Hebrews 9-10

Samuel.

a mighty man of power--that is, of great wealth and substance. The family was of high consideration in the tribe of Benjamin, and therefore Saul's words must be set down among the common forms of affected humility, which Oriental people are wont to use.

and Magnificence. 1-4. when the queen of Sheba heard of the fame of Solomon--(See on 1Ki 10:1-13). It is said that among the things in Jerusalem which drew forth the admiration of Solomon's royal visitor was "his ascent by which he went up into the house of the Lord." This was the arched viaduct that crossed the valley from Mount Zion to the opposite hill. In the commentary on the passage quoted above, allusion was made to the recent discovery of its remains. Here we give a full account of what, for boldness of conceptions for structure and magnificence, was one of the greatest wonders in Jerusalem. "During our first visit to the southwest corner of the area of the mosque, we observed several of the large stones jutting out from the western wall, which at first seemed to be the effect of a bursting of the wall from some mighty shock or earthquake. We paid little regard to this at the moment; but on mentioning the fact not long after to a circle of our friends, the remark was incidentally dropped that the stones had the appearance of having once belonged to a large arch. At this remark, a train of thought flashed across my mind, which I hardly dared to follow out until I had again repaired to the spot, in order to satisfy myself with my own eyes as to the truth or falsehood of the suggestion. I found it even so. The courses of these immense stones occupy their original position; their external surface is hewn to a regular curve; and, being fitted one upon another, they form the commencement or foot of an immense arch which once sprung out from this western wall in a direction towards Mount Zion, across the Tyropoeon valley. This arch could only have belonged to the bridge, which, according to Josephus, led from this part of the temple to the Xystus (covered colonnade) on Zion; and it proves incontestably the antiquity of that portion from which it springs" [Robinson]. The distance from this point to the steep rock of Zion Robinson calculates to be about three hundred and fifty feet, the probable length of this ancient viaduct. Another writer adds, that "the arch of this bridge, if its curve be calculated with an approximation to the truth, would measure sixty feet, and must have been one of five sustaining the viaduct (allowing for the abutments on either side), and that the piers supporting the center arch of this bridge must have been of great altitude--not less, perhaps, than one hundred and thirty feet. The whole structure, when seen from the southern extremity of the Tyropoeon, must have had an aspect of grandeur, especially as connected with the lofty and sumptuous edifices of the temple, and of Zion to the right and to the left" [Isaac Taylor's Edition of Traill's Josephus].

all Israel were reckoned by genealogies--From the beginning of the Hebrew nation, public records were kept, containing a registration of the name of every individual, as well as the tribe and family to which he belonged. "The book of the kings of Israel and Judah" does not refer to the two canonical books that are known in Scripture by that name, but to authenticated copies of those registers, placed under the official care of the sovereigns; and as a great number of the Israelites (1Ch 9:3) took refuge in Judah during the invasion of Shalmaneser, they carried the public records along with them. The genealogies given in the preceding chapters were drawn from the public records in the archives both of Israel and Judah; and those given in this chapter relate to the period subsequent to the restoration; whence it appears (compare 1Ch 3:17-24) that the genealogical registers were kept during the captivity in Babylon. These genealogical tables, then, are of the highest authority for truth and correctness, the earlier portion being extracted from the authenticated records of the nation; and as to those which belong to the time of the captivity, they were drawn up by a contemporary writer, who, besides enjoying the best sources of information, and being of the strictest integrity, was guided and preserved from all error by divine inspiration.

Ramoth-gilead--a city of great importance to the Hebrew people, east of Jordan, as a fortress of defense against the Syrians. Jehoram had regained it (2Ki 8:29). But the Israelitish army was still encamped there, under the command of Jehu. Elisha ... called one of the children of the prophets--This errand referred to the last commission given to Elijah in Horeb (1Ki 19:16). box of oil--(See 1Sa 10:1).

Abimelech the son of Jerubbaal went to Shechem--The idolatry which had been stealthily creeping into Israel during the latter years of Gideon was now openly professed; Shechem was wholly inhabited by its adherents; at least, idolaters had the ascendency. Abimelech, one of Gideon's numerous sons, was connected with that place. Ambitious of sovereign power, and having plied successfully the arts of a demagogue with his maternal relatives and friends, he acquired both the influence and money by which he raised himself to a throne. communed ... with all the family of the house of his mother's father--Here is a striking instance of the evils of polygamy--one son has connections and interests totally alien to those of his brothers.

Righteousness.

this day--means this time. The Israelites had reached the confines of the promised land, but were obliged, to their great mortification, to return. But now they certainly were to enter it. No obstacle could prevent their possession; neither the fortified defenses of the towns, nor the resistance of the gigantic inhabitants of whom they had received from the spies so formidable a description. cities great and fenced up to heaven--Oriental cities generally cover a much greater space than those in Europe; for the houses often stand apart with gardens and fields intervening. They are almost all surrounded with walls built of burnt or sun-dried bricks, about forty feet in height. All classes in the East, but especially the nomad tribes, in their ignorance of engineering and artillery, would have abandoned in despair the idea of an assault on a walled town, which to-day would be demolished in a few hours. 4-6. Speak not thou in thine heart, ... saying, For my righteousness the Lord hath brought me in to possess this land--Moses takes special care to guard his countrymen against the vanity of supposing that their own merits had procured them the distinguished privilege. The Canaanites were a hopelessly corrupt race, and deserved extermination; but history relates many remarkable instances in which God punished corrupt and guilty nations by the instrumentality of other people as bad as themselves. It was not for the sake of the Israelites, but for His own sake, for the promise made to their pious ancestors, and in furtherance of high and comprehensive purposes of good to the world, that God was about to give them a grant of Canaan.

all the kings which were on this side--that is, the western side of Jordan. in the hills, and in ther valleys, and in all the coasts of the great sea--This threefold distinction marks out very clearly a large portion of Canaan. The first designates the hill country, which belonged afterwards to the tribes of Judah and Ephraim: the second, all the low country from Carmel to Gaza; and the third, the shores of the Mediterranean, from the Isthmus of Tyre to the plain of Joppa. (As for the tribes mentioned, see on Nu 13:29). heard thereof--that is, of the sacking of Jericho and Ai, as well as the rapid advance of the Israelites into the interior of the country.

1-7. David said, Is there yet any that is left of the house of Saul--On inquiry, Saul's land steward was found, who gave information that there still survived Mephibosheth, a son of Jonathan who was five years old at his father's death, and whom David, then wandering in exile, had never seen. His lameness (2Sa 4:4) had prevented him from taking any part in the public contests of the time. Besides, according to Oriental notions, the younger son of a crowned monarch has a preferable claim to the succession over the son of a mere heir-apparent; and hence his name was never heard of as the rival of his uncle Ish-bosheth. His insignificance had led to his being lost sight of, and it was only through Ziba that David learned of his existence, and the retired life he passed with one of the great families in trans-jordanic Canaan who remained attached to the fallen dynasty. Mephibosheth was invited to court, and a place at the royal table on public days was assigned him, as is still the custom with Eastern monarchs. Saul's family estate, which had fallen to David in right of his wife (Nu 27:8), or been forfeited to the crown by Ish-bosheth's rebellion (2Sa 12:8), was provided (2Sa 9:11; also 2Sa 19:28), for enabling Mephibosheth to maintain an establishment suitable to his rank, and Ziba appointed steward to manage it, on the condition of receiving one-half of the produce in remuneration for his labor and expense, while the other moiety was to be paid as rent to the owner of the land (2Sa 19:29).

And it came to pass, when Solomon had finished the building of the house--This first verse is connected with 1Ki 9:11, all that is contained between 1Ki 9:2-10 being parenthetical.

Saul, a choice young man, and a goodly--He had a fine appearance; for it is evident that he must have been only a little under seven feet tall. A gigantic stature and an athletic frame must have been a popular recommendation at that time in that country.

the first inhabitants that dwelt in their possessions--This chapter relates wholly to the first returned exiles. Almost all the names recur in Nehemiah (Ne 11:1-36), although there are differences which will be explained there. The same division of the people into four classes was continued after, as before the captivity; namely, the priests, Levites, natives, who now were called by the common name of Israelites, and the Nethinims (Jos 9:27; Ezr 2:43; 8:20). When the historian speaks of "the first inhabitants that dwelt in their possessions," he implies that there were others who afterwards returned and settled in possessions not occupied by the first. Accordingly, we read of a great number returning successively under Ezra, Nehemiah, and at a later period. And some of those who returned to the ancient inheritance of their fathers, had lived before the time of the captivity (Ezr 3:12; Hag 2:4, 10).

carry him to an inner chamber--both to ensure the safety of the messenger and to prevent all obstruction in the execution of the business.

Whether is better for you, either that all the sons of Jerubbaal, ... or that one reign over you--a false insinuation, artfully contrived to stir up jealousy and alarm. Gideon had rejected, with abhorrence, the proposal to make himself or any of his family king, and there is no evidence that any of his other sons coveted the title.

they gathered themselves together, to fight with Joshua and with Israel, with one accord--Although divided by separate interests and often at war with each other, a sense of common danger prompted them to suspend their mutual animosities, that by their united forces they might prevent the land from falling into the hands of foreign masters.

That--rather, "For." the Lord appeared--This appearance was, like the former one at Gibeon, most probably made in a supernatural vision, and on the night immediately following the dedication of the temple (2Ch 7:12). The strain of it corresponds to this view, for it consists of direct answers to his solemn inaugural prayer (1Ki 9:3 is in answer to 1Ki 8:29; 1Ki 9:4, 5 is in answer to 1Ki 8:25, 26; 1Ki 9:6-9 to 1Ki 8:33-46; see also De 29:22-24).

the asses of Kish Saul's father were lost. And Kish said to Saul ... arise, go seek the asses--The probability is that the family of Kish, according to the immemorial usage of Oriental shepherds in the purely pastoral regions, had let the animals roam at large during the grazing season, at the close of which messengers were despatched in search of them. Such travelling searches are common; and, as each owner has his own stamp marked on his cattle, the mention of it to the shepherds he meets gradually leads to the discovery of the strayed animals. This ramble of Saul's had nothing extraordinary in it, except its superior directions and issue, which turned its uncertainty into certainty.

I have anointed thee king over Israel--This was only a part of the message; the full announcement of which is given (2Ki 9:7-10). flee, and tarry not--for fear of being surprised and overtaken by the spies or servants of the court. 4-6. So the young man ... went to Ramoth-gilead--His ready undertaking of this delicate and hazardous mission was an eminent proof of his piety and obedience. The act of anointing being done through a commissioned prophet, was a divine intimation of his investiture with the sovereign power. But it was sometimes done long prior to the actual possession of the throne (1Sa 16:13); and, in like manner, the commission had, in this instance, been given also a long time before to Elijah [1Ki 19:16], who, for good reasons, left it in charge to Elisha; and he awaited God's time and command for executing it [Poole].

3-15. when the inhabitants of Gibeon heard--This town, as its name imports, was situated on a rocky eminence, about six miles northwest from Jerusalem, where the modern village of El Jib now stands. It was the capital of the Hivites, and a large important city (Jos 10:2). It seems to have formed, in union with a few other towns in the neighborhood, a free independent state (Jos 9:17) and to have enjoyed a republican government (Jos 9:11).

he passed through mount Ephraim--This being situated on the north of Benjamin, indicates the direction of Saul's journey. The district explored means the whole of the mountainous region, with its valleys and defiles, which belonged to Ephraim. Turning apparently southwards--probably through the verdant hills between Shiloh and the vales of Jordan (Shalisha and Shalim)--he approached again the borders of Benjamin, scoured the land of Zuph, and was proposing to return, when his servant recollected that they were in the immediate neighborhood of the man of God, who would give them counsel.

the house of Baal-berith--either the temple, or the place where this idol was worshipped; Baal-berith, "god of the covenant," by invocation of whom the league of cities was formed. Abimelech hired vain and light persons, which followed him--idle, worthless vagabonds, the scum of society, who had nothing to lose, but much to gain from the success of a revolutionary movement.

They did work wilily--They acted with dexterous policy, seeking the means of self-preservation, not by force, which they were convinced would be unavailing, but by artful diplomacy. took old sacks upon their asses--Travellers in the East transport their luggage on beasts of burden; the poorer sort stow all their necessaries, food, clothes, utensils together, in a woollen or hair-cloth sack, laid across the shoulders of the beast they ride upon. wine bottles, old, and rent, and bound up--Goat-skins, which are better adapted for carrying liquor of any kind fresh and good, than either earthenware, which is porous, or metallic vessels, which are soon heated by the sun. These skin bottles are liable to be rent when old and much used; and there are various ways of mending them--by inserting a new piece of leather, or by gathering together the edges of the rent and sewing them in the form of a purse, or by putting a round flat splinter of wood into the hole.

went unto ... Ophrah, and slew his brethren i. e., upon one stone--This is the first mention of a barbarous atrocity which has, with appalling frequency, been perpetrated in the despotic countries of the East--that of one son of the deceased monarch usurping the throne and hastening to confirm himself in the possession by the massacre of all the natural or legitimate competitors. Abimelech slew his brethren on one stone, either by dashing them from one rock, or sacrificing them on one stone altar, in revenge for the demolition of Baal's altar by their father. This latter view is the more probable, from the Shechemites (Jud 9:24) aiding in it. threescore and ten persons--A round number is used, but it is evident that two are wanting to complete that number.

old shoes and clouted--Those who have but one ass or mule for themselves and baggage frequently dismount and walk--a circumstance which may account for the worn shoes of the pretended travellers. bread ... dry and mouldy--This must have been that commonly used by travellers--a sort of biscuit made in the form of large rings, about an inch thick, and four or five inches in diameter. Not being so well baked as our biscuits, it becomes hard and mouldy from the moisture left in the dough. It is usually soaked in water previous to being used. 6-14. they went to Joshua unto the camp at Gilgal--Arrived at the Israelitish headquarters, the strangers obtained an interview with Joshua and the elders, to whom they opened their business.

there is in this city a man of God--Ramah was the usual residence of Samuel, but several circumstances, especially the mention of Rachel's sepulchre, which lay in Saul's way homeward [1Sa 10:2], lead to the conclusion that "this city" was not the Ramah where Samuel dwelt. peradventure he can show us our way that we should go--It seems strange that a dignified prophet should be consulted in such an affair. But it is probable that at the introduction of the prophetic office, the seers had discovered things lost or stolen, and thus their power for higher revelations was gradually established.

all the men of Shechem ..., and all the house of Millo--that is, a mound or rampart, so that the meaning is, all the men in the house or temple; namely, the priests of Baal. made Abimelech king, by the plain of the pillar--rather, "by the oak near a raised mound"--so that the ceremony of coronation might be conspicuous to a crowd.

Saul said to his servant, But, behold, if we go, what shall we bring the man?--According to Eastern notions, it would be considered a want of respect for any person to go into the presence of a superior man of rank or of official station without a present of some kind in his hand, however trifling in value. the bread is spent in our vessels--Shepherds, going in quest of their cattle, put up in a bag as much flour for making bread as will last sometimes for thirty days. It appears that Saul thought of giving the man of God a cake from his travelling bag, and this would have been sufficient to render the indispensable act of civility--the customary tribute to official dignity.

Remember, and forget not, how thou provokedst the Lord--To dislodge from their minds any presumptuous idea of their own righteousness, Moses rehearses their acts of disobedience and rebellion committed so frequently, and in circumstances of the most awful and impressive solemnity, that they had forfeited all claims to the favor of God. The candor and boldness with which he gave, and the patient submission with which the people bore, his recital of charges so discreditable to their national character, has often been appealed to as among the many evidences of the truth of this history.

he ... stood in the top of mount Gerizim and lifted up his voice--The spot he chose was, like the housetops, the public place of Shechem; and the parable [Jud 9:8-15] drawn from the rivalry of the various trees was appropriate to the diversified foliage of the valley below. Eastern people are exceedingly fond of parables and use them for conveying reproofs, which they could not give in any other way. The top of Gerizim is not so high in the rear of the town, as it is nearer to the plain. With a little exertion of voice, he could easily have been heard by the people of the city; for the hill so overhangs the valley, that a person from the side or summit would have no difficulty in speaking to listeners at the base. Modern history records a case, in which soldiers on the hill shouted to the people in the city and endeavored to instigate them to an insurrection. There is something about the elastic atmosphere of an Eastern clime which causes it to transmit sound with wonderful celerity and distinctness [Hackett].

the men of Israel said unto the Hivites, Peradventure ye dwell among us--The answer of the Israelites implied that they had no discretion, that their orders were imperative, and that if the strangers belonged to any of the native tribes, the idea of an alliance with them was unlawful since God had forbidden it (Ex 23:32; 34:12; De 7:2).

the fourth part of a shekel of silver--rather more than sixpence. Contrary to our Western notions, money is in the East the most acceptable form in which a present can be made to a man of rank.

Also in Horeb--rather, "even in Horeb," where it might have been expected they would have acted otherwise. 12-29. Arise, get thee down quickly from hence; for thy people ... have corrupted themselves--With a view to humble them effectually, Moses proceeds to particularize some of the most atrocious instances of their infidelity. He begins with the impiety of the golden calf--an impiety which, while their miraculous emancipation from Egypt, the most stupendous displays of the Divine Majesty that were exhibited on the adjoining mount, and the recent ratification of the covenant by which they engaged to act as the people of God, were fresh in memory, indicated a degree of inconstancy or debasement almost incredible.

this house, which is high--"high," either in point of situation, for it was built on a hill, and therefore conspicuous to every beholder; or "high" in respect to privilege, honor, and renown; or this "house of the Most High," notwithstanding all its beauty and magnificence, shall be destroyed, and remain in such a state of ruin and degradation as to be a striking monument of the just judgment of God. The record of this second vision, in which were rehearsed the conditions of God's covenant with Solomon and the consequences of breaking them, is inserted here as a proper introduction to the narrative about to be given of this king's commercial enterprises and ambitious desire for worldly glory; for this king, by encouraging an influx of foreign people and a taste for foreign luxuries, rapidly corrupted his own mind and that of this subjects, so that they turned from following God, they and their children (1Ki 9:6).

seer ... Prophet--The recognized distinction in latter times was, that a seer was one who was favored with visions of God--a view of things invisible to mortal sight; and a prophet foretold future events. 11-13. as they went up the hill--The modern village, Er-Rameh, lies on an eminence; and on their way they met a band of young maidens going out to the well, which, like all similar places in Palestine, was beyond the precincts of the town. From these damsels they learned that the day was devoted to a festival occasion, in honor of which Samuel had arrived in the city; that a sacrifice had been offered, which was done by prophets in extraordinary circumstances at a distance from the tabernacle, and that a feast was to follow--implying that it had been a peace offering; and that, according to the venerable practice of the Israelites, the man of God was expected to ask a special blessing on the food in a manner becoming the high occasion.

From a very far country thy servants are come because of the name of the Lord thy God--They pretended to be actuated by religious motives in seeking to be allied with His people. But their studied address is worthy of notice in appealing to instances of God's miraculous doings at a distance, while they pass by those done in Canaan, as if the report of these had not yet reached their ears.

in the portion of Jezreel--that is, that had formerly been the vineyard of Naboth.

Ziba had fifteen sons and twenty servants--The mention of his sons and the slaves in his house was to show that Mephibosheth would be honored with an equipage "as one of the king's sons."

at the end of twenty years--Seven and a half years were spent in building the temple, and twelve and a half or thirteen in the erection of his palace (1Ki 7:1; 2Ch 8:1). This verse is only a recapitulation of 1Ki 9:1, necessary to recover the thread of connection in the narrative.

Is all well? &c.--Jehu's attendants knew that the stranger belonged to the order of the prophets by his garb, gestures, and form of address; and soldiers such as they very readily concluded such persons to be crackbrained, not only from the sordid negligence of their personal appearance and their open contempt of the world, but from the religious pursuits in which their whole lives were spent, and the grotesque actions which they frequently performed (compare Jer 29:26).

Solomon gave Hiram twenty cities in the land of Galilee--According to Josephus, they were situated on the northwest of it, adjacent to Tyre. Though lying within the boundaries of the promised land (Ge 15:18; Jos 1:4), they had never been conquered till then, and were inhabited by Canaanite heathens (Jud 4:2-13; 2Ki 15:29). They were probably given to Hiram, whose dominions were small, as a remuneration for his important services in furnishing workmen, materials, and an immense quantity of wrought gold (1Ki 9:14) for the temple and other buildings [Michaelis]. The gold, however, as others think, may have been the amount of forfeits paid to Solomon by Hiram for not being able to answer the riddles and apothegms, with which, according to Josephus, in their private correspondence, the two sovereigns amused themselves. Hiram having refused these cities, probably on account of their inland situation making them unsuitable to his maritime and commercial people, Solomon satisfied his ally in some other way; and, taking these cities into his own hands, he first repaired their shattered walls, then filled them with a colony of Hebrews (2Ch 8:2). 15-24. this is the reason of the levy--A levy refers both to men and money, and the necessity for Solomon making it arose from the many gigantic works he undertook to erect. Millo--part of the fort of Jerusalem on Mount Zion (2Sa 5:9; 1Ch 11:8), or a row of stone bastions around Mount Zion, Millo being the great corner tower of that fortified wall (1Ki 11:27; 2Ch 32:5). the wall of Jerusalem--either repairing some breaches in it (1Ki 11:27), or extending it so as to enclose Mount Zion. Hazor--fortified on account of its importance as a town in the northern boundary of the country. Megiddo--(now Leijun)--Lying in the great caravan road between Egypt and Damascus, it was the key to the north of Palestine by the western lowlands, and therefore fortified. Gezer--on the western confines of Ephraim, and, though a Levitical city, occupied by the Canaanites. Having fallen by right of conquest to the king of Egypt, who for some cause attacked it, it was given by him as a dowry to his daughter, and fortified by Solomon.

Mephibosheth had a young son, whose name was Micah--Whether born before or after his residence in Jerusalem, cannot be ascertained. But through him the name and memory of the excellent Jonathan was preserved (see 1Ch 8:34, 35; 9:40, 41).

Now the weight of gold that came to Solomon in one year--(See on 1Ki 10:14-29). six hundred and threescore and six talents of gold--The sum named is equal to £3,646,350; and if we take the proportion of silver (2Ch 9:14), which is not taken into consideration, at one to nine, there would be about £200,000, making a yearly supply of nearly £6,000,000, being a vast amount for an infant effort in maritime commerce [Napier].

they hasted, and took every man his garment--the upper cloak which they spread on the ground, as a token of their homage to their distinguished commander (Mt 21:7). top of the stairs--from the room where the prophet had privately anointed Jehu. That general returned to join his brother officers in the public apartment, who, immediately on learning his destined elevation, conducted him to the top of the stairs leading to the roof. This was the most conspicuous place of an Oriental structure that could be chosen, being at the very top of the gate building, and fully in view of the people and military in the open ground in front of the building [Kitto]. The popularity of Jehu with the army thus favored the designs of Providence in procuring his immediate and enthusiastic proclamation as king, and the top of the stairs was taken as a most convenient substitute for a throne.

wine, which cheereth God and man--not certainly in the same manner. God might be said to be "cheered" by it, when the sacrifices were accepted, as He is said also to be honored by oil (Jud 9:9).

Samuel came out against them, for to go up to the high place--Such were the simple manners of the times that this prophet, the chief man in Israel, was seen going to preside at a high festival undistinguished either by his dress or equipage from any ordinary citizen.

Joram had kept Ramoth-gilead--rather, "was keeping," guarding, or besieging it, with the greater part of the military force of Israel. The king's wounds had compelled his retirement from the scene of action, and so the troops were left in command of Jehu.

the men took of their victuals and asked not counsel at the mouth of the Lord--The mouldy appearance of their bread was, after examination, accepted as guaranteeing the truth of the story. In this precipitate conclusion the Israelites were guilty of excessive credulity and culpable negligence, in not asking by the high priest's Urim and Thummim the mind of God, before entering into the alliance. It is not clear, however, that had they applied for divine direction they would have been forbidden to spare and connect themselves with any of the Canaanite tribes who renounced idolatry and embraced and worshipped the true God. At least, no fault was found with them for making a covenant with the Gibeonites; while, on the other hand, the violation of it was severely punished (2Sa 21:1; and Jos 11:19, 20).

to the Kingdom.

Now the Lord had told Samuel in his ear a day before--The description of Saul, the time of his arrival, and the high office to which he was destined, had been secretly intimated to Samuel from heaven. The future king of Israel was to fight the battles of the Lord and protect His people. It would appear that they were at this time suffering great molestation from the Philistines, and that this was an additional reason of their urgent demands for the appointment of a king (see 1Sa 10:5; 13:3). 18-20. Tell me, I pray thee, where the seer's house is--Satisfying the stranger's inquiry, Samuel invited him to the feast, as well as to sojourn till the morrow; and, in order to reconcile him to the delay, he assured him that the strayed asses had been recovered.

So Jehu rode in a chariot, and went to Jezreel--Full of ambitious designs, he immediately proceeded to cross the Jordan to execute his commission on the house of Ahab. 17-24. there stood a watchman on the tower of Jezreel--The Hebrew palaces, besides being situated on hills had usually towers attached to them, not only for the pleasure of a fine prospect, but as posts of useful observation. The ancient watchtower of Jezreel must have commanded a view of the whole region eastward, nearly down to the Jordan. Beth-shan stands on a rising ground about six or seven miles below it, in a narrow part of the plain; and when Jehu and his retinue reached that point between Gilboa and Beth-shan, they could be fully descried by the watchman on the tower. A report was made to Joram in his palace below. A messenger on horseback was quickly despatched down into the plain to meet the ambiguous host and to question the object of their approach. "Is it peace?" We may safely assume that this messenger would meet Jehu at the distance of three miles or more. On the report made of his being detained and turned into the rear of the still advancing troops, a second messenger was in like manner despatched, who would naturally meet Jehu at the distance of a mile or a mile and a half down on the plain. He also being turned into the rear, the watchman now distinctly perceived "the driving to be like the driving of Jehu, the son of Nimshi; for he driveth furiously." The alarmed monarch, awakened to a sense of his impending danger, quickly summoned his forces to meet the crisis. Accompanied by Ahaziah, king of Judah, the two sovereigns ascended their chariots to make a feeble resistance to the impetuous onset of Jehu, who quickly from the plain ascended the steep northern sides of the site on which Jezreel stood, and the conflicting parties met "in the portion of Naboth the Jezreelite," where Joram was quickly despatched by an arrow from the strong arm of Jehu. We were impressed with the obvious accuracy of the sacred historian; the localities and distances being such as seem naturally to be required by the incidents related, affording just time for the transactions to have occurred in the order in which they are recorded [Howe].

at the end of three days ... they heard that they were their neighbours, and that they dwelt among them--This information was obtained in their further progress through the country; for as Jos 9:17 should be rendered, "when the children of Israel journeyed, they came to their cities." Gibeon was about eighteen or twenty miles from Gilgal.

I took the two tables, ... and broke them before your eyes--not in the heat of intemperate passion, but in righteous indignation, from zeal to vindicate the unsullied honor of God, and by the suggestion of His Spirit to intimate that the covenant had been broken, and the people excluded from the divine favor.

Chephirah--(Jos 18:26; Ezr 2:25; Ne 7:29). Beeroth--(2Sa 4:2), now El Berich, about twenty minutes' distance from El Jib (Gibeon). Kirjath-jearim--"the city of forests," now Kuryet-el-Enab [Robinson]. 18-27. the children of Israel smote them not--The moral character of the Gibeonites' stratagem was bad. The princes of the congregation did not vindicate either the expediency or the lawfulness of the connection they had formed; but they felt the solemn obligations of their oath; and, although the popular clamor was loud against them, caused either by disappointment at losing the spoils of Gibeon, or by displeasure at the apparent breach of the divine commandment, they determined to adhere to their pledge, "because they had sworn by the Lord God of Israel." The Israelitish princes acted conscientiously; they felt themselves bound by their solemn promise; but to prevent the disastrous consequences of their imprudent haste, they resolved to degrade the Gibeonites to a servile condition as a means of preventing their people from being ensnared into idolatry, and thus acted up, as they thought, to the true spirit and end of the law.

Beth-horon the nether--situated on the way from Joppa to Jerusalem and Gibeon; it required, from so public a road, to be strongly garrisoned.

the king's gate--The king had a gate from his palace into the temple (2Ki 16:18), which doubtless was kept constantly closed except for the monarch's use; and although there was no king in Israel on the return from the captivity, yet the old ceremonial was kept up, probably in the hope that the scepter would, ere long, be restored to the house of David. It is an honor by which Eastern kings are distinguished, to have a gate exclusively devoted to their own special use, and which is kept constantly closed, except when he goes out or returns (Eze 44:2). There being no king then in Israel, this gate would be always shut.

I fell down before the Lord--The sudden and painful reaction which this scene of pagan revelry produced on the mind of the pious and patriotic leader can be more easily imagined than described. Great and public sins call for seasons of extraordinary humiliation, and in his deep affliction for the awful apostasy, he seems to have held a miraculous fast as long as before.

Baalath--Baal-bek. Tadmor--Palmyra, between Damascus and the Euphrates, was rebuilt and fortified as a security against invasion from northern Asia. In accomplishing these and various other works which were carried on throughout the kingdom, especially in the north, where Rezon of Damascus, his enemy, might prove dangerous, he employed vast numbers of the Canaanites as galley slaves (2Ch 2:18), treating them as prisoners of war, who were compelled to do the drudgery and hard labor, while the Israelites were only engaged in honorable employment.

on whom is all the desire of Israel? Is it not on thee, and on all thy father's house?--This was a covert and indirect premonition of the royal dignity that awaited him; and, though Saul's answer shows that he fully understood it, he affected to doubt that the prophet was in earnest.

The Lord was very angry with Aaron to have destroyed him--By allowing himself to be overborne by the tide of popular clamor, Aaron became a partaker in the guilt of idolatry and would have suffered the penalty of his sinful compliance, had not the earnest intercession of Moses on his behalf prevailed.

the king's ships went to Tarshish--rather, "the king's ships of Tarshish went" with the servants of Huram. ships of Tarshish--that is, in burden and construction like the large vessels built for or used at Tarshish [Calmet, Fragments].

And Saul answered and said, Am not I a Benjamite, of the smallest of the tribes of Israel, &c.--By selecting a king from this least and nearly extinct tribe (Jud 20:46-48), divine wisdom designed to remove all grounds of jealousy among the other tribes.

Joatham ... went to Beer--the modern village El-Bireh, on the ridge which bounds the northern prospect of Jerusalem.

I cast the dust thereof into the brook that descended out of the mount--that is, "the smitten rock" (El Leja) which was probably contiguous to, or a part of, Sinai. It is too seldom borne in mind that though the Israelites were supplied with water from this rock when they were stationed at Rephidim (Wady Feiran), there is nothing in the Scripture narrative which should lead us to suppose that the rock was in the immediate neighborhood of that place (see on Ex 17:5). The water on this smitten rock was probably the brook that descended from the mount. The water may have flowed at the distance of many miles from the rock, as the winter torrents do now through the wadies of Arabia-Petræa (Ps 78:15, 16). And the rock may have been smitten at such a height, and at a spot bearing such a relation to the Sinaitic valleys, as to furnish in this way supplies of water to the Israelites during the journey from Horeb by the way of mount Seir and Kadesh-barnea (De 1:1, 2). On this supposition new light is, perhaps, cast on the figurative language of the apostle, when he speaks of "the rock following" the Israelites (1Co 10:4) [Wilson, Land of the Bible].

Samuel took Saul and his servant, and brought them into the parlour--The toil-worn but noble-looking traveller found himself suddenly seated among the principal men of the place and treated as the most distinguished guest.

When Abimelech had reigned three years--His reign did not, probably at first, extend beyond Shechem; but by stealthy and progressive encroachments he subjected some of the neighboring towns to his sway. None could "reign" in Israel, except by rebellious usurpation; and hence the reign of Abimelech is expressed in the original by a word signifying "despotism," not that which describes the mild and divinely authorized rule of the judge.

Then God sent an evil spirit between Abimelech and the men of Shechem--In the course of providence, jealousy, distrust, secret disaffection, and smothered rebellion appeared among his subjects disappointed and disgusted with his tyranny; and God permitted those disorders to punish the complicated crimes of the royal fratricide and idolatrous usurper.

These were the chief of the officers--(See on 2Ch 8:10).

the cook took up the shoulder ... and set it before Saul. And Samuel said, Behold that which is left; set it before thee, and eat--that is, reserved (see on Ge 18:7; Ge 43:34). This was, most probably, the right shoulder; which, as the perquisite of the sacrifice, belonged to Samuel, and which he had set aside for his expected guest. In the sculptures of the Egyptian shambles, also, the first joint taken off was always the right shoulder for the priest. The meaning of those distinguished attentions must have been understood by the other guests. 25-27. Samuel communed with Saul upon the top of the house--Saul was taken to lodge with the prophet for that night. Before retiring to rest, they communed on the flat roof of the house, the couch being laid there (Jos 2:6), when, doubtless, Samuel revealed the secret and described the peculiar duties of a monarch in a nation so related to the Divine King as Israel. Next morning early, Samuel roused his guest, and conveying him on his way towards the skirts of the city, sought, before parting, a private interview--the object of which is narrated in the next chapter.

three times in a year--namely, at the passover, pentecost, and feast of tabernacles (2Ch 8:13; 31:3). The circumstances mentioned in these two verses form a proper conclusion to the record of his buildings and show that his design in erecting those at Jerusalem was to remedy defects existing at the commencement of his reign (see 1Ki 3:1-4).

Solomon had four thousand stalls--It has been conjectured [Gesenius, Hebrew Lexicon] that the original term may signify not only stall or stable, but a number of horses occupying the same number of stalls. Supposing that ten were put together in one part, this would make forty thousand. According to this theory of explanation, the historian in Kings refers to horses [see 1Ki 10:26]; while the historian in Chronicles speaks of the stalls in which they were kept. But more recent critics reject this mode of solving the difficulty, and, regarding the four thousand stalls as in keeping with the general magnificence of Solomon's establishments, are agreed in considering the text in Kings as corrupt, through the error of some copyist.

cast him in the portion of the field of Naboth the Jezreelite, &c.--according to the doom pronounced by divine authority on Ahab (1Ki 21:19), but which on his repentance was deferred to be executed on his son.

Thus I fell down before the Lord forty days and forty nights, as I fell down at the first--After the enumeration of various acts of rebellion, he had mentioned the outbreak at Kadesh-barnea, which, on a superficial reading of this verse, would seem to have led Moses to a third and protracted season of humiliation. But on a comparison of this passage with Nu 14:5, the subject and language of this prayer show that only the second act of intercession (De 9:18) is now described in fuller detail.

the blood of Naboth, and the blood of his sons, saith the Lord--Although their death is not expressly mentioned, it is plainly implied in the confiscation of his property (see 1Ki 21:16).

Gaal ... came with his brethren ..., and the men of Shechem put their confidence in him--An insurrection of the original Canaanites, headed by this man, at last broke out in Shechem. 28-45. would to God this people were under my hand--He seems to have been a boastful, impudent, and cowardly person, totally unfit to be a leader in a revolutionary crisis. The consequence was that he allowed himself to be drawn into an ambush, was defeated, the city of Shechem destroyed and strewn with salt. The people took refuge in the stronghold, which was set on fire, and all in it perished.

Ezion-geber, which is beside Eloth--These were neighboring ports at the head of the eastern or Elanitic branch of the Red Sea. Tyrian ship carpenters and sailors were sent there for Solomon's vessels (see on 2Ch 8:17, 18). Ezion-geber--that is, "the giant's backbone"; so called from a reef of rocks at the entrance of the harbor. Eloth--Elim or Elath; that is, "the trees"; a grove of terebinths still exists at the head of the gulf.

Ahaziah--was grandnephew to King Joram, and great-grandson to King Ahab. Ibleam--near Megiddo, in the tribe of Issachar (Jos 17:11; Jud 1:27); and Gur was an adjoining hill.

hewers of wood and drawers of water--The menials who performed the lowest offices and drudgery in the sanctuary; whence they were called Nethinims (1Ch 9:2; Ezr 2:43; 8:20); that is, given, appropriated. Their chastisement thus brought them into the possession of great religious privileges (Ps 84:10).

they brought unto Solomon horses out of Egypt--(See on 2Ch 1:14). Solomon undoubtedly carried the Hebrew kingdom to its highest pitch of worldly glory. His completion of the grand work, the centralizing of the national worship at Jerusalem, whither the natives went up three times a year, has given his name a prominent place in the history of the ancient church. But his reign had a disastrous influence upon "the peculiar people," and the example of his deplorable idolatries, the connections he formed with foreign princes, the commercial speculations he entered into, and the luxuries introduced into the land, seem in a great measure to have altered and deteriorated the Jewish character.

Ophir--a general name, like the East or West Indies with us, for all the southern regions lying on the African, Arabian, or Indian seas, in so far as at that time known [Heeren]. gold, four hundred and twenty talents--(See on 2Ch 8:18). At 125 pounds Troy, or 1500 ounces to the talent, and about £4 to the ounce, this would make £2,604,000.

Jezebel painted her face--literally, "her eyes," according to a custom universal in the East among women, of staining the eyelids with a black powder made of pulverized antimony, or lead ore mixed with oil, and applied with a small brush on the border, so that by this dark ligament on the edge, the largeness as well as the luster of the eye itself was thought to be increased. Her object was, by her royal attire, not to captivate, but to overawe Jehu.

found no more of her than the skull, and the palms of her hands, &c.--The dog has a rooted aversion to prey on the human hands and feet.

This is the word of the Lord--(See 1Ki 21:23). Jehu's statement, however, was not a literal but a paraphrased quotation of Elijah's prophecy.

Then went Abimelech to Thebez, and encamped against Thebez--now Tubas--not far from Shechem. 51-53. all the men and women, ... gat them up to the top of the tower--The Canaanite forts were generally mountain fastnesses or keeps, and they often had a strong tower which served as a last refuge. The Assyrian bas-reliefs afford counterparts of the scene here described so vivid and exact, that we might almost suppose them to be representations of the same historic events. The besieged city--the strong tower within--the men and women crowding its battlements--the fire applied to the doors, and even the huge fragments of stone dropping from the hands of one of the garrison on the heads of the assailants, are all well represented to the life--just as they are here described in the narrative of inspired truth [Goss].

Rehoboam went to Shechem--(See on 1Ki 12:1). This chapter is, with a few verbal alterations, the same as in 1Ki 12:1-19.

Now the Philistines fought against Israel--The details of this chapter have no relation to the preceding genealogies and seem to be inserted solely to introduce the narrative of David's elevation to the throne of the whole kingdom. The parallel between the books of Samuel and Chronicles commences with this chapter, which relates the issue of the fatal battle of Gilboa almost in the very same words as 1Sa 31:1-13.

Three Signs.

Then Samuel took a vial of oil--This was the ancient (Jud 9:8) ceremony of investiture with the royal office among the Hebrews and other Eastern nations. But there were two unctions to the kingly office; the one in private, by a prophet (1Sa 16:13), which was meant to be only a prophetic intimation of the person attaining that high dignity--the more public and formal inauguration (2Sa 2:4; 5:3) was performed by the high priest, and perhaps with the holy oil, but that is not certain. The first of a dynasty was thus anointed, but not his heirs, unless the succession was disputed (1Ki 1:39; 2Ki 11:12; 23:30; 2Ch 23:11). kissed him--This salutation, as explained by the words that accompanied it, was an act of respectful homage, a token of congratulation to the new king (Ps 2:12).

1-4. Ahab had seventy sons in Samaria--As it appears (2Ki 10:13), that grandsons are included it is probable that this number comprehended the whole posterity of Ahab. Their being all assembled in that capital might arise from their being left there on the king's departure for Ramoth-gilead, or from their taking refuge in some of the strongholds of that city on the news of Jehu's conspiracy. It may be inferred from the tenor of Jehu's letters that their first intention was to select the fittest of the royal family and set him up as king. Perhaps this challenge of Jehu was designed as a stroke of policy on his part to elicit their views, and to find out whether they were inclined to be pacific or hostile. The bold character of the man, and the rapid success of his conspiracy, terrified the civic authorities of Samaria and Jezreel into submission.

At that time the Lord said unto me, Hew thee two tables of stone like unto the first--It was when God had been pacified through the intercessions of Moses with the people who had so greatly offended Him by the worship of the golden calf. The obedient leader executed the orders he had received as to the preparation both of the hewn stones, and the ark or chest in which those sacred archives were to be laid.

after Abimelech there arose to defend Israel, Tola--that is, "to save." Deliverance was necessary as well from intestine usurpation as from foreign aggression. the son of Puah--He was uncle to Abimelech by the father's side, and consequently brother of Gideon; yet the former was of the tribe of Issachar, while the latter was of Manasseh. They were, most probably, uterine brothers. dwelt in Shamir in mount Ephraim--As a central place, he made it the seat of government.

Adoni-zedek--"lord of righteousness"--nearly synonymous with Melchizedek, "king of righteousness." These names were common titles of the Jebusite kings. Jerusalem--The original name, "Salem" (Ge 14:18; Ps 76:2), was superseded by that here given, which signifies "a peaceful possession," or "a vision of peace," in allusion, as some think, to the strikingly symbolic scene (Ge 22:14) represented on the mount whereon that city was afterwards built. inhabitants of Gibeon had made peace with Israel, and were among them--that is, the Israelites; had made an alliance with that people, and acknowledging their supremacy, were living on terms of friendly intercourse with them.

Disgracefully Treated.

the queen of Sheba--Some think her country was the Sabean kingdom of Yemen, of which the capital was Saba, in Arabia-Felix; others, that it was in African Ethiopia, that is, Abyssinia, towards the south of the Red Sea. The opinions preponderate in favor of the former. This view harmonizes with the language of our Lord, as Yemen means "South"; and this country, extending to the shores of the Indian ocean, might in ancient times be considered "the uttermost parts of the earth." heard of the fame of Solomon--doubtless by the Ophir fleet. concerning the name of the Lord--meaning either his great knowledge of God, or the extraordinary things which God had done for him. hard questions--enigmas or riddles. The Orientals delight in this species of intellectual exercise and test wisdom by the power and readiness to solve them.

When thou art departed from me to-day--The design of these specific predictions of what should be met with on the way, and the number and minuteness of which would arrest attention, was to confirm Saul's reliance on the prophetic character of Samuel, and lead him to give full credence to what had been revealed to him as the word of God. Rachel's sepulchre--near Beth-lehem (see on Ge 35:16). Zelzah--or Zelah, now Bet-jalah, in the neighborhood of that town.

they feared greatly--The dread inspired by the rapid conquests of the Israelites had been immensely increased by the fact of a state so populous and so strong as Gibeon having found it expedient to submit to the power and the terms of the invaders. as one of the royal cities--Although itself a republic (Jos 9:3), it was large and well-fortified, like those places in which the chiefs of the country usually established their residence.

Then said David, I will show kindness unto Hanun the son of Nahash, as his father showed kindness unto me--It is probable that this was the Nahash against whom Saul waged war at Jabesh-gilead (1Sa 11:11). David, on leaving Gath, where his life was exposed to danger, found an asylum with the king of Moab; and as Nahash, king of the Ammonites, was his nearest neighbor, it may be that during the feud between Saul and David, he, through enmity to the former, was kind and hospitable to David.

she came to Jerusalem with a very great train, with camels--A long train of those beasts of burden forms the common way of travelling in Arabia; and the presents specified consist of the native produce of that country. Of course, a royal equipage would be larger and more imposing than an ordinary caravan.

And they sent--rather, "for they had sent," &c. This is stated as the reason of Jeroboam's return from Egypt.

the battle went sore against Saul; and the archers hit him, and he was wounded--The Hebrew words may be thus rendered: "The archers found (attacked) him, and he feared the archers." He was not wounded, at least not dangerously, when he resolved on committing suicide. The deed was the effect of sudden terror and overwhelming depression of spirits [Calmet].

the plain--or, "the oak of Tabor," not the celebrated mount, for that was far distant. three men going up to God to Beth-el--apparently to offer sacrifices there at a time when the ark and the tabernacle were not in a settled abode, and God had not yet declared the permanent place which He should choose. The kids were for sacrifice, the loaves for the offering, and the wine for the libations.

And I made an ark of shittim wood--It appears, however, from Ex 37:1, that the ark was not framed till his return from the mount, or most probably, he gave instructions to Bezaleel, the artist employed on the work, before he ascended the mount--that, on his descent, it might be finished, and ready to receive the precious deposit.

Jair, a Gileadite--This judge was a different person from the conqueror of that northeastern territory, and founder of Havoth-jair, or "Jair's villages" (Nu 32:41; De 3:14; Jos 13:3; 1Ch 2:22).

Wherefore Adoni-zedek ... sent, ... saying, Come up unto me, and help me--A combined attack was meditated on Gibeon, with a view not only to punish its people for their desertion of the native cause, but by its overthrow to interpose a barrier to the farther inroads of the Israelites. This confederacy among the mountaineers of Southern Palestine was formed and headed by the king of Jerusalem, because his territory was most exposed to danger, Gibeon being only six miles distant, and because he evidently possessed some degree of pre-eminence over his royal neighbors.

the princes of the children of Ammon said unto Hanun--Their suspicion was not warranted either by any overt act or by any cherished design of David: it must have originated in their knowledge of the denunciations of God's law against them (De 23:3-6), and of David's policy in steadfastly adhering to it.

his armour-bearer would not; for he was sore afraid--He was, of course, placed in the same perilous condition as Saul. But it is probable that the feelings that restrained him from complying with Saul's wish were a profound respect for royalty, mingled with apprehension of the shock which such a catastrophe would give to the national feelings and interests.

he wrote on the tables, according to the first writing--that is, not Moses, who under the divine direction acted as amanuensis, but God Himself who made this inscription a second time with His own hand, to testify the importance He attached to the ten commandments. Different from other stone monuments of antiquity, which were made to stand upright and in the open air, those on which the divine law was engraven were portable, and designed to be kept as a treasure. Josephus says that each of the tables contained five precepts. But the tradition generally received, both among Jewish and Christian writers is, that one table contained four precepts, the other six.

he had thirty sons that rode on thirty ass colts--This is a characteristic trait of Eastern manners in those early times; and the grant of a village to each of his thirty sons was a striking proof of his extensive possessions. His having thirty sons is no conclusive evidence that he had more than one wife, much less that he had more than one at a time. There are instances, in this country, of men having as many children by two successive wives.

Hanun took David's servants, and shaved off the one half of their beards--From the long flowing dress of the Hebrews and other Orientals, the curtailment of their garments must have given them an aspect of gross indelicacy and ludicrousness. Besides, a knowledge of the extraordinary respect and value which has always been attached, and the gross insult that is implied in any indignity offered, to the beard in the East, will account for the shame which the deputies felt, and the determined spirit of revenge which burst out in all Israel on learning the outrage. Two instances are related in the modern history of Persia, of similar insults by kings of haughty and imperious temper, involving the nation in war; and we need not, therefore, be surprised that David vowed revenge for this wanton and public outrage.

the hill of God--probably Geba (1Sa 13:3), so called from a school of the prophets being established there. The company of prophets were, doubtless, the pupils at this seminary, which had probably been instituted by Samuel, and in which the chief branches of education taught were a knowledge of the law, and of psalmody with instrumental music, which is called "prophesying" (here and in 1Ch 25:1, 7).

he that was over the house--the governor or chamberlain of the palace. the bringers-up of the children--Anciently, and still also in many Eastern countries, the principal grandees were charged with the support and education of the royal princes. This involved a heavy expense which they were forced to bear, but for which they endeavored to find some compensation in the advantages of their connection with the court.

I ... put the tables in the ark which I had made; and there they be, as the Lord commanded me--Here is another minute, but important circumstance, the public mention of which at the time attests the veracity of the sacred historian. 6-9. the children of Israel took their journey from Beeroth of the children of Jaakan to Mosera--So sudden a change from a spoken discourse to a historical narrative has greatly puzzled the most eminent biblical scholars, some of whom reject the parenthesis as a manifest interpolation. But it is found in the most ancient Hebrew manuscripts, and, believing that all contained in this book was given by inspiration and is entitled to profound respect, we must receive it as it stands, although acknowledging our inability to explain the insertion of these encampment details in this place. There is another difficulty in the narrative itself. The stations which the Israelites are said successively to have occupied are enumerated here in a different order from Nu 33:31. That the names of the stations in both passages are the same there can be no doubt; but, in Numbers, they are probably mentioned in reference to the first visit of the Hebrews during the long wandering southwards, before their return to Kadesh the second time; while here they have a reference to the second passage of the Israelites, when they again marched south, in order to compass the land of Edom. It is easy to conceive that Mosera (Hor) and the wells of Jaakan might lie in such a direction that a nomadic horde might, in different years, at one time take the former first in their way, and at another time the latter [Robinson]. 10-22. Moses here resumes his address, and having made a passing allusion to the principal events in their history, concludes by exhorting them to fear the Lord and serve Him faithfully.

the five kings of the Amorites--The settlement of this powerful and warlike tribe lay within the confines of Moab; but having also acquired extensive possessions on the southwest of the Jordan, their name, as the ruling power, seems to have been given to the region generally (2Sa 21:2), although Hebron was inhabited by Hittites or Hivites (Jos 11:19), and Jerusalem by Jebusites (Jos 15:63).

Tarry at Jericho--or in the neighborhood, after crossing the fords of the Jordan.

Saul died, and his three sons, and all his house--his sons and courtiers who were there engaged in the battle. But it appears that Ish-bosheth and Mephibosheth were kept at Gibeah on account of their youth.

the Spirit of the Lord will come upon thee--literally, "rush upon thee," suddenly endowing thee with a capacity and disposition to act in a manner far superior to thy previous character and habits; and instead of the simplicity, ignorance, and sheepishness of a peasant, thou wilt display an energy, wisdom, and magnanimity worthy of a prince.

take ye the heads of the men, your master's sons--The barbarous practice of a successful usurper slaughtering all who may have claims to the throne, has been frequently exemplified in the ancient and modern histories of the East.

the children of Israel did evil again in the sight of the Lord--This apostasy seems to have exceeded every former one in the grossness and universality of the idolatry practised.

6-8. the men of Gibeon sent unto Joshua--Their appeal was urgent and their claim to protection irresistible, on the ground, not only of kindness and sympathy, but of justice. In attacking the Canaanites, Joshua had received from God a general assurance of success (Jos 1:5). But the intelligence of so formidable a combination among the native princes seems to have depressed his mind with the anxious and dispiriting idea that it was a chastisement for the hasty and inconsiderate alliance entered into with the Gibeonites. It was evidently to be a struggle of life and death, not only to Gibeon, but to the Israelites. And in this view the divine communication that was made to him was seasonable and animating. He seems to have asked the counsel of God and received an answer, before setting out on the expedition.

6-14. when the children of Ammon saw that they stank before David--To chastise those insolent and inhospitable Ammonites, who had violated the common law of nations, David sent a large army under the command of Joab, while they, informed of the impending attack, made energetic preparations to repel it by engaging the services of an immense number of Syrian mercenaries. Beth-rehob--the capital of the low-lying region between Lebanon and Anti-Lebanon. Zoba--(see on 2Sa 8:3). of king Maacah--His territories lay on the other side of Jordan, near Gilead (De 3:14). Ish-tob--that is, "the men of Tob"--the place of Jephthah's marauding adventures (see also 1Ch 19:6; Ps 60:1, title). As the Israelite soldiers poured into the Ammonite territory, that people met them at the frontier town of Medeba (1Ch 19:7-9), the native troops covering the city, while the Syrian mercenaries lay at some distance encamped in the fields. In making the attack, Joab divided his forces into two separate detachments--the one of which, under the command of his brother, Abishai, was to concentrate its attack upon the city, while he himself marched against the overwhelming host of mercenary auxiliaries. It was a just and necessary war that had been forced on Israel, and they could hope for the blessing of God upon their arms. With great judgment the battle opened against the mercenaries, who could not stand against the furious onset of Joab, and not feeling the cause their own, consulted their safety by flight. The Ammonites, who had placed their chief dependence upon a foreign aid, then retreated to entrench themselves within the walls of the town.

It was a true report that I heard in mine own land of thy acts and of thy wisdom--The proofs she obtained of Solomon's wisdom--not from his conversation only, but also from his works; the splendor of his palace; the economy of his kitchen and table; the order of his court; the gradations and gorgeous costume of his servants; above all, the arched viaduct that led from his palace to the temple (2Ki 16:18), and the remains of which have been recently discovered [Robinson]--overwhelmed her with astonishment. [See on 2Ch 9:4.]

If thou be kind to this people, and please them, and speak good words to them--In the Book of Kings [1Ki 12:7], the words are, "If thou wilt be a servant unto this people, and wilt serve them." The meaning in both is the same, namely, If thou wilt make some reasonable concessions, redress their grievances, and restore their abridged liberties, thou wilt secure their strong and lasting attachment to thy person and government. 15-17. the king hearkened not unto the people, for the cause was of God--Rehoboam, in following an evil counsel, and the Hebrew people, in making a revolutionary movement, each acted as free agents, obeying their own will and passions. But God, who permitted the revolt of the northern tribes, intended it as a punishment of the house of David for Solomon's apostasy. That event demonstrates the immediate superintendence of His providence over the revolutions of kingdoms; and thus it affords an instance, similar to many other striking instances that are found in Scripture, of divine predictions, uttered long before, being accomplished by the operation of human passions, and in the natural course of events.

Philistines, and ... the children of Ammon--The predatory incursions of these two hostile neighbors were made naturally on the parts of the land respectively contiguous to them. But the Ammonites, animated with the spirit of conquest, carried their arms across the Jordan; so that the central and southern provinces of Canaan were extensively desolated.

thou shalt go down before me to Gilgal--This, according to Josephus, was to be a standing rule for the observance of Saul while the prophet and he lived; that in every great crisis, such as a hostile incursion on the country, he should repair to Gilgal, where he was to remain seven days, to afford time for the tribes on both sides Jordan to assemble, and Samuel to reach it. 9-11. when he had turned his back to go from Samuel, God gave him another heart--Influenced by the words of Samuel, as well as by the accomplishment of these signs, Saul's reluctance to undertake the onerous office was overcome. The fulfilment of the two first signs [1Sa 10:7, 8] is passed over, but the third is specially described. The spectacle of a man, though more fit to look after his father's cattle than to take part in the sacred exercises of the young prophets--a man without any previous instruction, or any known taste, entering with ardor into the spirit, and skilfully accompanying the melodies of the sacred band, was so extraordinary a phenomenon, that it gave rise to the proverb, "Is Saul also among the prophets?" (see 1Sa 19:24). The prophetic spirit had come upon him; and to Saul it was as personal and experimental an evidence of the truth of God's word that had been spoken to him, as converts to Christianity have in themselves from the sanctifying power of the Gospel.

Lay ye them in two heaps at the entering in of the gate, &c.--The exhibition of the heads of enemies is always considered a glorious trophy. Sometimes a pile of heads is erected at the gate of the palace; and a head of peculiarly striking appearance selected to grace the summit of the pyramid. 9-11. said to all the people, Ye be righteous, &c.--A great concourse was assembled to gaze on this novel and ghastly spectacle. The speech which Jehu addressed to the spectators was artfully framed to impress their minds with the idea that so wholesale a massacre was the result of the divine judgments denounced on the house of Ahab; and the effect of it was to prepare the public mind for hearing, without horror, of a similar revolting tragedy which was soon after perpetrated, namely, the extinction of all the influential friends and supporters of the dynasty of Ahab, including those of the royal house of Judah.

Blessed be the Lord thy God--(See on 1Ki 5:7). It is quite possible, as Jewish writers say, that this queen was converted, through Solomon's influence, to the worship of the true God. But there is no record of her making any gift or offering in the temple.

Joshua therefore came upon them suddenly--This is explained in the following clause, where he is described as having accomplished, by a forced march of picked men, in one night, a distance of twenty-six miles, which, according to the slow pace of Eastern armies and caravans, had formerly been a three days' journey (Jos 9:17).

she gave the king an hundred and twenty talents of gold--£720,00.

put his armour in the house of their gods--It was common among the heathen to vow to a national or favorite deity, that, in the event of a victory, the armor of the enemy's king, or of some eminent leader, should be dedicated to him as an offering of gratitude. Such trophies were usually suspended on the pillars of the temple. fastened his head in the temple of Dagon--while the trunk or headless corpse was affixed to the wall of Beth-shan (1Sa 31:10).

The children of Israel cried unto the Lord, saying, We have sinned against thee--The first step of repentance is confession of sin, and the best proof of its sincerity is given by the transgressor, when he mourns not only over the painful consequences which have resulted from his offenses to himself, but over the heinous evil committed against God.

the Lord discomfited them--Hebrew, "terrified," confounded the Amorite allies, probably by a fearful storm of lightning and thunder. So the word is usually employed (1Sa 7:10; Ps 18:13; 144:6). and slew them with a great slaughter at Gibeon--This refers to the attack of the Israelites upon the besiegers. It is evident that there had been much hard fighting around the heights of Gibeon, for the day was far spent before the enemy took to flight. chased them along the way that goeth up to Beth-horon--that is, "the House of Caves," of which there are still traces existing. There were two contiguous villages of that name, upper and nether. Upper Beth-horon was nearest Gibeon--about ten miles distant, and approached by a gradual ascent through a long and precipitous ravine. This was the first stage of the flight. The fugitives had crossed the high ridge of Upper Beth-horon, and were in full flight down the descent to Beth-horon the Nether. The road between the two places is so rocky and rugged that there is a path made by means of steps cut in the rock [Robinson]. Down this pass Joshua continued his victorious rout. Here it was that the Lord interposed, assisting His people by means of a storm, which, having been probably gathering all day, burst with such irresistible fury, that "they were more which died with hailstones than they whom the children of Israel slew with the sword." The Oriental hailstorm is a terrific agent; the hailstones are masses of ice, large as walnuts, and sometimes as two fists; their prodigious size, and the violence with which they fall, make them always very injurious to property, and often fatal to life. The miraculous feature of this tempest, which fell on the Amorite army, was the entire preservation of the Israelites from its destructive ravages.

almug trees--Parenthetically, along with the valuable presents of the queen of Sheba, is mentioned a foreign wood, which was brought in the Ophir ships. It is thought by some to be the sandalwood; by others, to be the deodar--a species of fragrant fir, much used in India for sacred and important works. Solomon used it for stairs in his temple and palace (2Ch 9:11), but chiefly for musical instruments.

the Lord said ... Did I not deliver you from the Egyptians--The circumstances recorded in this and the following verses were not probably made through the high priest, whose duty it was to interpret the will of God.

But who is their father?--The Septuagint reads, "Who is his father?" referring to Saul the son of Kish. 17-25. Samuel called the people together ... at Mizpeh--a shaft-like hill near Hebron, five hundred feet in height. The national assemblies of the Israelites were held there. A day having been appointed for the election of a king, Samuel, after having charged the people with a rejection of God's institution and a superseding of it by one of their own, proceeded to the nomination of the new monarch. As it was of the utmost importance that the appointment should be under the divine direction and control, the determination was made by the miraculous lot, tribes, families, and individuals being successively passed until Saul was found. His concealment of himself must have been the result either of innate modesty, or a sudden nervous excitement under the circumstances. When dragged into view, he was seen to possess all those corporeal advantages which a rude people desiderate in their sovereigns; and the exhibition of which gained for the prince the favorable opinion of Samuel also. In the midst of the national enthusiasm, however, the prophet's deep piety and genuine patriotism took care to explain "the manner of the kingdom," that is, the royal rights and privileges, together with the limitations to which they were to be subjected; and in order that the constitution might be ratified with all due solemnity, the charter of this constitutional monarchy was recorded and laid up "before the Lord," that is, deposited in the custody of the priests, along with the most sacred archives of the nation.

Maonites--that is, "Midianites."

12-15. Then spake Joshua to the Lord ... and ... he said in the sight of Israel, Sun, stand thou still ... and thou, Moon--The inspired author here breaks off the thread of his history of this miraculous victory to introduce a quotation from an ancient poem, in which the mighty acts of that day were commemorated. The passage, which is parenthetical, contains a poetical description of the victory which was miraculously gained by the help of God, and forms an extract from "the book of Jasher," that is, "the upright"--an anthology, or collection of national songs, in honor of renowned and eminently pious heroes. The language of a poem is not to be literally interpreted; and therefore, when the sun and moon are personified, addressed as intelligent beings, and represented as standing still, the explanation is that the light of the sun and moon was supernaturally prolonged by the same laws of refraction and reflection that ordinarily cause the sun to appear above the horizon, when it is in reality below it [Keil, Bush]. Gibeon ("a hill") was now at the back of the Israelites, and the height would soon have intercepted the rays of the setting sun. The valley of Ajalon ("stags") was before them, and so near that it was sometimes called "the valley of Gibeon" (Isa 28:21). It would seem, from Jos 10:14, that the command of Joshua was in reality a prayer to God for the performance of this miracle; and that, although the prayers of eminently good men like Moses often prevailed with God, never was there on any other occasion so astonishing a display of divine power made in behalf of His people, as in answer to the prayer of Joshua. Jos 10:15 is the end of the quotation from Jasher; and it is necessary to notice this, as the fact described in it is recorded in due course, and the same words, by the sacred historian (Jos 10:43).

King Solomon gave unto the queen of Sheba all her desire, whatsoever she asked, beside--that is, Solomon not only gave his illustrious guest all the insight and information she wanted; but, according to the Oriental fashion, he gave her ample remuneration for the presents she had brought.

Saul died for his transgression which he committed against the Lord--in having spared the king of the Amalekites and taken the flocks of the people as spoils [1Sa 15:9], as well as in having consulted a pythoness [1Sa 28:7]. Both of these acts were great sins--the first as a violation of God's express and positive command [1Sa 15:3], and the second as contrary to a well-known statute of the kingdom (Le 19:31).

We are the brethren of Ahaziah--that is, not full, but step-brothers, sons of Jehoram by various concubines. Ignorant of the revolution that had taken place, they were travelling to Samaria on a visit to their royal relatives of Israel, when they were seized and put to death, because of the apprehension that they might probably stimulate and strengthen the party that still remained faithful in their allegiance to Ahab's dynasty. children of the queen--that is, of the queen mother, or regent, Jezebel. 15-18. Jehonadab the son of Rechab--(See 1Ch 2:55). A person who, from his piety and simple primitive manner of life (Jer 35:1-19), was highly esteemed, and possessed great influence in the country. Jehu saw in a moment the advantage that his cause would gain from the friendship and countenance of this venerable man in the eyes of the people, and accordingly paid him the distinguished attention of inviting him to a seat in his chariot. give me thine hand--not simply to aid him in getting up, but for a far more significant and important purpose--the giving, or rather joining hands, being the recognized mode of striking a league or covenant, as well as of testifying fealty to a new sovereign; accordingly, it is said, "he [Jehonadab] gave him [Jehu] his hand."

Now the weight of gold that came to Solomon in one year--666 talents, equal to £3,996,000. The sources whence this was derived are not mentioned; nor was it the full amount of his revenue; for this was "Beside that he had of the merchantmen, and of the traffic of the spice merchants, and of all the kings of Arabia, and of the governors of the country." The great encouragement he gave to commerce was the means of enriching his royal treasury. By the fortifications which he erected in various parts of his kingdom, (particularly at such places as Thapsacus, one of the passages of Euphrates, and at Tadmor, in the Syrian desert), he gave complete security to the caravan trade from the depredations of the Arab marauders; and it was reasonable that, in return for this protection, he should exact a certain toll or duty for the importation of foreign goods. A considerable revenue, too, would arise from the use of the store cities and khans he built; and it is not improbable that those cities were emporia, where the caravan merchants unloaded their bales of spices and other commodities and sold them to the king's factors, who, according to the modern practice in the East, retailed them in the Western markets at a profit. "The revenue derived from the tributary kings and from the governors of the country" must have consisted in the tribute which all inferior magistrates periodically bring to their sovereigns in the East, in the shape of presents of the produce of their respective provinces.

And inquired not of the Lord--He had done so in form (1Sa 28:6), but not in the spirit of a humble penitent, nor with the believing confidence of a sincere worshipper. His enquiry was, in fact, a mere mockery, and his total want of all right religious impressions was manifested by his rushing from God to a wretched impostor in the service of the devil [1Sa 28:7].

So Joab returned and came to Jerusalem--Probably the season was too far advanced for entering on a siege.

two hundred targets, six hundred shekels--These defensive arms were anciently made of wood and covered with leather; those were covered with fine gold. 600 shekels were used in the gilding of each target--300 for each shield. They were intended for the state armory of the palace (see 1Ki 14:26). 18-26. a great throne of ivory--It seems to have been made not of solid ivory, but veneered. It was in the form of an armchair, with a carved back. The ascent to it was by six steps, on each of which stood lions, in place of a railing--while a lion, probably of gilt metal, stood at each side, which, we may suppose from the analogy of other Oriental thrones, supported a canopy. A golden footstool is mentioned (2Ch 9:18) as attached to this throne, whose magnificence is described as unrivalled.

Circumcise therefore the foreskin of your heart--Here he teaches them the true and spiritual meaning of that rite, as was afterwards more strongly urged by Paul (Ro 2:25, 29), and should be applied by us to our baptism, which is "not the putting away of the filth of the flesh, but the answer of a good conscience toward God" [1Pe 3:21].

they put away the strange gods ... and served the Lord; and his soul was grieved for the misery of Israel--On their abandonment of idolatry and return to purity of worship, God graciously abridged the term of national affliction and restored times of peace.

16-27. these five kings ... hid themselves in a cave--Hebrew, "the cave." at Makkedah--The pursuit was continued, without interruption, to Makkedah at the foot of the western mountains, where Joshua seems to have halted with the main body of his troops while a detachment was sent forward to scour the country in pursuit of the remaining stragglers, a few of whom succeeded in reaching the neighboring cities. The last act, probably the next day, was the disposal of the prisoners, among whom the five kings were consigned to the infamous doom of being slain (De 20:16, 17); and then their corpses were suspended on five trees till the evening.

Hadarezer sent and brought out the Syrians that were beyond the river--This prince had enjoyed a breathing time after his defeat (2Sa 8:3). But alarmed at the increasing power and greatness of David, as well as being an ally of the Ammonites, he levied a vast army not only in Syria, but in Mesopotamia, to invade the Hebrew kingdom. Shobach, his general, in pursuance of this design, had marched his troops as far as Kelam, a border town of eastern Manasseh, when David, crossing the Jordan by forced marches, suddenly surprised, defeated, and dispersed them. As a result of this great and decisive victory, all the petty kingdoms of Syria submitted and became his tributaries (see on 1Ch 19:1).

the children of Ammon were gathered together--From carrying on guerrilla warfare, the Ammonites proceeded to a continued campaign. Their settled aim was to wrest the whole of the trans-jordanic territory from its actual occupiers. In this great crisis, a general meeting of the Israelitish tribes was held at Mizpeh. This Mizpeh was in eastern Manasseh (Jos 11:3).

call unto me all the prophets of Baal--The votaries of Baal are here classified under the several titles of prophets, priests, and servants, or worshippers generally. They might be easily convened into one spacious temple, as their number had been greatly diminished both by the influential ministrations of Elijah and Elisha, and also from the late King Joram's neglect and discontinuance of the worship. Jehu's appointment of a solemn sacrifice in honor of Baal, and a summons to all his worshippers to join in its celebration, was a deep-laid plot, which he had resolved upon for their extinction, a measure in perfect harmony with the Mosaic law, and worthy of a constitutional king of Israel. It was done, however, not from religious, but purely political motives, because he believed that the existence and interests of the Baalites were inseparably bound up with the dynasty of Ahab and because he hoped that by their extermination he would secure the attachment of the far larger and more influential party who worshipped God in Israel. Jehonadab's concurrence must have been given in the belief of his being actuated solely by the highest principles of piety and zeal.

a navy of Tharshish--Tartessus in Spain. There gold, and especially silver, was obtained, anciently, in so great abundance that it was nothing accounted of in the days of Solomon. But "Tarshish" came to be a general term for the West (Jon 1:3). at sea--on the Mediterranean. once in three years--that is, every third year. Without the mariner's compass they had to coast along the shore. The ivory, apes, and peacocks might have been purchased, on the outward or homeward voyage, on the north coast of Africa, where the animals were to be found. They were particularized, probably as being the rarest articles on board. 26-29.--(See on 2Ch 1:14 [and 2Ch 9:25].)

Bring forth vestments for all the worshippers of Baal--The priests of Baal were clad, probably, in robes of white byssus while they were engaged in the functions of their office, and these were kept under the care of an officer in a particular wardrobe of Baal's temple. This treacherous massacre, and the means taken to accomplish it, are paralleled by the slaughter of the Janissaries and other terrible tragedies in the modern history of the East.

put your feet upon the necks of these kings--not as a barbarous insult, but a symbolical action, expressive of a complete victory (De 33:29; Ps 110:5; Mal 4:3).

And Saul also went home to Gibeah--near Geba. This was his place of residence (see Jud 20:20), about five miles north of Jerusalem. there went ... a band of men, whose hearts God had touched--who feared God and regarded allegiance to their king as a conscientious duty. They are opposed to "the children of Belial."

the children of Belial said, How shall this man save us? And they despised him, and brought him no presents--In Eastern countries, the honor of the sovereign and the splendor of the royal household are upheld, not by a fixed rate of taxation, but by presents brought at certain seasons by officials, and men of wealth, from all parts of the kingdom, according to the means of the individual, and of a customary registered value. Such was the tribute which Saul's opponents withheld, and for want of which he was unable to set up a kingly establishment for a while. But "biding his time," he bore the insult with a prudence and magnanimity which were of great use in the beginning of his government.

28-42. that day Joshua took Makkedah--In this and the following verses is described the rapid succession of victory and extermination which swept the whole of southern Palestine into the hands of Israel. "All these kings and their land did Joshua take at one time, because the Lord God of Israel fought for Israel. And Joshua returned, and all Israel with him, unto the camp to Gilgal."

Howbeit from the sins of Jeroboam ... Jehu departed not from after them--Jehu had no intention of carrying his zeal for the Lord beyond a certain point, and as he considered it impolitic to encourage his subjects to travel to Jerusalem, he re-established the symbolic worship of the calves.

The apostle shows to the Hebrews the typical reference of their ceremonies to Christ. The tabernacle was a movable temple, shadowing forth the unsettled state of the church upon earth, and the human nature of the Lord Jesus Christ, in whom the fulness of the Godhead dwelt bodily. The typical meaning of these things has been shown in former remarks, and the ordinances and articles of the Mosaic covenant point out Christ as our Light, and as the Bread of life to our souls; and remind us of his Divine Person, his holy priesthood, perfect righteousness, and all-prevailing intercession. Thus was the Lord Jesus Christ, all and in all, from the beginning. And as interpreted by the gospel, these things are a glorious representation of the wisdom of God, and confirm faith in Him who was prefigured by them.

The apostle goes on to speak of the Old Testament services. Christ, having undertaken to be our High Priest, could not enter into heaven till he had shed his blood for us; and none of us can enter, either into God's gracious presence here, or his glorious presence hereafter, but by the blood of Jesus. Sins are errors, great errors, both in judgment and practice; and who can understand all his errors? They leave guilt upon the conscience, not to be washed away but by the blood of Christ. We must plead this blood on earth, while he is pleading it for us in heaven. A few believers, under the Divine teaching, saw something of the way of access to God, of communion with him, and of admission into heaven through the promised Redeemer, but the Israelites in general looked no further than the outward forms. These could not take away the defilement or dominion of sin. They could neither discharge the debts, nor resolve the doubts, of him who did the service. Gospel times are, and should be, times of reformation, of clearer light as to all things needful to be known, and of greater love, causing us to bear ill-will to none, but good-will to all. We have greater freedom, both of spirit and speech, in the gospel, and greater obligations to a more holy living.

All good things past, present, and to come, were and are founded upon the priestly office of Christ, and come to us from thence. Our High Priest entered into heaven once for all, and has obtained eternal redemption. The Holy Ghost further signified and showed that the Old Testament sacrifices only freed the outward man from ceremonial uncleanness, and fitted him for some outward privileges. What gave such power to the blood of Christ? It was Christ's offering himself without any sinful stain in his nature or life. This cleanses the most guilty conscience from dead, or deadly, works to serve the living God; from sinful works, such as pollute the soul, as dead bodies did the persons of the Jews who touched them; while the grace that seals pardon, new-creates the polluted soul. Nothing more destroys the faith of the gospel, than by any means to weaken the direct power of the blood of Christ. The depth of the mystery of the sacrifice of Christ, we cannot dive into, the height we cannot comprehend. We cannot search out the greatness of it, or the wisdom, the love, the grace that is in it. But in considering the sacrifice of Christ, faith finds life, food, and refreshment.

The solemn transactions between God and man, are sometimes called a covenant, here a testament, which is a willing deed of a person, bestowing legacies on such persons as are described, and it only takes effect upon his death. Thus Christ died, not only to obtain the blessings of salvation for us, but to give power to the disposal of them. All, by sin, were become guilty before God, had forfeited every thing that is good; but God, willing to show the greatness of his mercy, proclaimed a covenant of grace. Nothing could be clean to a sinner, not even his religious duties; except as his guilt was done away by the death of a sacrifice, of value sufficient for that end, and unless he continually depended upon it. May we ascribe all real good works to the same all-procuring cause, and offer our spiritual sacrifices as sprinkled with Christ's blood, and so purified from their defilement.

It is evident that the sacrifices of Christ are infinitely better than those of the law, which could neither procure pardon for sin, nor impart power against it. Sin would still have been upon us, and have had dominion over us; but Jesus Christ, by one sacrifice, has destroyed the works of the devil, that believers may be made righteous, holy, and happy. As no wisdom, learning, virtue, wealth, or power, can keep one of the human race from death, so nothing can deliver a sinner from being condemned at the day of judgment, except the atoning sacrifice of Christ; nor will one be saved from eternal punishment who despises or neglects this great salvation. The believer knows that his Redeemer liveth, and that he shall see him. Here is the faith and patience of the church, of all sincere believers. Hence is their continual prayer as the fruit and expression of their faith, Even so come, Lord Jesus.

The apostle having shown that the tabernacle, and ordinances of the covenant of Sinai, were only emblems and types of the gospel, concludes that the sacrifices the high priests offered continually, could not make the worshippers perfect, with respect to pardon, and the purifying of their consciences. But when "God manifested in the flesh," became the sacrifice, and his death upon the accursed tree the ransom, then the Sufferer being of infinite worth, his free-will sufferings were of infinite value. The atoning sacrifice must be one capable of consenting, and must of his own will place himself in the sinner's stead: Christ did so. The fountain of all that Christ has done for his people, is the sovereign will and grace of God. The righteousness brought in, and the sacrifice once offered by Christ, are of eternal power, and his salvation shall never be done away. They are of power to make all the comers thereunto perfect; they derive from the atoning blood, strength and motives for obedience, and inward comfort.

Under the new covenant, or gospel dispensation, full and final pardon is to be had. This makes a vast difference between the new covenant and the old one. Under the old, sacrifices must be often repeated, and after all, only pardon as to this world was to be obtained by them. Under the new, one Sacrifice is enough to procure for all nations and ages, spiritual pardon, or being freed from punishment in the world to come. Well might this be called a new covenant. Let none suppose that human inventions can avail those who put them in the place of the sacrifice of the Son of God. What then remains, but that we seek an interest in this Sacrifice by faith; and the seal of it to our souls, by the sanctification of the Spirit unto obedience? So that by the law being written in our hearts, we may know that we are justified, and that God will no more remember our sins.

The apostle having closed the first part of the epistle, the doctrine is applied to practical purposes. As believers had an open way to the presence of God, it became them to use this privilege. The way and means by which Christians enjoy such privileges, is by the blood of Jesus, by the merit of that blood which he offered up as an atoning sacrifice. The agreement of infinite holiness with pardoning mercy, was not clearly understood till the human nature of Christ, the Son of God, was wounded and bruised for our sins. Our way to heaven is by a crucified Saviour; his death is to us the way of life, and to those who believe this, he will be precious. They must draw near to God; it would be contempt of Christ, still to keep at a distance. Their bodies were to be washed with pure water, alluding to the cleansings directed under the law: thus the use of water in baptism, was to remind Christians that their conduct should be pure and holy. While they derived comfort and grace from their reconciled Father to their own souls, they would adorn the doctrine of God their Saviour in all things. Believers are to consider how they can be of service to each other, especially stirring up each other to the more vigorous and abundant exercise of love, and the practice of good works. The communion of saints is a great help and privilege, and a means of stedfastness and perseverance. We should observe the coming of times of trial, and be thereby quickened to greater diligence. There is a trying day coming on all men, the day of our death.

The exhortations against apostacy and to perseverance, are urged by many strong reasons. The sin here mentioned is a total and final falling away, when men, with a full and fixed will and resolution, despise and reject Christ, the only Saviour; despise and resist the Spirit, the only Sanctifier; and despise and renounce the gospel, the only way of salvation, and the words of eternal life. Of this destruction God gives some notorious sinners, while on earth, a fearful foreboding in their consciences, with despair of being able to endure or to escape it. But what punishment can be sorer than to die without mercy? We answer, to die by mercy, by the mercy and grace which they have despised. How dreadful is the case, when not only the justice of God, but his abused grace and mercy call for vengeance! All this does not in the least mean that any souls who sorrow for sin will be shut out from mercy, or that any will be refused the benefit of Christ's sacrifice, who are willing to accept these blessings. Him that cometh unto Christ, he will in no wise cast out.

Many and various afflictions united against the early Christians, and they had a great conflict. The Christian spirit is not a selfish spirit; it puts us upon pitying others, visiting them, helping them, and pleading for them. All things here are but shadows. The happiness of the saints in heaven will last for ever; enemies can never take it away as earthly goods. This will make rich amends for all we may lose and suffer here. The greatest part of the saints' happiness, as yet, is in promise. It is a trial of the patience of Christians, to be content to live after their work is done, and to stay for their reward till God's time to give it is come. He will soon come to them at death, to end all their sufferings, and to give them a crown of life. The Christian's present conflict may be sharp, but will be soon over. God never is pleased with the formal profession and outward duties and services of such as do not persevere; but he beholds them with great displeasure. And those who have been kept faithful in great trails for the time past, have reason to hope for the same grace to help them still to live by faith, till they receive the end of their faith and patience, even the salvation of their souls. Living by faith, and dying in faith, our souls are safe for ever.