 explained. . . man's name. E. knew the name, but not the relationship. 
 
 20 Thus many know the great Kinsman by name only. . . living, two poor 
 widows, one too old to glean with the other. . . dead, and to the living for 
 the sake of the dead. . . one {marg.), that hath a right to redeem. The 
 "man that is near of kin" to us also. Plenteous redemption. "I 
 know that my Eedeemer liveth." . . Ruth said. This statement of kinship 
 brought the kindness of B. afresh to mind, and gave it a significance she 
 
 22 did not understand before. ..any. field. She would be nowhere so wel- 
 come nor so well treated as in the field of B., her rich kinsman. So 
 
 23 let us glean in Christ's field of promise and doctrine. . . kept fast, obeying 
 B. as we should obey Christ. . . etid. barley, wheat. Through the summer. 
 
(Analym.) euth. Less. 92. 185 
 
 The Poor Gleaner — the Rich Farmer — the Divine Kinsman. 
 
 Note on Bk, of Ruth. It is one of those quiet corners of history 
 which are the green spots of all time, and which appear to become greener 
 and gi-eener as they recede into the distance. Bethlehem is the starting- 
 point. . . . We see amidst the cornfields, whence it derives its name, "the 
 house of bread," the beautiful stranger gleaning the ears of com after 
 the reapers ; we hear the exchange of salutation between the reapers and 
 their master, " Jehovah be with you," " Jehovah bless thee." The Book 
 of R. is, indeed, the link of connection between the old and the new. 
 There was rejoicing over the birth of the child at Bethlehem which R. 
 bare to Boaz ; " and Kaomi took the child and laid it in her bosom, and 
 became nurse to it." It would seem as if there was already a kind of 
 joyous foretaste of the birth and infancy which, in after times, was to be 
 for ever associated with the name of Bethlehem {S. J. C. i. 302, 303). 
 I. The poor gleaxee. Euth. (1.) Her rare beauty. Attracted the 
 notice of both the steward and his master. Beauty a gift. Moral 
 beauty the best form of loveliness. TJds those may have who have 
 not the other. (2.) Her poverty. Forced to glean for her subsist- 
 ence. (3.) Her viodesty (r. 10). (4.) Her JiUal lore. Laboured 
 to comfort and nourish Xaomi. Sought and followed her advice. 
 This love well known (r. 11). (5.) Her friendles^ness. A widow. 
 The grave of her husband far away. She is a stranger, in a strange 
 land. (6.) Her industry. Worked many hours. 
 
 . ..." the pleaner-maid. 
 Meek ancestress of him who san? the sonps 
 Of sore repentance in his sorrowful mood.'— [Dante, Par. xxiii.7.) 
 
 II. The eich FASiiER. Boaz. (1.) Wealthy. Had fields and many 
 servants. (2.) Comjmsslonate. Knew, and took an interest in the 
 poor. Inquired concerning Ruth. Took her under his care. Gave 
 charge to others about her. (3.) Pioui(. His salutation to his men. 
 (■i.) A good master. Not only wished the best blessing for his men, 
 but had that wish reciprocated. (5.) Practical in his sympathy. 
 Kind deeds as well as kind words. Gave not only advice, but food. 
 
 III. The Dr^xe Kixsmax. Jesus Christ, of whom we are reminded 
 by many things in this history. (1.) He has a special regard for 
 youth, more particularly for youth beset with trial and temptation. 
 (2.) He speaks kind words. " Spake as never man spake." (3.) Does 
 kind actions. Cares for the poor and the friendless. (4.) Approves 
 obedience and filial love. (5.) Supphes food, the best of aU— the 
 bread of life. (6.) Will at last receive us to his home, to dwell for 
 ever with him. 
 
 Leaex — 
 
 L To do our duty in our station, like Ruth. 
 II. To be kind and thoughtful, like Boaz. 
 
 III. To admire the Providence of God as here displayed. 
 
 lY. To love the great Kinsman who has redeemed us. 
 
186 Less. 93. call op samuel. {Notes.) 
 
 B.C. 1143. 1 Sam. iii. 1—21. 
 
 1 child, only a child. God accepts the services of children. . . ministered, 
 served, lowly but useful service. . . the Lord, the best Master for both 
 children and men. . . before, under the direction of. . . Eli, who — like 
 many more — had more comfort in the child of a stranger than in his own 
 children (less. 94) . . . precious, scarce. . . open vision, visible sign, audible 
 2,3 voice. . . eyes. dim, through both age and drowsiness. . . ere, before sun- 
 rise, when the lamp was dressed (Ex. xxx. 7; xxvii. 21). . . the temple, 
 the tabernacle at Shiloh ( = place of rest), a city in Ephraim, N. of Bethel 
 (Josh, xviii. 1 ; Jud. xviii. 31 ; xxi. 12, 19, 21 ; 1 Sam. i. 3, 9 ; ii. 14 ; 
 
 4 iii. 21). . . to sleep, near Eli, on whom he waited. . . called, with an audi- 
 ble voice. . . Samuel, by name. . . he, awakened by it. . . here. I. Would 
 
 5 that all would promptly answer when God calls. . . ran, diligence and 
 
 6 obedience. . . to Eli, thinking it was he who called. . . called, again. God 
 often mercifully repeats, and varies his call. . . thou didst. He felt certain 
 of it. . . answered, not peevishly at being disturbed. . . imj son. A kind 
 expression, and one that would strengthen the affection of Samuel. A 
 
 7 suggestion to teachers. . . not . know, as communicating his will specially 
 to him. . . word, revealed, the mind and will of God concerning him, not 
 
 8 yet made known (Jer. ix. 24 ; Ac. xix. 2). . . third time (Job xxxiii. 14, 
 io). Showing God's gracious perseverance in making himself known. 
 How many times more than three has he called us .'' . . arose, went. Many 
 would have lain still, thinking they had been trifled with. Samuel, sweet- 
 tempered and obedient, had confidence in his teacher. . . Eli, who must 
 have wondered at the strangeness of these -visits. . . perceived, understood. 
 
 9 Therefore, not jealous, but glad. . . Speak, declare thy will. . . servant, 
 
 10 now and henceforth. . . heareth, and is willing to obey. . . came. stood. A 
 set purpose, and prob. a visible appearance. . . answered, as directed. Well 
 
 11 for children who obey their teachers. . . tingle. With astonishment and 
 
 12 fear : as when a loud noise suddenly smites the ear. . . Eli, whose piety was 
 very defective. . . spoken, by the prophet, ii. 29. . . begin. end. What he 
 
 13 begins he finishes. . . because, <^'C. Let not children be surprised if parents 
 — with this example before them — seem sometimes harsh. . . som (ii. 12). 
 
 14 not .purged. And hence if, as priests, they cannot be purified, they must 
 
 15 be ejected from their official relation. . .feared, to give pain to his beloved 
 
 16 teacher. . . Eli. Curious to know what God had revealed to a child, and 
 
 17 hidden from a man — a priest. . . thing. His conscience expects evil 
 
 18 tidings, and he would know the worst (Mic. ii. 7). . . vohit (A.S. whit) 
 = thing. . . Jie said, and may be imitated in his submission, as well as 
 some other things. . . seemeth . good. If anything seem good to God it 
 
 19 must be good, however painful to us. . . grew, in years, stature, know- 
 ledge, grace. . . with him. He will be with all who love him in early 
 youth (Prov. viii. 7 ; C. D. N. T. 73). . . words fall. He fulfilled aU he 
 
 20 spake by Samuel (ix. 6; 1 Ki. -siii. 56; Is. xliv. 26). . . Ban . Beersheba. 
 I'roverbial expression = throughout the length and breadth of the land. . . 
 
 21 appeared again, after long withdi'awing and silence {v. 1). . . by .word. By 
 prophetical revelation. 
 
 Hymns: "This night I lift my heart to thee " {Bartholomew); "Father 
 and friend ! thy light, thy love " {S. S. Union) ; " In thy name, Lord, 
 assembling" {Kelly). 
 
 D. B. N. S. i. 234. S. /. C. i. 373, 385. £. B. H. iii. 84, 86—89. 
 
(Analysis.) call op samuel. Less. 93. 1ST 
 
 The Prophet — the Scholar — the Teacher — the Call. 
 
 Note on prophetic office. Eoot of j\"abi (= Heb. prophet) sig. "to 
 boil or bubble over." Fiff. a fountain bursting from the heart of man, 
 into which God has poured it. Hence Nabi = to iJour forth excited 
 iitterances. Prophet {Trpoipyjrijg) = an iiiterjjreter, or inedrnm of the 
 Divine will. He is one who speaks for another. Nor merely /(9?'<9-teller, 
 nor /or^/i-teller ; but spokesman, expounder, interpreter of the Divine 
 mind. The prophet might be either the predicter of future things, or the 
 instructor of the present age, or both. I. Theie work. Medium of 
 Divine mind (Hos. xii. 10 ; Heb. i. 1) ; messengers (2 Ch. xxxvi. 15 ; Isa. 
 xliv. 26) ; servants (Jer. xxxv. 15) ; watchmen (Eze. iii. 17). II. Titles. 
 Men of God (1 Sa. ix. 6) ; prophets of G. (Ezra v. 2) ; Holy P. (Lu. i. 
 70 ; Ee. xviii. 20) ; holy men of G. (2 Pet. i. 21) ; seers (1 Sa. ix. 9). III. 
 How TAUGHT. By an audible voice (Nu. xii. 8 ; 1 Sa. iii. 4 — 14. By 
 angels (Dan. viii. 15 — 26). 'Ry dreams (Nu. xii. 6; Joel ii. 28). By 
 Holy Spirit (Lu. i. 67 ; 1 Pet. i. 21). LV. Their teaching. In na7)ie of 
 Lord (2 Ch. xxxiii. 18 ; Ja. v. 10). In pa7'ables (2 Sa. xii. 1 — 6 ; Is. v. 
 1 — 7 ; Eze. xvii. 2—10). V. Their character. Bold (Eze. ii. 6 ; 
 iii. 8, 9). Faithful (Eze. iii. 17 — 21). VI. Manner. Bxcitement 
 (Jer. xxiii. 9 ; Dan. vii. 28 ; Hab. iii. 2, 16). Poetic (De. xxxii. 14), 
 n-lth music (1 Sa. x. 5 ; 2 Ki. iii. 15). VII. Matter, Only what was 
 received (De. xviii. 20). All that was received (Jer. xxvi. 2). IX. 
 Kinds. Ordinary (1 Sa. x. 5 ; xix. 20 ; 1 Ki. xviii. 4). Extraordinary 
 (1 Sa. iii. 19—21 ; Isa. vi. 8, 9 ; Jer. i. 5 ; Ex. iv. 1—4). X. Personal 
 HABITS. Dress (2 Ki. i. 8 ; Zech. xiii. 4 ; Mat. iii. 4 ; Ee. xi. 3). No 
 .fixed home (1 Ki. xviii. 10—12 ; xix. 3, 8, 15 ; 2 Ki. iv. 10). XI. Com- 
 mission. Reprove the wiched (2 Ki. xvii. 13 ; 2 Ch. xxiv. 19), De- 
 nounce kings (1 Sa. xv. 10, 16—19 ; 2 Sa. xii. 7—12 ; 1 Ki. xviii. 18). Bx- 
 ]io7't the good (2 Ch. xv. 1, 2, 7). Predict the Messiah (Lu. xxiv. 44 ; Jo. 
 i. 45 ; Ac. iii. 24 ; x. 43), Predict national ruin (Is. xv. 1 ; xvii. 1 ; 
 Jer. xlvii.— Ii.). XII. Treatment of. Perseciited {2 Ch. xjix.Y\. \& ; 
 Matt. V. 12). Imprisoned (1 Ki. xxii. 27 ; Jer, xxxii. 2). Put to death 
 (1 Ki. xviii. 13 ; xix. 10 ; Matt, xxiii. 34—37). 
 
 I. The scholar. Samuel. (1.) Young. (2.) In the tah&macle. 
 God still speaks in his house. (3.) His character. («.) Obedience 
 first to Eli, and then to God, and both promptly. (J.) Sweetness of 
 temper {note on v. 8). (4.) Occttpation. Ministering, &c., with a 
 sincere, loving, trusting heart. 
 II. The teacher. Eli. (1.) Aged. Experienced. Wise. (2.) In- 
 fiuential. Judge and priest. (3.) Mnd. Not angry at being dis- 
 turbed. "Myson,"&c. ("L) Piety too defective. Over-indulgent 
 to his own children. Best men imperfect. (5.) Submissive. Will- 
 ing that the will of God should be done. 
 III. The call. (1.) When. Early morning. He calls in morning of 
 life. (2.) To whom. A child. Children should serve God. (3.) 
 How. Audible voice. Called by name. He knows us altogether. 
 (4.) Why. The reason of Eli's fall, and of his house, should be pub- 
 licly known, as a warning to aU Israel. 
 
188 Less. 94. eli axd his sons. {Mtes.) 
 
 B.C. 1116. 1 Sam. iv. 1—18. 
 
 1 Samuel, now about 40 years of age. . . came, came to pass, or was known 
 to. . . against . PJtilistines, who — Samson having died the year before, and 
 Eli, judge and priest, a very infirm old man — now tried to recover their 
 position in Canaan. . . Eben-ezer ( = stone of help). Such was the name of 
 this place afterwards ; at the time when this history was written (v. 1 ; vii. 
 
 2 12) . . . Aphek (= strength), uncertain where this A. was. . . battle ( = the 
 
 3 b. was spread). . . smitten, defeated, but not routed. . . 2^('opl^-<^ome, being 
 repulsed. . /fetch. ark. They should have cried unto him whose sacred 
 symbol it was. They superstitiously regarded it as a kind of charm. . . 
 
 4 it. save. Apart from God the ark was a mere wooden coffer. . . Shiloh (less. 
 93). . . du-elleth. Did they think to ensure his presence also, and thus? . . 
 of Eli, who prob. gave way to the solicitations of his sons. . . Hophni ( = 
 
 5 boxer). . . Phinehas ( = mouth of brass). . . into. camp. They had better put 
 the accursed thing — sin — out, than brought that holy thing — the ark — in. 
 shout. At such a shout the walls of Jericho once fell down before that ark. 
 
 6,7 heard, it reached across the field. . . afraid. They — being idolaters — were 
 also superstitious. . . woe. They looked upon defeat as almost inevitable. 
 
 8 gods. They knew not of one Almighty God. . . smote, ^c, of which they had 
 
 9 heard many strange accounts. . . Be strong. They do not utterly despair. 
 
 10 not servants, inevitable if they were defeated. . . smitten, utterly defeated. 
 
 11 ark. taken. God's saving presence not with it. It became a great trouble 
 to the Philistines (v., vi.). . . slain, and they died by the visitation of God. 
 
 12 ran, impelled by awe and fear. . . of Benjamin, the tribe of B. . . same 
 day. Hence this Aphek was near to Shiloh. . . rent. ashes, the customary 
 
 13 tokens of great distress. . . sat, an old, infirm, and sorrowful man. . . way- 
 side, near the gate that faced towards Aphek. . . ivatching, for news. . . 
 trembled. ark, concerning which he had clearer views than others. . . all. 
 city, the people of it. . . cried, in dismay. Thinking the Divine presence 
 
 14 inseparably bound up with the ark. . . heard. noise, of the people congre- 
 gated about the place. . . came in, through the crowd outside the city, into 
 
 15 the gate where Eli sat. . . Kow, to explain what follows. . . old, a great 
 age, when even trifles are burdens (Eccl. xii. 5). . . dim. Heb. were stiff. 
 Physiologically correct. The muscles and nerves had parted with the 
 
 16 elasticity and sensitiveness of youth. . . he said, full of fear. . . What. 
 
 17 done, lit. what is the thing = " what's the news .^" . . awsw^erec?, and the answer 
 contained the story of a national, religious, and domestic calamity. The 
 army defeated, — the ark taken, — two sons killed. . . heard, ark, the chief 
 
 IS thing to trouble a judge and priest of Israel. . . Ae /e/^, in a faint. . . brake, 
 was dislocated. . . for .old. heavy, which sufficiently accounted for the re- 
 sult. . . died, and the silver cord was loosed, and the golden bowl was 
 broken, and the pitcher was broken at the fountain, and the wheel was 
 broken at the cistern, and the dust returned to the earth as it was ; and 
 the spirit returned to God who gave it (Eccl. xii. 6, 7)- . .judged, he per- 
 formed the functions of a priest as well. "In the union of judge and 
 priest in Eli we have a gradual approximation to the consolidation of power 
 in the monarchy. . . this peculiarity is a temporary transition to the next 
 stage, when the powers of priest and ruler were indeed united, not how- 
 ever in the person of the high priests, but of the kings and princes of 
 Judah. The reign of Eli, therefore, combines in a remarkable manner the 
 fall of the old and the rise of the new order " {S. J. C. i. 373). 
 S. J. G. i. 377—379. 
 
(Analysis.) eli and his sons. Less. 9i. 189 
 
 Indulgent Father — Wicked Sons — National Calamity — Divine Ruler. 
 
 Note on the histoey, etc. " Wherever the ark resided might be 
 considered the temporary capital of the state. The present circumstances 
 of the Hebrew histoiy contributed to exalt still higher the sacerdotal 
 power. The tabernacle and the ark were at Shiloh in the territory of 
 Ephraim, from its fortunate central position the most powerful, as the 
 least exposed to foreign invasion, of all the provinces. The northern 
 and eastern tribes had enough to do to defend their frontiers ; Judah, 
 the great rival of Ephraim, now tamely acknowledged the dominion of 
 the Philistines. Hence the uncontested pre-eminence of the Ephraimites 
 led to a temporary union of a civil as well as religious supremacy in the 
 high priest — Eli. But Eli was now old and almost blind ; his criminal 
 indulgence to his sons had brought disorder and licentiousness into the 
 sacred ceremonies. ... In the midst of this corruption the blameless 
 Samuel grew up to manhood." (Milman, Jew. His. vol. i.) 
 
 I. The indulgent father. Mi. (1.) A good man. The affection- 
 ate tutor of Samuel. Had great veneration for the ark. Submissive 
 to the will of God. (2.) His goodness defective. One defect 
 marred the rest (Eccles. x. 1). Too indulgent to his children. Did 
 not sufficiently subordinate his feelings as a father to his duty as 
 priest. His inability to restrain them in their office as priest the 
 result, probably, of previous indulgence in other respects. He had 
 let them have their owti way in little matters, and they would not 
 be ruled now in greater ones. His sad end. 
 II. The wicked sons. Hophni and Phineas. (1.) TJicir cTiaracter. 
 Self-n-illed. Eejoiced in having their owti way when young. Did 
 not then see whither it would lead. Loved their father in propor- 
 tion as he was indulgent. Such love not founded in respect. A 
 little wholesome fear in youth had SMeetened the love of their 
 father in manhood. Restrained in youth, they had been better 
 men. Superstitious. Having treated with scorn the old man's in- 
 structions, &c., concerning the shekinah, they had grown to regard 
 the ark as a kind of charm ; more a symbol of priestly office than 
 of better things. (2.) Their end. Violent. Slain by the Philis- 
 tines. Retributive. A punishment of their sin. 
 
 III. The national calamity. (1.) The loss of the ark. This, as the 
 dwelling of God, the source of their strength. Its historical asso- 
 ciations, &c. (2.) The defeat of their arm)^, and the triumph of the 
 enemy. (3.) The death of the venerable Eli. Great and good men 
 the stay of the people. Guides, &c. 
 
 IV. The Divine ruler. Jehovah, who, during the time of the wicked- 
 ness of H. and P., and foreseeing their end, was raising up Samuel 
 to take the place of Eli as judge and prophet. " Israel, thou hast 
 destroyed thyself, but in me is thy help found." 
 
 Learn — I. To exercise a just restraint over the young and inexperienced. 
 Present smiles may be won by indulgence, at the expense of 
 future tears. 
 n. Let not the young be impatient under control. 
 
190 Less. 95. david anoixted. (Mtes.) 
 
 B.C. 1063. 1 Sam. xvi. 1—13. 
 
 1 Lord, to instruct and chide. . . Samuel, his servant, who should therefore 
 perfectly agree with the will of his master. . . mourn (xv. 11). Sam. had 
 anointed Saul ; his reputation as prophet might seem at stake. . . Saul, who 
 had greatly sinned. . . /, thy master and the wise God, who cannot err. . . 
 rejected (xv. 23). . . reigning, and making the people as bad as himself (I 
 Ki. xvi. 26 ; 2 Ki. xxi. 1 1 ; Ps. xii. 8). . . horn, a flask made of a horn (1 Ki. 
 i. 39). . . Jesse ( = firm, strong), (Ru. iv. 17—22 ; Isa. xi. 1, 10 ; Matt. i. 
 5, 6 ; Lu. iii. 31, 32). . . BetMehemite, so called because he lived at B. . . 
 sons, of whom there were eight, seven only being named (1 Ch. ii. 13 — 16). 
 
 2 kill me, an admission not only of his own fear, but of Saul's character. Saul 
 tried rather, to kill David. . . said, giving directions by observing which he 
 might escape what he feared. . . heifer, a young cow. . . to sacrifice, which 
 would be true. One is bound always to speak the truth, but not always 
 to speak the whole truth, " and so tell that truth that the hearer shall not 
 
 3 believe a lie by it." . . call, summon. . . show, do, in spite of thy fears. 
 
 4 anoint (ix. 16; De. xvii. 14). . . did, and not, like Jonah, run away. . . 
 Beth-lehem ( = houseof bread), B-Ephratah ( = fruitfulH. of B. : Jesus, the 
 B. of life, Jo. vi. 48, born here, Lu. ii. 8 -20 ; C. B. N. T. 2), ab. 6 m. S.W. 
 of Jerusalem. . . elders, heads of families (our word alderman=old man). 
 trembled. They knew that he was a prophet, and they were sinners. . . 
 
 5 Peaceably (Jo. iii. 17). . . sanctify, by washings and legal purifications 
 {E. B. on Exod. xix. 10, 22). . , he sanctified, others s. themselves. Sam. 
 s. those to whom he was specially sent. . . called, sacrifice, to take part 
 
 o in it. . . looked, steadfastly on the commanding and martial bearing ot . . 
 Elioh (==to whom God is father), eldest son = Elihu (1 Ch. xxvii. 18). . . 
 
 7 surely. He judged by appearances. . . Lord said, to correct this superficial 
 view. . . countenance. height {com. 1 Sara. ix. 4; x. 23, 24; 2 Sam. xiv. 
 25 ; Ps. cxlvii. 10, 11 ; Prov. xxxi. 30). . . heart (Prov. xxiii. 7 ; Ps. vii. 
 
 8 9; Heb. iv. 13). . . Abinadab ( = fatherof nobleness), second s. of Jesse 
 (xvii. 13; 1 Ch. ii. 13). . . said, the prophet's heart received no sign. . . 
 
 9 Shamniah ( = astonishment), third son ; also called Shimeah (2 Sam. xiii. 
 3, 32; xxi. 21), and Shimma (I Ch. ii. 13), and Shimea (1 Ch. xx. 7). 
 
 10 Again, not besides, but including these three. . . seven, beginning with the 
 eldest. . . not chosen. The choice is his. I have nothing to do with age or 
 
 11 appearance. If you are astonished, so am I also. . . youngest, who seems 
 not to have been thought of till now. The least likely to become the 
 head of this family, much less of the kingdom (Matt. xx. 16). . . keepeth. 
 sheep, a humble but useful employment ; needing great vigilance, patience, 
 tenderness, judgment, courage. Jesus, the good Shepherd, born at Bethle- 
 hem, and dfesc. fr. David (C. Z>. N. T.2). . .fetch him (Lu. xvi. 10; 
 Matt. XXV. 23 ; Prov. xxii. 29). . . sit down, cease from this work of the 
 
 12 Lord. . . till, come, and we know the Lord's will. . . sent, knew where he 
 would be found. Happy father who knows the absent son will be found 
 at his work. . . brought, ^e. Happy is he who is in duty's way when God 
 calls. . . ruddy, red with the flush of health and excitement. . . beautiful, 
 goodly, yet not for this was he chosen (1 Sam. xiii. 14 ; Ac. xiii. 22). . . 
 arise. To your work as a prophet. . . anoint, set apart thus as king. . . 
 
 13 brethren, who were doubtless not pleased (xvii. 28). . . Spirit. came, the 
 best blessing he had ever received. . . David ( = beloved). . . Ramah ( = a 
 high place), birth-p. and residence of Samuel. In mt Ephraim. In full 
 = Ramathaim-zophira (1 Sam. i. 1, 19 ; ii. 11 ; vii. 17 ; viii. 4, &c.). 
 
{Anahj.tls.) DAVID anointed. Less. 95. 191 
 
 By whom, upon whom, at what time, with what intent, and under what 
 circumstances. 
 
 Note on anointing. (1.) Ancient ciistom (Ge. xxviii. 18; xxxv. 
 14), (2.) Purpose. Consecrating to God's service (Ex, xxx. 29). (3.) 
 Persons anointed, (a.) Prophets (1 Ki. xix. 16 ; Is. Ixi. 1). (b.) Priests 
 (Ex. xl. 13—15). (c.) Kings (Ju. ix. 8 ; 1 Sa. ix. 16 ; 1 Ki. i. 24). (4.) 
 Their advantages, (a.) Divine protection (1 Ch. xvi. 22 ; Ps. cv. 15). 
 (b.) Immunity from injury, &c. (1 Sa. xxiv. 6 ; xxvi. 9 ; 2 Sa. i. 14, 15 ; xix. 
 21). (5.) Oil or ointment. («.) Divinely prescribed (Ex. xxx. 23 — 25). 
 (h.) Prepared by priests (1 Ch. ix. 30). (<?.) Holy oil for ever (Ex. xxx. 
 32). (d,) Not to be imitated (Ex. xxx. 32 ; Eze. xxiii. 41). (e.) Not to 
 be put on a stranger (Ex. xxx. 33). (6.) Illustrates anointing, (a.) Of 
 Christ with Holy Ghost (Ps. xlv. 7 ; Is. Ixi. 1 ; Lu. iv. 18). (J.) Of 
 saints with Holy Ghost (1 Jo. ii. 27). 
 
 I. By whom. The prophet Samuel. The greatest man at that time in 
 all Israel. An inspired man. (Had anointed Saul.) He did this at 
 God's command. Has a special commission. Does it not of his 
 own will. Indeed rather opposed than not, at the first. 
 II. Upon whom, David. A simple shepherd. Did not expect this 
 honour. Was minding his flock. By doing 7veU what he had to 
 do, he was preparing for a greater trust and higher duties. He 
 was God's choice. God looks at the heart. Saw simplicity, courage, 
 &c,, in the heart of David, 
 HI, At what time, (1,) Time of Saul's sin, God had rejected him. 
 Our sins may remove us from honour, &c. (2.) Time of Israel's 
 peril. The nation likely to follow Saul to idolatry, and suffer the 
 punishment of it. (3.) Time of Samuel's grief. God gives him a 
 new work to do. Occupation a relief in trouble. If men worked 
 more, they would weep less. Working for God will prevent weeping 
 for sin. (4.) Time of David's youth, and shepherd life. Teaching him 
 that God honoured a lowly calling when honestly followed, and had 
 regard to uprightness of mind in lowliest circumstances. 
 rV. With WHAT intent ? (1.) David should be king. This now could 
 not be revoked. (2.) Prepared Samuel to recognize God's will in 
 David ; not to encourage allegiance to Saul : to promote the interests 
 of David. (3.) That David, being reminded of what was in store, 
 might constantly seek the blessing of God, and foster right qualities 
 of head and heart. 
 V. Under what circumstances. Scene in Bethlehem, Arrival of 
 the great prophet leading a heifer. Gathering and question of the 
 elders, Jesse and his sons. The old man's pride in his brave boys. 
 Their astonishment, and his, and Samuel's, at their rejection, David 
 sent for. Declared the future K. of Israel, Disappointment of the 
 rest, David returns to his shephei'ding. 
 liEARN — I, Sin blights our position and ruins our prospects (Saul). 
 II, Good men will do God's will at all risks (Samuel). 
 
 III. Men not judged by appearance (Eliab, &c.). 
 
 IV. God meets men in the way of duty (David). 
 
192 Less. 96. david and goliath. (Notes.) 
 
 B.C. 1063. 1 Sam. xvii. 1—11 ; 32 — 58. 
 
 1 S?ioc/wh {='bTanches, hedge), now prob. esh-Shuweikeh. .. Azekah {less. 
 
 2 83). . . Ephes-dammim ( = boundary of blood). . . Saul, whose sin had 
 troubled his soul, and the kingdom. . . Elah ( = terebinth), identified with 
 Wady es- Sunt =^^ acacia, valley," 14 m. S.W. fr. Jerusalem, 12 fr. Bethie- 
 
 3,4 hem. . . one side . other, in full view of each other. . . went out, twice a 
 day for 40 days. . . champion, Heb. a man between two. . . Goliath 
 ( = great). . . Gath ( = winepress), one of 5 cities of Philistiues (Josh.xi. 22). 
 height, 11 ft 10 in. {£p. Cumberland), or prob. 9 ft 6 in. {Parkhurst). 
 
 5,6 armed, clothed, . . mail, armour. . . weight, ab. 150 lbs. . . greaves (Fr. 
 greve. the shin), plates of brass (leg-harneis, Wiclif). . . target (A.S. targe), 
 
 7 shield. Some {X. JD.) say this was a reserve sword, or javelin. . . beam, 
 
 8 around which the warp is rolled. . . one, his armour-bearer. . . choose. 
 
 9 man. His size made him pot-valiant. How if he had been less .> ..if.pre- 
 10 vail. He was confident of the issue. . . defy . armies, in truth he only de- 
 ll fied any man who might be chosen. . . afraid. Even Saul, who was of 
 
 gigantic stature himself (1 Sam. ix. 2). . . (David, sent by his father, arrives 
 
 32 in the camp, and hears of the giant.) . . thy servant, and yet the anointed 
 
 33 king. . . not able. He knew not David's source of help and strength. . . 
 34,36 Bavid said, not boastfully, but to reassure the timid king. . . . as one. 
 
 He is but as a savage animal to me, and I have slain two of the fiercest of 
 the tribe, and will now try to deliver another lamb — Israel. . . seeing, ^c, 
 
 37 and this was the "cause" {v. 29). . . The Lord, not his own strength. . . Go. 
 
 38 Saul's confidence restored. . . his armour, too large and heavy for even the 
 
 39 soldiers. . . . cannot go, would wear no borrowed plumes. Besides, he 
 
 40 trusted in a better shield (Ps. v. 12 ; xxxiii. 20 ; cxv. 9). . . staf, his 
 shepherd's rod. Like Moses (Ex. iv. 2, 17, 20). . . c/wse, selected those 
 that were tit. Would not tempt God hy taking at random. . . Jive, for 
 one or two might fail. . . sling, ancient and effective weapon ( Ju. xx. 16; 
 
 41 2 Ki. iii. 25). . . drew near, boldly. . . came on, hearing that Israel had 
 
 42 found a champion. . . looked about, looking too high. . . saw David, and 
 presently felt him. . . a dog. Truly David looked upon him as a poor, mad, 
 
 44 profane creature who needed chastising. . . I. give, windy words. He reck- 
 
 45 oned without his host (1 Ki. xx. 11). . . said David, who has also a 
 
 46 word to say. . . earth, know. That God, and not I, may get a great name. 
 48 spear .sword. Therefore I come^dthout them (Ps. xx. 7). . . came, being 
 
 ready and enraged. . . hasted, eager to win a great name for God. . . 
 
 49,50 smote .forehead, not scared by his terrible visage. . . /e^Z, stunned. . . no 
 
 sword. All could see whence the victory. . . ran, before G. could recover. 
 
 52 cut.Jiead. Com. v. 4:6. .. shouted, in v^onder and }oj. Reaction after great 
 fear. . . Mron, now 'Akir {T. L. B. 535), one of 5 cities of Philistines who 
 thought themselves in danger outside their own walls. . . Shaarim. ( = two 
 
 53 gates), prob. now Sa'irah. . . spoiled, pillaged. . . head, a trophy for the 
 
 55 nation. . . armour, a memento for himself. . . whose son. He had forgotten 
 
 56 (xiv. 15—23 ; see anal). . . Inquire, but Abner soon gave the king an 
 
 57 opportunity of inquiring for himself. . . David returned, the welkin ring- 
 ing with shouts of praise and triumph (xviii. 6). . .with head, the proof 
 
 58 of his victory, and the fulfilment of his words (v. 36). . . Whose son. What 
 could it matter .? Did he in a fit of generosity intend to reward David and 
 his house } or was the father anxious on the daughter's account {v. 25) } . . 
 I. son, David as modest as he was brave. As true to his father on earth 
 as his Father in heaven. (See C. D. X. T. 97.) 
 
{Analysis) DAViD axd goliath. Less. 96. 193 
 
 AfEriglited Israel — Boastful Philistia — Victory of Faith. 
 
 Note ox giants. I. Gigantic races named in the Bible : (1.) The 
 Ke])Mlim. "There were giants (Nephilim)," &c. (Gen. vi. 4). That 
 these N. were giants is clear from Nu. xiii. 32, 33, where the word again 
 occurs. (2.) The RejjTiaiin (J)QVii. ii. 10, &c.). II. Gigantic individuals: 
 (1.) Og, K. of Bashan, one of last of Eephaim (De. iii. 11 ; Josh. xiii. 
 12), whose iron bedstead (or prob. iron-stone sarcophagus) measured 9 
 cubits by 4. (2.) Goliath (see notes'). (3.) Lachvii, bro. of Goliath (1 
 Ch. XX. 5). (4.) IshM-henoh (2 Sa. xxi. 16), one of the Eephaim. (5.) 
 Sii])Ji, or Sipjpai, of the same race (2 Sa. xxi. 18 ; 1 Ch. xx. 5). (6.) A 
 Pliilistine, name not given, slain by Jonathan, the nephew of David (2 Sa. 
 xxi. 20 ; 1 Ch. xx. 6). 
 
 Note on the place of this history. Bp. Horsley thinks this 
 battle was long before Saul's madness. (1.) D. was a youth when he 
 slew Goliath (vv. 33, 42) ; but when introduced to Saul he Avas of full age 
 (xvi. 18). (2.) This combat was his first appearance in public life, and 
 first military exploit (vv. 36, 38, 39) ; but when introduced as a musician 
 he was of established reputation as a man of war (xvi. 18). Prob. the 
 incidents have been displaced. Bead last 10 verses of xvi. between 9th 
 and 10th verses of xviii., and the apparent difficulty will be removed. 
 I. Affrighted Israel. The entire army filled with fear, Saul and 
 all the rest. They had lost their faith in God. " He that believeth 
 shall not make haste." Yet had they considered, the rest of their 
 enemies were but ordinary men. Only one giant. Among the foes of 
 Israel only here and there an intellectual giant. The bulk are very 
 ordinary men. If the giants may be so easily worsted, how of the 
 rest ? They are only brave while their leader stands and vapours. 
 II. Boastful Philistia. They must have been amused that their one 
 giant should terrify an army. Yet they had not the courage to 
 attack Israel. They put their biggest man in the front, and ap- 
 plaud ; but when he falls they run. Goliath the biggest man, and 
 greatest boaster. "Haughty spirit goeth before a fall." Better 
 have said less than done so little. Boasters, wholesale dealers in 
 words. Talking easy. Profane boasting the worst kind. 
 III. Victory of faith. Faith made :— (1.) the shepherd braver than 
 the king {com. David and Saul). (2.) A countrj' lad bolder than army 
 of experienced soldiers. (3.) A stripling more truly courageous than 
 the grim giant. By faith he saw Him who is invisible to mortal sense. 
 Saw Him near, on his side, fighting for him. His faith did not per- 
 mit him to neglect proper means. He was vsed to the sling, and 
 chose the stones. "We have a sling to use — speech: choose right words 
 for stones. Prayer, &c. Or a good life is a good sling ; and good 
 deeds are the stones. We may do great things through Him who 
 fighteth for us. 
 Learn — I. Not to be afraid of mere numbers. The Divine helper 
 
 greater than all. II. Not to be daunted or led astray by boasters. 
 III. To do the best we can with what sling we have, remembering that 
 " the weapons of our warfare are not carnal," &;c. 
 9 
 
104 Less. 97. DAVID AND JONATHAN. (MtCS.) 
 
 B.C. cir. 1062. 1 Sam. xx. 1—42. 
 
 1 Jled^ in fear of Saul (xix.). . . iVa/o^A (= habitations), nr Eamah. Perhaps 
 suburbs of R., or buildings of school of prophets there (xix. 18 — 23). . . 
 Jonathan ( = whom Jehovah gave), s, of K. Saul, prob. the eldest. Very 
 brave (1 Sam. xiii. 2, 3), but now chiefly remembered for his friendship for 
 
 2 David. . . TVhat.done (Ps. vii. 3 — 5). . . shew me, lit. uncover my ear=tell 
 in a whisper, confidentially. Fig. borrowed from lifting up of the turban 
 
 3 to tell a secret. . . sware, solemnly assevered. . . grace, favour. . . saith, 
 to his emissaries. . .not. know, because he is David's friend. . . step. "What- 
 
 4 ever step I take may land me there. Then . Jonathan, wonderful friend- 
 ship ! By helping David he would lose his crown. . . Wliatsoever. Knowing 
 
 5 the character of David, he could safely promise. . . new moon, feast of new 
 
 6 m. (Num. x. 10; xxviii. 11). . . thensay. Doubtless it was David's inten- 
 tion to go to B. if perchance the answer were favourable : as it was he 
 
 7 went to Nob (xxi. 1) in another direction. . . say. By his answer I shall 
 8,9 know what to do. .. covenant {xsm.Z). ..if. knew. He does not like to 
 
 10 believe iU of his father. . . Who. tell : for he who told, might reveal his 
 
 1 1 hiding-place. . . feld, open space of country, where they might be unseen 
 
 12 and unheard. . . Lord. Israel. God is solemnly appealed to as witness to 
 
 13 this covenant. . . sounded, Heb. searched. . . shew, thee, uncover, &c., as v. 
 
 14 2. . . send, away, procure thy escape. . . I die not. J. fully believed in the 
 certain ascendancy of David. WiU not, like his father, oppose the Divine 
 
 15 will; but prepares for the future. . . wy AoMse, family. . . Lord, cut off. J. 
 
 16 believed God would do this. . wa^e . cov^^zcw^, and confirmed the c. ah-eady 
 17,18 made (xviii. 3). . . because. See marg. . . new moon, beginning of the 
 
 19 month. . . stayed, in concealment. . . hide (xix. 2), prob. in some cave. . . Ezel 
 
 20 =that showeth the way. Perhaps a boundary mark. . . /, so standing that 
 21,22 you, in the cave, may hear my voice. . . hurt, danger. . . ^o . tf?ay, make 
 23,24 good thy escape. . . the wa^/'er, subject of covenant {vv. 14, 15). . . eat 
 25 meat, such a man keeping a sacred feast (Ps. 1. 16 — 21). . . Ahner (xvii. 
 26,27 bb). . . clean, purified. . . son. Jesse, title David had assumed (xvii. 58). 
 28,29 answered, as agreed {v. 6). . . brother, Eliab the eldest (xviii. 28). . . 
 30,31 confusion, as a prince of the house of Saul, and heir to the crown. . . he. 
 
 32 die, lit. he is the son of death. . . what, done ? A true reply would have been 
 
 33 David's best defence. . . cast, such was his answer, . .javelin, a kind of 
 
 34 short spear or dart thrown by the hand. . . him, his own son. . . fierce 
 
 35 anger, at this attempt upon his life. . . shame, injustice. . . morning, of 
 36,37 the third day. . . time {v. 19). . . beyond, Heb. to pass over him. . . and 
 
 38 said, the words as agreed upon {v. 22). . . speed, haste, stay not, intended 
 
 39 more for the ear of David than of the lad. . . kneiv not, for he might have 
 
 40 told Saul. . . artillery, from Lat. ars and artifcium, used in Med. Lat. to 
 denote an implement, esp. of war. Before invention of gunpowder it was 
 
 41 used for missile weapons in general. . . gone, with the bow and arrows. . . 
 south, in a S. direction from the spot where J. was standing. . . bowed. 
 J. worthy of respect for his true friendship. . . kissed, affection. . . tvept, 
 
 42 love, gratitude, sorrow. . . Go. peace, without harm, thy life is saved. . . 
 forasmuch. Heb. The Lord be witness to that we have sworn, &c. . . seed, 
 my descendants and thine. . . city, Gibeah ( = city on a hill). Site not cer- 
 tainly identified. Prob. the modern Tuliel el-Ful, 4 m. N. of Jerusalem. 
 R. B. R. i. 577, 579, and in 1852, 286. Jamieson's East. Man., Old Test. 
 277. See art. " Gibeah " in S. B. D S. S. F. 213, 217. K. D. B. I. 
 iii. 268. S. J. C. ii. 58. 
 
(Analysis.) datid and Jonathan'. Less. 97. 195 
 
 An Ulustration of Friendship. 
 In this friendship there are five things to be noticed : — 
 
 I. The CIIlCUT.ISTA2s'CES THAT LED TO IT. 
 
 1. The character of David nhich dcxelopecl the friendship of Jona- 
 tJuLn. (a.) He was hrave. The tent of Saul. Jonathan prob. 
 present. The story of the lion and the bear. The battle with the 
 giant. Jonathan looking on. (h.) He was clever. Could play 
 on the harp. Cast with the sling, (c.) He was honourable. Did 
 not deny his father when in the midst of royal scenes. Was not 
 boastful. " I am the son of Jesse," &c. 
 
 2. The character of Jonathan n'hich yielded to David''s influefice 
 marked by («.) Filial love. Was glad that his father's crown, 
 &c., were saved by David, (^b.) By simplicity. Was unambitious. 
 Admired the greatness of David's character, (f.) By piety. De- 
 sired that the will of God might be done. 
 
 3. The pirovidence of God. All hearts in his hand. He raised up 
 this friend to protect David. 
 
 II. The events that maeked it. 1. Exchange of gifts (1 Sa. xviii. 4). 
 
 2. Vindication of character. Jonathan defends his absent friend 
 (1 Sa. xix. 4). 
 
 3. Deliverance of David. The plot. The banquet. Archery prac- 
 tice (1 Sa. XX. 11—23). 4. Separation (1 Sa. xx. 41, 42). 
 
 III. The qualities that distinguished it. 
 
 1. Self-sacrifice. III. Jonathan's trouble to save David, at the risk 
 of his future crowTi. 2, Fidelity. Genuineness of this friend- 
 ship. Present or absent. Shadow or sunshine. 3. Beligiovs- 
 ness. Interchanged covenant promises. Commended each other 
 to God. 
 
 rv. The eesults that flowed from it. 
 
 1. To David and Jonathan, and their relations. Embalmed the 
 memory of Jonathan. Saved the family of Saul from extirpation. 
 Bore fruit in the future life of Mephibosheth. Was a comfort to 
 Jonathan. David preserved. The nation and the world benefited. 
 
 2. To onr selves, (a.) The building-up of a beautiful and instructive 
 story, (b.) Chiefly the raising of the family of David into his- 
 torical importance. Had David remained obscure there might 
 have been a difiiculty in tracing the lineage of Jesus. 
 
 V. The lessons that are taught by it. 
 
 1. Concerning the choice of friends. The true and the good. 
 
 2. Concerning the duties of friends. " He that would have friends 
 must show himself friendly." 
 
 3. Concerning the Friend of sinners. He is a Friend that sticketh 
 closer than a brother (com. the conduct of Jonathan with that 
 of David's brethren). Like Jonathan, Jesus (a.) gives presents. 
 (b.) Saves from great peril. (<?.) Does not change, (d.) Was 
 self-sacrificing, (e.) He pleads our cause before 7tis Father. 
 Like David, we should (1.) Eetum his kindness. (2.) Love his 
 friends and brethren. 
 
196 Less. 98. cave of en-gedi. (^Notes.') 
 
 B.C. 1061. 1 Sam. xxiv. 1—22. 
 
 1 folloicing (xxiii. 27—29). . . En-gedi ( = fountain of the kid), anciently 
 called Hazezon-tamar, in wilderness of Judah ; ab. mid. of "W". shore of 
 Dead S. Lime-stone cliffs full of caves, wild goats, where they are still 
 found on rocks of ^Ain Jidij (2 Ch. xx. 2 ; Cant. i. 14 ; Ezek. xlvii. 10). 
 
 2 three thousand^ to hunt one man (xxvi. 20). . . chosen, fitted for the pur- 
 
 3 pose; reliable, attached to his own person. . . sheepcotes (A.S. cote, whence 
 cot, cottage : still connected with smaller animals ; as dovecote, hencote, 
 i&c). . . cave, one of those in the neighbourhood, in which it is still com- 
 mon for the shepherds and their flocks to lodge. . . cover, feet, prob. to 
 rest after the march, and before beginning the search of the caves. . . 
 David. See titles of Pss. Ivii., cxlii. . . sides, dark recesses and passages. 
 
 4 diliver, they would have killed Saul. . . privily, privately, while prob. Saul 
 5,6 was asleep. . . stnote, condemned him for doing even that. . . said, re- 
 buking their suggestion, and in self-condemnation. . . anointed, and there- 
 
 7 fore, chiefly, he would not injure Saul. . . stayed, appeased. . . Saul, not 
 
 8 knowing what was done. . . lord. king, token of his loyalty. . . howedj 
 
 9 and of his humble allegiance. . . men's words. David generously assumes 
 that Saul was moved against him by the slanders of others, and not by his 
 
 10 own evil heart. . . my hand, in my power. . . JcilLthee, which I might 
 
 11 easily have done. . . Moreover, as proof of the truth of my words. . . I cut 
 off, with a sword that I might have slain thee with. . . not. sinned, as some 
 
 12 may have said, and you suspect. . . Lord, avenge. Defend me (Deut. xxxii. 
 
 13 25 ; Ps. xciv. 1; Heb. x. 30; Eom. xii. 19). . .proverb, moral maxim. 
 ancients, wise men of the past. . . wicl^edness, ^c. (Matt. vii. 16 — 18 ; xii. 
 
 14 33, 34 ; xv. 19). . . After whom. Is this expedition against one man, who 
 has done no wrong, worthy of a king, and he the K. of Israel ? . . dead dog, 
 
 15 unworthy thy notice, and harmless. . . The Lord. He put himself in 
 ''■ .God's keeping. . . deliver. David would not take this work in his own 
 
 16 fends. . . thy voice, thy mind, thy heart ; can this be true that thou hast 
 spared me ? . . my son, in years, by kingly relation (a K. the father of his 
 people) and by marriage with Michal. . . wept. Bad men have compunc- 
 
 17 tions of remorse. . . he said, ^c. Evil men have often said good things 
 
 18 {ill. Balaam, Num. xxiii. 10). . . hilledst not, as any other would have done. 
 
 19 enemy, and especially one so inveterate as himself. . . go away, without in- 
 
 20 jury ? . . Lknow. lie saw how David feared God, and that God preserved 
 David. . . king, for he had behaved himself kingly. . . established, hand, 
 shall be ruled by thee. Notwithstanding all this fair speech, Saul con- 
 
 21 tinued to persecute David (xxv. 44 ; xxvi., xxvii.). . . Swear. He knew 
 that such a man as David would keep such a vow, whatever he might do 
 meanwhile. . . my seed. This bad man had a father's love for his children. 
 In his blindness he sought to injure the friend of his own son. Thus the 
 wicked oppose the religious, who are the great friends of their children. 
 
 22 xcent home, to meditate other schemes. . . gat. hold. He would rather 
 be in the hands of God in the wilderness than in the hands of Saul in 
 Gibeah. 
 
 S. S. F. 144, 147, 295, 609, 510. H. B. R. ii. 203, 209, 211, 214. D. B. 
 N. S. i. 412. S. J. C. ii. 66. K. L. B. L iii. 272. Jamieson's Hast. 
 Oust. Old Test. 287. 
 
{Anahjsis.) cave of ex-gedi. Less. 98. Id7 
 
 Persecutor — Defenceless Monarch — Fugitive — Conquered Enemy. 
 
 Note on En-gedi. The wilderness of E. is doubtless the immediate 
 neighbouring part of the wild region W. of the D. Sea. " On all sides," 
 says Dr Eobinson, " the country is full of caverns, which might then 
 serve as lurking-places for David and his men, as they do for outlaws at 
 the present day." He adds that as he came in sight of the ravine of the 
 Ghar, a mountain-goat started up, and bounded along the face of the 
 rocks on the opp. side. (En-gedi = fountain of the kid.) See 1 Sa. xxiii. 
 29 ; xxiv. 1, 2 ; 2 Ch. xx. 2 ; S. Song, i. 14 ; Ezek. xlvii. 10. Here the 
 camphire and vine once flourished. The fountain bursts from the lime- 
 stone rock at an elevation of 400 ft above the sloping plain (T. L. B. 602). 
 1. The relentless peesecutor. Smd. (1.) Of n-hom. David. 
 "What had David done ? Nothing that merited this hostility. He 
 had conquered Goliath, his enemy's champion. With the magical 
 music of his harp he had composed Saul's mind. He had married 
 Saul's daughter. He had fought in defence of Saul's cro^vn and 
 life. (2.) How. He had cruelly resolved to kill David. Would 
 hunt him, and capture him. Took 3000 picked men, the better to 
 accomplish this. Hemmed David in. No escape for him. The 
 Dead Sea behind, Saul and 3000 men in front and around. " Make 
 haste for my help," &c. 
 II. The defenceless monarch. Saul in the cave. Does not know 
 that David is so near. Is doubtless wearied by his march. Enters 
 to " cover his feet." Prob. falls asleep. Perhaps dreams that he has 
 captured David. Lies there perfectly defenceless. Around, in the 
 dark recesses of the cave, are concealed David and his followers. 
 By one stroke of a sword David may relieve himself of his foe, and 
 declare himself king. What can Saul do ? III. of carnal security 
 of wicked beneath the uplifted sword of eternal justice. Forgive- 
 ness of injuries. 
 III. The magnanimous fugitive. David. His followers whisper 
 their advice. Let him kill his enemy, and be free. He rebukes 
 them. Steals fi-om his hiding-place with a drawn sword. Bends 
 over the prostrate form of the gigantic king. Had once in that 
 lung's behalf stooped over the prostrate and insensible body of that 
 king's enemy ; can use the sword now as well as he could then. He 
 who killed Goliath, spares Saul. III. many great and powerful 
 enemies of God have been destroyed, but we are spared ! Cuts off 
 the skirt of the robe. 
 TV. The conquered enemy. Saul comes forth. Pai-t of his robe 
 gone ! David comes out of the same cave ! He does homage, and, 
 before Saul can slay him, he shows the piece he has cut off. Saul 
 sees how near to death he was. His anger is kiUed with kindness. 
 He has had a kiss for a blow. He weeps. Is for the time subdued 
 and penitent. Have we been led to repentance by the goodness of 
 God ? Like Saul, we have been spared yet a little longer. How 
 much longer we know not. 
 Learn — How wicked cm- opposition to truth, Providence, Jesus Christ 1 
 
198 Less. 99. nabal. (Mtes.^ 
 
 B.C. 1060. 1 Sam. xxv. 1—43. 
 
 1 Paran (=region with caverns). In S. of Palestine, near Beersheba and 
 Kadesh, between Egypt and Midian (Gen. xxi, 14 — 21 ; Num. xiii. 3, 17 ; 
 
 2 1 Ki. xi. 18). . . J/flow, town in mts of Judah, S.E. of Hebron (Jos. xv. 
 55 ; 1 Sam. xxv. 2), ruins, now called Ma'in. . . possessions, business. . . 
 Carmel (= garden, park). This Carmel was in the hill country of Judah 
 (1 Sara. XV. 12 ; xxvii. 3 ; 2 Ch. xxvi. 10). . . great, rich, powerful. . , 
 
 3 shearing (less. 27). . . iVir^fl;? ( = foolish) . How many rich deserve the name ! 
 (Lu. xii. 20.) . . Abigail ( = father rejoiceth), . . churlish (the A.S. ceorl 
 meant simply a rustic). The ancient rudeness of rustics has gotten for churl 
 the sig. of rude, &c. . . of Caleb, i. e. a Calebite. Caleb = dog. This N, 
 
 4 was a doggish man (LXX.). . . heard. So important a work of so great a man 
 
 5 would be much talked of. . . ten, sufficient to bring provender for the rest. 
 6,7 Peace, a thing a rich man might desire and not get. . . shearers : and 
 
 therefore a great feast. . . hurt. missing. Such an orderly band as David's 
 8 followers a strange thing at that time. . . young men, the ten. . . good day, 
 
 of much rejoicing and accustomed hospitality. . . cometh . hand, nearest at 
 9,10 hand, without selection. . . ceased, waited for an answer. . . anstvered, 
 
 in a way that ill. his name. . . master. David's was God, to whom N. 
 11 was unfaithful. . . whence. It was enough that they were men, and in need. 
 12,13 turned, ^c, empty-handed. . .four hundred: for though N. had many 
 
 servants, David would show that he was not to be trifled with. . . stuff, 
 14,15 tents, baggage, &c. . . railed, Heb. flew upon. . . conversant (Lat. con- 
 
 versor=to dwell with). "Whence the Bible use of conversation, &c. Man- 
 16 ner of life. . . wall, protection from wild beasts and robbers. . . son. Belial 
 
 18 = worthless, vile. (B.= good-for-nothing.) .. two hundred loaves, thin and 
 light cakes. . . bottles, of goat-skin (whence Matt. ix. 17). . . • cakes.Jigs, 
 
 19 figs dried, and pressed together. . . before, to announce me. . . told not, 
 20,23 for he would have prevented. . . s-^a^ws^, opposite to. . . bowed, respect- 
 24,25 ful salutation. . . audience, Heb. ears. . . not. regard, lay this folly to 
 26,27 his charge. . . withholden thee, by sending me. . . blessing, present. . , 
 
 28 trespass, i. e. of her husband, which she had taken upon herself. . . sure 
 house. She had evidently heard much of the history and fame of David. 
 
 29 man .pursue, Saul. . ^ bound, bundle. III. things of value were tied together. 
 
 30 sling, i. e. not so tied up, but hurled away. . . he. spoken. She had heard 
 of the words of Samuel. . . rtder. She believed he would be the king. . . 
 
 31 grief, stumbling. She suggests that an injury done to Nabal might be 
 regarded as the act of one who might oppress ; rich and influential men 
 
 32 might be his enemies. . . Blessed. David recognizes the hand of God in 
 33,36 this. . . advice, a thing that men are not always willing to heed. . . drunk- 
 en. Drunkards, selfish. That such are open-handed, a mistake. . . no- 
 
 37 thing. Unable to understand, he might vent his brutal rage on her. . . heart 
 died, with terror at the danger he had barely escaped, or anger at the pre- 
 
 38 sent she had made. . . Lord smote. Better than if David had done so. . . 
 
 39 from evil. Divine restraints should be subjects of praise. . . wife. Michal 
 
 40 had been forcibly divorced, and prob. D. had heard of it. . . servants, 6;c. 
 
 41 Thus marriages were negotiated (less. 21). . . wash. feet, kindness to the 
 
 42 servants, a token of her acceptance of David. . . became, wife, which mar- 
 riage brought D. much wealth, and many servants, &c., and made a queen 
 
 43 of Abigail. . . Ahinoam (=brother of pleasantness). . . Jezreel (less. 88). 
 both . wives. Mosaic legislation checked, but did not forbid, polygamy. 
 
 R. B. E. ii. 193, 196—201, 466. S. S. P. 100, 101, 485, 490. 
 
(^Analysis.) NABAL. Less. 99. 199 
 
 The Helpless Wanderer — the Churlish Farmer — the Prudent Peacemaker. 
 
 I. The helpless wandeeee. David. (1.) Had recently lost a 
 great and dear friend — Samuel. (2.) Had had sad experience of 
 the enmity of Saul. Could not trust himself near the king, notwith- 
 standing S.'s recent professions of repentance, and the promises he 
 had made, (3.) Went with 600 men into the wilderness of Paran. 
 A work to be done there. Not only to guard his own life, but pro- 
 tect the property of others. Many robbers there. Wandering and 
 rapacious Arabs, who lived not by work, but by plunder. But his 
 men must live. Might have become a band of plundering robbers 
 themselves. Earned their bread by protecting others. (A lesson 
 for us : none so unfortunate but they may be helpers of others.) 
 David, a true king of men. He restrained his men in the cave 
 (less. 98), and now in the wilderness. His great administrative abil- 
 ity ! Sends to Nabal for what he has honestly earned, and might 
 forcibly have taken. Sends sufficient men to bring enough, but too 
 few for purpose of intimidation. 
 
 n. The churlish faemer. Nabal. (1.) He was very rich. Had 
 large flocks, &c. Would not have been so well off had it not been 
 for David. D. had protected his flocks and his servants. (2.) It 
 was a joyous time. An important rural festival. At such a time 
 most people would be disposed to generous hospitality. (3.) At such a 
 time this rich Nabal receives visitors. Ten young men. They repre- 
 sent his protectors. But for them he would not have had so many 
 sheep to shear. They want food. (4.) His churlish answer. " A soft 
 answer turneth away wrath." Nabal being rich, and having many 
 servants, imagined that he ran no risk. He would do as he pleased. 
 (5.) His imminent danger. David gathers his men and proceeds to 
 chastise the rich, rude, ungrateful Nabal. 
 
 III. The prudent peacemakee. Alngail. (1.) She is very beauti- 
 ful. (2.) Is also very sensible. Beauty afld sensibility not always 
 combined in one person. Her character more beautiful than her 
 person. (3.) She has heard of David and his men who had pro- 
 tected her husband's property. She evidently knew much about 
 David. Had heard of his wonderful history. The anointing, &c., 
 &c. (4.) Now she is told of her husband's churlishness, and fore- 
 seeing the consequences, resolves to go in person to pacify Da\dd. 
 (5.) Thus she not only saves her husband, but presences David from 
 a great sin. (6.) Abigail, on the death of Nabal, becomes the ^ife 
 of David. 
 
 Leaex — 
 
 I. Whatever our position, there may be some one we can help. 
 II. No excuse can be offered for churlishness. 
 
 IIL Rejoice not only that some sins are forgiven, but that others have 
 been prevented. 
 
200 Less. 100. witch of exdoe. {Kotex.) 
 
 B.C. 1056. 1 Sam. xxviii. 3—25. 
 
 3 Samuel. dead: and the only medium of Divine communication lost to 
 the king and people. . . lamented., as well they might. . , Eamah (less. 
 87, 95), . . put away, slain or banished (Ex. xxii. 18 ; Lev. xix. 31 ; xx. 
 6, 7). . . familiar {C. D. N. T. 225, 237), Heb. o^ = a bottle. The spirit 
 •was supposed to be in the body of the diviner as if in a bottle (hence bottle- 
 imp r). The answers, supposed to be from such spirit, prob. produced by 
 ventriloquism. See " out of the ground," Is. xxix. 4. . . wizards. Heb. 
 
 4 word = wise, knowing. . . Shunem, now Sulam, on "W. slope of Little 
 Hermon (Jos. xix. 18 ; 2 Ki. iv. 8). . . Gilboa ( = bubbling fountain), E. of 
 
 5 plain of Esdraelon. . . afraid. " This conscience doth make cowards of us 
 
 6 all." . . dreams, for which he had prayed. . . Uri?n ( = light. Lev. viii. 8; 
 Num. xxvii. 21 ; Deut. xxxiii. 8). Meaning veiled in mystery. [Was it 
 a brilliant crystal, amongst the gems of the high priest's breast-plate, in 
 which was granted a shadowy reflection of future events ? Is fortune-tell- 
 ing by crystals a corrupt derivation of this ?] . . prophets, of whom we 
 
 7 know not the names of true ones. . . woman, one who bad escaped {v. 1). 
 Endor ( = fount of the dwelling), 4 m. from Tabor ; and 8 from Gilboa {T. 
 
 8 L. B. 445). . . disguised, (1.) fear, (2.) shame, (3.) lest having destroyed 
 such, this one should regard him as a spy. * . two men, to guide and guard. 
 night (Jo. iii. 19). Pit time for a dark deed, and in which to serve the 
 
 9 prince of darkness. To escape observation and detection. . . hnowest : and 
 she knew, yet practised her art by stealth. . . snare. She feared he was 
 
 10 informer. Should not her art have taught her better? . . no punishment. 
 One capable of making good such a promise must be a person of influence: 
 
 11 she might guess whom? . . Samuel, whom had he heeded more Avhen living 
 
 12 he had not needed now. . . saw. It does not appear that Saul saw any- 
 thing ; and her seeing was mere pretence. . . loud voice, in pretended fear. 
 deceived. She was also deceiving. , . thou. Saul. Which, from height, 
 
 , manner, &c., she had been all along assured of. His naming Samuel would 
 
 13 remove all doubt. . . what saivest thou ? Evidently therefore Saul saw no- 
 thing. He inquires the reason of her fear. Had he seen he would have feared. 
 saw gods. A falsehood. Designed to fill the mind of Saul Avith awe, and 
 
 14 to gain time. . . What form. If he saw, why ask ? It is not certain that 
 Saul was even in the same apartment with the witch. . . old man. All 
 Israel knew that Sam. at his death was very aged. . . mantle, common 
 
 15 dress. . .perceived, understood. . . stooped. bowed, in great fear. . . Samuel 
 said, or rather the Avitch imitating an old man's voice, with ventriloquial 
 efl'ect. . . why. Sam. himself would have known ; especially as he seems 
 
 16 to have known the future {v. 19). . . Wherefore. A shrewd thought of the 
 witch. Was it likely Sam. would do what the Lord was unwilling should 
 
 17 be done ? . . David, whose anointing and fame had been rumoured abroad. 
 18,19 this thing. So far Saul is only told what he knew. . . with me. Easy 
 
 to predict, as being the most likely thing to happen. Saul surrounded by 
 enemies, a battle imminent. He was not likely to survive defeat. The effect 
 
 20 produced on Saul's mind may have aided fulfilment. . . eaten. bread. This, 
 
 21 with excitement, may account for the success of the deception. . . came. Saul. 
 He was some distance ofi", or in another room. . . Behold, ^c. She still 
 
 22 keeps up the deception. . . Now therefore, ^-c. Having risked her life, 
 
 23 she is anxious to please. . . compiled, by repeated solicitations. . . bed, or 
 
 24 couch, on which, exhaustGd-aficfexcited, he had cast himself. . . hasted, day 
 
 25 coming, Saul ill, and anxious to depart. . . night, one of the darkest of 
 his dark life. 
 
(^Analysis.) WITCH OF exdoe. Less. 100. 201 
 
 Man forsaken of God — Man deceived by the devil. 
 
 Supplemental notes. — On Urim see Trench on Seven Churches, 
 124 — 127. As to queries in note on t-. 6, it may be remembered that 
 crystallomancy (whence (?) hydromancy) was once very popular ; and 
 like many modem and corrupt practices, may have been derived from 
 something more ancient and true. What true thing has not been coun- 
 terfeited ? (See also art. " Urim " in K. E. B. L., S. B. D., T. B. iV.)— 
 On the witch of Endor. It is assumed in the notes that the whole case 
 was one of gross deception. That S. tried to deceive her, she succeeded 
 in deceiving him. In support of this theory, which is not new, it is to 
 be noted : — (1.) That there is good reason to believe that the witch 
 knew S. (2.) That as the former enemy of her craft, she bore him no 
 good-Avill. (3.) That since only the superstitious and timid would resort 
 to her, there was in this case an opportunity of working on a mind so 
 moved ; as weU as of retaliating on an enemy. (-1.) With the success of 
 the Philistines, which she regarded as certain, there would be the revival 
 of her art. (5.) Having refused to speak ^ith S. by dream, Urim, or 
 prophet, it is hardly likely that God would do so by the spirit of Samuel. 
 (6.) If having cast S. off, God would not speak to him, and by such 
 means ; it is still more difficult to believe that this was accomplished by 
 some diabolical power. (7.) It is very evident that S. did not see any- 
 thing ; and probable that he was in another part of the witch's house or 
 cave. (8.) After all, nothing was told to S. beyond what his own con- 
 science \vi\ 16 — 18) felt, and his fears (r. 19) apprehended, and nothing 
 but what the witch might utter. The physical and mental state of S. 
 must also be taken into account as facilitating deception. 
 
 I. Man foesaken of God. No state more helpless. God refusing 
 to hear or speak. S. brought this upon himself by sin (xiii. 9 — 11:). 
 He had tried to deceive Samuel (xv. 9, 14, 15). Now the prophets 
 were silent. We have them speaking to us. By our disobedience 
 these lively oracles may be as dead words. What then ? Like S., 
 have no safe guide, be the subject of fear, and become superstitious 
 believers in omens and the like. Prayerfully reflect upon 2 Thess. 
 ii. 8 — 12. Does not this seem to be the awful state of some, who, 
 having abandoned the Bible, and now left to themselves, are be- 
 lievers in lies ? {III. spirit-rapping, Mormonism, and other horrible 
 delusions). 
 II. Man deceived by the devil. A liar from the beginning. 
 Father of lies. Father of those who practice lying arts, and lay in 
 wait to deceive. The prince of the power of the air, the spmt that 
 now worketh in the children of disobedience. His great object the 
 eternal ruin of the soul. This he may effect by leading men, 
 through their fears, onward to destruction. S. a picture of what all 
 men would be without a Divine revelation, and of what a man may 
 become who neglects that revelation. 
 Learn — I. If we believe not Moses and the prophets, &c. (Lu. xvi. 29 — 
 
 31 ; xxiv. 25 ; Jo. v. 39 ; 2 Pet. i. 19). 
 II. If we walk by the Bible, we shall need no other guide. 
 
 9* 
 
202 Less. 101. death of saul. iKotes.) 
 
 B.C. 1056. 1 Sam. xxxi. 1 — 13. 
 
 1 Philistines. Origin of this famous people uncertain. Some are of opinion 
 they were descended from Shem, and migrated from Crete to Pales- 
 tine ; perh. passing through Egypt. DiflF. to reconcile this with Scripture. 
 Ace. to Gen. x. 13, 14, they were of Ham, through Mizraim (see also 
 Deut. ii. 23; Jer. xlvii. 4 ; Am. is. 7). Others, who accept this view, 
 regard the P. as a branch of the Hephaims. They were in "theS. 
 country " in time of Abraham (Gen. xx. ; com. Gen. xxi, 22, 23 ; xxvi. 12 
 — 33). By time of Joshua they had increased into a nation; and thence of 
 all the occupants of Canaan offered the stoutest and longest resistance to 
 the Hebrews. . . Israd, in this case not the "prevailer." . , slain, Heb. 
 wounded. . . Gilboa ( = bubbling fountain), mt. range onE, of the plain of 
 Esdraelon, opp. Jezreel. This range, 10 m. long, is now called Jebel 
 
 2 Fukulah. 500 to 600 ft high above the plain (T. L. B. 462). . . Abin- 
 adab { = nob\e father), (1 Ch. viii. 33; ix. 39; x. 2). . . Melchi-shua 
 
 3 ( = king of help), (1 Sam. xiv. 49). . . arcliers. The bow one of most 
 ancient and important of weapons. Made sometimes of steel or brass (Ps. 
 xviii. 34). Arrows kept in a quiver (Gen. xxvii. 3; Ps. cxxvii, 5; Is. 
 xxii. 6) ; sharpened (Is. xlix. 2) ; barbed (Ps. xxxviii, 2) ; poisoned 
 (Job vi, 4), tipped with fire (Ps. cxx. 4, and hence Eph, vi. 16). . . sore 
 
 4 (A.S. sa>, sivcer), lit. heavy. . . thrust, through. He saw he could not 
 escape. . . abuse. Spoil of armour, strip, behead, or otherwise mutilate his 
 body. . . afraid. Regarded S. as the anointed of God. . .fell, ^-c. Fulfilled 
 
 5 the witch's prediction (less. 100), by committing suicide. . . died. him. 
 
 6 Ill-fated, foolish constancy. . . same day, one of the saddest days in 
 
 7 Jewish history. . . saiv, understood from report. . . valley, of Jezreel. . . 
 other side Jordan, on E. side of J. . . saiv.Jled, they would fiy eastward 
 and S.E. from the Philistines, whose invasion came from the W. and S.W. 
 cities, places most likely to be first attacked by a conquering army. . . 
 
 8 dwelt, them. And so made good their conquest. . . strip . slain. A common 
 practice in ancient warfare, not only of the crowd of sutlers following an 
 army, but of the soldiers themselves. Armour and weapons being of great 
 value. . . found, sons. A great prize, as it assured them that Israel had 
 
 9 lost its king. . . cut. head, a thing that Said had dreaded. . . armour, 
 which would be worth much, and valuable as a trophy. . . publish, idols. 
 There would be a public thanksgiving and rejoicing. . . hotise, temple. . . 
 
 10 Astaroth ( — images of Astarte), a chief place in dominions of Og (Jos. ix. 
 10; xii. 4; xiii. 12, 31). Here Saul's armour would be seen by great 
 multitudes who would feel that Goliath was avenged. . . Beth-shan 
 (=house of quiet). Afterwards Scythopolis, and now ^e^mm, sit. at E. 
 
 11 end of p. of Esdraelon near Jordan {T. L. B. 453). . , Jabesh-giiead, on a 
 
 12 mt E. of Jordan (see 1 Sam. xi. 1—11). The people now requite this old 
 kindness. . . all nighty for secrecy and safety (1 Ch. x. 11). David 
 acknowledged the act (2 Sam. ii. 4 — 6), but afterwards removed the 
 calcined remains to Kish (xxi. 12 — 14). . . bio-nt. Not customary to do 
 this : but in this case utterly to prevent them from falling again into the 
 
 13 Philistines' hands. . . a tree. Where their presence would be least likely 
 to be suspected, should search be made. Caves and sepulchres would be 
 rifled. . . fasted, in token of their great sorrow. 
 
 K. L. B. I. iii. 303. R. B. B. iii. 157, 170. T. L. B. {Esdraelon), 465, 
 477,479,480; {Gilboa), 452, 462; {Jabesh-giiead), 455; (Beth-shan), 
 453—456. S. S. P. 336—342. S. J. C. ii. 30. 
 
{Analysis.) death of saul. Less. 101. 203 
 
 The Defeat — Despair — and Death of King Saul, 
 
 Note on MTS of Gilboa. A range on E. of plain of Esdraelon, 
 opp. Jezreel. Now called JehelFuTiuah, About 10 m. long. Height only 
 about 500 — 600 ft above plain, or, ace. to some, 2200 or 1200 above the 
 sea. A small village, Jelhou, still on top of mt. On a lofty promontory', 
 called el-Mazar, Dr Thompson thinks that Saul and his sons fell ; the 
 name, == a sacred tomb, to which pilgrimages are made, being given to it, 
 because the daughters of Israel went there to weep for S. {T. L. B. 462). 
 Half a mile E. of the range is the large spring of Jezreel, or Harod (Jud. 
 vii. 1), now called Ain Jdlud, whence prob. the name Gilboa, which = 
 "bubbling fountain." " Bleak and bare. The soil scantj^ and the grey 
 limestone rocks crop out in jagged cliffs and naked cro^\'ns, giving the 
 whole a look of painful barrenness." {Com. 2 Sa. i, 21.) 
 
 I. Defeat op Saul. (1.) By n-liom. The Philistines, A warlike 
 and terrible race. Old enemies of Israel. Idolaters, proud, defiant, 
 boastful. Had been often conquered. Now they are victors. III. 
 the superior power of evil over a man who is cast off by God. 
 Man not able of Idmself, whatever his resources, title, &c., &c., to 
 contend successfully against the prince of this world. Saul had once 
 defeated these very Philistines. David, with small human help, 
 often worsted them. Took their cities even. (2.) Where, Plain 
 of Esdraelon. Great battle-ground of Palestine. Very lovely and 
 fruitful. Many of the loveliest spots in the world associated with war. 
 Sin, in various forms, mars the beauty of earth. It pollutes home, 
 sabbath, sanctuary, &c. 
 
 II. Despair of Saul. (1.) His army routed. His trust gone ; his 
 troops have melted away. (2.) His three sons slain. He looks 
 over the field of conflict, the scene of the battle, from heights of 
 Gilboa. (3.) God has forsalten him. That " present help " is ab- 
 sent from him. (4.) ITie n-itck's ijrophccy. Thinks it must be 
 fulfilled. Believes the Philistines will find him, capture or kiU him. 
 (5.) There is none to deliver. David might have been there to help. 
 But he has persecuted his only true friend. Terrible picture of ruin. 
 
 III. Death of Saul. (1.) Sad views. An ill life behind. A dreary 
 prospect around. Enemies struggling up the hill. Heaps of slain. 
 Three dead sons. Nothing but darkness in the future. (2.) A 
 violent death. Not peacefully gathered to his fathers with his family 
 round him. (3.) By his own hand. This the worst feature. No 
 repentance. Too proud to acknowledge his errors and seek amend- 
 ment. He dies, 
 
 "OSaul! 
 
 How phastly didst thou look, on thine own sword 
 
 Expiring, in Gilboa, from that hour 
 
 Ne'er visited with rain from heaven, or dew."— (ZJanfe, Purg. xii. 35.) 
 
 Learn — 
 
 I. How weak is the strongest without God ! 
 
 II. How terrible is disaster without hope ! 
 
 III. How fearful is death Anthout repentance ! 
 
204 Less. 102. DAVID KING IX HEBHON. (Xoti'S.) 
 
 B.C. 1056. 2 Sam. ii. 1—11. 
 
 I after this, i. e. the victory by the Philistines, and their occupation of the 
 cities of the Hebrews (I Sam. xxxi. 7). . • enquired, by prayer, or by 
 Urim. See 1 Sam. xxiii. 6, 9 ; xxx. 7, 8. . . cities, that are unoccupied by 
 the foe. . . Lord said, by a vision, or by a deep impression on the mind of 
 David, or by Urim. See less. 100. . . ofJudah. The Philistines seem not, 
 at this time, to have penetrated so far south. . . Whither. He would not 
 take his own choice, but leave God to direct his steps. . . Eebron ( = alliance, 
 less. 12, 20). Probably the most important city of south Palestine at this 
 
 2,3 time. . . two wives (1 Sam. xxv. 43 ; less. 99). . .* his men, who were devoted 
 to his person and cause ; with the old servants of Nabal, a considerable 
 number, well ordered, and the nucleus of his future army. . . household. 
 They would defend Hebron the more earnestly as having to guard their 
 homes. . . of Hebron. The district taking its name from the chief city. . . 
 
 4 men . Judah, not of Hebron only. . . . therj, some priests there. . . anointed, 
 privately. He had been a. before, but more privately (less. 95). . . buried 
 
 5 Saul (less. 101), and therefore plainly opposed to the Philistines. . . sent. 
 Magnanimity ; and a stroke of sound policy. A people who had shown 
 such devotion to the house of Saul might be apprehensive of no great 
 friendship from one who had suffered so much from Saul. By thus send- 
 ing such apprehension would be removed. David would make common 
 cause with them, a common foe. He could admire people who were faithful 
 
 6 to S. at such a time. . . Lord shew, ^c. D. knew that the Lord loved the 
 merciful. . . I. requite. To their surprise, perhaps, he would regard their 
 
 7 act as a kindness to himself. . . hands . strengthened. Be encouraged. 
 Firmly resolve to be free. Llold firmly to this attachment to Saul. . . 
 Said. dead: you are therefore liberated from fealty to him. . . . me Icing. 
 
 8 A hint that they should. . . . But, another diplomatist also had his eye on 
 these faithful men. . . Abner (1 Sam. xiv. 50 ; xvii, bb ; xxvi. 14). . . 
 Ner, father of Kish, Saul's father. , . captain, and much attached to 
 Saul. • . Lsh-bosheth (=bashful, iii. 7, 8 ; iv. 5, 6; 1 Ch. viii. 33; ix. 
 39), prob. youngest s. of Saul, called Esh-baal. . , Mahanaim ( = camps, 
 less'. 27), E. of Jordan, N. of Jabbok. David's head-quarters during 
 Absalom's rebellion (xvii. 24; xix. 39 ; 1 Ki. ii. 8), prob. now Mahnah. 
 
 9 Gilead, a district near Mahanaim (less. 27, 33, 80, 88). . . Ashurites. 
 Some think the Geshurites are meant ; but they were independent in the 
 time of David (iii. 3; xiii. 37, 38). Prob. they were Asherites, i.e. of 
 Asher. . . Jezreel (less. 88), . . all Lsrael, i. e. nearly all the Holy Land N. 
 of Judah, on both sides Jordan. With the Philistines on the S. and W. 
 
 10 and in cities of N., the position of David was very critical. . .forty years 
 old, in the prime of life, but inactive. . . two years. He was killed at last 
 by two of his officers, who hoped to win David's favour. See how D. 
 rewarded them (iii. 4). Abner had some time before deserted him on being 
 
 II affronted. . . house. Judah, and that tribe alone, . , seven years. six months. 
 During this time consolidating his power; and watching patiently his 
 opportunity, which was furnished when the revolt of Abner had disheart- 
 ened the Israelites 
 
 E. B. R. [Hebron), i. 315 ; ii. 430—462 ; {Mahanaim), app. 166 ; {Gilead), 
 i. 349; iii. 243. S. S. P. {Gilead), 322; {Hebron), 164; {Mahanaitn), 
 328. T. L. B. {Hebron), 577—601. K. D. B. L iii. 308. S. J. C. ii. 
 
 77. 
 
{Analysis.) DAVID king in hebeon. Less. 102, 205 
 
 A Devout Inquiry — a Gracious Answer — a Joyful Proclamation. 
 
 Note on Hebron. Town in S. of Palestine, 18 m. S. of Jerusalem. 
 Very ancient. Built before Zoan, named before Damascus (Num. xiii. 
 22 ; Gen. xiii. 18 ; xv. 2). Old name Kirjath-arba = city of Arba (Gen. 
 xxiii. 2 ; Jos. xiv. 15 ; xv. 13 ; xxi. 11 ; Jud. i. 10). Prob. also it 
 = Mamre (Gen. xxiii. 19 ; xxxv. 27 ; xiv. 13, 28). Abraham, Isaac, 
 Jacob, dwelt in H., and were buried here (Gen. xxxvii. 14 ; xlvi. 1). See 
 des. of tomb in S. J. C. i. 448 ; after the Conquest it was given to Caleb 
 (Jos. X. 36, 37 ; xiv. 6—15 ; xv. 13, 14 ; Jud. i. 20). Afterwards a city of 
 refuge (Jos. xx. 7 ; xxi. 11 — 13 ; less. 78). Not named by prophets, nor 
 in N. T. Now called el-Khulil. Pop. ab. 8000. 700 Jews. No Chris- 
 tians. Glass manufactories. Two old pools or reservoirs : loner, 133 ft 
 sq., 22 ft deep ; upper, 85 by 55 ft 19 ft. deep {T. L. B. 583). A mile up 
 the valley is a vast oak tree, popularly said to be the tree of Mamre 
 where Abraham pitched his tent. 
 
 I. A DEVOUT INQUIRY. (1.) David, hearing of Saul's defeat and 
 death, sought direction of God. With many followers of his own, 
 increased by the servants of Nabal (whose widow he had married), 
 and by fugitives probably from the army of Saul ; many in such 
 circumstances would have taken action without asking. Some so 
 rich as David would have preferred a quiet life to the risks &c., of 
 war. (2.) His inquiry shows him willing to work out the will of 
 God. Into cities? That is, make a bold stand against the enemies 
 of Judah ? He knew Avhat God Avould have done, yet desired to 
 know if this were the time, and if he were the man. Would take 
 nothing upon himself. 
 II. A GRA.CIOUS ANSWEE. (1.) Implies selection of the man. Go! 
 Thou, David. In his political relations as the successor of Saul, a 
 man after God's own heart. Saul, the people's choice, a man of 
 stature, &c. David, God's choice, a man of right thoughts towards 
 God. (2.) Selection of place. Hebron. Ancient historical associa- 
 tions. Such a place as all Israel would struggle for. Tomb of the 
 patriarchs. It was the stronger for the people's attachment to it. 
 III. A JOYFUL PROCLAJVIATION. (1.) David proclaimed king. At a 
 time when the hopes of the people were much downcast. Their 
 cities abandoned to lawless and godless foes. (2.) The man pro- 
 claimed was one whose name was already famous. The conqueror 
 of Goliath, &c. (3.) He was proclaimed at Hebron. His presence 
 in the old city a pledge to them that he would be the restorer of the 
 nation, and of religion. (4.) Confidence restored in the south. The 
 people returned to the cities. David set the example by bringing 
 his property thither. 
 
 Learn — 
 
 I. Commit thy way to the Lord, he will bring it to pass. 
 II. Follow the guidance of Providence. 
 III. Kejoice in the kingship of Jesus. 
 
20G Less. 108. UZZAH AND OBED-EDOSr, {Nfltes.) 
 
 B.C. 1042. 2 Sam. vi. 1 — 16. 
 
 1 Again, after the successes and progress of David just recorded. . . chosen, 
 
 2 leading and influential. . . arose, made ready (1 Ch. xiii. 1 — 8). . . Baale 
 of Judah ( — citizens of Judah), name (1 Ch. xiii. 6) of Kirjath-jearim, now 
 called Kuriel el-Aineb. Dr Thompson believes it to be same as Emmaus 
 (X. ^. 534). . . arh. God, -which, after being delivered up by the Philistines, 
 was at length placed here (1 Sam. v., vi., vii. 1, 2). Here it remained, 
 though occasionally brought out (xiv. 18). . . dwelleth.cherubims. This be- 
 
 3 cause of the Shekinah, that rested there. . . cart, a covered waggon (1 Sa. 
 vi. 1 — 9). This a hasty and careless act ; the violation of an express com- 
 mand (Num. iv. 14, 15 ; vii. 9 ; xviii. 3). . . Abinadab (e=father of noble- 
 ness), at whose house on the hill the ark had rested for 70 years {E. JD.). 
 Gibeah ( — the hill). Several towns of this name, but here the word=M/; 
 and we should read, " hill of Kirjath-jearim." . . Xltczah (strength). . . Ahio 
 
 4 (bi'otherly). . . sons, or grandsons. . . went before, to guide the oxen that 
 6 drew it. . . David, fiill of joy and gladness at the thing he was undertaking. 
 
 played, the king. Would associate the art that he most loved with the 
 service of God. The best of all that men love best should be thus dedi- 
 
 6 cated. . . instruments (less. 27). . • Kachon (prepared), called the floor of 
 Chidon (1 Ch. xiii. 9). Perhaps one word the name of the place, and the 
 other of the proprietor. . . Uzzah, who was prob. walking by the side of 
 the waggon. . . put . hand. His intention was good, but the act was wrong. 
 Indeed there seems all through to be a strange neglect of the proper and 
 prescribed form. . . took hold, which even the priests might not do. . . oxen, 
 used in the East, and then for draught, as horses by us now. . . shook. Cart 
 
 7 of rude construction. No springs, roads rough. . . error, rashness. . . died. 
 This may seem a severe punishment for such an offence. If we understood 
 more perfectly the spirit of those times, and of even the best men in them, 
 
 8 we should doubtless see that this was right. . . displeased, afraid, troubled. 
 
 9 made .breach, Heb. broken. . . Perec = breach. . . afraid. The Philistines 
 had suffered because of the ark, and now Uzzah : his turn might come. . . 
 
 10 cittj. David, i. e. Zion {v. 7). He feared, but this was his inflrmity, and not 
 his humility {Trapp), that other disasters would happen. . . Obed-edom 
 (serving Edom), a Levite of the Korahites, fr. Kohath (Ex. vi. 21 ; xviii. 
 16, with 1 Ch. xxvi. 4), and belonged to class of Levitical doorkeepers, 
 whose duty with others it was to guard the ark (1 Ch. xv. 18, 24). . . Git- 
 tite, or Gaithite, so called from his birthplace, the Levitical city of Gath- 
 
 11 rimmon, in tribe of Dan {K. D.), (Jos. xxi. 24; xix. 45). . . three months, 
 
 12 yet in so short time it became the means of much blessing. . . David, thus 
 assured that the source of disaster was not the ark, but men's sin. . . glad' 
 ness, hoping that it would be a blessing to the whole house of Israel. . . 
 
 13 they .bare. He strictly adhered to the proper mode {com. 1 Ch. xv.). . . 
 six paces. No indecent haste. . . sacrificed. His conduct was now ani- 
 
 14 mated by a religious spirit (1 Ch. xv. 26). . . danced, mode of expressing 
 holy joy (Ex. xv. 20; Ps. xxx. 11 ; cxlix. 3). . . linen (1 Ch. xv. 27). . . 
 
 15,16 all. house. Represented by the chief men (1 Ch. xv. 25). . . Michal, 
 who, with the rest of the survivors of the h. of Saul, had been treated with 
 merciful consideration by D. . . Said's daughter, so called, and not " the 
 wife of D.," because she manifested her father's disposition rather than 
 her husband's. 
 
(Analysis.') TTZZAH axd obed-edom. Less. 104. 207 
 
 Uzzah — Obed-edom — David — Michal. 
 
 Note on the bringing up of the ark. " It was the greatest day of 
 David's life. Its significance in his career is marked by his own pre- 
 eminent position. Conqueror, poet, musician, priest, in one. The sacri- 
 fices were offered by him ; the benediction both on his people and on his 
 household were pronounced by him. He was the presiding spirit of the 
 whole scene. . . It was felt to be a turning-point in the histoiy of the 
 nation. It recalled even the great epoch of the passage through the 
 wilderness. It awoke again the inspiriting strains of the heroic career 
 (Ps, Ixviii. 7 — 9 ; com. Jud. v. 4) of the Judges. . . As the ark stood 
 beneath the walls of the ancient Jewish fortress. ' Lift up your heads,' 
 &c. . . David was on that day, the founder, not of freedom only, but of 
 empire ; not of religion only, but of a Church and commonwealth " 
 {S. J. a ii. 85—87). 
 
 I. Uzzah. (1.) Not a Levite ; and only such should have undertaken 
 this duty. Probably those who set the ark in the cart were of the 
 priestly order, or they would have been smitten. Or God then spared 
 unfit men to show he approved of the removal. God would not 
 have it slighted on the way, lest its treatment at the end should be 
 deficient in reverence. (2.) Well-vieaning, hut thoughtless, "A 
 tj^e of all who, with good intentions, humanly speaking, yet with 
 unsanctified minds, interfere in the affairs of the kingdom of God, 
 from the notion that they are in danger, and with the hope of saving 
 them." We need not fear, since we are invited to come with bold- 
 ness to the throne of grace {com. Heb. xii. 18 — 29). 
 II. Obed-edom. (1.) Of Lcvitical d-e^ceni. (2.) How he was Messed, 
 (a.) Directly. For his faith. He Imew wherefore Uzzah was slain. 
 For his courage. He did not decline to receive it on account of that 
 event which had " displeased " even David. God specially rewarded 
 his courage and faith. (5.) Indirectly. As the reverence, and 
 conscientiousness, with which he received and regarded it, would 
 produce their fruit in his life. Its presence would lead to conversa- 
 tions and prayer with his children, and these would be a blessing to 
 them. He would live as in the presence of God. Godliness profit- 
 able unto all things. 
 III. David. Commences his reign by a public profession of that religion, 
 which he long professed more privately. Would have his capital to 
 be head-quarters of the ecclesiastical system. Prepares to bring up 
 the ark. In his eagerness he omits the proper method. Consequent 
 failure of the first attempt. The King of kings taught K. David a 
 lesson. Even he — though a king — must not be too bold. The 
 second attempt, rightly conducted, succeeds. Great joy of king and 
 people. 
 TV. Michal, Her post of obseri^ation. Window of palace. Her want 
 of sympathy. Many religious exercises and undertakings may be 
 despised by godless people. Sunday schools, missions, &c., may be 
 regarded with contempt by some, yet are they right and good not- 
 ■withstanding. 
 
208 Less. 104. mephibosheth. {Xotes.') 
 
 B.C. cir. 1040. 2 Sam. ix. 1 — 13. 
 
 1 Is . yet. He inquired. Men of even charitable disposition usually wait to 
 be appealed to. . . house . Saul, -whence had received great unkindness. 
 Saul had sought his life ; Ish-bosheth had set up a rival kingdom ; Michal 
 had recently scorned his religious joy. Only Jonathan had acted well. . . 
 shew . kindness. Godlike. And would keep his word (1 Sam. xx. 15 ; xxiv. 
 21). . . Jonathan's sake. The seeds of friendship sown by J. now pro- 
 
 2 duced fruit. . . servant, one that had survived to this time and through 
 many changes. . . Ziba (statue), aGadite (1 Ch. v. 13). He afterwards re- 
 paid this kindness of D. (2 Sara. xvi. 1 — 4), but for a selfish end, and D. 
 
 3 rewarded him (xix. 17, 24 — 30). . . kindness. God. Kindness in the high- 
 est degree. . . lame, and therefore the more to be pitied. D. could hope 
 
 4 for no practical return of kindness from one so hopelessly infirm. . . Bla- 
 chir (sold), (2 Sam. xvii. 27). . . ^wmiW (servant of God). . . Zo-debar {no 
 
 5 pasture). A town E. of Jordan nrto Mahanaim (xvii. 27). . . sent .fetched^ 
 
 6 did not summon him, but kindly brought him. . . fell .reverence, hoping, 
 yet against hope. . . thy servant, so low had fallen the great house of 
 
 7 Saul. . . Fear not. D. saw that M. was anxious about the issue of this in- 
 terview, and wished to reassure him. . . Jonathan, from whom M. may 
 have often heard of D., and whose likeness perhaps he wore. . . thy father, 
 and my dear friend. Great men, when exalted, to not forget the friends 
 of the old and adverse time. . . all. land, the patrimonial estate. . . my 
 table, be my guest. I once feared to eat bread at Saul's table (xx. 5). . . 
 
 8 continually, and not upon occasions only. . . bowed, astonished at such 
 display of kindness. . . what. Perhaps thinking, that because so unusual, 
 there was some concealed object sought. . . dead dog. Can hurt nor benefit 
 no one. I cannot injure you, if you are not kind ; nor repay you, if you 
 are. . . Ziba, whose name henceforth often appears in the history, and whose 
 character deserves study as a strange mixture of craft and fidelity and self- 
 ishness. . . said, calling him to witness, and appointing him to execute 
 this his decree. . . master's son. D. reminds Z. that for his old master's 
 sake he must faithfully discharge his present trust, . . all. pertained. 
 None would know as well as Z. what the all was. Mephibosheth him- 
 self would necessarily be ignorant of these things. Z. was probably 
 
 10 an aged man. . . Thou,. sons. servants. As steward of the estate, he was 
 to hire servants, and he was now a man of some substance. . . my tabic. 
 I as his father's friend, and you as his father's servant, will take care 
 of M. . . fifteen sons. He could not have been a very yoimg man, and at 
 his time of life especially should have laid deceit on one side (but see 1 
 Sam. xvi. 1 — 4; and com. Z. with Barzillai, xix. 31 — 39). . . twenty serv- 
 
 1 1 ants, and therefore could not have been a very poor man. . . said Ziba. 
 He professes to cheerfully undertake the task, and perhaps at the time 
 meant well. . . eat. table. The time was to come when D. would reap the 
 reward of this kindness, and eat of provisions from the estate secured for M. 
 
 12 young son (1 Ch. viii. 34, 35 ; ix. 40, 41). Let us hope that this young and 
 only son was a comfort to his lame father (Prov. x. 1). . . all dwelt, chil- 
 dren and servants. . . house, which would be prob. on Mephibosheth's estate. 
 
 13 dwelt . Jerusalem, and not on his estate, for two reasons : (1.) As the guest 
 of king David ; and (2.) Because of his lameness he required attention. 
 
 8. J. C. ii. 32, 35, 120, 128. E. D. in he. S. S. P. (Lo-debar), 486, note. 
 Jamieson's East. Oust., Old Test. 300. K. D. B. I. ili. 376, 381. 
 
[Analysis) mephibosheth. Less. 104. 209 
 
 The Crafty Servant — the Unfortunate Prince — the Magnanimous King. 
 
 I. The crafty servant. Ziha. (1.) FidelUrj. Had been servant 
 of Saul, most likely of Jonathan also, now of Mephibosheth. Faith- 
 ful to the house during its falling fortunes. The more commendable 
 in that, being a man of substance, he did not need help, and might 
 now have to render it. Yet he does not appear to have lived with 
 Mephibosheth in his adversity. He only knew where he dwelt. (2.) 
 Craft, (See 2 Sam. xvi. 1—4.) Knew that David needed help, 
 and made him a timely present. Thus secured the gratitude of the 
 king. Told him an untruth, in hope of inflaming David's indigna- 
 tion against Mephibosheth. It is evident that he expected a reward. 
 He obtains one. His case illustrates that of men who seek their 
 advancement by the ruin of others. Servants, for example, who 
 seek the favour of employers by reporting, often falsety, concerning 
 fellow-servants. 
 II. The unfortunate prince. Mephiboshetli. (1.) His extraction. 
 Grandson of a great king. Son of the eldest born in the house of 
 Saul. Heir to the throne. His brilliant prospects. {2.) His pre- 
 sent jjosition. Expatriated. Living beyond Jordan, on the bounty 
 of old friends. Has lost the throne, and even the family estate. 
 His house fallen. Saul a suicide. Jonathan slain in battle. The 
 father of a child whose prospects he could not view but with fear. 
 In such an age there were many who would willingly kill the man 
 who might be supposed to be ol3noxious to a reigning power. His 
 uncle Ishbosheth had been so murdered. (3.) His tod'ily infirmity . 
 Lame in both feet. ' Unable, therefore, to push his fortunes. Help- 
 less. Cannot aid a friend, nor escape a foe. A sad future before 
 him. 
 III. The magnanimous king. David. (1.) In his prosperity, gave 
 place to tender feelings. Wealth and honour had not hardened his 
 heart, or made him indifferent to the sorrows of others. (2.) Sought 
 out the afflicted. Many are not too willing to aid the atiiicted when 
 they seeh help. Very few " search out a cause " for charity. David, 
 with the cares of a kingdom on his shoulders, undertook for this 
 poor cripple. (3.) Returned good for evil. Mephibosheth the sole 
 surviving male representative of that Saul from whom he had suf - 
 fered so much. A fine example 
 
 " To kings, of whom are many, and the good 
 Are raxQ."— {Dante, Para, xiii, 102.) 
 
 Not content with mere amnesty ; but took the lame and fallen 
 prince under his protection, and reinstated him in his property, &c. 
 Learn— 
 I. To guard against deceit and craft. 
 II. To commiserate the unfortunate. 
 III. To imitate the magnanimity of David. 
 
 rV. To gratefully remember the mercy of the Great King against whom 
 we have rebelled. 
 
210 Less. 105. NATHAN'S PARABLE. (^Note8.) 
 
 B.C. 1034. 2 Sam. xii. 1—14. 
 
 1 Lord sent. 'Wliom lie sends must go. He sent Moses to Egypt, and Jonah 
 to Xineveh. . . Nathan (see analysis). . . David, who, though a great 
 man, had fallen into sin. . . cayne, into the audience chamber of the palace. 
 and said. He spoke in a parable (see anal, of less. 89). . . two men, 
 David and Uriah. . . citij., Jerusalem. . . rich, David, . . poor, Uriah. . . 
 
 2,Z Jlocks, herds. David had wives, (tc, of his own. .. /a?«5, his ■s\'ife — Bath- 
 sheba. . . bought, ^c. He had obtained his wife at the cost of much anxiety, 
 <S:c. . . nourished, and taken much care of. . . grew . him, his and her love 
 had increased. . . children, who called her by the dearest name. . . meat, 
 which he laboured hard to procure for her. . . bosom, was very dear to his 
 
 4 heart. . . daughter, most tenderly watched and tended. . . traveller, a 
 wicked wandering thought, a sinful desire. . . spared, passed by. . . his 
 own, of Avhich he had so many, and near at hand. . . wayfaring man, and 
 no true friend (A.S. iveg fercnde, Fr./ara^?, to travel). . . and,\\ii\Q think- 
 
 •5 ing what the object of Kathan was. . . anger, at the wrong done to one of 
 his subjects whom, as king, he was bound to protect. . . Loi-d, who de- 
 livers the poor and needy. The poor man's friend, whose servant I — 
 David — profess to be. . . die. He passed sentence on himself, but God in 
 
 6 mercy did not execute it. . . restore, as a punishment, and both to make 
 good the loss and compensate the grief. . . nojyity (Jas. ii. 13). The Lord 
 showed David more pity than David would have shown this rich man. 
 
 7 God is kinder to us than we to each other (Isa. Iv. 8). . . Nathan, bold 
 because God had sent him. . . Thou, King D., who art so angry. . . the 
 man, the very rich man I speak of. . . saith . Lord. It is His word, and 
 not mine. . . anointed thee, by the hand of a great prophet. . . king, when 
 thou wast but a shepherd. . . delivered, more than once. . . Said, a power- 
 
 8 ful king. . . gave : for had he not, thou couldst not have gotten it. . . mas' 
 ter's, Saul. . . Lsrael . Judah, adding the former to the latter. . . too little, 
 for thy real happiness. . . such things, as might be needed to complete thy 
 
 9 bliss. . . despised, slighted and broken. . . commandment. The 10th (Ex. 
 XX. 13, 14). . . evil, sight (Ps. li. 4). . . Uriah, one of D.'s bravest officers 
 (2 Sam. xi., xxiii. 39 ; 1 Ki. xv. 5 ; 1 Ch. xi. 41). .. killed . sword, or 
 
 10 taken care that he should get killed. . . sword . depart. The instrument 
 of his sin should be the instrument of punishment also (Matt. xxvi. 52). 
 
 11 own house. Rebellion of Absalom. . . wives, i. e. in the course of my 
 providence I will permit this to be done. Thou hast injured a loving 
 
 12 husband, and I will permit thee to be injured in the same way. . . secretly, 
 as ashamed of men knowing it, and as feeling it to be wrong ; by thy secret 
 sin Uriah's good name was not traduced ; but thy name sball be dishonoured 
 as his might have been. . . all Israel. Thy disgrace shall be known far 
 
 13 and wide as thy kingdom. . . David. Com. with Ahab, who would have 
 slain the faithful preacher (1 Ki. xviii. 9, 10, 17 ; xix. 1 — 3). . . sinned. 
 Herein is the man after God's own heart seen. He truly repented. . . the 
 Lord, against man too, but in his deep sorrow he put his sin in its true 
 light. • . Nathan said, when he saw the repentance. . . put auay, pardoned. 
 
 14 not die. Com. with D.'s words {v. 5). . . occasion, furnisbed an opportunity 
 that such would gladly seize. . . blaspheme, revile religion when they saw 
 one whose profession was so conspicuous commit a great sin. . . child, die. 
 No punishment for the child. Taken from evil to come. 
 
 S. J. C. ii. 107. Religion Teaching by Example {Dr Dickenson), 100, 110. 
 K. D. B. L iii. 390. 
 
(Analysis.) NATHAX'S PARABLE. Less. 105. 211 
 
 True Preacher — Severity of Human Judgment — Divine View of Sin, &;c. 
 
 Note ox Nathax.* Few incidents of his life recorded. When 
 David proposed to build a house for God, X. ventured to encourage him 
 (2 Sa. vii. 1 — 3). The night after he received the Divine command and 
 prevented the king from executing this great work (vii. 4 — 17). N. 
 next appears as the bold and skilful reprover of D. in the matter of 
 Bathsheba (xii. ; ccym. Ps. li.). When the second son of Bathsheba was 
 born, X. (xii. 24, 25) gave him the name of Jedidlah (beloved of Jehovah). 
 Of this child, better knowm as Solomon, N. is supposed to have been the 
 teacher. X. recognized S. as the successor of David, and took an active 
 share in thwarting the attempt of Adonijah (1 Ki. i. 8 — 53). He was 
 the writer of a history of Solomon, which is lost (2 Ch. ix. 29), and framed 
 the form of worship which Hezekiah afterwards revived (2 Ch. xxix. 25). 
 X.'s name does not again occur historically, but his sons are mentioned 
 amongst the chief of the ofl&cers and friends of Solomon (1 Ki. iv. 5). 
 The history illustrates : — 
 
 1. The c ha racter of a teue peeachee. In Xathan. (1.) His 
 holdjiess. He was sent to a powerful king. Does not hesitate. 
 His life in the king's hands. (2.) His ohedience. God sent him. 
 He goes without a question. (3.) His tact. Adopts popular method 
 of teaching. Parable. Knowing the deceitfulness of sin, he paints 
 the case as though it were the sin of another. Depicts a less sin than 
 David had committed. (4.) His sternness. Pronounces the mind 
 of God and describes the punishment. Personal. "Thou, &c." 
 (5.) His tenderness. Tone and manner alter when he sees a sign 
 of repentance and hears confession of sin. 
 IL The seyeeity with which the faults of others are 
 JUDGED. David, not thinking who was meant by Xathan, — (1.) 
 Was exceedingly angry. His sense of justice stirred by the -^vTong 
 that he saw had been done to the poor man, and by the fact that 
 he who did it was rich and not driven by necessity. How angry 
 should we be with our sins, if we saw them, as we do the faults of 
 others. (2.) Would ^^?oifs/i severely. Death, for taking, as he 
 thought, a lamb. "\Miat then did ?ie deserve by his own rule ! If 
 we were to be punished for our faults, in proportion to the pimish- 
 ment we think others deserve, what would be our fate ? 
 TIT- The DmxE view of sin and repextaxce. (1.) Of sin. Hat«s 
 it. Sends a servant yd\h a special message.. Will not treat it in- 
 dulgently in his children. Xay, because they are his children, ex- 
 pects more of them . He remembers — if we forget — the mercy he has 
 shown. (2.) Oi repentance. This sin of David should be read in 
 the light of the 51st Psahn. Great as the sin was, on repentance, 
 God forgave him. Xo tioie repentance except sin be put in its true 
 relation to God, as against Him, 
 Leaex — 
 L To entertain with respect the true preacher of the Word of God. 
 II. To regard our own sins with severity, and of others with charity. 
 in. To turn to God with humble, penitent, and believing heart. 
 
212 Less. 106. revolt op Absalom. {Notes.) 
 
 B.C. 1024. 2 Sam. xv. 1—30. 
 
 1 ^i.srt/om = father of peaee. Third s. of David by Maachah, dau. of Talmai, 
 k. of Geshur, born at Hebron (2 Sam, iii. 3; 1 Ch. iii. 2). . .prepared. 
 
 2 First step in acquiring popularity was to attract notice thus. . . rose. early. 
 This was his custom. . . gate, where cases in law were tried. . . controversy/ 
 = lawsuit. . . came, out of the provinces. . . what city, A pretended 
 
 3 interest in his affairs. . . matters, case in hand. . . good, ^-c. (Prov. xviii. 
 17). Yet he only heard one side. . . no man. As a king's son he Avould 
 
 4 be believed ; being early there was none to contradict. . . I. judge. And 
 the people, being duped by fair words and appearances, wished it also. . . 
 
 5 do. justice, and doubtless much injustice. . . obeisance, because he was the 
 king's son. . . . forth. hand, and stopped him from bowing himself. . . 
 
 6 kissed. Gave him the greeting of an equal. . . manner, promises and 
 appearances. . . all Israel, people of all the tribes. . . stole, did not win by 
 
 7 fair and honest methods. . . hearts, affections. . . . forty years, a corrupt 
 reading, should be 4 yrs, i. e. 4 yrs after his return to Jerusalem. . . 
 
 8 Hebron, his birth-place. . . a vow, thus he deceived his father, as he had 
 
 9 deceived the people. ..Go. peace. D. would rejoice at this token of religious- 
 
 10 ness in his son. . . spies, secret messengers. . . reigneth, thus he was to 
 
 11 be proclaimed king. . . tivo hundred, not enough for rebellion, yet too 
 many for the vow. . . simplicity, sincerity. They were ignorant of the 
 
 12 purpose. . . ^/MY/io^Ae^= brother of folly. David's trusted councillor (1 
 Ch: xxvii. 33, 34 ; Ps. xli. 9 ; Iv. 12—14). . . Giloh, city in hill-country 
 
 13 of Judah (Jos. xv. 51). . . messenger, friendly to David, from Hebron. , . 
 
 14 flee. It was hard to fight against a son ; besides he knew not how far the 
 15,16 plot had spread. . . whatsoever. Either to fight or fly. . . left ten, ^-c. 
 
 17 (xii. 11). . .far off, to be out of immediate danger, yet near enough to 
 
 18 watch events. . . Cherethites—Qxecxiiioxiers or couriers (viii. 18; xx. 7, 
 23 ; 1 Ki. i. 38, 44 ; 1 Ch. xviii. 17). . . Pelethites=xvamQxs. . . Gittites, of 
 
 19 Gath (Jos. xiii. 3 ; 2 Sam. xxi, 19 ; 1 Ch. xx. 5). . . said, magnanimously. 
 
 20 Ittai=\f\i\i the Lord (xviii, 2, 5, 12). . . exile, as I now am. . . return. 
 D. would not have his distress be a cause of other men's misfortunes. , . 
 
 21 answered, like a true friend. Would not leave D. in his distress (Pro. 
 
 22 xviii. 24). . .pass over. D. accepted this generous offer of aid. . . little 
 
 23 ones. Even the children and women of his people. . . . wept, touched by 
 the spectacle of such adversity, and its unnatural cause. . . Kidron. 
 
 24 Another, in after days, passed over that brook (Jo. xviii. 1). . . Zadok= 
 just (viii. 17 ; 1 Ch. xii. 28). Z. was true to D., and afterwards anointed 
 Solomon (2 Ki. i.). . . Abiathar=faiher of abundance. An old friend of 
 
 25 D. (1 Sam. xxii. 11—23 ; xxiii. 6, 9 ; xxx. 7 ; 1 Ch. xxvii. 34). . . Carry 
 back. The ark should be cared for, though he were a wanderer, . . bring . 
 shew: and the ark in Jerusalem would make D. the more anxious to return. 
 
 26 good. him. And what seemed good to the Lord would be best for D. . . 
 
 27 seer 7 And therefore one who should see what is the right thing to be done. 
 
 28 certify me, assure me that my return will be safe if the Lord please that I 
 29,30 shall do s. . . tarried there, in their proper place by the ark. . . tcent up. 
 
 When he fled, and passed over the brook Kidron. . . Olivet, so called from 
 the olives abounding there (Zee. xiv. 4 ; Lu. xix. 29, 37 ; xxi. 37 ; xxii. 
 39; Ac. i. 12). . . wept, at leaving the ark, and because of his son. . . 
 covered, head. In token of their deep sorrow, and as ashamed to behold the 
 sight. . . weeping (Lu. xxiii. 28). 
 
 S. J. C. ii. 115, 117. 
 
{Analysis.) revolt of Absalom. Less. 106. 213 
 
 Unnatural Son — Sorrowful Father — Light in the Cloud. 
 
 Flight of David. He left the city accompanied by his whole court. 
 The first halt was at a spot on the outskirts of the city, known as " the 
 Far House " (v. 17). The second was by a solitary olive tree (v. 18 ; Lu. 
 XX,). Here the meeting with Ittai (Matt. xxvi. 35). Passage of the 
 Kidron. Zadok joins them and is sent back. The procession wound up 
 the mountain. At the top, the meeting with Hushai (v. 32). In him 
 D. saw his first gleam of hope. For warlike purposes he was useless ; 
 but of political stratagem he was a master. A moment before (r. 31), 
 the tidings had come of the treason of Ahithophel. To fi-ustrate his de- 
 signs, Hushai was sent back, just in time to meet Absalom arriving from 
 Hebron. It was now noon. Presently, Ziba (less. 104) met him with 
 the false tidings about Mephibosheth. At Bahurim, on the downward 
 pass, he encountered Shimei (xvi. 5), who followed the fallen king with 
 furious curses which D. never forgot (1 Ki. ii. 8). D. alone was calm 
 amid the rage caused by Shimei. The rebellion of Absalom induced 
 him to make light of other sorrows. At the close of the day (2 Sa. xvi. 
 14) they rested at the ford of the river. Late at night came news from 
 Jerusalem (xvii. 15, 22), and before the dawn next day D. and his 
 followers passed over Jordan. (Abridged from S. J. C. ii. 118 — 122.) 
 I. The unnatueal son. Alsalom. (1.) Ajjpearance. Veiy beauti- 
 ful. Hair very beautiful and long. Cut yearly, and weighed 200 
 shekels (? was not this the value of it). (2.) Character. Vain, crafty, 
 ambitious. Persistent in evil. Persevered for 4 years in under- 
 mining his father's influence. (3.) Conduct. Talked over the peo- 
 ple. Having stolen their hearts he retired to Hebron on a pretence. 
 Place where his father first reigned. The signal of revolt. The 
 kindness of his father had no good effect on him. His father now 
 advanced in life, i. e. 62 years of age. Absalom might at least have 
 waited for his father's death. 
 II. The soreowful father. David. Appalling news from Hebron. 
 His owTi son in arms against him ! and that son Absalom. Knows 
 not how far the conspiracy extends. His household troops, &c., 
 may be bribed. Even Ahithophel deserts him. Eesolves to leave 
 Jerusalem. The departure. The procession. Sorrow of the popu- 
 lace. 
 III. Bright lights in the dark cloud. David even now has 
 signs of hope. (1.) Zadoli willing to go with him with the ark : 
 willing to return and watch. (2.) Ittai wUl not be repelled. Follows 
 him with his men. (3.) Z'lba, though with crafty intent, brings 
 provender. [If his tale were true, then Absalom would have to re- 
 pel Mephibosheth. There would be hope for David in this struggle 
 against the house of Saul. Even Shimei would prove that house 
 had friends, and therefore that A. had difficulties.] (4.) Hushai 
 volunteers his help. Eeturns to Jerusalem to watch and frustrate 
 Ahithophel and communicate with David. (5.) Trust in God. The 
 brightest light of all. " Let him do what seemeth good to him." 
 Learn — Cultivate filial feelings. 
 
2U Less, 107. death of david. (A'otes.) 
 
 B.C. 1015. 1 Ki. ii. 1—11. 
 
 1 dai/s : it is noticeable that in Scripture life is generally reckoned by days 
 {com. Gen. v. 5, 8, 11, 14, 23, 27; ix. 29 ; xlvii. 9 ; 1 Ch. xxiii. 1 ; xxiv. 
 15 ; Job xii. 12 ; Ps. xxi. 4 ; Iv. 23; xc. 9, 10, &c.). This even in the 
 case of those who lived the longest. We talk of years, God of days (Ps. 
 xc. 12). . . nigh, to their close. . . die, as all must (Jer. ix. 21). . . charged, 
 
 2 Dying words always impressive and solemn. . . I go, ^c, going home. 
 Death a part of a journey. Not annihilation, but going. . . strong. Nor 
 think thou hast lost all in losing me. . . a man, to do a man's work, with 
 
 3 a man's spirit (2 Sam. x. 12). . . keep, hold fast, in memory, heart, life. 
 charge. From Lat. carrus= a. car, are derived ca77m = a ship of burden; 
 and carricare, to load ; hence cargo. A charge is therefore something laid 
 on, a burden, commission, &c. . . prosper, there can be no true prosperity 
 where there is not this obedience to the will of God. Prosperity of soul 
 
 4 (3 Jo. 2), as well as mere worldly success. . . continue, in the fulfilment of 
 it. . . he spake (2 Sam. vii. 11 ; xvi. 25 ; Ps. Ixxxix. 29—37). . . If, #c. 
 
 5 Many of the promises are conditional, and this is reasonable. . . Moreover. 
 In addition to this charge concerning thyself and thy personal religion. . . 
 knowest, for it was publicly notorious. . . Joab, "Eldest of 3 sons of 
 Zeruiah, D.'s sister. A brave, but revengeful and jealous man. . . did. 
 me. D. being disgraced by the acts of his servant. . . Abner. Having in 
 self-defence, and in time of war, slain Asahel, Joab's youngest bro. ; Joab 
 in a time of peace slew Abner (2 Sam. ii. 12 — 32). D. denounced, but was 
 then too weak to punish the murderer (iii. 6, 39). . . Amasa. Eeing 
 superseded for his murder of Absalom. Joab then murdered Amasa who 
 
 6 was appointed commander-in-chief in his stead. . . hoar (A.S Aar), white. 
 in peace. This command was not dictated by personal resentment ; but by 
 justice. D. was blamable for having so long neglected the punishment 
 
 7 of this murderer. . . kindness. As he would punish the wicked; so he 
 does not forget the good. . . Barzillai=oi iron ; the rich Gileadite who 
 supported D. during the rebellion of Absalom (2 Sam. xvii. 27 ; xix. 31 — 
 39). . . table, treat them as guests. Thus by doing good may we benefit 
 
 8 his children. . . jS'A«wee= renowned. D. once saved his life (2 Sam. xvi. 
 5 — 13). Afterwards S. obtained forgiveness (xix. 16 — 23). . . Bahurim 
 = young men. Village near Jerusalem, beyond Olivet to the E. (2 Sam. 
 
 9 xvi. 5; xvii. 17 — 21). . . grievous, strong. . . hold guiltless, he is a guilty 
 man, beware of him. [Solomon ordered him to stay in Jerusalem : for 
 disobedience he was put to death, v. 36 — 46.] . . blood, ^-c. Of the many 
 explanations of this act, prob. the best is that D. spoke in his magisterial 
 character : knew well the character of S. ; and that some crime would be 
 
 10 done by him. . . slept .fatliers, and now dwells with the great fathers of the 
 true Israel of God. 
 
 "This that shines 
 Midmost for pupil, was the same who sang 
 The Holy Spirit's song, and bare about 
 The ark from town to town ; now doth he know 
 The merit of his soul-impassioned strains, 
 By their well-fitted guerdon." — {Bante, Par. ix. 33.) 
 
(Analysis.) death of david. Less. ]07. 215 
 
 Notes on Life and Death of David. 
 
 Note on David. D. = leloved. 8th and youngest son of Jesse. 
 Principal events of life. First introduced to us at the anointing (1 Sa. 
 xvi). Battle with Goliath. Plays on harp before Saul. Becomes S.'a 
 armour-bearer. Friend of Jonathan. Made captain of king's body- 
 guard. Warlike exploits. Popularity. Jealousy of Saul. David again 
 plays before the king. Attempted assassination. Marries Michal. Saul 
 tries to arrest D., who escapes by help of Michal. Takes refuge with 
 Samuel at Kamah. Interview with Jonathan. Goes to Nob, thence to 
 Gath, where he simulates madness. Returns to Judah. Engedi. Nabal. 
 Abigail. Battle for the well of Bethlehem. Ziglag. Hebron. Revolt 
 of Abner. Becomes K. of all Israel at Jerusalem. Brings up the ark. 
 Regulates services of the sanctuary. Bathsheba. Nathan. Repentance, 
 Ps. li. " David's lyre grew mightier than his throne." Absalom's re- 
 bellion and death. Sheba's insurrection. Adonijah's revolt. At last 
 died in hope, and passed away. 
 
 " Him who sang 
 
 The sones of the Supreme ; himself supreme 
 
 Among his tuneful brethren." — [Dante, Far a. xxv, 71.) 
 
 David's character clearly shown in events of his life. Shepherd, soldier, 
 poet, prophet, king : tender, generous, sometimes fierce ; easily moved to 
 passion, and easily appeased ; a faithful friend, an indulgent father. 
 *' There is scarce a personage of Scripture histoiy on whom our thoughts 
 and love centre so much as on David, whose strains of inspired song in- 
 tertwined with all the devotional and joyful feelings of God's people in 
 every age." The Psalms are a rich heritage to the Church, and throw 
 great light on his state of mind at different crises. {III. Ps. xlii., com. 2 
 Sa. XV. 23 — 30 ; Ps. xxiv., com. 2 Sa. vi.). 
 
 Chief incidents to be noted at his death. (1.) Summonses 
 his son and successor, Solomon, to his side. (2.) Makes a solemn state- 
 ment. I go, &c. Of all the earth. Death common lot of all. In this, 
 mighty David not exempt from the fate of his meanest subject. (3.) 
 Delivers a solemn charge : — (a.) To be brave and firm. (J.) To obey 
 God. (^.) To regard obedience to Divine law as the sole condition of 
 success, (d.^ Enforces this by recalling Divine promise, (e.) Pro- 
 ceeds to judicial and personal matters. This charge, the solemn words 
 of a king to his successor. He makes special mention of Joab, whom 
 he had weakly spared, though a wicked man. This indulgence of so vile 
 a person a blemish on good government. Speaks of Barzillai. By kind- 
 ness to his house, friends might be multiplied. Scarcely anything more 
 disgraceful in a king than forgetfulness of benefits. An example of 
 royal gratitude good for the nation. Delivers a caution concerning 
 Shimei. Would not have him slain till he had filled the cup of his ini- 
 quity. But would have him watched, and punished for the first act of 
 disobedience. (/.) David dies. Slept with his fathers. 
 Leaen — I. History of David a wonderful story of Divine providence. 
 II. The best man not perfect. 
 III. David a great sinner, a great penitent, a great saint. 
 
216 Less. 108. -vrisDOM of solomon. (Nantes.) 
 
 B.C. 1014. 1 Ki. iii. 5—15 ; iv. 29—34. 
 
 Gibeon, see ix. 2 (less. 83). . . appeared, in some anojelic form, or by an 
 audible voice only. . . dream, or vision (Gen. xxviii. 12, 13; Num. xii. 6). 
 ask, he does not promise to give all or anything that might be asked. 
 
 6 Through S. we are taught the fittest thing to' ask. . . said. First thank- 
 
 7 ing God on behalf of his father. . . a little child, not in years, but in 
 knowledge. . . go out : conduct in public. . . come in : private life. . . 
 
 8 thy people, therefore of all people should be wisely governed. . . chosen. 
 Hence the object of special regard, as their ruler should also be. . . greats 
 Their ruler therefore should command respect. . . numbered, hyperbolical. 
 
 9 He simply meant that they were very numerous indeed. . . Give, what } 
 What would you most have 'desired? (1 Ki. v. 7). . . understanding. Heb. 
 hearing heart, i. e. a humble heart, one that is not self-reliant, but that 
 understands by learning. . . discern, distinguish. . . who, what man of 
 
 10 himself? . . great, numerous and influential. . . pleased, much more than 
 he would have been had many other things been asked. . . this thing, 
 
 11 wisdom. . , long life, for life may be long and void of good ; or short and 
 full of good. . . riches : which often bring more care than happiness, and 
 may be had along with the worst poverty (Rev. iii. 17). . . life. enemies. 
 
 12 For to forgive is better than revenge. . .given, he gave more than was 
 
 13 asked in the direction of S.'s desire. . . also given, things that were not 
 14,15 asked (Mat. vi. 33). . . lengthen, days (Ps. xci. 16). . . dream, and yet 
 
 more than a dream. . . stood, ark. This first recorded act of S. after the 
 dream proves that he had not asked for wisdom in vain. 
 
 " he was a king, who ask'd 
 For wisdom, to the end he might be king 
 Sufficient." — {Dante, Far. xiii. 88.) 
 
 (1 Ki. iv, 29 — 34.) . . 29. . . ivisdom, in answer to prayer (iii. 9). . . largeness, 
 heart, breadth and variety of desire in direction of wisdom and learning. 
 as . sand, which can no more be estimated than the variety of his attain- 
 
 30 ments. . . children of .east. Babylon and Assyria were celebrated for 
 certain kinds of knowledge. Wise men of the East, magicians, astrologers, 
 &c. (Jer. xlix. 7; Obad. 8). .. wisdom. Egypt, which was also much 
 
 81 celebrated (Ac. vii. 22). . . Ethan . Eeman . Barda (1 Ch. ii. 6). . . MahoL 
 Wonderful that this man's four sons should be all so wise ; and the only 
 men -with whom S. could be at all compared, . . fame. The report of his 
 wisdom spread through other lands. A little folly goes a great way ; it 
 
 32 takes much wisdom to travel far. . . three thousand proverbs, of which many 
 are preserved in the book of Prov. . . songs : sacred and other choruses : 
 
 33 of which the song is preserved as an example. . . spake, discoursed learn- 
 edly about. . . trees, the vegetable kingdom. . .from, large trees such as 
 cedar (Frontispiece to B. B. N. S. ii.). . . to, even the small plants, such 
 as . . hyssop, to this day naturalists are not agreed as to the precise plant 
 called hyssop. . . beasts. fowl (x. 22), he imported apes and peacocks, and 
 seems to have had a royal menagerie. . .fishes. Some were kept in the 
 royal preserves. [He speaks of the fish-pools of Heshbon. This H. was 
 cap. of K. Sihon, 20 m. E. of mouth of Jordan. Among the ruins (at 
 
 34 //fs5««) are cisterns, and an ancient reservoir.] .. of all people. Of these 
 travellers the queen of Sheba is a familiar example (1 Ki. x. 1 ; Mat. xii. 
 42; Lu. xi. 31. See Prov. iii. 13—26). 
 
 S. J. C. ii. 166, 230—244. 
 
(A^ialysis.) wisdom of solomon. Less. 108. 217 
 
 Solomon's Prayer — God's Answer — Our Need. 
 
 Note on cedae. Heb. name Urez = compact. (1.) Scripture re- 
 fei'erices. Very lofty (Ezek. xxxi. 3 — 5), spreading (Ps. Ixxx. 10 ; xcii. 12), 
 durable ; and used for beams, boards, pillars, ceilings (1 Ki. vi. 9, 10 ; 
 vii. 2 ; Jer. xxii. 14), for masts (Ez. xxvii. 5), for carved images (Is, xliv. 
 14). It was fragrant, and used for purifications (Lev. xv. 14 ; Nu. xix. 
 6). Once abundant in Palestine (1 Ki. vi. 27), used by early Hebrew 
 kings (2 Sa. V. 11 ; 1 Ch. xiv. 1 ; 2 Ch. ii. 8). (2.) Scientific note. The 
 genus Cedrtis belongs to natural order Coniferce. Several species. Cedrus 
 Lihani = cedar of Lebanon, is the c. of Scripture. It is very probable 
 that varieties of pine and yew are included, in some places, under the 
 name cedar. There are a few very ancient cedars yet on Mt Lebanon. 
 A list of travellers and the number of cedars found by them [from 
 Belon who (1550) found 23, to Wilson (1843) who found 12] is given in 
 D. B. N. S. ii. 269. 
 
 Note on hyssop. Heb. Ezov. Mentioned nine times in Old, and 
 twice in A^e7v Test. Used for sprinkling blood of paschal lamb (Ex. xii. 
 22), in Levitical ritual (Lev. xiv. 4, 6, 51, 52 ; Nu. xix. 6, 18), at the cruci- 
 fixion (Jo. xix. 29), Of the 20 or 30 plants suggested as the true hyssop, 
 none seems to fulfil all conditions so well as the caper-plant {Camparis 
 spinosa). It grows " out of the wall," its stalks supply both rod and 
 bunch, is esteemed in the E. for cleansing properties. Eoyle, Stanley, 
 Burclvhardt, Richardson, Bonar, &c., &c., believe this plant to be the true 
 hyssop. [For sketch see D. B. N. S. ii. 272.] 
 
 I. Solomon's prayee. (1.) He was encouraged to put it. "Ask," &c. 
 "We are encouraged to pray, and have this example. (2.) It is no- 
 ticeable for what is omitted. Might have asked for many things 
 that most would then have thought of. (3.) Though brief, yet com- 
 prehensive. Wisdom the key to many treasures. *' ELnowledge is 
 2yoivcr." Way to wealth. Length of life. 
 
 " He was a king who ask'd 
 For wisdom, to the end lie might be king 
 Sufficient." — {Dante, Par. xiii. 8S.) 
 
 II. God's answer. The prayer approved by a God of infinite wisdom. 
 Answered. The wisdom of Solomon included : — (1.) Understanding 
 of Divine things. (2.) Moral philosophy. Proverbs, &c. (3.) 
 Deep insight into human nature. Wonderful sketches of character 
 in Book of Prov. (4.) Prudence in exercise of judicial functions. 
 (5.) Great poetic capability (his songs, &c.). (6.) Much and 
 varied scientific knowledge. 
 
 III. Our need. Wisdom in the highest form is religion. " Fear of 
 Lord beginning of wisdom." The good man is a ^vise man. Eeligion 
 has the promise of the life that now is, &c. Its principles of in- 
 dustry, integrity, &c., &c., conducive to present prosperity. Other 
 things being equal, the religious man should make the best of this 
 world, as well as of the next. Godliness with contentment, &c. If 
 any man lack wisdom, &c. 
 
 Learn— Consider what we should omit from, as well as include in, 
 prayer. 
 
 10 
 
218 Less. 109. Solomon's kingdom. {Notes.) 
 
 B.C. cir. 1000. 1 Kings iv. 1—28. 
 
 1 all Israel, a much larger territory than the original promised land. The 
 boundary line lay along the coast northwards as far as the Orontes, then, 
 with a bend E. to the Euphrates (1 Ch. xviii. 3), down the Euphrates to 
 Carchemish {Circesiwn). From thence S. and parallel to the coast of the 
 Mediterranean to lat. 31 ; thence S.W. to the Red Sea and then across 
 
 2 the Isthmus of Suez. . . princes : first time that this title was borne gener- 
 ally by the officers of the court ; it having been almost confined to Joab. 
 priest : union of the priestly and secular functions. It is well to remember, 
 when looking at the position of priests (Jewish or Christian) in the old 
 
 3 time, that they were well nigh the only educated men. . . scribes^ secret- 
 aries of state. Two instead of one. . . recorder, remembrancer, historio- 
 
 4 grapher (2 Sam. viii. 16 ; xx. 24; Esth. vi. 1). . . Benaiah, successor of 
 
 5 Joab. . . host, army. . . officers, chief officers of state. . . Nathan, the 
 
 6 prophet. . . friend, the favourite, or private secretary, . . household, serv- 
 ants, &c , of the palace. . . tribute, taxes, revenue ; he was Chancellor of 
 
 7 the Exchequer (v. 13, 14 ; ix. 5). . . twelve officers, receivers-general. 
 Heads of commissariat department. Taxes are paid in hind in the East. 
 each . month : and as each had a district allotted to him, each district sent 
 
 8 annually a month's provision. . . mount Uphraim, in the centre of the king- 
 
 9 dom (Deut. xxxiii. 16). . . Makaz, ^c, towns on borders of Dan and 
 10,11 Judah. . . Aruboth, (^-c, prob. in Judah. , . Dor, now Tantura {T. Z. 
 12,13 ^. 500),in Manasseh. . . Taanach, ^-c, in Issachar and Zehn\mi. . . Ha- 
 
 moth-gilead, E. of Jordan, and N. of mt Gilead (Num. xxxii. 11). . . 
 
 Argob. For description of the wonderful ruins of the 60 fenced cities of A., 
 14 see " Giant Cities of Bashan^' [Porter). . . Mahanaim (less. 27, 102). . . 
 16,19 Asher (less. 31). . . land, i. e. the rural districts beyond the toivns 
 
 20 named in v. 13. . . Judah. Israel, comprising the whole land, and thus dis- 
 tinguished from the time of David. . . eating .merry, plenty, wealth, safety. 
 
 21 kingdoms, tributary to Solomon. . . river, the Euphrates on the N. and 
 E. . . Fhilistines, in the W. on the sea-coast. . . Egypt, in the S. . . they, 
 
 22 these tributary kingdoms. . . presents, of a tributary kind. . . provision, 
 lit. bread. . . measures, Heb. cors. A cor = 75 gals, 5 pts, X 30 = 2268 
 
 23 gals, 6 pts. . . meal^^AbZl gals, 4 pts. . .fat oxen, stalled ox (Prov. xv. 17). 
 out .pastures, prob. for the household troops. . . harts .roebucks .fallow deer, 
 
 24 dif. classes of the deer kind. . . river, Euphrates. . . Tiphsali = iQxd.,\.Q. of 
 Euphrates. The Greek Thapsacus. Landing-place for goods from Baby- 
 lon, 600 m. distant. Afterwards called Amphipolis. Ed-Deyr is sup, to 
 mai'k the site, but Rawdinson places it at Suriyeh. . . Azzah=Gaza. . . 
 
 25 safely, Heb, confidently. The power of S. secured this. . . under, ^-c, a 
 picture of peace and prosperity. . . Dan . Bcer-sheba, proverbial = " from 
 one end to the other." . . all. days = 4:0 yrs, when this prosperity came to 
 
 26 an end in the wars and division of the kingdom that followed. . . chariots, 
 for war. He preserved peace by being ready for war. . . twelve thousand 
 horsemen, bodyguard and cavalry. There must have been infantry, though 
 
 27 nothing is here said of them. . . those officers, named iuvv. 7 — 19. . . taile 
 (x. 5), The number of princes, ambassadors, &c., at his court, would in- 
 
 28 volve a daily banquet. . . dromedaries, or swift camels, for messengers, &c, 
 (less, 21). . . charge, his command or department. The prosperity of the 
 kingdom resulted from this careful administration and minute supervision. 
 The king's wisdom appointing right men to right places. 
 
 S. J. C. ii. 166. Dorter's Giant Cities of Bashan {Argob), 13, 24, 28, 30, 89, 91. 
 
(Analysis.) Solomon's kingdom. Less. 109. 219 
 
 The Kingdom of Solomon, and a Better One. 
 
 Solomon's fleet was in part manned by Tyrians. The chief ports were 
 Elath and Ezion-geber, at head of E. gulf of E. Sea (Akabah). Trade 
 was carried on with the Mediterranean Sea, Eg)^pt, Arabia, and India. 
 Kenrick says, " Ophir is a region variously identilied with (1.) S. of 
 Arabia, (2.) Sofala, on the African coast, opp. to Madagascar, and (3.) 
 India." Stanley says that Ophir may be directly identified wath the 
 gold mines of Sumatra and Malacca (less. Ill on v. 11). Among the proofs 
 of Solomon's sagacity and wealth was the building of Tadmor = city of 
 palms (Palmyra), in the wilderness, as a barrier fortress, and outpost 
 for the commerce of the East {Gibbon's Decl. and I^all, xi. ; Criant Cities, 
 321, 330 ; Five Years in DamascAis {Porter), 220, 241 ; S. S. P. 7, 8, 
 and note ; R. B. R. app. 147). Like the rest of his kingdom, the 
 splendour of Tadmor has departed : — 
 
 " Palmyra's dead, where desolation sat, 
 From age to age, well-pleased in solitude 
 And silence, save when traveller's foot, or owl 
 Of night, or fragment mouldering down to dust, 
 Broke faintly on his desert ear, — awoke." — {Course of Time, bk vil.) 
 
 Compare with this kingdom Analysis of less. 111. 
 
 I. The kingdom of Solomon. (1.) Vast but limited. Its geographi- 
 cal boundaries easily defined. (2.) Populous but disaffected. He 
 reigned over more people than hearts. Seeds of rebellion awaiting 
 their season. (3.) Material, and therefore transient. Fashion of 
 this world, &c. So the kingdoms of Kome, Greece, Babylon, &c. 
 (4.) Wealthy yet poor. Rich in gold, luxuries, &c., but poor towards 
 the close in righteousness and religion. Material wealth by no 
 means equally distributed. 
 
 II. The kingdom of God. (1.) Unlimited. Earth, the lands and 
 kingdoms thereof. (2.) Subjects numerous and loyal. " Thy saints 
 shall bless thee," &c. (3.) Spiritual and lasting. Not meat, &c., 
 but righteousness, peace, joj^, &c. Solomon's kingdom around his 
 subjects, God's kingdom within us. (4.) " True riches.'''' " Having 
 nothing, yet possessing all things." Even the lilies are better attired 
 than S. in all his glory ; and " plants of righteousness," — the saints 
 of God, — are stiU more gloriously dressed. 
 
 Leaen — 
 
 I. Better to own a kingdom than be part of one. 
 II. Better to have Jesus for a king than Solomon. 
 III. Better to labour to extend this kingdom than any other. 
 rV. Better still to be in the kingdom of heaven. 
 
220 Less. 110. Solomon's temple. {Notes.") 
 
 B.C. cir. 1005. 1 Kings vi. 1—38. 
 
 1 house . Lord. It was not a place of religious assembly. " All public wor- 
 ship and sacrifices were performed, not in it, but towards it (Ps. v. 7 ; 
 cxxxviii. 2 ; Jo. ii. 4 ; Dan. vi. 10 ; com. 1 Ki. viii. 44, 48), in the en- 
 closed court, or courts in front. Viewed in regard to this special object, a 
 building becomes large which seems small when compared with modern 
 sacred structures." For this purpose, the earthly residence of Deity, the 
 tabernacle (of which God gave the dimensions) was large enough ; the 
 
 2 temple was twice that size. . . length. This was prob. the inside measure. 
 cubits. Bp Cumberland's estimate is 36 yards long, 12 broad, 18 high, . . 
 
 3 porch, the external height of which was 120 cubits (2 Ch. iii. 4 ; com. 1 
 4,5 Ki. ix. 8). . . windoivs, broad within, narrow without. . . against, join- 
 ing to. . . tJie u-all, on the outside. . . chambers, Heb. floors, prob. corri- 
 
 6 dors or galleries, . . oracle, Holy of holies. . . nethermost, lowest. . . nar- 
 roxved rests, prob. rests made by narrowing, i. e. diminishing, the thickness 
 of the walls upwards ; by one cubit, for the middle, and another for the 
 third chamber. A section of the wall would show two steps, or rests, 
 
 7 therefore. . . not .fastened, but rest upon. , . wzr/f/e rtfl^fy, hewn and carved. 
 In the excavations under Jerusalem the tool-marks are yet visible {Buchan- 
 an' sCler. Furlough, 196). . . tool, heard. Ill, the silent growth of spii'itual 
 temple, and preparation, in this world, of the saints for life of heaven. . . 
 
 8,9 side, Heb. shoulder, prob. in the porch. . .finished. See v. 38. . . cedar 
 
 10 (less. 108). . . then, as before stated, vv. 5, 6. . . five, high, i. e. each cham- 
 ber. Hence the external appearance of the temple was that of a modern 
 
 11 church with side aisles. . . ivord.Lord came, by priest, or by direct revel- 
 
 12 ation. . . if .walk. Divine favour secured, not by this costly work, but by 
 
 13 personal piety. . . spake. David (2 Sam. vii. 13). . . dwell i^Qih. ii. 5). . . 
 14,15 So, ace. to his intention, and after this fashion. . . built. cedar, lined, 
 
 wainscoted. . . both.fioor, i. e. from the floor, &c. . . ceiling, which also 
 16 was panelled. . . built, with special care. . . twenty cubits, from the "W. 
 17,18 end. . . before it, before the oracle. . . hiops, or gourds. . .flowers, 
 
 19 carved in the cedar panels. . . arh, including the tables of the law. , , 
 
 20 pure gold. It is impossible to calculate the value of the gold used through- 
 out the temple (but see K. F. B. on 1 Ch. xxix. 16). . , altar (v, 22 ; vii. 
 
 21 48; Ex. xxx. 1 — 3). . . overlaid, having first carved the cedar. . .parti- 
 tion, of folding-doors, which opened and shut with golden chains. . . over- 
 
 22,23 laid it. i. e. the partition. . . ivhole house, the interior of it. . . two 
 cherubims, distinct from, and larger than, those on the mercy-seat. . . ten 
 
 24 (!//5eY5, colossal size. Wings expanded. ..five cubits. Two wings touched 
 
 25 each other over the ark, the other two reached the opp. walls. . . one size, 
 
 26 possibly to suggest the equality of souls before God. . . cherub. Kitto {B. B. 
 Tl I. iv. 84) regards the c. as a type of the redeemed Church of God. . . with- 
 in. inner. If Kitto, Bush, &c. are right, then the position and attitude of 
 
 28 the c. are very suggestive. . . overlaid, concealing their old material. . . 
 
 29 carved figures, which some have erroneously thought a breach of the law 
 
 30 (Ex. XX. 4). . .palm trees, whence the all., Ps. xcli. 12, 13. . .floor. gold 
 31,32 (Rev. xxi. 21). . .flfth.wall, prob. in thickness. . . two doors, leaves. 
 3'S,M fourth, wall, in thickness. ..fir tree, cypress, . . two .folding, per, 
 35 each valve of the door folded, , . gold fitted, plates of gold ; not thin, as 
 30 gold leaf, . . three rows. They were, therefore, of enormous thickness. 
 
 37 Strength, &c. (Ps. cii, 14; Mar. xiii. 1). , .foundation laid. The top of 
 
 38 Moriah was levelled, and enlarged by masonry, . .fashion, form and design. 
 
{Analysis.) Solomon's temple. Less. 110. 221 
 
 Texts on the Temple — the Porch. 
 
 Texts on the Temple. Site. Moriah, threshing-floor of Araimah 
 (1 Ch. xxi. 28—30 ; xxii. 1 ; 2 Ch. iii. 1). — David 7vished to build (2 Sa. 
 vii. 12 ; 1 Ch. xxii. 7 ; xxix. 3 ; Ps. cxxxii. 2 — 5) ; not permitted (2 Sa. 
 vii. 5 — 9 ; 1 Ki. V. 3 ; 1 Ch. xxii. 8) ; is told Ms son shall (2 Sa, vii. 12, 
 13 ; 1 Ch. xvii. 12) ; his preparations (1 Ch. xxii. 2 — 5 ; xxix. 2 — 5) ; 
 charged Solomon (xxii. 6, 7, 21) ; prayed for him (xxix. 19) ; charged 
 his princes (xxii. 17 — 19) ; offerings of people (xxix. 6 — 9). — Solomon 
 resolved to i. (2 Ch. ii. 1) ; ivas instrvcted (iii. 3) ; employed foreigners 
 (ii. 2, 17, 18 ; 1 Ki. v. 15) ; applies to Hiram for architect (2 Ch. ii. 7, 
 13, 14) ; 30,000 Israelites (1 Ki. v. 13, 14) ; contracts for tvood, stone, 
 labour (v. 6—12 ; 2 Ch. ii. 8—10) ; begun (1 Ki. vi. 1, 37 ; 2 Ch. iii. 2) ; 
 no noise of tools (1 Ki. vi. 7). — Divided into the sanctuary (2 Ch. iii. 
 5) ; oracle (1 Ki. vi. 19) ; porch (2 Ch. iii. 4). — Oracle : size (1 Ki. vi. 
 16, 20) ; cherubims (2 Ch. iii. 11 — 13) ; partitions of chains (1 Ki. vi. 
 21) ; doors (vi. 31, 32) ; floor and walls (vi. 15) ; ceiling (2 Ch. iii. 5) ; 
 overlaid with gold (iii. 7 ; 2 Ki. vi. 21), and jewels (2 Ch. iii. 6). — 
 Porch : size (1 Ki. vi. 3 ; 2 Ch. iii. 4) ; pillars (1 Ki.vii. 15—22 ; 2 Ch. 
 iii. 15 — 17) ; chambers (1 Ki. v. 5 — 10) ; courts (vi. 36 ; 2 Ch. iv. 9) ; 
 windo7vs (1 Ki. vi. 4) ; magnificence (2 Ch. ii. 5, 9) ; finished (1 Ki. vi. 
 38). — Titles : house of Lord (2 Ch. xxiii. 5, 12) ; mountain of (Isa. ii. 
 2) ; Zion (Ps. Ixxxiv. 1—7) ; mt Z. (Ps. Lxxiv. 2). For sacrifice (2 Ch. 
 vii. 12) ; prayer (Isa. Ivi. 7 ; Matt. xxi. 13) ; for things dedicated (2 Ch. 
 V. 1) ; arh admitted (v. 1 ; 2 Ki. viii. 1 — 9) ; cloud of glfvy (viii. 10, 11 ; 
 2 Ch. V. 13 ; vii. 2) ; dedication (1 Ki. viii. 12—66 ; 2 Ch. vi.) ; fire sent 
 down (vii. 3) ; built with hands (Ac. vii. 47, 48) ; destruction foretold 
 (Jer. xxvi. 18 ; Mic. iii. 12). — Chief events : pillaged by Shishak (1 
 Ki. xiv. 25, 26 ; 2 Ch. xii. 9) ; repaired by Jehoash (2 Ki. xii. 4—14 ; 2 
 Ch. xxiv. 4 — 13) ; treasures given to Syrians (2 Ki. xii. 17, 18) ; to the 
 Assyrians (xvi. 14 — 18 ; 2 Ch. xxviii. 20, 2V), purified by HezeJiiah (xxix. 
 3 — 35)^ who gives the treasures to the Assyrians (2 Ki. xviii. 13 — 16). 
 Polluted by Manasseh (xxi. 4 — 7 ; 2 Ch. xxxiii. 4 — 7. Repaired by 
 Josiah (2 Ki. xxii. 3 — 7 ; 2 Ch. xxxiv. 8 — 13). Purified by Josiah (2 
 Ki. xxiii. 4 — 7, 11, 12). Pillaged and burned by Babylonians (2 Ki. 
 XXV. 9, 13 — 17 ; 2 Ch. xxxvi. 18, 19). — Illustrates Christ (Jo. ii. 
 19, 21) ; Church (1 Cor. iii. 16 ; 2 Cor. vi. 16 ; Eph. ii. 20—22) ; bodies of 
 saints (1 Cor. vi. 19). 
 
 " The porch, the most startling novelty of the building, was, as being 
 external to the rest, the part in which foreign architects were allowed the 
 freest play. In the materials it was probably suggested by the Assyrian, 
 in elevation by the Egyptian architecture, whilst the Tyrian sculptors 
 displayed their art to the full in the two elaborate pillars. They stood 
 immediately under the porch within, but not supporting it, and were 
 called, either fi-om the workmen, or from their own firmness and solidity, 
 Jachin and Boaz. Their golden pedestals, their bright brazen shafts, 
 their rich capitals, their light festoons, were thought prodigies of art so 
 remarkable that the Israelites were never weary of recounting their 
 glories. The gates of the porch usually stood wide open." {S.J. C ii. 211.) 
 
222 Less. 111. THE QUEEN OF SHEBA. iNotes.) 
 
 B.C. 992. 1 Kings x. 1—13. 
 
 1 Sheba (ace. to Kaliscli) = Saba, the chief city of Yemen, the leading province 
 of Arabia. Sheba was long regarded as the most southern country in the 
 world. . . heard (iv. 31, 34; less. 108). She did more than hear. . . 
 fame, prosperity, wisdom, religion. The news might reach her by the 
 Ophir fleet. . . concerning .name, ^c, what God had done for him, and 
 what he knew about God. . . came, along distance. Men were accustomed 
 to travel in search of wisdom in the old time. . . prove, test the truth of 
 the things she had heard. . . hard qitestions, riddles, &c., the solution of 
 which the Oriental thinks a great proof of wisdom. The Jews preserve 
 among their tracUtions examples of these questions {E. B. B. I. iv. 109). 
 
 2 train, caravan. . . camels (less. 21). . . spices (Heb. besamim), aromatics 
 (fragrant gums, &c.). . . gold, which was obtained in Sheba (Ps. Ixxii. 
 15 ; Isa. Ix. 6). . .precious stones, jewels, gems. . . communed, shared in, 
 conversed with (Lat. communis, common). . . in. heart, mentally stored 
 
 3,4 against this occasion. . . told, solved. . .questions, lit. words. . . seen, 
 wisdom, seen all the wonderful things with which by his knowledge he 
 had surrounded himself. . . house, the temple especially, and his own pal- 
 ace, the erection of which took 13 years (vii. 1), and other royal and public 
 
 5 buildings (\ii. 2 — 12). . . meat, quantity, variety, quality, preparation. . . 
 sitting . servants, number and titles of those who attended the royal ban- 
 quets. . . attendance, on state occasions. . . ministers, councillors, ambas- 
 sadors from foreign courts. . . cupbearers, butlers, &c. (less. 34). . . ascent : 
 (1.) All the imposing ceremonies and sacrifices of the worship in which S. 
 took part. (2.) The splendid and numerous retinue accompanying him. 
 (3.) The stairs and approaches to the temple. . . spirit. She was stupified 
 
 6 with astonishment. Felt her great inferiority. . . she said, what she 
 would not have willingly acknowledged. . . true. She had thought it impos- 
 sible that what she heard could be true. . . hca^-d, from travellers and 
 others. . . acts, buildings, works, laws, and religion. . . wisdom, learning, 
 
 7 wit, judgment. . . believed not, thought it too strange to be true. . . mine 
 eyes, whose evidence I cannot dispute (Ps. xxxiv. 8). . . half .told: (1.) 
 Because the whole could not be. (2.) Because the reporters would be 
 
 8 deemed too flagrantly mendacious. . . happy, fortunate in highest and 
 best sense : how much more who are the servants of one who is greater 
 
 9 than S. .!> . . blessed, thy God. She — a heathen— saw the superiority of Is- 
 rael's God over the gods of the heathen. The Jews have a tradition that 
 the queen was converted to Judaism. . . loved Israel. She saw in a wise 
 
 10 king the regard of Providence for the nation. . . hundred and twenty talents 
 of gold, estimated {Reynolds) at £843,905 10s. 4|<f. sterling. More likely her 
 gift = £41,062 10s.,since atalent=£342 3s. 9d, though others compute it at 
 
 11 £720,000. . . great store, immense quantity. . . ir/mm = noble. K. of 
 Tyre (2 Sam. v. 11; 1 Ch. xiv. 1 ; 1 Ki. v. 1—12, 18 ; ix. 11—14, 26, 
 28). ..Ophir. The situation a vexed question. Gen. believed to have been 
 some part of Arabia. But Miiller {Lee. Sc. of Lang. 189 — 191) says India. 
 Duns thinks this the nearest approach to truth {D. B. N. S. ii. 279). . . 
 
 12 almug trees, prob. red sandal- wood {Bterocarpus santalinus). . . made, 
 
 13 caused to be made. The use points to the nature of the wood. . . gave, 
 after a princely manner. . . desire ; all he saw she wished to possess. . . 
 roijal bounty, a formal gift in exchange for her present. . . turned. own 
 country ; filled with wonder at what she had seen and heard, and laden 
 with the presents — " all her desire " — and the royal bou;ity of the great S. 
 
{Analysis.^ the queen of sheba. Less. 111. 223 
 
 Founded upon Matt. xii. 42 (Luke xi. 31). 
 
 Precious stones named in the Bible. Agate (Ex. xxxix. 12) ; 
 amethyst (xxxix. 12 ; Re. xxi. 20) ; herijl (Ex. xxxix. 13 ; Ez. xxviii. 18 ; 
 Re. xxi. 20) ; carlmncle (Ex. xxxix. 10 ; Ez. xxviii. 13) ; chalcedony 
 (Rev. xxi. 19) ; chrysolite (Ez. xxviii. 13 ; Re. xxi. 20) ; chrysoprase 
 (Ez. xxviii. 13 ; Re. xxi. 20) ; diamond (Ex. xxxix. 11 ; Ez. xxviii. 13) ; 
 emerald (Ex. xxxix. 11 ; Ez. xxviii. 13 ; Re. iv. 3 ; xxi. 19) ; jacinth 
 (Re. xxi. 20) ; jasper (Ex. xxxix. 13 ; Ez. xxviii. 13 ; Re. iv. 3 ; xxi. 
 18, 19) ; lignre (Ex. xxxix. 12) ; onyx(_Q^Q. ii. 12 ; Ex. xxxix. 6, 13 ; Ez. 
 xxviii. 13) ; ruhy (Job xxviii. 18 ; Pro. iii. 15) ; sapi)hire (Ex. xxxix. 11 ; 
 Ez. xxviii. 13 ; Re. xxi. 19) ; sardine (Ex. xxxix. 10 ; Ez. xxviii. 13 ; 
 Re. iv. 3 ; xxi. 20) ; sardonyx (Re. xxi. 20) : topaz (Ex. xxxix. 10 ; Ez. 
 xxviii. 13 ; Re. xxi. 20). (See also Isa. liv. 11, 12 ; Lam. iv. 7 ; Mai. iii. 
 16, 17.) 
 
 {Introduction.) Splendours of Solomon's court. Temple. Palaces. 
 Public buildings. Gardens. Aviaries. Menageries. Body guard. Wis- 
 dom. Wealth. Religious ceremonies. Visit of Q. of Sheba. Such the 
 scene suggested by Jesus, and he who spoke was " the carpenter's son." 
 Greater than Solomon ! How ? 
 
 I. In the extent of his kingdom. " Jesus shall reign, &c." Many 
 lands already own his power over law, opinion, conscience, religion. 
 What would Solomon think of his kingdom, could he return and 
 ■witness the extending empire of Jesus ? 
 n. In the benevolence of his administration. Laws of Solo- 
 mon : — (1.) Narrow. Suited to one time and people. (2.) Change- 
 able. Were continually altered. (3.) Burdensome. Ultimately 
 broke up the nation (1 Ki. xii. 4, (fee). Laws of Jesus: — (1.) Broad. 
 Suited to all. (2.) Fixed. (3.) Yoke easy, burden light. 
 
 III. In the perpetuity of his reign. Solomon reigned 40 years. 
 Few kings reigned so long (Geo. III. 60 years). Jesus has already 
 reigned many ages. And he shall reign for ever and ever. 
 
 IV. In the blessedness of his subjects. Solomon's subjects were 
 only temporally blessed. In this sense they were safe, rich, well- 
 jiidged, prosperous. Jesus blesses his subjects spiritually and eter- 
 nally. Peace, joy, hope, and in the world to come life everlasting. 
 
 Learn — I. A lesson from the visit of Q. of Sheba. She came far to see 
 Solomon : com. with the small pains men take to find Jesus. II. A 
 lesson from the confession of Q. of Sheba. The half had not been 
 told her. Nor has the half been told of the " unsearchable riches " 
 of Christ. The wisdom of Solomon nothing as com. with " the ex- 
 cellency of the laiowledge of Christ Jesus our Lord." III. A lesson 
 from the present of Q. of Sheba. Gold, sjDices, &c. We have to give 
 Jesus our hearts. IV. A lesson from the entertainment of Q. of Sheba. 
 Royal bounty supplied all her desire. A kingly present of material 
 things. Christ's gifts imperishable. V. A lesson from i\iQ future 
 in relation to Q. of Sheba. How will her conduct condemn us in 
 the day of judgment ? She did so much to see and hear K. Solomon, 
 we do so little to be acquainted with Jesus 1 
 
224 Less. 112. Dn'isiON of the kingdom. {Notes.) 
 
 B.C. 976. 1 Kings xii. 1—20. 
 
 1 Rehoboam (=he enlarges the people). The son of S. (the only one men- 
 tioned), hy Xaamah, an Ammonitess (1 Ki. xiv. 21) ; 41 years of age on ac- 
 cession ; reigned 17 years (975 — 957 B.C.). . . Shechem (less. 11, 33, 78, 
 85). Fit for its central position, but unfit in the excited state of the 
 country. He had better stayed at Jerusalem. . . make, king, to accept, 
 
 2 and not elect as of old (1 Sain. s. 19—21). . . Jeroboam ( = whose people 
 is many). An Ephrathite, whose father prob. died early (xi. 26). For his 
 early history see xi. 26—40. . . Egijpt (xi. 40), . . heard. Some seeing 
 their opportunity, and knowing the prophecy (xi. 29, 35), would be glad 
 
 3 to tell the news. . . sent . called, prob. some of the elders, most attached to 
 his party. . . congregations, i. e. by their elders and princes. . . came, to 
 crown R. and renew stipulations (1 Sam. x. 25). . . spake, loyally to all 
 
 4 appearance, but firmly. . . father, Solomon. . . yoke grievous. Doubtless 
 the taxes, &c., were heavy (iv. 7, 20—23 ; ix. 15, 22, 23), but they would 
 have borne it had S. been a good king ; as it was, God opened their eyes 
 (xi. 6, 9 — 11). . . lighter, they did not say how much. . . serve thee. Even 
 a hard service were better than rebellion, civil war, and weakening of the 
 
 5 kingdom by division. . . three days : short enough time with so much at 
 
 6 stake, and so much to ponder. . . eonstdted, for form's sake, as some ask 
 advice. . . old men (Prov. xxvii. 10) ; wise, experienced. . . stood, observers 
 
 7 of his wisdom, and friends of his house. . . thou. servant, and not a lord 
 of God's heritage (Prov. xv. 1). . . good words (Ec. x. 4 ; Zee. i. 13). . . 
 
 8 forsook (Prov. i. 2—5, 25, 30). . . cc/m&el.old. as old-fashioned, timid, dip- 
 lomatic. . . young men, gay, shallow, frivolous. . . with him, and who, 
 surrounded by plenty, knew little of popular wants. . . stood, him, as his 
 
 9 boon companions. . . what counsel. As ii they were capable of advising ! . . 
 
 10 spake, proud, defiant words. . .finger . loins. A proverbial saving. As much 
 as in thickness one surpasses the other, so does my power, my father's : 
 
 1 1 my yoke shall be in proportion. . . And, as if that were not enough ! . . 
 whips, such were bis chastisements, as compared with mine. . . scoipions, 
 twisted lashes armed with sharp and lacerating points. My father chas- 
 
 12 tised ; if you rebel, I ^ill punish. . . came, third day, vainly hoping for 
 
 13 concessions ; Jeroboam looking for some ground of offence. . . roughly, 
 Heb. hardly. . . they gam, and which taken might have saved his kingdom. 
 
 14,15 young men, whose words sounded brave. .. cause . Lord. Judicial 
 blindness. " "Wisdom and common sense had been withheld from him, in 
 order that the doom which had already gone forth against the house of 
 
 16 David might be accomplished" {K. B. B. I. iv. 138). . . saw, understood 
 from the elders' report. . . hearkened not, favourably. . . portion, interest. 
 David, i. e. the house of D. . . inheritance. A king is public property, for 
 the advantage, by laws, revenues, and alliances, of his people. . . tents. Is- 
 rael. A war cry. Peaceful citizens must leave their houses, and as soldiers 
 
 17 dwell in tents. . . see to, defend. We have aided long enough. . . Israel, 
 the 10 N. tribes. . . Judah, with whom, under the common name of J., 
 
 18 Benjamin was incorporated. . . sent . tribute, to collect the revenues. . . all 
 Israel stoned. It was the solemn act of the body of the people by their 
 
 19,20 elders, &c. . . rebelled,'S.e\). fell away from. . . all. heard, which proves 
 that they were not all present at Shechem, or they wotild have seen. . . 
 come. again, their elders had told them. . . they sent, by their elders. . . 
 called, invited, summoned. . . congregation, i. e. the council of elders. . . 
 Judah only, including B., v. 17. 
 
{Analysis.^ 
 
 DIVISION OF THE KINGDOM. 
 
 Less. 112. 225 
 
 Historical Note — Table of Kings 
 
 Notes on the history, etc. (1.) "With Solomon expired the gloiy 
 and the power of the Jewish empire, which had extended from the shores 
 of the Euphrates to the Mediterranean, from the foot of Lebanon to the 
 desert bordering on Egj^t." (2.) "The kingdom of Judah was rather less 
 than Northumberland, Durham, and Westmoreland ; the kingdom of Israel 
 was very nearly as large as Yorkshire, Lancashire, and Cumberland." 
 (3.) " Rehoboam the son of Solomon was received as king by the whole 
 nation. But this title, though recognized at Jerusalem, seemed insecure 
 without the formal adhesion of the tribes. Another assembly was, there- 
 fore, summoned at Shechem." (4.) The infatuation of Eehoboam (com, 
 V. 15) may remind one of the old saying: "quem Deus ^nlltperde^e, prius 
 dementat" (whom the God wills to destroy he first makes mad). (5.) On 
 •v. 18 ... " Fear smote, with none to chase him in his chariot whirl'd.*' — 
 Dante, Purg. xii. 43.) 
 
 
 Table of the Kings of Judah and Israel (B.C. 976—587). 
 
 B.C. 
 
 JUKAH. 
 
 Israel. 
 
 B.C. 
 
 823 
 
 Judah. 
 
 Israel. 
 
 976 
 
 Rehoboam. 
 
 Jeroboam. 
 
 
 Jeroboam II. 
 
 959 
 
 Abijah. 
 
 . 
 
 808 
 
 Uzziah. 
 
 
 956 
 
 Asa. 
 
 
 783 
 
 
 Interregnum. 
 
 955 
 
 
 Naciab. 
 
 771 
 
 . 
 
 Zachariah. 
 
 953 
 
 • 
 
 Baasha. 
 
 770 
 
 . 
 
 Shallum. 
 
 931 
 
 
 Elah. 
 
 770 
 
 . 
 
 Menahem. 
 
 930 
 
 
 Zimri. 
 
 759 
 
 . 
 
 Pekahiah. 
 
 930 
 
 
 Orari. 
 
 757 
 
 . 
 
 Pekah. 
 
 919 
 
 
 Ahab. 
 
 756 
 
 Jotham. 
 
 
 915 
 
 Jehoshaphat. 
 
 . 
 
 741 
 
 Ahaz. 
 
 
 898 
 
 . 
 
 Ahaziah. 
 
 738 
 
 . 
 
 Interregnum. 
 
 895 
 
 
 Joram. 
 
 730 
 
 . 
 
 Hoshea. 
 
 891 
 
 Jehoram (in con- 
 
 
 726 
 
 Hezekiah. 
 
 
 
 sort with his 
 
 
 721 
 
 . 
 
 The ten tribes 
 
 
 father). 
 
 
 
 
 carried into 
 
 889 
 
 Jehoram (alone). 
 
 
 
 
 captivity. 
 
 884 
 
 Ahaziah. 
 
 
 697 
 
 Manasseh. 
 
 
 883 
 
 Athaliah. 
 
 Jehu. 
 
 642 
 
 Amon. 
 
 
 877 
 
 Joash. 
 
 
 640 
 
 Josiah. 
 
 
 855 
 
 . 
 
 Jehoahaz. 
 
 609 
 
 Jehoahaz. 
 
 
 841 
 
 
 Jehoash (in 
 
 609 
 
 Jehoiakim. 
 
 
 
 
 consort with 
 
 598 
 
 Jehoiachin. 
 
 
 
 
 his father). 
 
 598 
 
 Zedekiah. 
 
 
 839 
 
 
 Jehoash 
 
 (alone). 
 
 587 
 
 Jerusalem finally 
 taken. 
 
 
 837 
 
 Amaziah. 
 
 
 
 
 
 Learn — I. Advice of aged to be generally preferred to that of young. 
 Besides having more knowledge and experience, they have less 
 reason for giving bad advice (Job xxxii. 7). 
 
 II. Some of the aged we may all learn from : — prophets, apostles, &c. 
 III. Jesus the best adviser. Our father's and our own Friend. 
 
 10* 
 
226 Less. 113. the great persecution. (Notes.) 
 
 B.C. 919. 1 Kings xvi. 29—33 ; xviii. 3—16. 
 
 29 Ahab, wlio some say was more weak than wicked. But " all wickedness 
 is weakness," and such weakness is wickedness, especially in a king. , . of 
 Oinri, a wicked man {v. 25). Like father, like son. . . in Samaria, his 
 capital. The seat of his court, and of his religion. Hosea (xiii. 16) and 
 Micah (i. 6) pronounced a curse upon it. It is to the letter fulfilled. 
 " The hill is now almost as bare as when Orari bought it of Shemer. A 
 miserable village occupies a corner of the anc. site. All the rest is desolate. 
 On the summit where Baal's temple was built, a group of lonely columns 
 now stand in a corn-field. The present state of S. affords one of the most 
 
 30 striking ?7/. of the fulfil, of prophecy in all Palestine" (Farter). .. above 
 
 31 all, even his father. He out-heroded Herod. . .if. light thing. That 
 was sin enough, and it led to a gi-eater. . . sins (xiii. 33, Zi). . . Jezebel. 
 Ethbaal. " The very name of this K. and his dau. ending in Bel and 
 Baal, show how greatly they were addicted to that idolatry" [Trapp). 
 
 32 went, ruled in part by his wife. . . Baal (see anal.). . . built, and the re- 
 
 33 ligion of the court became that of the country. . . grove {com. 2 Ki. 
 xxiii. 6) : hence not a grove of trees (though they were sometimes planted 
 round heathen temples), but carved image of the god, or probably a row of 
 such. . . all. kings, who because of their power for good or evil, should 
 take heed to the fashions they set. 
 
 xviii. 3 Obadiah (= servant of Jehovah). A man of so much integrity that he 
 was spared by the queen : or, he was a secret worshiper. The knowledge 
 and power of 'his position enabled him to befriend other servants of God. 
 ^ofe>v2or, comptroller, chamberlain. . . fear ed. greatly : y}Q.?,\exy -^ioxis. .. 
 
 4 cut off. The particulars of this persecution are not given [com. Neh. ix. 
 26; Matt. xxi. 3o ; Heb. xi. 35 — 40). . . propthets, religious teachers, 
 priests, &c. . . by fifty .cave, two caves, 50 in each. . .fed, prob. his de- 
 sire to do good in this way prevented him from seeking his own ccnnfort and 
 
 5 safety in Jerusalem. . . bread, all needful food. . .fountains, ^-c. Discover 
 
 6 where they are and what land is spared. . . ^;ffss, on a journey of inspec- 
 
 7 tion. . . another way, northwards. . . in . way. on his journey. . . met him, 
 his work in Zarephath being done. . . knew him, for a prophet. . . Art. 
 
 8 Elijah: this he surmised. He had heard of him. . . tell. Lord, Ahab. . . 
 
 9 slay me. Ahab will think I am mocking him ; will kill me if he does not 
 
 10 find thee, which God will prevent. . . nation, no tribe in his dominions. 
 seek, to kill thee, or force thee to bring rain on the earth. . . oath. God 
 
 11 knew this, and had E. in his own keeping. . . now, in the presence of this 
 
 12 danger. . . carry, direct thee to go back to thy concealment. . . my youth. 
 Hence he was so good a man. Who can say as much .!> Child father of 
 
 13 the man. . . told, by some whom I concealed till they could make their 
 
 14 escape; or by the God we both serve. . . noiv, death to thee if thou art 
 
 15 found, and to me if thou art not found, which will be the case. . . Elijah 
 said, quite unmoved by the timid expostulations of good Obadiah. . . of 
 hosts, and therefore able to defend me fi-om Ahab's rage. . . / stand, as 
 his servant, and am doing now his will. . . shoto myself: whom, except 
 I do so, he cannot find. . . to-day. He is seeking water ; he shall find 
 me to whom the Lord has intrusted the shutting and opening of the 
 
 16 windows of heaven, as he thinks. . . told him : no longer afraid of the 
 consequences. . . to meet Elijah ; and doubtless purposing to slay him. 
 
 K. D. B. I. iv. 227. -S'. /. C. ii. 299. M. II. J. vol. i. 
 
(A7iahjsis.) the geeat persecution. Less. 113. 227 
 
 Persecutors — the Men, and their spirit. 
 
 Historical note. Omri did worse than all that were before him. 
 Ahab, his son, succeeded him. His wife was Jezebel, the cruel and wicked 
 daughter of the king of Sidon, xvi. 27 — 33. Under her influence the 
 worship of Baal, the Sun-god, was introduced, and his temple was openly- 
 built. She begun "the first great persecution— the first persecution 
 on a large scale which the Church has witnessed in any shape," and with 
 unrelenting malignity destroyed the prophets of the Lord, except one 
 hundred, who escaped and were hidden by Obadiah in a cave. " Ahab 
 did more to provoke the Lord to anger than all the kings of Israel that 
 were before him." 
 
 Note on Baal. Baal or Bel is the generic term sig. master, lord, hus- 
 band. Baal of the Phoenicians was undoubtedly the sun. B. was the 
 tutelar}^ god of Tyre ; and his worship having had a still more ancient 
 existence at Zidon, extended at last to the distant colonies of Phoenicia. 
 At Grades (Cadiz) the perpetual light was kept burning in his temple. 
 The Egyptians claim that he was one of the primeval gods of their coun- 
 try. So general was the worship of B. among the an. Canaanites, that 
 no less than 13 places in " Palestine bear his name {ill. Kirjath-B., B.-gad, 
 B.-Zephon, &c.)." The highest mt was dedicated to B., and called B.- 
 Hermon. Dr Porter found one of his high places on the summit. The 
 worship of B. is supposed to have spread to this countrj^, and Belfanes or 
 Bel-fires are thought to be a relic of it. 
 
 I. The persecutors. Heathens and apostates. Such are always the 
 most bitter haters of true religion. The intolerance of heathenism. 
 Mistake to suppose that E. Catholics have been the only persecutors. 
 Heathens have been the most violent. Witness the 10 early perse- 
 cutions of Christianity (Mosheim, i. 36 — 168) . R. Catholics — baptized 
 pagans — persecutors. Protestants have also persecuted in proportion 
 as they have receded from spirituality to mere form and ceremony, 
 1. e, to paganism under another name. To this may be traced the 
 persecutions of Catholics in time of Elizabeth, and of Puritans at a 
 later date. (Mohammedanism, &c.) 
 IT. Their MOTIVE, ETC. Rivaliy of the true worship in Jerusalem. The 
 essence of persecution is found in love of mere form and ceremony, 
 of Avhich much are human inventions, and opposition to that spirit 
 of true worship which is divine. Spirituality in religion takes men 
 away from the region of form, into the realm of light and life, and 
 love . It is therefore opposed to the spirit of persecution. Spiritual 
 men are charitable ; lovers of all who love Christ ; humble, and 
 therefore would not impose their forms on other souls, nor deem 
 their own understanding of Divine forms infallible. The mere priest, 
 whether Catholic or Protestant, generally a persecutor, in sjnr'it if 
 not in act, because the embodiment of form. Men will fight for 
 men rather than for God, till they have the Spirit of God, which is a 
 spirit of love. 
 Learn — I. Seek spirituality of heart and affection in worship. 
 II. Pray for all persecutors. 
 
228 Less. Hi. the prophet and the ravens. (Mfes,) 
 
 B.C. cir. 910. 1 Ki. xvii. 1—7. 
 
 1 Elij((h = mj God is Jehovah. . . Tishbite, ace. to Job i. 2, there was a town 
 of Naphtali, named Tishbi, of whicli place therefore E. is supposed to have 
 been a native. But as he is said to have been of the inhabitants of Gilead 
 (less. 27, 33, 80, 88, 102), it is difficult to reconcile this. Either there 
 must have been another Tishbe (as Xitto asserts) in Gilead; or E. being of 
 Gilead originally, afterwards resided at T. in Naphtali, and hence was 
 called the Tishbite. . . Ahab ( = father's brother), succ. Omri. K. of Israel 
 22 years, 918 — 897 B.C. One of the most wicked characters in Bible 
 history (xvi. 29, 30). . . I stand, as his messenger and servant. . . not dew, 
 ^•c. (Lu. iv. 25 ; Ja. v. 17 ; Rev. xi. 6). . . t/ears, 3 yrs and 6 mo. (xviii, 
 1). This involved the destruction of all vegetation, on which depended 
 the support of animal life. . . mt/ icord, of prophecy now, of prayer then. 
 
 2,3 word, lord, in a vision. . . Cherith. There is a little dif. in deciding this 
 river. Dif. arises from unfixed meaning of the word trans, before : if it 
 = east, then the C. would prob. = the Jabbok which flows from the E. into 
 Jordan, S. of Mahanaim (less. 28); hut if before = toicards, then the C. may 
 be either the Fasail or the Kelt. Van de Yelde favours the F. ; and 
 4 Robinson and Stanley (who are prob. correct) the K. . . ravens : while the 
 testimony in favour of ravens is not to be slighted, there is another and 
 reasonable alternative. (1.) jS'ote the Heb. word here trans, ravens — 
 Orebini. The -im is the pi. term. : — we should write it, Orebs. Originally 
 Heb. was written without vowels. They were not introduced tillA.i). 600 
 — 700. Words of like consonants have a dif. sense ace. to the vowels 
 introduced {ill. Gns may be grain, green, groan, or grin). If, therefore, 
 these vowels (which were first inserted some 1600 years after the history 
 was wiitten) happen to be wrong, a very dif. word from ravens may be 
 meant. Now there is another word of like consonants which, with other 
 vowels, gives a very dif, sense (see 2 Ch. xvii. 11). ^'■Arabians" or Arabs, 
 Heb. aravim (v = b). Why then was not Orebim "WTitten Aravim or 
 Arabim .> It might have been. (2.) Note the circumstances (again see 2: 
 Ch. xvii. 11). In the time of Jehoshaphat, K. of Judah (who was con- 
 temp, with Ahab, K. of Israel), Arabians did bring large supplies into the 
 country. That they brought any, proves a time of dearth. That they 
 brought so much makes it likely that it was during some time. They prob. 
 had their encampment and provision depot on the shores of Jordan. The 
 dates sufficiently coincide, inasmuch as they are uncertain by a year or 
 two either way. It must be remembered, also, that Elijah was one of their 
 countrymen ; or, at least, foreign to Israel. He was moreover in exile, a 
 price set on his head by Ahab ; and such a man as they would also 
 befriend as the allies of Jehoshaphat. It is also more agreeable with the 
 general method of providence that man should be aided by man. Natural, 
 too, that Elijah should be fed from the same soiu'ces of supply as Judah — 
 
 6,6 the Arabians. . . went .did. Obedience of faith. . . morning .evening. The 
 river Joixlan being shallow in this dearth, they could easily bring over to 
 him portions of their morn, and even. meal. These were the usual times 
 for taking food : the principal meal being in the evening (hence Ex. xvi. 
 
 7 12). . . after .vjhile ; lit. end of days. . . dned up, and he could not venture 
 out of the deep glen (see anal.) to the Jordan for water. Indeed he had 
 been told to drink of the brook. . . rain, the great fountain-head of all 
 broqks and rivers. 
 
 R. B. R. ii. 288. K. B. B. L iv. 207. T. L. B. 481. 
 
(^Analysis.) the prophet Axd the ravexs. Less. 114. 2?9 
 The Instruments and Method of Providence. 
 
 Note on the Kelt. " No spot in Palestine is better fitted to afford 
 a secure asylum to the persecuted than this river. On each side of it 
 extend the hare desolate hills of the wilderness of Judea, in whose fast- 
 nesses 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 
 500 ft deep, and just wide enough at the bottom to give passage 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 wliich probably Elijah lay concealed. The gorge opens 
 into the great valley, and from its depths issues a narrow line of verdure 
 into the white plain ; it gradually spreads as it advances till it mingles 
 at the distance of a mile or more "^ith the thickets that encompass Pdha, 
 the modem representative of Jericho. To any one passing down from 
 Jerusalem or Samaria towards Jericho, the appropriateness of the words, 
 ' Gret thee hence, and turn thee eastward, and hide thyself by the brook 
 Cherith that is before Jordan,' would be at once apparent." 
 
 " After traversing for six hours the almost total desolation which 
 marks the long descent from Jerusalem to the valley of the Jordan, over 
 bare limestone hills, the eye is suddenly caught by the sight of a thread 
 of verdure at the bottom of a deep glen, the most romantic in the whole 
 of Palestine. This green thread is the course of the torrent now called 
 Kelt, possibly the ancient Cherith, and, if so, doubtless deriving its name 
 from the manner in which its course is ' cut ' through these tremendous 
 precipices " {S. S. P. 305). 
 
 I. We are remixded of the strange instruments sometimes 
 employed by Divine Providence. True here, whether Eavens 
 or Arabians. EecaUs many others. (Balaam's ass, Jonah's whale, 
 lied Sea, rock in Horeb, quails, &c., &c.) Men have also been often 
 used, both wicked and good men. Events have also been overruled. 
 This dearth brought about the exposure of idolatry on mt Carmel. 
 Human powers, skill, genius, &c., have also been employed or over- 
 ruled to further the designs of God. 
 II. The l^'erring exactitude with which thk instrl^ents do 
 their work. However involved things may seem to us, they all 
 are parts of a Divine plan. The prophet's purveyors, birds or men, 
 knew not of the command given to Elijah, nor that they were obey- 
 ing any special power when they provided for his wants. Men do 
 not now know that they are worldng out any Divine scheme. Hoav 
 much we shall know in the futm-e of these things ! How many 
 mysteries wiU then be explained ! 
 
 Learn — 
 I. The care that God takes of his servants. 
 II. To be thankful for the showers that water the earth. 
 III. Eejoice in an overruling Providence, and seek to be helping forward 
 the merciful and righteous will of God. 
 
230 Less, 115. the laeeel of meal. (Mtes.) 
 
 B.C. cir. 910. 1 Ki. xvii. 8—16. 
 
 8 ivord. Lord came, by audible voice, or in a vision, or by internal illumina- 
 tion and impression. . . Mm, Elijah. How special tbe care of his Divine 
 
 9 master ! . . ^ me = depart. Having rested and been fed by the bounty of 
 Providence : there is now work to be done. Another — a poor widow — 
 must be cared for by the husband of the widow (Is. liv. o ; Ps. Ixviii. 5). 
 Zartpliaih (smelting-house }), a Phoenician town, ab. midway betw. Tyre 
 and Sidon. Once more named in 0. T. (Ob. 20). Called Sarepta in X. 
 T. (Lu. iv. 26). If not the place, it must have been near where our Lord 
 healed the Canaanitish woman's daughter (Mat. xv. 21 — 28). Modern 
 vil. of Sarafcud represents the an. Z. Considerable ruins near. It was 
 many miles dist. from the B. Cherith. The road lay through the dominions 
 of the persecuting Ahab. He Avho gave the command guarded his servant 
 in executing it. . . Zidon (less. 84), commanded. He had willed it, but had 
 not, as it appears, issued any formal command. . . widow woman, who 
 little thought of hoAv much use she would be. Of more serdce indeed than 
 
 10 King Ahab. . . sustain, nourish. . . arose : to hear was to obey. . . went, 
 notwithstanding the distance and the danger. . . gate, entrance. Nearly 
 all an. cities had walls pierced with gates. Hence the entrance of an un- 
 walled city was called the gate. . . tJiere. She went out to gather sticks 
 and returned with the prophet of God. Little thought what would happen 
 when she left home. . . sticks : too poor to buy, too friendless to have the 
 help of others. Not unmindful of her duty. . . little icater, a scarce article 
 
 11 in the drought. . . going. And by her sympathy with the wanderer show- 
 ing the tenderness of her heart. . . called, encouraged by her kindness, and 
 perceiving that she was the widow to whom he was sent. . . morsel: a small 
 piece ; all he needed, all she could give. . . of bread, also scarce and dear. 
 
 12 Lo)'d. God. He was her God also. . . not. cake, no bread made (less. 18) ; 
 and little to make bread with. . . handful, just enough for one cake. . . oil. 
 Olive oil used in the place of butter in the East. [Butter not known in 
 Syria {T. L. B. 255, 256). What is called b. in the Bible = curds, or 
 sour milk, &c.] . . tivo, a few. . . my son, for whom the prophet would do 
 more than even the kind mother (less. 116). . . eat. die, she fully believed 
 
 1 3 it would be their last meal. . . Fear not. Death is not so near as you 
 think. . . said : make the meal into bread. . . little, not to satisfy his 
 hunger, so much as to test her faith. . .first, leaving the rest of the meal 
 in the barrel. . . bring. here : and while she brought it, the meal in the 
 
 14 barrel increased. . . saith.Lord. It is no mei-e human saying, but the 
 word of thy heavenly Husband. . . . barrel, which you thought so nearly 
 empty. . . waste, never get empty. . . fail, lack oil. . . until. day, ^c. 
 When the great natural storehouse " shall yield its increase" once more. 
 
 15 sendethrain (Ps. cxlvii. 8, 9). . .went. did. Obedience of faith. . . her 
 house. Perhaps some others of her family who had neglected her in her 
 poverty, or who were as poor as herself. . . mang days, or a whole year. 
 
 IG wasted not. fail. Imagine her pious wonder and grateful joy as she beheld 
 this long miracle filling her house with plenty every day I 
 
 R. B. R. iii. 413, 414. S. S. P. 268. E. B. B. I. iv. 218. T. L. B. 160, 
 131. S. J. G. ii. 297. " Giant Cities of Bashan," Porter^ 272, 275. 
 
(Analysis.) the barrel of meal. Less. 115. 231 
 
 The Pious Widow — the Faithful Prophet — the Wonderful Miracle. 
 
 Historical xote. It was far away that he had to go — beyond the 
 borders of the land of Israel, over the hills of Lebanon, do\\Ti into the 
 maritime plain, to the spot whence, in Gentile fables, Europa was carried 
 off to give her name and power to the isles of the West. The fresh 
 streams of Lebanon would retain their life-giving power after the scantier 
 springs of Palestine had been dried up. But there, also, the drought had 
 reached. We learn from heathen records, that the famine was long re- 
 membered in Phoenicia, and that solemn prayers were offered up in the 
 temples of Astarte by Ethbaal, king of Tp-e, for the descent of rain upon 
 the earth. . . The Phoenician mother knew not what great destinies lay 
 in the hand of that gaunt figure at the gate, worn with travel, and famine, 
 and drought. She obeyed only the natural instinct of himianity (?), she 
 listened to his cry, as that of one who was suffering ; she saw in him only 
 at most the prophet of a hostile tribe. But she saved in him the de- 
 liverer of herself and her son. There was a rebound of unexpected bene- 
 fits such as sometimes even in the prose of common life equals the poetic 
 justice of an ideal world. It may be that this incident is the basis of the 
 sacred blessing of the Prophet of prophets (Matt. x. 41, 42 ; S. J. C. ii. 
 297). 
 
 I. The pious widow. Many widows in Israel at that time (Lu. iv. 26), 
 but to this one only was the prophet sent. The widows of Israel had 
 fallen in with the fashion of the times. Having been rejected by 
 Israel, the prophet was sent to the Zidonian. The widow an exam- 
 ple of piety in poverty. Piety in adverse circumstances. Idolaters 
 for neighbours. She had little help or sympathy from them. Re- 
 duced to the last extremity. About to prepare the last meal for 
 herself and son. Man's extremity, God's opportunity. 
 II. The faithful prophet. Sources of supply at the Cherith cut off. 
 '^ Arise!'" Zarephath a long way off. Dangers in the way. A 
 price on his head. An oath taken of the people that they knew not 
 where he was. Only a poor widow to sustain him at the end. She 
 dwelt amid Baal-worshipers, his fierce persecutors. His prompt 
 obedience. Arrival at Z. Meets the widow. 
 III. The wonderful miracle. The barrel and the cruse did not 
 fail. The little lasted long, and increased with God's blessing. Tlie 
 hidden treasure that piety stores up a source of constant supply. 
 Her neighbours might wonder how she was sustained, especially 
 since she had another to provide for ; people often wonder how 
 some are supported in cheerfulness and contentment, who know not 
 of the hidden treasure and God's blessing. What w^as done in that 
 house for the widow is done for us all on a larger scale in nature 
 constantly. The seed corn that is sowti is but a mere handful, yet 
 the barrel does not waste. The handful of corn on the tops of the 
 mountains shakes like Lebanon. So also with spiritual life in the 
 world, — there seems very little, but it does not fail. 
 Learn — I. Trust in the Lord at all times. II. Obey the Lord at all 
 hazards. III. Love him who gives us our daily bread. 
 
232 Less. 116. the widow's son". (Mtes.) 
 
 B.C. cir. 906. 1 Ki. xvii. 17—24. 
 
 17 came. pass, fell out in the order of Providence. . . these things, already- 
 narrated, especially those in less. 115. . . the son, who seems to have been 
 an only child. Perhaps this illness was in part caused by the drought. . . 
 sick, we should say ill, but sick (adjec.) is more correct than ill (adv.). . . 
 sore, lit. heavy, severe (A.S. sdr, sivcer). . . no breath. He was dead, and 
 not merely in a swoon. 
 
 IS What. do. God had shut the heavens up because of the prophet ; through 
 him, for its sins, all the land suffered. She regards this calamity as in conse- 
 quence of him ; and now demands of him Avhat she has done, to merit 
 this. . . sin . remembrance. In her great sorrow she seems to have forgotten 
 how her life had been spared and prolonged. She thinks of some special 
 sin, or of her general sinfulness. . . slay .son. God is regarded as a just, 
 rather than a merciful being. 
 
 19 Give. son. He was now past a mother's care. .. out. bosom. "Where, had 
 only warmth been needful, he had been re\ived. . . loft, an upper room ; 
 not as now, of an outhouse only. A boarded chamber. . . abode, slept. . . 
 laid. bed. He would be alone with the child and God, that his prayer might 
 not be interrupted. 
 
 20 cried, faith, earnestness, importunity, wrestling. Cried as one who would 
 not be denied. . . my God. Happy is he who can call the great Jehovah — 
 '■^ my God." , . hast. also. Elijah saw that through him great sorrow was 
 brought upon the whole land ; and now regards this private sorrow as 
 also connected with himself as a minister of the wrath of God. . . evil. 
 Yet the death of children, even an only son, is not necessarily an evil. . . 
 widow. Thou art the friend of the widow. . . sojourn. At thy command 
 I came hither, and at thy command she received me (sojourn, lit. to stay the 
 day. Fr. sejournery from Med. Lat.journus — diurnus). i» 
 
 21 stretched, lit. measured. " He threw himself upon the corpse, as if, in the 
 vehement energy of his, to force his own life into it ; and he cried, with 
 mighty and resistless energy, to God, to send back to this cold frame the 
 breath he had taken " {Kitto). . . three times, agony of importunity. 
 Would not be denied. 
 
 22 soul, breath of life. . . heard, answered. . . voice, prayer. . . Elijah, his 
 obedient and believing servant. . . revived, lived again. 
 
 23 Elijah. "■ Faith conquered. It was adequate, and therefore irresistible. 
 The fleeting soul was arrested in mid-career, and sent back to its earthly 
 house" {Eitto). . .took. child. Now living, from the couch, and the 
 chamber. . . his mother, Avho had been meanwhile in an agony of suspense, 
 hope, and fear : catching perhaps between her sighs the distant sounds of 
 the prophet's wonderful prayer. . . See, and when thou seest believe. . . 
 liveth. The first time such a thing was heard of or known, since the 
 world began (Heb. xi. 35 ; com. 2 Ki. iv. 35). 
 
 24 woman, fiill of wonder, joy, gratitude. . . by this, more clearly than she 
 knew it before. The miracle of the meal and oil must have reminded her 
 of it daily. No less a miracle to keep life in than now to briny life back. 
 
 K. D. B. I. iv. 222. 
 
is.) THE WIDOW'S SON. Less. 116, 233 
 
 The Dead Child — the Mighty Prayer — the Rejoicing Mother. 
 
 " Behold this great man in his chamber, alone with the corpse of that 
 fair child. See how vehemently he strides up and down, gradually work- 
 ing himself up to the height of the great demand which gleams before 
 his thought. Hear him. He ventures to expostulate, humbly indeed, 
 but with some soreness of feeling, natural enough — only too natural — to 
 one who began to think that afflictions attended him wherever he went. 
 Trouble he could bear, so that it came upon himself alone ; but it was 
 hard to feel that his presence brought nothing but misery to those who 
 befriended him most. This thought was hard to bear. Again he lashes 
 himself up to his great purpose, which had not crossed the mind of man 
 since the beginning of the world, only because no man before had had 
 the same degree of faith— the faith to deem it possible that the dead 
 might be restored to life at man's earnest prayer. It is done. His pur- 
 pose is taken. The child may live. Nothing is too hard for the Lord. 
 It is as easy for Him to give back life as to take it, and He will do this 
 if asked with adequate faith. E. knew that men too often expect to 
 move the mountains by such faith as suffices not to shake the mole-hills ; 
 and that because, from the insufficiency of the means, the hoped-for results 
 do not follow, the power of faith is disparaged. But he felt the true 
 mountain-moving faith heaving strong within him, and he gave it unre- 
 strained vent. He threw, &c. (See on v. 21 ; X. B. B. I. iv. 222.) 
 I. The dead child. (1.) An only child. The greater treasure. (2.) 
 Of a Ti'idoiv. Her comforts in life few. This her chief one. She 
 looked for the time when he would be strong enough to support her. 
 (3.) The sicTi child. Carefully nursed. In her bosom. Could not 
 bear him out of her arms or sight. (4.) The dead child. End of 
 her hope. Outburst of sorrow. 
 II. The mighty peayer. Elijah takes the child. Does not say what 
 he wiU do. His own heart full of soitow for the widow. Lays the 
 body on his bed. Prays to God. The God of the living. Had no 
 precedent for this. Yet he prayed on. Eesolved to be heard and 
 answered. The child revived. 
 III. The rejoicing mother. " Now I know." It seemed to her that 
 the rest was as nothing to this blessing. Some joys overtop all 
 others. Many gifts, yet one wnspeakable. He cro^-neth the year 
 with loving-kindness, &c., but the one " crowning mercy " of all is 
 salvation. All things as loss compared with this great gain. It was 
 once a great thing for her to have her " meal'''' increased, but this is 
 so wonderful that she forgets the other. Are we waiting for some 
 greater blessing to prove the goodness of God ? " God commendeth 
 his love towards us," &c. 
 Learn — I. Let children prepare for heaven. Long life is not certain. 
 Preparation for heaven the best preparation for life. II. "Whatso- 
 ever ye ask believing, &c. He that cometh to God must believe, &c. 
 III. Have we not all had enough of mercy to prove the goodness and 
 mercy of God. IV. From that mother's joy let children learn to 
 love their parents. 
 
234 Less. 117. fiPvE from heaven. (Azotes.) 
 
 B.C. 903. 1 Ki. xviii. 17—40. 
 
 17 came. pass, at the close of the 3 yrs and 6 mo. (Lu. iv. 25 ; Jas. v. 17). . . 
 Ahab (leRs. 114). . . thou, ^-c. ? 'Not unfrequently the case that those who 
 
 IS are the source of great calamities ima,Q:ine the cause is with others. . . And 
 fie, replied with a boldness that must have greatly surprised the proud king. 
 but thou, by supporting idolatry ; and persecuting the true teachers, . . 
 father's house. Oinri (xvi. 2o, 26). . . in thai, in this way ye have troubled, 
 &c. Not foreign wars nor oppressive taxes could so much trouble a 
 people as turning them from God. . . Baalim, Baal for God, and false 
 
 19 prophets for the true. . . Nou\ let the great religious controversy be 
 publicly settled. . . mount Carmel ( = garden). Ridge of hills, of which 
 highest is 1723 ft. Com. with bold headland 10 m. S. of Acre, and dividing 
 pi. of Sharon from Esdraelon {T. L. B. 484). . . Baal{ = liOxd). Supreme 
 God of Canaanitish nations. Kitto says: — or, Baal=the sun. . .prophets, 
 priests. . .groves, idols. ..four hundred. These priests of Astarte, the 
 Zidonian goddess, did not come {com. vv. 22, 40). . . eat. table, not royal 
 
 21 table, but kitchen establishment. . . Elijah came. He alone to represent 
 the true God. . .ji;eo^/e, their principal men. .. Aa'?^, hesitate. . . tivo. They 
 cannot be both true, and cannot therefore be united (2 Cor. vi. 15). . .not. 
 
 22 uord. They saw the reasonableness of this. . . I only .four hundred and fifty. 
 
 23 To-day it shall be shown that the truth lies not with the majority. . . Let 
 them. He proposes the terms of the trial. . . give trs, which they were well 
 able to do. . . choose, leaving him the one least suited for the purpose, as 
 
 24 they think. . . gods, 450 to call, and many gods to hear. . . /, only one. . . 
 Lord, the one true God. . . answereth .fre, sending fire to consume the 
 
 25 sacrifice. . . well spoken, fair, honest, Ave will abide by it. . . dress, prepare 
 it, and the altar, &;c. . . first, that you may have time for all your incanta- 
 
 26 tions. . . many, and each will have enough to do. . . ■uniilnoon, courses of 
 pi-iests succeeding each other (Mat. vi. 7). . . hear us, Heb, answer us. . . 
 
 27 voice, no audible response. . . ansxcered, by sending fire. . . Elijah, who 
 had been calmly looking on. . . mocked, poured sublime contempt upon 
 them. . . aloud, Heb. with a great voice. . . for .god, ironical. . . either. 
 Many heathen fables describe the gods as thus employed. . . talking, 
 
 28 meditating. . . pursuing, occupied with business. . . aloud, maddened by 
 Elijah, and desperate through exposure. . . cut (Le. xix. 28 ; De. xiv. 1 ; 
 
 29,30 Mi. vi, 7). . .prophesied, acted as prophets or priests. . . Elijah. Whose 
 turn it now was. . . Come near, he invited close inspection. . . altar (see 
 
 31 anal.). Prob. built in time of Judges. . . twelve stones. Calling upon 
 Jehovah, as the God of the patriarchs. The controversy concerned all, as 
 
 32,33 well as the 10 revolted tribes. . . measures = 150 gals. . . water, from 
 the well close by. . . pour.tvood. None should say there was concealed fire. 
 
 34,35 third time, till all was saturated. . . ran. filled, soaked the wood and 
 
 36 filled the trenches, . . evening (Ex. xxix, 39—41 ; Ez. ix. 4, 5). . . be 
 known, by indisputable evidence. . . thou. God. They already knew that 
 
 37 Baal was not God. . . thy word, and not of my own notion. . . heart back, 
 3S to Thyself, and away from Baal. . . Then. "When he had so prayed, 
 
 immediately. . . fell, from heaven. . . consumed, ^-c. So intense was the 
 
 39 sheet of flame, the water could not extinguish it (Heb. xii. 29). . . saw. The 
 descending fire and leaping flames would be very visible in the twilight to 
 all the people gathered on and about that hill. . .fell, faces, overwhelmed 
 with fear and awe. . . and said. They now confessed what they had before 
 
 40 halted about. . , Take, apprehend, seize. . . not escape, as an evil seed. 
 
{Analysis.) fire prom heaven^. Less. 117. 235 
 
 The Gathering— the Trial— the Eesult. 
 
 " Carmel was the peculiar haunt of Elijah. On its eastern summit, 
 commanding the last view of the Mediterranean Sea, and the first yiew 
 of the great plain of Esdraelon, just where the glades of forest — the ' ex- 
 cellency,' whence it derives its name — sink into the usual bareness of the 
 hills of Manasseh, a rock is still shown bearing the name of Maharrakah 
 — ' the sacrifice.' On this rock stood an altar of Jehovah (v. 30), which 
 had, in all probability, been destroyed in the recent persecution. On this 
 same spot, probably, long afterv/ards, Vespasian * sacrificed, when com- 
 manding the Eoman armies in Palestine, and to this the Druzes stiU come 
 in j-early pilgrimage. Close beneath, in an upland plain, round a well of 
 perennial water, which, from its shady and elevated situation, seems to 
 have escaped the effect of the drought, were ranged on the one side the 
 king and people, with the 450 prophets of Baal dressed in their splendid 
 vestments (2 Ki, x. 22) ; and on the other side the one solitary figure of 
 the Prophet of the Lord, in his rough sheepskin cloak. In the distance, 
 and on its commanding position, overlooking the whole valley, rose the 
 stately city of Jezreel, \\ith Ahab's palace and Jezebel's temple em- 
 bosomed in its sacred grove. Immediately under their feet spread far 
 acd wide that noble plain, the battle-field of sacred history, the plain of 
 Megiddo or Jezreel ; with the torrent Kishon, passing, as its name implies, 
 in countless windings, through the level valley ; that ' ancient stream,' on 
 whose banks had perished the host of Sisera, and the host of Midian, be- 
 fore the army of Deborah and Barak, before the sword of the Lord and 
 of Gideon. In such a scene, with such recollections of the past, were the 
 people of Israel gathei^ed for a conflict as momentous as any which had 
 taken place in the plain beneath" {S. J. C. ii. 300, 301). 
 
 I. The gathering. (1.) On the side of Baal, (a.) King and no- 
 bles. (6.) The priests 450 in number, (c.) The people. (2.) On 
 the side of God. One man. Elijah. 
 
 II. The trial. (1.) Commenced hy the priests. They slay the bullock. 
 Arrange it. Wood, but no water. Their long and repeated prayer. 
 Vain repetitions. The afternoon. All wearied. King, &c., aston- 
 ished. (2.) Continued ly Elijah. Time of evening sacrifice. The 
 twelve stones. Sacrifice made ready. The water. His prayer. 
 
 in. The result. The descending fire. Water dried up. Sacrifice 
 consumed. The shout of the people. Dismay of the priests. Sen- 
 tence of Elijah. The priests slain. 
 Learn — ■ 
 I. Truth not always on the side of numbers, wealth, &c. 
 II. The consciously right are bold. How courageous should those on 
 the side of Jesus be. 
 Ill, He, who is for us, more than all that can be against. 
 
 * Tacitus, Hist. ii. 78. Suetonius, Vespasian, v. 
 
236 Less. 118. the still small voice, (Mtes.) 
 
 B.C. 906. 1 Ki. xix. 1—21. 
 
 1 Ahab, after witnessing the wonders of Carmel, and the death of the pro- 
 phets of Baal. . . told Jezebel. Imagine the scene. His fear and her rage. 
 Elijah. done. It was not God, then, who had done all this ! ! , . he. slain. 
 How could this one man have done this had not the people assisted.^ Ahab 
 
 2 seems not to have said much of the change in popular opinion. . . sent., in her 
 blind fury sending a threat rather than the sword. . . as. one, the man 
 who had been the occasion of the death of 450, and who had done what 
 
 3 they combined could not do, is regarded as = to one of them! . . for .life, to 
 save it. . . Beer-sheha (less. 18, 25'). . . Judah, beyond the jurisdiction of 
 Ahab. . . servant. The Jcavs say this was Jonah, the son of the widow of 
 
 4 Z. . .juniper (see anal.). . . that, die, so soon grown weary of what he 
 had so lately been anxious to save. He was subject to like passions as we 
 are (J as. v. 17), and was now overcome by weariness, sorrow, tfcc. . . not. 
 
 5,6 better, of more service to man or God. . . angel, in a vision. . . cake, 
 coals (less. 18). Word coals des. the kind of bread ; does not mean that the 
 fire was there. . . cruse, a vessel of earthenware, or a gourd, or skin-bottle 
 with narrow neck. The Heb. name is from the gurgling sound of the liquid 
 in leaving it. . . down again, still exhausted, but now uncomplaining. . . 
 
 7,8 journey .great, that is still before thee. . .forty days. nights. Relate other 
 cases. [il/b«e.s Ex. xxiv. 18 ; xxxiv. 28; De. ix. 9, 18; Christ, Mat. 
 iv. 2 ; Mar. i. 13 ; Lu. iv. 2.] God could both supernaturally give, and 
 endow, food. . . mount. God, so called from the old associations of the place 
 9 (Ex. iii. 1; xix. 18; Mai. iv. 4, 5; less. 51). . . word, came, in vision, 
 or supernatural illumination. . . What. here. Whither God had not sent 
 
 10 him, but his own fears, &c. . . I only. So he thought (but see v. 18; 
 
 11 Rom. xi. 4) ; neither M^isdom nor piety will die with us. . . Go forth, out 
 of the cave. . . passed by, in giving plain signs and lessons. He still passes 
 by in events, lessons, sermons, &c. . . strong wind, a furious hurricane. . . 
 
 12 earthquake, trembling of solid ground. . .fire, strangely kindled. . . still, 
 voice, and E. was God's voice amid the storm of persecution and idolatry. 
 To E. the voice was still and small, and he was a mere nobody, yet he was 
 
 13 mighty, because God was with him, i. e. the voice. . . wrapped .face, in 
 fear and reverence. . . went out. These events occurring as he was going 
 {v. 11). . . What, here ? In that wilderness he could do nothing for God. 
 
 14 Had therefore no right to be there. . . he said : made the same reply as 
 before, no answer to the question. Told only the reason of his coming, not 
 
 15 what he was doing. . . Hazael. Prob. not anointed, but simply designated 
 
 16 (less. 128). . . Jehu (2 Ki. ix. 1—14). . . Elisha ( = God his salvation). 
 
 17 Shaphat {=iudige). . . Abel-meholah* {i\idi.y\\.22). . .Hazael. Jehu. Elisha. 
 Of the three commissions Elijah executed one : — the call of Elisha, by 
 whom Elihu was anointed. These three were in dif. ways great destroyers 
 
 18 of idolatry. . . seven thousand. Elijah thought he was the only one. . . 
 
 19 Elisha. plowing. At his proper work when called. So Moses, &c., &c. . . 
 cast, mantle, sign he would inherit the office of him to whom it belonged. 
 
 20 father. mother (Mat. viii. 21, 22 ; Lu. ix. 61, 62; Ac. xx. 37). . . Go. for 
 
 21 what. Go, but remember what I have done. .. people . eat, a farewell 
 banquet hastily prepared (2 Sam. xxiv. 22). Henceforth Elisha becomes 
 the servant of Elijah till his death, and then succeeds him as the prophet 
 of Israel. 
 
 » = Meadow of dancing. S. J. C. ii. 306—311. 
 
(Analysis.) the still small voice. Less. 118. 237 
 
 The Fugitive Prophet — the Divine Sign. 
 
 Note on the juniper. Heb. Hothem (Job xxx. 4-; Ps. cxx. 4). 
 
 Not the true juniper, but a broom. The juniper {Juniperiis) belongs to 
 the ConxfercD = cone-bearers : the broom {Genista) to the LeginninifercB 
 = pod-bearers. The species under which E. rested was the one-seeded 
 broom (Genista moJiospei'ma^, still called Rethem or Bitfin by the 
 Arabs. Grows in Palestine, desert of Sinai, &c. Dr Bonar met with it 
 in Wady-esh-Sheikh. He says, " It was under this tree that E. sat down 
 to take shelter from the heat, and more than once did we do the same, 
 for some of these shrubs are bushy and tall, per. 8 or 10 ft high." Dr 
 Stanley met with it in Wady Seyal, and speaks of taking shelter during a 
 shower under a Retem, or broom (S. S. P. 80). So also Dr Eobinson 
 (R. B. R. ii. 302). Dr Thompson, who seems to have overlooked the 
 Hebrew word, takes a different view, and describes the true juniper (T. 
 L. B. 610, 611), but see B. B. N. S. ii. 299, 300. 
 
 I. The fugitive prophet. Elijah. Intended only to fly from Jeze- 
 bel, but at the same time ran away from work and duty. A great 
 man's mistake. God compassionate. Supplies him with strength- 
 ening food, and afterwards with instruction. Teaching us to be in- 
 dulgent of the errors of the great and good. A bad life one great 
 error. A good life not to be judged of by one mistake. If so, 
 where should we be in the judgment of men ? Neither the juniper 
 tree nor the cave could hide E. from God. 
 
 II. The Divine SIGN. E. in the cave. The voice. " TVTiat doest thou 
 here?" Come forth. E. thought that nothing could benefit the 
 country but some great thing. A multitude of preachers, or some 
 great judgment. God would teach him the power of humble and 
 despised instruments. The still small voice greater, if God wills it, 
 than the storm, the earthquake, or the fire. They in succession 
 pass before him, and God is not in them. 
 
 " The storm is o'er, and, hark ! a still small voice 
 Steals on the ear, to say, Jehovah's choice 
 
 Is ever with the soft, meek, tender soul : 
 Ey soft, meek, tender ways He loves to draw 
 The sinner, startled by His ways of awe: 
 
 Here is our Lord, and not where thunders ro\\."—{Keble.) 
 
 The still small voice may ill. (a.) Elijah in Israel, (b.) Jesus in the 
 world (Isa. xlii. 2, 3 ; Matt. xii. 19, 20). (c.) The spirit of God in 
 the soul, (d.) The voice of conscience. 
 
 Learn — 
 
 I. Not to shrink from duty, however great the dangers in the way. 
 II. Not to look for the Divine presence only in great events. 
 III. Not to despise little things. 
 
238 Less. 119. naboth's vineyard. (Notes.) 
 
 B.C. 899. 1 Kings xxi. 1—24. 
 
 1 Naboth ( = fruit). . . Jezreelite, inhabitant of Jezreel, . . hard by (Ps. 
 
 2 Ixiii. 8 ; Ac. xviii. 7), close to. . . Give, sell or exchange. His request 
 seemed fair, but it was forbidden (Lev. xxv. 14 — 28) to alienate property 
 
 3 thus. . . Lord forbid. N. hada greater regard for law of God than his own 
 personal advantage. . . inheritance .fathers, which, together with the law, 
 
 4 would make it priceless in his sight. . . heavy . displeased, that one of his 
 subjects should think more of law of God than the king's wish. . . bed. bread : 
 poor king. [Alexander wept because there was no other world for him to 
 
 5,6 conquer.] . . /(?zeie^, a human tigress, with fiendish ingenuity. ..he said, 
 
 7 relating the matter that had mortified his kingly pride. . . Bast. govern. 
 Call you this being a king, and canst not do as thou wilt ? . . be inerry. 
 
 8 I have a scheme, . . I. give, if Naboth will not. . . she wrote. She seems 
 to have had more power in many things than her weak and wicked hus- 
 
 9 band. . . his seal, as though they came from him. . . Proclaim a fast, as if 
 some heavy guilt lay on the city. . . on high, give him a foremost place. 
 
 10 two men, the lawful number of witnesses. . . sons. Belial, men of whom 
 she was sure, as well she might be. A wicked man was proverbially called 
 a son of Belial (Deut. xiii. 13 ; Jud. xix. 22 ; 1 Sam. ii. 12 ; xxv. 27 ; 2 
 Cor. vi. 15). . . witness, falsely. . . blaspheme, a criminal charge, follow- 
 
 1 1 ed, if guilty, by capital punishment. . . elders, who ought to have known 
 better. . . nobles, who ought to have resisted. . . did, their conscience 
 stupified by fear of Jezebel. . . his city, and per. a little moved by envy 
 
 12,13 of his prosperity. ..fast. It was done in the name of religion. ..agaimt 
 
 14 him : com'^enicnt men, who would witness anything. . . sent : when, in the 
 
 15 name of religion and law, the crime was finished. . . not alive, dead. Ahab 
 
 16 could hardly have been ignorant of these proceedings. . . rose up, full of 
 joy. And Another also rose up {v. 18). . . possession, the enjoyment of it 
 
 17 another thing. . . to Elijah, who was not so useless as he thought (less. 
 
 18 118). . . in. vineyard, looking at his new property, and planning his gar- 
 
 19 den of herbs. Wormwood, the chief plant, already growing there. . . in 
 place =in like manner as, the people shall associate thy death with that 
 of Naboth, and with the justice of God. . . dogs, unclean animals. . . 
 
 20 found : God had found him. . . enemy. Ahab was the enemy of God 
 21,22 and Elijah. . .posterity (2 Ki. ix. 7—9). . . made, compelled by ex- 
 ample and force. . . Israel. sin, forced the nation into idolatrous usages. 
 
 23,24 wall . Jezreel, the city of Naboth (2 Ki. ix. 30). . . of Ahab, his adher- 
 
 25 ents and partners in crime. . . sell himself. Allowed sin to have the com- 
 plete mastery (2 Ki. xvii. 17; Rom. vii. 11). . . stirred up. He allowed 
 
 26 himself to be easily stirred. . . Amorites, who were punished for the very 
 
 27 same thing (Gen. xv. 16). . . rw^.c/o^/i*?*, late repentance. Rather remorse 
 than penitence. Dreading the consequences, more than abhorring the nature 
 of his crime. . . went softly, being barefoot, he made no noise. Token of 
 
 28 humility. . . to Elijah. He shall learn that his preaching has not been in 
 
 29 vain. . . hiimbleth. Even such repentance God in mercy accepted, and 
 deferred the punishment. 
 
 S. J. C. ii. 312. T. L. B. 460. Dickenson's ''Religion Teaching by Example, 
 150. Giant Cities of Bashan, 252. 
 
{Analysis.) naboth's vixeyaed. Less, 119. 239 
 
 The Mortified King — the Malicious Queen — the ni-fated Nahoth. 
 
 The vine and vineyards. The vine (vitis vinifera) first spoken 
 of in hist, of Noah (Gen. ix, 20), cultivated in Egypt (xl. 9 — 11 ; Nu. xx. 
 5), flourished in Palestine (xiii. 23, 24). A hunch of the Syrian variety 
 gro%ATi at Welbeck weighed 19| lbs., length 19f in., breadth 19^ in. (see 
 S. S. P. 163, 161:). Vineijard fenced off, to exclude wild animals (Num. 
 xxii. 2-4 ; Ps. Ixxx. 12, 13 ; Cant. ii. 15). Sunny aspect desired, hence a 
 hill (Isa. V. 1) ; lodge in it for dresser (v. 2 ; Matt. xxi. 33). Vintage in 
 Sept. a joyous season (Jud. ix. 27 ; Isa. xvi. 10 ; Jer. vi. 9 ; xxv. 30). 
 Gleanings left for poor (De. xxiv. 21 ; Jer. xlix. 9). Produce variously 
 used. Grapes eaten fresh or dried (1 Sam. xxx. 12). A kind of syrup 
 is also made of juice of grape, boiled down to third or half -part, this 
 called honey in Gen. xliii. 11, and still in use in Palestine (i?. B. B. ii. 
 80, 81). 
 
 I. The moetified king. Mortified that there was found one man to 
 oppose his wish. He could not respect the motive of Naboth. Not 
 disloyal to the king, but more loyal to God. Hard to part with the 
 patrimonial estate. Attachment to such spots natural {ill. 
 Warren Hastings and Daylesford, Macavlay's Essays, vol. ii. 182, 
 pop. ed.). Ahab's pride of more consequence than the garden of 
 herbs. 
 
 "Strangrer, be warned, and know that pride, 
 Howe'er disguised in its own majesty, 
 Is littleness."— ( Wordsworth.) 
 
 II. The malicious queen. "What may not ' might v. right ' accomplish ? 
 An illustration of the evil of absolute power. No check to envy, 
 malice, kc. Even the best men imperfect. The unwomanliness of 
 this woman, Jezebel. Even her affection for her husband was 
 merged in her thirst for power. Who was Naboth, and what his 
 rights when they stood in the way of a royal wish? She did not re- 
 gard a king as made for other men — the nation ; but the whole na- 
 tion as made for him. Israel's neck a footstool for Ahab. Her 
 letter. Imagine her writing it. 
 
 III. The ill-fated Naboth. No hope for him. One man against 
 Jezebel. Yet who would not rather be N. than the king and queen ? 
 The one pitied, the other execrated by all posterity. His death 
 compassed in the name of religion and with the form of law. Might 
 not N. say of religion, as long after (1793) another (Madame Roland) 
 did, of liberty, " Alas ! how many crimes are committed in thy 
 name ? " 
 
 Learn — 
 I. To guard against pride, Qn\j, and all uncharitableness. 
 II. To respect the rights and liberties of others. 
 III. To love Him who, though rich, became poor for us. 
 
240 Less. 120. the fiery chariot. {Notes.) 
 
 B.C. 896. 2 Kings ii. 1—17. 
 
 1 when, his course being run, and his great life-work finished. . . into 
 heaven, the reward of the righteous, and place of rest. . . whirlwind. He 
 should be wafted away suddenly, as if by that means. . . Elijah, knowing 
 what should happen. . . UHsha, his minister and successor. . . Gilgal (less. 
 83, 86). 
 
 Beth-el, house of God. He was on his way to another house of God. . . not 
 leave. Besides being devoted to his person, he probably saw something 
 unusual in his manner. And also knew that the end of the great prophet 
 was near. 
 
 3 sons. prophets, a school of prophets founded by Elijah, yet Beth-el was 
 one of the head-quarters of the calf -worship. . . Knowest thou. How did 
 they know ? from Elijah, and by revelation of God ? . . hold. peace. It 
 is too serious a matter to be much talked about. 
 
 4 tarry here. He wished to be alone. This last the most solemn day of his 
 life, as it is of every life. 
 
 5 prophets. Jericho, another school founded by Elijah at another head-quar- 
 ters of the calf-worship. . . thou, they also knew. . . hold. peace. Elijah 
 seems to have said nothing to Elisha about it, hence Elisha would not 
 have it talked about. 
 
 6 sent me, he would go wherever he was sent. "We shall all desire to be 
 obedient some day. Are we so now ^ . . they two, and One, unseen by 
 either, but served by both. 
 
 7 Jifl'i/- The schools must have been large. Provision for the future in- 
 struction of the people. . . by Jordan, where one day we shall have to stand. 
 
 8 mantle, of sheep skin (i. 8). . . divided, as they were once before. When ? 
 (Josh. iii. 14—17.) 
 
 9 gone over. This was very near the native land of Elijah (1 Ki. xvii. 1). . . 
 ta/cen away. He knew now that the time had come. . . double . spirit, of 
 thy spiritual power. 
 
 10 hard thing, for who could have more of that power than Elijah } . . see. 
 me, and so be in a waiting, expecting attitude of soul. 
 
 11 talked, of such things. . . chariot . horses .Jire, i.e. of the most resplendent 
 glory, which manifesting itself in coruscations or shooting rays, seemed to 
 be like blazing fire, or the sun in his strength. . . went up, not lost, but gone 
 before. 
 
 \2 father . chariot. Yes, Elijah was the true chariot, &c., of Israel. Good 
 men are the strength of the land. . . no more, in this world. . . rent them, 
 sign of deep sorrow. 
 
 13 took. mantle, all the personal property the great prophet left behind. 
 
 14 JF/iere, igc. The question was soon answered. . . they parted, proving that 
 the God of Elijah was with Elisha, as his successor. . . went over, to the 
 scene of his labours. 
 
 15 saw him, and the miracle he had just wrought. 
 
 16 cast . valley. They had no idea of his being translated ; and wished to bury 
 him. . . not send. Elisha knew what had happened. 
 
 17 found not, no, nor ever would in this world. He was found of other men 
 on the brow of another hill (Matt. xvii. 1— 13 ; CD. N. T. 98) nearly 
 1000 years after, with one who had passed away 500 years before, and a 
 third, who ever liveth, and is greater than both Moses and Elias. '* Hear 
 Him." 
 
 S. J. C. ii. 320. 
 
(Analysis.) the fieet chariot. Less. 120. 241 
 
 The Triumphal Chariot — the Astonished Witness. 
 
 " So he now seemed, when he passed away, lost in the flames of the 
 steeds and the car that swept him from the earth, as in the tire of his 
 own unquenchable spirit, in the fire which had thrice blazed around him 
 in his passage through his troubled earthly career. During the whole of 
 his course ' he rose up as a fire, and his word blazed as a torch.' And 
 as in its fiery force and energy, so in its mystery, the end corresponded 
 to the beginning. He had appeared in the history, we know not whence, 
 and now he is gone in like manner. ... On some lonely peak, or in some 
 deep ravine, the sons of the prophets vainly hoped to find him, cast away 
 by the breath of the Lord, as in former times. . . . He was gone, no more 
 to be seen by mortal eyes ; or, if ever again, only in far distant ages, 
 when his earthly likeness should once again appear (Matt. iii. 4, 5 ; xi. 
 14 ; xvii. 11, 13) in that same sacred region, or when, on the summit of 
 *a high mountain apart by themselves,' three disciples, like Elisha, 
 should be gathered round a Master whose departure they were soon ex- 
 pecting " (S. J. a ii. 322). 
 
 L The triumphal chariot. " The ascension of Elijah stands out 
 alone in the Jewish histoiy as the highest representation of the end of 
 a great and good career ; of death as seen under its noblest aspect, 
 as the completion and crown of the life which had preceded it, as 
 the mysterious shrouding of the departed within the invisible world. 
 By a sudden stroke of storm and whirlwind, or, as we may almost 
 literally say of the martyrs of old, by chariots and horses of fire, the 
 servants of God pass away. We know not where they rest ; we may 
 search high and low, in the height of the highest peak of our specu- 
 lations, or in the depth of the darkest valley of the shadow of 
 death" {Stanlerj). 
 
 II. The astonished witness. Elisha. May we receive a double 
 portion of the spirit that made the glorified departed so good, and 
 great, and powerful; — 
 
 " As he, whose wrongs 
 The bears avenged, at its departure saw 
 Elijah's chariot, when the steeds erect 
 Raised their steep flight for heaven ; his eyes meanwhile 
 Straining pursued them, till the flame alone, 
 Upsoaring like a misty speck, he kenn'd." — {Dante, Inferno, xxvi. 35.) 
 
 Name another who " was translated that he should not see death " 
 (Gen. vi. 24 ; Heb. xi. 5). Entering heaven without dissolution, a 
 hint of the resurrection of the body, and a proof of what had been 
 possible, had not " sin entered the world, and death by sin." 
 
 Learn — 
 
 I. Servants of God the true defence of nations. 
 IL Seek to possess a double measure of their spirit. 
 III. Let the mind that was in Christ be in you. 
 
 11 
 
2-12 Less. 121. the waters healed. {Notes.) 
 
 B.C. 896. 2 Kings ii. 19—25. 
 
 19 the men, probably some mIio were connected with the school of the pro- 
 phets. They respectfully recognized Elisha as successor of Elijah. . . of 
 the city, Jericho {v. 18). Here he had waited the return of those who for 
 three days sought the body of the ti-anslated prophet. . . situation, about 5 
 miles from the Jordan, and 18 from Jerusalem. . .pleasant, "city of 
 palms." "At this period the environs of J. must have been exceedingly 
 rich and beautiful. The abundant waters of Elisha's fountain, and of other 
 larger fountains northward, wei-e conducted by aqueducts and canals, and 
 distributed far and wide over the vast plain. The gardens and orchards 
 abounded in spices, shrubs, and fruit trees of the rarest kinds, and were 
 dotted besides with the palaces of the Jewish princes and nobles " {Porter), 
 water, of a fountain now called the 'Ain-es- Sultan, which, there is no 
 doubt, is the fountain healed by Elisha, while the ruins around it are those 
 of the ancient Jericho {T. L. B. 613—617). • . barren, Heb.=causing to 
 miscarry. 
 
 20 cruse (less. 118). . . salt, the very thing that naturally would seem to 
 spoil the waters. [Jo. ix. 6, 15, clay would be more likely to increase 
 blindness than give sight. The cure, not in the salt or the clay.] 
 
 2 1 spring, fountain-head. . . saith . Lord, not Elisha. . . /, the Lord. . . hmled, 
 cured, restored. . . thence, that fountain. . . any more, for all time. To 
 this day it swarms with small fish, and the waters are very pure. 
 
 22 this day, and to this day also. 
 
 23 i(p (Mar. x. 32). The ground rises towards Jerusalem. " The descent from 
 mount Olivet is rapid,being a fall of 3500 or 4000 feet " {A. JRhodes, U. 
 S. Consul at Jerusalem). . . Beth-el, where was another school of the pro- 
 phets (less. 120). . . by .way, out of Beth-el. . . little children. The Heb. 
 = not only little, but young, as opp. to old. Hence they might be young men. 
 The same word is applied to Isaac when he was 28, to Joseph at 39, and 
 to Rehoboam at 40. . . mocked. " These idolatrous young men, having 
 heard of the ascension of Elijah, without believing it, blasphemously bade 
 Elisha follow him" {Jfarg. Comp. Bib., Bagster). . . go tip, ironically. Go 
 up after Elijah. . . bald head. It was natural baldness, and so uncommon 
 among the Israelites as to provoke derision ; but they probably implied that 
 Elisha was a leper (Lev. xiii. 40 — 43). Sometimes the head was shaven 
 as a sign of mourning* and degradation (Isa. iii. 24 ; xv. 2 ; Jer. xlvii. 5). 
 
 24 looked, in pity, and scorn of their imputations ; and seeing they were of an 
 age to know better. . . cursed, by a Divine impulse. . . of Lord. The curse 
 would have had no effect had not God approved it. . . she bears. Of all, 
 the most ravenous (2 Sam. xvii. 8 ; Prov. xvii. 12). The Syrian bear 
 ( Ursus Syriacus) similar to common brown bears, but lower and longer. 
 Colour, dull buff, clouded with darker brown. Ridge of long hair from 
 neck to tail. Still found in parts of Lebanon. . .forty, two. They being 
 paralyzed with fear, and the bears being endowed with extraordinary 
 ferocity. 
 
 25 thence. Bethel. . . Carmel (less. 117). . . returned, geographical accuracy. 
 Samaria, the home of Ahab and Jezebel. How bold was Elisha. He 
 indeed seems to have had a double measure of the spirit of Elijah (less. 
 117). (See also 2 Ki. viii. 1—6.) 
 
 * S. J. a ii. 324. K. D. B. I. iv. 277. D. B. N. S. ii. 261. T. L. B. 573. 
 S. S. F. 121, 205. 
 
(Analysis.) the waters healed. Less. 121. 243 
 
 Defective Good — Wonderful Cure — Ungodly Eabble — Terrible Curse — 
 Awful Judgment. 
 
 I. Defective good. Beautiful city, bad water. Good things of life 
 often negatived by the presence of evil. A crook in every lot (ill. 
 personal beauty often marred by evil temper, vanity, &c. Absalom. 
 JReputation for wisdom by little folly. Family harmony by some 
 careless or wicked member. Ordinary good sense or j^'mty by 
 crotchets, weaknesses, &c. Blemishes of character, fee. Scholars 
 are often thus spoiled by some evil thing). This one defect spoiled 
 the entire city. Affected every inhabitant. 
 
 II. The wonderful cure. Naturally one might think that salt 
 would make the water worse. Not the salt that restored the water, 
 but the blessing of God. Men may not see how means of Divine 
 appointment operate. Christians are the salt of earth. Though 
 defective, by their means God wiU bless the world. Bitter waters of 
 strife, &c., tend to spoil, but thus shall the waters be sweetened. It 
 was speedily performed. It had long been a great trial, it was now 
 immediately a blessing. 
 
 III. The uxgodly rabble. As usual in such cases, had nothing to say 
 in way of argument. Dealt in blasphemy and ridicule. Thought it 
 fine sport to revile a prophet. Cowards, many against one. They 
 had mistaken his character, and underrated his power. Those who 
 deride the servants of God forget who is on their side. World's 
 blindness to the resources of the Church. Learn to adore the mercy 
 of God, who has not on many occasions punished evil-doers. 
 
 TV. The terrible curse. He did not return railing for railing. 
 Would not have pronounced this curse but by Divine direction. 
 These Baal-worshippers rejected the idea of the translation of Elijah. 
 Not mere mockery on their part, but ribald blasphemy. The curse 
 was a punishment for their xmbelief and idolatry. A terror to 
 evil-doers. The rest might see that Elisha had power to compete 
 with all such. This act proves his great forbearance in other cases. 
 42 were slain, but how many of the tribe were spared ? 
 V. The awful judgment. They did not think of the bears. Scoff- 
 ers never think of the danger to which they expose themselves. 
 Not bears in all lands, but instruments of punishment in every 
 place. Scoffers not always punished immediately, but heap up 
 wi-ath against the day of wTath. If mercifully spared for the pre- 
 sent, that they may repent, there is the wrath to come. 
 
 Learn — 
 
 I. Not to rest in any creature good. 
 
 II. God can cure the e\als that afflict us. Sweeten our tears of sor- 
 row, &c. 
 III. Avoid profanity, and not ridicule what we cannot understand. 
 rV. Stand in awe, and sin not. 
 
 V. Repent of all sin, for its wages is death. 
 
244 Less. 122. the widow's ceuse. {Notes.) 
 
 B.C. 894. 2 Ki. iv. 1—7. 
 
 1 cried, prayed, besought. la an agony of grief, having lost her husband, 
 possessed of no property, her sons are about to be taken from her, when her 
 poverty will be the more extreme and helpless. . . woman, now a widow, 
 and cared for by the heavenly Husband of the widow (Ps. Ixviii. 5 ; Jer. 
 xlix. 11 ; Jas. i. 27). . . sons. prophets, who in that idolatrous age were 
 poorly provided for. . . m!/ hushand, my earthly support. . .fear. Lord, 
 and still had his worldly diflBculties. . . creditor, who, had her husband 
 lived, would have been easily paid. . . is come. The strict law allows it 
 (Mat. xviii. 25), but mercy would have suggested in this case another 
 course (Ex. xxii. 22; Job xxiv. 21 ; Is. ix. 17; x. 2 ; Mat. iii. 5; Mat. 
 xxiii. 14). Perhaps this creditor was an idolater, and took the greater 
 pleasure in oppressing the widow of a prophet. . . two sons (upon whom 
 I now depend for support), to work out the debt. . . bondmen, till the 
 year of release. 
 
 2 What . do ? He could not repeal the law, nor enforce mercy. . . in. house. 
 She supposing that he meant " anything that be given for thy debt." . . 
 pot, a cruse (less. 118). . . oil (less. 118). 
 
 3 he said, at once resolving what to do. The law must take its course, 
 no mercy to be expected, the debt must not be disputed. . . borrow. She 
 must have been known as a woman who would return what she borrowed. 
 I'csse/s, of all sorts and sizes. . . all. neighbours. Not to cease at any short of 
 all. . . empty, which were both what he needed, and they would willingly 
 lend. . . not.feiv. Not to think she had enough till she could get no more. 
 
 4 come in, having ended thy borrowing, thy neighbours having no more to 
 lend. . . shut. door, of thy house, lest thy neighbours, crowding in to see 
 what the vessels are needed for, see the miracle, and either persecute thee 
 as one having a familiar spirit, or seek like aid from me. Miracles may 
 not be needlessly multiplied. They must not supersede proper labour and 
 thought. . . pour out, of thy cruse. . . into all : for there shall be enough 
 for all. . . set aside, the vessels. 
 
 5 ivent.him, doing as she was told, nothing doubting. . . to her, as she 
 filled them one by one. . . she. It was for the widow's sake this miracle 
 was wrought. 
 
 6 she. said, her wonder, faith, and gratitude increasing. . . Bring. yet. Her 
 cruse was not exhausted. . . not. vessel. Every one was filled. . .oil, in 
 the cruse. . . stayed, otherwise it would have flowed over. Another miracle 
 to stay the oil. Invisible presence of God superintending this wonderful 
 work. 
 
 7 Then, having done simply as she was bid. . . caine, for further directions. 
 man. God, whom she dutifully recognized as the servant whom God had 
 sent to aid her. . . sell, oil, for which, as it was a necessary of life, 
 purchasers would soon be found. . . pay .debt, be honest, own the justice 
 of the claim. . . live, till remunerative labour can be found. . . the rest, 
 the money over and above the sum needed to satisfy the creditor, or the oil 
 remaining after sufficient for the purpose had been sold. 
 
 K. D. B. L iv. 304. D. B. X. S. ii. 414. S. /. C. ii. 326. T. L. B. 53, 
 207, 388. 
 
(Analysis.) the widow's cruse. Less. 122. 245 
 
 The Widow's Difficulty — Helper — Deliverance. 
 
 I. The widow's difficulty. (1.) Nature of it. A debt. One 
 that she could not pay. Might not be much, but she was poor, (2.) 
 Had come iipon lier suddenly. Otherwise her husband had not left 
 her thus. Some provision would have been made. (3.) Aggrava- 
 tions of the difficulty. Her sons, instead of being her stay and sup- 
 port in her widowhood, must now work for another. She must now, 
 advanced in life (otherwise they could hardly be in the college of 
 prophets), work for her bread. Her sorrow further increased by the 
 change in the prospects of her sons. Instead of being prophets they 
 must be bondsmen. It does not necessarily follow that her creditor 
 was hard-hearted. He may have been. He seems onl)"- to have 
 wanted his own. He may have been poor. On the other hand, he 
 may have rejoiced at breaking up such a home. 
 II. The widow's helper. Grod. (1.) Agreeable to his nature. Not 
 strange if you consider his character. Loving, pitiful, tender, com- 
 passionate. Knows what we have need of. A just God. Would 
 equally defend the right of the creditor, as well as the case of the 
 widow. (2.) In harmony with his n'ord. Quote promises and laivs 
 concerning widows. They and orphans are his special care. (3.) 
 In aiding her, he employs the prophet. It may be that her connec- 
 tion with the prophets (her husband) had brought her into this 
 strait. If so, there was a fitness in the selection of her instrument of 
 deliverance. Man the helper of man. Man blessed, that he may 
 become a blessing. (4.) Br at. Jed in answer to prayer. She sought 
 and found. She came first to Elisha. Trial of faith and reward 
 of it. 
 
 III. The widow's deliverance. (1.) Speedily effected. Not long 
 years of hard service of her sons and herself. This prompt help 
 shows the prophet's sympathy, and sense of justice too. (2.) Strange 
 method. Vessels borrowed. Great many. All her neighbours. 
 Her house filled with them of all sizes, &c. (3.) The command. 
 Close doors. No prying eyes of people who might misunderstand 
 the whole case. " Pour out." She does so, and her cruse fills all the 
 vessels. Sells the oil and pays the debt. (4.) The effect. Her 
 character for honesty vindicated. Her sons saved to her, and to 
 their high vocation. She is saved from the need of hard and 
 unaccustomed toil. The Divine friend of the helpless and poor is, 
 by this histor)', commended to all widows. 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. 
 
 Learn — 
 
 I. The best people are sometimes exposed to trial. Trials not to be 
 confounded with judgments. 
 
 II. God is a present help in the time of need. 
 III. We should sympathize with the sad, as Elisha with the widow 
 
 IV. Our little may go far, with God's blessing. 
 
246 Less. 123. the shunammite's son. (.Notes.) 
 
 B.C. 889. 2 Kings iv. 18—37 
 
 18 grown ; yet still a very young child. . .father^ who appears from this to 
 have been a farmer. . . reapers^ who were cutting down the wheat or bar- 
 
 19 ley (Ru. ii. 4). . . and.said^ some time after. . . My head (Job xiv. 1, 2; 
 Jer. iv. 19). During the harvest-time. The heat very great. This was 
 probably a sunstroke {coi<p de soleil) ; if so, very dangerous, and often fatal 
 [Army of Baldwin IV., crusaders, reduced more by heat than sword.] . . 
 And he, the father. . . a lad, one of the young reapers. . . Carry, for he 
 was now too ill to walk. . . mother, whose deep love would suggest careful 
 
 20 nursing and proper remedies. . . his mother (Isa. xl. 15 ; Ixvi. 13 ; Lu. 
 vii. 12). . . on. knees. She patiently nursed him. . . noon, probably a long 
 time. . . died, this only child, and granted as a special blessing {vv. 15, 16). 
 
 21,22 went up . door . out : a woman of decision and action. . . called . husband, in 
 the harvest-field. She does not tell him what had happened. He could 
 do no good, and she would not hinder his work. . . asses, common beast 
 for riding. . . run, hasten, and not keep the young man too long from his 
 
 23 work. . . he said, astonished at so strange a request, which the hour of the 
 day — noon — made more remarkable. . . new moon . sabbath, when religious 
 services would supply a good reason. . . It. well, does not tell the reason. 
 
 24 to. servant, who ran by the side. . . Drive .forrcard, make the greatest 
 
 25 possible haste. . . slack. riding, Heb. restrain not for me to ride. . . weyzt. 
 came, went on till she came. . . mount Carmel (less. 117), in some part of 
 the range lived Elisha. . . man . God, probably resting at noon ^^dthin the 
 door of his house. . . afar off, hastening across the plain. . . Gehazi 
 (=valley of vision), a man who was not worthy of such a master. . . 
 Shunammite, so called from Shunem ( = two resting-places), where she 
 dwelt {v. 8), now Sulam, oa slojie of Jebel ed-JDi/hy (Little Hermon), opposite 
 
 26 Zer'in. . . meet : courtesy. . . Is it well ? All that God appoints is well. 
 It was well that she found the man of God at home, well that she had 
 
 27 faith to come to him now. . . caught. feet : reverence, respect, said nothing, 
 for grief. . . Gehazi, officious. . . thrust. aicay (Matt. xv. 23; xx. 31; 
 Mar. X. 13 ; Jo. iv. 27 ; xii. 4 — 6). . . Let. alone (Mar. xiv. 6 ; Jo. xii. 7). 
 vexed,^e\i. bitter, with grief. .. Lord. hid. He only knows what the Lord 
 
 28 tells (Pro. xxv. 2). . . Then, recovering from her excitement. . . a son. 
 
 29 At once Elisha perceives what is amiss. . . Gehazi, whose officiousness 
 needed employment and correction. . . gird, loins, gather up thy robe in 
 thy belt for a journey. . . my staff, symbol of power. III. rod of Moses. . . 
 salute. not, lose no time in idle talking on the way. . . staff. face : with 
 
 30 wondrous faith he thought that would suffice. . . he arose, which he did 
 
 31 not at first intend to do. . . Gehazi, full of importance. . . not aioaked, 
 
 32 Elisha must not be too bold. Gehazi is also taught a lesson. . . child. 
 33,34 dead, and not in a faint. . . ticain, two (A.S. twegen). . . lay. child, 
 35 as Elijah (less. 115). . . walked, in an agony of anxiety and prayer. . . 
 36,37 Take. son. How great her wonder ! How willing to do this ! ..fell. 
 
 feet, in profound reverence and gratitude. . . took. son, clasping him to 
 that bosom on which a short time before he lay so cold. . . went out, of the 
 presence of Elisha, leaving him to thank God for the great power that 
 accompanied his effort. 
 
 X. D. B. I. iv. 307. S. J. C. ii. 326. Jamieson's East. Cust., Old Test., 323. 
 S. S. P. 336, 344. R. B. B. iii. 169. 
 
(Analysis.) the shunammite's son. Less. 123. 247 
 
 A Mother's Delight — Trial — Wife's Example — Mother's Eeward. 
 
 I. A PROUD MOTHER'S DELIGHT, (1.) Her soii. The pleasure she 
 took in watching his childhood, growth, &c. He was her treasure 
 (as Cain was Eve's ; see less. 4). (2.) He was her onlij son. This 
 would increase her anxiety, and also her delight in him (cojn. Jud. 
 xi. 34 ; Lu. ix. 38). (3.) The child of jyromise {vi\ 16, 17). He- 
 brew wives anxious to have children. Especially to have a son. 
 This desire natural, not confined to Hebrews. Her husband was 
 well off, and here was a son to inherit the father's property and 
 name. (4.) Harvest time. Her child sent out to play in the 
 harvest field. She watches him depart, and thinks of the happy day 
 he would have, and the meeting at night. 
 
 II. A TENDER MOTHER'S TRIAL. (1.) The child in the field. Youth- 
 ful sports. Playing at harvesting. The father's pleasure. The 
 sunstroke. My head ! my head ! The father's sorrow. " Carr}- 
 him to his mother." A mother the best nurse. (2.) She sees her 
 child returning. Not running by the father's side, but carried. 
 Her anxiety. Her fears. (3.) JWrscs her child. The time drags 
 on. The mother does not tire. The child dies. (4.) She has faith 
 left. Faith a good companion in trouble. This child of promise 
 could not be lost ! Should not be if she could help it. Carries the 
 child into the prophet's chamber. 
 
 III. A GOOD WIFE'S EXAMPLE. (1.) Considers not her own feelings 
 only, but her husband's also. Kow great his grief on his return, and 
 finding dePuh in his house. (2.) Eesclves on immediate action. 
 Will visit the man of God. Cannot do this without assistance. The 
 distance is very great. Calculates the time, can accomplish it be- 
 ' fore the day is over. (3.) Hastens to the field. Begs for one of the 
 young men, &c. Does not tell her husband. Would not grieve him. 
 A hint for those who unnecessarily burden other people with all 
 their troubles {ill. children who toi-ment their parents with the 
 minute rehearsal of all their little grievances). 
 
 IV. A HAPPY MOTHER'S REWARD. (1.) She returns with the prophet. 
 WTio would bring a doctor to a dead child ? Her faith. (2.) The 
 child's wonderful restoration to life. (3.) The first reward. Clasp- 
 ing the living child to her heart. (4.) Second reward. The father's 
 return and greeting. Pleased to find that his child is well. As- 
 tonishment at learning the histor}^ of the day. Men at their occu- 
 pations little think of the trials at home. Should commend their 
 dear ones to God. (5.) Her after rewards. The preservation and 
 growth of this child. 
 
 Learn — 
 I. Kepay a mother's love and anxious care. 
 
 II. Try to bear your trial nobly, without making other people bear it. 
 They have their own. 
 
 III. Jesus will raise all children up at the last day. What is the life he 
 will raise us to ? 
 
24:8 Less. 124. naaman the lepee. {Notes.) 
 
 B.C. 889. 2 Kings v. 1—14. 
 
 1 Naaman (= pleasantness), Lu. iv, 27. . . captain, commander-in-chief; a 
 post needing great physical endurance as well as courage, &c. . . host^ 
 army. . . king. Syria, Ben-hadad (less. 127), an idolater. . .great man, a 
 favourite. . . with, before, in the court of. . . deliverance, lit. victory. Per. 
 that referred to in 1 Ki. xxii., when Ahab came against Eamoth-gilead. . . 
 in valour, very courageous. . . but. Generally a but in the most prosperous 
 condition ; a " crook" in every " lot.". . had gone, during the former war 
 between Syria and Israel. . . companies, marauding parties. . . captive. 
 Peaceful citizens usually the greatest sufferers in political feuds. . . little 
 maid, not necessarily a little child {note, v. 33 ; less. 121), a young maid- 
 en. . . waited, Heb. = was before. . . Naaman' s wife, to whom, to please 
 their captain, they had presented her ; or Naaman had bought her, as a slave, 
 
 3 of them. . . said, mistress, who, perhaps, was kind to her ; and compas- 
 sionated her bondage. . . Would. God (Num. xi. 29 ; Ac. xxvi. 29 ; 1 Cor. 
 iv. 8) = Oh that God would will it. . . mij lord, Naaman. . . prophet, Elisha, 
 of whom she had often heard in her Hebrew home. . . in Samaria, in mt 
 Carmel. . . r^wver, Heb. = gather in. Call back his health. . . leprosy {see 
 
 4 anal.). . . one, of the attendants, or perhaps N.'s wife. . . the maid, who thus 
 
 5 returned good for evil. . . ten. silver = £3535 18s. 9^:?. . . pieces = } shekels. 
 6000 an immense sum. If shekel=£l 10«. 5d., this would--£10,925 + 
 £3535 18s. 9c?. = £14,460 18s. 9d. . . raiment, suitable for festive occasions. 
 The costliness of the present indicates the wealth of the king of Syria, and 
 
 6 his esteem for Naaman. .'. thou. recover, cause to be cured. A godless 
 man would suppose that even a Divine gift might be bought {com. Ac. viii. 
 18 ; C. D. N. T. 224) ; and a despotic king, that even a prophet of God 
 
 7 must obey a human command. . . rent . clothes, in consternation; not be- 
 cause he saw the blasphemy of this. . . seeketh . quarrel, the only thing 
 
 8 that concerned him. .. Elisha. heard. God permits Elisha to aid J eh oram 
 in his distress, probably that he may be induced to treat the servants of 
 God with more consideration. . . sent, king, who seems not to have thought 
 of Elisha. . . he . knotv, and Jehoram would know it also. . . prophet . Israel, 
 
 9 and nowhere else; and only one such prophet there. . . horses . chariot, in 
 great state. . . stood, door, in great pride. Did not go in. . . sent, to hum- 
 
 10 ble his pride. . . messenger, Gehazi. . . wash, bathe. . . seven, the Hebrew 
 
 11 sacred number (Lev. xiv. 7 ; Num. xix. 4, 19 ; Jos. vi. 4). . . / thought. 
 
 12 He would not only be cured, but in his own way. . . Abana, ^-c. See foot- 
 note. . . better, not for his purpose, as he might easily prove. Jordan was 
 only useful as the God of Israel willed it. . . rage, which, added to his 
 
 13 leprosy, made his case worse. . . servants, more discreet than mighty 
 Naaman. . . father, respectful salutation. . . great thing, which had better 
 
 14 suited his pride. . . much rather, because the method is so easy. . . Tlien, 
 overcome by their arguments. . . went down : the land falls toward the 
 Jordan. . . according : he is forced to do as he is bid. . . man . God, not ac- 
 cording to saying of his own pride. . . clean, greatly to his own surprise 
 and joy. 
 
 S. J. a ii. 325. K. B. B. I. iv. 315. S. S. P. 110, 409, note, 414 g. Por- 
 ter's " Five Years in Damascus," i. 27, 255, ff. T. L. B. 469, 652—654. 
 Jamicson's East. Man., Old. Test., 281. Dickenson' s Sacred Oracks, 127. 
 Giant Cities of Bashan, 338. Brook's Works, iv. 88 {Nichol). 
 
(Anahjsis.) NAAMAK the leper. Less. 124. 249 
 
 The Captive Maid — the Proud General — the Magnanimous Prophet. 
 
 I. The captive maid. A prisoner in a strange land. Torn from 
 home and friends. Cruelly treated. Carried with her both pity and 
 piety. Had compassionate regard for the master who detained her 
 in bondage, and a pious regard for the prophet of Israel. Did not 
 harbour feelings of revenge. 
 
 " The fairest action of our human life 
 
 Is sconiing to revenge an injui-y ; 
 
 For who forgives without a further strife. 
 
 His adversary's heart to him doth tie. 
 And 'tis a firmerconquest truly said, 
 To win the heart than overthrow the head."— {Lady E. Carew.) 
 
 II. The peoud general. A commander of armies, himself the slave 
 of a foul disease ; and worse still, of a proud heart. Must receive 
 instruction of a slave. His visit to Elisha. Letter of king of Syria. 
 The great present. Ostentatious arrival at Elisha's house. His ex- 
 pectation. Elisha will come out, &c. A comparison of Jordan and 
 king of Damascus. God's plans and human thoughts. 
 
 " Humble we must be, if to heaven we go ; 
 High is the roof there, but the gate is low : 
 Whene'er thou speak'st, look with a lowly eye — 
 Grace is increased by hamility."— {Robert Herrick.) 
 
 III. The magnanimous prophet. Willing to be the serv^ant of man, 
 E. is also a servant of God, can therefore serve men only in God's 
 way. Is willing to bless N., though an enemy of Israel. Though he 
 knows the restored health of N. may be employed against his coun- 
 trymen. Is willing also to aid the king of Israel, by acceding to 
 king of Syria's request. Cures N., but will receive nothing for the 
 cure. Might have exacted conditions (promises of peace, &c.). 
 The character and conduct of Elisha an illustration of the mercy 
 of God in a wicked age, and amongst rebels {com. less. 127). The 
 mercy so luminous in the New Test, shines in the Old also. One 
 God of the whole Bible. No change. The same now as then. 
 Woidd not have any, not even rebels, perish. 
 
 Learn — 
 
 I. To forgive injuries. 
 II. To pity the unfortunate, even if they are enemies. 
 
 III. To guard against pride, it may hinder us of salvation. Nearly pre- 
 vented N. from being cured. 
 
 IV. Our great cure is offered without money or price. There is a/owwf- 
 ain open. But only one. It is God's choice : let us not allow our 
 methods to compete with his. 
 
 Brooks's Works, iv. 88. {Nichol.) 
 U* 
 
250 Less. 125. the crafty servant. {Notes.) 
 
 B.C. 889. 2 Kings v. 15 — 27. 
 
 15 And he, Naaman (less. 124). . . man. God, Elislia. . . company, personal 
 attendants. . . and came (Lu. xvii. 15 — 18). This Naaraanhad some fine 
 elements of character. Consider the age in which he lived, and that he 
 was an idolater. Here was not simply gratitude, but great humility. A 
 Syrian, and one who had been very contemptuously treated, returning to 
 give thanks, &c. . . no God, no true and saving God (Jos. ii. 9 ; Isa. xliii. 
 10, 11 ; Rom. x. 10). . . blessing, a gift, as a blessing (Gen. xxiii. 11 ; 2 
 Cor. ix. 5). 
 
 16 I. none. The king had received a great gift (less. 124), but the prophet 
 would not have an ignorant heathen suppose that the gift of God was sold, 
 urged, not only after the formal manner of the East, but true gratitude. 
 
 17 two. burden, as much as two mules can carry. . . of earth ? Opens a curi- 
 ous question. A common idea of idolaters that the power of deities was 
 limited to the lands in which they worshipped. Naaman believed that 
 the God of I. was the greatest of all gods ; but still that his power was 
 limited to the soil of Israel. Washing in Jordan, an Israelitish river, might 
 strengthen this idea. . . but. Lord, and this he thought he could not do 
 except on the soil of Israel (Jo. iv. 20 — 24). 
 
 18 master, the king of Syria. . . Rimmon (=the exalted.^) the pomegranate, 
 the symbol of generative power, was sacred to this Syrian god. . . pardon. 
 It was his intention either to make an altar of the earth (Ex. xx. 24), or 
 to have a plot of Israelitish earth as a place for prayer. He seems to feel 
 that God may be displeased with his worship of Rimmon also. 
 
 19 Go. peace. Elisha does not say yea or nay ; simply gives Naaman a parting 
 benediction. . . little way. He had gone but a short distance when a new 
 incident occurs. 
 
 20 Gehazi, doubtless vexed that his master declined a gift ; saw no reason 
 why he might not receive one. . . this Syrian, a greater inducement to 
 him — he was a foreigner. 
 
 21 lighted doivn. Haughty Naaman was changed. He will now treat even 
 the servant with respect {com. vv. 9 — 11). 
 
 22 My master. The first lie necessitated others, to conceal the consequences of 
 this one. A common case. . . Behold, i^-c. A most elaborate falsehood. . . 
 give them. He does not see, or thinks that N. will not, that it would be 
 equally wrong for these, as for Elisha, to receive a gift. 
 
 23 Be content, thou shalt be satisfied. . . servants . bare. This must have 
 alarmed Gehazi lest Elisha should see them returning. 
 
 24 tower, or secret place. . . bestowed, stowed away, concealed. . . let. go, sent 
 them away. 
 
 25 stood before, as composed as possible, as if nothing had happened. . . JVJience, 
 ^•c. A searching question, that should have awakened sorrow and confession. 
 no whither, Heb. not hither and thither. He must continue to fabricate 
 falsehoods. 
 
 26 Went. heart, ^-c. Do you think I know not .'' . . oliveyards, ^-e. Elisha 
 not only knew what G. had received, but also what he intended to do with 
 the present. 
 
 27 leprosy .cleave, as a punishment. How little can wealth benefit if asso- 
 ciated with the leprosy of sin } 
 
 K. B. B. I. iv. 315. S. J. C. ii. 326. Dickenson's " Sacred Oracles'' 141. 
 
{Analysis.) the ceafty seevaxt Less. 125. 251 
 
 Gratitude — Grenerosity — Superstition — Craft. 
 
 I. Geatitude. Naaman. Mighty X., who had doubtless often hathed 
 without benefit in the waters of Damascus, tried the river Jordan, and 
 was immediately cleansed. He returns to E. to thank him. How 
 different now is N. III. the case of those who have been spiritually 
 cleansed. Old things passed away. He acknowledges the supreme 
 God as the only God. Does this publicly in the presence of all his 
 company. Would make an acknowledgment to Elisha, not as a re- 
 compense, but as a gift of gratitude. 
 
 II. Generosity. Elisha. By no means a man of great worldly wealth. 
 Dependent on the bounty of Providence. Followed no regular call- 
 ing. Lived in an age when the servants of God, as such, were ill 
 rewarded. Yet would not receive a gift at the hands of N. His 
 desire to lay N. and the king of Syria, his master, under an obliga- 
 tion to Israel. This to preserve peace. Especially he desired to 
 impress them A^ith the gi-eatness and goodness of God ; to remind them 
 of those higher blessings which God would freely give. Hence, for 
 the sake of God's honour and his country's welfare, he would take no 
 reward. 
 
 III. Superstition. Naaman. Although thus grateful, and making 
 his confession of the true God, he is not fully enlightened. Still re- 
 gards God as a local deity. The mightiest God in the world, but 
 limited to Israelitish soil. He would therefore like to carry back 
 with him some of that soil. He thought to worship in any spot on 
 that soil would secure the favour of God. Elisha makes no reply 
 to this request. Certainly cannot approve this course of N. Sends 
 him back with his blessing. N. felt that to worship Eimmon was 
 wrong, but hoped to be forgiven by him on whose consecrated soil 
 he stood. 
 
 V^. Craft. Gehazi. Astonishment with which this time-serving soul 
 must have witnessed the declining of a gift. Cannot penetrate the 
 motive, nor appreciate so lofty a principle of piety and generositj*. 
 Follows N., obtains a present ; returns, is questioned by E,, who 
 would have G. think of higher things. 
 
 " Is this a time to plant and build, 
 Add house to house, and field to field, 
 "When round our walls the battle lowers, 
 "When mines are hid beneath our towers. 
 And watchful foes are stealing round 
 To search and spoil the Holy ground."— (Z^eSZe.) 
 
 Eiisha's question, " Is this a time 1 " &c., shows that his generosity 
 was designed to improve the relation of the two countries. This 
 design had been nullified by G., and hence his leprosy. 
 Leaen — 
 I. To cultivate gratitude. 
 
 II. To do good without the hope of any return. 
 III. Guard against all forms of superstition. 
 
 rv. Guard against impious craft. Not to covet anything but the best 
 gifts (a D. N. T. 25, 159). 
 
252 Less. 120. the borrowed axe. {Notes.) 
 
 2 Kings vi. 1—7. 
 
 1 sons .prophets. Not sons in the natural sense, but men in training for the 
 prophet's, or preacher's, work. Thus in yet another sense Timothy was the 
 son of Paul (1 Tim. i. 2 ; 2 Tim. i. 2 ; com. 1 Cor. iv. 15 ; Tit. i. 4 ; 1 
 Tim. V. 1). . . place, either Beth-el or Jericho, probably the latter. . . 
 strait (Lat. strictus = e\ose drawn), narrow, confined, small. 
 
 2 Jordan^ in the valley of which river they would find trees suited for the 
 purpose. . . tahc thence., from trees that were common property. . . beam, 
 or tree. Very likely of palm trees, which were numerous there at that 
 time. . . a place., house, suited for the purpose of school of prophets. 
 "\A1iile the Holy Spirit gives the highest qualification (1 Cor. xii. 28 — 31 ; 
 Eph, iv. U, 12), human learning not to be despised. The apostles had 
 not only the direct inspiration of the Spirit, but also the instructions of 
 Jesus (see also Ac. xviii. 26). . . Go ye. The scheme had his approval. 
 
 3 Be content. Show thy approval. Be satisfied with our work. . . go, to 
 encourage and advise. . . servants^ who are willing to work under thy 
 directions. . . I. go. The head of this college entered heartily into this good 
 work, and the " sons " showed their devotion also by their labours. 
 
 4 went. them. The "principal " and the " students " set out together. Hint 
 of co-operation between teacher and scholars in good works. . . came. Jor- 
 dan, from Jericho, about 5 miles. . . cut. wood (Deut. xx. 19 ; Isa. x. 15 ; 
 Jer. X. 3 ; Matt. iii. 10 ; Ps. Ixxiv. 5). 
 
 5 ax head, Heb. =iron (Eccl. x. 10 ; Isa. x. 34). . .fell. It flew off the haft, or 
 handle. . . water, of the Jordan. . . cried, in consternation, thinking it 
 was irretrievably lost. . . borrowed, which, together with the fact that 
 these men were building their own house, is suggestive of their poverty. 
 Erecting their own college with borroived tools. 
 
 6 TFJiere. Elisha also concerned to recover it. More so than he probably 
 would have been had it been their own property. As he was anxious that 
 the widow should pay a just debt (less. 122), so he was careful of borrowed 
 property. (Hint to scholars on conscientious regard for property of others. 
 See Chambers' Moral Class Book, 104.) . . shev^ed. place, in raid-stream, 
 whence, if the water had not been deep, he could have recovered it without 
 aid. . . he. Elisha would rather work a miracle than lose this borroiccd axe. 
 Thus also he strengthened the respect of others for things borrowed. . . 
 stick. The same power that recovered the iron thus might have obtained 
 it without the use of such means. (Note that, unlike Elijah, Elisha, like the 
 Saviour in many cases, employs intermediate agencies, K. B. B. I. iv. 316.) 
 iron. swim: a real miracle, notwithstanding the stick, which was not in- 
 serted into the axe head, but thrown on the surface of water. 
 
 7 Take. up ; there it is, recover it. . . to thee, to be used as before in thy 
 work. . .put. hand. He would draw it to the shore probably with the 
 stick that was thrown into the water. The miracle consisted in causing 
 the iron, whose specific gravity is much greater than water, to swim ; and 
 the purpose of it was an honest wish to return what was borrowed, and 
 encourage conscientiousness in this respect. 
 
 8. J. a ii. 325. 
 
(Analysis.) the borrowed axe. Less. 126. 253 
 
 ITie Loan — the Loss — the Recovery. 
 
 I. The loan. An axe. (1.) Kindly lent to men in need, probably 
 with many promises on the one side and many injunctions on the 
 other. Not to be lost or injured. (2.) A very valuable loan at that 
 time. Manufacture of metals imperfectly understood then, as com- 
 pared with now. Manufactured articles were therefore more ex- 
 pensive, and more difficult to obtain. (3.) A willingness to lend 
 shows a kind heart. Sympathy with the object and purposes of the 
 borrower. Should therefore not be abused. A willingness to lend, 
 but never to borrow, which is the proud boast of some, is a pitiful 
 spirit. Sometimes to give one the opportunity of lending is to do 
 him good by exercising his benevolence and good-will. Lnagine a 
 friend who is always willing to lend to you, but never to borrow, 
 you would regard him as proud and independent ; and proper neigh- 
 bourly obligation would not be mutual. 
 
 IL The loss. (I.) Accidental. Not altogether void of thoughtless- 
 ness. Should have taken care that the head was more firmly united 
 to the haft, or that the blow was delivered in another direction. 
 (2.) Serious. Could not be easily replaced. Axe-heads scarce and 
 expensive, and the borrower poor. But the most serious part of the 
 loss was the moral effect of it. The non-return of loans makes 
 lenders chary of assisting those who need such help. If that axe 
 were not returned, the lender might not be willing to loan something 
 else to another neighbour in need, certainly could not lend that 
 article. People who are remiss in returning in due time, and un- 
 damaged, borrowed property, little think what injury they do to 
 benevolent and neighbourly feeling, or what damage they inflict 
 upon others (hint concerning borrowing books, &c., &c.). 
 
 III. The recovery. (1.) He who had lost it did not treat the matter 
 as of no importance. His concern a good sign. Would there were 
 more of it in the world. (2.) He noticed where it fell, looked 
 anxiously at the water. Prob. sounded it. Deep. Could not find 
 or recover it. (3.) Went in dismay to the prophet. (4.) Elisha 
 comprehended the situation at once. The axe must be recovered, 
 for monetary, and above all, moral reasons. He was not the man 
 to work miracles on every pretext. This was no slight matter. No 
 one should have reason to regret he had aided, even by a loan, in 
 the building of the prophets' college. Confidence in the prophets 
 should not be damaged by the loss of the axe. Safe return had 
 been promised, and returned safely it should be. 
 
 Learn — 
 
 I. To be conscientious in the matter of borrowing and lending. 
 
 II. To be more anxious concerning the safety of borrowed articles than 
 even of our own. 
 
254 Less. 127. THE blijSD host. (Mtes.) 
 
 2 Kings vi. 8—23. 
 
 8 Then, about this time. . . king. Syria, Ben-liadad { = son, or -worshipper, 
 of Hadad, probably the sun), son of Ben-hadad (1 Ki. xv. 18 — 20), son of 
 Tabrimon, son of Hezion. King of Damascus and smaller states around it. 
 warred . Israel. He was generally at "war with Israel, was once taken 
 prisoner (1 Ki. xx.). Three years after, Ahab was killed in a battle with 
 him (xxii. 1, 31 — 37). It was he that sent the letter about Naaman (2 
 Ki. V. 5 — 7; less. 124). Ultimately murdered by Hazael (less. 128). 
 [This B. was defeated in three battles by the Assyrian king, Silimarish or 
 Shalmanubar, whose victories are recorded on a black obelisk in the 
 British Museum.] . . counsel, held a council of war. . . servants, captains 
 in his army. . . such .place, some place mutually agreed upon, as best for 
 strategic purposes. Good for aggression, and covering line of retreat. 
 The name of the place not allowed to transpire. 
 
 9 man . God. Elisha lays the king of Israel — Jehorara — under further obli- 
 gations ; encouraged to do so probably because of the putting down of 
 Baal- worship. . . sent. He was as eyes to the king. . . such.place,dis- 
 closing Ben-hadad's secret. 
 
 10 sent.jolace, to see if it were so. The Vulgate reads, — " The king of Israel 
 sent to the place, and pre-occupied it." This is likely, though not expressed 
 in the Hebrew text. . . not once . tiuice, several times. The king of Syria 
 found the enemy on the camping-ground he had selected. 
 
 11 sore troubled, p.erplexed with suspicion of the fidelity of his servants. . . 
 which . us. He thought there was a traitor in his camp. Knew not the 
 truth of the matter. 
 
 12 one, having more confidence in the rest than the king, and a truer insight 
 into the case. This one may have been Naaman, who had good reason to 
 know Elisha. . . words . bedchamber. Even thy most private conversation 
 is not hidden from him. 
 
 13 fetch, either to kill him, or by bribes to make use of him. Though but 
 for Gehazi (less. 125) Naaman might have known that Elisha was not a 
 man to be bribed {ill. Balaam, less. 77)- . . Bothan (less. 33). 
 
 14 Therefore sent. Did he forget that Elisha would know this, as well as 
 his other plans ? 
 
 15 servant. Was this Gehazi again ? . ./07YA, to city walls ; or from the house, 
 and he heard of it from some in the city. 
 
 1 6 they. Who were they ? . . more, in number, power, resources. 
 
 17 prayed: power of prayer. . . open, eyes, especially eye of faith. . .full, 
 horses, ^-c. (Ps. xxxiv. 7 ; Ixviii. 17 ; Matt. xxvi. 53). 
 
 18 blindness : prayer could close as well as open eyes at Dothan. 
 
 19 briny .man, and show what manner of man he is. . . he led them. Wonder- 
 ful sight, this army struggling over 12 miles of rugged ground ! 
 
 20 Saynaria, surrounded by army of Israel. 
 
 21 smite them. A dastardly proposal, to slay prisoners of war. 
 
 22 set bread, water, return good for evil (Matt. v. 44 ; Lu. xxiii. 34 ; Ac. vii. 
 60 ; 1 Cor. iv. 12, 13 ; 1 Pet. ii. 23 ; iii. 9). Christ's law of mercy an- 
 ticipated by Elisha. 
 
 23 when. eaten. They expected to be slain. . . master, with a strange tale of 
 an enemy's generosity to tell. (How generously God treats blind rebels.) 
 no more, i. e. for a considerable time. The event of the next verse was a 
 year later. Even Ben-hadad's heart was touched for a time. 
 
 8. J. C. ii. 325. 
 
(Anahjsis.) the blind host. Less. 127. 255 
 
 Councils of Wickedness — Devices of Wisdom — Judgment of Mercy. 
 
 I. The councils op wickedness. Ben-hadad and liis captains. 
 [Satan and his peers {Milton, Par. Lost, bk. II). Deliberations of 
 persecutors (Ps. ii. 2). Infidel conclaves. Pharisees, &:c., against 
 Jesus (Matt. xii. 14 ; Mark iii. 6 ; Jo. xi. 53 ; Lu. xxiii. 51).] (1.) 
 Who were present. King and captains. Had a common object ; 
 thought they could trust to each other. (2.) Purpose of meeting: — 
 (a.) General, to levy war against Israel. (&.) Special, to fix on 
 the site of the camp. It must be good for attack, defence, or re- 
 treat. Suitable also for an ambuscade. (3.) The spirit of the 
 counsellors : — {a.) Warlike. (5.) Mendacious. Plunder, &c. {c.) 
 Secret. The place of camp not to be told. Com. with objects and 
 methods of evil counsellors. 
 
 II. Devices op wisdom. (1.) Wisdom of God (Ps. xxxiii. 10; Isa. 
 viii. 10 ; xix. 3 ; Jer. x. 7). (2.) Knows past, present, and future. 
 Understands thoughts, desires, purposes, &c. [JZZ. knew all Herod 
 purposed about the infant Saviour (Matt. ii. 1 — 12 ; C. D. N. T. 4), 
 &;c., &c.] Hence it is that so much evil has been avoided, and many 
 persecutions, &c., have been permitted to run their course, because 
 he knew the good that would come of them. (3.) He lodges this 
 wisdom sometimes in men (1 Ch. xii. 32 ; Esth. i. 13 ; Job xxiv. 1), 
 as prophets, &c. Seers. Especially Jesus, the " wisdom of God " 
 (1 Cor. i. 34 ; Col. ii. 2, 3). (4.) Sometimes in loolis. Especially 
 the Bible. Thoughts of God (Heb. iv. 12). Bible a discerner, re- 
 vealer, guide, &c., &:c. (5.) In this histoiy Elisha the depositary' of 
 Divine wisdom. Had insight into designs of Ben-hadad, and there- 
 fore frustrated them (Eccl. ix. 14 — 16). 
 
 III. Judgment op meecy. Syrian host stricken with blindness. If, 
 that the works of God might be manifest (Jo. ix. 3), one man was 
 blind, how much more do all these "manifest?" &:c. They are 
 led to Samaria. No escape. King of Israel's question (r. 21). 
 Elisha's reply it. 22). The opinion of king com. Avith that of Elisha. 
 If Jehoram had done as he said, the Syi'ians would have taken re- 
 venge, and God would have been dishonoured by his servant being 
 made an instrument of vengeance. As it was, end of war for a 
 season. III. we are all blind. Sin blinding in nature. Thus 
 blinded, Christ — the great Prophet — comes not to condemn, but 
 save. He leads us to the banquet-house. Sanctuary. Gospel feast. 
 Fat things, &c. How do we return this mercy ? He might destroy 
 us. " Spare him yet" is the judgment of mercy. *' Shall I smite ? " 
 says Justice. Do we become friends of Jesus ? Or only cease our 
 animosity for a season, to rebel more violently by and by. He leads 
 into chamber of affliction also. Does he smite ? Does he let disease 
 smite ? "VVTiat do we do on our recovery. "N^Tiat the world does to 
 its enemies, com. with what Christ does (Prov. xxv. 22 ; Eom. xii. 
 20). Eestored sight reveals two things — danger and mercy. 
 
 Learn — God spares the wicked, who are completely in his power. 
 
250 Less. 128. HAZAEL DISCOVERED. {Notes.) 
 
 2 Kiugs viii, 7 — 15. 
 
 7 Elisha, fearing less the anger of Ben-hadad than Elijali the wrath of Ahab 
 (less. 118). . . came, divinely directed. . . Damascus (less. 11, 13, 15). . . 
 Ben-hadad (less. 127). . . sick, very ill. . . told him. Very likely Naaraan 
 played an important part in some of these events. He knew Elisha. At 
 any rate there would be in Damascus some of the " company " {v. 15) of 
 Naaman. 
 
 8 Eazael (I Ki. xix. 15 ; less. 118). It does not appear that Hazael was 
 literally anointed, the designation of him seems all that was intended. 
 He was evidently at this time high in favour with the king. . . present. 
 Then, as now, the idea that money was all powerful to purchase anything 
 seems to have been common. (The best things cannot be purchased. III. 
 peace, pardon, heaven, C. D. N. T. 217.) . . recover. Why so anxious to 
 know ? would he prepare only if death were near (this the ill-manner 
 of many), or plan wickedness if it seemed distant ? 
 
 9 So Hazael, who perhaps also desired to know. . . every .thing : a rich pre- 
 sent, for the best of all good was there. . .fcrty camels (less. 21). Since an 
 ordinary camel load=1000 lbs, this must have been a princely offering. 
 thy son : a respectful salutation, recognition of the prophet's office. 
 
 10 mayest. Nothing in thy disease naturally to prevent this. . . howbeit, not- 
 withstanding thou mightest recover. . . surely die : thus Ben-hadad was to 
 be warned. . . he, Elisha. 
 
 11 settled, stedfastly, fixed a penetrating glance upon. The gaze of o, seer, 
 until he, i. e. Hazael. . . ashamed, abashed, confounded, conscious that his 
 thought and wish were known. Happy for us and for others that we 
 cannot read the history and character of men in their faces. What sad 
 revelations would there be ! How much distrust ! . . wept, at the vision 
 that face disclosed. 
 
 12 Why weepeth ? Hazael knew only a part: — his ■w'ish, but not his future 
 life. . . answered, predicting by supernatural teaching the future of this 
 wicked man. 
 
 13 Hazael said, astounded by what he heard. The ungodly are unwilling to 
 believe they are capable of great wickedness (Jer. xvii. 9; 1 Jo. iii. 20). 
 dog. thing. Nothing but a despicable creature would be guilty of such 
 wickedness. Yet, as one quaintly says, " the dog did it." Before wick- 
 edness is done, many a sinner imagines that only a dog could do it, yet 
 does not afterwards repent. . . thou . king, the very thing that Hazael de- 
 sired, and to procure which now proceeds along the steps of his wicked life. 
 
 14 What said ? poor anxious man. . . answered, and told a direct falsehood. 
 
 15 he, Hazael. . . thick cloth, the better suited for his fell design. . . dipped, 
 water, to make it air-proof. . . spread.face. Some imagine that this was 
 simply to cool the head of the fevered king, and that by checking perspir- 
 ation suddenly, it undesignedly occasioned death. But doubtless his 
 intention was so to kill the king as to leave no mark of violence on his 
 person. Still there is a little ambiguity here. Dr Geddes thinks the 
 pronoun he refers not to Hazael, but to Ben-hadad, who, encouraged by 
 the assurance of Elisha, adopted this means for his own comfort, and acci- 
 dentally killed himself. 
 
 K. T). B. I. iv. 326. C. D. N. T. 142. 
 
(Analysis.) 
 
 HAZAEL DISCOVEEED. 
 
 Less. 128. 
 
 257 
 
 Unconscious Wickedness — Anxious Inquirj^ — Prediction Accomplished. 
 
 I. Unconscious wickedness. Hazael. " Is thy servant," &;c. Had 
 a heart that was capable of planning and executing great wicked- 
 ness, yet knew it not. Would not believe it when told. If we 
 could have the wickedness of our hearts disclosed to us, how ap- 
 palled we should be. We judge ourself by the past. That is bad 
 enough. But we think we shall, and can, do nothing worse than 
 that. We forget that the things of the past furnish only a hint of 
 the direction of the future, and may be excelled in the future. 
 More evil in each of us, even the best, than we suppose. We should 
 fear ourselves, distrust ourselves, and only trust God. Seek clean 
 hearts and right spirits. What might we do under severe temptation. 
 No safeguard against sin but in the help of God. 
 
 II. Anxious inquiry. Ben-hadad. A -odcked and idolatrous king. Very 
 ill. Full of anxious concern. Has no one to inquire of but the 
 prophet Elisha, whose God he denied. In life many deride those 
 ministers of religion whom they send for in sickness ; and disobey 
 that God whose pardon they need in sickness as the only source of 
 comfort. If we love and serve God, we shall not be anxious to know 
 whether we shall live or die. Shall be able to commit our souls to 
 God. 
 
 • Lord, it belotiss not to my care 
 
 Whether I die or live ; 
 To love and serve thee is my share, 
 
 And this thy grace must give. 
 
 If life be long I will be glad 
 
 That I may long obey : 
 If short— yet why should I be sad 
 
 To soar to endless day ?"— (^. Baxter.) 
 
 III. The prediction accomplished. Of Elisha. He looked in 
 Hazael' s face, and read his character and history there. Wept at 
 that sad sight. How many parents would weep if they could see 
 their children's histories and characters thus perfectly in their faces? 
 Hazael was quite indignant when the prophet told him. Yet he 
 did the crime predicted of him. Had he thoroughly believed it to 
 be possible, and been right-hearted, how he would have prayed. Let 
 us believe the possibility of future sin, and pray earnestly for de- 
 livering grace. If we stand, let us take heed lest we fall. Many 
 strong men have fallen, let us not be too self-reliant. Better trust 
 God than lean on that broken reed — self. Hazael might recall the 
 prophet's words when too late. So may we. Let us seek Divine 
 grace betimes. 
 
 Leaen — 
 
 I. To trust in the Lord at all times. 
 
 II. To put no confidence in the flesh. 
 
 III. Not to judge of the future by our present feelings. 
 
 rV. Seek Divine forgiveness of the past, and Divine guidance for the 
 future. 
 
258 Less. 12&. death of elisha. {Notes.') 
 
 B.C. 839. 2 Kings xiii. 14—20. 
 
 14 Elisha. " Our fathers ! where arethev ? and the prophets, do they live for 
 ever ? " . . fallen side (xx. 1 ; Gen. xlviii. 1 ; .Jo. xi. 3 ; Phil. ii. 26). . . he 
 died, i. e. his last sickness (Ps. xii. 1 ; Isa. Ivii. 1 ; Zech. i. 5). . . Joash 
 ( = whom Jehovah bestowed), contracted form of Jehoash, son of Jehoahaz, 
 grandson of Jehu. Eeigned 16 years, 840 — 825 B.C. . . came doivn. The 
 king treated the prophet with great respect. . . ^vept .face. This king 
 permitted calf- worship at Beth-el and Dan ; and yet, with these idolatrous 
 tendencies, could value such a man as Elisha. Goodness and truth re- 
 spected by the world. . . " my father," S^c, expression first heard from 
 lips of Elisha at translation of Elijah. There was no flaming chariot in 
 this case, hence it must have by this time become proverbial that a good 
 man — a prophet especially— -was equivalent to horses and chariots as a 
 national defence. 
 
 15 Elisha said. Here again note that, in teaching as in wonder-working, 
 Elisha uses intermediate agencies ; visible means of emphasizing and illus- 
 trating thought (less. 126 and ref.). He might have told the king v^hat 
 he intended to reveal without the shooting and the smiting ; as he might 
 have made the iron swim without casting in the wood. His peculiar 
 method, as distinguished from Elijah. . . ^o?y . arrows, weapons of war with 
 which the king was probably provided. . . he took : the king obeys the pro- 
 phet. 
 
 16 Put. hand, Heb. "make thine hand to ride," ox = {ill. commanding and 
 guiding a horse). . .put. hand, as communicating a blessing. 
 
 17 eastward, toward Syria (v. 10—14 ; Jo. ii. 5—8). . . Shoot. War was 
 proclaimed by sending an arrow, or shooting it into the enemy's country. 
 Many ancient peoples, as American Indians at this day, declared war in 
 this fashion. The ceremony of casting a javelin, as declaration of war 
 against remote enemy to whom one could not be sent, was performed by the 
 Romans in an open field, and called ager hostilis {K. P. B. in loc). . . Aphek, 
 city in plain country of Syria, on way to Damascus, now a village called 
 Fik, about 6 miles E. of S. of Galilee. 
 
 18 Take. arrows, laying the bow aside. . . <oo^-, obejdng still, and wondering. 
 Smite, showing symbolically that the land of Syria should be smitten. . . 
 thrice. stayed, received no command to stop (iv. 6; Ex. xvii. 11). 
 
 19 wroth, as the king, having shot the arrow, and perceived Elisha' s meaning, 
 did not seem to enter heartily into the question of war. . . thrice, three 
 defeats {v. 25) not suflicient to utterly destroy the strength of Syria. 
 
 20 buried, as the manner was, in a cave, and without acoflSn (Jo. ix. 38 — 44). 
 ^flwf/s, marauding parties, armies. . . Moabites (less. 80). . . coming in, the 
 commencement. 
 
 21 they, certain Israelites, who had probably neglected the prophet while he 
 was living. . . a man, of their friends. . . band, of Moabites. . . cast, hur- 
 ried the burial over, casting the corpse into the place nearest at hand. . . 
 sepulchre, probably a cave. They would have only to remove the stone 
 at the mouth. . . revived (Heb. xi. 4). A hint that men should take heed 
 to the quickening words of the living prophets of God. By this miracle 
 the faith of king and people in Elisha' s predictions would be stimulated. 
 
 Sunsets on the Hebrew Mountains {Macduff), 163. 
 
(Analysis.) death of elisha. Less. 129. 259 
 
 Elisha's Last Sickness — Prophecy — Miracle. 
 
 I. The last sickness. Sickness unto death. Such sickness before 
 us all. Other sicknesses premonitions of this. Better a lingering 
 illness than a sudden death to the unprepared. To the prepared it 
 matters little. Sudden death, sudden glorj^ Illness of the holy 
 instructive. Their example never more precious. Sickness a sad 
 time in which to prepare for death. Weakness of body, and worldly 
 cares, and mental doubts often disturb the unprepared. Well and 
 right to be ready before. Elisha receives a visit from a king, and 
 an acknowledgment of his true relation to the countn% as the source 
 of its real strength. The Christian in his death is visited by a better 
 King ; and if he feels his own weakness, he is reminded of his 
 strength and his Redeemer. *' Precious in the sight of the Lord is 
 the death of his saints," 
 II. The last prophecy. A prediction of war and of success for 
 Israel. About to depart to a land of peace, where the wicked cease 
 from troubling. With his heaven-illumined eye he sees the wars that 
 are coming, and would prepare the king for them. The imperfec- 
 tion of earth enters his chamber, in the person of a half-hearted 
 king. This brings a cloud over the otherwise bright vision of the 
 future. The solemn grandeur of the scene. Solemn sjonbolical 
 teaching. He would so teach that his last words might not be for- 
 gotten. The king would never forget that death-chamber scene. Some 
 such scenes that n-e can never forget, Happy deaths of the holy 
 prophetic to us of their future, suggestive of what ours, through 
 Divine grace, may be. The dying Addison said, " Come, and see 
 with what calmness a Christian can die." 
 III. The last mieacle. Living, he had been the instrument, in God's 
 hands, of working many. Without gainsaying, this power was of 
 God. Being dead he yet spoke. It was opportune. The king had 
 suggested that E. was the defence of the country. Now he is dead. 
 This miracle proved that the true defence was yet in being, and 
 operative. He who had worked by means of the living prophet, 
 could v.ork without human aid. Our fathers ! where are they ? and 
 the prophets, do they live for ever ? No. But their Master does. 
 This God is our God for ever and ever, &c. By this miracle the 
 king would be reminded of the chamber-scene, and the prophet's 
 word. He would be stimulated in danger, and reminded of his duty. 
 
 Learn — 
 
 I. Our last sickness will soon be here. Let us while in health prepare 
 for it. Then, while the outer man decays, the inner man will be 
 daily renewed. 
 
 II. May our happy death be a cheerful prediction to survivors of our 
 coming glory, and an indication of their duty. 
 
 Ill, May we so live that, being dead, we may yet speak to those who re- 
 main. 
 
260 Less. 130. jonah and the whale. {Notes.) 
 
 B.C. 862. Jonah i. 1 — 16. 
 
 1 Jonah ( = dove), 820—784 B.C. Little known of personal history. The 
 Jews have a tradition which, like many others, is baseless, that he was the 
 widow's son whom Elijah restored (1 Ki. xvii. 17 — 24; less. 116). . . 
 Amittai ( = true, vei'acious), 2 Ki. xiv. 25. 
 
 2 Nineveh, city of Ninus, or per. of Nin, the Assyrian god. Said to have been 
 built by Nimrod (Gen. x. 11), on river Tigris. Now scene of utter deso- 
 lation [Newton on Prophecies, ix. Keith, Evidences of Frophecy, x. See also 
 the works of Layard and Botta on Nineveh). . . great city, 56 miles round, 
 walls 100 feet high, and so broad that 3 chariots could drive abreast on 
 them. They had 15,000 towers, each 200 feet high. Great wickedness, 
 also, and great power. . . cry, prophesy, denounce. 
 
 3 to flee, afraid to face the dangers of such a mission. . . Tarshish (=hard, 
 rocky ground). Although there is difficulty in deciding site, there is little 
 doubt but Tartessus, in south of Spain = T. [Kalisch, Keil, &c.). . .pre- 
 sence (Ps. cxxxix. 7) . Did he suppose that p. was limited to Israel ? . . 
 Joppa ( = beautv), (Jos. xix. 46 ; 2 Ch. ii. 16 ; Ezra iii. 7 ; Ac. ix. 36 — 
 43; X., xi.). (See T. L. B. 515—519). ..paid.fare. " The best-con- 
 certed schemes," &c. 
 
 4 wind (Ps. cxlviii. 8). . , tempest (Ps. cvii. 25 — 30). 
 
 5 mariners, men of the sea, sailors. . . his god : of different nations, and dif- 
 ferent gods. . . asleep, worn out by fatigue and anxiety. 
 
 6 shipmaster, the captain. . . thy God. Little did the captain think that Jonah's 
 God was the only one who could calm the raging of the sea. He thought 
 if each called upon a different god, perchance some Deity would hear. 
 
 7 let. lots. They were superstitious. .. fell. Jonah (Pro. xyL 33). He must 
 
 8 have seen the hand of God in this. . . Then said. Before they proceeded to 
 extremes they would know his history. These rude men had a conscience. 
 
 9 Hebrew, which would excite their surprise. Hebrews not much given to 
 
 10 travel in those days. . .fear, fear without trust. . . afraid. These idola- 
 
 11 ters had heard of the God of Israel. . . What do ? they would leave it to 
 him, lest, taking the matter into their hands, it became worse for them. . . 
 wrought, Heb. went and was tempestuous. Boiling, surging. 
 
 12 cast. sea : self-sacrifice. . . calm. you :a. good feature ; would not have others 
 suffer through him. . . know : dearly bought knowledge. 
 
 13 Nevertheless. By their desire to save him J. could see how God could touch 
 the natural consciences of men. . . rowed. Ancient ships were propelled 
 with oars as well as sails ; but " rowed " here = digged, i. e. manoeuvred. 
 
 1 4 they . lord. They had at last discovered the true God. . . innocent blood (Ps. 
 xciv. 21 ; Pro. vi. 17 ; Isa. lix. 7 ; Matt, xxvii. 4). 
 
 15 took. Jonah, when they had just sought mercy and direction. . . cast. sea, 
 the way of escape, as Jonah tliought. 
 
 16 offered . sacrifice, there, on shipboard. . . vowed, vow, to be fulfilled when 
 
 17 they got safe to land (Ps. Ixvi. 13, 14). . . great flsh, not necessarily a 
 whale, which, though popularly regarded as a fish, is not really so, but be- 
 longs to class mammalia, order cetacea. The reply to the geographical and 
 physiological difficulty is, " The Lord had prepared." (See Matt. xix. 26 ; 
 com. Matt. xii. 39—41 ; xvi. 4 ; Lu. xi. 29, 30.) 
 
 Layard' s Nineveh, 313—315. D. B. N. S. i. 73 ; ii. 145, 476. X. P. B. in 
 he. Br Raleigh, " The story of Jonah,'" especially 14:5 — 168. Martin on 
 " The Prophet Jonah," 221—240. Bp. King, Zee. on Jonah (1594), (new 
 ed. 1864), p. 139. 
 
(Analysis.) jonah a^d the whale. Less. 130. 
 
 261 
 
 Jonah Running Away — Overtaken — Brought Back. 
 
 The Prophets, in supposed order of time. 
 
 
 Period Illustrated by their Prophecies. 
 
 
 B.C. 
 
 Kings of Judah. 
 
 Kings of Israel. 
 
 1. Jonah. 
 
 840—784 
 
 
 Joash, Jeroboam II, 
 
 2. Joel. 
 
 810—795 
 
 Uzziah. 
 
 
 3. Amos. 
 
 810—785 
 
 Uzziah. 
 
 Jeroboam II. 
 
 4. Hosea. 
 
 800—725 
 
 Uzziah, Jotham, Ahaz. 
 
 Jeroboam II,, Hoshea. 
 
 5. Isaiah. 
 
 765—698 
 
 Uzziah, Jotham, Ahaz, 
 Hezekiah, and probably 
 Manasseh. 
 
 
 6. Micah. 
 
 758-699 
 
 Jotham, Ahaz, Hezekiah. 
 
 Pekah, Hoshea. 
 
 7. Nahum. 
 
 720—698 
 
 Probably towards the close 
 
 
 
 
 of Hezekiah's reign. 
 
 *^*The four major pro- 
 
 8. Zephaniah. 
 
 640—609 
 
 Josiah. 
 
 phets were Isaiah, 
 
 9. Jeremiah. 
 
 62S— 585 
 
 Josiah— the Captivity. 
 
 Jeremiah, Ezekiel, 
 
 10. Habakkuk. 
 
 612—598 
 
 Probably in the reigns of 
 
 and Daniel. 
 
 
 
 Jehoahaz and Jehoiakim. 
 
 The twelve lesser 
 
 11. Daniel. 
 
 606-534 
 
 During all the Captivity, 
 
 ■were Hosea, Joel, 
 
 12. Ezekiel. 
 
 595—574 
 
 Zedekiah, Captivity. 
 
 Amos, Obadiah, 
 
 13. Obadiah. 
 
 588—583 
 
 To conquest of Edom. 
 
 Jonah, Micah, Na- 
 
 14. Haggai. 
 
 520—518 
 
 After the return from 
 
 hum, Habakkuk, 
 
 
 
 Babylon. 
 
 Zephaniah, Hag- 
 
 15. Zechariah. 
 
 520-510 
 
 . 
 
 gai, Zechariah, and 
 
 16. Malachi. 
 
 420—397 
 
 • 
 
 Malachi. 
 
 I. Jonah running away. (1.) From diiiy. Looked too much at 
 the work, and too little at the command, and who gave it. Thought 
 too much of Nineveh, and too little of God. A good man Avith 
 great defect of character. Too much self-consciousness. (2.) From 
 God. The extreme folly of this. This folly often repeated. Men 
 may not try to put a physical distance between themselves and God, 
 who yet place mental and moral distances in the way. Infidel argu- 
 ments, — running from God. 
 II. Jonah overtaken. (1.) At an unexpected time. Jonah asleep. 
 Thought himself safe. Carnal security. Men sleeping in their 
 vain opinions, &c. They cannot put God away. He is in their life, 
 about their path, though not in all their thoughts, (2.) In a strange 
 way. The wind, a more obedient messenger than Jonah, Went out 
 over the sea, and raised a storm round the vessel, and a storm of 
 fear inside the vessel. Lots cast and Jonah thrown into the sea. 
 III. Jonah brought back. He dreaded death if he went to Nineveh, 
 and death is now before him. God more merciful than his fears. 
 He who could bring the whale could save Jonah in Nineveh. Men 
 could not raise such a storm at Nineveh as God raised on the sea. 
 So if men flee from religious duties through fear of difficulties, let 
 them remember that God can make the world, the society, the 
 dogmas, they flee to, very insecure refuges, Jonah brought back 
 by the whale, and other men by other instruments. 
 
262 Less. 131. jonah in nineveh. {Notes.) 
 
 Jonah iii. 1 — 10. 
 
 1 second time. Great condescension to persist in employing one who had so 
 shown his unwillingness and fear (Mat. xx. 6; CD. j>f. T. 150). 
 
 2 go, ^-c. This work must be done, and Jonah must do it. . . preach (Jar. i. 
 17; Eze. ii. 7; iii. 17; Mat. iii. 8). . . / bid. Not your own words, but 
 mine, however unpleasant to speak or to hear (1 Cor. ii. 4; i. 17, 18). 
 
 3 went (Ac. xxvi. 19). . . thi^ee days' journey., in circuit. A day's journey = 
 20 m. 
 
 4 a dai/s journey. The city was a rectangular parallelogram; 20 m. long 
 by 10 broad. Hence Jonah walked through the whole length of the city 
 crying, &c. . . overthrown. The preservation of the city, ou condition of 
 repentance, he was not permitted to declare. This, to try both the preacher 
 and his hearers. 
 
 5 believed God. Idolaters. At the first Divine summons. How often have 
 we heard without believing (Is. liii. 1). . .fast, public humiliation. . . 
 sackcloth^ token of abject sorrow for sin. .. greatest .least. AU classes 
 were included in the proclamation. 
 
 6 For., hence the royal command. . . word. Icing, of Jonah's preaching and 
 prediction. . . arose, throne. Abdicated in favour of the King of kings, 
 whose power and right he now acknowledges. . . his robe, his state dress, 
 as king. . . sackcloth . ashes, admitting that morally he was on a level with 
 the meanest of his subjects ; and designed to set them an example. 
 
 7 he caused, by means of proper officials. . , it, i. e. the ordained fast. . . decree, 
 which was irrevocable till the date had expired. . . nobles, his great men. 
 There seems to have been a solemn council called at which this was enacted. 
 man, who has sinned. . . beast, that has ministered to the service of sin. . . 
 taste. feed. drink. This fast was not after the fashion of so-called modern 
 fasts ; which being merely a change from one kind of food to another — 
 and that as a change, both wholesome and often agreeable — but a total 
 
 8 abjuring of all food. 
 
 man . beast . sackcloth. Man went into, and put his property into mourning. 
 turn, evil away. This the true fast, to cease from sin ; without which all 
 other fasting is but a hollow sham, and an insult to the holiness of God 
 (Is. Iviii. 3—7 ; Mat. iii. 8). 
 
 9 Who. tell. Whatever the reasoning about God altering his purpose, it is 
 plain that, putting sophistical thoughts on one side, the idea of his doing 
 so is not contrary to the natural view of the fitness of things. . . repent. 
 Human emotions often in the Bible transferred to God. Speaking after the 
 manner of men, God is said to repent (though, strictly speaking, he is 
 incapable of repenting), because to human vision he appears to change his 
 course of conduct, 
 
 10 repented, and who shall say that he changed his mind. He had said what 
 he would do to them as rebels ; he had not said what he would in the case 
 of their repentance. It is for the glory of God to conceal. Now, the glory 
 of his concealed purpose of mercy shines forth. They had repented 
 unconditionally, thus showing that they felt repentance to be right, apart 
 from results. 
 
 Martin, " The Prophet Jonah,'' 290—354. Br Raleigh, " The Story of 
 Jonah,'' 216, 241. Bishop King, On Jonah, 199 flf. 
 
JONAH IN NINEVEH. LeSS. 131. 263 
 
 The Intrepid Preacher — the Penitent City — the Merciful Deity. 
 
 Note. According to the Bible Chronology, Jonah went to Nineveh 
 about 862 B.C. ; some authorities give 808, others 780, and Eawlinson 
 760 — 750. Excepting chap. ii. the Book of Jonah is a simple narrative. 
 We learn from it that the prophet, being commissioned to foretell the de- 
 struction of Nineveh, attempted to flee to Tarshish, and being overtaken 
 by a storm, he was cast into the sea and swallowed by a great fish. Earn- 
 estly praying to God (chap, ii.), he was delivered from his miraculous 
 prison, and he went to Nineveh, and announced its destruction. The 
 Ninevites fasted and repented, and the threatening was repealed. Jonah, 
 fearing to be regarded as a false prophet, repined at God's mercy, 
 and wished for death. Leaving the city, he was sheltered by a goiird, 
 which suddenly vvithered ; and Jonah, manifesting anger and impatience, 
 was shown, by Ills concern about the gourd, that God did well to spare 
 repentant Nineveh. 
 
 I. The intrepid preacher. Bold at last. Proceeds to Nineveh. 
 The arms that encompassed him amid the storms of ocean, can 
 surround him amid the storm of human passion in this great, proud, 
 voluptuous city. Begins to preach. Journeys on through the great 
 streets, squares, bazaars, markets, &c., &c., and cries, &c. Fashion- 
 able loungers, merchants, pleasure-seekers, rich, poor, &c., listen and 
 wonder. Wlio can this strange preacher be ? His words go home to 
 their consciences. They do not tear him to pieces ! Still he marches 
 and cries. Gives no explanation. Simply a Divine echo in Nineveh. 
 II. The penitent city. The proud, sensual heart of the city, moved. 
 People begin to tremble, and expect their doom. A panic seizes 
 them. It circulates and extends from the lowliest hut to the 
 lordly palace. A council is called. The general conscience feels 
 that the doom is deserved and possible. A royal decree proclaims 
 a fast. The city in mourning, wonderful sight ! Imagine all the 
 people in London one day to appear in deep mourning. All busi- 
 ness suspended, &c. The noise of traffic silenced, and the voice of 
 lamentation and prayer. If right for all, then right for each. 
 III. The merciful Deity. God sees their sorrow, as he had seen 
 their sin. It moves his pit)^, as his anger had been moved before. 
 This apparent change in God, a Divine consistency. Men who are 
 obstinate in an evil course for the sake, as they say, of consistency, 
 forget that persistence in wrong-doing is inconsistent with their 
 sense of justice and right. This change in God more apparent than 
 real. The city had changed, not God. His justice and mercy ever 
 the same. The city was overturned in the best sense. It became 
 another Nineveh. Humble, penitent, believing. When it presently 
 relapsed again, the Divine decree took effect. 
 Learn — 
 I. Mercy for the vilest. Even the most wicked not cut off without a 
 
 warning. 
 II. God " delighteth in mercy. " Would rather men should repent and 
 live, than sin on and be lost for ever. 
 
264 Less. 132. captivity of Israel. (^Notes.) 
 
 2 Kings xviii. 1 — 16. 
 
 1 tliird year, of the reign. . . Eoshea ( = salvation), who conspired against 
 Pekah, k. of Israel (2 Ki. xv. 30 ; xvii. 1), slew, succeeded him, and 
 reigned 9 yrs (729 — 721). Not godly, but less wicked than his predeces- 
 sors. . . Elah ( = terebinth). . . Hezekiah ( = Jehovah strengthens). If 
 text be correct, H. was born in his father's 11th yr. Instances of paternity 
 at that early age have been produced (see Keil), but some suppose an error 
 of 5 yrs. Ancient versions give some countenance to this supposition. . . 
 Ahflz ( = possessor), son of Jotham (2 Ki. xvi. 2). Reigned 16 yrs (741— 
 725). 
 
 2 Tiventy mid five. old, or 20. . . mother's name. The presence of mother's 
 name in several cases may be a hint of maternal influence for good or evil. 
 
 3 rt'ffht. sight, in the estimation or opinion of. .. David. father, ancestor. 
 
 4 high places. Idolatrous altars and temples. Customary from earliest 
 times to erect altars on hills (Gen. viii. 20; xii. 8, &c.). At length any 
 place of worship was called a high place {K. P. B. on 2 Ch. xxviii. 25). 
 images, statues of gods, works of imagin2it\on. . . groves (less. 117). . . 
 brasen serjoent, which, preserved as an interesting memento of the past, had 
 become an object of superstitious veneration. . . called it, contemptuously. 
 Nehushtan, merely " a piece of brass." 
 
 5 none like-, for godly zeal. 
 
 6 clave, perseveringly adhered to. . . commandments, ceremonial and moral. 
 
 7 rebelled (xvi. 7), refused any longer to pay tribute. 
 
 8 Gaza ( = the strong), (Gen. x. 19 ; Josh. x. 41 ; xi. 22 ; xiii. 3 ; xv. 47 ; 
 Jud. i. 18 ; vi. 4 ; xvi. 1—3, 21—30 ; 1 Sam. vi. 17, &c.), now Ghuz- 
 zeh, a large town of ab. 18,000 pop. {T. L. B. 549). . . borders, surround- 
 ing district. . . tower, placed on the confines of the included territory. . . 
 fenced, walled (xvii. 9 ; 2 Ch. xxvi. 10 ; Is. v. 2). 
 
 9 Shalmaneser ( = worshipper of fire ?). . . Samaria, cap. of Israel. 
 
 10 end. three years, a long time at that time for a seige (xvii. 3 — 5). 
 
 11 Israel. Prob. while employed at this siege his troops ravaged the country, 
 and sent many people away into captivity. . . Ealah, prob. Chalcitis of 
 Ptolemy, and ? mod. Gla, in the upper Khabour, above its union with 
 the Jerujer. . . Eabor (=joining together), now the r. Z^^pi^owr. . . Gozan 
 (= quarry ?), prob. Gauzanitis of profane hist. . . 3fedes, inhab. of Media. 
 A distance between Persia, Armenia, and Assyria, 550 m. by about 300. 
 
 12 Because . obeyed not, national judgments and national sins. 
 
 13 Sennacherib. His design prob. to attack Egypt, of which Judah was the 
 key. . . all. fenced cities (v. 17 ; xix. 8), but some held out. 
 
 14 Lachish (less. 83). On the way to Egypt S.W. of Jerusalem. . . silver, 
 gold, ab. £351,000. 
 
 15 gave. He had much difficulty in raising the required amount. . . silver . 
 house . Lord. Funds of temple treasury accumulated for temple repairs and 
 service of the sanctuary. . . king's house, personal property. Royal 
 revenues. 
 
 16 gold, doors. So great the dif. in raising so large a sum in a short time. 
 All this tribute obtained only a temporary respite, and but excited the 
 cupidity of the invader. This payment of money a sign of weakness, sure 
 to be followed by further exactions. 
 
 S. J. a ii. 468. 
 
(Analysis.') captivity of Israel. Less. 132. 265 
 
 Hezekiah's Zeal — Israel's Captivity — Judah's Eeprieve. 
 
 Historical note. Thus ended for ever the independent monarchy 
 of Israel. The kings of Israel may be divided into nine dynasties : — 
 (1.) Jeroboam and Nadab. (2.) Baasha and Elah. (3.) Zimri. (4.) 
 Ahab, Ahaziah, and Joram. (5.) Jehu, Jehoahaz, Jehoash, Jeroboam 
 II., and Zachariah. (6.) Shallum. (7,) Menahem and Pekahiah. (8.) 
 Pekah. (9.) Hoshea. 
 
 I. Hezekiah's ZEAL. (1.) Tonth inheriting great honour. He was 
 twenty-five when he began to reign. At that time, when the passions 
 are warmest and least under control, great temptations were cast in 
 his way. (2.) Youth consecrating its energies to God. What more 
 beautiful or instructive spectacle ? The time of life at which most 
 can be done. More boldness, energy, &c., then. The greatest of 
 human deeds were nearly all of them done by young men. (Many 
 examples. Wellington only 45 when his last battle, Waterloo, was 
 fought.) (3.) Youth helping forward the progress of a people. By 
 destroying idolatry. Nehushtan. By reforming religion, and observ- 
 ing the commandments of God. 
 XL Israel's captivity. (1.) By mhom procured. King of Assyria. 
 Wherefore ? see history in notes. The great march of the Assyrian 
 host across the desert proves the resolution of the invader. " The 
 wicked are my sword." (2.) With what results. The ten tribes 
 taken, scattered, and heard of no more. They were distributed in 
 the cities of the East. Became servants to the conqueror. (3.) 
 Wlieref ore permitted (see v. 12). Punishment the inevitable fruit 
 of sin. God left them alone. One man was once sufficient to de- 
 liver them (less. 127), now no helper was found. To be let alone, 
 the prey of our own hearts, and of surrounding enemies, a most 
 terrible fate. 
 III. Judah's reprieve. Ten years after, another Assyrian king came 
 across the great desert against the fenced cities of Judah. Doubt- 
 less all the zeal of Hezekiah was not sufficient entirely to extii-pate 
 idolatrj^, or Providence would have turned the course of Assyrian 
 ambition. Yet the invasion was partially occasioned by Hezekiah's 
 zeal. He renounced allegiance to a foreign yoke. It is evident 
 also that the king, though one of the best, was not perfect. In 
 course of time pride possessed his heart (2 Ki. xx. 2 ; 2 Ch. xxxii. 
 24 — 26 ; Isa. xxxviii., xxxix.). Hence he had to buy off the 
 rapacious invader. As he destroyed the brazen serpent to put down 
 superstition, so he had to give up the gold of the temple to rid the 
 nation of foreign oppression. 
 Learn — 
 
 I. Good to be always zealously affected in a good thing. Youth the 
 
 time to serve the Lord. 
 II. Be sure your sins will find you out. High connections, and a pious 
 parentage, and religious associations will not save. 
 III. " Trust in the Lord and do good." 
 
 12 
 
2GQ Less. 133. sennacherib"s host. (JVotes.) 
 
 2 Kings xix. 14—37. 
 
 14 letter, received from Sennacherib of a blasphemous nature {vv. 8 — 13). , , 
 messengers, of k. of Assyria {v. 9). . . spread . before (see eng. K. P. £.), 
 
 15 opened it as in solemn presence of God, and then prayed. ..dwellest. 
 cherubims. All. to Shekinah. . . alone, as opp. to heathen " gods many." 
 of all. earth. Not a local deity, like gods of nations, as suggested by S. 
 
 16 {v.\1). . . bow. ear. He craved special attention. . . reproach . God. Thus 
 
 17 H. regarded the letter, and not as against himself alone. . . destroyed. 
 
 18 nations, lust of conquest, . . gods. fire, mere idols. . . no gods (Is. xliv. 9 
 
 19 — 20). . . save. us. Only God could save. Not the armies of Judah. . . 
 earth, know. A better fact, the world could not know. It would promote 
 God's glory, and the nation's weal, thoroughly to know and believe that. 
 
 20 then, some time after. How did Isaiah know of this prayer .•• His coming 
 thus to the king would prove to H. that his prayer had been heard. . . 
 
 21 virgin. All. to weakness of the people. As a virgin. Even the women of 
 Judah should despise great Assyria. Why .'' . . daughter . Zion. Zion 
 fountain of strength. Z. identified with God, religion, Divine help. "Weak 
 
 22 made strong. . . Whom, thou, ^c. The king of Assyria, either in sinful 
 ignorance or in presumptuous sinfulness, had written this letter. . . Holg 
 One. Whom S. affected to despise as the gods of the nations he had 
 
 23 destroyed. . . reproached . Lord, and not simply K. Hezekiah. . . Lebanon. 
 Carmel. The meaning is that he had vaunted himself able to overrun the 
 
 24 whole country, climb the mountains, and scour the plains. . . digged, 
 drunk. Having conquered strange countries, I have found water in dry 
 places for my army. . . sole .feet . dried, <^-c. All. to multitude of infantry 
 
 25 by which he had diverted the course of rivers, or drank the Avater. . . long 
 ago. ancient times. What S. did was only done by Divine permission. . . 
 
 26 small piower, not that thy power was so vast. . . grass. house tops, faintly 
 
 27 growing in the dust lodging there (Ps. cxxix. 6 — 8). . . know, (^-c. I, 
 
 28 the Lord, know all about thee. . . hook. bridle. All. to management of 
 animals in the East. So should the proud k. of Assyria be managed. . . 
 
 29 unto thee, K. Hezekiah. For two years the enemy would ravage the 
 country, but the third year there would be peace. . . remnant, of the 
 
 30 people. . . root. fruit. They should yet flourish in the land. . . zeal, 
 
 31 energy. Earnestness of resolution and action. . . Lord, hosts, and there- 
 fore irresistible zeal. Hosts : armies of heaven. Vast resources of 
 
 32 power, wisdom, &c. . . with shield. All. to ancient mode of attack from 
 
 33 behind fences, &c. . . bank, mound of earth or tower. . . this city. He 
 
 34 was taking Libnah. . . own sake, of my honour, word, character. . . 
 
 35 night, camp sleeping, &c. . . angel, such the messengers of God were 
 often caUcd. Prob. this destruction was effected by the simoom ; hot, 
 
 36 fatal blast {v. 7). . . they arose, those who expected an attack. . . So 
 Sennacherib, whose head-quarters were prob. at a little distance from the 
 
 37 main army. He therefore escaped. . . dwelt, stayed, remained. . . Nisroch 
 ( = great eagle). Figures of eagle-headed deities have been found among 
 the ruins at N. His own god could not save him, much less give him 
 success in his campaign. . . they escaped, and as fugitives, were not 
 benefited by the murder of their father. 
 
 S. J. C. ii. 477—482. 
 
(Analysis.) sexnachekib's host. Less. 133. 267 
 
 The Prayer — the Prophecy — the Promise — the Perished Host. 
 
 Notes on Assyeian invasion. (713.) Sennacherib's first invasion: 
 pacified by payment of tribute (2 Ki. xviii. 13 — 16 ; 2 Ch. xxxii. 1 — 8 ; 
 Isa. xxxvi. 1). (710.) Sennacherib's second invasion ; his army miracu- 
 lously destroyed (2 Ki. xviii. 17 — 37, xix. ; 2 Ch. xxxii. 9 — 23 ; Isa. xxxvi. 
 2 — 22, xxxvii. ; Ps. Ixxvi.). 
 
 I. The prayee. Of King Hezeldah. (1.) Occasion of it. Receipt 
 of the letter. Moved with indignation and sorrow that the name of 
 God should be derided. (2.) Character of it. SimjjUcity. Lay 
 the matter before the Lord. Piety. He was jealous for the name 
 of the Lord. That the nation may know, &c. (3.) The ansiver. It 
 was heard at once, and the answer promptly sent. 
 
 11. The prophecy. Of Isaiah. He foretold, (1.) The contempt of 
 even the women of Judah, for Assyria. (2.) The course pursued 
 and thoughts entertained by the Assyrian. (3.) The perfect know- 
 ledge that God had of them and their doings. (4.) That God would 
 lead them as he pleased, and send him back the way he came. 
 
 III. The promise. Of a sign. That for two years there should be no 
 tillage of the soil. Rumours of wars should deter the people from 
 pursuing their work. Instead of being alarmed, the king should see 
 the working of a sign. Many things that cause alarm, would, if un- 
 derstood, be known as signs of Divine presence and favour, 
 
 IV. The perished host. 
 
 "Sennacherib's hosts. 
 Embattled once against the sons of God, 
 With insult bold, quick as the noise of mirth 
 And revelry, sunk in their drunken camp. 
 When death's dark angel, at the dead of night, 
 Their vitals touched, and made each pulse stand still." 
 
 (Pollok, Course of Time, bk vii.) 
 
 " 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. 
 Tor 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 sleeper waxed deadly and chill. 
 And their hearts but once heaved, and for ever grew still !" 
 
 {Byroii, Hebrew Melodies.) 
 
 Learn — 
 
 I. Call upon God in the day of trouble. 
 II. That you may so, with the better grace, serve him at all times. 
 
268 Less. 134. dial of ahaz. {Notes.) 
 
 B.C. 712. 2 Kings xx. 1—11. (2 Ch. xxxii. 24.) 
 
 1 Hezekiah ( = Jehovah strengthens), son of Ahaz, king of Judah, 25 years 
 old on ascending the throne. Reigned 29 years (725 — 696). He was one 
 of most godly kings of Judah (less. 132). . . Isaiah ( = salvation of Jeho- 
 vah), son of Araoz, whom tradition says was brother to King Amaziah. 
 He was married, and his wife was called the prophetess (viii. 3) simply 
 because his wife. Had two sons with symbolical names, Shear-jashub ( = the 
 remnant shall return) and Maher-shalal-hash-baz (=hasting to the spoil, 
 he speeds to the prey). . . house. order, put worldly and spiritual concerns 
 
 2 to rights. . . face, wall, to shut out the view of surrounding things (1 Ki. 
 
 3 xix. 4) or, towards the temple (1 Ki. viii. 20). . . remember. From the 
 character of God, he knew all would be well if he only remembered this. 
 walked, lived, conducted myself. . . truth, I was what 1 seemed. . . per- 
 
 4 feet, upright, sincere. . . tvept sore, Heb. "with great weeping." . . afore 
 (A.S. cetforan, " at the fore," as hi foran, " by the fore " = " before "). . . 
 middle court, or city. Or it may be the central quadrangle of the palace. 
 word . came, hy internal illumination. His mind divinely impressed. .. 
 
 5 heard. prayer. It was soon heard. The king had begun to pray directly 
 Isaiah left him, and before the prophet had got beyond the precincts of the 
 palace the prayer was heard. . . l.heal. Only God could do so. And 
 whatever the remedy employed by human physicians, the healing power is 
 always from God. . . third day, even so soon should he be recovered of his 
 
 6 dangerous sickness. . . add. days, beyond the time of which Isaiah spoke 
 {v. 1). . . fifteen years, a great addition to the life of a dying man. . .out. 
 hand. Assyria. This sickness occurred in iirst year of Syrian invasion 
 
 7 (xviii. 13). . . lump.fgs. Still applied in some cases by physicians in the 
 East. But the rapidity of the cure proves its miraculous nature. Some 
 think that Hezekiah's sickness was pleurisy, or the plague, or a kind of 
 leprosy. A poultice of figs not very uncommon in this country. Yet this 
 of itself no more cured Hezekiah than did the ointment of clay give sight 
 to the blind (Jo. ix. 6 — 15). The most scientific means need God's bless- 
 
 8 ing to make them effectual. . . What. sign. It seemed so incredible that 
 he should recover so speedily, that he asked for confirmation of words 
 
 9 by a sign. . . shadovj : no corresponding movement of the sun asserted. 
 " The phenomenon temporal, local, confined to the notice and intended for 
 the satisfaction of Hezekiah and his court" (P. C). . . degrees, steps. 
 Some think it was a stair, and the shadow on the steps indicated the hour 
 
 10 {K. D. B. I. iv. 393). . . light. down, or forward. This it would do in 
 the natural course of things. . . put backward, which being miraculous, 
 
 11 would be convincing. . . cried . Lord, who alone could do this, as he alone 
 could restore the king. . . dial. Ahaz. Probably an instrument contrived 
 for measuring or indicating time ; and as the Hebrews had no word to 
 designate it, it is likely to have been one of the foreign novelties intro- 
 duced by Ahaz from Babylon {com. xvi. 10 ; xxiii. 5 — 12). By some 
 rationalists this retrogression of the shadow has been connected with a 
 solar eclipse said to have taken place at Jerusalem on Sept. 26, 713 (b.c.) 
 {S. J. a ii. 486). 
 
 S. J. C. ii. 457, 485. 
 
{Analysis.) dial op ahaz. Less. 134, 269 
 
 The Monarch — the Message — the Prayer — the Sign. 
 
 L The monarch. Hezekiah. He was sick. In things essential to 
 human nature, kings are on the common level of humanity (ill. sin, 
 sickness of body and mind). A good thing when sickness does not 
 overtake one unprepared. Hezekiah a good man. Had served 
 God in health, felt he could pray and trust now. The consternation 
 of some upon whom sudden calamity comes. The most important 
 of all things to be done at once, in a very short time, when the mind 
 is perplexed by other cares, and the body torn with pain. (1.) Sick- 
 ness lies before us each. (2.) The next may be here soon, and unto 
 death. (3.) Are we prepared for it ? (4.) Is our house set in order ? 
 (5,) Is the Good Physician our friend ? 
 II. The message. Isaiah. (1.) The boldness of his manner. Not 
 afraid to enter the presence of a king and speak very plainly (Na- 
 than and David, Elijah and Ahab, &c.). (2.) He came without 
 being sent for. Heard of the king's illness. Only one king to hear 
 of. Our duty, to send ; and the minister's, to come when sent for. 
 (2.) The solemnity of his matter. Death. A subject that many — 
 especially kings — do not like to hear spoken of. Directions. Thy 
 house, (a.) Thy soul, (b.) Thy family, (c.) Thy kingdom. Espe- 
 cially thi/ soul. Some things, at the last, to be set in order -wdthin, 
 even by the best men. How disordered are many souls (ill. dark room, 
 needs to be lighted, swept, garnished, &c.). How is it with our house ? 
 
 III. The prayer. Some would have been wrathful, ordered the pro- 
 phet from their presence. Hezekiah prayed. He had prayed be- 
 fore. Had not now to learn. It was now easy, through former 
 practice. It was like talking with an old and trusted friend. His 
 prayer betrayed a consciousness of integrity. This not Pharisaic 
 pride, or self -justification, though under the law there might be this, 
 or the appearance of it. We have no need to speak of our truth and 
 our perfect heart. Seek to have them, beware of trusting in them. To 
 pray was all that the king could do. All that we shall presently be 
 able to do. Do we know how to do this ? 
 
 IV. The sign. God heard the prayer. Hezekiah expected to die, a 
 prophet had told him that he would die. He had to set his house 
 in order. Was weak. Prayed to be remembered, and God gave 
 him 15 years for this great work. Let no one think it can be done 
 in a day. After being told this by the prophet, he could scarcely 
 believe it. His heavenly Father condescendingly gave a sign to 
 strengthen his faith. The shadow going back, and the sun standing 
 still. One great sign to us of the unchanging mercy of God is the 
 constancy of Sun and shade. If a sudden suspension of law would 
 convince, how much more the order and regularity of nature ? When 
 the true Sun shines in our hearts how the shadows flee away. " Let 
 there be light." 
 
 Learn — L Be prepared for sickness. II. Live in the habit of prayer. 
 III. Attend to words of religious teachers. TV. Set your house in 
 order. V. The great sign of Divine mercy is the cross of Jesus. 
 
270 Less. 135. captivity of judah. {Notes.) 
 
 B.C. 593. 2 Kings xxv. 1—21. 
 
 1 his reign^ i. e. of Zedekiah (xxiv. 20). . . year. month. day, Uslier says 
 January Both, a.m. 3414. . . Nebuchadnezzar ( = ? Nebo is the protector 
 against attack. Nebo an Assyrian deity). . . Babylon (less. 20), a city of 
 vast size and great magnificence on river Euphrates. Square, about 66 
 miles in circuit. Walls about 300 feet high, about 80 feet thick. 250 
 towers built along them. 100 gates of brass. Two palaces, one of them 7 
 miles round, enclosed in 3 walls. The second 300 feet high. The interior 
 still higher, built of coloured brick, representing hunting scenes. . . all. 
 host. Eastern armies were very large (Xerxes had above 2,000,000 when 
 he invaded Greece B.C. 480). . . built forts, towers. Often moving towers 
 were used in ancient sieges, by means of which soldiers could not only at- 
 
 2 tack the defenders of the walls, but even enter the city. . . eleventh, two 
 
 3 years. Stout resistance. . . famine. The besiegers prevented entrance of 
 
 4 provisions. . . bread, food in the general. . . broken, i. e. the walls and 
 
 5 towers. . . Chaldees, so the Assyrians were called. . . plain, towards Jor- 
 
 6 dan. . . scattered, defeated and routed. . . Riblah ( = fertility), head-quar- 
 ters of N, Site uncertain, but on N.E. frontier of Palestine. . . gavejudg- 
 
 7 ment, pronounced sentence upon. . . put. eyes {com. Jer. xxxii. 4, 5 ; xxxiv. 
 3, with Ez. xii. 3). He saw B. in the sense that he went there, but did 
 not see B. with bodily eyes. . . carried . Babylon, prisoner of war, to grace 
 
 8 his triumph. . . Nebuzar-adan ( = the chief whom Nebo favours). The k. 
 having returned to B., N. was left to complete the conquest of Judea (Jer. 
 xxxix. 2—13; xli. 10; xliii. 6; lii. 12 — 30). .. captain. guard, chief 
 
 9 marshal. . . house, Lord, temple. . . king's house, palace. . . great . housey 
 penalty of greatness. For once the poor might be grateful for poverty. . . 
 
 1 0, 1 1 brake . walls, to destroy power, and prevent future influence. . . fugitives, 
 or renegades, who made friends with the conqueror, as they thought, or the 
 scattered soldiers. . . mxdtitude, the masses of the people. War spares 
 none. . . carry . away, as slaves, a common custom in the old time. These 
 
 12 slaves would become domestic servants and field-labourers, &c. . .poor, 
 
 13 the peasantry. Again poverty would find occasion for gratitude. ..carried, 
 brass, a valuable metal in those days. Not, however, precisely like modern 
 
 14 brass. Frequently copper is meant, and bronze. . . vessels. brass, took. 
 lo away, some as curiosities, trophies of war. . . gold, silver, curious and in- 
 
 16 trinsically valuable. . . without, weight, \.Q.oi\m.meu?,QWQ\^i. Hyperbo- 
 
 17 lical expression {ill. " like the sand on seashore innumerable "). . . chapiter 
 
 18 (Fr. chapitre), capital of the pillar (less. 110). . . Seraiah ( = warrior of 
 Jehovah). . . Zephaniah ( = Jehovah hides), who had succeeded Jehoiadah. 
 
 19 officer, or eunuch. . . men. war, probably the household troops. . .Jive 
 {com. Jer. lii. 25). Jeremiah himself and the officer might make the seven. 
 king's presence, his friends and counsellors. . . scribe. host, secretary-at- 
 
 20,21 war. . . took these, principal citizens and inhabitants. . . slew them. 
 Thus foreign conquests were often disgraced by unnecessary bloodshed, 
 though these were perhaps slain as accessories to Zedekiah's revolt. Thus 
 ended the kingdom of Judah, after 388 years from the death of Solomon, 
 and 134 years from the captivity of the Ten Tribes. 
 
 Frideaux, Connection, i. 74 — 82 (fol. ed. 1717). 
 
[Analysis) CAPrmtY OF judah. Less. 135. 271 
 
 Conquest — War — Cruelty of the Wicked — Punishment of Sin. 
 
 I. Lust of conquest. Whence come wars and fightings, &c. ? Nebu- 
 chadnezzar a great and powerful king. Very proud. Had not 
 enough. Pride and covetousness never satisfied. He wanted more. 
 Had his eye on Judah. A small country. No army or means of 
 defence. Might and pride crushing a weak state. See this illus- 
 trated in common life. Wealth, lording it over indigence. Know- 
 ledge, subjugating ignorance. Self, seeking its owti end. The elder 
 children of a house, domineering over the younger. No true advan- 
 tage gained by such dominion. The proud made more proud, the 
 weak made unhappy. 
 
 II. HOEEORS OF WAR. (1.) The expenses incurred. Nebuchadnezzar's 
 subjects oppressed to supply money and men. (2.) The fears 
 aroused. Terror in Jerusalem, when from the walls the tents of 
 the Babylonian host seen on all sides, and the towers rose to a level 
 with their walls. (3.) Lengthened distress. Many months drag on, 
 no sign of succour from friends, nor of abandonment of the design 
 by the foe. (4.) Famine. No bread for the people. Want stalk- 
 ing up the streets. Starvation. Frequent deaths. No bread. (5.) 
 The city taken. Flight of the army. Babylonian army pour into 
 the city of David. Temples, palaces, and walls, &c., destroyed. 
 
 III. Tender mercies of the wicked. They are cruel. See this 
 illustrated by the history. (1.) The flying army pursued, attacked, 
 scattered. (2.) The royal family captured, and brought into the 
 conqueror's presence. (3.) Zedekiah's children slain in their father's 
 presence. Terrible sight for a father to witness. (4.) Zedekiah 
 himself would expect to be killed. His life is spared, but he is 
 tortured and disgraced. His eyes put out. He is bound with chains. 
 Sent as a prisoner to Babylon. Death would be preferable to this. 
 Such the tender mercies of the wicked. Be thankful that we are 
 in the hands of one who " delighteth in mercy." 
 
 IV. Punishment of sin. Sin, of people of Judah. Punishment, — 
 captivity. This punishment very great. Their sin had been great. 
 Aggravated by their privileges. More expected of them than other 
 nations. They had had many previous lessons. The punishment 
 severe, not only to correct them, but to teach us. It shows us God's 
 intense hatred of sin, especially of sin in those who have light, 
 knowledge, &c., &c. A hint here to Sunday-school scholars. More 
 expected of them by reason of the influences around them. The 
 Jews are taken away from that Zion which they had neglected. 
 
 Learn — 
 I. Be content with such things as ye have. 
 II. Seek ever to presei-ve peace, and be peacemakers. 
 
 III. Consider what is reasonably expected of such as we are. 
 
272 Less. 136. the three Hebrews. {Notes.) 
 
 B.C. 570. Daniel iii. 1—30. 
 
 1 Nebuchadnezzar (less. 135). . . image, of what, or whom ? Nebo ? . . gold. 
 Not less an idol, or more worthy of homage, on that account. . . height, more 
 imposing in appearance. Better seen from afar. . . threescore cubits, about 
 75 or 80 feet high. . . Dura ( = circle) . Layard identifies it with Dur, on 
 E. bank of Tigris. Probably Oppert is correct : he placed it S.E. of Baby- 
 lon, near mound called Duair, where he found pedestal of colossal statue. 
 
 2 Then, having finished the image. . . princes, ^c. provinces, all the great 
 
 3 men of the city and kingdom. . . j5?'w?c^s, satraps or viceroys. . . governors, 
 deputies. . . captains, governors of provinces. . . judges, senators, legisla- 
 tors. . . treasurers, chancellors of revenue. . . counsellors, guardians of 
 law. . . sheriffs, mufti. Law-officers, . . gathered together. Only too 
 glad to please the king. . . stood before, waiting the next command. . , 
 
 4,5 cotmnanded, do, or die. . . cornet, horn. . .flute, pipe. . . worship, do 
 
 6 homage. . . king. set up, and therefore let none disobey.- . . same hour, no 
 
 7 reprieve. . . fiery furnace, a terrible punishment. . . heard, sound, precon- 
 certed signal. . . worshipped. They would have worshipped anything 
 
 8 at such a bidding, and with such a penalty. . . Chaldeans, faithful 
 sycophants willing to curry favour. . . Jews, whose religion was a protest 
 
 9,12 against their idolatry. . . live. ever : empty flattery. . . set over, which 
 had doubtless enraged them (see less. 138). . . xSAarfracA (= rejoicing in the 
 way?). . . Meshacli ( = guest of the king). . . Abed-nego (servant of Nebo). 
 
 13 The Chaldee names of Hananiah, Mishael, and Azariah (i. 7). . . rage. fury, 
 the greater because the refractory were Jews, and such as he had honoured. 
 
 14,15 true, or of set purpose. . . ready. He will give them another opportunity. 
 
 16 who. deliver. Certainly not the golden image. . . answered. They wanted 
 
 17 no second trial. . . God. able. If he please. . . he will. Both able and 
 
 18 willing. . . But if not. It may be as much for his glory that we should be 
 
 19 willing to suffer as he willing to save. . . visage. changed, i. e. his feeling 
 
 20 altered, from royal favour to intense hate. . . mighty . bind, that they might 
 be safely bound ; and not escape by any device, nor be liberated by any 
 
 21,22 God. . . coats, mantles. . . hats, turbans. . . slew. men, who only went 
 
 23 near the furnace. . . fell down, because they were bound, and thrust vio- 
 
 24 lently in. . . the king, who himself superintended this royal sport. . . 
 astonied (old Fr. estouner. From the same root we have stunned), over- 
 
 25 whelmed with wonder. . . three, and only three ? . . loose, the fourth 
 having unbound the others. . . son. God, like some glorious and Divine per- 
 
 26 son. . . mouth, door. . . most high, able and willing to save. . . came forth, 
 
 27 uninjured. . . no power : but the miracle had great power to work convic- 
 tion in the mind of N. . . smell, fire. A portion of their Babylonish dress was 
 
 28 of woollen and the rest linen. , . changed, word, caused him to reverse his 
 
 29 decree. . . make, decree. An ingrained tyrant, imposing by decree, first the 
 worship of one god, and now regard for another. In all this we see the 
 pernicious results of civil interference in matters of the conscience and re- 
 
 30 ligion. . . promoted. Many captive Jews — Daniel, Mordecai, Nehemiah, 
 Joseph — rose to eminence in strange lands. The reasons of this an interest- 
 ing inquiry. Besides direct intervention of Providence, the Jews were of 
 superior race, habits, character, &c. 
 
(Analysis.) the theee hebeews. Less. 136. 273 
 
 Image — Champions — Furnace — Companion. 
 
 I. The golden image. (1.) Sitnation. A plain. Where all could 
 see it, and be seen themselves, and where many might assemble. 
 (2.) Size. Colossal, This, that it might be the better seen, strike 
 the mind with greater awe, and better represent the power and 
 wealth of the king. (3.) Material. Gold. Probably an image 
 overlaid with golden plates. Burnished. Attractive. Costly. (4.) 
 Pruclamation. Given by sound of trumpet, &c. The command. 
 All to worship that image. The threat, instant and painful death, 
 to any who refused. (5.) Purpose. The king would rule over 
 hearts, consciences, souls, as over territory. Bring all to one form of 
 worship. Perhaps a blow intended at the Jews in his kingdom. 
 II. The champions for God. (1.) Numler. Only tliree in that 
 vast concourse . May have been other Jews, if so they were recreant. 
 Daniel probably in some other part of the kingdom. We know how 
 he would have acted. (2.) Race. Jews. Had been trained in the 
 knowledge of God. Maintained their integrity. Would not sub- 
 scribe to the customs and fashions of the time and place. Young 
 men away from home. False maxim : "Do at Eome as Piome 
 does." Yes, but only if Rome does right. (3.) Condiict. Stood 
 while others bowed. In the king's presence boldly refused to render 
 any homage whatever to the image. (4.) Faith. They would 
 trust God. He might, or might not save them. But they would 
 do what was right. 
 
 III. The fieey fuenace. (1.) Intention. To terrify into obedience. 
 To show a fixed purpose. (2.) Suggested that the king was not 
 sure of obedience without some such threat. They might not other- 
 wise "fall down." His wish was not enough. (3.) Disproportion 
 between the fault and the punishment. Do homage to an image, 
 or be burnt to death ! Monstrous tyranny ! Modern furnaces. 
 Persecution. Social ostracism, a furnace with which many are 
 threatened who may decline to worship certain images. Absurdity 
 and sin of any man trying to impose one form on all men. It as- 
 sumes infallibility. (4.) Device of rage. Furnace made an extra 
 heat, 
 
 IV. The Divine companion. (1.) The^Z^ree. In the furnace. They 
 walked with him in prosperity, he did not leave them in ad- 
 versity. He had doubled their joys, and would now divide their 
 sorrows. Christ in this world walking with his friends through 
 the furnace of affliction, &c. (2.) The jnirpose. {a.) To show 
 he was not ashamed of those who confessed him. (J.) To 
 break the power of the flames. (3.) The resnlt. (a.) To the 
 king. Astonishment, &c. (&.) Three Hebrews. Deliverance. (<?.) 
 The people. Saved from the obligation of worshipping an image. 
 Benefits conferred upon society by the faithfulness of true men. 
 
 liEAEN — 
 
 I. Serve the Lord at all times. 
 II, Expect his presence, to save, in time of trial. 
 
 12* 
 
274 Less. 137. fall op babylo^. (Mtes.) 
 
 B.C. 538. Daniel v. 1—30. 
 
 1 ^e/s/i(zzz«r( = Bell's prince). ^q% anal. .. great feast. Orientals were famous 
 for their banquets (less. 111). . . thousand^ by no means an improbable 
 
 2 number. . . drank wine, evidently intoxicating in its nature. . . tasted, and 
 when excited. . . (Less. 141 ; CD. N. T. 82.) . . taken, temple (^qss. 135). 
 
 4 might drink. An impious profanation, as well as a drunken revel. . .praised. 
 
 5 gods, in intentional defiance of the God of Israel. . . same hour, while they 
 were thus blasphemously occupied. . . forth, mysteriously, suddenly. . . 
 over against, opposite to, or on the wall above. . . candlestick (1 Ki. vii. 
 
 6 49 ; Jcr. lii. 19), or lamp-stands. . . Changed, with astonishment and fear. 
 thoughts, conscience, apprehensions. . . troubled, the mystery perplexed. 
 
 7 joints, ^c. He well nigh fainted at the sight. . . wise men, reputed wise by 
 superstitious and ignorant people. . . read, characters in unknown tongue. 
 Probably Hebrew or Samaritan. . . interpretation, quite another matter from 
 
 8,9 the mere reading (2 Pet. iii. 16). . . third ruler. See anal. . . could not, with 
 
 10 all their wisdom. . . lords . astonied. They too saw, and were confounded. 
 queen, probably Nitocris, the queen's mother. . . live, ever, an absurd saluta- 
 
 11 tion, often used by those who wished a king's death. . . a man, Daniel, of 
 whom she had heard before. . . spirit. gods, wisdom, goodness, &c. (vi. 3 ; 
 
 12 Ez. xiv. 14). . .father, i. e. grandfather. . . master (ii. 48 ; iv. 9). . . Belte- 
 shazzar ( = favourite of Bell) . "Were their names changed, to make them for- 
 
 13 get their country and religion, and attach them to the new ? . . Art. Daniel. 
 He would not have one imposed upon him, who should pretend to explain, 
 
 14 and give false interpretation. . . heard, perhaps even before the queen spoke. 
 
 15 cotdd not, flattered by depreciation of others. A too common practice. 
 
 1 6 third ruler. Daniel needed no bribe, and the promise was one that Belshazzar 
 
 17 could hardly make good. . . Daniel, an aged man at this time. . . king. 
 He commenced a withering denunciation of the king, by rehearsing former 
 
 18 lessons which Belshazzar had not heeded. . . God, not thy father's sword. 
 gave, not because he deserved it, but for a purpose (2 Ki. xxiv. 20). . . 
 
 19,20 whom.woidd,he had, and used despotic power. . . deposed, Chald. made 
 
 21 to come down, by him who had so exalted him. . . driven . beasts (iv. 25 
 —33; Job XXX. 3—7). . . till, knew (Ps. Ixxxiii. 17, 18; Eze. xvii. 24). 
 
 22 God ruled. By whom kings reign : King of kings. . . though . knewest 
 
 23 (Ja. iv. 17). Wilful ignorance bad, defiant rebellion worse. . . hast, 
 praised. Daniel knew of all this, though not present at the banquet. God 
 had taught him, and prepared him for this hour. . . TJie7%, because of these 
 
 25 things. . . Mene, Chaldean words, in another character. Lit. " He is num- 
 
 26 bored, he is numbered ; he is weighed ; they are divided." . . numbered, thy 
 
 27 sins and days, and of thy kingdom. . . weighed, in balances of truth, wis- 
 
 28 dom, holiness. . . ivanting, in essential elements of character. . . divided, 
 
 29 rent in two by foreign conquest. . . commanded. His conscience told him 
 
 30 how true and right the sentence was. . . night, slain, terrible ending of the 
 feast, king, and kingdom. . . Darius, i. e. Cyaxares, son of Astyages, king 
 of Media, and maternal uncle to Cyrus, who allowed him the title of his 
 conquests as long as he lived. 
 
{Analysis.) fall of babylon. Less. 137. 275 
 
 The Royal Banquet — the Mysterious Writing — the Balances of God. 
 
 *' It has been remarked that Evil-Merodach, son of Nebuchadnezzar, 
 perished as B. did, after reigning as long. Ziindel argues, therefore, that 
 since single persons often bore two names, E. and B, were the same per- 
 son. Xenophon describes a conquest of Babylon ( Cyrop. vii. v.), which 
 to a great extent, tallies with the Bible account. Sir H. Eawlinson, in 
 1854, discovered at Miighier, or Miigeyer (the ancient Ur), documents 
 which prove that Nabonnedus in last j^ears of his reign associated his son 
 Bilshar-uzur with him, and allowed him the royal title. If this N, 
 married a daughter of Nebuchadnezzar, and if B. was their son, the 
 expressions Dan. v. 11, 13, 18, 22 are explained. Also as there were two 
 sovereigns, it is seen why Daniel was proclaimed third ruler of the king- 
 dom (v. 7, 16, 29). Here is proof, then, from independent sources, that 
 a B. reigned" {Ran-linso7i, Hist. Evid. Scrip. Eec, lect. v. 168 — 171 ; 
 442—444; 536—638). 
 
 I. The eoyal baxquet. (1.) Wlw gave it. A king. Display of 
 power and wealth. (Compare with the better feast that the gi-eat 
 King provides : («.) In Providence for all. (J.) In the gospel for 
 those who believe.) (2.) Who n-ere invited. Lords, who did not 
 need it {com. Lu. xiv. 13). (3.) Wlten given. On the eve of a 
 great danger. In the midst of enjoyment, &c., there is danger near 
 (Eccles. xi. 9). (4.) Its chief features, {a.) Number present, {b.) 
 Quality of guests and president. (<?.) Conduct pursued. Profanity. 
 Sacred vessels of sanctuary brought out. Insult to a conquered 
 people. Contempt for the true God. 
 II. The mysteeious writing. (1.) JTlien ? At a time when the 
 festivity and profanity were at their height. (2.) Where? Along 
 the walls of the hall. In full view. Near the sacred camp. (3.) 
 How ? Fingers of a hand. Mysterious hand gliding over the wall 
 and leaving the strange characters behind! (4.) Wliat? None 
 knew. King terrified ! Lords astonished I Wise men baffled ! 
 The queen's memory. Daniel thought of. Introduction of aged 
 prophet. His bold recapitulation of former things. Appeal to the 
 king and interpretation of the writing. 
 III. The balances of God. (1.) What they are. {a.) Conscience. 
 Every man has this. Accusing or excusing. Merciful provision to 
 keep us right. This balance may be falsified. Leaded with indiffer- 
 ence, seared with sin. {b.) lieason given to each, to understand, 
 think, compare, (c.) Tr^dh. Bible. This too may be wrested. 
 For our owti sake, w^e should seek to keep the balances in good 
 order. (2.) ^^llat is weighed in them: («.) Men. Those that 
 seem heavy often prove light. (J.) Actions. Those that appear good 
 are proved deficient. {c.) Words. Those that sound true are 
 proved false, {d.) Motives. Those we thought honest and pure 
 have their hollowness revealed. Wanting ! 
 Learn — I. The best banquet is the feast of love to which God invites us. 
 II. The best writing is the revealed way of life. III. Take heed 
 lest the sentence of condemnation be executed (Jo. iii. 18). 
 
276 Less. 138. DEN OF LIONS. (Notes.) 
 
 j.c. 537. Daniel vi. 1—24. 
 
 1,2 J)arius (less. 137). . . hundred . twenty (see anal.). . . three presidents, 
 viziers. Doubtless these officials were Medes or Persians. Many had 
 helped to win, and must now aid in governing, this new kingdom. . . 
 Daniel, a Jew. One of conquered people. . . p'st. This nothing to do with 
 
 3 Belshazzar's decree. Daniel was grand-vizier. . .preferred. Darius a 
 statesman, as well as warrior. . . excellent spirit, wisdom, honesty, &c. . . 
 thought, resolved. Daniel had been about 65 years already in some 
 
 '1 official station. . . T/iew, moved by envy, jealousy, &c. . . ocffl!szow, not cause, 
 but occasion, i. e. opportunity, &c. . . concerning .kingdom, i. e. his office. 
 
 5 faithful, soon discovered. He was too faithful for them. . . law. God, D.'s 
 
 6 fidelity to which might give them the occasion. . . Then, having matured 
 
 7 their plot. . . these, themselves unfaithful. . . All, they were unanimous 
 in desiring the downfall of Daniel. . . thirty days. Eastern laws made for 
 a given term. Date of repeal fixed at time of passing. . . lions, that 
 
 8 were kept for royal sports. . . according, law, which was, that to repeal a 
 
 9 law thus passed before the given date was treason. . . Wherefore, not per- 
 
 10 ceiving their design. His mind blinded by flattery. . . Daniel knew. He 
 would be of the first to know. . . writing . signed, which might be his death- 
 warrant. . . open, no concealment. . . toward Jerusalem (1 Ki. viii. 30 — 
 48 ; Ps. V. 7 ; Jo. ii. 4 ; Heb. iv. 16). . . three. day (Ps. Iv. 17; Ixxxvi. 
 3, marg.). More frequently than most in prosperous times. . . as. aforetime, 
 
 11 as if nothing had happened. . . assembled, as spies beneath the open windows. 
 found, as they knew they would. . . Daniel, and the occasion they sought. 
 
 12 praying, perhaps for them and the king. . . Hast, %e. Having secured 
 
 13 Daniel, they now ensnare the king. . . answered, with afi'ected sorrow, and 
 regard for king's interest. . . ofJudah, the secret of their hate. . . regard- 
 
 14 ethnot thee: not true. But he regarded more, a higher King. . . laboured^ 
 15,16 to find some legal way of escape for Daniel. . . Knoiv, remember. . . com- 
 manded, could not help himself. . . the king, who needed comfort more 
 
 1 7 than Daniel. . . deliver. "Whence had Darius this faith ? . . stone, could keep 
 
 18 Daniel in, not the angel out. . .purpose, of death. . . king went, sadly, 
 they rejoicing. . .palace. Daniel happier in the den. . .fasting. Com. with 
 
 19 former feasts. . . sleep went. He would think of Daniel. . . early (Ps. cxxx. 
 
 20 6). . . den. lions. What could he expect .^ . . cried, probably intending only 
 
 21 to mourn over Daniel's grave. . . live, ever : strange of words spoken in an- 
 
 22 other place, by other lips {v. 6). . . my God. No other could. . . before him, 
 
 23 in affairs of religion. . . before thee, in the affairs of the kingdom. . . com- 
 manded, having obeyed his decree by casting in, no law against taking 
 out. . . no. hurt, to person or character. . . because, the best possible rea- 
 
 24 son. . . believed, practical faith. . . commanded, a thing they had not 
 counted upon. . . cast. in. The place of such men more easily filled in the 
 state than of one Daniel. , . lions, mastery. No angel now to master them. 
 bones, tore limb from limb. . . before. bottom, hence not tameness or 
 lack of hunger that restrained them in Daniel's case. 
 
(Analy^s.) DEN OF lions. Less. 138. 277 
 
 Daniel's Difficulty — Fidelity — and Deliverance. 
 
 I. Daniel's difficulty. (1.) ffow it arose, (a.) From the malice 
 and envy of his coadjutors in office. Did not like to see one of a 
 hated, despised, and conquered race placed over them. Instead of 
 seeking for themselves a right spirit, they sought to destroy him who 
 had it. (b.) Weakness of the king. His love of flattery. " Live 
 for ever," &c., blinded him to the purpose of his great men. (2.) On 
 what it 71' as founded. On his known fidelity to God. His integrity 
 in the discharge of official duty baffled their hope of finding any 
 flaw in that direction. (3.) The shape it assumed. His life in 
 danger. How to save it ? How to serve God and obey the king 1 
 The decree. Could not be repealed. Treason to suggest its repeal. 
 Laws made for a certain fixed time must remain in force till that 
 time expired. 
 
 II. Daniel's fidelity. (1.) Bid not act in ignorance. Knew the 
 writing was signed. One of the first to know it. Entered no pro- 
 test against the signing or publishing of the decree. (2.) Sought 
 no evasion. Many would have worshipped God in secret, those 
 thirty days. In some arbour of the garden, or with closed windows 
 and " bated breath." He did as aforetime. When and where he 
 had always prayed he still continued to pray. (3.) With strong 
 faith in God. Windows open toward Jerusalem. Eemembered 
 the old promise. (See note and ref^) Had often thought of Jeru- 
 salem. Did not now forget. Might be very near the better city. 
 Never did the " right spirit " more truly show itself than now. Diffi- 
 culties test character. The good, shine brightest when the surround- 
 ings are dark. 
 
 III. Daniel's deliverance. (1.) Perseverance of cruelty. "They 
 assembled," &c., " and found." Nothing would have more surprised 
 them than not to find, &c. (a.) They knew Daniel's time and place 
 of prayer. (J.) He made no secret of his religion. (2.) Perplexity 
 of the hing. They pinned him to his words. He discovers the 
 snare. Tried to deliver Daniel. He is forced to pronounce the 
 sentence. (3.) The execution. Sad procession to the den of lions. 
 Sorrow of the king, ill-concealed joy of the persecutors, sublime 
 confidence of Daniel. The den sealed. (4.) The deliverance. By 
 an angel. The king in his palace, Daniel in the prison : a contrast. 
 The morning. The king at the den. Daniel taken out. No hurt. 
 Why? (5.) The retribution. The persecutors overwhelmed, no 
 angel to save them. 
 
 Learn — 
 
 I. Think no strange thing has happened when difficulties come. 
 II. Be true to conscience and God in the midst of difficulty. 
 III. He is able to save to the uttermost. 
 
278 Less. 130. return from captivity. (Mtes.^ 
 
 B.C. 536. Ezra i. 1 — 11. (Isa. xxxv.) 
 
 1 ^rst pear J of his reign over Babylon, &c. . . Cyrus (see anal.). . . Persia. 
 According to testimony of ancient writers Cyrus at this time reigned over 
 the Medes, Persians, Hyrcanians, Syrians, Assyrians, &c., and all lesser 
 Asia. This kingdom founded by Cyrus (b.c. 536, Hales). . . that .fid filled 
 (Jer. XXV. 12; xxix. 10). . . stirred . Cyrus, who. like many others, so 
 stirred, little thought of the source of this excitement. . . 'proclamation, 
 Heb. "made a voice to pass," i. e. by means of heralds (Dan. iii. 4). . . 
 
 2 w;7'^i«<7, thus confirming it. . . Lord, heaven, the true Jehovah. . . all. earth. 
 Oriental hyperbole. Yet Persian kingdom was greatest in world at that 
 time. . . charged. He would regard the prediction in that light. His spirit, 
 
 3 too, was stirred. . . his people, Jews. . . let. go, liberty to captives. . . huild: 
 this was Cyrus's aim, and liberty of Jews the means. . . God. Israel, the 
 
 4 God. Wonderful admission by a heathen prince ! .. whosoever, oi\hQ Sews, 
 who may remain behind. . . let. men, both Jews and my subjects. . . help. 
 So of old Israel was helped by Egypt (less. 65), . . silver. gold, only rea- 
 sonable. The same people had helped themselves to the silver and gold 
 of Israel aforetime (less. 135). . . freewill offering, in making which, Cyrus 
 himself took the lead. . . then, rejoicing at good news and glad tidings. 
 
 5 rose, gladly making preparation. . . chief principal, most influential. . . 
 Judah. Benjamin, vjhich. amalgamated tribes had formed the kingdom of 
 Judah (less. 112). . . priests. Lev ites. By the Jews as well as by Cyrus it 
 w-as regarded as more a religious than a political liberty. . . spirit, raised. 
 He excited their mind also as well as Cyrus's. . . build . hoicse, a precious 
 
 6 occupation for them. . . all. about them, their minds stirred by him in 
 whose hands are the hearts of all, and by the royal proclamation, as an 
 instrument. . . strengthened, helped them. . . vessels, %c., valuable and 
 
 7 useful.^ . . beasts, for burden and food. . . vessels .house .Lord. To the 
 returning captives the most precious of aU their property. . . which. forth 
 (less. 135). . . house, temple (pei'haps the celebrated temple of Belus, 
 
 8 then recently erected or restored). . . Mithredat.h ( = given by Mithra), the 
 sun-god. . . Sheshbazzar ( = fire-worshipper). The name apparently borne 
 in Persia by Zerubbabel ( = begotten in Babylon) (v. 14, 16), descended 
 from David, called son of Salathiel or Shealt'iel (Hag. i. 1 ; Matt. i. 12. 
 But see also 1 Ch. iii. 17—19). He was the leader of those who returned 
 (Xeh. vii. 7 ; xii. 1) with High Priest. Joshua erected an altar (iii. 2), 
 began to rebuild temple [v. 8), refused the aid of Samaritans (iv. 2, 3) when 
 they intrigued at the Persian Court, and for a time stayed the work (v. 2 ; 
 
 9 Hag. i. 12, 14 ; ii. 2, 4, 20—23 ; Zech. iv. 6—10). . . number. Probably 
 only the larger are here described as 2499, since {v. 11) the total number 
 was 5400. ..chargers (Num. vii. 13), Heb. root, signifying depth; 
 hence the charger was a deep vessel. Called dishes, Ex. xxv. 29 ; xxxvii. 
 16. From the word here the chargers were perhaps more shallow, slaugh- 
 ter-vessels, to receive blood of victims. . . knives, for sacrificial purposes. 
 
 10 other vessels, not inclusive of small vessels (the list in Esdras is gold cups, 
 1000; silver cups, 1000; silver censers, 29 ; gold vials, 30; silver vials, 2410; 
 
 11 other vessels, 1000; total 5469). . . All these, besides the off"erings of the 
 people {v. 5). These were things formally delivered out of the royal trea- 
 sury. 
 
 Prideaux, Connection, vol. i. 103. Milman's Jewish History, vol. ii 
 
(Analysis.') eeturx from captivity. Less. 139. 279 
 
 Eoyal Proclamation — Generous Contribution — Joyous Procession. 
 
 Note on Cyrus. Cyrus said to have been the son of Cambyses, 
 king of Persia, and Mandane, daughter of Astyages, king of Media. Bom 
 about 600 B.C. Died aged 70, after reign of 30 years. Mentioned by 
 name, and conquests foretold by Isaiah (xlir. 28 ; xlv. 1 — 4), above a 
 century before his birth. Josephus (Ant. 1. ii. 2) accounts for his par- 
 tiality for the Jews, from these prophecies being shown him by Daniel. 
 Those who departed, numbered nearly 50,000 (viz. 42,360 with servants, 
 7337), chiefly of tril3es of Judah and Benjamin. Among the servants 
 were 200 singers ; of animals — 736 horses, 245 mules, 435 camels, and 
 6720 asses (ii. 64 — 67). They were about 6 months getting to Jerusalem. 
 The captivity lasted 70 years, i. e. fi-om 606 — 536 b. c. (Jer. xxix. 10—12). 
 
 I. The royal proclaimation. (1.) Bij wlwm issved. Cyrus. Of 
 all the great works of this great king, this only predicted. But all 
 the rest were foreseen. God thought it not worth while to speak of 
 others. Our religious relations the most important. (2.) To whovi 
 made, (a.) To the Jens, that they might go. (b.) To his own s^ib- 
 jects, that they might aid the Jews to return. (3.) I7ie time at which 
 issued. After a captivity of 70 years. God's proclamation of free- 
 dom comes to us in our youth. Our capti^dty has been short. 
 
 II. The generous contribution. (1.) By whom. By a heathen. 
 By a conqueror. (2.) To whom. To Jews. To captives. Men 
 who had not the power to take or the right to expect. Think of 
 the great King's mercy to us. We were weak, and without right to 
 mercy. (3.) Of what. Veiy costly gifts. Very precious gifts. 
 Their associations, &c. God's gifts to us. Costly, and exciting the 
 best feelings and thoughts. 
 
 III. The joyous procession. See Isaiah xxxv. 
 
 " There rose the choral hjaian of praise. 
 
 And trump and timbrel answered keen ; 
 And Zion's daughters poured their lays, 
 
 With priests' and warriors' voice between. 
 No portents now our foes amaze, 
 
 Forsaken Israel wanders lone ; 
 Our fathers would not know thy ways, 
 
 And thou hast left them to their own. 
 Our harps we left by Eabel's streams, 
 
 The tyrant's jest, the Gentile's scorn ; 
 No censer round our altar beams, 
 
 And mute are timbrel, harp, and horn ; 
 But thou hast said,— 'The blood of goat, 
 
 The flesh of rams I will not prize ; 
 A contrite heart, an humble thought, 
 
 Are mine accepted sacrifice.' "— ( Walter Scott.) 
 
 Learn — 
 
 I. The wonderful and exact foreknowledge of God. 
 
 II. The hearts of all are in his hand. 
 III. " The captive exile hasteneth," for God calls us home. 
 
280 Less. 140. second temple. {Notes.) 
 
 B.C. 535. Ezra iii. 1—13. (iv. 16—22.) 
 
 1 seventh month (Tisri, less. 54), from the departure from Babj'lon (Neh. viii. 
 14). They were about six months on the march, and in settlin.^ themselves 
 in the cities of Judah, &c. . . in. cities, in their old homes. How changed 
 all would be. . . one man, i. e. with unity of aim and spirit. . . Jerusalem. 
 A desolate heap of ruins was all that now remained of the temples, and 
 
 2 palaces, &c., of Solomon's splendid metropolis. . . stood up, to inaugurate 
 " the great work," and set an example of piety and zeal to the rest. . . 
 Jeshua ( = Jehovah the salvation), represented especially by Zech., as a type 
 of Christ (Hag. i., ii. ; Zech, iii., vi. 9 — 15). . . Jozadak ( = whom Jehovah 
 makes just), son of High Priest Seraiah (1 Ch. vi. 14, 15). . . ZeriMahel 
 (less. 139). . . altar. The neglect of the altar resulted in captivity. Thus 
 
 3 they celebrated their return (less. 12). . . iases, the old original foundation. 
 fear .people, ^c. Hence they acted wisely in securing the friendship of 
 
 4 God. They came to build, not fight. . . feast .tabernacles (less. 67). . 
 as. written, as they were commanded and instructed. . . hy number (Num 
 xxix. 12 — 38). . . custom, duty. They are now very exact in the per 
 
 5 forraance of their religious duties. . . continual, ^c. (Ex. xxix. 38 — 42 
 Num. xxviii.). . . willingly : they had learned that it was blessed to give, 
 
 6 foundation .laid, yet they waited not for this. Prepared for labour by re 
 ligious exercises. Did not omit to regard that as their great work. . 
 
 7 gave money, which they had brought with them, given them for the pur 
 pose in Babylonia. . . masons, including all workers in stone. . . carpen- 
 ters, carvers, and wood- workers. . . meat. oil, in the place of money, as 
 barter. Parted with necessaries of life to secure material for the temple. 
 
 8 Joppa (less. 130). . . according . grant, as far as it went. . . second year, the 
 previous time having been occupied in collecting materials. . . twenty years 
 (Num. iv. 3 ; 1 Ch. xxiii. 24 — 32). . . set forward, advance it. The time 
 
 9 having arrived. Material collected. . . Jeshua. Not the Jeshua before men- 
 tioned, but another, a Levite (ii. 40). . . together, lit. as one. . . set. work- 
 men, they acting as overlookers. . . Ilenadad { = iQ.\oux of Hadad), head of a 
 
 10 family of Levites (Neh. iii. 18, 24 ; x. 9). . . when (Zech. iv. 10), the 
 looked-for day aiTived. . . they set, they arranged a grand religious 
 service. . . priests. apparel, in a formal way, and in their official charac- 
 ter. . . trumpets (Num. x. 1 — 10; 1 Ch. xv. 24 ; xvi. 5, 6, 42). . . cym- 
 bals : metallic musical instruments of percussion. Very ancient. Still used, 
 wdth no great variation of form. . . praise . Lord, the trumpets and cymbals 
 leading the way. . . ordinance . David, who was musician as well as king. 
 
 W by course, in due order ; with responses; first one party, then another. . . 
 
 12 because . good (Ps. ciii. 17 ; cvi. 1 ; cvii. 1). . . ancient men, very aged men. 
 seen .first house, now more than 70 years before. . . wept, at the recollec- 
 
 1 3 tion of the glorious house departed. . . joy, in prospect of the work upon 
 which they now entered. . . discern. The sound was mingled, and confused. 
 Haggai (ii. 1 — 9) comforted them with the assurance that the glory of 
 this latter house should exceed the glory of the former ; for the Lord 
 would come to this temple and fill it with his glory. 
 
 Lightfoot's Works (fol.), i. 1064—1067 ; ii. 541. Milman's Jewish History, 
 vol. ii. Frideaux, Connection, i. 109. 
 
(Analysis.) second temple. Less. 140. 281 
 
 Spirit — Principle s — E motions. 
 
 Subject : — The erection of a house for God. This history teaches — 
 I. The spieit in which it should be undeetaken. (1.) Piety. 
 Commenced by rearing an altar, and holding a solemn religious 
 service. They did not suffer the new work to interfere with any 
 established and recognized duty. The time of feast of tabernacles 
 was at hand, so they held the feast. Did not regard the present 
 occupation as an excuse for neglecting that. (2.) Union. Priest, 
 prince, and people all imited. Neither regarded it as the work of 
 others alone. It was a work for God, to whom they were all equally 
 indebted. (3.) Cheerful consecration. They willingly offered a 
 free-will offering {v. 5). The poor did not leave it to the rich, nor 
 did the powerful tax the weak. Each did what he could, and did 
 it willingly, as unto the Lord. 
 
 II. The principles on which it should be conducted. (1.) 
 Honesty. They did according to the grant (r. 7). Did not think 
 they might trespass on the unpromised liberality of the people. Did 
 not tax the future, to do what they felt to be a present duty. 
 Would build as handsome a temple as the grant and offerings per- 
 mitted. Would not go beyond that. Would not leave a debt upon 
 the house of God, who will be no man's debtor, and who has himself 
 commanded us to owe no man anything. (2.) Justice. They gave 
 money to the work-people, and a fair equivalent for material. Did 
 not expect people to give time, trouble, skill, in addition to their 
 offering. Bought the best talent they could find, and paid honestly 
 for it. 
 
 III. The emotions by which it may be accompanied. (1.) Memory 
 of the jjast. Some there were who remembered the old temple. lia 
 building a new house, though it may be more beautiful and costly, 
 there are always some who cannot forget the old humble sanctuary. 
 Such memories deserve, and should command, respect. (2.) Joy for 
 the present. That they were permitted to do this good work. That 
 thej'- had the ability and the disposition. Joy that so many entered 
 zealously into the undertaking. (3.) Hope for the future. Thought 
 of the blessing it would be to unborn generations. Before their 
 minds passed the picture of the tribes coming up to worship. 
 They thought of the salvation that would go forth from Zion, and 
 how men would rise up to call them blessed for their work's sake. 
 
 Leaen — 
 
 I. Rejoice if we have the opportunity and means of building God a 
 house. 
 
 II. Cultivate a right spirit, not sectarian zeal or Pharisaism, in the work. 
 
 III. See that justice and honesty mark the history of such erection. 
 
 IV. Prepare for the worship of that world wherein is no temple. 
 
282 Less. 141. Esther exalted. (JYotes.") 
 
 B.C. 458. Esther ii. 1 — 20. 
 
 these things, i.e. the deposition of Vashti. . . Ahasuerus (=lion king), a 
 name which in one of its Greek forms is Xerxes. Prideanx seems 
 {Connection, i. 199) to have satisfactorily proven that A. = Artaxerxes Lon- 
 gimanus, but most critics now identify A. with Xerxes. . . Vashti ( = a 
 beauty), a noble woman, his former queen, who had been divorced because 
 she refused to appear before the king and his nobles at a drunken revel (i. 
 10 — 12). . . done, decreed, her ci-ime and Tpwaishment; or rather her virtue 
 
 2 and persecution. . . said, servants. "Wishing to console the k. for the loss 
 of Vashti : whom he could not restore because of the Persian law, which did 
 not allow of a k.'s decree being repealed. . . virgins sought. Of whom the 
 
 3 most beautiful might succeed Vashti. . . appoint .palace. This a usual custom 
 
 4 in Persia {marg. Bagster's C. Bib.). . . pleaseth.Mng, satisfied his mind. 
 
 5 Xerxes a very licentious monarch. . . Shushan, called by Greeks Susa, one 
 of the royal cities of Persia. Among the ruins have been found remains of 
 noble palace with frontage 343 ft, and depth of 244 ft. . . Mordecai ( = little 
 
 6,7 man). . . carried away, i. e. his ancestors were. . . Hadassah ( = myrtle). 
 Esther ( = a star), adopted by her cousin Mordecai. . . father .mother. A 
 beautiful orphan, in a strange land. . . fair. beautiful, Heb. fair of form, 
 
 8 and good of countenance. . . Esther . brought. Her beauty an instrument by 
 which Providence worked (less. 49, anal.). . . Hegai, or Hege [v. 3). Prob. 
 
 9 the eunuch having charge of the k.'s harem. . . pleased him. Much of the 
 comfort of the women of the seraglio depends on the favour of this officer, 
 secured in this instance by a gift, or by courteous manners. But Provi- 
 dence overruled the history. . . speedily, so she lost no time. . . seven 
 maidens, as attendants. . . meet, suitable (A.S. gemet, fit, proper). . . pre- 
 
 10 ferred, advanced, . . not shewed, not told, made known. . . people, nation. 
 kindred, Mordecai in particular. Had she done so, her advancement had 
 been doubtful. . . charged her. He knew the jealousy of the Persian, and 
 
 11 his contempt for the Jew. . . walked, day. Great love for his cousin, and 
 interest in her welfare. . . court . house, into which he might not enter, 
 though apparently himself an officer of the king's household, and concern- 
 
 12 ing which, it was not lawful even to make inquiries. . . according . manner, 
 custom of the Persian court. . . purifications, which consisted of anoint- 
 
 13 ings, perfumings, bathing, &c. . . desired, ornaments and apparel. . . 
 
 14 called, name. Which in that case would be inquired by the king. . . turn. 
 
 15 Esther. Which by reason of the preference shown her already came soon. 
 required . nothing, sought no adornments. Modest. Beauty unadorned, 
 adorned the most. . . appointed : left it to him, who knew best the king's 
 
 16 tastes. . . in. sight, estimation, judgment. . . house royal, his palace. . . 
 
 17 favour, kindness. . . sight, presence. . . made, queen : this Jewish maiden, 
 whom Providence designed as the means of greatly blessing the Jewish 
 
 18 people. . . Esther' s feast : a banquet called by her name, in honour of her. 
 release. Bestowed certain royal benefactions on the people, in her honour. 
 
 19 king's gate, discharging the duties of his office. . . did. commandment, still 
 obeyed her adopted father. Her obedience made a blessing to her and her 
 people. . . like asj ^c. The q,ucen did not forget her old fi-iend and old 
 duties. 
 
{Analysis!) esthbe exalted. Less. 141. 28i 
 
 Wickedness overraled — Providence outworking — Piety illustrated. 
 
 I. Wickedness oveeeuled. He maketh the wrath of man to praise 
 him. (1.) Wickedness of Ahasuerus. The cruel disposition and 
 divorce of the noble-minded Vashti. He never thought of God. 
 Had not the fear of God before his eyes. His own wiU was law to 
 him. (2.) Wickedness of Ms co^insellors. Instead of seeking 
 justice for the noble but dishonoured Yashti, they try to make him 
 forget the wrong he had done, and minister to his unbridled licen- 
 tiousness. Horrible picture of a wicked court. (3.) Yet God could 
 override even this dreadful history, and bring good out of the sad 
 course of these wicked men. Compare this with the ignorance of 
 good men, who are perplexed by the evil around them, and with the 
 folly of wicked men who bring evil out of the good. God's will of 
 command, sincerely disallowing and reproving wickedness, and his 
 will of control, foreseeing disobedience, overruling all. 
 
 II. Peovidexce outwoeking. " Light is sown for the righteous," &c. 
 The sowing precedes, by some time, the gathering. Here was the 
 sowing of light, in Esther's exaltation, against the future day when 
 the craft of Haman would overcast the Jews' sad day with dark and 
 portentous clouds. (1.) The overruling of wickedness was one step. 
 (2.) The faith of Mordecai and piety of Esther other steps by 
 which this was done. The Divine will combines all characters, 
 events, resistances, and weaves them into the grand purposes of 
 mercy and grace. None can let or hinder. Favour was given 
 Esther in the sight of Hege. Her position advanced. No time lost. 
 Delay might have proved fatal to the Jewish people. Yet none of 
 these actors knew, as they thought they fulfilled their own wills, how 
 perfectly they were under the control of another. 
 
 III. Piety illusteated. (1.) Esther. Obeyed Mordecai, as when 
 she was living as his adopted daughter. Saw how much might de- 
 pend upon her strict obedience. Felt that she was thus elevated to 
 be of some use, at the first unknown, to her people and kindred. 
 How many Jewish maidens, or how many of any but Jewish ex- 
 traction, would have repudiated their race under such circum- 
 stances ? Her race despised, enslaved, herself a queen. Now hon- 
 oured, yet a despot's wife. The sad history of the former queen not 
 unkno^-n to her. (2.) Mordecai. Sorry to part with his niece, yet 
 anxious to bear patiently, and do what is right. Gives to Queen 
 Esther good advice. Does not, as many would, talk of his high 
 palace connections. Still continues to do his duty in the king's gate. 
 
 Learn — 
 
 I. To be calm and undismayed in the midst of worldly commotion. 
 II. To wait and watch for the unfolding of the Divine plans. 
 III. To serve the Lord at all times. 
 
284 Less. 142. haman's plot. (Notes.) 
 
 Esther iii. 1 — 15. 
 
 1 Haman ( = magnificent). As Agag was prob. a general title of kings of the 
 Amalekites, as Pharaoh of the Egyptians, it is likely that Haman, son of 
 an Agagite, was of the royal seed of Amalek. . . Hammedatha (=? twin or 
 double). . . advanced, in rank and power. . . seat above : placed on a higher 
 dais than others, i. e. promoted him to the rank of grand-vizier, or con- 
 fidential adviser. 
 
 2 king's gate : the entrance or porch of the palace. "Was the place where all 
 business was despatched. . . bowed, reverenced. They had their own advance- 
 ment to seek. . . But. Here was a 'but' in the circumstances of magnificent 
 Haman. . . bowed not^ <§-c. " Had this meant only civil reverence, the 
 king would not have needed to command it ; nor would M. have refused it ; 
 there was therefore some kind of Divine honour intended, such as was paid 
 to Persian kings, and which even the Greeks refused as express adoration." 
 
 3 servants, amongst the first to observe this. They, not sincere in the 
 homage paid to "the magnificent," and therefore em-ious of one who 
 followed another course. . . king's commandment. Not " Is the thing 
 right } " or, " "Why not render worthy homage to a worthy man } " but, 
 " Why not obey ? " &c. To them everything was right that the k. ordered. 
 hearkened not, obeyed not. . . told Haman, perhaps to torture him, as well 
 as out of private pique. 
 
 4 a Jew. This explanation shows that he regarded the obeisance as involving 
 a religious element. 
 
 o Haman saw, what he had not before noticed. 
 
 6 scorn. alone. His pride would not allow such small revenge. . . all.Jeics, 
 as a demonstration of his greatness. This act shows how little he was 
 worthy of any homage, much less Divine honour. 
 
 7 Pur ( = a lot). Kings and nobles of Persia are said never to undertake any 
 plan without consulting astrologers, &c., deciding upon the most auspicious 
 day. 
 
 8 Haman said. Having discovered the times most favourable for the various 
 steps of his atrocious scheme. . . king's laws. The assertion untrue, except 
 in so far as it related to this commandment, which was not, strictly speaking, 
 " a law." The envious and malicious are often not over-exact in point of 
 truth. 
 
 9 written, and so made sure by special decree. . . I. pay, as a compensation 
 for any loss which the revenue might sustain. This sum, reckoned by the 
 Babylonish talent=£2,119,000 ; the Jewish talent would amount to twice 
 
 10 as much. . . ring .gave, with which to seal any decree that Haman, "the 
 enemy," might draw up. 
 
 1 1 given . thee. The k. declined to accept compensation from his favourite. 
 
 12 scribes, secretaries. . . to every people, ^c, that none of the hated race 
 might escape. 
 
 13 posts : special messengers, mounted on fleet camels and mules (Esth. viii. 
 
 14 ; Job ix. 25 ; Jer. li. 31). . . one day. Cruelly imitated in France on 
 the day of St Bartholomew (Aug. 24, 1572. The number thus murdered by 
 the Catholics have been variously computed from 20,000 to 100,000). 
 
 14 be ready, with weapons, &c. The hope of spoil would sufficiently prompt 
 those whom national antipathy had already made " ready." 
 
 15 king. Haman, worthy confreres. . . drink, with sublime indifference. . . 
 perplexed, especially the doomed race : and many others who saw the cruelty 
 of the decree. 
 
(Analysis.) HAMAN's plot. Less. 142. 285 
 
 Hainan's Dignity — Indignation — Superstition — Subtlety — Cruelty. 
 
 The feast of Purim, so called from the word Pur = a lot, is celebrated 
 by the Jews on the lith and 15th of the month Adar, as a memento 
 of their preservation, by Mordecai and Esther, from the destruction pre- 
 pared for them by Haman (ix. 20 — 32). The festival was sometimes 
 called " Mardocheus " (Mordecai's) day. It was observed by reading 
 the Book of Esther in the synagogue and with general festivity. During 
 the reading, as often as the name of Haman occurred the people stamped 
 and uttered curses : " Let his name be blotted out." The custom of 
 holding this feast is said to be dying out. 
 
 I. Hamajs^'s digxity. (1.) His ajJjJointment. Made the grand- vizier. 
 Exalted above all the other princes. Beggars ride on horses. The 
 unworthy often honoured with princes' favours. Sad results to a 
 nation when the great men are not good men. (2.) His Iwnours. All 
 were to bow to him. Persian kings were deified. The king to be 
 worshipped in the person of his great little viceroy. Haman would 
 take the honour to himself. 
 n. Haman's indignation. (1.) Moi'decaVs iinfilncMng integrity. 
 Kefuses to bow. A perilous course at such a time, among such a 
 people. (2.) Hainan's land friends. Many there were who did 
 not like the proud man. Were glad of an oj^portunity of mortifying 
 him. They tell him about Mordecai. They also disliked Mordecai, 
 because he was a Jew. Through him they desired to see if they 
 also might not avoid the bowing. 
 
 III. Hamad's superstition. (1.) Indignant through what he had 
 heard, he resolves upon a splendid revenge. An act by which he 
 should signalize and demonstrate his power. (2.) Superstitious as 
 he is, he will proceed only by favourable omens. He may fail 
 otherwise. The Jews are numerous and valuable in the empire. 
 This proved by the money he offered to the king. The lot cast. 
 
 IV. Haman's subtlety. (1.) Interview with the king. He will do 
 nothing without authority. Would make a cat's-paw of the king. It 
 shall be the king who shall do the deed. Make the king unpopular. 
 Perhaps with an eye to the throne himself. (2.) Conceals the real 
 truth. Is silent about Mordecai. Had he spoken, only Mordecai 
 would have suffered. Traduces the whole people of the Jews. 
 Charges them ^Ndth treason. 
 
 V. Haman's ceuelty. (1.) Comjyrehensiveness of his jJlan. Will cut 
 off the whole nation. Men, women, children. None shall escape. 
 He would effectually prevent such indignity in the future. (2.) 
 Speedy execution. The posts hastened. HI news fly fast ; the adage 
 illustrated here. (3.) Cruel indifference. This done, he sat down 
 to a wine feast. Did he wish to drown remorse 1 or was it his ob- 
 ject to make the king overlook the consequences of what he had 
 done? 
 Leaen — I. The penalties of greatness. II. Folly of fortune-telling and 
 lot-casting. III. The cruelty of pride. IV. The wretchedness of a 
 people whose governors are godless. V. Perils of honesty and truth. 
 
286 Less. 143. hama^^'s fall. iNotes.') 
 
 Esther vi. 1—14 ; vii. 1—10. 
 
 vi. 1,2 not. sleep (Dan. ii. 1 ; vi. 18). , . book .records (ii. 23). . . Bigthana 
 (ii. 21, 22). It is not unlikely that it was some Mend of these two cou- 
 
 3 spirators who stirred up this matter about Mordecai (iii. 4). . . What 
 honour. "Was that sleepless night merely an accident ? . . nothing. Thus 
 
 4 was the k. prepared to do something, and look favourably on M. . . TFTio . 
 court ? He required some high official. . . Haman, the very man for his 
 purpose. . . speak . gallows, which speech, the king forestalled by speech of 
 
 5 another kind. . . Let. in. Even H. would not enter the presence without a 
 
 6 special summons. . . more .myself} Note the egotism of this " magnificent" 
 
 7 individual. . . answered, joyfully, with an assumed interest in the king's 
 
 8 wish. . . apparel. horse .crown. This was very nearly allied to a treason- 
 able thought. He who would cut off a nation, and do this to gratify his 
 pride, would not have been slow to take another step to secure the crown. 
 
 9 one. princes. He Kttle thought who the one on the horse, and the other by 
 
 10 the side of it would be. . . Makt haste. The saying pleased the king. . . 
 
 11 nothing fail. Haraan's advice was fulfilled to the letter. ..proclaimed, 
 thinking meanwhile of that gallows that he had so prematurely prepared. 
 
 12 Imagine his chagrin. . . Mordecai, doubtless wondering much at what 
 had been done. . . came. gate, to discharge the duties of his office. . . 
 
 13 Haman hasted, overwhelmed with confusion. . . told, wife, to whom he had 
 so recently told quite a difi'erent tale. . . wise men : some prob. who had 
 aided in casting the lot (iii. 7 ; less. 142). They were wiser now than before. 
 If. seed. Jews. They had prob. heard much of the Jews and their wonder- 
 
 14 ful history. . . bring .banquet. His mind much troubled by recent events 
 and prophecies : in which state of mind he would but ill meet future 
 dangers and charges. 
 
 vii. 1,2 came, banquet, doubtful of the issue. . . second dag. Oriental banquets 
 3 lasted sometimes for several days. . . half .kingdom (Mark vi. 23). . . my 
 
 life, which of all things the king would be anxious to preserve. . . my 
 4: people. The king did not know her nation as yet. ..had. sold: they were 
 
 captives already. . . countervail, counterbalance (Lat. contravalere) . . . 
 5,6 Who . lie. The king does not think of his decree. . . this . Haman, whom 
 
 the king had petted. . . afraid. His mind in such a state that he could not 
 
 7 meet the charge. . . went . garden, the better to compose himself, and con- 
 
 8 sider what to do. . . stood, to plead for his life. . .fallen, in his agony of 
 entreaty. . . bed. In the East they recline at feasts on broad cushioned 
 couches arranged round the table : it was here that Haman fell. . . word, 
 sentence. . . covered. The Roman sentence was; — " Go, lictor, cover his 
 
 9 head ; and hang him on the accursed tree." . . Harbonah . said. Haman 
 had enemies as well as friends. There were doubtless not wanting those 
 who hated Haman for his pride. . . spoken good. Harbonah made the 
 
 10 case as bad as he could for Haman. . . prepared . Mordecai. He was snared 
 in Lis own net. . . pacified. He had seen justice done. How many more in 
 the kingdom were pacified ? 
 
(Anuli/sis.) RAMAN'S FALL. Less. 143. 287 
 
 Discovery — Honour — Prediction — Accusation — Execution. 
 
 I. A PROVIDENTIAL DiscovEEY. He who "giveth his beloved sleep " 
 can withhold sleep. A sleepless king. The reading of the records. 
 The story of unrequited fidelity. The hand of Providence pre- 
 vented the lids of his eyes from closing. God in apparently little 
 things. Let the records of memory be read in our sleepless hours. 
 Call to mind things done and things omitted. Debts of gratitude 
 left in arrear. Especially what we owe to God. So shall sleepless 
 nights become a blessing to us. Little did Mordecai think what 
 was occurring in the royal chamber. 
 
 11. Unexpected honour. (1.) For n-kom designed. Mordecai. One 
 of the race already doomed. The posts distributing the decree. 
 Haman waiting for the day of execution. God's providence also 
 sending thoughts and events post-haste along the courses of palace 
 life. (2.) By whom devised. Haman himself. Thinking the 
 honour was meant for him. (3.) Tlie ocern-helming discovery. The 
 honour intended for the man he most hated. (4.) By ivliom exe- 
 cuted. By himself. He must do homage to the man who would 
 not bow to him. (5.) MordecaVs S2irj)rise. He sees the first step 
 of Providence. 
 
 III. The gloomy prediction. (1.) By n-Jiom it n-as made. By 
 Haman's wife and wise friends. His fellow-plotters. Who had 
 listened but recently to the story of his rising gi-eatness when it was 
 • — " who but Haman " ? (2.) What they foretold. His certain fall. 
 That fall the greater, by reason of the height to which he had 
 climbed. Xo uncommon thing in the East for a man to be in 
 great power one day, and in the dust the next. (3.) On what it 
 n-as founded. On the fact that Mordecai was a Jew. This was the 
 view of superstition, and not faith. 
 
 IV. The fearful accusation. (1.) The hanqiiet. Haman attends 
 not by virtue of his office, but by special invitation (v. 8, 12). ^Tiat 
 had once caused joy to his proud heart, now filled his superstitious 
 mind with gloomy apprehensions. He must have looked the guilty 
 man he was. (2.) The king's promise. He would grant Esther any- 
 thing she asked. Not so safe for her to speak unbidden. (3.) Her re- 
 quest. Begs her own life, and that of her people. Haman forgot 
 that he had compassed the death of the queen, or did not know her 
 relation to Mordecai. He had over-reached himself. (4.) The king's 
 great indignation and Haman's despair. 
 V. The prompt execution. (1.) Haman begs for mercy. He had 
 shown none. He who had sought the death of thousands of inno- 
 cent people now cannot save his own guilty life. (2.) The hing 
 returns from the garden, and issues the sentence. Haman falls into 
 the pit that he had digged. 
 
 Learn — 
 I. To recognize the providence of God in little things. 
 
 II. To leave our case in the hands of Him who has promised to under- 
 take for us. " Vengeance is mine," kQ. 
 
288 Less. 144. the great woek. {Notes.') 
 
 Neh. vi. 1—14. 
 
 1 Sanballat ( = praised by the army), native of Horonaim in Moab. Prob. in 
 some post of authority (ii. 10, 19, 20; iv., vi., xiii. 28). . . Tobiah (=pleas- 
 ing to Jehovah), an Ammonite. Called "the servant," had .^been a 
 slave, and risen to influence (iv. 3, 7 ; xiii. 4—9). . . Geshem (=rain) 
 } chief of some tribe of Arabs. . . enemies. Always plenty to oppose any 
 good work. . . builded.wall. Till then they were silent. 
 
 2 meet together, ready for treason, they waited till Jerusalem had become a 
 stronghold. They wanted to ensnare Nehemiah. . . villages, where the 
 meeting might be unnoticed, and no danger apprehended. . . mischief. If 
 he would not join their plot, they would misrepresent his words. 
 
 3 great work. See anal. 
 
 4 four times, perseverance in wickedness of wicked men. 
 
 5 open letter, an insult. Letters to officials always carefully folded, placed 
 in silk bags and sealed. 
 
 6 reported : but N. was not responsible for such reports. Suppose he had accept- 
 ed their appointment, what would they have reported } . . rebel, against Persia. 
 
 7 now shall, an impudent threat. . . counsel. If they believed the report, by 
 this offer, they proved themselves rebels. In truth, they wanted hush- 
 money, or a share in the plot. 
 
 8 no such things, a straight-forward denial. . . as.sayest, and knowest. . . 
 feignest . heart. You have yourselves invented the whole story, and are 
 worse than those you call '* the heathen." How much worse than heathens 
 are many who do evil, knovsdng better ! 
 
 9 saying, secretly among their confederates. . . weakened, for they feared the 
 growth of a power in Jud ah that would rival Samaria. . . Now. God. His 
 only weapon was prayer. . . strengthen . hands, not for war, or rebellion, 
 but this " great work." 
 
 10 Afterward, these outside enemies being disposed of. . . Shemaiah ( = Jeho- 
 vah heareth him), a secret emissary of Sanballat. . . sM(t up, in pretended 
 fear. .. Let .meet. Another private meeting proposed. N.'s refusal, even to 
 attend these meetings, a good example for men with itching ears, who attend 
 meetings of men who plot against God (infidels, &c.), "just to hear the 
 other side." N. was not afraid of being seduced by their arguments, but 
 he had, what all should have, something better to do, — a "great work" 
 from which he could not " come down." 
 
 11 such, as I, a man of mark, whom others look to for example. . .flee. What 
 would the rest do? . . save. life (Mat. x. 28—39). My life is in the keeping 
 of God. . . icill not. A resolute and prompt denial the best way of meeting 
 
 12 temptation. . . perceived, discovered prob. by Divine illumination, or learned 
 from some one in the secret. . . hired him. What will not men do for hire ? 
 " Love of money the root of all evil." 
 
 13 afraid. And if so, then he would do his work with hesitation, or be willing 
 to protect himself by taking council with his enemies according to their 
 wish. . . sin, by neglecting duty, and mistrusting God. . . evil report, and a 
 true one this time. A report that he Avas in collusion with the enemies of 
 the Persian court. . . reproach, and by reproaches urge me forwards to 
 other sinful measures. 
 
 14 think thou. Take my case into thy mind, and overrule aU this wickedness 
 for thy glory. So N. dismissed these sinners for the time from his 
 thoughts by passing them over to the thoughts of God, who could do 
 more than think about them. 
 
(Analysis.) the great woek. Less. 144. 289 
 
 Agents — Objects — Principles — Eesistances — Eesults. 
 
 Ee-building of Jerusalem an essentially religious undertaking. A reli- 
 gious undertaking a great work. The greatnes.. of such a work appears 
 from — 
 
 I. The agents employed. (1.) They embrace Divine and angelic 
 beings. (2.) Holy men of all ages. Patriarchs, prophets, apostles. 
 Works are often considered as honoured by their association with 
 noble names (Solomon and the Temple, Prince Albert and Crystal 
 Palace, &c.). The greatest and wisest of mankind have been en- 
 gaged in religious enterprises, and found their joy in them. Re- 
 formers {Ltither, &c.). Poets (Conner, Watts, 3Iilton, &c.). Preach- 
 ers ( Wesley, Whitfield, Sec). Missionaries ( Carey, Mliot, Moffatty 
 &c.). Philanthropists (Howard, Raikes, &c.). 
 II. The objects contemplated. (1.) Some of a negative character. 
 Restraining sin, and error. (2.) But most of a jyositite nature. Build- 
 ing of a great spiritual temple. Conversion of souls. Spread of 
 truth. Evangelization and civilization of mankind. Compare such 
 as these with the objects commonly sought among men. Increase 
 of personal wealth, fame, enjoyment. Extension of territorial 
 power, and the like. This result eternal, others only temporal. 
 III. The principles exercised. (1.) The motives, &c., that make 
 men truly great, all find their exercise in religious entei-p rises, (a.) 
 Faith in God and truth, (p.) Holiness of heart and life. (<?.) Love 
 to souls and Christ, (d.) All the graces of the Holy Spirit. (2.) 
 Greatest of worldly undertakings have not such underlying princi- 
 ples as these. Pride, ambition, selfishness — in some form or other 
 — originate the greater part. 
 TV. The opposition overcome. In a world of sin every holy work 
 will be resisted. Resistance stirred up by Satan in the hearts of his 
 servants. Outside Jerusalem, Sanballat ; inside, Shemaiah. Outside 
 ourselves, the world, &c. ; inside, sin, &c. Other works have to 
 overcome material difficulties, but this spiritual hindrances. Pride, 
 covetousness, lust, &c., &c. As the greatness of a battle is esti- 
 mated by the number of the enemy and his strength, so of this 
 work. 
 V. The results secured. (1.) Of merely human entei-prises ; tem- 
 poral, of doubtful goodness, many positively bad. (2.) Of religious 
 undertakings. Eternal, blessed, always good. The world won back 
 to allegiance to God, heaven peopled with ransomed sinners. 
 
 Learn — 
 
 I. Seek to have a place amongst the best workers. 
 
 II. Aim at the best objects. 
 
 III. Give place to the holiest principles. 
 
 IV. Expect opposition. 
 
 V. The result is sure. Therefore let the teacher, who is at this work, 
 reply to every temptation, from without or within, to abandon it: — 
 " I AM AP.OUT A great WORK, I CANNOT COME DOWN." 
 
 13 
 
GENERAL INDEX. 
 
 Aaron . 
 
 . 98, 150 
 
 Asher 62 
 
 Birthright . . . 
 
 . 46 
 
 Abariin, mts of . 
 
 . 154, 160 
 
 Ashkelon . 
 
 
 
 182 
 
 Bitter waters . 
 
 . 112 
 
 Abecl-nego . 
 
 . . 272 
 
 Ashtaroth . 
 
 
 
 202 
 
 Blessing, Jacob's 
 
 . 48 
 
 Abel . . . 
 
 8 
 
 Ashteroth . 
 
 
 
 26 
 
 Blind host . 
 
 . 254 
 
 Abel-meholah . 
 
 . . 176 
 
 Ashurites . 
 
 
 
 204 
 
 Boaz .... 
 
 . 184 
 
 Abel-mizraim . 
 
 . 94 
 
 Ass, Balaam's . 
 
 
 
 154 
 
 Borrow of Egyptians 
 
 . 102 
 
 Abigail 
 
 . 198 
 
 „ the . 
 
 
 
 74 
 
 Borrowing . 
 
 . 252 
 
 Abibu . . . 
 
 . 130 
 
 Assyrian host . 
 
 
 
 266 
 
 Bottle. . . . 
 
 . 36 
 
 Abimelech . 
 
 . 178 
 
 Atad . . 
 
 
 
 94 Bowels 
 
 . 78 
 
 Abiuadab . 
 
 . 190, 206 
 
 Axe, borrowed . 
 
 
 
 252 
 
 Brazen serpent . 
 
 152, 264 
 
 Abiram 
 
 . 146 
 
 Azekah 
 
 
 
 160 
 
 Bread, Eastern . 
 
 . 36 
 
 Abner . 
 
 . 204 
 
 
 
 
 Bulrushes . 
 
 . 98 
 
 Abraham . 
 
 22, 38 
 
 Baal . . 
 
 
 227, 234 
 
 Burning bush . 
 
 . 102 
 
 Absalom 
 
 . 212 
 
 Baal-bedth . 
 
 
 . 178 
 
 Butter. 
 
 68,230 
 
 Achshaph . 
 
 . . 168 
 
 Baale of Judah 
 
 
 . 206 
 
 
 
 Adam . 
 
 2 
 
 Babel . 
 
 
 . 20 
 
 Cain .... 
 
 8 
 
 Admar 
 
 , 26 
 
 Babylon . 
 
 
 270, 274 
 
 Calf, golden 
 
 . 124 
 
 Adoni-zedec 
 
 . 166 
 
 Baker 
 
 
 . 68 
 
 CallofAbram . . 
 
 . 22 
 
 Advice, good, ba 
 
 d . .225 
 
 Balaam 
 
 
 . 154 
 
 „ of Samuel . 
 
 . 186 
 
 Ahab . . 
 
 . 226, 238 
 
 Balak . . 
 
 
 . 154 
 
 Camel .... 
 
 . 42 
 
 Ahasuerus . 
 
 . 282, 2S6 
 
 Balances of God 
 
 
 . 275 
 
 Canaan 
 
 . 54 
 
 Ahaz . 
 
 , 264. 268 
 
 Bald head . 
 
 
 . 242 
 
 Canaauites . . i 
 
 4. 30, 163 
 
 Ahitophel . 
 
 . . 212 
 
 Balm . 
 
 
 . 76 
 
 Captive maid . 
 
 . 248 
 
 Ai. orHai . 
 
 . 22, 166 
 
 Banquet 
 Barak . 
 
 
 . 274 
 
 Captivity of Judah . 
 
 . 270 
 
 Ajalon . 
 
 . 166 
 
 
 . 174 
 
 of Israel .^ 
 
 .. 264 
 
 Almond 
 
 . 148 
 
 Barrel of meal 
 
 
 . 230 
 
 return fron 
 
 1 . 278 
 
 Almug tree 
 
 . 222 
 
 Barzillai . 
 
 
 . 214 
 
 Carmel 
 
 . 234 
 
 Altar and tent 
 
 . 24 
 
 Bathsheba . 
 
 
 . 210 
 
 ""•'•r„Ciai : 
 
 . 196 
 
 Altars, ancient 
 
 . 117, 120 
 
 Battle of Bethhoron 
 
 . 166 
 
 . 40 
 
 Amalek 
 
 . 116 
 
 „ ofJezreel 
 
 . 176 
 
 Cedar .... 
 
 . 217 
 
 Amalekites 
 
 . 26, 144 
 
 .. ofMegiddo 
 
 . 174 
 
 Censers 
 
 130. 146 
 
 Amnion 
 
 . 170 
 
 ,, ofMerom 
 
 . 168 
 
 Chapiter . 
 
 . 270 
 
 Amorites . 
 
 26, 30 
 
 Bears . 
 
 . 242 
 
 Chariot, Elijah's 
 
 , 240 
 
 Amram 
 
 . 98 
 
 Beer . 
 
 
 . 178 
 
 Chariots . 
 
 . 174 
 
 Auiraphel . 
 
 . 26 
 
 Beer-sheba . 
 
 
 36, 60, 236 
 
 Chedorlaomer . 
 
 . 26 
 
 Angels at Sodon 
 
 1 . . 32 
 
 Belshazzar . 
 
 
 . 274 
 
 Cherith . . . 
 
 . 228 
 
 Anointing Davie 
 
 1 . .190 
 
 Ben-hadad . 
 
 
 254, 256 
 
 Chinneroth 
 
 . 168 
 
 Aphek . 
 
 . 188 
 
 Benjamin . 
 
 '. 62 
 
 72, 78, 80 
 
 Chusan 
 
 . 172 
 
 Arabians . 
 
 . 228 
 
 Bera . 
 
 
 . 26 
 
 Cities of the plain . 
 
 . 34 
 
 Ararat . 
 
 . 16 
 
 Bethel . 22, 
 
 '24, « 
 
 0, 174, 240 
 
 „ of refuge 
 
 . 166 
 
 Argob . 
 Arioch. . 
 
 . . . 218 
 
 Beth-boron 
 
 
 . 166 
 
 Cloud, pillar of . 
 
 . 110 
 
 . 26 
 
 Bethlehem . 
 
 
 . 190 
 
 Coat, Joseph's . 
 
 . 64 
 
 Ark of covenani 
 
 . 126, 207 
 
 Beth-peor . 
 
 
 . 100 
 
 Coffin . . . . 
 
 . 94 
 
 „ of Moses 
 
 . 98 
 
 Beth-shan . 
 
 
 . 202 
 
 College of prophets . 
 Conquest, lust of 
 
 . 252 
 
 „ of Noah 
 
 . 12 
 
 Beth-shittah 
 
 
 . 176 
 
 . 271 
 
 Amou . 
 
 . 154 Beihuel . 
 
 
 , 42 
 
 Conspiracy, Joseph's 
 
 bre- 
 
 Aroer . 
 
 . 152 Bezaleel 
 
 
 . 126 
 
 thren 
 
 . 66 
 
 Arrows 
 
 . 202 Bezer . 
 
 
 , 156 
 
 Coriander seed . 
 
 . 114 
 
 Artillery . 
 
 . 194 Bigthana . 
 
 
 . 286 
 
 Corrui>tiou of world '. 
 
 . 11 
 
 Ascent, Solomoi 
 
 1 . . 222 Bilhah. 
 
 
 . 62 
 
 Coiuicils of wickedne 
 
 3S . 255 
 
 .Asenath 
 
 . 71 
 
 Birsl A . . 
 
 
 
 . 26 
 
 Covenant . 
 
 :r-a 
 
GENERAL INDEX. 
 
 291 
 
 Covenant -with Abram . 30 
 
 Fiery chariot . 
 
 . 240 Hittites 
 
 30,144 
 
 Covetousness 
 
 . . 250 
 
 furnace 
 
 . 272 Hobab. 
 
 . 174 
 
 Craft . . 
 
 . . 250 
 
 Fire from heaven 
 
 . 234 
 
 Hobah. 
 
 26,100 
 
 Creatiou, man 
 
 2 
 
 First command . 
 
 3 
 
 Home presents . 
 
 . 76 
 
 Creditor 
 
 . 244 
 
 „ curse . 
 
 7 
 
 Honey .... 
 
 . 185 
 
 Cruse . 
 
 . 236 
 
 „ death . 
 
 9 
 
 Hophni 
 
 . 188 
 
 Cnise, widow's 
 
 . 244 
 
 ,. family 
 
 9 
 
 Hor . . . . 
 
 150. 162 
 
 Curse, the first 
 
 7 
 
 ,. garden 
 
 3 
 
 Horeb. . . . 
 
 . 102 
 
 Cj-press 
 
 . 12 
 
 „ gospel 
 
 • 7 
 
 Horites 
 
 . 26 
 
 Cyrus . . 
 
 . 278 
 
 ,. man . 
 
 . 3 
 
 Hornet 
 
 . 170 
 
 
 
 ., murderer . 
 
 . 9 
 
 Hosheah . 
 
 . 264 
 
 Damascus . 
 
 . 22, 26, 30 
 
 „ sabbath . 
 
 3 
 
 Hunting 
 
 . 46 
 
 Dan . 
 
 26, 62, 160 
 
 „ sacrifice 
 
 9 
 
 Hushai 
 
 . 212 
 
 Daniel . . 
 
 . 274, 276 
 
 ,. sin 
 
 6 
 
 Hyssop 
 
 108, 217 
 
 Darius 
 
 . 274,276 
 
 ., stewardship 
 
 3 
 
 
 
 Dathan 
 
 . 146 
 
 „ temptation 
 „ work . 
 
 5 
 
 Incense 
 
 . 130 
 
 Daughters of me 
 
 n . . 9 
 
 3 
 
 Intercession for Sodom . 32 
 
 David . . 
 
 . 190, 214 
 
 Flood . . . 
 
 12,15 
 
 Isaac . . 36, 38, 42, 44, 48 
 
 Day, meaning o 
 
 f . . 2 
 
 Forgiveness of injuri 
 
 es 85, 255 
 
 Isaiah .... 
 
 . 268 
 
 Dead Sea . 
 
 . 34 
 
 Fountain of Elisha 
 
 . 242 
 
 Ishbosheth . 
 
 . 204 
 
 Death, the first 
 
 9 
 
 Friendship . 
 
 . 195 
 
 Ishmael 
 
 . 36 
 
 Deborah 
 
 . 44, 174 
 
 
 
 Ishmaelites 
 
 . 60, 
 
 Deluge 
 
 12, 15 
 
 Gad . . . 
 
 . 62 
 
 Israel in Egypt . 
 „ kingdom of . 
 
 . 96 
 
 Den of lions 
 
 . 276 
 
 Garden of Eden 
 
 . 3 
 
 . 224 
 
 Devices of ^visd 
 
 sm . . 255 
 
 Gath . . . 
 
 . 192 
 
 Israel's captivity 
 
 . 204 
 
 Dial of Ahaz 
 
 . 2GS 
 
 Gaza . 
 
 . 264 
 
 Issachar 
 
 . 62 
 
 Division of king 
 
 dom . 224 
 
 Geh.azi . 246, 2, 
 
 8, 250, 254 
 
 Izhar .... 
 
 . 140 
 
 Dor . . 
 
 . 168 
 
 Gerizim 
 
 38, 178 
 
 
 
 Dothan 
 
 . 66, 254 
 
 Gershom . 
 
 . 100 
 
 Jabbok . . . 
 
 . 56 
 
 Dove . 
 
 . 16 
 
 Geshem 
 
 . 288 
 
 Jabin .... 
 
 . 108 
 
 Dream of Jacob 
 
 . . 50 
 
 Giants . 
 
 . 193 
 
 Jacob .... 
 
 40 to 94 
 
 „ of Josep 
 
 1 . . 64 
 
 Gibeah 
 
 194, 206 
 
 Jael .... 
 
 . 174 
 
 „ of butler 
 
 . . 68 
 
 Gibeou 
 
 . 166 
 
 Japhet 
 
 . 10 
 
 „ of baker 
 
 . . 68 
 
 Gideon 
 
 . 176 
 
 Jarmuth . 
 
 . 100 
 
 „ of Phara 
 
 oh . .70 
 
 Gilboa 
 
 200, 202 
 
 Jebusites . 
 
 30, 144 
 
 Dura, plain of 
 
 . . 272 
 
 Gilead . 54, 66, 1( 
 
 0, 170, 204 
 
 Jehovah-jireh . . 
 Nissi . 
 
 . 38 
 
 
 
 Gilgal . 
 
 166, 172 
 
 . 116 
 
 East wind . 
 
 . 70 
 
 Girgashites . 
 
 . 30 
 
 Jehu .... 
 
 . 236 
 
 Ebenezer . 
 
 . . 188 
 
 Gleaning . 
 
 . 184 
 
 Jephthah . 
 
 . 180 
 
 Eden . 
 
 2 
 
 God, sons of 
 
 . 10 
 
 Jericho . 100, 164 
 
 240, 242 
 
 Edom . 
 
 . 4G, 150 
 
 „ repenting . 
 
 10, 102 
 
 Jeroboam . 
 
 . 224 
 
 Eglou . 
 
 . 160 
 
 ,, of Abraham 
 
 42 
 
 Jerubbaal . 
 
 176, 178 
 
 is ■:"-''■"' 
 
 , 72. 74. 76, 100 
 
 Golan 
 
 . lo6 
 
 Jethro 
 
 100, 118 
 
 . 172 
 
 Golden calf 
 
 . 124 
 
 Jezebel . . . 
 
 226, 238 
 
 Ekron . 
 
 . 192 
 
 image . 
 
 . 273 
 
 Jezreel 
 
 176, 202 
 
 Elam . 
 
 . 26 
 
 Goliath . . 
 
 . 192 
 
 Joab .... 
 
 . 214 
 
 Eleazar 
 
 . 150 
 
 Good man, marks of 
 
 . 33 
 
 Joash .... 
 
 . 258 
 
 Eli . . 
 
 . 186, 188 
 
 Goshen 
 
 84, 86 
 
 Jochebed . 
 
 . 98 
 
 Eliab . . 
 
 . 190 
 
 Goj)her-wood . 
 
 . 12 
 
 Jonah .... 
 
 260,202 
 
 Eliezer 
 
 30, 42, 118 
 
 Gospel in Eden . 
 
 6 
 
 Jonathan . 
 
 . 194 
 
 Elijah . . 
 
 . 226, 240 
 
 Gozan . 
 
 . 264 
 
 Joppa .... 
 
 . 260 
 
 Elim . . 
 
 . . 112 
 
 Gratitude . 
 
 . 250 
 
 Jordan . . 24 
 
 162, 210 
 
 Elisha . . 
 
 . 236, 258 
 
 Great work 
 
 . 288 
 
 Joseph 
 
 60 to 94 
 
 El-paran . 
 Embalming 
 
 . 26 
 
 Greaves 
 
 . . 192 
 
 Joshua . . 116 
 
 , 168, 170 
 
 . . 94 
 
 Groves 
 
 . 234 
 
 Jotham 
 
 . 178 
 
 Embracing . 
 
 . 60 
 
 
 
 Judah .... 
 
 62, 06 
 
 Emims 
 
 . 26 
 
 Hagar . 
 
 . 36 
 
 Judah, captivity of . 
 
 . 270 
 
 Endor . 
 
 . . 200 
 
 Halah . 
 
 . 264 
 
 kingdom of . 
 
 . 224 
 
 En-gedi 
 
 . . 196 
 
 Half truths 
 
 5 
 
 Judges . . . 
 
 . 172 
 
 Enoch . . 
 
 . . 8 
 
 Ham . 
 
 . 10 
 
 Juniper tree 
 
 . 237 
 
 Ephah . . 
 
 . . 184 
 
 Haman 
 
 284, 286 
 
 
 
 Ephraim . 
 
 62, 92. 160 
 
 Hamath 
 
 . 14-1 
 
 Kadesh 
 
 20, 144 
 
 Ephron 
 
 . 40 
 
 Haran 
 
 22,60 
 
 Kadmonites 
 
 . 30 
 
 Esau . 
 
 . 46, 450 
 
 Hard questions . 
 
 . 222 
 
 Kedesh 
 
 156, 174 
 
 Eshcol . . 
 
 . 26, 144 
 
 Harod . . . 
 
 . 176 
 
 Keuizzites . 
 
 . 30 
 
 Esther . 
 
 . 282, 286 
 
 Harp . . . 
 
 . 54 
 
 King .... 
 
 . 28 
 
 Euphrates . 
 
 . 23. 30, 54 
 
 Hazael . . 
 
 236, 250 
 
 Kingdom of Solomon 
 
 . 218 
 
 Eve . 
 
 . 4,6 
 
 Hazeroth . 
 
 . 140 
 
 „ of God . 
 
 . 219 
 
 Exodus 
 
 . 110 
 
 Hazor . 
 
 . 168 
 
 Kings, table of . 
 
 . 226 
 
 
 
 Hazzenon Tamar 
 
 . 26 
 
 Kirjath-arba . . 
 
 40, 166 
 
 Facts and appea 
 
 ranees . 15 
 
 Healing, waters 
 
 . 242 
 
 ., -huzoth . 
 
 . 154 
 
 Faith, power of 
 
 . 23 
 
 Heber . 
 
 . 174 
 
 Kishon 
 
 174, 234 
 
 Family, the first 
 
 9 
 
 Hebrew 
 
 22, 26, 98 
 
 Kiss .... 
 
 . 62 
 
 Famine, in Egyp 
 
 t . . 70 
 
 Hebron . 24. 40, ( 
 
 56. 144, 204 
 
 Korah .... 
 
 . 146 
 
 iu Cana 
 
 an . .72 
 
 Herdsmen, rival 
 
 25 
 
 
 
 results 
 
 of . . 90 
 
 Heth . . . 
 
 40, 48 
 
 Laban .... 
 
 14, 52, 54 
 
 Fast, Elijah's 
 
 . 236 
 
 Hezekiah . . 2( 
 
 A, 200, 208 
 
 Lachish . 
 
 166, 264 
 
 Fe-asta . 
 
 . 134 
 
 Hiram, king of Tyre 
 
 . 222 
 
 Ladder Jacob's. 
 
 . 50 
 
292 
 
 GEJfEEAL IJS'DEX 
 
 Lahairoi 
 Lapidoth . 
 Law of Moses 
 Leah . 
 Lentiles 
 Leprosy of Naaman 
 
 of Gehazi 
 Levi , 
 Liou . 
 
 Lions, den of . 
 Lodebar 
 
 Lot ... 2 
 Luz 
 
 of 
 
 Maehpelah/cave of 
 
 Mahanaiin . 
 
 Maid, Israelitish 
 
 Makkedah . 
 
 Mamre, plain of 
 
 Man, creation of 
 „ the fli-st 
 „ fall of 
 
 Manasseh . 
 
 Manna 
 
 Mantle of Elijah 
 
 Marah . 
 
 Marriage of Isaac 
 
 JIassah 
 
 Measure 
 
 Megiddo 
 
 Melchizedek 
 
 Men, daughters 
 
 Mephibosheth 
 
 Mercy . 
 
 Meribali 
 
 Merom 
 
 Jleshach . 
 
 Michal 
 
 Midian 
 
 Midianites . 
 
 Milcah 
 
 Miracles 
 
 Miriam 
 
 Misrephoth-maim 
 
 Mizpch 
 
 Moab . 
 
 Money . 
 
 Months 
 
 Moral law 
 
 Mordecai 
 
 Moreh . 
 
 Moriah 
 
 Moses . 
 
 Murder, the first 
 
 Musical iu.struments 
 
 Myrrh . 
 
 Naaman 
 Kabal . 
 Naboth 
 Nadab . 
 Nahnr. 
 Naioth 
 Naomi . 
 Naphtali . 
 Kathan 
 
 A'^ational sins . 
 Kebo . 
 
 Nebuchadnezzar 
 Nebuzaradan 
 Kehemiah . 
 Nehushtan . 
 Ner . . . 
 Night scenes 
 Nile . . . 
 Nineveh 
 Nisroch 
 Noah . 
 Nod . . . 
 
 . 44 
 
 . ir4 
 
 . 120 
 60,62 
 
 . 46 
 
 . 248 
 
 . 248 
 
 . 62 
 
 . 185 
 
 . 276 
 
 . 208 
 26, 34 
 
 . 92 
 
 . 40 
 64, 204 
 . 248 
 . 166 
 24,40 
 2 
 
 114, 152 
 . 240 
 . 112 
 42, 44 
 . 116 
 . 218 
 . 174 
 
 ^^»ts 761 Ruth . . . 
 
 Sabbath, the first 
 126 206 Sacritlce, the first 
 balem . 
 Salt Sea 
 
 Obadiah 
 Obed-edom 
 Oil 
 
 Olive . 
 Omer . 
 Oniri . 
 On 
 Ophrah 
 
 . 10 
 . 208 
 . 255 
 . 116 
 . lOS 
 . 272 
 . 206 
 98,100 
 66, 176 
 . 42 
 . 107 
 
 3, 112, 142 
 . 168 
 168, 182 
 . 160 
 . 40 
 . 109 
 . IZO 
 
 i82 to 286 
 22, 176 
 . 38 
 
 93 to 160 
 
 54 
 66, 76 
 
 8,250 
 
 . 130 
 42,62 
 . 194 
 . 184 
 62, 160 
 . 210 
 . 173 
 . 160 
 270, 272 
 . 270 
 
 Padan-aram 
 
 Palms . 
 
 Palmyra 
 
 PapjTus 
 
 Paiable of Jotham . 
 „ of Nathan . 
 
 Paran . . . . 
 
 Passover 
 
 Patriarchs . 
 
 Pentecost . 
 
 Perizzite . 
 
 Persecution, the first 
 
 Persia . 
 
 Pethor 
 
 Pharaoh 
 
 Pharaoh's butler. &c. 
 ^, dream 
 
 Philistines . 
 
 Phineas 
 
 PiUar of cloud . 
 
 Pillars in temple 
 
 Pillows 
 
 Pisgah . 
 
 Pithom 
 
 Polygamy , 
 
 Potipherah , 
 
 Pottage 
 
 Prayer of Abraham 
 
 Precious stones . 
 
 Prevail trr . 
 
 Priesthood . 
 
 Priest's installation 
 
 Prince of dreamers 
 
 Prison Joseph in 
 
 Prophetic oftice . 
 
 Prophets list of 
 
 Pur, Puruu 
 
 260. 262 
 
 10, 12, 16 
 
 • 8| 
 
 Quails .... 
 
 Quarrelsome servants 
 
 Rachel . 
 
 Rahab . 
 
 Rainbow 
 
 Ramah 
 
 Rameses 
 
 Ramoth-gilead 
 
 Rams' horns 
 
 Ransom, soul 
 
 Raven . 
 
 ,, Elijah's 
 Rebekah 
 Reconciliation 
 Red Sea 
 Refuge, cities of 
 
 106, 134 
 54,62 
 . 134 
 
 . 24 
 . 226 
 . 278 
 . Ifrl 
 100, 106 
 . 68 
 . 70 
 . 202 
 . 188 
 . 138 
 . 220 
 . 60 
 
 194 
 
 140 
 25 
 
 62, 54, 60, 62 
 
 . 164, 165 
 
 . . 18 
 
 . 174, 190 
 
 . 96 
 
 . . 166 
 
 . 164 
 
 . 122 
 
 . 16 
 
 . 228 
 
 . 42, 44, 48 
 
 . 60 
 
 . 110, 112 
 
 156 
 
 RehoD . . . . .144 
 Rehoboam .... 224 
 Repentance of Nineveh . 262 
 „ , ,, of God . . 262 
 Rephaims . . . 26, 30 
 Rephidim . . . .lie 
 Reuben , . .62. 66, 72 
 
 Reuel 100 
 
 Riddle. Samson's .' ." i82 
 Righteous, value of . .32 
 Rival herdsmen . . 22 
 Rod of Aaron . . 14s 
 
 of " 
 
 Samaria 
 
 Samson's riddle 
 
 Samuel. 
 
 Sanballat . 
 
 Sarah . 
 
 Saul . 
 
 Scapegoat 
 
 Scorpions . 
 
 Second temple . 
 
 Seir . . . 
 
 Seirath 
 
 Sennacherib 
 
 Serpent 
 
 fiery 
 „ brazen . 
 
 Seth . . . 
 
 Shaarim 
 
 Shadrach . 
 
 Shalmaneser 
 
 Shamgar 
 
 Shamniah . 
 
 Shaveh 
 
 Sheba, queen of. 
 Shechem . 22, 6Q, 
 Sheep-shearing . 
 Shekel . ■•. 
 Shem . 
 Shemaiah . 
 Shemeber . 
 Shepherds . 
 Shiloh . 
 Shimei 
 Shimron 
 Shinab 
 Shinar . 
 Shittim 
 
 Shittim wood . 
 Shunammite's son 
 Shunem 
 Shur . 
 Shushan 
 Siddim, vale of . 
 Simeon 
 Sinai . 
 
 Sin, the first . 
 ofi'ering 
 
 ., ■wilderness of 
 Siserah 
 Slavery 
 Sling . 
 Sodom 
 Solomon 
 Sons of God 
 
 of Bolial . 
 
 „ of Jacob . 
 Soul ransom 
 Spices . 
 Spies . 
 
 Still small voice 
 Stones, precious 
 Strange fire 
 Superstition 
 Syrian host 
 
 Tabernacle set up 
 Tabernacles, feast 
 Table of kings . 
 
 of prophets 
 Tabor . 
 Tabrct . 
 Tadmor 
 Talent of gold 
 
 184 
 3 
 
 186, 190. 200 
 
 196, 
 
 156, 
 
 1*0 i.;tient 01 
 
 104|Tarshish 
 
 22, 36, 40 
 00, 202 
 . 132 
 . 224 
 . 280 
 
 26, 56, 60 
 . 162 
 . 266 
 . 4,6 
 . 152 
 . 152 
 . 10 
 . 192 
 . 272 
 . 204 
 . 172 
 . 190 
 20. 28 
 . 222 
 
 170, 224 
 . 64 
 40, 122 
 . 10 
 . 288 
 . 20 
 . 78 
 . 186 
 . 216 
 
 20, 26 
 . 162 
 . 126 
 . 246 
 2(»0, 246 
 26. 112 
 
 62, 72, 74 
 . 112 
 5 
 . 38 
 . 116 
 . 174 
 , 136 
 . 192 
 
 28, 32, 34 
 I, 216, 222 
 . 10 
 . 238 
 . 64 
 . 122 
 . 222 
 72, 144 
 . 236 
 
 250 
 264 
 
 138 
 134 
 225 
 261 
 174 
 64 
 219 
 222 
 
GENERAL INDEX. 
 
 293 
 
 Temple, Solomo 
 
 ii's . . 220 
 
 Urim . 
 
 . 200 
 
 Work . 
 
 . 288 
 
 second 
 
 . 280 
 
 Uzzah . . . 
 
 . 206 
 
 World before flood . . 10 
 
 Temptation, the 
 
 first . 5 
 
 
 
 
 
 Tent and altar 
 
 . 25 
 
 Venison . 
 
 . 46 
 
 Zaanaim . 
 
 . 174 
 
 Terah . . 
 
 . 22 
 
 Vineyard . 
 
 . 239 
 
 Zaphnath-paaneah . . 70 
 
 Teraphim . 
 Tidal . . 
 
 . 84 
 
 Voice, small 
 
 . 236 
 
 Zarephath . 
 
 . 226, 230 
 
 . 26 
 
 Vows . 
 
 . 182 
 
 Zaretan 
 
 . 162 
 
 Timbrel . 
 
 . 112 
 
 
 
 Zebulun 
 
 . 62 
 
 Timuath . 
 
 . 184 
 
 War, horrors of . 
 
 . 271 
 
 Zedekiah . 
 
 . 270 
 
 Tiphsah 
 
 . . 218 
 
 Ward . . . 
 
 . 68 
 
 Zererath . 
 
 . 176 
 
 Tishbite 
 
 . 228 
 
 Watches . 
 
 . 177 
 
 Zerubbabel . 
 
 . 278 
 
 Tithes . 
 
 . 28, GO 
 
 Watering sheep . 
 
 . 52 
 
 Ziba . . 
 
 . . 208 
 
 Tobiah 
 
 . 288 
 
 Waters healed . 
 
 . 242 
 
 Zidon . 
 
 . 168, 230 
 
 Trumpets . 
 
 . 164 
 
 Weaning children 
 
 
 Zilpah . . 
 
 . . 62 
 
 feast ( 
 
 )f . . 134 
 
 Wells . 
 
 52, 66 
 
 Zia . . 
 
 . 144 
 
 Truth, half. 
 
 6 
 
 Whale, Jonah . 
 
 . 260 
 
 Zipporah . 
 
 . 100, 142 
 
 
 
 Widow of Zarephath 
 Widow's cruse . 
 
 230, 232 
 
 Zoan . . 
 
 . 144 
 
 Universal terms 
 
 . 14 
 
 . 244 
 
 Zoar . 
 
 24, 34, 160 
 
 Ur . . 
 
 . 23 
 
 Wisdom of Solomon 
 
 . 216 
 
 Zohar . 
 
 . 40 
 
 Uriah . . 
 
 . 210 
 
 Witch of Endor . 
 
 . 200 
 
 Zuzims 
 
 . . 26 
 
 BIBLICAL INDEX 
 
 Gen. 11. 1-17 
 iii. 1-13 
 iii. 14-24 
 iv. 1-17 
 vi. 1-13 
 vl. 14-22 
 vii. 11-24 
 viii. 1-12 
 ix. 8-17 
 xi. 1-9 
 xii. 1-9 
 xiii. 1-18 
 xiv. 1-14 
 xiv. 17-24 
 XV. . 
 xviii. 16-33 
 xix. 12-26 
 xxi. 6-21 
 xxii. 1-14 
 xxiii. 1-20 
 x.xiv. 10-38 
 xxiv. 49-67 
 XXV. 27-34 . 
 xxvii. 18-46 
 xxviii. 10-25 
 xxix. 1-14 . 
 xxxi. 17-34 
 xxxii. 1-23 
 xxxii. 24-32 
 xxxiii. 1-15 
 XXXV. 23-29 
 xxxAii. 1-11 
 
 Gen 
 
 Exod 
 
 Lev 
 
 , xxxrii. 12-35 
 xl. 1-23 . 
 xli. 1-14; 33-45. 
 xlii. 1-24 . 
 xlii. 25-38 . 
 xliii. 1-25 . 
 xliiL 26-34 
 xliv. 1-17 . 
 xliv. 18-34 
 xiv. 1-28 . 
 xlvi. 1-7 ; 2i 
 xlvii. 1-10 . 
 xMi. 13 31 
 xlviii. 1-22 
 1. 1-26 
 , i. 1-22 
 ii. 1-10 
 ii. 11-25 . 
 iii. 1-22 
 iv. 1-17 ; 
 xii. 1-28 . 
 xiv. 10-31 , 
 XV. 20-27 . 
 xvi. 11-36 . 
 xvii. 1-16 . 
 xviii. 1-27 . 
 XX. 1-26 . 
 XXX. 11-16 . 
 xxxii. 1-35 
 xxxvii. 1-9 
 , ix. 1-24 . 
 X. 1-7 
 
 27-31 
 
 . . 66 
 
 Lev. xvi. 5-22 . 
 
 . 132 
 
 . 68 
 
 „ xxiu. 
 
 . 134 
 
 . . 70 
 
 „ XXV. 39-55 , 
 
 . 136 
 
 . . 72 
 
 Num. ix. 15-23 . 
 
 . 138 
 
 . . 74 
 
 „ xi. 21-35 . 
 
 . 140 
 
 . 76 
 
 „ xii. 1-16 . 
 
 . 142 
 
 . . 78 
 
 „ xiii. 16-33 . 
 
 . 144 
 
 . 80 
 
 „ xvi. 1-35 . 
 
 . . 146 
 
 . 82 
 
 „ xvii. 1-13 , 
 
 . . 148 
 
 . 84 
 
 „ XX. 22-29 . 
 
 . 150 
 
 86 
 
 „ xxi. 4-9 . 
 
 . 152 
 
 . 88 
 
 „ xxii. 1541 
 
 . 154 
 
 . 90 
 
 „ XXXV. 9-34 
 
 . 156 
 
 . 92 
 
 Deut. xxxi. 1-23 . 
 
 . 158 
 
 . 94 
 
 „ xxxiv. 1-12 
 
 . 160 
 
 . . 96 
 
 Josh. iii. 1-17 . 
 
 , 162 
 
 . . 98 
 
 „ vi. 1-20 . 
 
 . 164 
 
 . 100 
 
 „ X. 1-14 
 
 . 166 
 
 . 102 
 
 „ xi. 1-15 . 
 
 . 168 
 
 . 104 
 
 „ xxxiv. 1-25 
 
 . 170 
 
 . 108 
 
 Jud. iii. 8-31 . 
 
 . 172 
 
 . 110 
 
 „ iv. 1-24 
 
 . 174 
 
 . 112 
 
 „ vii. 1-25 . 
 
 . 176 
 
 . 114 
 
 „ ix. 1-21 . 
 
 . 178 
 
 . 116 
 
 „ xi. 29-40 . 
 
 . 180 
 
 . 118 
 
 „ xiv. 1-20 . 
 
 . 182 
 
 . . 120 
 
 Ruth u. 1-23 
 
 . 184 
 
 . . 122 
 
 1 Sam. iii. 1-21 . 
 
 . 186 
 
 . . 124 
 
 „ iv. 1-18 . 
 
 . 188 
 
 . . 126 
 
 „ xvi. 1-13 . 
 
 . 190 
 
 . . 128 
 
 „ xvii. Ml; 32-58 
 
 . 192 
 
 . . 130 
 
 „ XX, 1-42 . 
 
 . 194 
 
294 
 
 BIBLICAL INDEX. 
 
 iSam, xxiv. 1-22 
 
 . 196 
 
 „ XXV. 1-43 . 
 
 . 198 
 
 „ xxviii. 3-25 
 
 . 200 
 
 „ xxxi. 1-13 . 
 
 . 202 
 
 2 Sam. ii. 1-11 , 
 
 . 204 
 
 „ iv. 1-16 . 
 
 . 206 
 
 „ ix. 1-13 . 
 
 . 208 
 
 „ xii. 1-14 . 
 
 . 210 
 
 „ XV. 1-30 . 
 
 . 212 
 
 1 Kings ii. 1-11 . 
 
 . 214 
 
 „ iii. 5-16 . 
 
 . 216 
 
 „ iv. 1-28 . 
 
 . 218 
 
 ,. iv. 29-34 . 
 
 . 216 
 
 „ Vi. 1-38 . 
 
 . 220 
 
 „ X. 1-13 
 
 . 222 
 
 „ xii. 1-20 . 
 
 . 224 
 
 „ xvi. 29-33 . 
 
 . 226 
 
 1 Kings xviii. 3-16 
 
 „ xvii. 1-7 . 
 
 „ xvii. 8-16 . 
 
 „ xvii. 17-24 
 
 ,, xviii. 17-40 
 
 „ xix. 4-21 
 
 „ xxi. 1-24 
 Kings ii. 1-17 
 
 „ ii. 19-25 
 
 „ iv. 1-7 
 
 „ iv. 8-37 
 
 „ V. 1-14 
 
 „ vi. 1-7 
 
 „ vi. 8-23 
 
 ., vi. 15-27 
 
 „ viii. 7-15 
 
 2 Kings xiii. 14-2 
 „ xviii. 1-16 
 ,. xix. 14-37 
 „ XX. Ml 
 „ XXV. 121 
 Ezra i. 1-11 . 
 „ iii. 1-13 
 
 Neh. vi. 1-14 
 
 Esther ii. 1-20 
 „ iii. 1-15 
 ,, vi.,vii. 
 
 Daniel iii. 19-30 
 „ V. 1-30 
 „ vi. 1-24 
 
 Jonah i. 1-16 
 ,. iii. 1-10 
 
 258 
 264 
 
 270 
 
 278 
 
 286 
 272 
 274 
 276 
 2fi0 
 262 
 
 JOHN CHILDS AND SON, PRINTERS. 
 
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