Hebrews 1-2

of God, Who Is Greater than the Angels, and Who, Having Completed Redemption, Sits Enthroned at God's Right Hand. The writer, though not inscribing his name, was well known to those addressed (Heb 13:19). For proofs of Paul being the author, see my Introduction. In the Pauline method, the statement of subject and the division are put before the discussion; and at the close, the practical follows the doctrinal portion. The ardor of Spirit in this Epistle, as in First John, bursting forth at once into the subject (without prefatory inscription of name and greeting), the more effectively strikes the hearers. The date must have been while the temple was yet standing, before its destruction, A.D. 70; some time before the martyrdom of Peter, who mentions this Epistle of Paul (2Pe 3:15, 16); at a time when many of the first hearers of the Lord were dead.

at sundry times--Greek, "in many portions." All was not revealed to each one prophet; but one received one portion of revelation, and another another. To Noah the quarter of the world to which Messiah should belong was revealed; to Abraham, the nation; to Jacob, the tribe; to David and Isaiah, the family; to Micah, the town of nativity; to Daniel, the exact time; to Malachi, the coming of His forerunner, and His second advent; through Jonah, His burial and resurrection; through Isaiah and Hosea, His resurrection. Each only knew in part; but when that which was perfect came in Messiah, that which was in part was done away (1Co 13:12). in divers manners--for example, internal suggestions, audible voices, the Urim and Thummim, dreams, and visions. "In one way He was seen by Abraham, in another by Moses, in another by Elias, and in another by Micah; Isaiah, Daniel, and Ezekiel, beheld different forms" [Theodoret]. (Compare Nu 12:6-8). The Old Testament revelations were fragmentary in substance, and manifold in form; the very multitude of prophets shows that they prophesied only in part. In Christ, the revelation of God is full, not in shifting hues of separated color, but Himself the pure light, uniting in His one person the whole spectrum (Heb 1:3). spake--the expression usual for a Jew to employ in addressing Jews. So Matthew, a Jew writing especially for Jews, quotes Scripture, not by the formula, "It is written," but "said," &c. in time past--From Malachi, the last of the Old Testament prophets, for four hundred years, there had arisen no prophet, in order that the Son might be the more an object of expectation [Bengel]. As God (the Father) is introduced as having spoken here; so God the Son, Heb 2:3; God the Holy Ghost, Heb 3:7. the fathers--the Jewish fathers. The Jews of former days (1Co 10:1). by--Greek, "in." A mortal king speaks by his ambassador, not (as the King of kings) in his ambassador. The Son is the last and highest manifestation of God (Mt 21:34, 37); not merely a measure, as in the prophets, but the fulness of the Spirit of God dwelling in Him bodily (Joh 1:16; 3:34; Col 2:9). Thus he answers the Jewish objection drawn from their prophets. Jesus is the end of all prophecy (Re 19:10), and of the law of Moses (Joh 1:17; 5:46).

in the days when the judges ruled--The beautiful and interesting story which this book relates belongs to the early times of the judges. The precise date cannot be ascertained.

Now after the death of Joshua--probably not a long period, for the Canaanites seem to have taken advantage of that event to attempt recovering their lost position, and the Israelites were obliged to renew the war. the children of Israel asked the Lord--The divine counsel on this, as on other occasions, was sought by Urim and Thummim, by applying to the high priest, who, according to Josephus, was Phinehas. saying, Who shall go up for us against the Canaanites first--The elders, who exercised the government in their respective tribes, judged rightly, that in entering upon an important expedition, they should have a leader nominated by divine appointment; and in consulting the oracle, they adopted a prudent course, whether the object of their inquiry related to the choice of an individual commander, or to the honor of precedency among the tribes.

Adam, &c.--"Begat" must be understood. Only that one member of the family is mentioned, who came in the direct order of succession. 4-23. Noah, Shem, Ham, and Japheth--The three sons of this patriarch are enumerated, partly because they were the founders of the new world, and partly because the fulfilment of Noah's prophecy (Ge 9:25-27) could not otherwise appear to have been verified.

Then Moab rebelled--Subdued by David (2Sa 8:2), they had, in the partition of Israel and Judah, fallen to the share of the former kingdom. But they took advantage of the death of Ahab to shake off the yoke (see on 2Ki 3:6). The casualty that befell Ahaziah [2Ki 1:2] prevented his taking active measures for suppressing this revolt, which was accomplished as a providential judgment on the house of Ahab for all these crimes.

a certain man of Ramathaim-zophim--The first word being in the dual number, signifies the double city--the old and new town of Ramah (1Sa 1:19). There were five cities of this name, all on high ground. This city had the addition of Zophim attached to it, because it was founded by Zuph, "an Ephrathite," that is a native of Ephratha. Beth-lehem, and the expression "of Ramathaim-zophim" must, therefore, be understood as Ramah in the land of Zuph in the hill country of Ephratha. Others, considering "mount Ephraim" as pointing to the locality in Joseph's territory, regard "Zophim" not as a proper but a common noun, signifying watchtowers, or watchmen, with reference either to the height of its situation, or its being the residence of prophets who were watchmen (Eze 3:17). Though a native of Ephratha or Beth-lehem-judah (Ru 1:2), Elkanah was a Levite (1Ch 6:33, 34). Though of this order, and a good man, he practised polygamy. This was contrary to the original law, but it seems to have been prevalent among the Hebrews in those days, when there was no king in Israel, and every man did what seemed right in his own eyes [Jud 21:25].

2-5. Then Solomon spake unto all Israel--The heads, or leading officers, who are afterwards specified, were summoned to attend their sovereign in a solemn religious procession. The date of this occurrence was the second year of Solomon's reign, and the high place at Gibeon was chosen for the performance of the sacred rites, because the tabernacle and all the ancient furniture connected with the national worship were deposited there. Zadok was the officiating high priest (1Ch 16:39). It is true that the ark had been removed and placed in a new tent which David had made for it at Jerusalem [2Ch 1:4]. But the brazen altar, "before the tabernacle of the Lord," on which the burnt offerings were appointed by the law to be made, was at Gibeon. And although David had been led by extraordinary events and tokens of the divine presence to sacrifice on the threshing-floor of Araunah, Solomon considered it his duty to present his offerings on the legally appointed spot "before the tabernacle," and on the time-honored altar prepared by the skill of Bezaleel in the wilderness (Ex 38:1).

Now king David was old--He was in the seventieth year of his age (2Sa 5:4, 5). But the wear and tear of a military life, bodily fatigue, and mental care, had prematurely, if we may say it, exhausted the energies of David's strong constitution (1Sa 16:12). In modern Palestine and Egypt the people, owing to the heat of the climate, sleep each in a "separate" bed. They only depart from this practice for medical reasons (Ec 4:11). The expedient recommended by David's physicians is the regimen still prescribed in similar cases in the East, particularly among the Arab population, not simply to give heat, but "to cherish," as they are aware that the inhalation of young breath will give new life and vigor to the worn-out frame. The fact of the health of the young and healthier person being, as it were, stolen to support that of the more aged and sickly is well established among the medical faculty. And hence the prescription for the aged king was made in a hygienic point of view for the prolongation of his valuable life, and not merely for the comfort to be derived from the natural warmth imparted to his withered frame [Porter, Tent and Khan]. The polygamy of the age and country may account for the introduction of this practice; and it is evident that Abishag was made a concubine or secondary wife to David (see on 1Ki 2:22).

Now after the death of Moses--Joshua, having been already appointed and designated leader of Israel (Nu 27:18-23), in all probability assumed the reins of government immediately "after the death of Moses." the servant of the Lord--This was the official title of Moses as invested with a special mission to make known the will of God; and it conferred great honor and authority. the Lord spake unto Joshua--probably during the period of public mourning, and either by a direct revelation to the mind of Joshua, or by means of Urim and Thummim (Nu 27:21). This first communication gave a pledge that the divine instructions which, according to the provisions of the theocracy, had been imparted to Moses, would be continued to the new leader, though God might not perhaps speak to him "mouth to mouth" (Nu 12:8). Joshua--The original name, Oshea, (Nu 13:8), which had been, according to Eastern usage, changed like those of Abram and Sarai (Ge 17:5-15) into Jehoshua or Joshua (that is, "God's salvation") was significant of the services he was to render, and typified those of a greater Saviour (Heb 4:8). Moses' minister--that is, his official attendant, who, from being constantly employed in important services and early initiated into the principles of the government, would be well trained for undertaking the leadership of Israel. 2-9. now therefore arise, go over this Jordan--Joshua's mission was that of a military leader. This passage records his call to begin the work, and the address contains a literal repetition of the promise made to Moses (De 11:24, 25; 31:6-8, 23).

David had abode two days in Ziklag--Though greatly reduced by the Amalekite incendiaries, that town was not so completely sacked and destroyed, but David and his six hundred followers, with their families, could still find some accommodation. 2-12. a man came out of the camp from Saul--As the narrative of Saul's death, given in the last chapter, is inspired, it must be considered the true account, and the Amalekite's story a fiction of his own, invented to ingratiate himself with David, the presumptive successor to the throne. David's question, "How went the matter?" evinces the deep interest he took in the war, an interest that sprang from feelings of high and generous patriotism, not from views of ambition. The Amalekite, however, judging him to be actuated by a selfish principle, fabricated a story improbable and inconsistent, which he thought would procure him a reward. Having probably witnessed the suicidal act of Saul, he thought of turning it to his own account, and suffered the penalty of his grievously mistaken calculation (compare 2Sa 1:9 with 1Sa 31:4, 5).

in these last days--In the oldest manuscripts the Greek is. "At the last part of these days." The Rabbins divided the whole of time into "this age," or "world," and "the age to come" (Heb 2:5; 6:5). The days of Messiah were the transition period or "last part of these days" (in contrast to "in times past"), the close of the existing dispensation, and beginning of the final dispensation of which Christ's second coming shall be the crowning consummation. by his Son--Greek, "IN (His) Son" (Joh 14:10). The true "Prophet" of God. "His majesty is set forth: (1) Absolutely by the very name "Son," and by three glorious predicates, "whom He hath appointed," "by whom He made the worlds," "who sat down on the right hand of the Majesty on high;" thus His course is described from the beginning of all things till he reached the goal (Heb 1:2, 3). (2) Relatively, in comparison with the angels, Heb 1:4; the confirmation of this follows, and the very name "Son" is proved at Heb 1:5; the "heirship," Heb 1:6-9; the "making the worlds," Heb 1:10-12; the "sitting at the right hand" of God, Heb 1:13, 14." His being made heir follows His sonship, and preceded His making the worlds (Pr 8:22, 23; Eph 3:11). As the first begotten, He is heir of the universe (Heb 1:6), which He made instrumentally, Heb 11:3, where "by the Word of God" answers to "by whom"' (the Son of God) here (Joh 1:3). Christ was "appointed" (in God's eternal counsel) to creation as an office; and the universe so created was assigned to Him as a kingdom. He is "heir of all things" by right of creation, and especially by right of redemption. The promise to Abraham that he should be heir of the world had its fulfilment, and will have it still more fully, in Christ (Ro 4:13; Ga 3:16; 4:7). worlds--the inferior and the superior worlds (Col 1:16). Literally, "ages" with all things and persons belonging to them; the universe, including all space and ages of time, and all material and spiritual existences. The Greek implies, He not only appointed His Son heir of all things before creation, but He also (better than "also He") made by Him the worlds.

Elimelech--signifies "My God is king." Naomi--"fair or pleasant"; and their two sons, Mahlon and Chilion, are supposed to be the same as Joash and Saraph (1Ch 4:22). Ephrathites--The ancient name of Beth-lehem was Ephrath (Ge 35:19; 48:7), which was continued after the occupation of the land by the Hebrews, even down to the time of the prophet Micah (Mic 5:2). Beth-lehem-judah--so called to distinguish it from a town of the same name in Zebulun. The family, compelled to emigrate to Moab through pressure of a famine, settled for several years in that country. After the death of their father, the two sons married Moabite women. This was a violation of the Mosaic law (De 7:3; 23:3; Ezr 9:2; Ne 13:23); and Jewish writers say that the early deaths of both the young men were divine judgments inflicted on them for those unlawful connections.

the Lord said, Judah shall go up--The predicted pre-eminence (Ge 49:8) was thus conferred upon Judah by divine direction, and its appointment to take the lead in the ensuing hostilities was of great importance, as the measure of success by which its arms were crowned, would animate the other tribes to make similar attempts against the Canaanites within their respective territories. I have delivered the land into his hand--not the whole country, but the district assigned for his inheritance.

2-8. Ahaziah fell down through a lattice in his upper chamber--This lattice was either a part of the wooden parapet, or fence, which surrounds the flat roofs of houses, and over which the king was carelessly leaning when it gave way; or it might be an opening like a skylight in the roof itself, done over with lattice-work, which, being slender or rotten, the king stepped on and slipped through. This latter supposition is most probably the true one, as Ahaziah did not fall either into the street or the court, but "in his upper chamber." inquire of Baalzebub--Anxious to learn whether he should recover from the effects of this severe fall, he sent to consult Baalzebub, that is, the god of flies, who was considered the patron deity of medicine. A temple to that idol was erected at Ekron, which was resorted to far and wide, though it afterwards led to the destruction of the place (Zec 9:5; Am 1:8; Zep 2:4). "After visiting Ekron, 'the god of flies' is a name that gives me no surprise. The flies there swarmed, in fact so innumerably, that I could hardly get any food without these troublesome insects getting into it" [Van De Velde].

Who being--by pre-existent and essential being. brightness of his glory--Greek, the effulgence of His glory. "Light of (from) light" [Nicene Creed]. "Who is so senseless as to doubt concerning the eternal being of the Son? For when has one seen light without effulgence?" [Athanasius, Against Arius, Orations, 2]. "The sun is never seen without effulgence, nor the Father without the Son" [Theophylact]. It is because He is the brightness, &c., and because He upholds, &c., that He sat down on the right hand, &c. It was a return to His divine glory (Joh 6:62; 17:5; compare Wisdom 7:25, 26, where similar things are said of wisdom). express image--"impress." But veiled in the flesh. The Sun of God in glory beams Too bright for us to scan; But we can face the light that streams For the mild Son of man. (2Co 3:18) of his person--Greek, "of His substantial essence"; "hypostasis." upholding all things--Greek, "the universe." Compare Col 1:15, 17, 20, which enumerates the three facts in the same order as here. by the word--Therefore the Son of God is a Person; for He has the word [Bengel]. His word is God's word (Heb 11:3). of his power--"The word" is the utterance which comes from His (the Son's) power, and gives expression to it. by himself--omitted in the oldest manuscripts. purged--Greek, "made purification of ... sins," namely, in His atonement, which graciously covers the guilt of sin. "Our" is omitted in the oldest manuscripts. Sin was the great uncleanness in God's sight, of which He has effected the purgation by His sacrifice [Alford]. Our nature, as guilt-laden, could not, without our great High Priest's blood of atonement sprinkling the heavenly mercy seat, come into immediate contact with God. Ebrard says, "The mediation between man and God, who was present in the Most Holy Place, was revealed in three forms: (1) In sacrifices (typical propitiations for guilt); (2) In the priesthood (the agents of those sacrifices); (3) In the Levitical laws of purity (Levitical purity being attained by sacrifice positively, by avoidance of Levitical pollution negatively, the people being thus enabled to come into the presence of God without dying, De 5:26)" (Le 16:1-34). sat down on the right hand of the Majesty on high--fulfilling Ps 110:1. This sitting of the Son at God's fight hand was by the act of the Father (Heb 8:1; Eph 1:20); it is never used of His pre-existing state co-equal with the Father, but always of His exalted state as Son of man after His sufferings, and as Mediator for man in the presence of God (Ro 8:34): a relation towards God and us about to come to an end when its object has been accomplished (1Co 15:28).

Judah said unto Simeon his brother, Come up with me ..., that we may fight against the Canaanites--Being conterminous tribes (Jos 19:1, 2), they had a common interest, and were naturally associated in this enterprise.

the angel of the Lord--not an angel, but the angel, who carried on all communications between the invisible God and His chosen people [Hengstenberg]. This angel commissioned Elijah to meet the king's messengers, to stop them peremptorily on the idolatrous errand, and convey by them to the king information of his approaching death. This consultation of an idol, being a breach of the fundamental law of the kingdom (Ex 20:3; De 5:7), was a daring and deliberate rejection of the national religion. The Lord, in making this announcement of his death, designed that he should see in that event a judgment for his idolatry.

this man went up out of his city yearly to worship in Shiloh--In that place was the "earth's one sanctuary," and thither he repaired at the three solemn feasts, accompanied by his family at one of them--probably the passover. Although a Levite, he could not personally offer a sacrifice--that was exclusively the office of the priests; and his piety in maintaining a regular attendance on the divine ordinances is the more worthy of notice because the character of the two priests who administered them was notoriously bad. But doubtless he believed, and acted on the belief, that the ordinances were "effectual means of salvation, not from any virtue in them, or in those who administered them, but from the grace of God being communicated through them."

a Shunammite--Shunem, in the tribe of Issachar (Jos 19:18), lay on an eminence in the plain of Esdraelon, five miles south of Tabor. It is now called Sulam.

Every place that the sole of your foot shall tread upon that have I given you--meaning, of course, not universal dominion, but only the territory comprised within the boundaries here specified (see on De 19:8).

Being made ... better--by His exaltation by the Father (Heb 1:3, 13): in contrast to His being "made lower than the angels" (Heb 2:9). "Better," that is, superior to. As "being" (Heb 1:3) expresses His essential being so "being made" (Heb 7:26) marks what He became in His assumed manhood (Php 2:6-9). Paul shows that His humbled form (at which the Jews might stumble) is no objection to His divine Messiahship. As the law was given by the ministration of angels and Moses, it was inferior to the Gospel given by the divine Son, who both is (Heb 1:4-14) as God, and has been made, as the exalted Son of man (Heb 2:5-18), much better than the angels. The manifestations of God by angels (and even by the angel of the covenant) at different times in the Old Testament, did not bring man and God into personal union, as the manifestation of God in human flesh does. by inheritance obtained--He always had the thing itself, namely, Sonship; but He "obtained by inheritance," according to the promise of the Father, the name "Son," whereby He is made known to men and angels. He is "the Son of God" is a sense far exalted above that in which angels are called "sons of God" (Job 1:6; 38:7). "The fulness of the glory of the peculiar name "the Son of God," is unattainable by human speech or thought. All appellations are but fragments of its glory beams united in it as in a central sun, Re 19:12. A name that no than knew but He Himself."

Thou shalt not come down from that bed--On being taken up, he had probably been laid on the divan--a raised frame, about three feet broad, extended along the sides of a room, covered with cushions and mattresses--serving, in short, as a sofa by day and a bed by night, and ascended by steps. Elijah departed--to his ordinary abode, which was then at Mount Carmel (2Ki 2:25; 1Ki 18:42).

when ... Elkanah offered, he gave to Peninnah ... portions--The offerer received back the greater part of the peace offerings, which he and his family or friends were accustomed to eat at a social feast before the Lord. (See on Le 3:3; De 12:12). It was out of these consecrated viands Elkanah gave portions to all the members of his family; but "unto Hannah he gave a worthy portion"; that is, a larger choice, according to the Eastern fashion of showing regard to beloved or distinguished guests. (See on 1Sa 9:24; also see on Ge 43:34).

all the land of the Hittites--These occupied the southern extremities and were the dominant tribe of Canaan. Their superior power and the extent of their dominions are attested by the mention of them under the name of Khita, on the Assyrian inscriptions, and still more frequently on the Egyptian inscriptions of the eighteenth and nineteenth Dynasties. What life and encouragement must have been imparted to Joshua by the assurance that his people, who had been overwhelmed with fear of that gigantic race, were to possess "all the land of the Hittites"! 5-9. There shall not any man be able to stand before thee--Canaan was theirs by a divine grant; and the renewed confirmation of that grant to Joshua when about to lead the people into it, intimated not only a certain but an easy conquest. It is remarkable, however, that his courage and hope of victory were made to depend (see on De 17:18) on his firm and inflexible adherence to the law of God, not only that regarding the extirpation of the Canaanites, but the whole divine code. 10-18. Then Joshua commanded the officers of the people--These were the Shoterim (see on Ex 5:6; De 20:5). 11-13. command the people, saying, Prepare you victuals--not manna, which, though it still fell, would not keep; but corn, sheep, and articles of food procurable in the conquered countries. for within three days ye shall pass over this Jordan--that is, the third day, according to Hebrew idiom--the time allotted for getting ready before the encampment in Abel-Shittim broke up and they removed to the desert bank of the river where no victuals were available. At the same time Joshua himself convened the two and a half tribes which had settled east of Jordan, to remind them of their promise (Nu 32:1-42) to assist their brethren in the conquest of western Canaan. Their readiness to redeem their pledge and the terms in which they answered the appeal of Joshua displayed to great advantage their patriotic and pious feelings at so interesting a crisis.

For--substantiating His having "obtained a more excellent name than the angels." unto which--A frequent argument in this Epistle is derived from the silence of Scripture (Heb 1:13; Heb 2:16; 7:3, 14) [Bengel]. this day have I begotten thee--(Ps 2:7). Fulfilled at the resurrection of Jesus, whereby the Father "declared," that is, made manifest His divine Sonship, heretofore veiled by His humiliation (Ac 13:33; Ro 1:4). Christ has a fourfold right to the title "Son of God"; (1) By generation, as begotten of God; (2) By commission, as sent by God; (3) By resurrection, as "the first-begotten of the dead" (compare Lu 20:36; Ro 1:4; Re 1:5); (4) By actual possession, as heir of all [Bishop Pearson]. The Psalm here quoted applied primarily in a less full sense to Solomon, of whom God promised by Nathan to David. "I will be his father and he shall be my son." But as the whole theocracy was of Messianic import, the triumph of David over Hadadezer and neighboring kings (2Sa 8:1-18; Ps 2:2, 3, 9-12) is a type of God's ultimately subduing all enemies under His Son, whom He sets (Hebrew, "anointed," Ps 2:6) on His "holy hill of Zion," as King of the Jews and of the whole earth. the antitype to Solomon, son of David. The "I" in Greek is emphatic; I the Everlasting Father have begotten Thee this day, that is, on this day, the day of Thy being manifested as My Son, "the first-begotten of the dead" (Col 1:18; Re 1:5). when Thou hast ransomed and opened heaven to Thy people. He had been always Son, but now first was manifested as such in His once humbled, now exalted manhood united to His Godhead. Alford refers "this day" to the eternal generation of the Son: the day in which the Son was begotten by the Father is an everlasting to-day: there never was a yesterday or past time to Him, nor a to-morrow or future time: "Nothing there is to come, and nothing past, but an eternal NOW doth ever last" (Pr 30:4; Joh 10:30, 38; 16:28; 17:8). The communication of the divine essence in its fulness, involves eternal generation; for the divine essence has no beginning. But the context refers to a definite point of time, namely, that of His having entered on the inheritance (Heb 1:4). The "bringing the first-begotten into the world" (Heb 1:6), is not subsequent, as Alford thinks, to Heb 1:5, but anterior to it (compare Ac 2:30-35).

Bezek--This place lay within the domain of Judah, about twelve miles south of Jerusalem. found Adoni-bezek--that is, "lord of Bezek"--he was "found," that is, surprised and routed in a pitched battle, whence he fled; but being taken prisoner, he was treated with a severity unusual among the Israelites, for they "cut off his thumbs and great toes." Barbarities of various kinds were commonly practised on prisoners of war in ancient times, and the object of this particular mutilation of the hands and feet was to disable them for military service ever after. The infliction of such a horrid cruelty on this Canaanite chief would have been a foul stain on the character of the Israelites if there were not reason for believing it was done by them as an act of retributive justice, and as such it was regarded by Adoni-bezek himself, whose conscience read his atrocious crimes in their punishment.

the messengers turned back--They did not know the stranger; but his authoritative tone, commanding attitude, and affecting message determined them at once to return.

Then Adonijah the son of Haggith exalted himself--Nothing is said as to the origin or rank of Haggith, so that it is probable she was not distinguished by family descent. Adonijah, though David's fourth son (2Sa 3:4; 1Ch 3:2), was now the oldest alive; and his personal attractions and manners (1Sa 9:2) not only recommended him to the leading men about court, but made him the favorite of his father, who, though seeing him assume an equipage becoming only the heir-presumptive to the throne (2Sa 15:1), said nothing; and his silence was considered by many, as well as by Adonijah, to be equivalent to an expression of consent. The sinking health of the king prompted him to take a decisive step in furtherance of his ambitious designs.

And--Greek, "But." Not only this proves His superiority, BUT a more decisive proof is Ps 97:7, which shows that not only at His resurrection, but also in prospect of His being brought into the world (compare Heb 9:11; 10:5) as man, in His incarnation, nativity (Lu 2:9-14), temptation (Mt 4:10, 11), resurrection (Mt 28:2), and future second advent in glory, angels were designed by God to be subject to Him. Compare 1Ti 3:16, "seen of angels"; God manifesting Messiah as one to be gazed at with adoring love by heavenly intelligences (Eph 3:10; 2Th 1:9, 10; 1Pe 3:22). The fullest realization of His Lordship shall be at His second coming (Ps 97:7; 1Co 15:24, 25; Php 2:9). "Worship Him all ye gods" ("gods," that is, exalted beings, as angels), refers to God; but it was universally admitted among the Hebrews that God would dwell, in a peculiar sense, in Messiah (so as to be in the Talmud phrase, "capable of being pointed to with the finger"); and so what was said of God was true of, and to be fulfilled in, Messiah. Kimchi says that the ninety-third through the hundred first Psalms contain in them the mystery of Messiah. God ruled the theocracy in and through Him. the world--subject to Christ (Heb 2:5). As "the first-begotten" He has the rights of primogeniture (Ro 8:29); Col 1:15, 16, 18). In De 32:43, the Septuagint has, "Let all the angels of God worship Him," words not now found in the Hebrew. This passage of the Septuagint may have been in Paul's mind as to the form, but the substance is taken from Ps 97:7. The type David, in the Ps 89:27 (quoted in Heb 1:5), is called "God's first-born, higher than the kings of the earth"; so the antitypical first-begotten, the son of David, is to be worshipped by all inferior lords, such as angels ("gods," Ps 97:7); for He is "King of kings and Lord of lords" (Re 19:16). In the Greek, "again" is transposed; but this does not oblige us, as Alford thinks, to translate, "when He again shall have introduced," &c., namely, at Christ's second coming; for there is no previous mention of a first bringing in; and "again" is often used in quotations, not to be joined with the verb, but parenthetically ("that I may again quote Scripture"). English Version is correct (compare Mt 5:33; Greek, Joh 12:39).

Then she arose with her daughters-in-law, that she might return from the country of Moab--The aged widow, longing to enjoy the privileges of Israel, resolved to return to her native land as soon as she was assured that the famine had ceased, and made the necessary arrangements with her daughters-in-law.

her adversary also provoked her sore--The conduct of Peninnah was most unbecoming. But domestic broils in the houses of polygamists are of frequent occurrence, and the most fruitful cause of them has always been jealousy of the husband's superior affection, as in this case of Hannah.

offered a thousand burnt offerings--This holocaust he offered, of course, by the hands of the priests. The magnitude of the oblation became the rank of the offerer on this occasion of national solemnity.

of--The Greek is rather, "In reference TO the angels." spirits--or "winds": Who employeth His angels as the winds, His ministers as the lightnings; or, He maketh His angelic ministers the directing powers of winds and flames, when these latter are required to perform His will. "Commissions them to assume the agency or form of flames for His purposes" [Alford]. English Version, "maketh His angels spirits," means, He maketh them of a subtle, incorporeal nature, swift as the wind. So Ps 18:10, "a cherub ... the wings of the wind." Heb 1:14, "ministering spirits," favors English Version here. As "spirits" implies the wind-like velocity and subtle nature of the cherubim, so "flame of fire" expresses the burning devotion and intense all-consuming zeal of the adoring seraphim (meaning "burning), Isa 6:1. The translation, "maketh winds His messengers, and a flame of fire His ministers (!)," is plainly wrong. In the Ps 104:3, 4, the subject in each clause comes first, and the attribute predicated of it second; so the Greek article here marks "angels" and "ministers" as the subjects, and "winds" and "flame of fire," predicates, Schemoth Rabba says, "God is called God of Zebaoth (the heavenly hosts), because He does what He pleases with His angels. When He pleases, He makes them to sit (Jud 6:11); at other times to stand (Isa 6:2); at times to resemble women (Zec 5:9); at other times to resemble men (Ge 18:2); at times He makes them 'spirits'; at times, fire." "Maketh" implies that, however exalted, they are but creatures, whereas the Son is the Creator (Heb 1:10): not begotten from everlasting, nor to be worshipped, as the Son (Re 14:7; 22:8, 9).

Threescore and ten kings--So great a number will not appear strange, when it is considered that anciently every ruler of a city or large town was called a king. It is not improbable that in that southern region of Canaan, there might, in earlier times, have been even more till a turbulent chief like Adoni-bezek devoured them in his insatiable ambition.

In that night did God appear unto Solomon--(See on 1Ki 3:5).

he conferred with Joab--The anxiety of Adonijah to secure the influence of a leader so bold, enterprising, and popular with the army was natural, and the accession of the hoary commander is easily accounted for from his recent grudge at the king (see on 2Sa 19:13). and with Abiathar the priest--His influence was as great over the priests and Levites--a powerful body in the kingdom--as that of Joab over the troops. It might be that both of them thought the crown belonged to Adonijah by right of primogeniture, from his mature age and the general expectations of the people (1Ki 2:15).

O God--the Greek has the article to mark emphasis (Ps 45:6, 7). for ever ... righteousness--Everlasting duration and righteousness go together (Ps 45:2; 89:14). a sceptre of righteousness--literally, "a rod of rectitude," or "straightforwardness." The oldest manuscripts prefix "and" (compare Es 4:11).

Naomi said unto her two daughters-in-law, Go, return each to her mother's house--In Eastern countries women occupy apartments separate from those of men, and daughters are most frequently in those of their mother. the Lord deal kindly with you, as ye have dealt with the dead--that is, with my sons, your husbands, while they lived.

Now the children of Judah had fought against Jerusalem, and had taken it--The capture of this important city, which ranks among the early incidents in the war of invasion (Jos 15:63), is here noticed to account for its being in the possession of the Judahites; and they brought Adoni-bezek thither [Jud 1:7], in order, probably, that his fate being rendered so public, might inspire terror far and wide. Similar inroads were made into the other unconquered parts of Judah's inheritance [Jud 1:9-11]. The story of Caleb's acquisition of Hebron is here repeated (Jos 15:16-19). [See on Jos 15:16.]

an hairy man--This was the description not of his person, as in the case of Esau, but of his dress, which consisted either of unwrought sheep or goatskins (Heb 11:37), or of camel's haircloth--the coarser manufacture of this material like our rough haircloth. The Dervishes and Bedouins are attired in this wild, uncouth manner, while their hair flows loose on the head, their shaggy cloak is thrown over their shoulders and tied in front on the breast, naked, except at the waist, round which is a skin girdle--a broad, rough leathern belt. Similar to this was the girdle of the prophets, as in keeping with their coarse garments and their stern, uncompromising office.

But Zadok the priest--He had been high priest in the tabernacle at Gibeon under Saul (1Ch 16:39). David, on his accession, had conjoined him and Abiathar equal in the exercise of their high functions (2Sa 8:17; 15:24, 29, 35). But it is extremely probable that some cause of jealousy or discord between them had arisen, and hence each lent his countenance and support to opposite parties. Benaiah--Distinguished for his bravery (1Sa 23:20), he had been appointed captain of the king's bodyguard (2Sa 8:18; 20:23; 1Ch 18:17), and was regarded by Joab as a rival. Nathan the prophet--He was held in high estimation by David, and stood on the most intimate relations with the royal family (2Sa 12:25). Shimei--probably the person of this name who was afterwards enrolled among Solomon's great officers (1Ki 4:18). Rei--supposed to be the same as Ira (2Sa 20:26). and the mighty men--the select band of worthies.

iniquity--"unnrighteousness." Some oldest manuscripts read, "lawlessness." therefore--because God loves righteousness and hates iniquity. God ... thy God--Jerome, Augustine, and others translate Ps 45:7, "O God, Thy God, hath anointed thee," whereby Christ is addressed as God. This is probably the true translation of the Hebrew there, and also of the Greek of Hebrews here; for it is likely the Son is addressed, "O God," as in Heb 1:8. The anointing here meant is not that at His baptism, when He solemnly entered on His ministry for us; but that with the "oil of gladness," or "exulting joy" (which denotes a triumph, and follows as the consequence of His manifested love of righteousness and hatred of iniquity), wherewith, after His triumphant completion of His work, He has been anointed by the Father above His fellows (not only above us, His fellow men, the adopted members of God's family, whom "He is not ashamed to call His brethren," but above the angels, fellow partakers in part with Him, though infinitely His inferiors, in the glories, holiness, and joys of heaven; "sons of God," and angel "messengers," though subordinate to the divine Angel--"Messenger of the covenant"). Thus He is antitype to Solomon, "chosen of all David's many sons to sit upon the throne of the kingdom of the Lord over Israel," even as His father David was chosen before all the house of his father's sons. The image is drawn from the custom of anointing guests at feasts (Ps 23:5); or rather of anointing kings: not until His ascension did He assume the kingdom as Son of man. A fuller accomplishment is yet to be, when He shall be VISIBLY the anointed King over the whole earth (set by the Father) on His holy hill of Zion, Ps 2:6, 8. So David, His type, was first anointed at Bethlehem (1Sa 16:13; Ps 89:20); and yet again at Hebron, first over Judah (2Sa 2:4), then over all Israel (2Sa 5:3); not till the death of Saul did he enter on his actual kingdom; as it was not till after Christ's death that the Father set Him at His right hand far above all principalities (Eph 1:20, 21). The forty-fifth Psalm in its first meaning was addressed to Solomon; but the Holy Spirit inspired the writer to use language which in its fulness can only apply to the antitypical Solomon, the true Royal Head of the theocracy.

The Lord grant you that ye may find rest--enjoy a life of tranquillity, undisturbed by the cares, incumbrances, and vexatious troubles to which a state of widowhood is peculiarly exposed. Then she kissed them--the Oriental manner when friends are parting.

Then the king sent unto him a captain of fifty--Any appearance of cruelty that there is in the fate of the two captains and their men will be removed, on a full consideration of the circumstances. God being the King of Israel, Ahaziah was bound to govern the kingdom according to the divine law; to apprehend the Lord's prophet, for discharging a commanded duty, was that of an impious and notorious rebel. The captains abetted the king in his rebellion; and they exceeded their military duty by contemptuous insults. man of God--In using this term, they either spoke derisively, believing him to be no true prophet; or, if they regarded him as a true prophet, the summons to him to surrender himself bound to the king was a still more flagrant insult; the language of the second captain being worse than that of the first.

En-rogel--situated (Jos 15:7-10) east of Jerusalem, in a level place, just below the junction of the valley of Hinnom with that of Jehoshaphat. It is a very deep well, measuring one hundred twenty-five feet in depth; the water is sweet, but not very cold, and it is at times quite full to overflowing. The Orientals are fond of enjoying festive repasts in the open air at places which command the advantage of shade, water, and verdure; and those fetes champetres are not cold collations, but magnificent entertainments, the animals being killed and dressed on the spot. Adonijah's feast at En-rogel was one of this Oriental description, and it was on a large scale (2Sa 3:4, 5; 5:14-16; 1Ch 14:1-7). At the accession of a new king there were sacrifices offered (1Sa 11:15). But on such an occasion it was no less customary to entertain the grandees of the kingdom and even the populace in a public manner (1Ch 12:23-40). There is the strongest probability that Adonijah's feast was purely political, to court popularity and secure a party to support his claim to the crown. 11-27. Nathan spake unto Bath-sheba ... let me ... give thee counsel, &c.--The revolt was defeated by this prophet, who, knowing the Lord's will (2Sa 7:12; 1Ch 22:9), felt himself bound, in accordance with his character and office, to take the lead in seeing it executed. Hitherto the succession of the Hebrew monarchy had not been settled. The Lord had reserved to Himself the right of nomination (De 17:15), which was acted upon in the appointments both of Saul and David; and in the case of the latter the rule was so far modified that his posterity were guaranteed the perpetual possession of the sovereignty (2Sa 7:12). This divine purpose was known throughout the kingdom; but no intimation had been made as to whether the right of inheritance was to belong to the oldest son. Adonijah, in common with the people generally, expected that this natural arrangement should be followed in the Hebrew kingdom as in all others. Nathan, who was aware of the old king's solemn promise to Solomon, and, moreover, that this promise was sanctioned by the divine will, saw that no time was to be lost. Fearing the effects of too sudden excitement in the king's feeble state, he arranged that Bath-sheba should go first to inform him of what was being transacted without the walls, and that he himself should follow to confirm her statement. The narrative here not only exhibits the vivid picture of a scene within the interior of a palace, but gives the impression that a great deal of Oriental state ceremonial had been established in the Hebrew court.

And--In another passage (Ps 102:25-27) He says. in the beginning--English Version, Ps 102:25, "of old": Hebrew, "before," "aforetime." The Septuagint, "in the beginning" (as in Ge 1:1) answers by contrast to the end implied in "They shall perish," &c. The Greek order here (not in the Septuagint) is, "Thou in the beginning, O Lord," which throws the "Lord" into emphasis. "Christ is preached even in passages where many might contend that the Father was principally intended" [Bengel]. laid the foundation of--"firmly founded" is included in the idea of the Greek. heavens--plural: not merely one, but manifold, and including various orders of heavenly intelligences (Eph 4:10). works of thine hands--the heavens, as a woven veil or curtain spread out.

let fire come down--rather, "fire shall come down." Not to avenge a personal insult of Elijah, but an insult upon God in the person of His prophet; and the punishment was inflicted, not by the prophet, but by the direct hand of God.

the crown--a small metallic cap or wreath, which encircled the temples, serving the purpose of a helmet, with a very small horn projecting in front, as the emblem of power. the bracelet that was on his arm--the armlet worn above the elbow; an ancient mark of royal dignity. It is still worn by kings in some Eastern countries. 13-15. David said unto the young man ... Whence art thou?--The man had at the outset stated who he was. But the question was now formally and judicially put. The punishment inflicted on the Amalekite may seem too severe, but the respect paid to kings in the West must not be regarded as the standard for that which the East may think due to royal station. David's reverence for Saul, as the Lord's anointed, was in his mind a principle on which he had faithfully acted on several occasions of great temptation. In present circumstances it was especially important that his principle should be publicly known; and to free himself from the imputation of being in any way accessory to the execrable crime of regicide was the part of a righteous judge, no less than of a good politician.

They--The earth and the heavens in their present state and form "shall perish" (Heb 12:26, 27; 2Pe 3:13). "Perish" does not mean annihilation; just as it did not mean so in the case of "the world that being overflowed with water, perished" under Noah (2Pe 3:6). The covenant of the possession of the earth was renewed with Noah and his seed on the renovated earth. So it shall be after the perishing by fire (2Pe 3:12, 13). remainest--through (so the Greek) all changes. as ... a garment--(Isa 51:6).

are there yet any more sons in my womb, that they may be your husbands?--This alludes to the ancient custom (Ge 38:26) afterwards expressly sanctioned by the law of Moses (De 25:5), which required a younger son to marry the widow of his deceased brother.

she prayed ... she vowed a vow--Here is a specimen of the intense desire that reigned in the bosoms of the Hebrew women for children. This was the burden of Hannah's prayer; and the strong preference she expressed for a male child originated in her purpose of dedicating him to the tabernacle service. The circumstance of his birth bound him to this; but his residence within the precincts of the sanctuary would have to commence at an earlier age than usual, in consequence of the Nazarite vow. 12-18. Eli marked her mouth--The suspicion of the aged priest seems to indicate that the vice of intemperance was neither uncommon nor confined to one sex in those times of disorder. This mistaken impression was immediately removed, and, in the words, "God grant," or rather, "will grant," was followed by an invocation which, as Hannah regarded it in the light of a prophecy pointing to the accomplishment of her earnest desire, dispelled her sadness, and filled her with confident hope [1Sa 1:18]. The character and services of the expected child were sufficiently important to make his birth a fit subject for prophecy.

vesture--Greek, "an enwrapping cloak." fold them up--So the Septuagint, Ps 102:26; but the Hebrew, "change them." The Spirit, by Paul, treats the Hebrew of the Old Testament, with independence of handling, presenting the divine truth in various aspects; sometimes as here sanctioning the Septuagint (compare Isa 34:4; Re 6:14); sometimes the Hebrew; sometimes varying from both. changed--as one lays aside a garment to put on another. thou art the same--(Isa 46:4; Mal 3:6). The same in nature, therefore in covenant faithfulness to Thy people. shall not fail--Hebrew, "shall not end." Israel, in the Babylonian captivity, in the hundred second Psalm, casts her hopes of deliverance on Messiah, the unchanging covenant God of Israel.

Turn again, my daughters, go your way--That Naomi should dissuade her daughters-in-law so strongly from accompanying her to the land of Israel may appear strange. But it was the wisest and most prudent course for her to adopt: first, because they might be influenced by hopes which could not be realized; second, because they might be led, under temporary excitement, to take a step they might afterwards regret; and, third, because the sincerity and strength of their conversion to the true religion, which she had taught them, would be thoroughly tested.

Casluhim (of whom came the Philistines), and Caphtorim--a better rendering is, "and Casluhim, of whom came the Philistim and Caphtorim." They were brethren, the sons of Casluhim, and at first dwelt together, whence their names are used interchangeably. The Caphtorim are described as inhabiting Azzah, or Gaza, the seat of the Philistines. 14-17. the Jebusite, &c.--At 1Ch 1:14-17 the names are not those of individuals, but of people who all sprang from Canaan; and as several of them became extinct or were amalgamated with their brethren, their national appellations are given instead of the personal names of their ancestors.

Quotation from Ps 110:1. The image is taken from the custom of conquerors putting the feet on the necks of the conquered (Jos 10:24, 25).

the hand of the Lord is gone out against me--that is, I am not only not in a condition to provide you with other husbands, but so reduced in circumstances that I cannot think of your being subjected to privations with me. The arguments of Naomi prevailed with Orpah, who returned to her people and her gods. But Ruth clave unto her; and even in the pages of Sterne, that great master of pathos, there is nothing which so calls forth the sensibilities of the reader as the simple effusion he has borrowed from Scripture--of Ruth to her mother-in-law [Chalmers].

ministering spirits--referring to Heb 1:7, "spirits ... ministers." They are incorporeal spirits, as God is, but ministering to Him as inferiors. sent forth--present participle: "being sent forth" continually, as their regular service in all ages. to minister--Greek, "unto (that is, 'for') ministry." for them--Greek, "on account of the." Angels are sent forth on ministrations to God and Christ, not primarily to men, though for the good of "those who are about to inherit salvation" (so the Greek): the elect, who believe, or shall believe, for whom all things, angels included, work together for good (Ro 8:28). Angels' ministrations are not properly rendered to men, since the latter have no power of commanding them, though their ministrations to God are often directed to the good of men. So the superiority of the Son of God to angels is shown. They "all," how ever various their ranks, "minister"; He is ministered to. They "stand" (Lu 1:19) before God, or are "sent forth" to execute the divine commands on behalf of them whom He pleases to save; He "sits on the right hand of the Majesty on high" (Heb 1:3, 13). He rules; they serve.

Solomon gathered chariots and horsemen--His passion for horses was greater than that of any Israelitish monarch before or after him. His stud comprised fourteen hundred chariots and twelve thousand horses. This was a prohibited indulgence, whether as an instrument of luxury or power. But it was not merely for his own use that he imported the horses of Egypt. The immense equestrian establishment he erected was not for show merely, but also for profit. The Egyptian breed of horses was highly valued; and being as fine as the Arabian, but larger and more powerful, they were well fitted for being yoked in chariots. These were light but compact and solid vehicles, without springs. From the price stated (2Ch 1:17) as given for a chariot and a horse, it appears that the chariot cost four times the value of a horse. A horse brought a 150 shekels, which, estimating the shekels at 2s. 3d. or 2s. 6d., amount to £17 2s. or £18 15s., while a chariot brought 600 shekels, equal to £68 9s. or £75; and as an Egyptian chariot was usually drawn by two horses, a chariot and pair would cost £112 sterling. As the Syrians, who were fond of the Egyptian breed of horses, could import them into their own country only through Judea, Solomon early perceived the commercial advantages to be derived from this trade, and established a monopoly. His factors or agents purchased them in the markets or fairs of Egypt and brought them to the "chariot cities," the depots and stables he had erected on the frontiers of his kingdom, such as Bethmarcaboth, "the house of chariots," and Hazarsusah, "the village of horses" (Jos 19:5; 1Ki 10:28).

ye shall pass ... armed--that is, officered or marshalled under five leaders in the old and approved caravan order (see on Ex 13:18). all the mighty men of valour--The words are not to be interpreted strictly as meaning the whole, but only the flower or choice of the fighting men (see on Jos 4:12).

he arose, and went down with him--a marvellous instance of faith and obedience. Though he well knew how obnoxious his presence was to the king, yet, on receiving God's command, he goes unhesitatingly, and repeats, with his own lips, the unwelcome tidings conveyed by the messengers.

the children of the Kenite, Moses' father-in-law, went up out of the city of palm trees with the children of Judah--called "the Kenite," as probably descended from the people of that name (Nu 24:21, 22). If he might not himself, his posterity did accept the invitation of Moses (Nu 10:32) to accompany the Israelites to Canaan. Their first encampment was in the "city of palm trees"--not Jericho, of course, which was utterly destroyed, but the surrounding district, perhaps En-gedi, in early times called Hazezon-tamar (Ge 14:7), from the palm-grove which sheltered it. Thence they removed for some unknown cause, and associating themselves with Judah, joined in an expedition against Arad, in the southern part of Canaan (Nu 21:1). On the conquest of that district, some of this pastoral people pitched their tents there, while others migrated to the north (Jud 4:17). 17-29. And Judah went with Simeon his brother--The course of the narrative is here resumed from Jud 1:9, and an account given of Judah returning the services of Simeon (Jud 1:3), by aiding in the prosecution of the war within the neighboring tribes. slew the Canaanites that inhabited Zephath--or Zephathah (2Ch 14:10), a valley lying in the southern portion of Canaan. Hormah--destroyed in fulfilment of an early vow of the Israelites (see on Nu 21:2). The confederate tribes, pursuing their incursions in that quarter, came successively to Gaza, Askelon, and Ekron, which they took. But the Philistines seem soon to have regained possession of these cities.

Uz, and Hul, and Gether, and Meshech--or, "Mash"; these were the children of Aram, and grandsons of Shem (Ge 10:23).

Jehoram--The brother of Ahaziah (see on 2Ki 3:1).

brought ... for all the kings of the Hittites--A branch of this powerful tribe, when expelled from Palestine, had settled north of Lebanon, where they acquired large possessions contiguous to the Syrians.

David lamented with this lamentation--It has always been customary for Eastern people, on the death of great kings and warriors, to celebrate their qualities and deeds in funeral songs. This inimitable pathetic elegy is supposed by many writers to have become a national war song, and to have been taught to the young Israelites under the name of "The Bow," in conformity with the practice of Hebrew and many classical writers in giving titles to their songs from the principal theme (Ps 22:1; 56:1; 60:1; 80:1; 100:1). Although the words "the use of" are a supplement by our translators, they may be rightly introduced, for the natural sense of this parenthetical verse is, that David took immediate measures for instructing the people in the knowledge and practice of archery, their great inferiority to the enemy in this military arm having been the main cause of the late national disaster.

Arphaxad begat Shelah--Cainan, the father's name, is omitted here. (See Lu 3:36).

19-22. all the city was moved about them--The present condition of Naomi, a forlorn and desolate widow, presented so painful a contrast to the flourishing state of prosperity and domestic bliss in which she had been at her departure.

the Lord was with Judah; ... but they could not drive out the inhabitants of the valley--The war was of the Lord, whose omnipotent aid would have ensured their success in every encounter, whether on the mountains or the plains, with foot soldiers or cavalry. It was distrust, the want of a simple and firm reliance on the promise of God, that made them afraid of the iron chariots (see on Jos 11:4-9).

Peleg--(See on Ge 10:25).

The beauty of Israel is slain upon thy high places--literally, "the gazelle" or "antelope of Israel." In Eastern countries, that animal is the chosen type of beauty and symmetrical elegance of form. how are the mighty fallen!--This forms the chorus.

called his name Samuel--doubtless with her husband's consent. The names of children were given sometimes by the fathers, and sometimes by the mothers (see Ge 4:1, 26; 5:29; 19:37; 21:3); and among the early Hebrews, they were commonly compound names, one part including the name of God.

the eyes of all Israel are upon thee, that thou shouldest tell them who shall sit on the throne--When the kings died without declaring their will, then their oldest son succeeded. But frequently they designated long before their death which of their sons should inherit the throne. The kings of Persia, as well as of other Eastern countries, have exercised the same right in modern and even recent times.

the children of Benjamin did not drive out the Jebusites that inhabited Jerusalem--Judah had expelled the people from their part of Jerusalem (Jud 1:8). The border of the two tribes ran through the city--Israelites and natives must have been closely intermingled.

the man Elkanah ... went up to offer ... his vow--The solemn expression of his concurrence in Hannah's vow was necessary to make it obligatory. (See on Nu 30:3).

I and my son ... shall be counted offenders--that is, slain, according to the barbarous usage of the East towards all who are rivals to the throne. 28-31. Then king David answered and said, Call me Bath-sheba--He renews to her the solemn pledge he had given, in terms of solemnity and impressiveness which show that the aged monarch had roused himself to the duty the emergency called for.

let there be no dew, neither let there be rain--To be deprived of the genial atmospheric influences which, in those anciently cultivated hills, seem to have reared plenty of first-fruits in the corn harvests, was specified as the greatest calamity the lacerated feelings of the poet could imagine. The curse seems still to lie upon them; for the mountains of Gilboa are naked and sterile. the shield of the mighty is vilely cast away--To cast away the shield was counted a national disgrace. Yet, on that fatal battle of Gilboa, many of the Jewish soldiers, who had displayed unflinching valor in former battles, forgetful of their own reputation and their country's honor, threw away their shields and fled from the field. This dishonorable and cowardly conduct is alluded to with exquisitely touching pathos. 24-27. Ye daughters of Israel, weep over Saul, who clothed you in scarlet, with other delights, &c.--The fondness for dress, which anciently distinguished Oriental women, is their characteristic still. It appears in their love of bright, gay, and divers colors, in profuse display of ornaments, and in various other forms. The inmost depths of the poet's feeling are stirred, and his amiable disposition appears in the strong desire to celebrate the good qualities of Saul, as well as Jonathan. But the praises of the latter form the burden of the poem, which begins and ends with that excellent prince.

in the beginning of barley harvest--corresponding to the end of our March.

the house of Joseph--the tribe of Ephraim, as distinguished from Manasseh (Jud 1:27).

Ebal--or, "Obal" (Ge 10:28).

But Hannah went not up--Men only were obliged to attend the solemn feasts (Ex 23:17). But Hannah, like other pious women, was in the habit of going, only she deemed it more prudent and becoming to defer her next journey till her son's age would enable her to fulfill her vow.

the spies ... said, ... Show us, ... the entrance into the city--that is, the avenues to the city, and the weakest part of the walls. we will show thee mercy--The Israelites might employ these means of getting possession of a place which was divinely appropriated to them: they might promise life and rewards to this man, though he and all the Canaanites were doomed to destruction (Jos 2:12-14); but we may assume the promise was suspended on his embracing the true religion, or quitting the country, as he did. If they had seen him to be firmly opposed to either of these alternatives, they would not have constrained him by promises any more than by threats to betray his countrymen. But if they found him disposed to be serviceable, and to aid the invaders in executing the will of God, they might promise to spare him.

24-27. Shem, &c.--This comprises a list of ten, inclusive of Abraham.

three bullocks--The Septuagint renders it "a bullock of three years old"; which is probably the true rendering.

Luz--(See on Ge 12:7; Ge 28:18). 27-36. The same course of subjugation was carried on in the other tribes to a partial extent, and with varying success. Many of the natives, no doubt, during the progress of this exterminating war, saved themselves by flight and became, it is thought, the first colonists in Greece, Italy, and other countries. But a large portion made a stout resistance and retained possession of their old abodes in Canaan. In other cases, when the natives were vanquished, avarice led the Israelites to spare the idolaters, contrary to the express command of God; and their disobedience to His orders in this matter involved them in many troubles which this book describes.

These are their generations--the heads of his twelve tribes. The great northern desert of Arabia, including the entire neck, was colonized by these tribes; and if we can recover, in the modern geography of this part of the country, Arab tribes bearing the names of those patriarchs, that is, names corresponding with those preserved in the original catalogue of Scripture, we obtain at once so many evidences, not of mere similarity, but of absolute identification [Forster]. Nebaioth--gave rise to the Nabathæans of the classic, and the Beni Nabat of Oriental writers. Kedar--the Arab tribe, El Khedeyre, on the coast of Hedgar. Abdeel--Abdilla, the name of a tribe in Yemen.

Dumah--Dumah and Tema, the great Arab tribes of Beni Teman. Thus this writer [Historical Geography of Arabia] traces the names of all the heads of the twelve tribes of Ishmael as perpetuated in the clans or tribes of the Arabs in the present day.

sons of Keturah--These became founders of nomadic tribes in the north of Arabia and Syria, as Midian of the Midianites (Ge 36:35; Jud 6:2). and Shuah--from whom Bildad sprang (Job 2:11).

cause Solomon my son to ride upon mine own mule--Directions were forthwith given for the immediate coronation of Solomon. A procession was to be formed by the "servants of their lord"--that is, the king's bodyguard. Mules were then used by all the princes (2Sa 13:29); but there was a state mule of which all subjects were forbidden, under pain of death, to make use, without special permission; so that its being granted to Solomon was a public declaration in his favor as the future king (see on Es 6:8, 9). bring him down to Gihon--a pool or fountain on the west of Jerusalem (see on 2Ch 32:30), chosen as equally public for the counter proclamation.

anoint him--done only in the case of a new dynasty or disputed succession (see on 1Sa 16:13; 2Sa 2:1).

Then ye shall come up after him, that he may come and sit upon my throne--The public recognition of the successor to the throne, during the old king's lifetime, is accordant with the customs of the East.

sons of Eliphaz--the tribe Adites, in the center country of the Saracens, so called from his mother, Adah (Ge 36:10). Teman--gave rise to the land of Teman, near the head of the Red Sea. Omar--the tribe Beni-Amma, settled at the northern point of Djebel Shera (Mount Seir). Zephi--the tribe Dzaf. Gatam--Katam, inhabited by the tribe Al Saruat, or "people of Sarah." Kenaz--the tribe Aenezes, a tribe whose settlement lies in the neighborhood of Syria. Amalek--the Beni Malak of Zohran, and the Beni Maledj of the Shat el Arab.

Reuel--a powerful branch of the great Aeneze tribe, the Rowalla Arabs. Shammah--the great tribe Beni Shammar. In the same way, the names of the other kings and dukes are traced in the modern tribes of Arabia. But it is unnecessary to mention any more of these obscure nomads, except to notice that Jobab (1Ch 1:44), one of the kings of Edom, is considered to be Job, and that his seat was in the royal city of Dinahab (Ge 36:32; 1Ch 1:43), identified with O'Daeb, a well-known town in the center of Al Dahna, a great northern desert in the direction of Chaldea and the Euphrates [Forster].

an horn of oil out of the tabernacle--It was the sacred oil (Ex 30:25) with which the kings were anointed.

all the people came up after him--that is, from the valley to the citadel of Zion. 41-49. Adonijah and all the guests that were with him heard it as they had made an end of eating--The loud shouts raised by the populace at the joyous proclamation at Gihon, and echoed by assembled thousands, from Zion to En-rogel, were easily heard at that distance by Adonijah and his confederates. The arrival of a trusty messenger, who gave a full detail of the coronation ceremony [1Ki 1:43-48], spread dismay in their camp. The wicked and ambitious plot they had assembled to execute was dissipated, and every one of the conspirators consulted his safety by flight.

by Solomon. 50-53. Adonijah ... went, and caught hold on the horns of the altar--most probably the altar of burnt offering which had been erected on Mount Zion, where Abiathar, one of his partisans, presided as high priest. The horns or projections at the four corners of the altar, to which the sacrifices were bound, and which were tipped with the blood of the victim, were symbols of grace and salvation to the sinner. Hence the altar was regarded as a sanctuary (Ex 21:14), but not to murderers, rebels, or deliberate perpetrators. Adonijah, having acted in opposition to the will of the reigning king, was guilty of rebellion, and stood self-condemned. Solomon spared his life on the express condition of his good behavior--living in strict privacy, leading a quiet, peaceable life, and meddling with the affairs of neither the court nor the kingdom.

they brought him down from the altar--from the ledge around the altar on which he was standing. he bowed himself--that is, did homage to Solomon as king.

Christ; to Whom, Not to Angels, the New Dispensation Was Subjected; though He Was for a Time Humbled below the Angels: This Humiliation Took Place by Divine Necessity for Our Salvation.

Therefore--Because Christ the Mediator of the new covenant is so far (Heb 1:5-14) above all angels, the mediators of the old covenant. the more earnest--Greek, "the more abundantly." heard--spoken by God (Heb 1:1); and by the Lord (Heb 2:3). let them slip--literally "flow past them" (Heb 4:1).

1-3. an angel ... came from Gilgal to Bochim--We are inclined to think, from the authoritative tone of his language, that he was the Angel of the Covenant (Ex 23:20; Jos 5:14); the same who appeared in human form and announced himself captain of the Lord's host. His coming from Gilgal had a peculiar significance, for there the Israelites made a solemn dedication of themselves to God on their entrance into the promised land [Jos 4:1-9]; and the memory of that religious engagement, which the angel's arrival from Gilgal awakened, gave emphatic force to his rebuke of their apostasy. Bochim--"the weepers," was a name bestowed evidently in allusion to this incident or the place, which was at or near Shiloh. I said, I will never break my covenant with you ... but ye have not obeyed my voice--The burden of the angel's remonstrance was that God would inviolably keep His promise; but they, by their flagrant and repeated breaches of their covenant with Him, had forfeited all claim to the stipulated benefits. Having disobeyed the will of God by voluntarily courting the society of idolaters and placing themselves in the way of temptation, He left them to suffer the punishment of their misdeeds.

1-7. when the Lord would take up Elijah--A revelation of this event had been made to the prophet; but, unknown to him, it had also been revealed to his disciples, and to Elisha in particular, who kept constantly beside him. Gilgal--This Gilgal (Jiljil) was near Ebal and Gerizim; a school of the prophets was established there. At Beth-el there was also a school of the prophets, which Elijah had founded, notwithstanding that place was the headquarters of the calf-worship; and at Jericho there was another [2Ki 2:4]. In travelling to these places, which he had done through the impulse of the Spirit (2Ki 2:2, 4-6), Elijah wished to pay a farewell visit to these several institutions, which lay on his way to the place of ascension and, at the same time, from a feeling of humility and modesty, to be in solitude, where there would be no eye-witnesses of his glorification. All his efforts, however, to prevail on his attendant to remain behind, were fruitless. Elisha knew that the time was at hand, and at every place the sons of the prophets spoke to him of the approaching removal of his master. Their last stage was at the Jordan. They were followed at a distance by fifty scholars of the prophets, from Jericho, who were desirous, in honor of the great occasion, to witness the miraculous translation of the prophet. The revelation of this striking event to so many was a necessary part of the dispensation; for it was designed to be under the law, like that of Enoch in the patriarchal age, a visible proof of another state, and a type of the resurrection of Christ.

Hannah prayed, and said--Praise and prayer are inseparably conjoined in Scripture (Col 4:2; 1Ti 2:1). This beautiful song was her tribute of thanks for the divine goodness in answering her petition. mine horn is exalted in the Lord--Allusion is here made to a peculiarity in the dress of Eastern women about Lebanon, which seems to have obtained anciently among the Israelite women, that of wearing a tin or silver horn on the forehead, on which their veil is suspended. Wives, who have no children, wear it projecting in an oblique direction, while those who become mothers forthwith raise it a few inches higher, inclining towards the perpendicular, and by this slight but observable change in their headdress, make known, wherever they go, the maternal character which they now bear.

Solomon determined to build--The temple is the grand subject of this narrative, while the palace--here and in other parts of this book--is only incidentally noticed. The duty of building the temple was reserved for Solomon before his birth. As soon as he became king, he addressed himself to the work, and the historian, in proceeding to give an account of the edifice, begins with relating the preliminary arrangements.

Joshua ... sent ... two men to spy secretly--Faith is manifested by an active, persevering use of means (Jas 2:22); and accordingly Joshua, while confident in the accomplishment of the divine promise (Jos 1:3), adopted every precaution which a skilful general could think of to render his first attempt in the invasion of Canaan successful. Two spies were despatched to reconnoitre the country, particularly in the neighborhood of Jericho; for in the prospect of investing that place, it was desirable to obtain full information as to its site, its approaches, the character, and resources of its inhabitants. This mission required the strictest privacy, and it seems to have been studiously concealed from the knowledge of the Israelites themselves, test any unfavorable or exaggerated report, publicly circulated, might have dispirited the people, as that of the spies did in the days of Moses. Jericho--Some derive this name from a word signifying "new moon," in reference to the crescent-like plain in which it stood, formed by an amphitheater of hills; others from a word signifying "its scent," on account of the fragrance of the balsam and palm trees in which it was embosomed. Its site was long supposed to be represented by the small mud-walled hamlet Er-Riha; but recent researches have fixed on a spot about half an hour's journey westward, where large ruins exist about six or eight miles distant from the Jordan. It was for that age a strongly fortified town, the key of the eastern pass through the deep ravine, now called Wady-Kelt, into the interior of Palestine. they ... came into an harlot's house--Many expositors, desirous of removing the stigma of this name from an ancestress of the Saviour (Mt 1:5), have called her a hostess or tavern keeper. But Scriptural usage (Le 21:7-14; De 23:18; Jud 11:1; 1Ki 3:16), the authority of the Septuagint, followed by the apostles (Heb 11:31; Jas 2:25), and the immemorial style of Eastern khans, which are never kept by women, establish the propriety of the term employed in our version. Her house was probably recommended to the spies by the convenience of its situation, without any knowledge of the character of the inmates. But a divine influence directed them in the choice of that lodging-place.

David ... charged Solomon his son--The charge recorded here was given to Solomon just before his death and is different from the farewell address delivered in public some time before (1Ch 28:2-9). It is introduced with great solemnity.

King over Judah. 1-4. David inquired of the Lord--By Urim (1Sa 23:6, 9; 30:7, 8). He knew his destination, but he knew also that the providence of God would pave the way. Therefore he would take no step in such a crisis of his own and the nation's history, without asking and obtaining the divine direction. He was told to go into Judah, and fix his headquarters in Hebron, whither he accordingly repaired with his now considerable force. There his interests were very powerful; for he was not only within his own tribe, and near chiefs with whom he had been long in friendly relations (see on 1Sa 30:26), but Hebron was the capital and center of Judah, and one of the Levitical cities; the inhabitants of which were strongly attached to him, both from sympathy with his cause ever since the massacre at Nob, and from the prospect of realizing in his person their promised pre-eminence among the tribes. The princes of Judah, therefore, offered him the crown over their tribe, and it was accepted. More could not, with prudence, be done in the circumstances of the country (1Ch 11:3). 5-7. David sent messengers unto the men of Jabesh-gilead--There can be no doubt that this message of thanks for their bold and dangerous enterprise in rescuing the bodies of Saul and his sons was an expression of David's personal and genuine feeling of satisfaction. At the same time, it was a stroke of sound and timely policy. In this view the announcement of his royal power in Judah, accompanied by the pledge of his protection of the men of Jabesh-gilead, should they be exposed to danger for their adventure at Beth-shan, would bear an important significance in all parts of the country and hold out an assurance that he would render them the same timely and energetic succor that Saul had done at the beginning of his reign.

(Compare Heb 2:3.) Argument a fortiori. spoken by angels--the Mosaic law spoken by the ministration of angels (De 33:2; Ps 68:17; Ac 7:53; Ga 3:19). When it is said, Ex 20:1, "God spake," it is meant He spake by angels as His mouthpiece, or at least angels repeating in unison with His voice the words of the Decalogue; whereas the Gospel was first spoken by the Lord alone. was steadfast--Greek, "was made steadfast," or "confirmed": was enforced by penalties on those violating it. transgression--by doing evil; literally, overstepping its bounds: a positive violation of it. disobedience--by neglecting to do good: a negative violation of it. recompense--(De 32:35).

Ruth ... said unto Naomi, Let me now go to the field, and glean--The right of gleaning was conferred by a positive law on the widow, the poor, and the stranger (see on Le 19:9 and De 24:19). But liberty to glean behind the reapers [Ru 2:3] was not a right that could be claimed; it was a privilege granted or refused according to the good will or favor of the owner.

it was told the king--by the sentinels who at such a time of threatened invasion would be posted on the eastern frontier and whose duty required them to make a strict report to headquarters of the arrival of all strangers. 4-6. the woman took the two men, and hid them--literally, "him," that is, each of them in separate places, of course previous to the appearance of the royal messengers and in anticipation of a speedy search after her guests. According to Eastern manners, which pay an almost superstitious respect to a woman's apartment, the royal messengers did not demand admittance to search but asked her to bring the foreigners out.

I go the way of all the earth--a beautiful and impressive periphrasis for death. be thou strong, ... show thyself a man--This counsel is similar to the apostolic direction (1Co 16:13) and refers to the fortitude or strength of mind that was required to discharge the onerous functions of king.

we--who have received the message of salvation so clearly delivered to us (compare Heb 12:25). so great salvation--embodied in Jesus, whose very name means "salvation," including not only deliverance from foes and from death, and the grant of temporal blessings (which the law promised to the obedient), but also grace of the Spirit, forgiveness of sins, and the promise of heaven, glory, and eternal life (Heb 2:10). which--"inasmuch as it is a salvation which began," &c. spoken by the Lord--as the instrument of proclaiming it. Not as the law, spoken by the instrumentality of angels (Heb 2:2). Both law and Gospel came from God; the difference here referred to lay in the instrumentality by which each respectively was promulgated (compare Heb 2:5). Angels recognize Him as "the Lord" (Mt 28:6; Lu 2:11). confirmed unto us--not by penalties, as the law was confirmed, but by spiritual gifts (Heb 2:4). by them that heard him--(Compare Lu 1:2). Though Paul had a special and independent revelation of Christ (Ga 1:16, 17, 19), yet he classes himself with those Jews whom he addresses, "unto us"; for like them in many particulars (for example, the agony in Gethsemane, Heb 5:7), he was dependent for autoptic information on the twelve apostles. So the discourses of Jesus, for example, the Sermon on the Mount, and the first proclamation of the Gospel kingdom by the Lord (Mt 4:17), he could only know by the report of the Twelve: so the saying, "It is more blessed to give than to receive" (Ac 20:35). Paul mentions what they had heard, rather than what they had seen, conformably with what he began with, Heb 1:1, 2, "spake ... spoken." Appropriately also in his Epistles to Gentiles, he dwells on his independent call to the apostleship of the Gentiles; in his Epistle to the Hebrews, he appeals to the apostles who had been long with the Lord (compare Ac 1:21; 10:41): so in his sermon to the Jews in Antioch of Pisidia (Ac 13:31); and "he only appeals to the testimony of these apostles in a general way, in order that he may bring the Hebrews to the Lord alone" [Bengel], not to become partisans of particular apostles, as Peter, the apostle of the circumcision, and James, the bishop of Jerusalem. This verse implies that the Hebrews of the churches of Palestine and Syria (or those of them dispersed in Asia Minor [Bengel], 1Pe 1:1, or in Alexandria) were primarily addressed in this Epistle; for of none so well could it be said, the Gospel was confirmed to them by the immediate hearers of the Lord: the past tense, "was confirmed," implies some little time had elapsed since this testification by eye-witnesses.

her hap was to light on a part of the field belonging unto Boaz--Fields in Palestine being unenclosed, the phrase signifies that portion of the open ground which lay within the landmarks of Boaz.

The sons of Judah--His descendants are enumerated first, because the right and privileges of the primogeniture had been transferred to him (Ge 49:8), and because from his tribe the Messiah was to spring.

take away thy master from they head--an allusion to the custom of scholars sitting at the feet of their master, the latter being over their heads (Ac 22:3).

3-6. Solomon sent to Huram--The correspondence was probably conducted on both sides in writing (2Ch 2:11; also see on 1Ki 5:8). As thou didst deal with David my father--This would seem decisive of the question whether the Huram then reigning in Tyre was David's friend (see on 1Ki 5:1-6). In opening the business, Solomon grounded his request for Tyrian aid on two reasons: 1. The temple he proposed to build must be a solid and permanent building because the worship was to be continued in perpetuity; and therefore the building materials must be of the most durable quality. 2. It must be a magnificent structure because it was to be dedicated to the God who was greater than all gods; and, therefore, as it might seem a presumptuous idea to erect an edifice for a Being "whom the heaven and the heaven of heavens do not contain," it was explained that Solomon's object was not to build a house for Him to dwell in, but a temple in which His worshippers might offer sacrifices to His honor. No language could be more humble and appropriate than this. The pious strain of sentiment was such as became a king of Israel.

keep the charge of the Lord thy God--that is, the divine law in all its ceremonial as well as moral requirements. But particular reference was intended to its political institutions, as it was only by strictly maintaining the conduct that became the Hebrew monarch (De 17:10-20), that he would secure the blessing of peace and prosperity to his reign (see on De 4:5; De 29:10).

them--rather, "God also [as well as Christ, Heb 2:3] bearing witness to it," &c., joining in attestation of it." signs and wonders--performed by Christ and His apostles. "Signs" and miracles, or other facts regarded as proofs of a divine mission; "wonders" are miracles viewed as prodigies, causing astonishment (Ac 2:22, 33); "powers" are miracles viewed as evidences of superhuman power. divers miracles--Greek, "varied (miraculous) powers" (2Co 12:12) granted to the apostles after the ascension. gifts, &c.--Greek, "distributions." The gift of the Holy Spirit was given to Christ without measure (Joh 3:34), but to us it is distributed in various measures and operations (Ro 12:3, 6, &c.; 1Co 12:4-11). according to his own will--God's free and sovereign will, assigning one gift of the Spirit to one, another to another (Ac 5:32; Eph 1:5).

Boaz came from Beth-lehem, and said unto the reapers, The Lord be with you--This pious salutation between the master and his laborers strongly indicates the state of religious feeling among the rural population of Israel at that time, as well as the artless, happy, and unsuspecting simplicity which characterized the manners of the people. The same patriarchal style of speaking is still preserved in the East.

when the angel of the Lord spake these words ... the people lifted up their voice, and wept--The angel's expostulation made a deep and painful impression. But the reformation was but temporary, and the gratifying promise of a revival which this scene of emotion held out, was, ere long, blasted by speedy and deeper relapses into the guilt of defection and idolatry. 6-10. And when Joshua had let the people go--This passage is a repetition of Jos 24:29-31. It was inserted here to give the reader the reasons which called forth so strong and severe a rebuke from the angel of the Lord. During the lifetime of the first occupiers, who retained a vivid recollection of all the miracles and judgments which they had witnessed in Egypt and the desert, the national character stood high for faith and piety. But, in course of time, a new race arose who were strangers to all the hallowed and solemnizing experience of their fathers, and too readily yielded to the corrupting influences of the idolatry that surrounded them.

there shall not fail thee ... a man on the throne of Israel--a reference to the promise made to David of the sovereignty being vested perpetually in his lineage (2Sa 7:11-16), which was confirmed to Solomon afterwards (see 1Ki 9:5), and repeated with reference to its spiritual meaning long after (Jer 33:17).

For--confirming the assertion, Heb 2:2, 3, that the new covenant was spoken by One higher than the mediators of the old covenant, namely, angels. Translate in the Greek order, to bring out the proper emphasis, "Not the angels hath He," &c. the world to come--implying, He has subjected to angels the existing world, the Old Testament dispensation (then still partly existing as to its framework), Heb 2:2, the political kingdom of the earth (Da 4:13; 10:13, 20, 21; 12:1), and the natural elements (Re 9:11; 16:4). and even individuals (Mt 18:10). "The world to come" is the new dispensation brought in by Christ, beginning in grace here, to be completed in glory hereafter. It is called "to come," or "about to be," as at the time of its being subjected to Christ by the divine decree, it was as yet a thing of the future, and is still so to us, in respect to its full consummation. In respect to the subjecting of all things to Christ in fulfilment of Ps 8:1-9, the realization is still "to come." Regarded from the Old Testament standpoint, which looks prophetically forward to the New Testament (and the Jewish priesthood and Old Testament ritual were in force then when Paul wrote, and continued till their forcible abrogation by the destruction of Jerusalem), it is "the world to come"; Paul, as addressing Jews, appropriately calls it so, according to their conventional way of viewing it. We, like them, still pray, "Thy kingdom come"; for its manifestation in glory is yet future. "This world" is used in contrast to express the present fallen condition of the world (Eph 2:2). Believers belong not to this present world course, but by faith rise in spirit to "the world to come," making it a present, though internal. reality. Still, in the present world, natural and social, angels are mediately rulers under God in some sense: not so in the coming world: man in it, and the Son of man, man's Head, are to be supreme. Hence greater reverence was paid to angels by men in the Old Testament than is permitted in the New Testament. For man's nature is exalted in Christ now, so that angels are our "fellow servants" (Re 22:9). In their ministrations they stand on a different footing from that on which they stood towards us in the Old Testament. We are "brethren" of Christ in a nearness not enjoyed even by angels (Heb 2:10-12, 16).

his servant that was set over the reapers--an overseer whose special duty was to superintend the operations in the field, to supply provision to the reapers, and pay them for their labor in the evening.

they that were hungry ceased--that is, to hunger. the barren hath born seven--that is, many children.

the time of shutting of the gates--The gates of all Oriental cities are closed at sunset, after which there is no possibility either of admission or egress. the men went out--This was a palpable deception. But, as lying is a common vice among heathen people, Rahab was probably unconscious of its moral guilt, especially as she resorted to it as a means for screening her guests; and she might deem herself bound to do it by the laws of Eastern hospitality, which make it a point of honor to preserve the greatest enemy, if he has once eaten one's salt. Judged by the divine law, her answer was a sinful expedient; but her infirmity being united with faith, she was graciously pardoned and her service accepted (Jas 2:25).

thou knowest also what Joab ... did--The insolent and imperious conduct of that general had not only been deeply offensive to the feelings (2Sa 18:5-15; 19:5-7), but calculated to bring reproach on the character, to injure the prospects, and endanger the throne of David. Passing over the injuries committed directly against himself, David dwelt with strong feelings on the base assassination of Abner and Amasa. shed the blood of war in peace, &c.--The obvious meaning is, that in peace he acted towards them as if they had been in a state of warfare; but perhaps these graphic expressions might be designed to impress Solomon's mind more strongly with a sense of the malice, treachery, and cruelty by which those murders were characterized.

But--It is not to angels the Gospel kingdom is subject, BUT ... one ... testified--the usual way of quoting Scripture to readers familiar with it. Ps 8:5-7 praises Jehovah for exalting MAN, so as to subject all the works of God on earth to him: this dignity having been lost by the first Adam, is realized only in Christ the Son of man, the Representative Man and Head of our redeemed race. Thus Paul proves that it is to MAN, not to angels, that God has subjected the "world to come." In Heb 2:6-8, MAN is spoken of in general ("him ... him ... his); then at Heb 2:9, first Jesus is introduced as fulfilling, as man, all the conditions of the prophecy, and passing through death Himself; and so consequently bringing us men, His "brethren," to "glory and honor." What, &c.--How insignificant in himself, yet how exalted by God's grace! (Compare Ps 144:3). The Hebrew, "Enosh" and "Ben-Adam," express "man" and "Son of man" in his weakness: "Son of man" is here used of any and every child of man: unlike, seemingly, the lord of creation, such as he was originally (Ge 1:1-2:25), and such as he is designed to be (Ps 8:1-9), and such as he actually is by title and shall hereafter more fully be in the person of, and in union with, Jesus, pre-eminently the Son of man (Heb 2:9). art mindful--as of one absent. visitest--lookest after him, as one present.

Zimri, and Ethan, and Heman, and Calcol, and Dara--These five are here stated to be the sons of Zerah, that is, of Ezra, whence they were called Ezrahites (1Ki 4:31). In that passage they are called "the sons of Mahol," which, however, is to be taken not as a proper name, but appellatively for "sons of music, dancing," &c. The traditional fame of their great sagacity and acquirements had descended to the time of Solomon and formed a standard of comparison for showing the superior wisdom of that monarch. Jewish writers say that they were looked up to as prophets by their countrymen during the abode in Egypt.

he bringeth down to the grave, and bringeth up--that is, He reduces to the lowest state of degradation and misery, and restores to prosperity and happiness.

she had brought them up to the roof of the house, and hid them with the stalks of flax--Flax, with other vegetable productions, is at a certain season spread out on the flat roofs of Eastern houses to be dried in the sun; and, after lying awhile, it is piled up in numerous little stacks, which, from the luxuriant growth of the flax, rise to a height of three or four feet. Behind some of these stacks Rahab concealed the spies.

Do ... according to thy wisdom--Joab's immense popularity with the army required that any proceedings instituted against him should be taken with great prudence and deliberation.

a little--not as Bengel, "a little time." than the angels--Hebrew, "than God," "Elohim," that is, the abstract qualities of God, such as angels possess in an inferior form; namely, heavenly, spiritual, incorporeal natures. Man, in his original creation, was set next beneath them. So the man Jesus, though Lord of angels, when He emptied Himself of the externals of His Divinity (see on Php 2:6, 7), was in His human nature "a little lower than the angels"; though this is not the primary reference here, but man in general. crownedst him with glory and honour--as the appointed kingly vicegerent of God over this earth (Ge 1:1-2:25). and didst set him over the works of thy hands--omitted in some of the oldest manuscripts; but read by others and by oldest versions: so Ps 8:6, "Thou madest him to have dominion over the works of thy hands."

she said ... Let me glean and gather after the reapers among the sheaves--Various modes of reaping are practised in the East. Where the crop is thin and short, it is plucked up by the roots. Sometimes it is cut with the sickle. Whether reaped in the one way or the other, the grain is cast into sheaves loosely thrown together, to be subjected to the process of threshing, which takes place, for the most part, immediately after the reaping. Field labors were begun early in the morning--before the day became oppressively hot. she tarried a little in the house--that is, the field tent, erected for the occasional rest and refreshment of the laborers.

the sons of Carmi--He was the son of Zimri, or Zabdi, as he is called (Jos 7:1). Achar--or Achan (Jos 7:1). This variety in the form of the name is with great propriety used here, since Achar means "troubler."

Send me now therefore a man cunning to work--Masons and carpenters were not asked for. Those whom David had obtained (1Ch 14:1) were probably still remaining in Jerusalem, and had instructed others. But he required a master of works; a person capable, like Bezaleel (Ex 35:31), of superintending and directing every department; for, as the division of labor was at that time little known or observed, an overseer had to be possessed of very versatile talents and experience. The things specified, in which he was to be skilled, relate not to the building, but the furniture of the temple. Iron, which could not be obtained in the wilderness when the tabernacle was built, was now, through intercourse with the coast, plentiful and much used. The cloths intended for curtains were, from the crimson or scarlet-red and hyacinth colors named, evidently those stuffs, for the manufacture and dyeing of which the Tyrians were so famous. "The graving," probably, included embroidery of figures like cherubim in needlework, as well as wood carving of pomegranates and other ornaments.

the men pursued after them the way to Jordan unto the fords--That river is crossed at several well-known fords. The first and second immediately below the sea of Galilee; the third and fourth immediately above and below the pilgrims' bathing-place, opposite Jericho. as soon as they which pursued after them were gone out, they shut the gate--This precaution was to ensure the capture of the spies, should they have been lurking in the city.

(1Co 15:27.) For in that--that is, "For in that" God saith in the eighth Psalm, "He put the all things (so the Greek, the all things just mentioned) in subjection under him (man), He left nothing ... As no limitation occurs in the sacred writing, the "all things" must include heavenly, as well as earthly things (compare 1Co 3:21, 22). But now--As things now are, we see not yet the all things put under man.

said Boaz unto Ruth, ... bide here fast by my maidens--The reaping was performed by women while the assortment of sheaves was the duty of men-servants. The same division of harvest labor obtains in Syria still. Boaz not only granted to Ruth the full privilege of gleaning after his reapers, but provided for her personal comfort.

Elijah took his mantle, and wrapped it together, and smote the waters--Like the rod of Moses, it had the divinely operating power of the Spirit.

He raiseth up the poor out of the dust, and lifteth up the beggar from the dunghill--The dunghill, a pile of horse, cow, or camel offal, heaped up to dry in the sun, and used as fuel, was, and is, one of the common haunts of the poorest mendicants; and the change that had been made in the social position of Hannah, appeared to her grateful heart as auspicious and as great as the elevation of a poor despised beggar to the highest and most dignified rank. inherit the throne of glory--that is, possesses seats of honor.

Send me ... cedar trees, &c.--The cedar and cypress were valued as being both rare and durable; the algum or almug trees (likewise a foreign wood), though not found on Lebanon, are mentioned as being procured through Huram (see on 1Ki 10:11).

8-13. she came up unto them upon the roof and said--Rahab's dialogue is full of interest, as showing the universal panic and consternation of the Canaanites on the one hand (Jos 24:11; De 2:25), and her strong convictions on the other, founded on a knowledge of the divine promise, and the stupendous miracles that had opened the way of the Israelites to the confines of the promised land. She was convinced of the supremacy of Jehovah, and her earnest stipulations for the preservation of her relatives amid the perils of the approaching invasion, attest the sincerity and strength of her faith.

thou hast with thee Shimei--Though David promised him a pardon, which being enforced by the presence of a thousand followers, could not have been well refused, he warned his son against Shimei as a turbulent and dangerous character. It must not be supposed that in these dying instructions David was evincing a fierce, vindictive spirit. He is rather to be considered as acting in the character of a king and magistrate, in noticing crimes which he had not been in a condition to punish, and pointing out persons of whom Solomon would be under a necessity to rid himself as dangerous to the state. The grateful mention of Barzillai's kindness [1Ki 2:7] was, however, a personal feeling that does honor to the warmth of his heart; and his silence as to Mephibosheth, the son of his beloved Jonathan, would imply the previous death of that prince.

8-17. Abner the son of Ner, captain of Saul's host took Ish-bosheth--Here was the establishment of a rival kingdom, which, however, would probably have had no existence but for Abner. Ish-bosheth--or "Esh-baal" (1Ch 8:33; 9:39). The Hebrews usually changed names ending with Baal into Bosheth ("shame") (compare Jud 9:53 with 2Sa 11:21). This prince was so called from his imbecility. Abner--was first cousin of Saul, commander of the forces, and held in high respect throughout the country. Loyalty to the house of his late master was mixed up with opposition to David and views of personal ambition in his originating this factious movement. He, too, was alive to the importance of securing the eastern tribes; so, taking Ish-bosheth across the Jordan, he proclaimed him king at Mahanaim, a town on the north bank of the Jabbok, hallowed in patriarchal times by the divine presence (Ge 32:2). There he rallied the tribes around the standard of the unfortunate son of Saul.

But--We see not man as yet exercising lordship over all things, "but rather, Him who was made a little lower than the angels (compare Lu 22:43), we behold (by faith: a different Greek verb from that for 'we see,' Heb 2:8, which expresses the impression which our eyes passively receive from objects around us; whereas, 'we behold,' or 'look at,' implies the direction and intention of one deliberately regarding something which he tries to see: so Heb 3:19; 10:25, Greek), namely, Jesus, on account of His suffering of death, crowned," &c. He is already crowned, though unseen by us, save by faith; hereafter all things shall be subjected to Him visibly and fully. The ground of His exaltation is "on accoumt of His having suffered death" (Heb 2:10; Php 2:8, 9). that he by the grace of God--(Tit 2:11; 3:4). The reading of Origen, "That He without God" (laying aside His Divinity; or, for every being save God: or perhaps alluding to His having been temporarily "forsaken," as the Sin-bearer, by the Father on the cross), is not supported by the manuscripts. The "that," &c., is connected with "crowned with glory," &c., thus: His exaltation after sufferings is the perfecting or consummation of His work (Heb 2:10) for us: without it His death would have been ineffectual; with it, and from it, flows the result that His tasting of death is available for (in behalf of, for the good of) every man. He is crowned as the Head in heaven of our common humanity, presenting His blood as the all-prevailing plea for us. This coronation above makes His death applicable for every individual man (observe the singular; not merely "for all men"), Heb 4:14; 9:24; 1Jo 2:2. "Taste death" implies His personal experimental undergoing of death: death of the body, and death (spiritually) of the soul, in His being forsaken of the Father. "As a physician first tastes his medicines to encourage his sick patient to take them, so Christ, when all men feared death, in order to persuade them to be bold in meeting it, tasted it Himself, though He had no need" [Chrysostom]. (Heb 2:14, 15).

go unto the vessels, and drink of that which the young men have drawn--Gleaners were sometimes allowed, by kind and charitable masters, to partake of the refreshments provided for the reapers. The vessels alluded to were skin bottles, filled with water--and the bread was soaked in vinegar (Ru 2:14); a kind of poor, weak wine, sometimes mingled with a little olive oil--very cooling, as would be required in harvest-time. This grateful refection is still used in the harvest-field.

Elijah said unto Elisha, Ask what I shall do for thee--trusting either that it would be in his power to bequeath it, or that God, at his entreaty, would grant it. let a double portion of thy spirit be upon me--This request was not, as is commonly supposed, for the power of working miracles exceeding the magnitude and number of his master's, nor does it mean a higher endowment of the prophetic spirit; for Elisha was neither superior to, nor perhaps equally great with, his predecessor. But the phrase, "a double portion," was applied to the first-born [De 21:17], and therefore Elisha's request was, simply, to be heir to the prophetic office and gifts of his master.

for thou art a wise man--Solomon had given early indications of wisdom before his miraculous endowment with the heavenly gift (see 1Ki 3:11), and his own sagacity would dictate the course that should be followed in any new offense that Shimei might commit.

over Gilead--used in a loose sense for the land beyond Jordan. Ashurites--the tribe of Asher in the extreme north. Jezreel--the extensive valley bordering on the central tribes. over all Israel ... But Judah--David neither could nor would force matters. He was content to wait God's time and studiously avoided any collision with the rival king, till, at the lapse of two years, hostilities were threatened from that quarter.

For--giving a reason why "the grace of God" required that Jesus "should taste death." it became him--The whole plan was (not only not derogatory to, but) highly becoming God, though unbelief considers it a disgrace [Bengel]. An answer to the Jews, and Hebrew Christians, whosoever, through impatience at the delay in the promised advent of Christ's glory, were in danger of apostasy, stumbling at Christ crucified. The Jerusalem Christians especially were liable to this danger. This scheme of redemption was altogether such a one as harmonizes with the love, justice, and wisdom of God. for whom--God the Father (Ro 11:36; 1Co 8:6; Re 4:11). In Col 1:16 the same is said of Christ. all things--Greek, "the universe of things," "the all things." He uses for "God," the periphrasis, "Him for whom ... by whom are all things," to mark the becomingness of Christ's suffering as the way to His being "perfected" as "Captain of our salvation," seeing that His is the way that pleased Him whose will and whose glory are the end of all things, and by whose operation all things exist. in bringing--The Greek is past, "having brought as He did," namely, in His electing purpose (compare "ye are sons," namely, in His purpose, Ga 4:6; Eph 1:4), a purpose which is accomplished in Jesus being "perfected through sufferings." many--(Mt 20:28). "The Church" (Heb 2:12), "the general assembly" (Heb 12:23). sons--no longer children as under the Old Testament law, but sons by adoption. unto glory--to share Christ's "glory" (Heb 2:9; compare Heb 2:7; Joh 17:10, 22, 24; Ro 8:21). Sonship, holiness (Heb 2:11), and glory, are inseparably joined. "Suffering," "salvation," and "glory," in Paul's writings, often go together (2Ti 2:10). Salvation presupposes destruction, deliverance from which for us required Christ's "sufferings." to make ... perfect--"to consummate"; to bring to consummated glory through sufferings, as the appointed avenue to it. "He who suffers for another, not only benefits him, but becomes himself the brighter and more perfect" [Chrysostom]. Bringing to the end of troubles, and to the goal full of glory: a metaphor from the contests in the public games. Compare "It is finished," Lu 24:26; Joh 19:30. I prefer, with Calvin, understanding, "to make perfect as a completed sacrifice": legal and official, not moral, perfection is meant: "to consecrate" (so the same Greek is translated Heb 7:28; compare Margin) by the finished expiation of His death, as our perfect High Priest, and so our "Captain of salvation" (Lu 13:32). This agrees with Heb 2:11, "He that sanctifieth," that is, consecrates them by Himself being made a consecrated offering for them. So Heb 10:14, 29; Joh 17:19: by the perfecting of His consecration for them in His death, He perfects their consecration, and so throws open access to glory (Heb 10:19-21; Heb 5:9; 9:9 accord with this sense). captain of, &c.--literally, Prince-leader: as Joshua, not Moses, led the people into the Holy Land, so will our Joshua, or Jesus, lead us into the heavenly inheritance (Ac 13:39). The same Greek is in Heb 12:2, "Author of our faith." Ac 3:15, "Prince of life" (Ac 5:31). Preceding others by His example, as well as the originator of our salvation.

Thou hast asked a hard thing--an extraordinary blessing which I cannot, and God only, can give. Nevertheless he, doubtless by the secret directions of the Spirit, proposed to Elisha a sign, the observation of which would keep him in the attitude of an anxious waiter, as well as suppliant for the favor.

the Lord shall judge the ends of the earth ... exalt the horn of his anointed--This is the first place in Scripture where the word "anointed," or Messiah, occurs; and as there was no king in Israel at the time, it seems the best interpretation to refer it to Christ. There is, indeed, a remarkable resemblance between the song of Hannah and that of Mary (Lu 1:46).

behold, I will give to thy servants ... beaten wheat--Wheat, stripped of the husk, boiled, and saturated with butter, forms a frequent meal with the laboring people in the East (compare 1Ki 5:11). There is no discrepancy between that passage and this. The yearly supplies of wine and oil, mentioned in the former, were intended for Huram's court in return for the cedars sent him; while the articles of meat and drink specified here were for the workmen on Lebanon.

So David slept with his fathers--about six months after the coronation of Solomon (compare 2Sa 5:5 with 1Ch 29:27). The interval was spent in developing his ideas and plans for the future glory of the kingdom and providing for the permanent worship of God (see on 1Ch 22:1, and following). was buried in the city of David--Sepulchres were not allowed within the precincts of cities. Jerusalem, however, formed an exception; and yet, even there, the privilege was reserved chiefly for the royal family (Ac 2:29). Tradition says that the bones of David repose on Mount Zion, and the minaret of a small mosque points out the spot which tradition has fixed. His was a noble, a wondrous, and a humbling history. He was a good man, yet his life was deformed by various crimes of a very gross character. But there were many bright and noble traits in his character; he was an earnest lover of the divine law; his reign was signalized by many important services that contributed to the glory of God and the exaltation of His kingdom; and his name, as the sweet Psalmist of Israel, will be held in honor to the latest age of the Church.

he that sanctifieth--Christ who once for all consecrates His people to God (Jude 1, bringing them nigh to Him as the consequence) and everlasting glory, by having consecrated Himself for them in His being made "perfect (as their expiatory sacrifice) through sufferings" (Heb 2:10; Heb 10:10, 14, 29; Joh 17:17, 19). God in His electing love, by Christ's finished work, perfectly sanctifies them to God's service and to heaven once for all: then they are progressively sanctified by the transforming Spirit "Sanctification is glory working in embryo; glory is sanctification come to the birth, and manifested" [Alford]. they who are sanctified--Greek, "they that are being sanctified" (compare the use of "sanctified," 1Co 7:14). of one--Father, God: not in the sense wherein He is Father of all beings, as angels; for these are excluded by the argument (Heb 2:16); but as He is Father of His spiritual human sons, Christ the Head and elder Brother, and His believing people, the members of the body and family. Thus, this and the following verses are meant to justify his having said, "many sons" (Heb 2:10). "Of one" is not "of one father Adam," or "Abraham," as Bengel and others suppose. For the Saviour's participation in the lowness of our humanity is not mentioned till Heb 2:14, and then as a consequence of what precedes. Moreover, "Sons of God" is, in Scripture usage, the dignity obtained by our union with Christ; and our brotherhood with Him flows from God being His and our Father. Christ's Sonship (by generation) in relation to God is reflected in the sonship (by adoption) of His brethren. he is not ashamed--though being the Son of God, since they have now by adoption obtained a like dignity, so that His majesty is not compromised by brotherhood with them (compare Heb 11:16). It is a striking feature in Christianity that it unites such amazing contrasts as "our brother and our God" [Tholuck]. "God makes of sons of men sons of God, because God hath made of the Son of God the Son of man" [St. Augustine on Psalm 2].

11-19. the children of Israel did evil in the sight of the Lord--This chapter, together with the first eight verses of the next [Jud 2:11-3:8], contains a brief but comprehensive summary of the principles developed in the following history. An attentive consideration of them, therefore, is of the greatest importance to a right understanding of the strange and varying phases of Israelitish history, from the death of Joshua till the establishment of the monarchy. served Baalim--The plural is used to include all the gods of the country.

behold, there appeared a chariot of fire, and horses of fire--some bright effulgence, which, in the eyes of the spectators, resembled those objects. went up by a whirlwind--a tempest or storm wind accompanied with vivid flashes of fire, figuratively used for the divine judgments (Isa 29:6).

the child did minister unto the Lord before Eli the priest--He must have been engaged in some occupation suited to his tender age, as in playing upon the cymbals, or other instruments of music; in lighting the lamps, or similar easy and interesting services.

Because the Lord hath loved his people, &c.--This pious language creates a presumption that Huram might have attained some knowledge of the true religion from his long familiar intercourse with David. But the presumption, however pleasing, may be delusive (see on 1Ki 5:7).

(Ps 22:22.) Messiah declares the name of the Father, not known fully as Christ's Father, and therefore their Father, till after His crucifixion (Joh 20:17), among His brethren ("the Church," that is, the congregation), that they in turn may praise Him (Ps 22:23). At Ps 22:22, which begins with Christ's cry, "My God, my God, why hast thou forsaken me?" and details minutely His sorrows, passes from Christ's sufferings to His triumph, prefigured by the same in the experience of David. will I sing--as leader of the choir (Ps 8:2).

Elisha saw it, and he cried, My father--that is, spiritual father, as the pupils of the prophets are called their sons. the chariot of Israel, and the horseman thereof--that is, that as earthly kingdoms are dependent for their defense and glory upon warlike preparations, there a single prophet had done more for the preservation and prosperity of Israel than all her chariots and horsemen. took hold of his own clothes and rent them--in token of his grief for his loss.

Now the sons of Eli were sons of Belial--not only careless and irreligious, but men loose in their actions, and vicious and scandalous in their habits. Though professionally engaged in sacred duties, they were not only strangers to the power of religion in the heart, but they had thrown off its restraints, and even ran, as is sometimes done in similar cases by the sons of eminent ministers, to the opposite extreme of reckless and open profligacy. 13-17. the priests' custom with the people--When persons wished to present a sacrifice of peace offering on the altar, the offering was brought in the first instance to the priest, and as the Lord's part was burnt, the parts appropriated respectively to the priests and offerers were to be sodden. But Eli's sons, unsatisfied with the breast and shoulder, which were the perquisites appointed to them by the divine law (Ex 29:27; Le 7:31, 32), not only claimed part of the offerer's share, but rapaciously seized them previous to the sacred ceremony of heaving or waving (see on Le 7:29); and moreover they committed the additional injustice of taking up with their fork those portions which they preferred, while still raw. Pious people revolted at such rapacious and profane encroachments on the dues of the altar, as well as what should have gone to constitute the family and social feast of the offerer. The truth is, the priests having become haughty and unwilling in many instances to accept invitations to those feasts, presents of meat were sent to them; and this, though done in courtesy at first, being, in course of time, established into a right, gave rise to all the rapacious keenness of Eli's sons.

Then sat Solomon upon the throne of David his father--His ascension to the royal dignity was made under the happiest auspices. Having been born after his father became monarch of the whole kingdom, his claim, according to the notions of Oriental people, was preferable to that of all, even his elder brothers. The Hebrew kingdom enjoyed internal prosperity; it was respected and renowned abroad, and Solomon well knew how to improve these advantages. 13-18. Adonijah ... came to Bath-sheba--Her question to him betrays an apprehension which his recent conduct might well warrant; but his pious acknowledgment of the divine will seemed apparently to indicate so entire an acquiescence in the settlement of the succession [1Ki 2:15], that, in her womanly simplicity, she perceived not the deep cunning and evil design that was concealed under his request and readily undertook to promote his wishes.

Abner ... and the servants of Ish-bosheth ... went out from Mahanaim to Gibeon--This town was near the confines of Judah, and as the force with which Abner encamped there seemed to have some aggressive design, David sent an army of observation, under the command of Joab, to watch his movements.

I will put my trust in him--from the Septuagint, Isa 8:17, which immediately precedes the next quotation, "Behold, I and the children," &c. The only objection is the following words, "and again," usually introduce a new quotation, whereas these two are parts of one and the same passage. However, this objection is not valid, as the two clauses express distinct ideas; "I will put my trust in Him" expresses His filial confidence in God as His Father, to whom He flees from His sufferings, and is not disappointed; which His believing brethren imitate, trusting solely in the Father through Christ, and not in their own merits. "Christ exhibited this "trust," not for Himself, for He and the Father are one, but for His own people" (Heb 2:16). Each fresh aid given Him assured Him, as it does them, of aid for the future, until the complete victory was obtained over death and hell Php 1:16 [Bengel]. Behold I and the children, &c.--(Isa 8:18). "Sons" (Heb 2:10), "brethren" (Heb 2:12), and "children," imply His right and property in them from everlasting. He speaks of them as "children" of God, though not yet in being, yet considered as such in His purpose, and presents them before God the Father, who has given Him them, to be glorified with Himself. Isaiah (meaning "salvation of Jehovah") typically represented Messiah, who is at once Father and Son, Isaiah and Immanuel (Isa 9:6). He expresses his resolve to rely, he and his children, not like Ahaz and the Jews on the Assyrian king, against the confederacy of Pekah of Israel, and Rezin of Syria, but on Jehovah; and then foretells the deliverance of Judah by God, in language which finds its antitypical full realization only in the far greater deliverance wrought by Messiah. Christ, the antitypical Prophet, similarly, instead of the human confidences of His age, Himself, and with Him God the Father's children (who are therefore His children, and so antitypical to Isaiah's children, though here regarded as His "brethren," compare Isa 9:6; "Father" and "His seed," Isa 53:10) led by Him, trust wholly in God for salvation. The official words and acts of all the prophets find their antitype in the Great Prophet (Re 19:10), just as His kingly office is antitypical to that of the theocratic kings; and His priestly office to the types and rites of the Aaronic priesthood.

Ashtaroth--Also a plural word, denoting all the female divinities, whose rites were celebrated by the most gross and revolting impurities.

He took up also the mantle of Elijah--The transference of this prophetic cloak was, to himself, a pledge of his being appointed successor, and it was an outward token to others of the spirit of Elijah resting upon him. 14-18. smote the waters--The waving of the mantle on the river, and the miraculous division of the waters consequent upon it, was an evidence that the Lord God of Elijah was with him, and as this miracle was witnessed by the scholars of the prophets from Jericho, they forthwith recognized the pre-eminence of Elisha, as now the prophet of Israel. 16-18. fifty strong men, let them go, we pray thee, and seek thy master--Though the young prophets from Jericho had seen Elijah's miraculous passage of the Jordan, they had not witnessed the ascension. They imagined that he might have been cast by the whirlwind on some mountain or valley; or, if he had actually been admitted into heaven, they expected that his body would still be remaining somewhere on earth. In compliance with their importunity, he gave them permission, but told them what the result would be.

I have sent a cunning man--(See on 1Ki 7:13-51).

He who has thus been shown to be the "Captain (Greek, 'Leader') of salvation" to the "many sons," by trusting and suffering like them, must therefore become man like them, in order that His death may be efficacious for them [Alford]. the children--before mentioned (Heb 2:13); those existing in His eternal purpose, though not in actual being. are partakers of--literally, "have (in His purpose) been partakers" all in common. flesh and blood--Greek oldest manuscripts have "blood and flesh." The inner and more important element, the blood, as the more immediate vehicle of the soul, stands before the more palpable element, the flesh; also, with reference to Christ's blood-shedding with a view to which He entered into community with our corporeal life. "The life of the flesh is in the blood; it is the blood that maketh an atonement for the soul" (Le 17:11, 14). also--Greek, "in a somewhat similar manner"; not altogether in a like manner. For He, unlike them, was conceived and born not in sin (Heb 4:15). But mainly "in like manner"; not in mere semblance of a body, as the Docetæ heretics taught. took part of--participated in. The forfeited inheritance (according to Jewish law) was ransomed by the nearest of kin; so Jesus became our nearest of kin by His assumed humanity, in order to be our Redeemer. that through death--which He could not have undergone as God but only by becoming man. Not by Almighty power but by His death (so the Greek) He overcame death. "Jesus suffering death overcame; Satan wielding death succumbed" [Bengel]. As David cut off the head of Goliath with the giant's own sword wherewith the latter was wont to win his victories. Coming to redeem mankind, Christ made Himself a sort of hook to destroy the devil; for in Him there was His humanity to attract the devourer to Him, His divinity to pierce him, apparent weakness to provoke, hidden power to transfix the hungry ravisher. The Latin epigram says, Mors mortis morti mortem nisi morte tu lisset, Æternæ vitæ janua clausa foret. "Had not death by death borne to death the death of Death, the gate of eternal life would have been closed". destroy--literally, "render powerless"; deprive of all power to hurt His people. "That thou mightest still the enemy and avenger" (Ps 8:2). The same Greek verb is used in 2Ti 1:10, "abolished death." There is no more death for believers. Christ plants in them an undying seed, the germ of heavenly immortality, though believers have to pass through natural death. power--Satan is "strong" (Mt 12:29). of death--implying that death itself is a power which, though originally foreign to human nature, now reigns over it (Ro 5:12; 6:9). The power which death has Satan wields. The author of sin is the author of its consequences. Compare "power of the enemy" (Lu 10:19). Satan has acquired over man (by God's law, Ge 2:17; Ro 6:23) the power of death by man's sin, death being the executioner of sin, and man being Satan's "lawful captive." Jesus, by dying, has made the dying His own (Ro 14:9), and has taken the prey from the mighty. Death's power was manifest; he who wielded that power, lurking beneath it, is here expressed, namely, Satan. Wisdom 2:24, "By the envy of the devil, death entered into the world."

he reached her parched corn, and she did eat, and was sufficed, and left--some of the new grain, roasted on the spot, and fit for use after being rubbed in the hands--a favorite viand in the East. He gave her so much, that after satisfying her own wants, she had some (Ru 2:18) in reserve for her mother-in-law.

the anger of the Lord was hot against Israel, and he delivered them into the hands of spoilers that spoiled them--Adversities in close and rapid succession befell them. But all these calamities were designed only as chastisements--a course of correctional discipline by which God brought His people to see and repent of their errors; for as they returned to faith and allegiance, He "raised up judges" (Jud 2:16).

the men answered her, Our life for yours, if ye utter not this our business--This was a solemn pledge--a virtual oath, though the name of God is not mentioned; and the words were added, not as a condition of their fidelity, but as necessary for her safety, which might be endangered if the private agreement was divulged.

Abner said to Joab, Let the young men now arise, and play before us--Some think that the proposal was only for an exhibition of a little tilting match for diversion. Others suppose that, both parties being reluctant to commence a civil war, Abner proposed to leave the contest to the decision of twelve picked men on either side. This fight by championship instead of terminating the matter, inflamed the fiercest passions of the two rival parties; a general engagement ensued, in which Abner and his forces were defeated and put to flight.

fear of death--even before they had experienced its actual power. all their lifetime--Such a life can hardly be called life. subject to bondage--literally, "subjects of bondage"; not merely liable to it, but enthralled in it (compare Ro 8:15; Ga 5:1). Contrast with this bondage, the glory of the "sons" (Heb 2:10). "Bondage" is defined by Aristotle, "The living not as one chooses"; "liberty," "the living as one chooses." Christ by delivering us from the curse of God against our sin, has taken from death all that made it formidable. Death, viewed apart from Christ, can only fill with horror, if the sinner dares to think.

David the seventh--As it appears (1Sa 16:10; 17:12) that Jesse had eight sons, the presumption is from David being mentioned here as the seventh son of his father, that one of them had died at an early age, without leaving issue.

her house was upon the town wall--In many Oriental cities houses are built on the walls with overhanging windows; in others the town wall forms the back wall of the house, so that the window opens into the country. Rahab's was probably of this latter description, and the cord or rope sufficiently strong to bear the weight of a man. 16-21. she said--rather "she had said," for what follows must have been part of the previous conversation. Get you to the mountain--A range of white limestone hills extends on the north, called Quarantania (now Jebel Karantu), rising to a height of from twelve hundred to fifteen hundred feet, and the sides of which are perforated with caves. Some one peak adjoining was familiarly known to the inhabitants as "the mountain." The prudence and propriety of the advice to flee in that direction rather than to the ford, were made apparent by the sequel.

For verily--Greek, "For as we all know"; "For as you will doubtless grant." Paul probably alludes to Isa 41:8; Jer 31:32, Septuagint, from which all Jews would know well that the fact here stated as to Messiah was what the prophets had led them to expect. took not on him, &c.--rather, "It is not angels that He is helping (the present tense implies duration); but it is the seed of Abraham that He is helping." The verb is literally, to help by taking one by the hand, as in Heb 8:9, "When I took them by the hand," &c. Thus it answers to "succor," Heb 2:18, and "deliver," Heb 2:15. "Not angels," who have no flesh and blood, but "the children," who have "flesh and blood," He takes hold of to help by "Himself taking part of the same" (Heb 2:14). Whatever effect Christ's work may have on angels, He is not taking hold to help them by suffering in their nature to deliver them from death, as in our case. the seed of Abraham--He views Christ's redemption (in compliment to the Hebrews whom he is addressing, and as enough for his present purpose) with reference to Abraham's seed, the Jewish nation, primarily; not that he excludes the Gentiles (Heb 2:9, "for every man"), who, when believers, are the seed of Abraham spiritually (compare Heb 2:12; Ps 22:22, 25, 27), but direct reference to them (such as is in Ro 4:11, 12, 16; Ga 3:7, 14, 28, 29) would be out of place in his present argument. It is the same argument for Jesus being the Christ which Matthew, writing his Gospel for the Hebrews, uses, tracing the genealogy of Jesus from Abraham, the father of the Jews, and the one to whom the promises were given, on which the Jews especially prided themselves (compare Ro 9:4, 5).

let fall also some of the handfuls of purpose for her--The gleaners in the East glean with much success; for a great quantity of corn is scattered in the reaping, as well as in their manner of carrying it. One may judge, then, of the large quantity which Ruth would gather in consequence of the liberal orders given to the servants. These extraordinary marks of favor were not only given from a kindly disposition, but from regard to her good character and devoted attachment to her venerable relative.

which delivered them out of the hand of those that spoiled them--The judges who governed Israel were strictly God's vicegerents in the government of the people, He being the supreme ruler. Those who were thus elevated retained the dignity as long as they lived; but there was no regular, unbroken succession of judges. Individuals, prompted by the inward, irresistible impulse of God's Spirit when they witnessed the depressed state of their country, were roused to achieve its deliverance. It was usually accompanied by a special call, and the people seeing them endowed with extraordinary courage or strength, accepted them as delegates of Heaven, and submitted to their sway. Frequently they were appointed only for a particular district, and their authority extended no farther than over the people whose interests they were commissioned to protect. They were without pomp, equipage, or emoluments attached to the office. They had no power to make laws; for these were given by God; nor to explain them, for that was the province of the priests--but they were officially upholders of the law, defenders of religion, avengers of all crimes, particularly of idolatry and its attendant vices.

Wherefore--Greek, "Whence." Found in Paul's speech, Ac 26:19. in all things--which are incidental to manhood, the being born, nourished, growing up, suffering. Sin is not, in the original constitution of man, a necessary attendant of manhood, so He had no sin. it behooved him--by moral necessity, considering what the justice and love of God required of Him as Mediator (compare Heb 5:3), the office which He had voluntarily undertaken in order to "help" man (Heb 2:16). his brethren--(Heb 2:11); "the seed of Abraham" (Heb 2:16), and so also the spiritual seed, His elect out of all mankind. be, &c.--rather as Greek, "that He might become High Priest"; He was called so, when He was "made perfect by the things which He suffered" (Heb 2:10; Heb 5:8-10). He was actually made so, when He entered within the veil, from which last flows His ever continuing intercession as Priest for us. The death, as man, must first be, in order that the bringing in of the blood into the heavenly Holy Place might follow, in which consisted the expiation as High Priest. merciful--to "the people" deserving wrath by "sins." Mercy is a prime requisite in a priest, since his office is to help the wretched and raise the fallen: such mercy is most likely to be found in one who has a fellow-feeling with the afflicted, having been so once Himself (Heb 4:15); not that the Son of God needed to be taught by suffering to be merciful, but that in order to save us He needed to take our manhood with all its sorrows, thereby qualifying Himself, by experimental suffering with us, to be our sympathizing High Priest, and assuring us of His entire fellow-feeling with us in every sorrow. So in the main Calvin remarks here. faithful--true to God (Heb 3:5, 6) and to man (Heb 10:23) in the mediatorial office which He has undertaken. high priest--which Moses was not, though "faithful" (Heb 2:1-18). Nowhere, except in Ps 110:4; Zec 6:13, and in this Epistle, is Christ expressly called a priest. In this Epistle alone His priesthood is professedly discussed; whence it is evident how necessary is this book of the New Testament. In Ps 110:1-7, and Zec 6:13, there is added mention of the kingdom of Christ, which elsewhere is spoken of without the priesthood, and that frequently. On the cross, whereon as Priest He offered the sacrifice, He had the title "King" inscribed over Him [Bengel]. to make reconciliation for the sins--rather as Greek, "to propitiate (in respect to) the sins"; "to expiate the sins." Strictly divine justice is "propitiated"; but God's love is as much from everlasting as His justice; therefore, lest Christ's sacrifice, or its typical forerunners, the legal sacrifices, should be thought to be antecedent to God's grace and love, neither are said in the Old or New Testament to have propitiated God; otherwise Christ's sacrifices might have been thought to have first induced God to love and pity man, instead of (as the fact really is) His love having originated Christ's sacrifice, whereby divine justice and divine love are harmonized. The sinner is brought by that sacrifice into God's favor, which by sin he had forfeited; hence his right prayer is, "God be propitiated (so the Greek) to me who am a sinner" (Lu 18:13). Sins bring death and "the fear of death" (Heb 2:15). He had no sin Himself, and "made reconciliation for the iniquity" of all others (Da 9:24). of the people--"the seed of Abraham" (Heb 2:16); the literal Israel first, and then (in the design of God), through Israel, the believing Gentiles, the spiritual Israel (1Pe 2:10).

and beat out that she had gleaned--When the quantity of grain was small, it was beat out by means of a stick. an ephah--supposed to contain about a bushel.

Jether the Ishmaelite--(compare 2Sa 17:25). In that passage he is called Ithra an Israelite; and there seems no reason why, in the early days of David, anyone should be specially distinguished as an Israelite. The presumption is in favor of the reading followed by the Septuagint, which calls him "Jetra the Jezreelite." The circumstance of his settling in another tribe, or of a woman marrying out of her own tribe, was sufficiently rare and singular to call for the statement that Abigail was married to a man of Jezreel.

Solomon numbered all the strangers, &c.--(See on 1Ki 5:13; 1Ki 5:18).

For--explanation of how His being made like His brethren in all things has made Him a merciful and faithful High Priest for us (Heb 2:17). in that--rather as Greek, "wherein He suffered Himself; having been tempted, He is able to succor them that are being tempted" in the same temptation; and as "He was tempted (tried and afflicted) in all points," He is able (by the power of sympathy) to succor us in all possible temptations and trials incidental to man (Heb 4:16; 5:2). He is the antitypical Solomon, having for every grain of Abraham's seed (which were to be as the sand for number), "largeness of heart even as the sand that is on the seashore" (1Ki 4:29). "Not only as God He knows our trials, but also as man He knows them by experimental feeling."

Caleb the son of Hezron--The notices concerning this person appear confused in our version. In 1Ch 2:19 he is said to be the father of Hur, whereas in 1Ch 2:50 he is called "the son of Hur." The words in this latter passage have been transposed in the copying, and should be read thus, "Hur the son of Caleb." begat children of Azubah his wife, and of Jerioth--The former was his spouse, while Jerioth seems to have been a secondary wife, and the mother of the children whose names are here given. On the death of his principal wife, he married Ephrath, and by her had Hur [1Ch 2:19].

But Samuel ministered before the Lord, being a child--This notice of his early services in the outer courts of the tabernacle was made to pave the way for the remarkable prophecy regarding the high priest's family. girded with a linen ephod--A small shoulder-garment or apron, used in the sacred service by the inferior priests and Levites; sometimes also by judges or eminent persons, and hence allowed to Samuel, who, though not a Levite, was devoted to God from his birth.

his mother made him a little coat, and brought it to him from year to year--Aware that he could not yet render any useful service to the tabernacle, she undertook the expense of supplying him with wearing apparel. All weaving stuffs, manufacture of cloth, and making of suits were anciently the employment of women.

Bath-sheba ... went unto King Solomon--The filial reverence and the particular act of respect, which Solomon rendered, were quite in accordance with the sentiments and customs of the East. The right hand is the place of honor; and as it expressly said to have been assigned to "the king's mother," it is necessary to remark that, when a husband dies, his widow acquires a higher dignity and power, as a mother over her son, than she ever possessed before. Besides, the dignity of "king's mother" is a state office, to which certain revenues are attached. The holder has a separate palace or court, as well as possesses great influence in public affairs; and as the dignity is held for life, it sometimes happens, in consequence of deaths, that the person enjoying it may not be related to the reigning sovereign by natural maternity. Bath-sheba had evidently been invested with this honorable office.

19-32. Asahel pursued after Abner--To gain the general's armor was deemed the grandest trophy. Asahel, ambitious of securing Abner's, had outstripped all other pursuers, and was fast gaining on the retreating commander. Abner, conscious of possessing more physical power, and unwilling that there should be "blood" between himself and Joab, Asahel's brother, twice urged him to desist. The impetuous young soldier being deaf to the generous remonstrance, the veteran raised the pointed butt of his lance, as the modern Arabs do when pursued, and, with a sudden back thrust, transfixed him on the spot, so that he fell, and lay weltering in his blood. But Joab and Abishai continued the pursuit by another route till sunset. On reaching a rising ground, and receiving a fresh reinforcement of some Benjamites, Abner rallied his scattered troops and earnestly appealed to Joab's better feelings to stop the further effusion of blood, which, if continued, would lead to more serious consequences--a destructive civil war. Joab, while upbraiding his opponent as the sole cause of the fray, felt the force of the appeal and led off his men; while Abner probably dreading a renewal of the attack when Joab should learn his brother's fate, and vow fierce revenge, endeavored, by a forced march, to cross the Jordan that night. On David's side the loss was only nineteen men, besides Asahel. But of Ish-bosheth's party there fell three hundred and sixty. This skirmish is exactly similar to the battles of the Homeric warriors, among whom, in the flight of one, the pursuit by another, and the dialogue held between them, there is vividly represented the style of ancient warfare.

the man is ... one of our next kinsmen--Hebrew, "one of our redeemers," on whom it devolves to protect us, to purchase our lands, and marry you, the widow of his next kinsman. She said, "one of them," not that there were many in the same close relationship, but that he was a very near kinsman, one other individual only having the precedence.

Bring me a new cruse, and put salt therein--The noxious qualities of the water could not be corrected by the infusion of salt--for, supposing the salt was possessed of such a property, a whole spring could not be purified by a dishful for a day, much less in all future time. The pouring in of the salt was a symbolic act with which Elisha accompanied the word of the Lord, by which the spring was healed [Keil].

Eli blessed Elkanah and his wife--This blessing, like that which he had formerly pronounced, had a prophetic virtue; which, before long, appeared in the increase of Hannah's family (1Sa 2:21), and the growing qualifications of Samuel for the service of the sanctuary. 22-24. the women that assembled at the door of the tabernacle--This was an institution of holy women of a strictly ascetic order, who had relinquished worldly cares and devoted themselves to the Lord; an institution which continued down to the time of Christ (Lu 2:37). Eli was, on the whole, a good man, but lacking in the moral and religious training of his family. He erred on the side of parental indulgence; and though he reprimanded them (see on De 21:18), yet, from fear or indolence, he shrank from laying on them the restraints, or subjecting them to the discipline, their gross delinquencies called for. In his judicial capacity, he winked at their flagrant acts of maladministration and suffered them to make reckless encroachments on the constitution, by which the most serious injuries were inflicted both on the rights of the people and the laws of God.

all my harvest--both barley and wheat harvests. The latter was at the end of May or the beginning of June.

Hezron ... daughter of Machir the father of Gilead--that is, chief of that town, which with the lands adjacent was no doubt the property of Machir, who was so desirous of a male heir. He was grandson of Joseph. The wife of Machir was of the tribe of Manasseh (Nu 26:29).

she bound the scarlet line in the window--probably soon after the departure of the spies. It was not formed, as some suppose, into network, as a lattice, but simply to hang down the wall. Its red color made it conspicuous, and it was thus a sign and pledge of safety to Rahab's house, as the bloody mark on the lintels of the houses of the Israelites in Egypt to that people.

Naomi said unto Ruth ... It is good ... that thou go out with his maidens--a prudent recommendation to Ruth to accept the generous invitation of Boaz, lest, if she were seen straying into other fields, she might not only run the risk of rude treatment, but displease him by seeming indifferent to his kind liberality. Moreover, the observant mind of the old matron had already discerned, in all Boaz' attentions to Ruth, the germs of a stronger affection, which she wished to increase.

Jair, who had three and twenty cities in the land of Gilead--As the son of Segub and the grandson of Hezron, he was of the tribe of Judah; but from his maternal descent he is called (Nu 32:41; De 3:14) "the son of Manasseh." This designation implies that his inheritance lay in that tribe in right of his grandmother; in other words, his maternal and adopting great-grandfather was Machir the son of Manasseh. Jair, inheriting his property, was his lineal representative; and accordingly this is expressly stated to be the case; for the village group of "Havoth-Jair" was awarded to him in that tribe, in consequence of his valiant and patriotic exploits. This arrangement, however, took place previous to the law (Nu 36:1-13), by which it was enacted that heiresses were to marry in their own tribe. But this instance of Jair shows that in the case of a man obtaining an inheritance in another tribe it required him to become thoroughly incorporated with it as a representative of the family through which the inheritance was received. He had been adopted into Manasseh, and it would never have been imagined that he was other than "a son of Manasseh" naturally, had not this passage given information supplementary to that of the passage in Numbers.

why dost thou ask Abishag ... ask for him the kingdom also--(See on 2Sa 16:5; also see on 2Sa 12:8). Solomon's indignation was roused; he in a moment penetrated the artful scheme, and from his associating the names of Abiathar and Joab, he seems to have suspected or known that those deep schemers had been the prompters of Adonijah. 23-25. God do so to me, and more also--the common form of introducing a solemn oath. if Adonijah have not spoken this word against his own life--Whether there was a treasonable design to conceal under this request or not, the act, according to Eastern notions, was criminal, and of dangerous consequence to the state. There is no ground of censure upon Solomon for cruelty or precipitation in this instance. He had pardoned Adonijah's former conspiracy; but this new attempt was rebellion against the viceroy appointed by the divine King and called for condign punishment. The office of executioner was among the Hebrews, as in other ancient countries of the East, performed unceremoniously and privately--often without any previous warning--by the captain of the guard, or one of his officers (Mt 14:10).

he took--rather "he had taken." This statement is accounting for his acquisition of so large a territory; he got it by right of conquest from the former possessors. Kenath--This place, along with its group of surrounding villages, was gained by Nobah, one of Jair's officers sent by him to capture it (Nu 32:1, 2). All these belonged to the sons of Machir--In their number Jair is included as having completely identified himself by his marriage and residence in Gilead with the tribe of Manasseh.

there came forth little children out of the city--that is, the idolatrous, or infidel young men of the place, who affecting to disbelieve the report of his master's translation, sarcastically urged him to follow in the glorious career. bald head--an epithet of contempt in the East, applied to a person even with a bushy head of hair. The appalling judgment that befell them was God's interference to uphold his newly invested prophet.

Caleb-ephratah--so called from uniting the names of husband and wife (1Ch 2:19), and supposed to be the same as was afterwards called Beth-lehem-ephratah. Ashur, the father of Tekoa--(2Sa 14:2-4). He is called the father, either from his being the first founder, or perhaps the ruler, of the city.

they hearkened not unto the voice of their father, because--it should be therefore. the Lord would slay them--It was not God's preordination, but their own wilful and impenitent disobedience which was the cause of their destruction.

unto Abiathar the priest said the king--This functionary, as the counsellor or accomplice of Adonijah, had deserved to share his fate. But partly from regard to his priestly dignity, and partly from his long associations with the late king, Solomon pronounced on him the mitigated sentence of banishment to his country estate at Anathoth, and thereby, as God's vicegerent, deprived him of his office and its emoluments. The sacred writer notices the remarkable fulfilment, Abiathar's degradation from the high priesthood (see on 1Ki 4:4), of the doom denounced against the house of Eli (1Sa 2:30).

there came a man of God unto Eli, and said ... that there shall not be an old man in thine house--So much importance has always, in the East, been attached to old age, that it would be felt to be a great calamity, and sensibly to lower the respectability of any family which could boast of few or no old men. The prediction of this prophet was fully confirmed by the afflictions, degradation, poverty, and many untimely deaths with which the house of Eli was visited after its announcement (see 1Sa 4:11; 14:3; 22:18-23; 1Ki 2:27).

Then tidings came to Joab--The execution of these sentences respectively on Adonijah and Abiathar prepared Joab for his fate. Death, due to his great crimes (Nu 35:33), would long ago have been inflicted, had not his power and popularity with the army been too formidable for the old king. He now fled to the altar, which, though a recognized asylum, afforded no sanctuary to the rebel and murderer (Ex 21:14). And, as he refused to leave it, he seems to have cherished some faint hope that a religious scruple would have been felt at the thought of violating the sanctity of the place by bloodshed. Benaiah, not liking to assume any responsibility, referred the matter to Solomon, who determined that the law should take its course (De 19:13).

I will cut off thine arm, and the arm of thy father's house--By the withdrawal of the high priesthood from Eleazar, the elder of Aaron's two sons (after Nadab and Abihu were destroyed, [Nu 3:4]), that dignity had been conferred on the family of Ithamar, to which Eli belonged, and now that his descendants had forfeited the honor, it was to be taken from them and restored to the elder branch.

thou shalt see an enemy in my habitation--A successful rival for the office of high priest shall rise out of another family (2Sa 15:35; 1Ch 24:3; 29:22). But the marginal reading, "thou shalt see the affliction of the tabernacle," seems to be a preferable translation.

Their blood shall ... return upon the head of Joab, &c.--A reference is here made to the curse publicly and solemnly pronounced by King David (2Sa 3:28, 29).

Sheshan had no sons, but daughters--either he had no sons alive at his death, or his family consisted wholly of daughters, of whom Ahlai (1Ch 2:31) was one, she being specially mentioned on account of the domestic relations about to be noted.

Benaiah ... went up, and fell upon him--According to the terms of the statute (Ex 21:14), and the practice in similar cases (2Ki 11:15), the criminal was to be dragged from the altar and slain elsewhere. But the truth is, that the sanctity of the altar was violated as much by the violence used in forcing the criminal from the place as in shedding his blood there; the express command of God authorized the former and therefore by implication permitted the latter. was buried in his own house--or family vault, at his property in the wilderness of Judah. His interment was included in the king's order, as enjoined in the divine law (De 21:23).

Sheshan gave his daughter to Jarha his servant to wife--The adoption and marriage of a foreign slave in the family where he is serving, is far from being a rare or extraordinary occurrence in Eastern countries. It is thought, however, by some to have been a connection not sanctioned by the law of Moses [Michaelis]. But this is not a well-founded objection, as the history of the Jews furnishes not a few examples of foreign proselytes in the same manner obtaining an inheritance in Israel; and doubtless Jarha had previously embraced the Jewish faith in place of the grovelling idolatries of his native Egypt. In such a case, therefore, there could be no legal difficulty. Being a foreign slave, he had no inheritance in a different tribe to injure by this connection; while his marriage with Sheshan's daughter led to his adoption into the tribe of Judah, as well as his becoming heir of the family property.

the king sent and called for Shimei--He was probably residing at Bahurim, his native place. But, as he was a suspicious character, Solomon condemned him henceforth to live in Jerusalem, on the penalty of death, for going without the gates. He submitted to this confinement for three years, when, violating his oath, he was arrested and put to death by Solomon for perjury, aggravated by his former crime of high treason against David [1Ki 2:42-44].

the sons of Caleb--(compare 1Ch 2:18, 25). The sons here noticed were the fruit of his union with a third wife.

the kingdom was established in the hand of Solomon--Now, by the death of Shimei, all the leaders of the rival factions had been cut off.

the families of the scribes--either civil or ecclesiastical officers of the Kenite origin, who are here classed with the tribe of Judah, not as being descended from it, but as dwelling within its territory, and in a measure incorporated with its people. Jabez--a place in Judah (1Ch 4:9). Kenites that came of Hemath--who settled in Judah, and were thus distinguished from another division of the Kenite clan which dwelt in Manasseh (Jud 4:11).

God spake to his ancient people at sundry times, through successive generations, and in divers manners, as he thought proper; sometimes by personal directions, sometimes by dreams, sometimes by visions, sometimes by Divine influences on the minds of the prophets. The gospel revelation is excellent above the former; in that it is a revelation which God has made by his Son. In beholding the power, wisdom, and goodness of the Lord Jesus Christ, we behold the power, wisdom, and goodness of the Father, Joh 14:7; the fulness of the Godhead dwells, not typically, or in a figure, but really, in him. When, on the fall of man, the world was breaking to pieces under the wrath and curse of God, the Son of God, undertaking the work of redemption, sustained it by his almighty power and goodness. From the glory of the person and office of Christ, we proceed to the glory of his grace. The glory of His person and nature, gave to his sufferings such merit as was a full satisfaction to the honour of God, who suffered an infinite injury and affront by the sins of men. We never can be thankful enough that God has in so many ways, and with such increasing clearness, spoken to us fallen sinners concerning salvation. That he should by himself cleanse us from our sins is a wonder of love beyond our utmost powers of admiration, gratitude, and praise.

Many Jews had a superstitious or idolatrous respect for angels, because they had received the law and other tidings of the Divine will by their ministry. They looked upon them as mediators between God and men, and some went so far as to pay them a kind of religious homage or worship. Thus it was necessary that the apostle should insist, not only on Christ's being the Creator of all things, and therefore of angels themselves, but as being the risen and exalted Messiah in human nature, to whom angels, authorities, and powers are made subject. To prove this, several passages are brought from the Old Testament. On comparing what God there says of the angels, with what he says to Christ, the inferiority of the angels to Christ plainly appears. Here is the office of the angels; they are God's ministers or servants, to do his pleasure. But, how much greater things are said of Christ by the Father! And let us own and honour him as God; for if he had not been God, he had never done the Mediator's work, and had never worn the Mediator's crown. It is declared how Christ was qualified for the office of Mediator, and how he was confirmed in it: he has the name Messiah from his being anointed. Only as Man he has his fellows, and as anointed with the Holy Spirit; but he is above all prophets, priests, and kings, that ever were employed in the service of God on earth. Another passage of Scripture, Ps 102:25-27, is recited, in which the Almighty power of the Lord Jesus Christ is declared, both in creating the world and in changing it. Christ will fold up this world as a garment, not to be abused any longer, not to be used as it has been. As a sovereign, when his garments of state are folded and put away, is a sovereign still, so our Lord, when he has laid aside the earth and heavens like a vesture, shall be still the same. Let us not then set our hearts upon that which is not what we take it to be, and will not be what it now is. Sin has made a great change in the world for the worse, and Christ will make a great change in it for the better. Let the thoughts of this make us watchful, diligent, and desirous of that better world. The Saviour has done much to make all men his friends, yet he has enemies. But they shall be made his footstool, by humble submission, or by utter destruction. Christ shall go on conquering and to conquer. The most exalted angels are but ministering spirits, mere servants of Christ, to execute his commands. The saints, at present, are heirs, not yet come into possession. The angels minister to them in opposing the malice and power of evil spirits, in protecting and keeping their bodies, instructing and comforting their souls, under Christ and the Holy Ghost. Angels shall gather all the saints together at the last day, when all whose hearts and hopes are set upon perishing treasures and fading glories, will be driven from Christ's presence into everlasting misery.

Christ being proved to be superior to the angels, this doctrine is applied. Our minds and memories are like a leaky vessel, they do not, without much care, retain what is poured into them. This proceeds from the corruption of our nature, temptations, worldly cares, and pleasures. Sinning against the gospel is neglect of this great salvation; it is a contempt of the saving grace of God in Christ, making light of it, not caring for it, not regarding either the worth of gospel grace, or the want of it, and our undone state without it. The Lord's judgments under the gospel dispensation are chiefly spiritual, but are on that account the more to be dreaded. Here is an appeal to the consciences of sinners. Even partial neglects will not escape rebukes; they often bring darkness on the souls they do not finally ruin. The setting forth the gospel was continued and confirmed by those who heard Christ, by the evangelists and apostles, who were witnesses of what Jesus Christ began both to do and to teach; and by the gifts of the Holy Ghost, qualified for the work to which they were called. And all this according to God's own will. It was the will of God that we should have sure ground for our faith, and a strong foundation for our hope in receiving the gospel. Let us mind this one thing needful, and attend to the Holy Scriptures, written by those who heard the words of our gracious Lord, and were inspired by his Spirit; then we shall be blessed with the good part that cannot be taken away.

Neither the state in which the church is at present, nor its more completely restored state, when the prince of this world shall be cast out, and the kingdoms of the earth become the kingdom of Christ, is left to the government of the angels: Christ will take to him his great power, and will reign. And what is the moving cause of all the kindness God shows to men in giving Christ for them and to them? it is the grace of God. As a reward of Christ's humiliation in suffering death, he has unlimited dominion over all things; thus this ancient scripture was fulfilled in him. Thus God has done wonderful things for us in creation and providence, but for these we have made the basest returns.

Whatever the proud, carnal, and unbelieving may imagine or object, the spiritual mind will see peculiar glory in the cross of Christ, and be satisfied that it became Him, who in all things displays his own perfections in bringing many sons to glory, to make the Author of their salvation perfect through sufferings. His way to the crown was by the cross, and so must that of his people be. Christ sanctifies; he has purchased and sent the sanctifying Spirit: the Spirit sanctifies as the Spirit of Christ. True believers are sanctified, endowed with holy principles and powers, set apart to high and holy uses and purposes. Christ and believers are all of one heavenly Father, who is God. They are brought into relation with Christ. But the words, his not being ashamed to call them brethren, express the high superiority of Christ to the human nature. This is shown from three texts of Scripture. See Ps 22:22; 18:2; Isa 8:18.

The angels fell, and remained without hope or help. Christ never designed to be the Saviour of the fallen angels, therefore he did not take their nature; and the nature of angels could not be an atoning sacrifice for the sin of man. Here is a price paid, enough for all, and suitable to all, for it was in our nature. Here the wonderful love of God appeared, that, when Christ knew what he must suffer in our nature, and how he must die in it, yet he readily took it upon him. And this atonement made way for his people's deliverance from Satan's bondage, and for the pardon of their sins through faith. Let those who dread death, and strive to get the better of their terrors, no longer attempt to outbrave or to stifle them, no longer grow careless or wicked through despair. Let them not expect help from the world, or human devices; but let them seek pardon, peace, grace, and a lively hope of heaven, by faith in Him who died and rose again, that thus they may rise above the fear of death. The remembrance of his own sorrows and temptations, makes Christ mindful of the trials of his people, and ready to help them. He is ready and willing to succour those who are tempted, and seek him. He became man, and was tempted, that he might be every way qualified to succour his people, seeing that he had passed through the same temptations himself, but continued perfectly free from sin. Then let not the afflicted and tempted despond, or give place to Satan, as if temptations made it wrong for them to come to the Lord in prayer. Not soul ever perished under temptation, that cried unto the Lord from real alarm at its danger, with faith and expectation of relief. This is our duty upon our first being surprised by temptations, and would stop their progress, which is our wisdom.