wmi' A COMPANION TO THE LECTIONARY. '*.-. -ui'-J ^^V OF Pfi/^ A COMPAN^§^Mii 194/ TO THK LECTIONARY 1: K I i\ C, A COMMENTARY ON THE PROPER LESSONS FOR THE SUNDAYS AND HOLY DAYS. BY THE y REV. W. BEN HAM, B. D. VICAR OF MARGATE. Honlron : MACMILLAN AND CO. i88^ \.All Rights reserred.^ ©ambrtttjc : PKINTED BY C. J. CLAY, M.A. & SOX, AT THE UXIVEKSITY TKESS. I DEDICATE THIS WORK TO OF ARCHBISHOP LONGLEY, AND OF ALL THE HALLOWED INFLUENCES WHICH SURROUNDED MY LIFE AT ADDINGTON. viii PREFACE. On Easter Monday of this year, while on my way to an early celebration of the Holy Communion, I was composing in my mind the acknowledgment which I have just made. The words which I have here written were framed then. In common with so many others, I had been made very anxious by the accounts of Maurice's health, but the news of the previous day had brought better hope. Yet, I know not why, I thought of him continually during the Holy Service which followed, and throughout the day. The next morning I learned that even whilst I was on my way to those holy mysteries, pledges of Life Everlasting, my dear friend had passed through the gate. Praying that, with him, I may at the last be partaker of our Father's heavenly kingdom, I also beseech the blessing of God upon those friends through whom I came to know Maurice so fully, Samuel Clark, Derwent Coleridge, Edward Plumptre. The reader, I am sure, will pardon an expression of personal gratitude which I have long sought to utter. Having done so, I take leave of a work which has interested me deeply, and commend it to the judgment of my readers, in the assurance that it will prove useful to them or not, according as it shall lead them to love the Word of God and to seek therein for deeper and fuller knowledge of Christ. Addington, Dec. 21, 1872. TABLE OF CONTENTS. Note on the Prophet Isaiah First Sunday in Advent Second Sunday in Advent j> >> >> j> Third Sunday in Advent j> >> J) »> Fourth Sunday in Advent >» j> '» }> Christmas Day >> • S. Stephen's Day }> »> • S. John the Evangehst Innocents' Day >> First Sunday after Christmas Cucumcision » ... Second Sunday after Christmas Passag 2S of Scripture. Page . . I Isaiah 1. 7 — ii. 9 — iv. 1 — 7 I ( — V. 12 — xi. I — 10 . 14 — xxiv. 16 — XXV. . 17 — xxvi. 18 — xxviii. 5 — 18 20 — XXX. 1—26 21 — xxxii. n — xxxiii. 2 — 22 ^4 — ix. I — 7 26 — vii. 10 — 16 28 Gen. iv. i — lo 29 2 Chron. xxiv. y Exod. xxxiii. 9 to end 3.? Isaiah vi. 34 Jer. xxxi, I — 17 . 38 Baruch iv. 21 — 30 42 Isaiah XXXV. 43 — xxxviii. 44 — xl. . 4^» Gen. : jcvii. 9 to end 4S Deut. x. 12 — 22 . 49 Isaiah xHi. 50 xUii. 51 B. C. X TABLE OF CONTENTS. Passages of Scripture. Page Second Sunday after Christnaas . Isaiah xliv. • 5* Epiphany ..... — Ix. . • 53 » ..... — xlix. 13—23 • 56 First Sunday after the Epiphany . Isaiah li. . 58 »» >> — Hi. 13 — liii. • 59 i> >» — liv. . . 62 Second Sunday after the Epiphany . — Iv. . . 64 i» »> — Ivii. . ib. »» » — Ixi. . . 66 Third Sunday after the Epiphany — Ixii. . . 67 »» »» — Ixv. . . 69 >» »» — Ixvi. - • 71 Note on the book of Job > • • • • • 7« Fourth Sunday after the Epiphany . . Job xxvii. • 77 >> >» • • — xxviii. 78 )> » • • — xxix. . 81 N'ote oil the book of Proverbs . . 84 Fifth Sunday after the Epiphany . Prov. i. . 86 »> » • • — iii. . 88 » » M • • ■ — viii. • 90 Sixth Sunday after the Epiphany — ix. . 91 »» >> • • — xi. • 93 >> M • • XV. . 94 Septuagesima Sunday . Gen. i. and ii. i — 3 • 95 »>-■>» . — ii. 4. . 99 }» >» .... Job xxxviii. . . lOI Sexagesima Sunday r . Gen. iii. . 104 » »» ... — vi. 108 j» »> ... — viii. no Quinquagesima Sunday — ix. I — 19 . in » >» .... — xii. 112 >» i> ... — xiii. . 114 A sh Wednesday .... Isaiah Iviii. i — 12 • "5 >> .... Jonah iii. • 117 First Sunday in Lent Gen. xix. 12 — 29 . 118 >» >> .... — xxii, I — 19 . 119 It »» .... — xxiii. . 121 Second Sunday in Lent .... — xx\ni. I — 40 123 >i »» .... — xxviii. . 124 TABLE OF CONTENTS. XI Second Sunday in Lent Third Sunday in Lent Fourth Sunday in Lent Note on the book of Exodus Fifth Sunday in Lent Sixth Sunday in Lent N'ote on the book of Lamentations Monday before Easter Tuesday before Easter Wednesday before Easter Thursday before Easter ») jj Good Friday »» • Easter Even Easter Day Easter Monday Note on the Song of Solomon Easter Monday Tuesday in Easter Week »> >> First Sunday after Easter Second Sunday after Easter Passages of Scripture. Page Gen. xxxii. . 125 — xxxvii. . 127 — xxxix. 128 — xl. . ib. Gen. xlii. 129 — xliii. . 130 — xlv. • n^ . 13^ Exod. iii. • 134 — V. . 1.36 — vi. r— 13 . 137 — ix. . 1.38 — X. . 140 — xi. 141 . 143 Lam. i. 1 — 14 144 — ii. 13 . 145 — iii- 1—33 . . 146 — iii- 3+ • 147 — iv. I — -20 ib. Dan. ix. i — 19 . 148 Hosea xiii. i — 14 . '51 — xiv. . • 154 Gen. xxii. i — 19 . 156 Isaiah Hi. 13 and liii. . ib. Zech. ix. . ib. Hosea v, 8 — vi. 3 162 Exod. xii. I — 28 . . 165 — xii. 29 . 169 — xiv. 171 — XV. [ — 21 . 174 . • 175 Cant. ii. 10 . 176 2 Kings xiii. 14 — 1\ 178 Ezek. xxxvii. i — 14 179 Numbers xvi. 1 — 35 180 — xvi. 36 . i83 — xvii. ; — II 184 — XX. I — 13 186 /o xii TABLE OF CONTENTS. Passages of Scripture. Page Second Sunday after Easter . . . Numbers xx. 14, and xxi 1-9 . 187 .... — xxi. 10 . . 189 Third Sunday after Easter — xxii. 191 »» >> • — xxiii. 193 >> » • • Numbers xxiv. ^95 Fourth Sunday after Easter Deut. iv, [ — 22 197 >» j» — iv. ■23— 41 . 198 >» » V. 199 Fifth Sunday after Easter — vi. 202 »> '» — ix. 203 >> >» X. 204 Ascension Day Dan. vii. 9 — 14 205 >> 2 Kings ii. i — 15 . 208 Sunday after Ascension Day Deut. XXX. . 21 [ >> 5> — xxxiv. • 213 A^c?/^ on the book of JosJnca . 214 Sunday after Ascension Day Josh, i. 216 Whitsunday . Deut. xvi. I — 17 . 217 ji ... Isaiah xi. -220 »» ... Ezek. xxxvi. 25 . 221 Monday in Wliitsun Week . Gen. xi. i — 9 . 222 *j » Numbers xi. 16 — 30 , 224 Tuesday in Whitsun Week Joel ii. 2 1 , 225 »> j> Micah iv. i — 7 . 227 Trinity Sunday Isaiah vi. i — 10 . . ib. >> • • .• Gen. xviii. . 228 >» • — i.— ii. 3 • 230 First Sunday after Trinity . . Josh. iii. 7 — iv. i — 14 . ib >> >» — V. 13 — vi. I — 20 -^zi >> »> — xxiv. . 236 A'c'/^ on the book o/yudges . 239 Second Sunday after Trinity Judges iv. 240 >> >> — v. . 244 >» " — vi. II 251 A^tf/^ > i» • • — viii. . 361 .Vote on the Prophet Jeremiah . . • 362 Seventeenth Sunday after Trinity Jer. V. . • 365 5J ■>■> — xxii. . 3^6 11 •>■> — xxxv. . 368 Eighteenth Sunday after Trinity — xxxvi. . 370 Note on the Prophet Ezekiel . 372 Eighteenth Sunday after Trinity Ezek. ii. 373 11 >» — xiii. 1 — 17 . • 374 Nineteenth Sunday after Trinity — xiv. . 376 j> »> — xviii. . • 377 j> »» — xxiv. 1 — 14 380 Twentieth Sunday after Trinity — xxxiv. . 381 >> >» • — xxxvii. 383 Note on the book of Daniel . . 384 Twentieth Sunday after Trinity . Dan. i. . .S87 Twenty-first Sunday after Trinity — iii. ' 389 >i »> — iv. • 391 »> II — v. • 393 Twenty-second Sunday after Trinity . — vi. • 395 >> II — vii. 9 . • 397 »> »> — xii. • 398 Note on the Prophet Hosea . 400 Twenty-third Sunday after Trinity . Hosea xiv. . • 154 Note on the Prophet Joel .... . . 400 Twenty-third Sunday after Trinity . . Joel ii. 21 225 11 » — iii. 9 401 Note on the Prophet Amos . 404 Twenty-fourth Sunday after Trinity . . Amos iii. 405 II }» — v. . 407 II II — ix. . . 410 Note on the Prophet Micah . 4»3 Twenty-fifth Sunday after Trinity Micah iv. v. i — 7 414 TABLE OF CONTENTS. XV Passages of Scripture. Page Twenty-fifth Sunday after Trinity . . Micah vi. . 419 >> >> — vii. . 421 Note on the Prophet Habakkuk . • • . . . • 424 Twenty-sixth Sunday after Trinity . . Habakkuk ii. . ib. i» >> — iii. . 427 Note on the Prophet Zephaniah . 430 Twenty-sixth Sunday after Trinity . Zeph. iii. 431 Note on the book of Ecclesiastes . . • 43^ Twenty-seventh Sunday after Trinity Eccles. xi. xii. 434 >> »» Haggai ii. i — 9 . . 440 Note on the Prophet Malachi . . 442 Twenty-seventh Sunday after Trinity Mai. iii. and iv. , > 443 S. Andrew's Day .... . Isaiah liv. . . 446 )» ji • — Ixv. I— 18 69 S. Thomas the Apostle . . Job xlii. I — 6 • 447 5> >> Isaiah xxxv. . 448 Conversion of S. Paul — xlix. I — Ii . 449 j> >> ■ • Jer. i. I — 10 . • 451 Puiification Exod. xiii. i — 16 . 45^ »> • • . Haggai ii. 1 — 9 . • 440 S. Matthias' Day . I Sam. ii. 27—35. • 453 j> • . Isaiah xxii. 15 454 Annunciation . Gen. iii. i — 15 . 104 ,, ... Isaiah Iii. 7 — 12 . 456 S. Mark's Day — Ixii, 6. 68 »» • . Ezek. i. I — 14 457 S. Philip and S. James Isaiah Ixi. (y^ >» 5> . Zech. iv. 461 S. Barnabas' Day . Deut. xxxiii. i — 11 463 M » • • Nahum i. 465 S. John the Baptist's Day . Mai. iii. i — 6 443 f) >> — iv. ib. S. Peter's Day . Ezek. iii, 4 — 14 . 467 »> • . Zech. iii. 468 S. James the Apostle 2 Kings i. I — 15 . 471 5> J» Jer. xxvi. 8—15 . 472 S. Barthclomew the Apostle Gen. xxviii. 10 — 17 124 »i j> ... Deut. xviii. 15 473 S. Matthew's Day .... J Kings xix. 15 . 474 it • • • • I Chron. xxix. i — 19 . 476 XVI TABLE OF CONTENTS, S. ]\Iichael.and All Angels S. Luke the Evangelist >> " S. Simon and S. Jude >» >» All Saints' Day Passages of Scripture. Page . Gen. xxxii. . . . 125 . Dan. X. 4 . . .476 . Isaiah Iv. . . . 478 . Ecclus. xxxviii. i — \\ . 479 . Isaiah xxviii. 9 — 16 . 20 . Jer. iii. 12 — 18 . 480 . Wisdom iii. i — 9 . 482 — V. I— 16 . 483 TABLE OF PASSAGES OF SCRIPTURE COMMENTED ON. Amos. Page Introductory Note . • 404 Ch. iii. Twenty-fourth Sunday after Trinity 405 V. j» >» . 407 ix. >> »> . 4IO Baruc/i. Ch. iv. V. 21 — 31. The Innocents' Day . . 42 I Chronicles. Introductory Note . 2S9 Ch. xxi. Seventh Sunday after Trinity • 293 xxii. >> >> • 295 xxviii. \.o V. i\. 11 >> • ^97 xxix. to V. 20. S. Matthew's Day . • 476 xxix. V. 9 — 29. Eighth Sunday after Trinity . 299 2 Chronicles. Ch. i. Eighth Sunday after Trinity . 301 xxiv. V. 15 — 23. S. Stephen's Day • 31 XXX vi. Sixteenth Sunday after Trinity . • 354 Canticles or Song of Solomon. Introductory Note . 175 Ch, ii. V. 10. Monday in Easter Week . . 176 Deuteronomy. Ch. iv. to V. 23. Fourth Sunday after Easter' . 197 iv. V. 23 — 41. j> »» . 198 V. >> M . 199 vi. Fifth Sunday after Easter . . 202 ix. >> >l M . 203 3C. f» »» »» . 204 xviii TABLE OF PASSAGES OF SCRIPTURE Deuterono7ny. Page Ch. X. V. 12. Circumcision .... • 49 xvi. \.Q V. 1 8. Whitsunday . 217 xviii. V. 15. S. Bartholomew's Day • 473 XXX. Sunday after Ascension Day . 211 xxxiiL \.ov. 12. S. Barnabas' Day . 463 xxxiv. Sunday after Ascension Day . 213 Daniel. Introductory Note . . 384 Ch. i. Twentieth Sunday after Trinity . 387 iii. Twenty-first Sunday after Trinity . 389 iv. »> >» >> • 391 V. j> >» »> • 393 vi. Twenty-second Sunday after Trinity 395 vii. V. 9 to 15. Ascension Day. . 205 vii. V. 9. Twenty-second Sunday after Trinity • 397 ix. V. 20. "Wednesday before Easter . 148 X. V. 4. S. Michael and All Angels 476 xii. Twenty-second Sunday after Trinity 398 Exodus. Introductory Note 132 Ch. iii. Fifth Sunday in Lent 134 V. >» >» ... . 136 vi. \.Q V. 14 j» >> ... »37 ix. Sixth Sunday in Lent 138 X. >> >> ... 140 xi. >> >> ... 141 xii. to V. 29. Easter Day . . . . 165 xii, V. i() >» . . « . 169 xiii. to V. 17. Purification of Virgin Mary . 45» xiv. Easter Day . . . . . 171 XV. to V. 22. Monday in Easter Week . 174 xxxiii. V. 9. S. John the Evangelist 33 Ecclesiastes. Introductory Note 43* Chs. xi. and xii. Twenty-seventh Sunday after Trinity 434 Introductory note 372 Ch. i. to z^. 11. S. Mark's Day 457 COMME'NTED ON. Ezekiel. Ch. HI. V. 4—15. xiii. to V. 1 7. xiv. xviii. xxiv. z'. 15. xxxiv. xxxvi. z'. 25. xxxvii. to z'. 15. xxxvii. Ecclesiasticus, Ch. xxxviii. to v. 15. Genesis. Chs. i. and ii. to v. 4. Eighteenth Sunday after Trinity S. Peter's Day . . . . Eighteenth Sunday after Trinity Nineteenth Sunday after Trinity Twentieth Sunday after Trinity Whitsunday . . . . Tuesday in Easter Week . Twentieth Sunday after Trinity S. Luke's Day . Septuagesima i. and ii. to v. 4. Trinity-Sunday n. V. 4. iii. to V. 16 iii. iv. to z^. II. vi. viii. ix.to V. 10. xi. to V. 10 xii. xiii. xvii. V. 9. xviii. Septuagesima . Annunciation of Our Lady Sexagesima S. Stephen Sexagesima >> • • Quinquagesima Monday in Whitsun-Week Quinquagesima . Circumcision Trinity- Sunday xix. V. 12 toz/. 30 First Sunday in Lent xxii. to V. 20. ,, „ xxii, to V. 20. Good Friday xxiii. First Sunday in Lent xxvii. to z/. 41. Second Sunday in Lent xxviii. „ „ xxviii.z/. lotot', 18. S. Bartholomew xxxii. Second vSunday in Lent xxxii. S. Michael and All Angel xxxvii. Third Sunday in Lent XXXIX. ,, yt )) XI. >) ij )) xiii. Fourth Sunday in Lent Page 373 467 374 376 377 380 381 221 179 383 479 95 ib. 99 104 ib. 29 108 no 1 11 222 1 12 114 48 228 118 119 //;. 121 124 //'. /■/'. 127 1:8 ib. 129 XX TABLE OF PASSAGES OF SCRIPTURE Genesis. Ch. xliii. Fourth Sunday in Lent Page xiv. }. >« 11 • • • 131 Hosm. Introductoiy Note 400 Ch. V. V. 8 I vi. to V. 41 xiii. to V, 15. xiv. xiv. Easter Even Thursday before Easter Twenty-third Sunday after Trinity Thursday before Easter 162 ib. Habakkuk. Introductory Note 424 Ch. ii. Twenty-sixth Sunday after Trinity ib. iii. >> 5> • 427 Haggai. Ch. ii. to V. 10. ii. to V. 10. Twenty-seventh Sunday after Trinity Purification of the Virgin Mary 440 ib. Isaiah. Introductory Note I Ch, i. First Sunday in Advent 7 ii. >> jj 9 iv. V. 1. V. vi. to V. I r . vi. vii. V. 10 to V. M 5> • • Second Sunday in Advent Trinity- Sunday . . . . S. John the Evangelist 17. Nativity of Christ, or Christmas-Day 11 12 111 34 28 ix. to V. 8. xi. \.QV. II. 11 It Second Sunday in Advent . 26 J4 xi. Whitsunday . « . . 220 xxii. V. 15. xxiv. XXV. S. Matthias' Day Second Sunday in Advent Third Sunday in Advent . 454 16 17 xxvi. J> >5 • • . 18 xxviii.z*. 5to^' xxviii.z'.ptoz'. 19. ,, „ . . 17. S. Simon and S. Jude 20 ib. XXX. to V. 27. Fourth Sunday in Advent 21 xxxii. >» " ■ 23 xxxiii.z/. ^\.ov XXXV. 23. „ „ . . First Sunday after Christmas . 24 . 43 XXXV. S. Thomas' Day . 448 COMMENTED ON. xxi Isaiah. Page Ch. xxxviii. First Sunday after Christmas . 44 xl. » >> . 46 xlii. Second Sunday after Christmas . 50 xliii. >> j> 51 xliv. M 1, 52 xlix. to V. 13- Conversion of S. Paul • 449 yXxx.v. 13 toz/. 24 . The Epiphany .... . 56 li. First Sunday after the Epiphany . 58 lii. V. 7 tc >z/. 13. Annunciation of Our Lady 456 lii. V. 13 and liii First Sunday after the Epiphany • 59 lii. z/. 13 c md liii Good Friday .... . 156 liv. First Sunday after the Epiphany . 62 liv. S. Andrew .... • 446 Iv. Second Sunday after the Epiphany . 64 Iv. S. Luke's Day .... 478 Ivii. Second Sunday after the Epiphany • 64 Iviii. to V. 13- Ash-Wednesday • 115 Ix. The Epiphany • hi Ixi. Second Sunday after the Epiphany . 66 Ixi. S. Philip and S. James ib. Ixii. Third Sunday after the Epiphany 67 Ixii. V. 6. S. Mark's Day • 457 IXV. to 7'. 17- S. Andrew's Day 447 Ixv. Tliird Sunday after the Epiphany . 69 Ixvi. »> »» • • • 71 jos/iua. Introductory Note . 2[4 Ch. i. Sunday after Ascension Day 216 iii. V. 7 iv. to zf. I J First Sunday after Trinity . 230 V. V. 13 ) vi. to V, 21 1 >." >» . . . 233 xxiv. »» »» . . . n^ yudo-es. Introductory Note . ^39 Ch. iv. Second Sunday after Trinity :40 V. » >> -44 vi. y. II. M II • • -c' xxu TABLE OF PASSAGES OF SCRIPTURE Job, Introductory Note Ch. xxvii. xxviii. xxix. xxxviii. xlii. to V. 7. yeremiah. Introductory Note . Ch. i. to V. ir. iii. V. 12 — 19. V. xxii. xxvi. V. 8 — t6. xxxi. to V. 18. XXXV. xxxvi. Fourth Sunday after the Epiphany Septuagesima Sunday S. Thomas' Day Conversion of St Paul S. Simon and S. Jude's Day Seventeenth Sunday after Trinity S. Janres' Day .... The Innocents' Day . Seventeenth Sunday after Trinity Eighteenth Sunday after Trinity Jod. Introductory Note Ch. ii. V. 21. ii. V. 21. 111. V. 9. Twenty-third Sunday after Trinity Tuesday in Whitsun-Week Twenty-third Sunday after Trinity Page 72 77 78 8i lOI 447 362 451 4S0 365 366 472 38 368 370 400 225 ib. 401 Jonah. Ch. iii. Ash-Wednesday . . . . 117 Kings. Introductory Note . 289 Ch. iii. Eighth Sunday after Trinity 302 X. to V. 25. Ninth Sunday after Trinity 305 xi. to V. 15. >» >> 308 3HI. V. 26. M >» 310 xii. Tenth Sunday after Trinity 3" xiii. i> >> 315 xvii. »> >> 318 xviii. Eleventh Sunday after Trinity . 321 xix. »» >» 3H xix. V. 15. S. Matthew .... 474 xxi. Eleventh Sunday aftej- Trinity . . 325 xxii. to z'. 41. Twelfth Sunday after Trinity . 327 COMMENTED ON. xxiii 2 Al/r^s. Ch. i. to V. 16. St James Page . 471 ii. to V. 16. Twelfth Sunday after Trinity . . 208 ii. to V. 16. Ascension Day .... . ib. iv. V. 8 to v. 38. Twelfth Sunday after Trinity . • 330 V. Thirteenth Sunday after Trinity . 332 vi. to V. 24. '» ■•>■> • 335 vii. '» M • 336 ix. Fourteenth Sunday after Trinity • 337 X. to Z'. ^2. • "-^ ^» 0 "• »» M • 339 xiii. »» >» • 341 xiii.z/. i4toz' .12 . Tuesday in Easter-Week . . 178 xviii. Fifteenth Sunday after Trinity . • 344 xix. " »» . 348 xxiii. to V. 3 r. >> ». • 350 Note on the Assyrian kings . 34^ M Babylonian Monarchy • 353 Lammtations. Introductory Note , • 143 Ch. i. to V. 15. Monday before Easter • 144 ii. V. 13. M >» . . . U5 iii. to V. 34. Tuesday before Easter . 146 iii. V. 34. >» >> . . . 147 iv. to V. 11. Wednesday before Easter , . id. Micah. Introductory Note . • 4T3 Ch. iv. to V. 8. Tuesday in Whitsun-Week . 414 iv.andv. toe .8. Twenty-fifth Sunday after Trinity . i!>. vi. n t» . 419 vii. ft 11 . 421 Mil lac hi. Introductory Note . 4+1 Ch. iii. to V. 7. S. John Baptist .... • 443 iii. and iv. Twenty-seventh Sunday after Trini *y (Sunday next before Advent) . ib. iv. S. John Baptist .... . ib. Nitmbas. Ch, xi. z/. 16 toz'. 31. Monday in Whitsun-Week 114 xvi. to V. 36. First Sunday after Easter . . 180 TABLE OF PASSAGES OF SCRIPTURE, <^c. Kumbei's. Ch. xvi. V. 36. xvii. to z'. 12. XX. to V. 14. XX. z/. i4andxxi.to?7. ro. xxL V. 10. xxii. xxiii. xxiv. Nehemiah. Introductory Note Ch. i. ii. to V. 9 viii. Nakum. Ch. i. Proverbs. Introductory Note Ch. i. iii. viii. ix. xi. XV. Rutk. Introductory Note Ch. i. Wisdom. Ch. iiL to V, 10. V. to V. 1 7. Zephaniak. Introductory Note Ch. iiL Zcchariah. Ch. iiL iv. ix. First Sunday after Easter . ?» »» • Second Sunday after Easter »> »» )» >> Third Sunday after Easter . Sixteenth Sunday after Trinity . >> j> • S. Barnabas' Day Fifth Sunday after the Epiphany ») >> Sixth Sunday after the Epiphany )> )> Fourth Sunday after Trinity All Saints' Day .... >» 5> • • • • Twenty-sixth Sunday after Trinity S. Peter's Day .... S. Philip and S. James' Day Easter Even .... ERRATUM. Page 401, line i^, /or p. 125, read p. 225. ADVENT. C O M P A N I O N TO THE LECTIONARY NOTE ON THE PROPHET ISAIAH. The name Isaiah means " Salvation of the Lord." Scripture gives but scanty records of the great prophet's life. His father Amoz is stated by a Rabbinical tradition to have been a brother of King Amaziah. This is very doubtful, but everything that we gather from his history indicates that his social position was high. He had free access to the king, his exhortations, are mostly addressed to the rich and educated, his discourses exhibit, among all the prophets, the highest degree of literary cultivation. His work extended over a long period, for he pro- phesied in the reigns of Uzziah (who died B. C. 758), Jotham, Ahaz, and Hezekiah. If we accept a Jewish tradition which has much probability, he was martyred by Manasseh, by being sawn asunder. (Cf. 2 Kings xxi. 16, Heb. xi. 37.) Manasseh became king B. c. 698. This would make Isaiah's work last for 60 years. He Avas sent on a mission to his countrymen in the year that King Uzziah died, ch. vi. i, and there is nothing against the natural inference which we should gather from the account in that chapter that this was the beginning of his work, and conse- quently that the preceding chapters were written later. If this was so, the Vision in the Temple must have preceded Uzziah's death. Uzziah was one of the better kings, though he did not B.C. I Introduc- tion. COMPANION TO THE LECTIONARY. Introduc- tion to the Lessons from Isaiah. come up to the standard of David. His reign was prosperous, he was victorious over the Edomites, Philistines, and Ammon- ites, fortified his chief towns, and thoroughly reorganized his army. Yet clouds gathered over the close of the reign. The king's character changed for the worse, and he was smitten with leprosy for intruding into the priestly office. From that time he dwelt apart, his son Jotham being regent, and after his death succeeding him as king. The people also were deteriorated by prosperity. Wealth brought luxury and extravagance, and these again led to op])ression of the poor. The message which was committed to the prophet in the temple spoke of this dulness of heart and deafness of ear. It was the first clear note that the fall of the monarchy was coming. The outward prosperity and the inward canker went on through the reign of Jotham, and we may probably take chapters ii. — v. as the prophet's warnings in that reign. It is selfishness, avarice, luxury, which he speaks of most, idolatry as yet does not take a prominent part. There is no allusion that we can discover to any particular event in the reign of Jotham. The next reign, that of Ahaz, is full of im- portant events which we must briefly notice. The kingdom of Israel, though still existing, was shattered and ready to fall. The kingdom of Syria also was in a falling condition. The great empire of Assyria was rising to its zenith. Egypt was its powerful rival, but destined before long to suc- cumb to it. The kingdom of Judah lay between these two great powers. In the far distance, hardly noticeable except to the prophetic eye, was the newly-founded kingdom of Babylon, a revolted member of the great Assyrian Empire. It rose with wonderful rapidity, and Isaiah was led to foresee that before many years had passed by it would swallow up the kingdom from which it had sprung. Towards the end of his life, God shewed him yet further, and taught him that a day would come when even the Babylonian monarchy too- should fall before a power not yet risen up, that of the Persians. The reign of Ahaz was much connected with several of these nations. It was a reign both wicked and disastrous. The king followed the evil ways of the kings of Israel and became a besotted idolater, 2 Chron. xxviii. 1—4; 2 Kings xvi. 1—4. A confederacy was formed against him by Pekah, king of Israel, and Rezin, king of JiDVENT. Syria, and they inflicted much injury upon him. Rczin took from him Elath on the Red Sea (2 Kings xvi. 6), and Pekah invaded Judah and routed its army with terrible slaughter (2 Chron. xxviii. 6). They then besieged Jerusalem with the view of esta- blishing a new king, subject to themselves, one Ben-Tabeal. But this proceeding failed, and the prophet Isaiah was sent to the terrified Ahaz with a message of encouragement. Let him trust in the Lord, and he would be protected. (Isaiah vii.) But this was what Ahaz would not do. He preferred to trust in an arm of flesh, and he sent for help to Tiglath-pileser, king of Assyria. (2 Kings xvi. 7.) The first results of this appeal seemed to prove its wisdom, for Tiglath-pileser came against the con- federates, slew Rezin, and carried his people captive (2 Kings xvi. 9), and apparently also broke the power of Pekah. But having done so he made Ahaz his vassal, and exacted large donations from him. The miserable king plunged deeper yet into idolatry, and was overrun by fresh invaders, the Philistines and the Edomites. Still Isaiah did not lose heart, and the burden of his exhortation was " trust in the Lord God of Israel." With Hezekiah there was a change of policy. He was one of the best of the kings, the only one who came up to the model of David. The King of Assyria destroyed the kingdom of Israel in the fourth year of Hezekiah's reign, but Hezekiah, "trusting in the LORD God of Israel," had the courage to break away from the tyranny of Assyria, and recovered his supremacy over the Philistines. To punish him the King of Assyria invaded his land, and we have an account of this invasion full of interest in the Lessons for the 15th Sunday after Trinity. They will be considered at length in their place, meanwhile we need only remind the reader that this invasion was destroyed by an awful visitation. The angel of the Lord went forth in the night into the camp of the Assyrians, and slew a hundred fourscore and five thousand. This great event, and also the recovery of Heze- kiah from grievous sickness, are recorded in the same words both in the Book of Kings and in the Book of Isaiah. And here the public life of Isaiah ends. There is no event recorded afterwards in which he is mentioned as taking part^ ^ Many readers will know that some eminent Biblical Commentators hold chapters xl.— Ixvi. to be the work of another hand, written during the Captivity in Babylon. Introduc- tion to the Lessons from Isaiali. 1—2 COMPANION TO THE LECTIONARY. Introduc- tion to the Lessons from Isaiah. The events over which we have thus glanced form the outward visible materials of the great prophet's writings. He was sent to his countrymen of the kingdom of Judah, to exhort and warn them. He \vas sent also to declare the will of the Most High concerning the nations around. He declared how the Lord of Hosts, putting down one and setting up another, was working according to His own plan, and carrying out His sovereign wall. He testified to all these nations, each believing in its own deities, that there is but one God, and He the Lord of the whole earth, who rules the world in righteousness, and who is the same now and for ever. And the prophet declares that because He is even such, the mighty monarchies shall fall; they are z/;/righteous, and cruel, and, being thus opposed to the holy and just will of God, they cannot stand. Along with this the Prophet has another work in view. He sees God not merely triumphant over these enemies, but over- ruling all their acts with a final purpose and object, namely, the manifestation of His love and mercy to all nations. Even the overthrow of the ungodly nations shall be to them a means of good, and bring them life out of death. (See ch. xviii. 7 ; xix. 23 ; xxiii. 17, 18.) Every brave and holy man who is raised up by God among the Jewish people, every good king and every inspired prophet, is therefore "the servant of the Lord." He is doing his part to carry out God's final purpose. But the Pro- phet sees that each deliverer and saviour thus raised up falls short of his duty through imperfection of character. Moreover I his work is only temporary, and often, as in Hezekiah's case, is undone by his successors. Consequently the Prophet's eyes j find no resting-place in the present because all is imperfect and incomplete. The pious worshipper who felt in his own soul that the plague of his sins needed a better sacrifice than that of bulls I have, ho-.vevcr, avoided the discussion of this opinion, because such a discussion would be out ol' place in a volume like the present. Let it suffice to say that if the opinion should prove to be correct, it would no more militate against the belief in the inspiration of the chapters in question than does the belief in that of Psalm cxxxvii. which all believe to have been \\ritten during the Captivity and yet which is reckoned among " the Psalms of David." No one accuses the writer of the second part of Isaiah of fraud, the hypothesis being merely that some Editor after the Captivity put the two works to'getlier without distinguishing the two writers. (See the Book of Isaiah chronologically arranged, by Kev. T. K. Cheyne, p. xxiv.) I have, however, written the Commentary on these chapters in the belief that they are the work of Isaiah ; recognising the weight of the arguments on the other side, but believing them to be mistaken. \ ADVENT, 5 and goats, was not more irresistibly drawn to The Sacrifice which should fulfil all his needs, than was the Prophet who looked upon the doings and sufferings of the world around him, to the King who should gather up in Himself all the excellency, and the power, and the victory, all the gentleness, kindness, self- sacrifice, which good kings before him had manifested imper- fectly. It was therefore a necessity laid upon each prophet who predicted the final victory of God, the fulfilment of His purposes of mercy and judgment, — to prophesy of Christ. It is necessary to take all this into account in order to a right understanding of the great Prophet. The present and the future are one in his view in this respect, that both alike are part of the one purpose of GOD, and all things are preparing to be gathered up and completed in His Eternal Son. Isaiah views everything in this Divine Light. We shall therefore find him full of allusions to his own times, for he has to interpret current events, otherwise his words would have no interest for his people. He would be shadowy and unsubstantial. We shall also find him full of words concerning the future Deliverer, for other- wise there would be no interpretation of the present possible. The world would be to him a puzzle without any solution. Therefore we find in the same breath words concerning the fall of the Assyrian king and words concerning the last judgment. The first was, because the last shall be. They are so blended oftentimes that they can be no more separated than the soul can be separated from the living body. The Prophet is de- claring the will of Him to whom a thousand years are as a day, and the victory of Hezekiah over Sennacherib is a part of that Divine system which shall at the last subdue all things to itself. All this will explain why the Book before us is appointed to be read during Advent. We read therein of kings overthrowing ungodly enemies, protecting their subjects and rulmg righte- ously, and we see how the Prophet saw in such kings a promise of Him who should dwell among men, holy, meek, health-giving, sufi"ering shame and rebuke, dying that they might live, bring- ing victory out of that death, gathering believers to Himself We read of the sins which defiled the kingdom ofjudahand called forth the Prophet's burning indignation. And wc see Introduc- tion to tlie Lessons from Isaiah. COMPANION TO THE LECTIONARY. Introduc- tion to the Lessons from Isaiah. herein the sins which torment ourselves, which hinder God'S work among us, which prevent the fulfilment of our daily prayer, "Thy kingdom come." We read how the Prophet was not discouraged by these sins, but looked forward in firm faith and trust to the promised Victory of GOD, and we learn thereby not to falter nor fear, knowing that of a surety the Lord our God shall come, seated on His throne of judgment, giving unto every man according to his work. No more divine Advent message could there be in these troubled days than the Visions of the Prophet from his watch- tower in Jerusalem, looking down upon the world around him, tossed with storms. Kingdoms are falling to pieces ; yea, the great Earth itself seems shaken to its foundations (ii. lo — 23) ; but God is strong and can afford to wait, and His people are safe under the shadow of His wings. Kings float away into the past and become pale phantoms, and owls and bats are the sole habitants of their cities ; but there is one Throne which cannot be shaken, one City which hath everlasting foun- dations, and the King thereof is Christ. Even the Church and Temple of Jerusalem, which GOD made His dwelling-place, shall fall; but the Prophet looks upward, and behold! the hea- venly City standeth sure. And if to-day the outward fabric of Christ's Church be attacked by enemies, even if decay and ruin shall appear to overwhelm it, the words of Isaiah will echo again and again into every faithful heart, until the Advent hope be fulfilled, " Thou wilt keep him in perfect peace whose mind is stayed on Thee. Trust ye in the Lord for ever, for Jah Jehovah is the Rock of Ages." " He will destroy in JMount Zion the face of the covering cast over all people, and the vail that is spread over all nations." Note. There is one question which we have not discussed in this short introduction. It is the following: — if ch. vi. de- scribes the call of Isaiah to be a prophet, how do we account for its position ? The exhaustive disquisitions of Delitzsch seem to me to solve the difficulty. He shews how chapters ii. — v. form one section, which he calls the discourse of hardening (see notes on Is. vi. S. John's Day), and vii. — xii. another, which he calls the discourse of Ijnma7utel. Ch. vi. is the band which unites them together. And ch. i. is " the portal which introduces us THE FIRST SUNDAY IN ADVENT to thein." It was in all probability written as a preface to these eleven chapters when the Prophet first collected them together. Evidently the arrangement is his own, and if the reader will examine carefully the chapters as they stand in the Bible, I believe he will come to the conclusion that this view represents the truth. Notes on the arrangement of the rest of the Book will be found in the notes on the several chapters as they occur. THE FIRST SUNDAY IN ADVENT. Mattins. On the opening words see the preceding Inti'-odnctioit. The first chapter of this Book forms a division by itself. It may be called the Preface, for it is a rapid summary of the Prophet's whole message to Judah and Jerusalem, a lofty and stirring description of the state of the country as the Prophet beheld it by the light of God's Spirit. His vision of God in the Temple (ch. vi.) had taught him the sad truth that the nation's heart was hardening, and he had warned and exhorted them to repentance. His position in this prefatory chapter is that of one looking upon them at a time when God's methods of recall had all been tried, when there remained only judgment to be exe- cuted upon them. The nation was to be tried by fire, because it was the sole means now of purification. The chapter probably belongs to the reign of Ahaz. See verses 7 — 9. He begins by shewing how the dulness and selfishness of the people, leading to deep-seated moral corruption (vv. 2 — 6) have brought sore calamities upon them (7 — 9), and have made all their worship unacceptable to God (10 — 15). They are ex- horted to repentance and reformation lest yet sorer evils fall upon them (16 — 23). The men in high places are denounced as the chief causes of the evil, as thieves, oppressors, takers of bribes, perverters of justice (21 — 23). Therefore upon them God shall execute judgment, purifying all that is not utterly worthless, and burning up that with unquenchable fire (24 — 31). The Prophet quotes from Deut. xxxii. i. In that passage Moses is telling the people what the results of apostasy will be (see xxxi. 28, 29), and Isaiah, therefore, re-echoes his words. The ass, &c. i.e. it knows that it is its master who feeds and tends it. The contrast is very strikingly expressed, But Israel, he who wrestled with God and received His blessing (Gen. xxxii. 28) — my people. The words of Jehovah have ended with the preceding verse, with "the piercing wail of a deeply-injured Father." The Pro- phet now takes up his speech. It is impossible to convey the force of the original of the epithets here, each conveyed in a few syllables, forcible as lightning-flashes. Notice too the Isaiah I. COMPANION' TO THE LECTIONARY. Isaiali I. lO 15 16 18 climax ; and the completeness of the ruin, indicated in the sevenfold epithets. Then he goes on to represent the nation as one miserably diseased body, that no one has laboured to cure. The Holy One of Israel is an expression almost peculiar to Isaiah, expressive of the perfect excellence and purity of God, and withal His condescension and love to His people. This may be either prophetic of the future state of the country or an actual description of the country as it was. In the latter case this picture of desolation will be a description of the state of the land at the time of the Syro-Ephraimitish war. See Introduction, p. 2. The first comparison in verse 8 is to the temporary sheds which were erected in vineyards and melon grounds at the fruit ! seasons, to shelter the watchers, and which when the fruits were ! gathered and the land lay waste, were deserted and lonely. So { was it with Jerusaleni, when the surrounding country was laid waste by foreign invaders. ! Here we have again a change of subject. The prophet seems to be answering an imaginary remonstrance of self-justitication, " We do not deserve these hard words. We have been scrupu- lously religious." Tread, rather "trample upon," treat with the irreverence which lies in outward worship with estranged heart. Vain oblations, lit. " lying meat-offering." Comp. I Sam. XV. 22 ; Ps. li. 16 ; Prov. xv. 8 ; xxi. 27 ; Amos v. 21. As the italics show, the words it is are not in the original, — the sentence is much more forcible and terrific without them. Your appointed feasts I cannot av/ay with, — iniquity, even the solemn meeting ! The most fearful judgment of this self-righteousness is ex- pressed here: their very prayers, their chief means of com- municating with God, and true spiritual sacrifice, even these were become abomination through their unholiness and hypocrisy. But having uttered this awful warning, the love which is evermore hidden behind the wrath begins to appear. He ad- monishes them to put away evil ; and to practise good, because God is not a God of mere power and wrath, nor even of unbend- ing law, but a living LORD of righteousness and love. See ver. 18. Wash you. It is the blood of Christ which washes away sin. But this truth was not yet revealed, and we must take these words as an exhortation to purer life, to reformation. See Ezek. xviii. 31. It is characteristic of Isaiah that he speaks in detail. No prophet seems to have so keen an eye for special evils and abuses in the state. Each admonition here has a special and limited bearing. The love which has appeared in the preceding verses now breaks through in irresistible power. THE FIRST SUNDAY IN ADVENT. The Hebrew word rendered devoured is the same as that which in the preceding verse is rendered eaten. This will show the force of the antithesis, — "If ye be willing and obedient, ye shall cat the good of the land : but if the contrary, ye shall be eaten by the sword." The Prophet seems to pause again, as asking himself, " Will my warnings take effect.^" and then to return answer, "Ah, no ! Jerusalem is too deeply corrupted." A harlot, faithless to her lord, foul and corrupt. The daughter of Zion, the bride of the Holy One of Israel, has broken the bond of her covenant with Him, and, as a con- sequence, has fallen to the worship of other gods. Cf. Deut. xxxi. i6; Ex. xxxiv. 15, 16. The better times to which he refers were especially those of David, Solomon, and Jehoshaphat. Probably these metaphors have distinct significations, silver the great men, v/ine the priests, guardians of religion. Ah ! A cry as of one in pain — the Lord represents himself as suffering inward oppression until He had executed His re- venge upon His adversaries. Then He tells what this revenge shall be, even their cleans- ing from sin, punishment bringing salvation. As at the first. See on ver. 21. Together. The time of deliverance of the godly shall be that of destruction to the wicked. Oaks. Idolatrous groves. They — ye. A sudden change of person, not uncommon in the Hebrew language. The maker of it. Rather, " his work," i. e. the strong man's. He shall be destroyed by his own evil works, as tow is set in a blaze by a spark. Evensong. First Alternative Lesson. The discourse which begins this chapter continues unbroken to the end of the ivth chapter. It describes the glory of the Church in the last days, and withal the judgments which shall pass over it to prepare it for that glory. Therefore, though the greater part of this chapter consists of prophecies of sorrow, we never lose sight of the loving purpose of God. Verses 2 — 4 are, so to speak, a text on which the Prophet proceeds to enlarge. It is not improbable that these words were an ancient prophecy of the Kingdom of Christ, current among the people and much cherished by them ; for the same words are found in the Book of Micah (iv. i — 3). The Prophet adopts them, as glorious words which the people are right in cherishing. He declares that they are God's truth, but he goes on to show that in being used as an occasion of vain glory their power and beauty have been lost sight of, because they are really an incite- j Isaiali I. 20 22 24 25 26 28 29 31 Isaiah IL lO COMPANION TO THE LECTIONARY. Isaiah U. XO, II ment to holiness and the fear of God. These are the means by which they shall be realized ; until these means are used, the fulfilment of the promise shall not come. The kingdom of the Deliverer shall be a kingdom of righteousness, therefore it can- not be sought after in unrighteousness. The last days, the times of the Messiah, the last dispensa- tion, Comp. Acts ii. 17 ; Ezek. xl. 2 ; Zech. xiv. 10. The mountain, &c., Moriah. The victory of the Gospel was naturally to a Jew the fulfilment of the promise made to Abraham, the triumph of true Judaism. Mount Zion shall be established over all mountains ; the faith of the seed of Abra- ham shall triumph over all other faiths. All nations, &c. As all pious yews had flocked to the Temple to worship at the great festivals, so should all nations come to worship the Lord in the spiritual Zion which was to grow out of the earthly. Inasmuch as all nations shall alike come to Zion, there shall be unity, and unity will bring peace. And let us not, reader unknown, look upon these words as visionary. As often as thou and I shall say "Thy Kingdom come," let us long for that goal of Christian history, that promised day of GOD, and believe that what He hath promised He will perform. The Prophet calls on his countrymen to walk, to shape their whole course, in the light of the Lord, in the knowledge of His gracious final purpose. None of us can walk without a goal in view. That preacher has no message to deliver to his people, who shuts his eyes to the light of the Lord, the promise of the remission of sins, and of the eternal kingdom wherein dwelleth righteousness. Therefore, rather "for." It refers to the preceding words, — " I exhort them. Lord, for thou hast forsaken;" and then immediately he begins a remonstrance against their superstition, their luxury and money-love, their pride and idolatry. E.eplenished, &c., filled with oriental luxuries and superstitions. The conquests of Uzziah in the East probably led to this evil. Instead of being filled with the Spirit of God, they sought to be filled with lying prophecies. They had thus a dreadful caricature of the glory referred to in verses 2 — 4. Silver and gold instead of righteous- ness, eastern soothsayers instead of nations coming to worship, chariots and horses instead of peace, idols instead of the Lord. Therefore forgive, &c., rather, "therefore thou dost not forgive them," a repetition of verse 6, and a statement of the reason why the glory of God is hidden from them, and great and small alike fall under the same heavy stroke. The coming judgment, represented under the similitude of a whirlwind, which shall drive them to shelter in the clefts of the rocks, or to hide their faces in the dust, as travellers do from the terrible simoom. And thus Judah, which looked to be glori- fied, shall creep away to hide when the glory of the Lord comes. THE FIRST SUNDAY- IN- ADVENT. II This description of the comirng judgment is probably to a large extent figurative. The judgment shall strike down the whole glory of the nation and everything on which it prides itself. But a great part of it, at all events, was also literally fulfilled ; for example, Sennacherib cut down the cedars of Lebanon. The high towers and fenced walls were a special feature among the acts of Uzziah and Jotham, (2 Chron. xxvi. ; 2 Kings XV.) Ships of Tarshish is a general expression in Holy Scripture for all large ships. This also points to the days of Jotham, for he had much trade from Elath on the Red Sea, Pleasant pictures, articles of curiosity, such as these ships would be sure to bring, (i Kings x. 22.) To the moles, &c. He will think them of so little worth in that day of judgment that he will throw them from him as things utterly worthless and loathsome. The rugged rocks, i. e. the high cliffs. Give up not only images, but men, as idols. Trust not in an arm of flesh. Even the strongest men can be of no avail against the Lord. This idea forms the one subject of the next chapter; the passage, indeed, ends with Ch. iv. i. The power- lessness of man is the theme of the whole passage, after which the Prophet returns to the victory and glory of the Lord, in the day when all idols are shown to be worthless. This victory, thus far, is the subject of the discourse which forms our next lesson. Evensong, Second Alternative Lesson. See last note to preceding lesson. In that day, in the day of the Lord's judgment upon Jeru- salem ; which leads, as ever, to the thought of the establishment of the Church of Christ and of the glory which shall follow. The branch is plainly the Messiah, so called as sprmging out of the holy nation, as the Son of David. He also is the fruit of the earth, the perfection and bloom of all earthly history. Those that are left are they that have endured the judgment, and are found worthy to be called the people of the Lord. Filth, moral defilement ; referring to the frivolity and sin describeti in the preceding chapter (ver. 17 — 24), Blood. The oppression of the poor and innocent by the rich. The spirit of burning. Comp. Mai. iii. 2, 3 ; Matt. iii. 12, 13. The spirit of judgment and of burning is the Spirit of love, which, while it destroys all that is vile, purifies all that is worthy of preservation. A promise of glory and of defence to Zion, the image being drawn from the cloudy pillar which had guided and saved the people in their redemption from Egypt. Exod. xiv. 19, 20. Isaiali II. 13—17 20 Isaiah IV. 5,6 12 ■COMPANION TO THE LECTIONARY. Isaiali rv. Christ shall be the pillar of light and strength to His people, a Tabernacle of defence and shelter. The passage is one of beautiful fitness for the Evening reading on Advent Sunday. THE SECOND SUNDAY IN ADVENT. Mattins. Isaiali V. This chapter comprises a prophecy complete in itself; a pic- ture of the past, present, and future, of Israel. He puts it in the form of a parable ; Israel is the vineyard of the Lord, which in spite of the most loving and faithful care has produced bad fruit and shall be given up to destruction. The bad fruit itself is described in a sixfold woe, and then the chapter ends in thick gloom, apparently without one ray of light. My well-beloved, i.e. the Lord. Isaiah calls his prophecy thus begun a song to God. All prophecies, all holy words whether of joy or sadness, have to do with God's dealings, and therefore shew forth His praise. The words " a song of my beloved" declare that the words are an inspiration from God. The music of the Hebrew of this verse is most exquisite. He begins by comparing the Jewish nation to a vineyard. Our Lord adopts the parable, and applies it to the days of His own ministry. S. Matt. xxi. 33 — 44. The Hebrew nation was planted on a fruitful hill, a pros- perous land, flowing with milk and honey ; it was fenced round, protected by natural situation and by brave men against ene- mies ; the stones were gathered out, heathen nations and their false gods ; it was planted with the choicest vine, with the stock of faithful Abraham, trained with especial care ; Jerusalem was its tower, for protection and safe-ruling ; and the law and sacrifices its winepress. (Vitringa.) And after all this the fruit which it produces is utterly worthless, works of the flesh instead of fruit of the Spirit and of grace. The words shew that it is still the Lord of Hosts who is speaking by the mouth of His prophet. There is a play upon words in the original in the last clause of the verse, which cannot be given in a translation. " He looked for inishpat, but behold inislipach; for ts'dakah, but behold fsakah:' Having uttered this emphatic general denunciation the Pro- phet enters into details of the sin of Judah. First came ava- rice and oppression of the poor (vv. 8 — 10), then sensuality and ungodly revelry (11 — 12). The adding house to house and field to field was illegal both in spirit and in letter, for the law of Moses took special care for the equal distribution of the soil, and at the Jubilee all landed property returned to the original holders. They is in the original j^:, and would be better so translated, THE SECOND SUNDAY IN ADVENT. n for it is like our Lord's direct denunciations of woe. Earth, rather " land." A bath was ■^''gth of a homer, 7.} gallons. This was to be fruit of 10 days' labour. An ephah was the same as a bath. The yield was therefore to be only y\jth of what was sown. Great attempts at joy and festivity, but they were only god- less mirth. Such laughter is forced and hollow. It is shame- less, for the excess is carried on early in the morning, and lasts till night. Let us not forget what a warning this verse con- veys against the ungodly sin and excess which too frequently prevail at the holy Christmas season. Are gone, some of them had already been carried away, especially from Israel, before the great Captivity came. TJiis captivity was of course in the future as yet. Hell here signifies death. It is symbolized as a ravenous and insatiable monster. What other aspect can it wear to those who fear not God } The selfish "great ones" shall descend into their graves, their rich estates shall be laid desolate and become pasturage for wandering shepherds. See 2 Chron. xxix. 3 — 10, which shew how much of this prophecy had been fulfilled even in the days of Hezekiah. The denunciation of those who not merely sin, but labour at it perseveringly and earnestly, " working all uncleanness with greediness." Vanity, false and sophistical reasoning. The judgment of the freethinkers, That say, &c. i.e. tauntingly and defiantly, because to their eyes everything looked prosperous and happy in Jerusalem. The Prophet declares in verse 26 that they will be heard to their sorrow. Cf. Ezek. xii. 22 — 25 ; Jer. v. 12 — 14. The woe of those who corrupt others by confounding good and evil in their language, moving them on to sin so as to have partners in their wickedness. Wise in their own sight, shrewd men of the world, intel- lectual sceptics, exalting their own understanding and setting themselves up as judges of the ways of God and the faith of their brethren. They are distinguished from those in ver. 19, by being intellectually proud, the others were scoffers and mate- rialists. Men who by sensual enjoyments and excesses have hard- ened their consciences to pervert the law. They are mighty, — men of strength, not however to avenge wrong, or to protect the innocent, but to mix strong drink. " When all heart and morality are gone from a nation, its roots below ground are rotten ; and its tlourishing appearance is ready to turn to dust, like the apples which the traveller still gathers on the shore of the Sea of Sodom. There is no sub- stance in such a people, nothing which can stand calamity of any kind." {Hebrew Politics^ by Sir E. Strachey.) Isaiah V. ro 12 13 U 18 19 20 21 22, 23 ^4 u COMPANION TO THE LECTIONARY. Isaiali V. 25 26 Isaiah XI. The hills did tremble. There was an awful earthquake in the reign of Uzziah. Probably this is a reference to it. In the preceding verse he has spoken of the warning voice of Nature, now he comes to punishment by the hand of man. Hiss. This was the Eastern method of hiving bees. The expression is derived from this. (See vii. 18.) The judgment depicted in these terrible colours (there is hardly so awful a description of judgment elsewhere in the Bible) came in the reign of Ahiaz. It came yet again in the Babylonish captivity. It came more fearfully than all, when the wicked husbandmen slew the Son of the Lord of the vineyard, and filled up the measure of their iniquities. But it will come to us, even to us, to our people and nation, if we forget that we, as truly as the Jews were, are ruled invi- sibly by a Divine King, a constitutional not a despotic Lord, not leaving us as the creatures of a blind Power, but guiding us every day. Oh ! if we would all pray, not with voice only but with heart and spirit, that the Good Lord Avould hear us when we pray for Queen and Ministers, and Parliament, and Priests, and People, what a different nation we should be ! Evensong. First Alternative Lesson. The preceding chapter is a prophecy of the great Assyrian invasion, its apparently overwhelming strength, and its collapse under the smiting of God. This overthrow is represented under the image of a great cedar-grove, which the Lord shall '' lop down with terror" and bring to utter destruction. In the pre- sent chapter we have the contrast to this. The kingdom of David shall also be to all appearance cut down and destroyed, but this shall be the beginning of a new life such as the world has never seen before. The empire of impiety and ungodliness shall fall for ever, and the kingdom of holiness and righteous- ness shall spring up. Rod, i.e. sucker. Stem, Heb, "hewn stump," i.e. the ancient royal family now apparently cut down to insignificance. Branch, a fresh green shoot, showing itself out of the earth. It is remarkable that the Hebrew word is Nctscr^ reminding us of its fulfilment in the despised Nazarene. Rest. The Holy Spirit shall not merely act by occasional and transient impulses, as on the prophets, but dwell continually with Him. Wisdom and understanding, perfect insight into the prin- ciples and laws of God's government; Counsel, discernment how to apply those principles to actual circumstances, to the care and guiding of men ; Might, ability to carry out that discern- ment in acts ; Knowledge and fear of the Lord, that personal knowledge of God which is the living source of love and rever- ence for Him; Quick understanding; his own fear and love THE SECOND SUNDAY IN ADVENT. of God will enable Him to discern the ^ame in others, and carry Him to a right judgment in all things ; and not only so but will give Him authority to execute with prompt justice the sentence which His judgment has pronounced. All this, in its full meaning, was fulfilled only in Christ. He was the scion of Jesse's root (Rev. v. 5, xxii. 16); the Spirit rested upon Him without measure (John iii. 34) ; He has au- thority to execute judgment also, because He is the Son of Man. (John V. 27.) But, as we have said in the Introduction, there was a foreshadowing of Him in every righteous king. As far as David, or Solomon, or Hezekiah governed his people in wisdom and the fear of the Lord, promoting civilization, esta- blishing piety throughout the land, so far the good things to come were being shadowed forth, the promise to Abraham was being repeated, until the idea of the Righteous King was realized. And the words which follow in this chapter (verses 6 — 9) even they were receiving a partial, though slight fulfilment also, in- somuch as a humanizing influence was being exercised over the surrounding nations. But in their fulness, the glorious words can only be said of the kingdom of Christ ; nq golden age can ever be, save of His bringing in ; and though " we see not yet all things put under His feet," yet we can see the principles on wdiich His kingdom shall rest, principles of meekness and gentleness and tender love. Every eye which is guided by the Spirit of God may discern signs everywhere df a heavenly world hid beneath this earthly, a life hid with Christ in God, capable of being developed, waiting to be revealed in a glorious form. And when we see this we are able to say, not only with voice but in brave and hopeful action, "Thy kingdom come." " The fruit of Righteousness is Peace." The details of this description we suppose to be poetical and figurative. The words of our Lord sanction such a view. He describes the Apostles going forth as "lambs among wolves," as taking up serpents jnhurt. (Luke x. 3; Mark xvi. 17, 18.) But we must not lose sight of such passages as Rom. viii. 22, 23, where S. Paul de- clares that universal peace between every creature of God shall be one of the marks of perfected Redemption. The cockatrice, the hooded snake, the cobra di capello. The word translated den occurs nowhere else, and most Hebraists suppose it rather to mean eyes., alluding to their fasci- nating power in serpents, which shall now be exchanged for guilelessness and unhurtfulness. The earth, more correctly, the land. This is a description especially of the " holy mountain" of the Lord, the Church. The verse goes on to describe the blessed effect upon the world at large. The living waters go out from Jerusalem to gladden the whole spiritual earth. (See Zech. xiv. 8, 9.) A better ren- dering of this verse is given by Bp. Wordsworth. — And in that day the root of Jesse shall be that which will stand as a banner. Isaiati XI. 6-9 i5' COMPANION TO THE LECTIO NARY. Isaiali XI. j To this the nations will -flock as to the standard of their king. (John xii. 32.) Isai. XXIV. 13 15 Evensong. Second Alternative Lesson. Chapters xxiv. — xxvii. form one continuous discourse. We have already spoken of the opening portions of this Book, chap- ters i. — xii. (See note at end of Introduction, p. 6.) A few words must be introduced here on the next division, viz. chapters xiii. — xxiii. They are a collection of prophecies concerning different nations, the Chaldseans, Philistines, Moabites, Egyptians, Edomites, Tyrians. There is one chapter concerning Jerusalem, a portion of which we shall have as the lesson for S. Matthias' Day. The prophecies are not bound together, but each nation is passed under review, and its judgment is announced. The xxivth chapter is the summing up of the whole. "The particular judg- ments against the nations all flow into the last judgment like a sea; and all the salvation which formed the shining edge of the oracles against the nations, is here concentrated in the glory of a midday sun." (Delitzsch, i. 423.) He describes in a few rapid sentences the terror which shall fall upon the land when the judgment shall begin. His language, of course, refers first to Judah, but he does not confine himself; his eye looks into the most distant future, and of course the lessons which we Chris- tians are to learn from the chapter are as fitted for the Christian Advent as the Prophet's preaching was to what was going on before his eyes. He saw in these facts a manifestation of the Eternal Will, a token of God's watchful love toward His own in all national visitations. The earth. The same Hebrew word is rendered the lajid several times further on. We may remember, in fact, throughout that the two words represent but one Hebrew one. Perhaps it is better thus, for the Prophet's vision, so to speak, expands and contracts, sometimes he sees Judah, sometimes the whole earth in his prophetic vision, and does not care to distinguish between them. This probably refers to the abominations of Ahaz, who had shut up the Temple, abolished the national religion, and esta- blished idolatry instead of it. (2 Kings xvi.) Confusion, lit. "emptiness." The city that is devoted to desolation. God leaves not Himself without witness. The Prophet's view widens till he sees the opening of the Gospel. Simultaneously with the fall of apostate Jerusalem is heard the first sound of the evangelization of the Gentiles. First a hardly audible sound like the shaking of the olive tree, a hardly noticeable body of converts; then a joyous chorus will "cry aloud from the sea," from the isles of the west. Fires, lit. lights. Some (e.g. Gesenius, Wordsworth) inter- THE THIRD SUNDAY IN ADVENT. pret this '•glorify ye the Lord in the East, glorify His name also in the isles of the West." Others take it to mean "Glorify the Lord fo7' the Lights, for the spiritual Urim, the illumination which He hath given you." Glory to the righteous, lit. " the Righteous One," i. e. to God. This is the burden of the new song — Hallelujah. But I said, &c. The mournful contrast presented by his own land (cf. Rom. ix. 2 — 5). Spiritual atrophy, treachery, and falsehood destroy her moral life, external terrors also are threat- ening her. And any troubles which afflict his nation he himself must share. Fear. By this is probably meant some object used to drive animals into pitfalls. The literal translation is : " The earth doth reel, doth reel, like a drii)ike7i vian, and swayeth to and fro like a hammock.'''' The prophet sees in the victory of the Lord over His earthly foes a witness of a victory over spiritual foes. The exact paral- lel is found in the cry of our Saviour when His disciples came, saying, " Master, the very devils are subject to us through Thy name," and He replied, '"I beheld Satan as lightning fall from heaven." We cannot separate the two battles. Whenever any- where evil is struck down, it becomes a blow struck at the king- dom of darkness. The earth shall be rid of inic^uity at the last, because " there was war in heaven," and Ivlichael smote the dragon. And after ma.ny das'-s, &c., i.e. in spite of long delay punishment shall fall upon them. The original word rendered visited has no other meaning than this. Cf. 2 Pet. iii. 9. His ancients, i. e. elders, his heavenly saints. Rev. iv. 4 — 6. Cf. Joel ii. 31. Isai.XXIV. 16 THE THIRD SUNDAY IN ADVENT. Mattins A song of praise for the victory foretold in the preceding chapter. We have shewn that that chapter speaks both of the warfare and victory wdiich were passing in the Prophet's day, and also of the final victory which that foretokened. The same double meaning may be traced in the chapter before us, the greater one, as before, predominating. Sennacherib boasted that he would do this. See 2 Kings xix. 25, where the same words are found in the original. The prophet declares that vengeance has fallen upon the boaster, that his own fenced cities are thus fallen. In all probability these words are prophetic, written before the fall of Sennacherib. The terrible nations, the Assyrians. Their downfall shall be for their ultimate good, teaching them to fear God. Rev. XV. 4. E.G. 2 Isai. XXV. iS COMPANION TO THE LECTIONARY. Isai. XXV. II 10 The church has been through danger, but has been pre- served. This is expressed in several metaphors. A storm against the wall, unable to wash it down, because the Lord had builded it. A dry place, a desert on which the heat strikes with fearful force. The Lord will quell the fierceness of the enemy and protect His people from it, as He quenches the heat upon the desert by throwing the shadow of the clouds over it. The branch, rather the tj'-uunphal soiis^, of the Assyrians. This mountain — Zion. Here again the primary idea seems to fall into the background, and the Prophet's eyes are upon the accomplished victory of the Church of Christ. He sym- bolizes the love of God towards His saints under the image of a feast — as S. John writes of " the Marriage-supper of the Lamb." We notice here the contrast with the famine and thirst which shall prove the lot of the ungodly. See xxiv. 7—9. Wines on the lees, therefore strong and rich— yet at the same time well-refined. Primary allusion to the ruin of Sennacherib, but only as the type of the overthrow of all enmity and cruelty. This double reference appears more clearly in the original. The word trans- lated destroy is literally "swallow up," the same word that is used in ver. 8. The image of swallowing up is probably derived from the destruction at the Red Sea. Thus the sense is, "He will swallow up in Jerusalem the oppressor of the nations. And He will do more at last, for He will swallow up death itself in victory." And not death only, but every kind of suffering shall be swept away. He shall remove the cause of it, even sin, and make the earth a holy dwelling-place, the new Jerusalem His throne, the whole world His kingdom. Cf i Cor. xv. 28 ; Rev. xxi. xxii. Moab was the nation which lay on the S. E. border of Israel, and was bitterly hostile to it. Chs. xv, xvi. ; Jer. xlviii. It signifies here, every oppressor and enemy of the Church. Probably there is significance in the fact that it lay on the other side of the deep Jordan valley. The Jordan was as a "great gulf" which separated them. Upon the one mount, Zion, the Lord descends in mercy, upon the highlands of Moab rests His wrath. His victory will be as easy as that of a practised swimmer over the water. He moves through it with perfect ease, over- coming all resistance with the mere motion of his hands, and riding safely on to victory. Evensong. First Alternative Lesson. Isai. XXVI. The Prophet contrasts Jerusalem with the city of the un- I godly nations ; that has fallen with liideous ruin, but the city of THE THIRD SUNDAY IN ADVENT. 19 3> 4 ro, II Judah remains strong because God has appointed salvation for | Isai.XXVI. its walls and bulwarks. I The holy city is built (ver. i) ; but like Paradise it is still empty. Now comes the cry from the Creator to the angels, " Open wide the gates that the holy nation may enter in." See Ps. xxiv. 6, 7, 9 : cxviii, 19. Another contrast with the ungodly, tossed with anxieties and worn out with oppression because of their wickedness ; the nation which preserves its faith and trust in the Lord remains in perfect peace, and unshaken by any storms. The cry in ver. 4 is again from heaven, exhorting the redeemed to stead- fastness. l"he words "everlasting strength" are in the original "Rock of Ages," an expression familiar to us all from the beau- tiful hymn which has been founded upon it. The poor .had been dragged along in the path of tyrants, now in their turn they shall tread the tyrants down. Their patient waiting shall have its reward, they will find that God has been leading them, and weighing (or rather making level) their way. When the tyranny shall be at an end, and the morning shall dawn, they will shew themselves eager to practise the lessons which they have learned in the night of affliction. On the other hand there are those whom neither affliction nor mercy will teach, they will remain reprobate, despising God's word and commandments. Fire of thine enemies, rather "zeal against the enemies." Cf. 2 Kings xix. 31. There is probably a primary reference to the destruction of Sennacherib's army, which was apparently destroyed by a hot pestilential wind. Corresponds with our versicles " Give peace in our time, O Lord, because," &c. Other lords, heathen kings, to whom Ahaz and others had slavishly submitted. 2 Kings xvi. 6 — 9. The confession of the people on their repentance. They, the ungodly kings and their armies. Therefore, rather "so." Contrast with them. Whilst they have perished the holy nation has increased, and extended itself far and wide. Hadst, rather " hast." It seems plain that this refers to Hezekiah's sickness and trials. Cf. 2 Kings xx. i — 6, and xix. 3, 14 — 20. In these verses the prophet's glance returns to that night of affliction which has preceded the redemption. Fallen, literally "failed in the birth." Whilst the chosen nation had appeared to fail and come to nought, the ungodly (so the people were complaining) were in prosperity. Cf. Job xxi. 10, II ; Ps. xvii. 14. God's answer to this complaint. Judah's dead shall not be like the Assyrian's dead; a dew like that which makes the grass ^S U 16, iS J.Q •20 COMPANION TO THE LECTIONARY. Is. XXVI. to grow shall fall upon them and cause them to awake and sing. It is not possible to regard this as other than a prophecy of the Resurrection and the Life in Christ. But whilst it shall be thus with the faithful, the wicked dead shall be cast forth. The Hebrew word translated "dead" (last word in the verse) implies this, it is the same as that used in ver. 14. ■20 The heavy storm of God's judgments is fast gathering in the horizon, and His people are bidden to shut themselves up in the secret chambers of prayer and meditation and repentance, until the fury of the hurricane shall be past. Enter into thy chambers and shut thy doors about thee, is the special message of the Advent season. It is the same exhortation as our Lord's, "Take ye heed, watch and pray." Disclose her blood. Cf. S. Matt, xxiii. 35 ; Rev. vi. 10. Evensong. Second Alternative Lesson. Is. XXVIII. Chapters xxviii. — xxxiii. relate to the alliance of Judah with j Egypt against Assyria. They are probably the opening pro- phecies of the reign of Hezekiah. In the lesson before us the Prophet depicts the glory of the coming kingdom of God (vv. 5, 6), and then goes on to shew what it is which hinders that kingdom, namely, the sins of priests and people. The Lord shall be the crown of glory to His people (cf. Rev. vii. 13) ; He will clothe them Avith righteousness; He will also give them strength in the warfare against sin. To the gate, rather '•'■at the gate." When the enemy shall approach so far, th^^y shall drive him back by the strength which is given them. Through wine, the same sin which had been the ruin of the kingdom of Israel. See vv. i — 4 of this chapter. The priests and prophets having failed, Isaiah asks, "What then shall be the materials of the future Church.?" And he answers: "It shall be the ignorant and the poor," representing these under the figure of children, God will hide his truth from the wise and prudent, and will reveal it to babes (S. Matt. xi. 25). This is apparently a reference by the Prophet to the scoffing of the self-righteous Jews. They despised the exhortations of God's ministers. It was tiresome and same to them, "precept upon precept, line upon line." Therefore they shall be taught by a yet deeper humbling of their pride. It is a prophecy of the "foolishness" of Gospel preaching, i Cor. i — 23 — end; ii. 1—7- Stammering lips. The preaching of the unlettered Apostles. A stumblingblock to the proud and worldly, salvation to those who seek after God. 16 Discipline and mercy still go hand in hand. The people THE FOURTH SUNDAY IJV ADVENT. have made lies their refuge, therefore shall they be filled with misery; nevertheless God will not leave them hopeless. He will establish a sure foundation when all hopes seem broken up. And that foundation is Christ. However sad may be the con- dition of the nation at one time, or prosperous at another, there is only one foundation which nothing can shake, only one king whose kingdom shall have no end. A tried stone, rather "a stone of triaL" The Gospel is such a trial for the dispositions of men. They that rest upon it shall never be moved. They that are offended by it and reject it shall be destroyed by it. See Matt. xxi. 42, 44 ; Rom. ix. 33 ; I Pet. ii. 7, 8. Make haste, as flying to escape danger. Our Lesson then ends with declaring the completeness of the judgment of Christ, its righteousness, its terrible results to those who have made lies and hypocrisy their refuge. Mattins. FOURTH SUNDAY IN ADVENT. The proneness of Israel to rest upon Egypt in the day of trial is a type of the spirit which prompts us to trust in man and worldcraft instead of God. Cover with a covering, lit. "weave a covering," i.e., a pro- tection. This is probably a reference to the covering of the Tabernacle. The people had forsaken the Tabernacle of God, and made a protection of their own, even idolatrous Egypt. Zoan, called Tanis by the Greeks, was the royal city of Lower Egypt. Hanes, called by Herodotus Anysis, was also a royal city. It seems probable from history that there were two kings in Egypt at this time, Tirhakah and Sethos, and that these towns were their capitals. This verse is a poetical exclamation. Its meaning may be paraphrased thus : " I see a vision, a caravan of asses and camels struggling southwards through the sandy and terrible desert, the same desert through which our fathers were safely led ; a caravan bearing a heavy burden of rich treasure for presents, and all to a people who have no help in them." Their strength, rather "their boasting." The Hebrew word ' is Rahab, which signifies "insolent boasting," and the sense i therefore is "their boasting and brag will all end in sitting still and doing nothing." Write it, i.e. God gives the Prophet this command in order that the event may confirm his words and prove his truthfulness. The words are to be written as a sign also that this unholy alliance is not a matter of mere temporary interest ; great prin- ciples are at stake, and the result is a message for all time. Turn aside, «S:c., i. e. change your course and say no more to us about Jehovah. Is. XXVIII. Isal. XXZ ji •22 COMPANION TO THE LECTIONARY. Isai. XXX. 13 14 15 17 18 20 22 23 24 25 It seems to them that they have made themselves secure by their lying pretences, entrenched themselves behind a strong wall. But this very entrenchment shall be their ruin. It shall suddenly bulge out and fall upon them. Not a shred of it shall be left for protection. He shall not spare, rather "broken unsparingly." God's exhortation to them had been to return and rest, i.e., return to His commandments and quietly confide in His promises. Egypt was famous for its horses. 2 Chron. i. 16. The people are represented as saying that they are so impatient for spoil that they must have horses to carry them ; and if they are beaten, flight upon horses shall ensure their safety. The reverse of the promise in Lev. xxvi. 8. Therefore, i.e. because He trusts in the good effect of His chastisement. Wait for Him. Submit their wills and affecti-ons to Him, and possess their souls in patience in difficult and dark times. Yet shall not. Probably this refers to the persecution and suppression of the faithful priests in the reign of Ahaz, when the Temple was shut up. The covering, i.e. the veils with which the idols were hid away in secret shrines, for the Prophet is evidently speaking of household gods — the ornament, the ephod. See 27 ; xvii. 5. regard as utterly abominable. See 2 Kings xxiii. secret and Judges viii. Defile, 8, 10, 13. Contrast with the prison fare, the token of God'S anger. See ver. 20. Biain of, i. e. needful for thy seed. Clean provender. "The threshing-floor had been seen in all the villages we had passed on our day's journey. The pro- cess is simple, and nearly such as it was in patriarchal times. The children either drive horses round and round over the heaps, or standing upon a sledge stuck full of sharp flints on the under part, are drawn by oxen over the scattered sheaves. Such were the ' threshing instruments having teeth ' mentioned by Isaiah (xli. 15). In no instance are the animals muzzled, but they linger from time to time to pick up a scanty mouthful. The grain is winnowed by the men and women, who throw the corn and straw together into the air with a wooden shovel, leav- ing the wind to carry away the chaff whilst the seed falls to the ground. The wheat is left on the threshing-floor until the tithe- gatherer has taken his portion. The straw is stored for the winter as provender for the cattle. Isaiah alludes to these pro- cesses in addressing the Jews." (Layard's A^ineveh.) The prophecy swells out into a glorious and unbroken vision of the Pentecost, the establishment of the Kingdom of Christ, the final victory of the Son of GOD. Rev. xxi. /^, 23 ; xxii. 5. THE FOURTH SUNDAY IN ADVENT. Evensong. First Alternative Lesson. The Prophet has been denouncing in the preceding chapter Is. XXXIE. the worldly pohcy of the nation, in this one we have the righte- ousness of the true King. The kingdoms of Darkness and Light are thus brought into contrast, and Christ comes distinctly into view as the Man who by the perfection of His Manhood is King of men. For this reason the present chapter is chosen for the Sunday before Christmas. The wind, the deadly Simoom. Comparisons to represent what our Blessed Lord shall be to our fallen race. This is the first blessing which is promised, Protection. The second blessing of Christ's kingdom, an opened under- | 3 standing to those whose hearts have been hardened. That see, j not being blinded by pride. | A thh'd blessing : things and persons will be called by their j 5 right names, not as they pass among men, not what the con- : ventionalities of the world have chosen to make them, but as God sees them. The selfish and worldly shall be known for what they are, and the cunning means they have devised for self-aggrandizement will all be destroyed. Having threatened the selfishness and greed of the ineji in the coming judgment, the Prophet turns to the wonien-^ the leaders in the ordinary current of life, and the sinful luxury of the nation. They were at ease ; the calamities of invasion which were all around at the time had not touched them; they still pursued their frivolities and enjoyments in the midst of the crowded city. Let who would suffer, they recked not. A ter- rible picture of what has so often been witnessed since, must we not say, of the luxuries and frivolities of our own '* fashion- able life." The Prophet warns them that the coming calamities shall soon fall fearfully upon them also. They shall lament, &c. More probably, "They shall smite 12 upon their breasts," i. e. in lamentation. Cf. S. Luke xxiii. 27—30. The forts, Heb. Ophel, the name of a particular fort on the 14 S.E. of the Temple. In this place, the centre of gaiety, wild asses and flocks should wander, so complete would be the ruin. Again mercy prevails against judgment, and the promise 15 — ^7 rises above the threatening. The whole land shall be fruitful with righteousness, and righteousness shall bring peace. Ps. Ixxii. 6. The words the fruitful field shall be counted for a forest, refer to the rejection of the Jews at our Lord's first coming, and the words that follow to their reception again (Rom. xi. 26). Judgment shall remain in the wilderness, with the heathen, and righteousness in the fruitful field, in Israel. Some expositors refer this to the fall of Babylon, a foretoken 19 COMPANION TO THE LECTIONARY. Is. XXXII. I of God's final victory. But it is more probable that it refers to the end of Jerusalem. Though the city shall fall, and the nation be carried away, God's promise will be none the less fultilled. He will give peace to His people, when all things around are dark and without visible hope. 10 Sow beside all waters, as knowing that in spite of appear- ances God will give His blessing in due season. (See EccL xi, i. 27th Sunday after Trinity.) It is a promise, therefore, which can never lose its application. Blessed are those who keep their souls steadfast upon God, sowing the good seed of the word, doing Christ's work in spite of discouragements, of op- position and persecution ; who labour as knowing that it is God's work and not their own, and are content to go forth weeping and bearing good seed, because God will bring them into His kingdom with joy, and give them their reward. I Evensong. Second Alternative Lesson. Is. XXXIII. ! This chapter appropriately concludes the Advent Lessons. It depicts the enemy of the Lord as having now reached the very climax of his power, and fulfilled the measure of his iniqui- ties. All is now ready for his overthrow. Without doubt the whole chapter bears primary reference to Sennacherib's invasion. It is the 14th year of Hezekiah, and the Assyrians are again in the land, drawing near to Jerusalem. The Prophet takes up the word both of prophecy and prayer against them. An echo of Hezekiah's prayer (2 Kings xix. 15), of the prayer of all faithful men. Their, the Jewish people's. Every morning, because each day seems to bring some fresh danger. Tumult, or blast ; that by which the destruction was wrought, and at which Sennacherib should turn and flee. See 2 Kings xix. 7. Your, i.e. the Assyrian. The correct translation appears to be, "And He shall be the stability of thy times, thy strength of salvation, wisdom and knowledge ; the fear of the Lord is his treasure." The last words are intended as a contrast between the Assyrian and the Jewish king. The treasure of the one was silver and gold, of the other the fear of God. The Prophet now returns to describe the dismay which had fallen upon Judah at the enemy's approach. The omission of the w^ord shall gives the truer sense of the original. The am- bassadors, (S:c. See 2 Kings xviii. 'i,']. Cf. Judges v. 6. Broken the covenant. Sennacherib had done so by receiving Hezekiah's treasures and then returning to invade. 2 Kings xviii. 14 — 16. Despised the cities. See THE FOURTH SUNDAY IN ADVENT. 25 ch. X. 28 — 32, in which there is a most vivid description of his cruelties to the cities. Lebanon, &c. The Assyrian kings cut down the cedars for the ornamentation of their own cities. See 2 Kings xix. 23 ; Is. xiv. 8, Sharon... Eashan. The richest districts are now desolate, both in the West and in the East, from one end of the land to the other. The Lord suddenly arises to vengeance, " awakes as one out of sleep." " Ye thought to burn my people, but yourselves are ready to be burned ; your own breath, your proud and angry spirit shall set you on fire." A majestic call to all the nations to behold what God hath done to His enemies. So terrific has it all been, that the sinners within Jerusalem were terrorstricken at the sight of the heaps of corpses lying beneath their walls, and asked themselves the question, " Who among us," &c. There seems every reason to believe that the ungodly army was cut off by a hot pestilential wind (see vv. 11, 12 ; xxx. 30 — 33 ; xxxi. 8, 9), and this suggests the yet more terrible burnings or- dained against the ungodly, and explains their question. The righteous will be able to dwell with the devouring fire, for to him it is the fire of love, not of wrath. Blood, Heb. bloods^ i. e., plots of bloodshed. The latter part of the verse was probably suggested by Hezekiah's wise precautions for the supply of water to the beleaguered city. 2 Chron. xxxii. 30. But there is a deeper meaning ; the promise of the spiritual life and protection which redeemed men should find in Christ. (John iv. 14; vi. 51 — 58; Rev. xxii. i.) Again a primary reference to Hezekiah, who would gladden the people by his recovery from sickness, and to the far-off land which they had been excluded from seeing by being closely shut up within Jerusalem. That it has a higher reference, even to the King of kings, and to the land where He dwelleth in glory, needs not to be added. The people shall look back upon the terror they have es- caped, and shall ask themselves with thankfulness, Where is the scribe (the Assyrian officer who wrote down in his ledger the tribute which Hezekiah was to pay), the receiver of the tribute : he that counted, &c., the engineer of the invading army .? All vanished and gone. Thou shalt see them no more, ver. 19. Even so shall the redeemed in glory look back upon the trials and fears they have gone through, and shall rejoice for them all. Again the Prophet passes in a moment from the past to the j future victory, to the Church triumphant in Heaven. The city j Is. XXXIII. 10 13 14 16 18 26 COMPANION TO THE LECTIONARY. Is. xxxni. Isaiah IX. of Zion melts as in a dissolving view into the heavenly Jeru- salem. No invading army shall shake it, and though it shall be watered with broad rivers and streams no ship of war shall sail towards nor approach it. The end of the chapter (though this is not included in to- day's lesson) has one more prophecy of the blessed Gospel, even of Him who saith, not once but for ever, to all the sick who come to Him, Son, tJiy sins be forgiven thee. Mattins. CHRISTMAS DAY. The preceding chapter has described the captivity of the northern kingdom. The people shall be carried away in " trouble and darkness and dimness of anguish." In the chapter before us light dawns upon the stricken people. Multitudes, full of joy and gladness, throng the cities and the fields which but now were deserted ; we hear the shouts of the harvest- home while they present the firstfruits to the Lord ; we see the triumphal procession going up to the temple [Strachey, 107]. It is therefore chosen to be read on Christmas Day, the day when the Light was made manifest, when the Sun of Righteous- ness arose with healing in His wings. Two or three passages are without question obscured by wrong translation. The first verse, for example, should run thus : Nevertheless her dimness atid anguish shall not be for ever. As at the time He brougJit low the land of Zebulun and the land of Naphtali, so in the latter time He shall bring her to honour, the laiid 07i the sea, along Jordan, Galilee of the nations. The last words, " the land on the sea," &c., are in apposition with Zebulun and Naphtali. The prophecy was in part fulfilled when Hezekiah invited the desolate people to his Passover at Jerusalem; it was literally fulfilled also when Christ made Galilee the special scene of His preaching, but we must not confine it to this. Rather it is in Christ fulfilled to the whole earth, which in its sin-laden con- dition is typified by Galilee as Isaiah saw it lying in darkness and anguish. Afid?!ot increased the Joy, should be rendered, " and increased the joy to it." Yoke of his burden, the yoke which continually burdened him — staff of his shoulder, i.e. the staff with which his shoulder was repeatedly smitten. Christ has delivered men from oppres- sion and given them the freedom of children, Rom. viii. 21. As in the day of Midian — of Gideon's victory. Judges vii. The true translation is : " For every equipment of the war' rior that clangs in the battle, and the garmejits rolled in blood, shall be for burning and fuel of fire r This will be the fate of CHRISTMAS DAY. every enemy of the Gospel. Cf. Ps. xlvi. 9 ; Josh. vi. 24. We have to reahze how debased the nation had become under Ahaz, before we can attempt to appreciate the power that this message must have had to the Prophet's countrymen. It should not have less power over us who sorrow for the iniquities that defile the earth, when we hear it read on the birthday of the De- liverer. Had this verse any application to the Prophet's own times ? One might well hesitate to answer, Yes, on looking at the titles which are given to the new-born son. Yet it can hardly be otherwise. A consideration of the whole character of prophetic inspiration leads to the belief that Isaiah is referring to Heze- kiah. The Prophet sees victory in the future, — he sees a pledge of it already in the child who is born. Hezekiah vv'as now a boy of nine or ten years old. He had probably shewn a promise of the piety which afterwards distinguished him, and this led the Prophet to anticipate joyfully that "the Name of the Lord would be in himV' ivoiiderful in counsel, mighty in work, the father and upholder of his nation through endless generations, the founder of a lasting /t'(7(;^. Some commentators prefer the translation " Mighty Hero," the Heb. word El having sometimes that signification. . But there is no reason for displacing the vi^ord " God." See Ps. Ixxxii. 6 ; John x. 34. (Upon his shoul- der, where the badge of office was worn.) Then does this obscure our belief that we have here a pro- phecy of the mighty event of Christmas Day ? Far from it, it deepens and confirms the belief altogether. So far as Hezekiah fulfilled the Prophet's hopes, so far he was a witness to the nation that the Lord, the Invisible King, was among them, notwithstand- ing their iniquities. And so far as he or his children fell short of that, the prophecy remained as a witness that the name of the Lord was not yet fully glorified, that there was a greater De- liverer yet to come, that the child was not yet born who fulfilled to the uttermost the promise which the mouth of the Lord had spoken. What the sacrifices were in act, the prophecies were in word, all figures of the True, shadows of things in the heavens. He to whom was given the name of God Himself was a witness to the ages which followed of the birth of the very God in the flesh, of the King whose kingdom should have no end. As the sacraments of life and power which Christ has left us have no meaning apart from Him, so the prophecies and types of the Old Testament would have lost their power and become jargon, if He had not come to fulfil all things and set His seal upon the visions of Moses and the prophets. If therefore any man, reflecting in prayer and humility upon the world as it is, will remember what it was in the days of Isaiah and what the Prophet was commissioned to say concerning it, his heart will ' The name Hezekiah means "The Lord the strengthener. " Isaiah IX. 28 COMPANION TO THE LECTIONARY. Isaiai IX. Isaiah VII. 10 — 16. II 12 13 14 leap up within him, as he sees in the event which we meet to adore this day, the fulfihnent of all hopes, the death of all fears, the pledge of the eternal rest, for which we look unfalteringly, according to His promise. The zeal, &c. Another assurance which the sins of the nation made necessary. Though the eternal kingdom lay around them and they heeded it not, though one king after another failed to fulfil the prophetic hope, yet God's word should not fail, it was His Zeal, His mighty power, and not the work of men, which should fulfil His purpose, and establish the king- dom of righteousness. Evensong. Ahaz was at this time threatened by a coalition between Pekah, king of Israel and Rezin, king of Syria. He and his people fell into a panic (see preceding part of the chapter), which Isaiah was sent to allay. He began by calling on Ahaz to ask the Lord for a sign of deliverance. In the depth... height, in the earth or in heaven. Ahaz had no faith in God. He had cast off his allegiance. Assyria was his protector, and he had applied, or was about to apply, for help to its king. 2 Kings xvi. 7. So he gave a hypocritical answer, quoting the words of Moses (Deut. vi. 16). The Prophet turns from him, and appeals to the people. "You may weary out the patience of men," he says ; "you may drive them to despair of you. But you cannot weary out the patience of God by your rebellion." The change from "thy God" (ver. 11) to "my God" seems to warn Ahaz that he is casting God away from him. What has been said above on the Morning lesson will apply here also. It is evident that some present event was before the Prophet when he uttered this prophecy. It is equally evident from the New Testament as well as from the fact that God was not made flesh until the time was come, that it was not until the first Christmas Day that the prophecy found its fulfilment. What the present event was cannot be said with certainty, but it is most probably the birth of Maher-shalal-hash-baz, born of one who was a virgin at the time of the Prophet's speaking (see Bp. Wordsworth's exhaustive note on this verse). " Butter and honey," the sign of poverty and hard life (see ver. 22). There shall be no corn, wane, oil, because the land is desolate. And this hard life shall be his training for his w^ork among his fellows, by weaning his soul from luxury. As meeting its complete fulfilment in Christ, we take this verse as signifying that His hard lot should make Him in all things like unto His brethren, touched with the feeling of their infirmities, bearing their infirmities and sicknesses. SAINT STEPHEN'S DAY. 29 This evidently has reference to the primary meaning of the verse. It was fulfilled when "the abhorred land," the land which sent forth the invaders, was rid of its kings by the assas- sination of Pekah (2 Kings xv. 30) and the destruction of Rezin by the king of Assyria (2 Kings xvi. 9). Mattins. S. STEPHEN. We have in this chapter the beginning of the propagation of the human race, and in the first two children we see types of the twofold nature of man. There is that nature which de- lights in the law of God, and surrenders to Him, and there is i that which wars against God. Q2XTi.^\. Q. gotten^ ox acquired. His mother so named him, one may be certain, in the belief that she had now gotten the promised seed who was to bruise the serpent's head. That this was her idea appears from her words, " I have gotten a man from the LordP But soon she discovered the vanity of earthly hopes, — how we know not. It may have been the bodily weakness of her second son, or a revelation from God, which led her to call him Abel, i. e. vanity. A type of the Church, which appears -so weak against the world, but God's strength is made perfect thereby. 2 Cor. xii. 9, The occupations of the two sons must have been occupations of their father. Agriculture was directly given to him by the Creator, and apparently also the tending of cattle (iii. 21). And the one can hardly be carried on without the other. We are not to imagine therefore that in this respect Cain is morally beneath Abel. PI ere we have the first direct mention of sacrifices, though, as we have said elsewhere, they are probably implied in ch. iii. 21 (see Sexagcsima Sunday). There is no command of them there, like the command concerning the tree of life ; but it is evident that the need of them was revealed to the heart of man. In process of time ; literally, " at the end of the days," per- haps some solemn anniversary. In what respect Abel's sacrifice was "more excellent" than that of Cain (Heb. xi. 4) we are not told. We have no right to assume in the silence of this history that the difference lay in the materials of the offering. Each, as far as we should gather from the simple narrative, brought the -gift which most suited his occupation; though probably the words "Abel brought of the firstlings of the flock, yea of the fat thereof," implies that he was the more cheerful giver. But the difference lay deeper than outward things, for it is said " the Lord had respect to Abel and to his respect." offering, but to Cain and to his offering He had not Isaiah VII. 16 Gen. IV. 30 COMPANION TO THE LECTIONARY. Gen. IV. 6, Nor does the difference lie in God's arbitrary will, or, if the phrase be preferred, in His simple sovereignty. Strange it is that such a view should be taken in the teeth of the words to Cain, "If thou doest well, shalt thou not be accepted i*" which would be only mockery if Cain were predestined to wTath by mere Omnipotent Will. The distinction lay in the character of the persons. How the mind of God was manifested w^e are not told, and it is useless to guess. The effect was clear. Cain was very wroth, and his countenance fell. The one was happier for his sacrifice, fuller of trust in God and of peace within ; the other was discontented and wrathful. V/e want no comment to ex- plain all this to us. Most of us have experienced the difference before now. There are times when the worship of God has been a joy and refreshing of soul to us, and times when we have come away unblessed, discontented wdth ourselves, knowing that we are separate from God. "We have made sacrifices, and wondered that we got no reward for them. Perhaps we have been angry that, being so good, we have not been more favoured by fortune and circumstances. Perhaps we have been angry that, trying so hard to make ourselves good, we have succeeded so little. Perhaps we have had a general notion that God could not be persuaded to be gracious to us and to forgive us, in spite of all the sacrifices we have offered, and that we must try others which are more costly. In all cases the coiiiitenajice has fallen j in all cases we have gone forth with thoughts that were anything but gracious and brotherly to our fellowmen." (Maurice, Doc- trine of Sacrifice, p. 14.) God displays Himself as the Righteous Being, treats Cain as one made for right, and capable of it. And what he did to Cain He does to us all if we will try our hearts, and listen to His voice. Sin lieth at the door. Sin is personified as a wild beast crouching and ready to spring upon him. Unto thee shall be its desire. "Thou, even thou art the object that it seeks to devour, the adversary is always on the watch for thee, as if thou alone wert the sole victim that it seeks." And (rather Biit) thou shalt rule over it. This is God's command to him : " Conquer the enemy. Be not overcome of evil, but overcome evil with good." And Cain talked, &c. Lit. '"'■And Cain said to Abel." There is a gap, we are not told what he said. The LXX, Vul- gate, and other ancient versions supply it with the words, " Let us go into the field." The words Abel his brother are repeated again and again, so as to bring out the horror of the sin. The sin of Adam had led to fratricide, and the first fulfilment of the judgment of death upon Adam and his posterity was in the form of murder. ! How much of the evil doing which is prevalent in the world, j and how much of the unbelief, may be traced to the failure of SAINT STEPHEN'S DA V. 31 men to appreciate the deadly nature of sin. They do not see the full misery and enormity of acts which they regard as light, and are led into crimes of which they once thought themselves incapable, because they have not set a watch upon their hearts, nor checked the first emotions of sin. Cf. i John iii. 12. Here again we note the growth of the power of sin. Adam and Eve confessed their evil deed, Cain boldly denies it, and adds lying to his sins. Am I my "brother's keeper? He asks the question in scorn, as though it were absurd to suppose that he was so. And yet he was, and we all arc. It is the bounden duty of us all to be keepers and helpers of our brethren. See Gal. vi. 2 ; i Cor. X. 24; Phil. ii. 4. But such an idea was and had been mere madness to Cain, wrapped up in selfishness. Crieth, for vengeance on the murderer. God hereby shews (i) that He knows all the actions of men and cannot be deceived, (2) that human life is so dear to Him that blood cannot be lightly shed, (3) that He cares for those who love Him in their life and after their death. {Calving Abel was the first of the saints, whose blood is precious in God's sight (Ps. cxvi. 15), and therefore being dead he yet speaketh (Heb, xi. 4). He is the first of the Bible martyrs, and there was to the Jews a wonderful evidence in his case of the doctrine of the Resurrection. He was accepted by God, who had respect to his offering. Yet it was he who died prematurely. The reason for selecting this passage to be read on S. Stephen's Day will be obvious. Our jLord declared to the Jews that all the innocent blood which was shed, from that of Abel to the blood of Zacharias, would be avenged upon them. For they by putting Him to death were identifying themselves with Cain, shewing themselves, even as Cain had done, children of the devil; slaying the Lord because His works were righteous and theirs were evil. Their murder of S. Stephen was the carrying out of their wicked plan. The first Christian martyr, like him of the Old Covenant, had hope in his death, seeing the face of Christ ; but they who slew him, like Cain, were forthwith "driven forth from the presence of the Lord," and their nation and Temple passed away. Evensong. Jehoram, king of Judah, the son of the pious Jehoshaphat, mar- ried Athaliah, the daughter of wicked Ahab, and thereby became the instrument of bringing the hateful worship of Baal into his kingdom. Their son Ahaziah, too, faithfully followed their evil example (2 Kings viii. 25—27), and perished, along with his uncle Jehoram, by the sword of Jehu. (2 Kings ix. 27.) There- Gen. IV. lO 2 Hhron. XXIV. 32 COMPANION' TO THE LECTIONARY. 2 Cliron. 2XIV. 16 18 19 i\ 11 upon Athaliah his mother arose and destroyed all the seed royal, except Joash, the infant son of Ahaziah. He was saved by his aunt Jehosheba with the assistance of her husband, the high priest Jehoiada, and was concealed for six 3'ears in the Temple, the "she-wolf of Judah" meanwhile ruling over the land. At the end of that time Jehoiada, having laid his plans carefully, brought forth the child and proclaimed him king, and Athaliah was righteously slain. Then the images of Baal were thrown down, as they had been by Jehu in Israel, and the worship of the Lord was restored. (2 Kings xi. 17 — 19.) All went well during the reign of pious- Jehoiada. But after his death there came a grievous change, which forms the subject of our present lesson. Jehoiada was the husband of Jehosheba (2 Chron. xxii. 11), and therefore uncle to the king whom he so faithfully preserved. Careful examination of dates has shewn that there is some numerical error here as to the age of Jehoiada. (See Lord A. C. Hervey's art. "Jehoiada," in Smith's Bible Dictionaiy^ where it is shewn that the Hebrew text may have been originally 83.) The honour thus paid to him is unique. There is no other record of any but kings being buried in the royal sepulchre. But he stands "among the very foremost well-doers in Israel." Made obeisance, as requesting that he would suffer them to worship idols. And they gained this request with the weak and fickle king. (See an admirable sermon on this narrative by Professor Plumptre, Kiiig^s Coll. Se?'jnons) Cf. ch. xxix. 3 — 8. Cf. Neh. ix. 26 — 29. *0f these prophets Zechariah is the only one who is named. Zechariah probably succeeded his fatherjehoiada as high priest. Above the people. Probably this means the inner court of the Temple, which was elevated above the outer court where the place of the people was. This frightful act of ingratitude and impiety took place "be- tween the porch and the altar." (Matt, xxiii. 35, where he is called son of Barachias, in all probability through the error •'^f some copyist, who confused him with Zechariah the prophet.) The great altar stood opposite the porch, both being within the raised court. (See Mr Clark's Bible Atlas, Map xii.) The people, urged on by the king, rushed upon this specially holy spot from the lower position where they stood, and there consummated their wickedness. The righteous indignation of the dying prophet found vent in his dying words, and the very same year the reign which had hitherto been so peaceful was disturbed by invasion, and ere long the king was hurled into his unhonoured grave. This was the last martyrdom recorded in Scripture, as Abel's was the first. This Book of Chronicles, in which the death of Zechariah is recorded, is the last book of the Canon in the SAINT JOHN THE EVANGELISTS DAY. Hebrew arrangement. Our Lord, in speaking of it, declared that the Jews were but following the evil example of the chil- dren of sin, as told in their own Scriptures. And for that reason the judgment of all such deeds would fall on them. And yet, even while He spake, there was love beneath His solemn words. The blood of Abel, the dying voice of Zechariah, cried for ven- geance. But the blood of Christ spake, and ever speaketh, better things. (Heb. xii. 24.) His dying prayer was, "Father, forgive them." And His first martyr kneeled down and said, " Lord, lay not this sin to their charge." And when he had said this he fell asleep. Mattins. ST JOHN THE EVANGELIST. The children of Israel had committed the sin of worshipping the golden calf. For this God had declared to them, " I will not go up with thee" (ver. 3). For a while they were excom- municate and outcast from God's presence, put on a level with other nations. A tabernacle (not the tabernacle, for that was not yet builded, but some temporary structure) was set up, "afar off from the camp," as betokening that the people had forfeited their privileges, and into this only Moses and his servant Joshua might enter. This is the tabernacle spoken of in the verse before us. He has been told that though the Lord will not go with the people He will send an angel, and he asks who this angel is to be. And he reminds God of His lovingkindnesses to him- self in past time. He feels, in the earnestness of his devotion and love towards God, that it were better to dwell in the waste howling wilder- ness if only God is there, than to go into the land of milk and honey, aliens from God. The reward of his faith and trust. God accepts his media- tion. His devotion is deepened and strengthened by the reward of his faith. To him that hath devotion and love more is given, and now he longs more earnestly than ever for communion with his Maker. What he sought for could not be given except in part (i Tim, vi. 16 ; John i. 18). "The eye of sinful man His glory may not see." But it was possible to make a fuller revelation, such a one as would comfort the soul of Moses and supply his heart's longings. God would reveal Himself as the Forgiven When we come to trace the lessons which this chapter brings to us for St John's Day, let us remember first w/^/the vision was granted to Moses. It Avas in reward for his love to God, and also to the sinful people. It was because he loved so truly that B.C. ^ 2 Chron. XXIV. Exodus XXXIII. 9 15. '6 17 iS '9 34 COMPANION TO THE LECTIONARY Exodus xxxni. Isaiali VI. he saw the vision of love. We turn to the second lesson for this morning, and there we see an analog'y in the Christian prophet and apostle lying on Jesus' breast, listening to His words with all the eagerness of holy devotion. There Jesus declares that His glory is now being manifested as it never was before (ver. 31), and will be manifested after He has ascended, in the self-devotion and love of His disciples. "Whither I go ye can- not come," is a very striking parallel to the words of the Lord to Moses, "Thou canst not see my face." Both the Jewish and the Christian prophet, while remaining in the flesh, were pre- cluded from the full vision of blessedness which awaits us all in the land where "we shall be like Him, for we shall see Him as He is." (i John iii. 2.) Evensong. See Introduction, p. i. We have seen there that this vision of Isaiah must have taken place before Uzziah's death. The stricken king had long lived apart from his subjects, and doubt- less was well-nigh forgotten. All the kingly functions were per- formed by his son Jotham. It was a time of prosperity and wealth, a time also of luxury, and carelessness, and hard- heartedness. The Prophet doubtless had gone to the Temple to worship ; there was no falling off in its ceremonies and ritual. Yet religious earnestness seemed to have perished. Now, therefore, he re- ceived a Vision which showed him that there was a King who changed not, and whose glory faded not away. Though love had grown cold, and religious life was ebbing away from the nation, the Lord of the nation still ruled in righteousness, and His eyes beheld the children of men. They who came there as to a weary duty, or in obedience to social requirement, never thought of Him, they came and departed without blessing, yet He was there waiting to be gracious, and suddenly revealed Himself to His servant. Does not the fact teach us to remem- ber that God is in His holy Temple when we go to worship there, that when we enter He knows what we say, and takes note of our heart, and if we take no heed to His unseen pre- sence it is because our hearts are far from Him, and our worship worthless in His sight.'' He is always on His throne, high and lifted up — but only faithful Isaiahs see Him. The Vision of Isaiah is clear in detail. It is the form of a man seated on a lofty throne, His train (the borders of His robe) tilling the Temple. The Gospel of S. John explains this part of the Vision — it was the Vision of God Incarnate— oi ]qs\is. See S. John xii. 41. There is a glory which cannot be seen by mortal eye, there is a veil which covers it from all created beings. But we may say that what Isaiah saw was this veil. It was Jesus the Mediator, who though He is God of God, Light of SAINT JOHN THE EVANGELISTS DAY. yz) Light, yet was manifested in the flesh, so that His creatures saw His glory, the glory as of the Only Begotten of the Father. And the Vision of Isaiah was an anticipation of this manifestation on earth. His robe filled the Temple, His glory and love fill it still. The heavenly and the earthly Church, — His robe fills them all, and gives them life and light. Stood, were stationed. They were hovering without motion over the Throne in the attitude of worship, sustained by two extended wings, covering their faces in their awe at the Divine glory, covering their feet in deep humility at their own sinful- ness ^ Cf. Ezek. i. II. This is the only place in Scripture where the seraphim are mentioned. The name means "burning ones," plainly because fire is the emblem of purity. That there are gradations in the hierarchy of heaven appears to be clear from Scripture, but to attempt to classify them until we have passed the veil would be only rash intrusion. The seraphim are heard proclaiming in antiphonal chorus the Holiness of the Lord. "From the specimens we have had of other oriental writings, we might expect here some gorgeous accumulation of superhuman glories. But the vision reaches its highest point in the cry, Holy, Holy, Holy. It is the holiness of God which the seraphim proclaim, that which cannot be represented to the eye, that of which descriptions and symbols offer no image." {Majtrice.) The design of God is that His holi- ness should become universally manifest. It is to this consum- mation that all things in heaven and earth are tending, to the vision of the glory, that is, the holiness of God. To see that holiness for ourselves is to become holy. " In thy light shall we see light." "We shall be like Him, for we shall see Him as He is." The heavenly chorus guided the Prophet's thoughts from that time forward. "The Holy One of Israel" is his favourite phrase. The Prophet was outside the door. He must have been, because the priests only were allowed to enter the building. He and the congregation were in front of the great folding doors, now standing open according to custom, where all could see what was going on below, but where he only could see the Vision which gave the ceremonies all their meaning. The doorposts at his side vibrated at the voice which proclaimed that the Holy One was there. The house was filled with smoke from the altar of incense, a token that the fire of God's love kindled the sacrifice, that adoration of His holiness is the best worship that can be paid to Him. The Prophet was filled with fear at the Vision. Many a time he had worshipped there before. But he had never before Isaiali VI. 1 Delitzsch quotes the T.^rgun^, 1 feet lest they should be seen." 'covering their eyes lest they should see, their J— -^ 36 COMPANION TO THE LECTIONARY. Isaiah VI. | realised as he did now the hohness of the Lord. It was this I which made him tremble, the being brought face to face with the I All-holy. The confession of personal evil comes first. He does not stay to enquire whether he is better or worse than other men. Such questioning is impossible when he has learnt, as he has never learnt before, the depth of his own sinfulness, his un- cleanness before the Most Holy, the awfiil distance between His Maker and himself. But soon comes another thought. He is in the midst of a people who are unholy too. The vision of purity in the Temple where the seraphim are all united in worship, all obedient to the Lord, is an awful contrast to the sights of earth, where men were living in worldliness and self-seeking, and in separation from the Holy. The expression of unclean lips expresses their contrast with those of the heavenly creatures, whose lips were chanting God's praise. The Prophet stood in the consciousness of his deep uncleanness, ready to die by reason of the anguish of his self-condemnation. Similar to this cry was that of Job, " I have heard of thee by the hearing of the ear, but now mine eye seeth thee. Wherefore I abhor myself, and repent in dust and ashes." (Job xlii. 5, 6.) " The deepest thing that is in man's heart under the law is the sense of separation that is between him and God. ' Let not God speak with us, lest we die ;' this was the voice of the people to Moses, as they 'removed and stood afar off;' (Ex. xx. 18, 19.) ' We shall surely die, because we have seen God.' (Judges xiii. 22 ; cf. vi. 22, 23 ; Dan. x. 17.) Below this is the utterly profane state in which there is no contrast, no contradiction felt between the holy and the unholy, between God and the sinner. Above it is the state of grace ; in which all the contradiction is felt, the deep gulf perceived which divides between sinful man and a holy God ; yet is it felt at the same time that this gulf is bridged over, that it is possible for the two to meet, that in One who is sharer with both they have been already brought together. For His presence, though indeed the presence of God, is yet of God with His glory veiled and hidden ; and thus even sinful men might endure to be near it, and dwelling in that nearness might step by step be prepared for the glorious consummation, the seeing of God as He is ; Avhich, though it must be death to the mere sinner, yet is highest blessedness to him who had been trained and fitted for it by beholding for awhile His mitigated splendour in the person of the Incarnate Word, and in this be- holding had been more and more transformed into the likeness of Him before whom he should one day appear." (Archbp. Trench, Miracles, p. 133.) The thought with which the above quotation concludes, leads us to digress for a moment only from the vision of Isaiah to that of S. John, which forms the second lesson at Evensong SAINT JOHN THE EVANGELISTS DAY. 37 to-day. The Christian seer too was overwhelmed by the glory of His Lord, andy^'// at His feet as o?ie dead (Re\\ i. 17;. He wanted, however, no outward symbol of cleansing, such as Isaiah received. Christ had washed him from his sins in His own blood. Therefore now it sufficed for the Lord to take him by the right hand with the assurance of safety. ^ Fear not; I am He that livetJi and was dead!' He whom thou sawest in the flesh, and on the cross. I live evermore, and my love to- wards thee is unchanged. The Prophet received an outward evidence of the forgiveness of his sinfulness. The coal upon the altar is a substance dead in itself, but being kindled is able to give warmth and life. The Prophet knew himself cold and estranged, as well as un- clean. The fire changed him. Love and zeal consumed him. The effect of the change immediately appeared. He who before was bowed down with shame at his own sinfulness, was now filled with the holy self-consciousness of one whose sin was done away. The fire which had entered into his heart taught him that a necessity was laid upon him. The forgive- ness of his sins prompted him to be a messenger of God. It is evident, to me at least, that this moment and no other is the moment of his call to the prophetic office. Then he received his commission, a more awful one could not have been. He was commanded to go and pronounce upon the nation the judgment of hardening of heart. Because they were seeing all the tokens of an invisible King, were offering praise and sacrifice in His name, and yet cared not to see Him by reason of their self-worship, and love of money, therefore all Divine ordinances were making their ears deaf, their affections cold. They heard His words, yet heard not Him as the speaker, and the invisible world was becoming to them like a dream. Better for them, yea, necessary for them, to wander for awhile in misery and darkness, than to go on deceiving themselves with belief that they were safe. Better, because after total darkness there is hope of dawn. The seer heard with fear, yet with obedience. But he asked, Lord, how long? He felt that there was a motive of mercy underlying even this terrible judgment, and he would fain en- quire when this mercy would be seen. He received an assur- ance, yet it was sad enough. We have, let it be noted, in this verse the first distinct prediction of the downfall of the kingdom. We have already seen that the reign of Uzziah, though it was prosperous in its continuance, was clouded and troubled at its close. And from that time the decadence was continuous, except that it received some temporary check in the reign of Hezekiah. The Prophet, then, is told, " Now the fall begins. It will go on until the desolation is apparently complete." The original of the first clause is obscure, but probably the sense is this : And is there yet a tenth, in it ? This also Isaiah VI. 6,7 13 38 COMPANION TO THE LECTIO NARY. Isaiah VI. shall be given up to destruction, as a teil (terebinth), &c. This therefore is a warning of a further judgment after the desolation of the land. So complete shall the visitation be that the nation shall undergo a further sifting even after the Chal- dccans have laid it low. We may say that this prophecy was visibly fulfilled in the fact that the nation on its return from tlje Captivity passed through many fiery ordeals, and at last was taken by the Romans. So plain is it that no temporal change can fulfil God's will; all things in this world are left incomplete. But God's will is not thwarted. He knoweth His own. The terebinth and the oak, when their leaves are stripped off, look withered and dead. But we know that they are not. They have their substance (rather root) left, and the holy seed (those who love and fear God and are known to Him always) shall be that root, and bear a holy nation to God. In the midst of the deep curse lies a hidden blessing. The false glory shall be stripped away, only that the true glory may be realized. This is the vision of Christ, as S. John expresses it, which Isaiah saw in the temple. John xii. 41. To the apostle himself a yet brighter vision was manifested, the vision of Him who lived, and died, and yet lived evermore. (Rev, i. Second Lesson for this day's Evensong.) That vision also was vouchsafed with a purpose not unlike the vision of Isaiah. It was given to pre- pare the apostle for the things which were coming not on Judaea only, but on the whole Church and world. The sight of the Holy One on His great white throne ruling in righteousness was the means of explaining to the seer the plagues that were at hand, the opening of the vials of wrath. Terror would follow terror, and death and destruction would seem to be lords. But the vision had been once seen and was for ever, of a God of holiness and love whom no storm could reach, and nothing could shake from His place. His judgments were loving in purpose ; when they had wrought the purpose of the Lord, then would be seen the holy Jerusalem descending out of heaven, having the glory of God. The vision of Isaiah prepared for the fall and rising again of Zion, that of S. John waits for its complete fulfilment, the destruction of all that is evil, the estabhshment of a new heaven and a new earth, where shall be no more death and no more sin. INNOCENTS' DAY. Mattins. Jer. XXXI. This chapter was written to console the Jews when the cap- tivity was come upon them. The prophet has warned them that from this captivity there is no escape. The providence of God has decreed it. But Jeremiah bids them take this comfort to their souls, that God does not forget them or cease to care for THE INNOCENTS' DAY. them because His face seems hidden from them. When the separation shall have done its sanctifying work, when they shall know the Lord for their God, and shall have learned the worth- lessness of idols, then they shall return in joy. His promise is expressed, according to the form of God's education of Israel, in temporal terms. Not even to the Prophet himself was the fulness of the truth revealed. He knew, for God had told him, that the promise remained sure ; he knew that a mighty deliver- ance would come, yet his eye had not seen, nor his heart con- ceived how mighty that deliverance would be. We to whom God hath revealed it by His Spirit (i Cor, ii. lo), whilst we en- deavour to read this chapter in the light of the Prophet's time, and to understand the allusions of it as the people would under- stand them, shall miss God's own intention if we neglect the only light which can make it at all clear, and forget that Christ was the end of the prophecies of Salvation and Deliverance. The opening words, for example, at that time, have a meaning to us which swallow up all lesser meanings. No doubt the return under Zerubbabel and the victories of the Maccabees were thankfully acknowledged by every pious Jew as God's deliverance of them, but what were they to the day when the Child was born in Bethlehem to give Eternal Redemption both to the living and the dead .? The Lord reminds them of past mercies, to encourage them. As they found favour in the howling desert, and w^ere conducted to their rest, even so it shall be again. Cf. Hos. xiii. 5. Saying is not in the original, and the verse has more force without it. Israel listens from afar to His voice, and is heard exclaiming. Yea, I have loved thee. Then the Father runs to- wards his penitent child while yet a great way off. (Luke xv. 20.) Therefore with lovingkindness have I drawn thee; rather, as in margin, '■'' therefore have I extended {or drawn out) loving- kindness to theeP God's is not only an ancient love, it is ever- lasting, and can never fail, though the comforts of it may for a time be suspended. Therefore it is drawn out and extended to Israel now, even as to its ancestors. The combination of the active and passive, I will build thee, and thou shalt be built, expresses the certainty ot the event. The Temple was now in ruins — but God would rebuild it. Virgin of Israel, descriptive of the state of purity of the new nation, entirely separate from idols. And she shall again adorn herself, as for her bridal. (Cf. Is. lii. i.) The people shall resume their tabrets (or harps) which they had hung on the willows. (Ps. cxxxvii. 2.) The mountains of Samaria, equivalent to "the land of Israel." There shall be a restored unity to the nation, resulting in the increase of communion of benefit and joy. The moun- tains of Central Palestine were formerly covered with vines to the summit. Jer. XXXI. r 40 COMPANION TO THE LECTIONARY. Jer. XXXI. The planters shall plant and eat, shall not be liable to violence and rapine, as in the days of repeated invasions. The words as common things refer to Lev. xix. 23 — 25, which enacted that the fruit of the vineyards was not to be eaten till the fifth year after the vines had been planted. The planters, the Prophet says, shall have no hindrance in keeping the law of God, they can afford to wait His time, because He is with them. There will be no haste or irreverence, all will be calm, peaceful, holy. When Zerubbabel returned from Babylon he did thus plant vines in the mountains of Israel, probably with this pro- phecy in his mind. But there was a better fulfilment than that when Christ Himself (John iv.) and His Apostles (Acts viii. ix.) went to the outcast and despised Samaritans and planted the Gospel there. In that day of peace and rest there shall be no hindrance in keeping the ancient feasts. These had fallen into disuse in the days of the image-worship at Dan and Beersheba, but now the watchmen as of old shall summon all to the true worship. The summons to worship among Orientals was not by ringing of bells, but by watchmen stationed on the towers for the purpose. There is a special significance in the words watchers in Mount Ephraim. There was a time when the watchman of Ephraim had been a treacherous hater of Judah, and had lain snares for her. Hos. ix. 8; v. i. (Cf. Is. xi. 13.) God will make those who hate and persecute religion its most zealous leaders. The Lord declares that to Him shall be the glory of this great conversion. Our translators in translating shout among the chief of the nations, shew that they understand by this that the chief of the other (heathen) nations shall rise up to do honour to Jerusalem. But the translation should rather be "itpon,^^ or ^'' over the chief of the nations," namely, Jacob. Israel had been lowered to the depths, now she shall be exalted. The north country, Babylon. The road to it from Pales- tine lay direct north, through Syria. The coasts, or recesses. There is no place so remote but that God shall find them out, and none are so infirm but that He will give them strength. When God calls there is no inability, for He that calls will help, and His strength is sufiicient for us every one. " Though their return will be matter of joy to them, yet prayers and supplications shall be their stores and their artil- lery ; they shall come weeping for sin, supplicating for pardon ; for the goodness of God shall lead them to repentance, and they shall weep with more bitterness and more tenderness for sin, when they are delivered out of their captivity, than ever they did when they were groaning under it. Weeping and praying do well together ; tears put life into prayers and express the liveliness of them, and pravers help to wipe away tears." — {M. Henry,) THE INNOCENTS' DAY. 41 The Lord will bring them back through a land where they shall not thirst, nor lose their way, nor stumble. So it is ever with those who follow the leadings of God's providence. Epliraim might be called the firstborn, as the son of Joseph who succeeded to Reuben's forfeited rights. He had wandered from God into idolatry, yet God was ready to receive him back as a prodigal and repentant son, and to own him as a firstborn. All are firstborn who are God's, all honoured and blessed as such. (Heb. xii. 23.) The nations are called to witness the restoration of Israel by the hand of Him who scattered them, and a beautiful cluster of promises follows, expressing the joy of the redeemed in wit- nessing the glory of the Church. Cf. Zech. viii. 5,19; Ps. cxxvi. 5,6. Ramah, the burial place of Rachel, was on the great northern road, about two hours' journey from Jerusalem. It belonged to the tribe of Benjamin. By an exquisitely beautiful figure the Prophet (himself a Benjamite) represents Rachel as disturbed in her grave, bitterly weeping, even there, for her children Ephraim and Benjamin, who are carried away into exile along the road beside which she lies. She refuses to be comforted, for they are not ; they are carried away by the enemy, and will be seen no more. The Prophet bids her dry her bitter tears, for she shall be comforted. They shall come again, there is hope in her end (or herfuticrity), saith the Lord, who cannot deceive. Now let us consider this passage in connexion with the slaughter of the innocents. S. Matthew tells us that this pro- phecy was then fulfilled (Matt. ii. 18). Let what has already been said be borne in mind, that it was in Christ, and only in Christ, that any prophecy of the chapter could be exhausted — then how entirely is the verse before us explained by the Evan- gelist. The return from the captivity was a fulfilment, inasmuch as it was the assurance of God's love and care. But it was not the full manifestation of that love. The returned captives died and passed away, but the love of God is everlasting. Therefore there was a further, an exhaustive, and complete manifestation to be still looked for. And when the mothers of Israel looked upon their slaughtered little ones, upon the destruction of the bright hopes which they had formed, and the seeming extinction in death of golden possibilities, the Evangelist tells them that the ancient promise of the Prophet yet stands sure. They are not lost ; those who die in infancy pass into the hands of Him whose love is ever- lasting ; in God's time, as of old, they shall come again as from captivity, and sorrow shall be turned into joy. The words have been fulfilled to the mothers of Bethlehem, they and their little ones have been united again in the "land beyond the sea." They are fulfilled in the case of every mother who has gazed upon her boy in his coffin, and knows that though he shall not Jer. XXXI. 42 COMPANION TO THE LECTIONARY. Jer. XZXI. Baracli IV. (Introduc- tory Note.) 21 ^3 return to her, she shall go to him, and the angels shall restore him to her arms again. Evensong. The opening words of this book would lead us to believe that its author was the son of Neriah, the friend and pupil of Jeremiah. Cf Baruch i. i, 2, with Jer. xxxvi. 4. But there are other parts of the book which must belong to a later period, and there is no Hebrew original of it, for which reason it is not reckoned as canonical by the Jews. Canon Westcott has care- fully analysed it, and has come to the conclusion that the early portion inay have been substantially written by Baruch. There are expressions in the Greek which indicate that they are a translation from the Hebrew He therefore supposes that the writer may have come into the possession of this fragment, and moulded it afresh in his own style, adding new matter of his own. Mr Westcott takes the date of the book in its present form to be about B. c. 160, i.e. at or shortly before the time of the Maccabean war. The Book, after an introduction of 14 verses, consists (i) of a confession and prayer by the captives of Babylon (i. 15 — iii. 8) ; (2) an address to the Israelites pointing out the grievousness of their sin (iii. 9 — iv. 8) ; (3) the lament of Jerusalem over her lost children (iv. 9 — 20) ; (4) the message of consolation, bidding her be of good cheer because they shall return again (iv. 2 1 — 30) ; (5) the prediction of the fall of her oppressors, and her triumphant joy at last (iv. 31 — end). To this is added a so-called Epistle of Jeremiah on idolatry, in all probability written in Egypt. The lesson before us comprises what we have marked as divi- sion 4, and it is therefore exactly parallel to our morning lesson. The chief point of difference is that being written at a later date it shews us what the people had come by that time to hope and believe concerning God and His dealings with them. The Canon of Scripture was closed. Their duty was to meditate upon it faithfully ; thus would God now lead them until the dayspring should visit them in the person of Christ. The light which came from the prophecy of Jeremiah appears in this passage bearing happy fruit. Jerusalem calls upon her sons to be of good cheer and to cry unto the Lord, who will deliver them (verse 21). The title the Everlasting is characteristic of this book. It is an Alexandrian rendering of the name JEHOVAH. Sion exults even over the loss of her children, for their resto- ration shall not be into a world of care and sin ; God will give them to her for ever. And she exhorts them to suffer patiently for the joy that is set before them. We must look upon this beautiful lesson therefore as a pious THE FIRST SUNDA V AFTER CHRISTMAS. 43 Commentary written before Christ's coming, upon the lesson of the morning. And in doing so we must bear in mind that the Christian Commentary upon it has a yet fuller confidence. The Epistle of to-day bids us look not only upon the little ones of Bethlehem slain for their Redeemer's sake, but upon every little child which God takes to Himself, as without fault before the throne of God, redeemed from among men, firstfruits to God and to the Lamb. FIRST SUNDAY AFTER CHRISTMAS. Mattins. A magnificent picture of the earth redeemed from sin by Christ. The prophet sees not only war and strife at an end, but represents the earth itself as human, breaking forth into shouts of joy, the forests and fields welcoming their Divine King. We have the same figure in Ps. xcvi. ii, 12, &c. Them, the servants of God. See end of preceding chapter. The Glory of Lebanon, wliich consisted of cedars and other forest trees, may represent faithful princes and pastors ; and the excellency of Carmel and Sharon, the fruits and flocks, the people of the Church and nation. The prospect of this glory and beauty may well give strength to the hands that are now falling from the attitude of brave action, to the knees which arc shrinking from prayer for lack of firm faith and hope. The faint hearts may now take courage, for God Himself is here to save. The miracles of Christ Himself are only a foretaste of the day of the redeemed, the day when there shall be no more sorrow nor pain, and they are a continual sign of the spiritual blessings which rest upon the Church of God, the gift of spiritual sight and hearing and speech to those who had been blind, and deaf, and dumb. Parched ground. This means strictly the w/n?^ut the fulfilment of the prophecy is not completed yet, for until the end of the world those whom the Church brings to God will bring her sons and daughters with them, treating those who love Him with affection and kindness for His sake. They who can do nought else will bless and pray for them, longing for the day when all who sow and reap shall at last rejoice together. FIRST SUNDAY AFTER EPIPHANY. Mattins. In the preceding chapter God by His Prophet has been ad- dressing Himself to the unbelievers. He now speaks to those who follow after righteousness. His special purpose is to lead them to right thoughts of the captivity. And first He bids them imitate the faith of Abraham, because they are descended from Isaac, Sarah's son by promise. Called him alone, i. e. when he was only one, and of no might in the world. Cf. Heb. xi. I2. Encouragement to them against their coming desolation. The promise was fulfilled first in Cyrus, then in Christ. He will restore to Zion her outward happiness, and also His covenant and righteous law. Make my judgment to rest, i. e. to be fixed, like a beacon light, where every one can behold it from afar. Cf. xlii. lo. Cf. S. Matt. xxiv. 35 ; 2 Pet. iii. 13. Ye that know righteousness, that Rave learned to believe and trust in the righteousness and faithfulness of God. The exhortation to courage is based upon the previous promise of the final victory of God. Some expositors take this to be the response of believing Israel to the preceding promise. But it seems more probably to be the cry of the prophet, who is invoking God to arise and help His people, "putting Him in remembrance" of what He has wrought aforetime. See on xliii. 26. There is a three-fold trumpet-call, as the reader may notice. First the prophet in- vokes the arm of t lie Lord \\\ vv. 9, 10. Then he calls on Jeru- salem to awake from her misery, ver. 17. Then on Jerusalem again, as the holy city, to put on her strength and her beautiful garments (Hi. i). Cut, "hewed in pieces" (Gesenius). Kahab, Egypt. On the name, see note on ch. xxx. 7 (p. 21). Dragon THE FIRST SUNDA V AFTER THE EPIPHANY. 59 The Heb. word used here means the Crocodile, the savage and cruel beast being regarded as a symbol of the country to which it belongs. Therefore, because the former deliverance of the Red Sea gives earnest of it. Cf ch. xxxv. lo. He exhorts them not to lose heart because of the fierceness of their enemies. There was a furious oppressor before, in ancient days, and where is his fury now? Gone down into the depths of the Red Sea, seen no more for ever. So shall it be with Babylon ; therefore let Israel trust in God. The captive exile, &;c., rather "the prisoner who is bowed down hasteneth to be loosed, and he shall not die in the pit, and his bread shall not fail." It is a promise of the far-reaching power and the fulness of God's salvation, which shall relieve the extremest and most hopeless suffering. But, rather For. What God has done is a guarantee that He will perform the promise which we have just read. The greatness of the promise has been gradually increasing in the preceding verses, until we are brought at length here to the Messiah. The deliverances shall all be wrought through Him. The word of the Lord fills His mouth, and God delights in Him, in order that He may plant the new heavens and the new earth wherein dwelleth righteousness, and establish on high the heavenly Jerusalem. 2 Pet. iii. 13 ; Rev. xxi. 2. The second trumpet-cry. The prophet calls on Jerusalem to awake in the name of God. See above, on ver. 9. Cup of trembling, lit., "of reeling." Jerusalem is repre- sented as having been drunken with the fury of God over her sin. There is, rather, "there was," referring to the priests and princes who had failed in their duty and so brought her to destruction. And she had no sympathy from her children, none were sorry for her (v. 19), none helped her (v. 20). The two things were desolation by the famine, destruction by the sword. But now mercy has begun to move, and deliver- ance is at hand. Bow down, alluding to the practice of treading on the necks of captives. Josh. x. 24. Evensong. First Alternative Lesson. The reader of this commentary will, it is hoped, have learned already how faith in the coming Messiah was the keystone of the arch of Jewish prophecy ancl of Jewish history. That faith gave a divine life and meaning to all which holy men had said and done from the beginning, and made clear what else must have remained unintelligible. Nowhere is this truth more apparent than in the passage at which we are now arrived, a passage of which an early Christian writer (S. Jerome, quoted Isaiah LI. 12, 13 14 16 18 23 Isaiah UI. 13— Lin. 6o COMPANION TO THE LECTIONARY. Isaiah LII. 13— Lin. *3 15 by Wordsworth) declares that "Isaiah here speaks so plainly of Christ that he seems to perform the part of an Evangelist rather than of a prophet." It has also been shown in these pages that the vision of the future Saviour and King was made more and more clear to the Prophet's eyes by the things which were passing around him, interpreted to him by the Spirit of God. And we cannot doubt that this truth holds good here. When we read of the "servant" who deals prudently, or of the " man of sorrow," we may well believe that many such were in the prophet's mind when he wrote, that when he speaks of one who has borne the griefs and carried the sorrows of the nation, he is thinking first of those noble men who loved their country better than their own lives, men whom he had seen endure, though innocent, for the word of the Lord's sake. And when the Prophet witnessed such things it must have taught him something, even though as in a glass darkly, of the central truth of the Kingdom of God, that through such endurance the guilty are freed from the guilt and punishment of their misdeeds. But when we recognise and confess so much it becomes equally clear that there was no man whom the Prophet saw who fulfilled all the description that his words convey. What he saw of good m.en taught hirn the truth we have described, but none of them fulfilled the ideal. Each was only a shadow, a transient image of some great Original. And therefore the words can have no other fulfilment, and not the Jews themselves have been able to give them another, than in the Incarnation and Passion of Our Lord Jesus Christ. Let it not be thought therefore that in speaking thus, and finding other references in the Prophet's words, we are weakening the force and meaning of the prophecy. God forbid. But if we believe that our Lord is verily the King of Saints, and that every good and self-sacrificing deed which has ever been done in the world is done by His grace and in imitation of Him ; that every suffering in the cause of good is "filling up that which is lacking of the sufferings of Christ" (Col. i. 24); then every word which speaks of the self-sacrifice of the good and holy is worship offered to Him from whom it comes. The holy, the sad, the loving ex- periences of the Prophet's life, quickened into inspiration by the fire of the Holy Ghost, — even these brought him to the most deep and wondrous prophecy to be found in Holy Scripture, of the full, perfect, and sufficient sacrifice, oblation, and satisfac- tion of Christ for the sins of the whole world. My servant. Cf ch. xlii. i ; Acts iv. 27. The obedience of Christ to His leather's will was the great principle of His life on earth. Shall deal prudently, or, more correctly, prosperously. Cf. ch. liii. 10; Jer. xxiii. 5. Exalted, &c., Phil. ii. 7 — 11. Sprinkle. The idea here is taken from the ceremonies used upon the leper. His visage shall be marred and disfigured as THE FIRST SUNDA Y AFTER THE EPIPHANY. 6r the leper's, so as to cause astonishment and revulsion. Yet He who seemed to need the sprinkling which the leper received (Lev. xiv. 7), should Himself become the sprinkler, and by His own blood should heal the leprosy of many nations. Shut their mouths, in admiration. The Prophet has foretold the final exaltation of our Lord, when the kings shall stand in speechless adoration before Him. But this leads him to mourn for the unbelief of his countrymen. In spite of this exaltation "they will reject Him," he says, "because of the suffering and humiliation which I have now to describe." Report, preaching, or doctrine. Arm, strength. Christ is the Arm or strength of the Lord, inasmuch as He both made the world and delivered it from bondage. As a tender plant, as a weakly shoot from a decayed trunk, giving no indication of what the greatness of the tree shall be. Cf. ch. xi. T ; Ezek. xvii. 22, 23. Despised. The word is repeated, as for emphasis, at the end of the verse — "despised, though he is the Servant, the Arm of the Lord." Our Lord seems to be referring to the prediction in S. Mark ix. 12. Cf. S. John vii. 48, 49. A man of sorrows, therefore able to pity and sympathize with the sorrowful. Heb. iv. 15 ; v. 2. He. This word in the original is very emphatic. "He whom we so despised ; He, and no one else." Borne... carried. Lit. "taken up" and "carried away." See on S. Matt. viii. 17, and i Pet. ii. 24. Stricken. The original word signifies "stricken as with leprosy." He appeared altogether repulsive and hideous to us. See above, on lii. 15. Chastisement of our peace, i.e. by which our peace was procured. Cf. Col. iii. 15; Eph. ii. 14 — 17; i Thess. v. 9. And the Lord, &c. Cf. 2 Cor. v. 21 ; Gal. iii. 13; Heb. ix. 28 ; I Pet. ii. 24. See Acts viii. 27 — 35 ; S. John i. 29. Taken from prison and from judgment, rather as Bishop Lowth renders it, "Taken away by an oppressive judgment." Who shall declare, (Sic, i.e. "who shall tell the wickedness of the age in which He lives, of His contemporaries?" He made, &c. Rather '■'■ His grave was inade, or appoi7ited^ &c." The Jewish rulers intended that he should lie among the malefactors, cast out and unhonoured, but their purpose was frustrated, for He was with the rich in His death. We can easily believe that Joseph of Arimathea, with this prediction before his eyes, may have been induced by it to beg our Saviour's body and lay it in his tomb. When thou (rather. When He) shall make of His soul a sin-offering. When this is done, when the Propitiation is accepted, then the victory shall begin. When He has been lifted Isaiab LU. liii. COMPANION TO THE LECTIONARY. Isaia.h.T.TTI. 12 Isaiah LTV. ^, 3 up, then He shall draw all men unto Him ; the pleasure of the Lord, even His acceptable sacrifice and the salvation of men thereby, shall prosper, the ministry of it being committed to His hand. He shall see (the fruit) of the travail of His soul. Churches rising up all over the world, and men, from the rising up of the sun unto its going down, worshipping the Lord. By His knowledge, i.e. by the knowledge of Him. This knowledge will lead to faith, and living faith shall justify, for He shall bear their iniquities, and thus give their souls the assurance of pardon and acceptance. The expression of the Father's acceptance of His Beloved Son. The second clause would be better rendered, "//^ shall divide the strong for a spoil^'' (i.e. Satan's kingdom). See S. Matt. xii. 29; I John iii. 8. The Saviour gained His victory by His death, thus destroying him that had the power of death, and delivering them who, through fear of death, v.-ere all their lifetime subject to bondage. The chapter ends with the mention of the present work of Christ, His ceaseless intercession at the right hand of God. Thanks be unto God for his unspeakable gift. O Saviour of the World, who by Thy cross and precious blood hast redeemed us, save us and help us, we humbly beseech the, O Lord. Evensong. Second Alternative Lesson, We may fairly call this chapter the expansion of the words of the preceding, "//> shall see of the travail of His soul ajid be satisfied^^ for it is a triumphant hymn of praise over her who was dead but now lives, the renewed and restored earth. And when we see how it follows and is connected with the prophecy of the death of Christ, we may call it the rejoicing of the Church in her justification through His Resurrection. See S. John xii. 24, 32. 0 barren, addressed, no doubt, primarily to the earthly, then secondly to the spiritual Jerusalem (see Gal. iv. 24 — 29). A beautiful description of the extension of the Church from the large upper room, thence to the Temple, to Jerusalem, to Samaria, to the uttermost part of the earth. Compare the three Collects for Good Friday, which, beginning with the death of Our Saviour, found upon it a prayer for the Church and then for the conversion of the whole world. Addressed once more to Jerusalem. The shame of thy youth, the idolatry and sinfulness of her early years. Widowhood, exile in Babylon, and therefore tem- porary exile from God's presence. Compare Hosea ii. 19, 20; Jer. xxxi. 32 ; Eph. v. 25 — 32. Comparison of Judah to a wife who for unfaithfulness has been put away, but is now restored to her former place of honour. THE FIFSr SUNDA Y AFTER THE EPIPHANY. 63 A little wrath, rather "in a sudden outburst of wrath." Reference to the Babylonish Captivity. The reconcihation wrought by Christ was wrought once and for ever, and He will be with His Church until the end of the world. The ministry of the Word and the Sacraments shall never cease, the Holy Ghost the Comforter shall never depart, the covenant of God's peace, of that which He gives to every faithful heart, shall never be moved. With fair colours. This refers to the cement which binds stones together. The people are living stones, they are cemented together by the blood of Christ, by the love of the saints, by all good works which are written in Church records. Sapphire is a stone of a lovely blue colour, and was supposed to have the power of giving peace of mind to one who gazed upon it. We may therefore suppose it to signify here the love of God in Christ, the foundation of all His dealings, the sure trust of all who rest upon it. Agate is a variety of quartz, partially transparent, and apparently produced by fire. We shall therefore hardly err if we interpret this of the light and heavenly knowledge caused by trials and afflictions. These seem not for the present joyous but grievous, but out of them spring living faith and the knowledge of God. (See Hugh Mac- millan's beautiful Sermon on this verse in Bible Teachings from' Nature.) Carbuncle. The Hebrew word signifies something aflame (Gesenius). Like the flaming sword which guarded Para- dise, God shall place a flame at the gate of His Church as a protection against all enemies. He will be her defender, and the gates of hell shall not prevail against her. Pleasant stones. The Hebrew word means "attractive, causing delight" (being derived from a word meaning "to bend towards"). All the surroundings of the Church shall be such as shall win the love of men's hearts. Civilization shall follow in her track. Our Lord applies this to His own teaching. S. John vi. 45. Enemies, it is true, will gather against the Church, as against Jerusalem of old, but it will be in the hope of defeating God's purposes, not carrying them out. He will confound them all. Cf. Rev. XX. 9. The smith works according to his own plans, but God made the smith and gave him his wisdom. Therefore it follows that the smith can only do what God suffers him to do. And in like manner no man can act, and no waster can destroy, but by, Divine permission. This is the security of the Church. She cannot be overthrown by the schemes or assaults of men, because God will not allow them to prosper. IsalaliLIV. 8 9 15 16 64 COMPANION TO THE LECTIONARY. Isaiah LV. 6,7 10, II 12 13 Isal. LVII. SECOND SUNDAY AFTER EPIPHANY. Mattins. In the preceding chapter we have had the Church of Christ regarded as a spiritual building. We have here the offer of Divine Grace which it brings, represented as living waters, as wine and milk, offered without money and without price. See S. John iv. 14; vii. 37—39- That which is not bread, earthly things, perishing pleasures. Sure mercies, those guaranteed by God's promise. See 2 Sam. vii. 8—17; Ps. Ixxxix. ; 2 Chron. vi. 42. Him, first David, then David's son, the restorer of His king- dom, Christ. See Amos ix. 11. A witness, John xviii. yj \ Rev. i. 5. A leader, Dan. ix. 25; Heb. ii. 10. When the mercies sworn to David are fulfilled in Christ, the Gentiles shall become a part of the Lord's nation. Jerusalem shall be the mother of the Church. Man's duty, resting upon God's sure promise. The wicked may return, because God stands ready with the offer of mercy and life. While He may be found, i. e. in all ordinances and means whatsoever they may be, whereby God conveys grace and blessing. In these He is especially near. The narrow thoughts of the Jews had led them to distrust God. They doubted of His love. His fatherly care, His good- ness. And their notions of the kingdom of David did not pass beyond the hope of earthly show, which should be the inherit- ance of themselves alone. But God's thoughts were not theirs. He was from everlasting full of compassion and love, always willing to receive penitents, always purposing to bring all nations under His rule. As His rain falls upon the parched ground and gives it new life and fruitfulness, so should His mercy and grace fall upon heathendom and ignorance, His Word should be sown upon them, the dew of His Spirit should water it, until the barren became fruitful, and the wilderness a paradise. Ye, the preachers of the kingdom of God. The brier, most likely the Heb. word means the nettle. It shall be, &c., the fruitfulness and beauty shall be the evi- dence of God's goodness, and shall proclaim His marvellous lovingkindness. Evensong. The portion of Isaiah's writings to which this chapter belongs is marked by a tone of extreme severity. See ch Ivi. 9 — 12. It probably belongs to the early part of the reign of Manasseh. Some suppose that this is a prophecy of the death of Josiah, but it is more likely that it is intended as a general statement. THE SECOND SUNDA Y AFTER THE EPIPHANY. 6.^ The ungodly eat, drink, and are merry, and look forward to yet Isai. LVII. fuller enjoyments of sinful pleasure, no forebodings of calamity crossing their minds (see last verse of preceding chapter). When a good man dies, they scarcely bestow a contemptuous thought upon him ; if they do, it is that his hopes of pleasure are ended. Not a notion crosses their minds of the truth that a day is hastening on when those who are in their graves will be envied because the surrounding calamity is so awful, crush- ing, and complete. Not only shall the righteous be out of the way of evil, but their rest and joy will have begun. We have a distinct intima- tion here that the immortality of the soul was revealed to the prophet. Rest in their beds, in peace under God's care. Walking, i. e. " who walks." This rest shall be the reward of all who walk uprightly. Summons to the ungodly to hear God's accusations against them. Ye sons, &c. Cf Matt. iii. 7; xvi. 4; xxiii. 32, 33. Make a wide mouth. Ps. xxii. 7; xxxv. 21. Slaying the children, offering them to Moloch and Baal. Lev. XX. 2 ; 2 Kings xvii. 17; Jer. xix. 5. Smooth stones of the stream were used as objects of wor- ship by heathens. An early Christian writer, Arnobius, says that before his conversion to the faith he never saw an oiled stone without offering worship to it. The object of worship at Mecca which moved the wrath of Mohammed was a black stone- Thy lot, the portion or lot which the idolatrous Israelites chose instead of God. See Ps. Ixxiii. 26; cxix. 57; cxlii. 5 ; Deut. xxxii. 9 ; Jer. x. 16; Lam. iii. 24. Should I receive comfort in these? or perhaps, "Shall I be satisfied in taking vengeance for these ?" Thy bed, as a spiritual harlot. Cf Ezek, xxiii. 17. The shamelessness of Judahin her sins and idolatries is expressed in this image of setting up her adulterous bed on a lofty and high mountain. Not only did she indulge in open and shameless sin, but in secret also ; placing unholy objects in secret places. Remem- brance, memorial, idol. The Jews were bidden to place memo- rials of their God constantly before them, but they had set up memorials of idols instead. The latter part of the verse is better in the marginal reading, " Thou didst love their bed, thou didst provide room," i, e. for unhallowed rites. The comparison is still preserved by which Judah is likened to an immodest woman using her shameful blandishments to- wards her partners in sin. The king, the Assyrian monarch to whom the Jews trusted rather than to God. Ch. xxx. 2; 2 Kings xvi. 7. Ointment... perfumes. See Prov. vii. 17, and compare 2 Kings XX. 13. To hell, to the lowest depth of debasement. The idolatrous worship had proved wearying and unsatis- 10 B. C. 5 66 COMPANION TO THE LECTIONARY. Isai. LVII. n 13 U 15 16 18 19 fying, and yet they refused to admit its unreality and worthless- ness ; they would not confess, " There is no hope in it." They had found the life of their hand, the strength they were look- ing for, in their ally, the Assyrian king, and they were satisfied, not considering that such alliance was very ruin to them. So it proved, for the Assyrians, having destroyed Syria and Israel, turned against them. Thou hast lied, i. e. by professing to be the people of the Lord, while they remembered Him not, but were " afraid of and feared" false deities. Have not I, &c. Cf. xlii. 14. I will lay bare your professed righteousness, and shew of how little avail it is. Thy companies, the troops of idols, opposed in thought to the One True God. And shall say, rather, "And one shall say." Every ob- stacle to the kingdom of God shall be removed. Cf. xl. 3, 4. That inhabiteth eternity. This is said in contrast to the idols which shall be carried away and scattered. He is en- throned on high above the cherubim, yet has His shrine in every lowly and humble heart. The infinite pity of God is shewn in His forbearance to the frail and sinful. He hates nothing that He has made, and keepeth not His anger for ever. Covetousness, one of the prevailing sins of Israel, as is shewn by the frequency with which it is denounced. His ways, his repentance and contrition. See ver. 15. The fruit of the lips, thanksgiving. Heb. xiii. 15; Hos. i xiv. 2. God gives this virtue, and He gives the causes for it, I even peace and healing. I The wicked cannot rest, being torn by their own passions, I by the accusations of conscience, by the fear of judgment. I Cf ch. xlviii. 22. A solemn warning, that while God is mer- ciful, He is also holy, and His wrath burns evermore against sin. Evensong. Second Alternative Lesson. Isai. LXI. Christ, being filled with the Holy Ghost, proclaims Himself as the Healer, Redeemer, Deliverer, Consoler, of mankind ; first in His own Person, then through His Church. When He opened His public ministry upon earth He began with quoting this prophecy, and adding "To-day is this Scripture fulfilled in your ears." S. Luke iv. 16 — 22. Anointed me, as Priest (see Ex. xxx. 30; Lev. viii. 12, 30^ King (i Sam. xvi. 13 ; i Kings i. 39}, Prophet (i Kings xix. 16). Acceptable year, i. e. the jubilee year. See Lev. xxv. 8. In this year all bondmen were allowed to go free. It was there- fore eminently typical of the day of Christ, who releases us from the bondage of Satan. Vengeance, because the soul that refuses THE THIRD SUNDA Y AFTER THE EPIPHANY. 67 Christ's deliverance, and chooses to remain unregenerate, will thereby bring on itself condemnation. Appoint, fix in permanence, by His immutable promise. Beauty for ashes. There is a very beautiful play upon words in the original, produced by a mere transposition of letters, " to give them peer for eper'^y The first of these words signi- fies a bridal wreath. The Lord will give them this in place of the ashes of penitence with which they have covered themselves.. Oil of joy. Ps. xlv. 6, 7; civ. 15. Trees of righteousness, i.e. trees bearing righteousness as their fruit. See ch. Ix. 21 ; Gal. v. 22, 23; Heb. xii. 11 ; Matt. XV. 13 ; John xv. 2. In this last reference our Lord seems to be alluding to this prophecy, for He says, ''^Herein is my Father glorified^ that ye bear much fruit." They, i.e. the converted, and meek, and humble. By their sanctity many shall be converted to righteousness, and the things which are ready to die will be renewed unto life. Gentiles shall be admitted to become members of the chosen Nation, and all Israel shall become to this holy Nation what the sons of Aaron had been to itself. The first founders and fathers of the Church, the twelve Apostles chosen by Christ Himself w4ien in the flesh, were all Jews. It was by them that the Gentiles were first called, before the work of the Gospel was committed to other hands. For your shame, &c. See note on xl. 2. Christ declares Himself the Righteous Judge. In doing so observe how He proclaims Himself as none other than the Lord. Eohbery for burnt offering, religious hypocrisy cloaking avarice. Cf. Matt. XV. 5 ; xxiii. 14; Mark xii. 40; Malachi i. 13. Their, the true and faithful pastors'. The joy of the Son of God in fulfilling the good pleasure of His Father. Cf. Ps. xxii. 22 — 31 ; Is. liii. 10, 11. THE THIRD SUNDAY AFTER THE EPIPHANY. Mattins. It is still Christ who is speaking. He speaks in this chapter of His ceaseless work on behalf of the spiritual Zion. Now we know that He is always interceding for us at the right hand of God. And in that sense we may say of Him that for Zion's sake He doth not hold His peace. But this is by no means a full description of the present work of Christ, nor is it that work Vv'hich is prominently before us in this chapter. We must take these words as a description of the work of Christ in the world from His ascension until the judgment. We are told in the end of S. Mark's Gospel that He went up into heaven, and the Isal. LXL ir Isai. LXII. I -1^?D . -iSi^- J - 68 COMPANION TO THE LECTIONARY. Isai. LXII. apostles "went forth and preached everywhere, the Lo?'d work- ing luith themP And so in the opening of the Acts S. Luke says that his Gospel gives an account of what Jesus bcga7i to do and to teach. The Acts tells what He continued to do and to teach, by the instrumentality of His servants. This first verse, then, is a description of the Work of Christ hastening on to its completion, the victory of the Church of God. A new name, Christian. Diadem, lit. tiara. Zion, that is the Church, is to be a crown, not on the head of her King, but in His hand. He needs no glory from her, for His glory is already perfect. But she has a wonderful glory which He has given her, the righteousness of Saints, the courage of Martyrs, the eloquence of faithful preach- ers, the sweetness of holy poets, all these are jewels which He has set in her. And He holds this beautiful diadem in His hand, keeping her safe, so that none shall pluck her out of it. John X. 28. Forsaken — Desolate. The Hebrew words answering to these were probably familiar proper names. Asnbah (which is the word tianslated " F'orsaken") was the name of Jehoshaphat's mother, and Hephzibah of the mother of Manasseh. Hephzibah signifies ''My delight is in her," and Beulah, "possessed" as a wife. The best commentary on all this beautiful imagery is to be found in S. Paul's words concerning the love of Christ for the Church (Eph. v. 25 — 27), and in S. John's Vision of the New Jerusalem coming down from Heaven as a bride adorned for her husband. Rev. xxi. 2 — 10. The mingling of metaphors "thy sons shall marry thee," &c. add to the beauty and power of the passage, for while the deep love of Christ is plainly shewn by the words, they are freed from all earthly and worldly meaning. Watchmen, Ministers of the Word and Sacraments. In the first verse of the chapter our Lord has said that He will never hold His peace. Now He declares that He has set watchers, i.e. ministers, who shall never hold theirs. The course of wor- ship, and prayer, and exhortation shall continue in the spiritual Zion until the end of the world. Their work is twofold. First they arc on the walls holding not their peace, they are warning and exhorting men. But they have a duty also towards God. They make mention of the Lord, literally, "remind the Lord," they "put Him in remembrance" of what He has done and what He has promised. See ch. xliii. 26 and note upon it. They give Him no rest, continually pleading with Him for His love's sake, especially in the Holy Eucharist, commemorating His death and passion. God loves to be besieged and beset with prayers, to have goodness and mercy wrested from Him. Luke xviii. 3. He loves to be reminded and entreated, even to do His own work. Matt. ix. 38. It will be noticed that we have the idea thrice repeated of "taking no rest." Christ (ver. THE THIRD SUNDA Y AFTER THE EPIPHANY. 69 i), the watchmen (ver. 6), and the Lord (ver. 7), shall have no rest until the Kingdom of Righteousness be established. All creation is groaning and travailing, and God Himself is waiting in expectancy, until all things are put under His feet. The rescinding of the judgment pronounced by the prophet Rosea (ii. 9). A promise of the joy and gladness to be found in Christian ordinances, especially it would seem of the Holy Eucharist, wherein we eat and drink in the courts of God's holiness of the goodness wherewith He has blessed us. Go through, &c. Probably refers primarily to the return from Babylon. See on xl. 3. His work before Him. See on xl. 10. Sought out, i.e. by Christ, who calls His Church out of the world to be His kingdom and people. Not forsaken. See ver. 4. Evensong, First Alternative Lesson. The portion preceding, ch. Ixiii. 15 — Ixiv. 12, consists of a prayer from the desolate Jews. They cry out that God has for- saken them, that He has forgotten His former goodness and mercy, and cast them off. The present chapter is God's answer to their prayer, telling them the reason of His separation from them, and the means by which they may be reconciled to Him again. He begins with telling them that they have no right to claim His exclusive favour (see Ixiii. 16 — 19), that Gentiles to whom no privileges were offered have come to seek after Him. Cf. Rom. x. 20, where these words are explained of the Gentiles. Perhaps this may refer to some movement from Chaldsea follow- ing the embassy to Hezekiah. It is very probable that that embassy led many Babylonians to seek after the knowledge of God. In contrast to those truthseeking Gentiles the rebellious Jews received God's entreaties in vain. Sacrificeth in gardens, i.e. idolatrously, among the groves. See i. 29. Altars of brick. This was forbidden by the law, Ex. XX. 24, 25. The Hebrew word also means "tiles," and it may refer to the idolatrous worship on the roofs of houses. 2 Kings xxiii. 12; Jer. xix. 13 ; Zeph. i. 5. Which remain, &c., practising necromancy, invoking the spirits of the dead. Deut. xviii. 1 1. Swine's flesh, most strictly forbidden by the law. Lev. xi. 7 ; 2 Mac. vi. 18. Broth, &c., of meats which the law forbade as unclean, especially those used in idolatrous worship. Ezek. iv.14. In the face of all the abominations into which they had fallen, they yet claimed the exclusive right of being God's chosen Isai. LXII. 10 II 12 Isai. LXV. 70 COMPANION TO THE LECTIONARY. Isal. LXV. 10 II 13 15 16 17—25 10 people, and looked with contempt upon the heathens whose evil ways they had nevertheless followed. It was this gross self- deceit which made them abominable in the eyes of God. Written before me as a royal decree, preserved among the public records ; the judgment therefore is to be regarded as certain and plain before all men. Whilst the destruction of the corrupt mass is swift and com- plete, the eye of God shall discern whatever has good in it and it shall be preserved as the seed of the new nation. The Judge of all the earth shall not destroy the innocent with the wicked. A very striking illustration of this is to be found in the history of the widow's mite. Our Lord discerned her, and spoke of her holy deed immediately after proclaiming that the Temple was to be left desolate, and to be thrown down from its very foundations. Sharon was the beautiful rich plain on the Mediterranean coast, Achor was in the valley of the Jordan. Perhaps the mention of the two, one west the other east, is intended to signify the whole land. It is possible also that in mentioning Achor the Prophet intends to indicate that the curse which rested upon it (Josh. vii. 24) shall now be removed on behalf of those who have sought the Lord. But as a nation Israel is become apostate. That troop — that number. Heb. "Gad— INIeni." These names mean "Fortune and Destiny," and must have been two deities worshipped by the idolaters. My servants, the faithful remnant. For a curse, i.e. for a byword of cursing, because the curse which had fallen upon them had been so awful. Another name, "Christian." God of truth, literally, " God of Amen," i. e. of faithfulness. Cf. Rev. lii. 14. Clearly a prophecy of the Kingdom of Christ, both in earth and in heaven. The present and the future are blended together, sometimes one, sometimes the other predominating. New heavens and earth. 2 Pet. iii. 13; Rom. viii. 19—23; Rev. xxi. I. No more thence an infant of days. Moultrie's beautiful poem, "The Three Sons," will be remembered by many as an exquisite commentary on these words. Speaking of the child who died in infancy he says : His age I cannot tell, For they reckon not by years and months where he is gone to dwell. In the Kingdom of Heaven there is no age, for all alike, both old and young, shall have put on immortality. Hath not filled his days, has not done his appointed work. All that remains of old age will be the wisdom and piety which it brings (Wisd. iv. 8, 9). But the sinner, (Sec. Old age was rep-arded by the Jews as a proof of God's favour (Ex. xx. 12; THE THIRD SUNDA V AFTER THE EPIPHANY. Ps. xci. i6; Prov. iii. 2). But the Prophet says that under the new and perfect dispensation it shall no longer be so ; though a sinner live a hundred years it shall be no proof of God's approval, he shall depart hence accursed. As the days of a tree, &c. Referring to the great age to which trees live. Some of the trees of Palestine, the olive and terebinth, attain the age of 1000 years. See on ch. xi. 6 — 9. Dust shall be the serpent's meat. He shall be trodden underfoot by the faithful. Cf. Rom. xvi. 20. Evensong. Second Alternative Lesson. He anticipates the wail of the Jews over the fall of their Temple, and shows that this fall cannot alter God's faithfulness, nor abolish the knowledge of Him. For He was before the visible Temple, heaven and earth themselves are the work of His hands. One temple only is His permanent dwelling-place, the holy, pure, humble heart (ch. Ivii. 15 ; i Cor. vi. 19). Without the fear of God and desire to serve Him, all worship, all prayer, though most scrupulously performed in the outward letter, becomes loathsome and abominable, because it is hy- pocrisy. The sin especially denounced here is wilfulness. They have chosen their own ways, followed their own impure ana proud imaginations, all the while calling it religion. The punishment of this wilfulness — they have chosen their own ways, God will choose their woes for them. (The word translated delusions does not occur elsewhere, but "woes" or "adversities" is the true translation, according to Gesenius.) Comfort to the faithful. Cf. Luke vi, 22. The unbelievers said "Let the Lord be glorified" in derision. Cf. ch. v. 19; Matt. xvi. I ; xxvii. 42. A prophetic vision of the destruction of Jerusalem by the Romans, A sho7it of war was heard in the city, yea in the very Temple itself. Before she travailed, &c. Before the terrible pangs and throes of Jerusalem came on which destroyed her, she had brought forth the new generation ; Christianity was born in her before the Temple was burnt. "Shall I leave my work unfinished?" With Jerusalem, i.e. with the spiritual Jerusalem begotten out of the fleshly. Cf. Gal. iv. 26, 27. All that mourn for her, i.e. for the earthly city, are exhorted to joy, because spiritual life has begun when the earthly life is at an end. That ye may suck, may draw truth and consolation from her, Cf. I Pet, ii. 2. Like a herb, or "like fresh grass." In the gardens, i. e. by idolatrous rites. (See on Ixv. 3.) Behind one tree in the midst. The word "tree" is not in the I Isai. LXV. Isai. LXVI. 9 10 ir 17 COMPANION TO THE LECTIONARY. Isai. LXVI. iQ 20 2r, 22 23 24 original, and, the insertion of it mars the sense. The "one" clearly signifies not a tree but a man. The allusion is to some idolatrous procession after a leader through a grove. Abomi- nation, creeping things and reptiles. The mouse was the emblem of pestilence, the expression here therefore signifies feeding on what is loathsome and horrible. I will set a sign, &c., to preserve them. Cf Rev. vii. 3, 4. Those that escape, the chosen remnant. They shall be sent as missionaries to far countries. Tarshish, Spain. Pul does not occur elsewhere as the name of a place. The best authorities suppose it to be a copyist's error for /*///, which was a name for Nubia, or Upper Egypt. Lud, the region of the Delta, or Lower Egypt, Tubal, the coast of the Black Sea. Javan, Greece. For an offering. Christians are themselves the offering which is acceptable to God. Rom. xii. i ; xv. 16. So in the Communion Service we say "And here we offer and present ourselves a living sacrifice," &c. Upon horses, &c., a figurative mode of expressing the alacrity and earnestness with which men should hasten into the Kingdom of God, and the variety of the means employed by God's providence. An unmistakeable prophecy of the broad foundations of the Christian Church, the priesthood of which was not confined to the house of Levi, but extended to every race and family upon earth. And as with priests, so with people ; all flesh shall come to worship the Lord. And these, the faithful everywhere, shall look down upon Tophet, upon the horrible corruptions and burning of the wicked. Probably the idea here is derived from the awful spectacle which met the eyes of Hezekiah and his people when they rose in the morning and saw the carcases of the hundred fourscore and five thousand lying in ghastly heaps round the citv, scorched with the burning wind which had destroyed them. The Prophet takes up his word, as the atrocities and abomina- tions of Manasseh met his sight, and awfully forewarns him and his counsellors that the appalling destruction of Sennacherib shall be as nothing compared with the destruction which shall fall upon the wicked in the final great and terrible day of the Lord. NOTE ON THE BOOK OF JOB. Introduc- tion to the Lessons from Job. Many and widely different opinions have been expressed concerning the date of this Book. Writers of the last century supposed that it was written by Moses in the land of Midian, NOTE ON THE BOOK OF JOB. 73 or that its substance came into his hands there, and was "edited" by him. (Introduction in D'Oyly and Mant.) But this view is now ahnost universally abandoned. Others (e.g. Renan) believe it to belong to the age of Jeremiah and the Captivity. But close investigation has pronounced this opinion more untenable than the other. (See the exhaustive examina- tion of it in Smith's Bible Dictionary, Art. "Job.") Professor Plumptre {Biblical Studies, p. 173) seems to me to establish the following conclusions : i. The Book, though in no degree Israelite, for it has no al- lusion to Abraham or his family, or to the Law, or the priesthood, is yet entirely Semitic. It is purely monotheistic, calling God by the name by which He revealed Himself to Abraham. Job offers burnt offerings for his children, as Abraham had done, and his friends, like Balaam, offer seven bullocks and seven rams. ii. The names are apparently Edomite (Job ii. 1 1 ; Gen, xxxvi. 10, II ; Jer. xlix. 7; Gen. xxv. 2), and there are many allusions to manners and connexions of Edom. The natural descriptions are of objects not of Palestine, but of the desert and the Nile — the horse, the ostrich, the wild ass, the rhinoceros (unicorn), the crocodile (leviathan), the hippopotamus (behemoth). The people are not those of Canaan, but of inferior race and more cruel habits, dwelling in caves (xxiv. i — 12). iii. The Israelites had little or no knowledge of the desert races before the time of Solomon. The conquests of David and Solomon carried them to the whole length of the Red Sea, and the commerce they opened brought the Jews into acquaintance with wondrous novelties, spices, gems, precious woods, apes, peacocks. The Queen of Sheba visited Jerusalem, and tried Solomon with hard questions. iv. From this time onward, references to the Book of Job begin, and are frequent in Hebrew literature, especially in the Proverbs, in Ecclesiastes, and in the Solomonic Psalms. v. Resting on the above considerations, of which we have only given the substance, not the many references, Mr Plumptre supposes that this foreign Book came into Hebrew literature in the days of Solomon, whether brought by the Queen of Sheba or one of her train ; or written in Palestine by one of them who Introduc- tion to the Lessons from Job. 74 COMPANION TO THE LECTIONARY. Introduc- tion to the Lessons from Job. settled there as a proselyte, "bringing forth out of his treasure things new and old, the old thoughts and hard questions of life, and the new faith;" or lastly, "by a poet of Israel coming in contact with these strangers and their literature, and capable of incorporating what he thus heard into his own mind, and fusing them by the fire of genius into a crystalline whole." The Book of Job is written in a dramatic form. The follow- ing analysis will, it is hoped, help to the intelligent reading of it. Prologue. Chapters i.— iv. Account of Job, his circumstances and character. Satan accuses him of hypocrisy, of serving God from selfish motives. Thereupon Satan is allowed to take his possessions from him. Bearing this heavy trial faithfully, he is tried yet more. Satan accuses him of cowardice, and is suffered to afflict him with grievous disease. But he still retains his integrity. Three friends appear to mourn with him and to comfort him, where- upon his fortitude breaks down ; he curses the day of his birth and longs for death. The First Division, iv. — xiv. Speech of Eliphaz, iv., v. Job's answer, vi., vii. Speech of Bildad, viii. Job's answer, ix., x. Speech of Zophar, xi. Job's answer, xii. — xiv. The friends declare that all affliction is a proof of sinfulness, because sin and punishment are exactly proportioned by the laws of God. This affliction is therefore a proof that Job has been guilty of some secret sin, the confession of which will be followed by renewed prosperity. Job knows that this is false, that their theory is not in accordance with facts, and he vehe- mently repudiates it. But he knows that God is just, and that there must be some wise purpose underlying His present deal- ings. He entreats God to give him a fair trial. Despairing of light in this world, he even sees hope that there is a world to come where it will appear, and all be made right. The Second Division- xv. — xxi. Speech of Eliphaz, xv. Job's answer, xvi., xvii. NOTE ON THE BOOK OF JOB. 75 Speech of Bildad, xviii. Job's answer, xix. Speech of Zophar, xx. Job's answer, xxi. i In this portion the language grows more bitter; the three friends strenuously endeavour to make good their point ; Job, they declare, has added blasphemy to his other sins, and has treated their wisdom and experience with contempt; and he deserves any thing which can possibly happen to him. The position they take is, of course, a true one, namely, that sin deserves punishment, but their apphcation of the principle goes on the assumption that there is no world but this. Retribution here is complete ; the sinner who has enjoyed himself has in due course proportionate agony, and losses in proportion to his former prosperity. Job rejects their charges with disdain. He is not a blas- phemer, he says, for he reverences God. He is not ungodly, for he ceases not to pray. His horror at their theory of retribution leads him to clearer views of the truth that he has before seen darkly, and he expresses his conviction that his Redeemer liveth, and that in his flesh he shall see God. It is true that his lan- guage is often vehement and unmeasured, and because his earnest appeals awaken no pity in his friends, but rather fresh slanders", and no light still appears in his soul, he breaks out into pas- sionate reproaches against God. He is maddened because he can find no answer to the riddle, and yet knows that there is a complete answer. The Third Division, xxii. — xxxi. Speech of Eliphaz, xxii. Job's answer, xxiii., xxiv. Speech of Bildad, xxv. Job's answer xxvi. — xxxi. The friends have nothing new to offer in this portion. Ehphaz amplifies his false doctrine, and endeavours to make it 1 "If we might regard the Book as the history of a Trial, Zophar might be taken for a junior counsel, who leaves the pleadings, after having spoken speciously in the eleventh chapter, and bitterly in the twentieth, in the hands of the other two." Dr A. 15. Evans. ' For example, see how the touching appeal in xix. 20 — 24 is followed by the cruel insults of Zophar in ch. x.\-. Introduc- tion to the Lessons from Job. 76 COMPANION TO THE LECTIONARY. Introduc- tion to the Lessons from Jot). good by entering into details. Job must have robbed the poor or he would not have been robbed himself; has broken the arms of the fatherless, and therefore is left childless. Job meets them now by reiterating the truths which they had uttered ; he knows all this, he says, but they have misapplied truth to establish falsehood. He denounces the sin of the hypocrite as earnestly as they have done, and ends with a triumphant vindication of himself from their false charges. The Fourth Division, xxxii. — xxxvii. The three friends are silenced. But a new character appears upon the scene, Elihu. He is indignant with them because they have been silenced without convincing him. Job has uttered reproaches against God, has desired to know truth, and they have not shewn it to him. Consequently he sharply re- proves both sides. The Fifth Division. The Lord Himself speaks out of the whirlwind, and gives judgment upon the controversy. He does not notice the false accusations of the three friends, but addresses Himself to the problem which Job had been torn asunder in trying to solve. And in doing so He explains nothing to Job. He simply points to His mighty works in earth, and sea, and sky, and demands of Job how he can arraign the wisdom of Him who made all these. Humbled and abashed Job replies, "Behold I am vile, I will lay my hand upon my mouth." Again the voice of God arraigns him from the whirlwind, pointing to the inequalities observable everyday in His outward dealings with men. Let him smooth these and put them right. "Look on every one that is proud, and bring him low ; and tread down the wicked in their place. Then will I also confess unto thee that thine own right hand can save thee." His right hand save him! What power has he against even the brute creation? What is his might even against the might of the crocodile? And with a mighty description of the sea monster, the speech abruptly closes. But it is enough. Job has mastered the secj-et now. He has been measuring his wisdom against that of the Almighty Creator, comparing himself with Him, not remembering the mighty distance between them. Penitent and self-abhorrent, he repents in dust and ashes. And THE FOURTH SUNDAY AFTER THE EPIPHANY. then God accepts him, and declares His anger against the false doctrines of his friends. The Epilogue, xlii. lo — 17. Notice of his subsequent prosperity and honourable death. FOURTH SUNDAY AFTER THE EPIPHANY. Mattins. The Lessons for to-day are taken from what we have called the TJiird Division of the Book, "the transition to the unravel- ment," as it is elsewhere called (Delitzsch). They comprise the greater part of Job's final speech to his friends. Apparently the close of ch. xxvi. marks a pause in his discourse, but finding his friends silent, he resumes in the chapter before us. His parable. The Heb. word implies speech of unusual solemnity and dignity. He begins with solemnly swearing to his own sincerity, be- cause of their continued accusation of secret sin. He swears by God, who as far as he can see is treating him unjustly, yet whom his faith still clings to as the God of truth. These verses may be thus paraphrased, " I will not confess a sin which I have not committed. Far be it from me to declare that you are right, and that I am the wretch which you assert me to be. I am innocent of your charges, and will uphold myself to be so." The last words of verse 6 should probably be translated, "My heart (i.e. conscience) does not reproach even one of my days." A paraphrase seems again the best mode of exposition: "Ye have called me wicked, God forbid that your judgment should be received ; let your branding me as an evildoer prove that j^// are such; may that be the accepted judgment of God and man. Your reckless judgment of the innocent will draw down a judgment upon you." His friends have called him a hypocrite for concealing his sin. He replies. What motive can he have.'' Is he not at death's door? God is taking away his soul (life), and even if he had played the hypocrite for gain, what would his gain avail him now? Could he dare to pray with any hope of being heard? And yet have they not already seen that calling upon God is the only refuge and comfort that he has? The realization to himself, as one might say, of the comfort which he finds in fellowship with God, seems to strike him more forcibly than it has done before, and it produces a marked effect upon him. He changes his position and stands boldly forth as the teacher of those who would have taught him. Job XXVII. II COMPANION TO THE LECTIONARY. Job XXVII. 12 U, 15 16 18 19 20 22 ^3 Job xxvni. _ By the hand, or " the mode of dealing." That which is with the Almighty, i.e. the principles on which He acts. "Ye," he says, "have yourselves seen, for you have told me, the lot of the evildoer. Your principle was right. And this makes your false application of it the more glaring. What signs have you seen in me of an utterly false and wicked life? How can you have missed seeing the contrary signs, even of my aspirations after God? Then why are you blinded with your vain delusions? I will tell you myself the lot of a wicked man. Judge from that whether I should dare in the face of it to assert my integrity if I were what you try to make me out." The wicked are punished with the sword, the famine, the pestilence. The word translated death means pestilence, and the sense is, they are buried as hastily as possible, without the usual solemnities, and the horror stifles feeling, and the widows do not weep. Dust... clay, emblems of such abundance as to depreciate their value. Cf. Zech. ix. 3. House, palace. But though fine it is as brittle and perishable as the fine spinning of a moth, as fragile as the hut which the keeper of a vineyard makes during the grape season. (See on Is. i. 8.) The Hebrew of the first part of the verse is difficult to trans- late ; but probably the right rendering is "He lieth down rich, and doctJi it not again,'''' i. e. it is the last time of his doing so. He openeth his eyes for the last time, he looks on the world for a moment, and is no more. His eyes are closed for ever in death. Terrors. A peculiar construction in the original makes the sense "the terrors of death seize him like a flood by day, the whirlwind carries him away in the night." There is no peace or security for him, by night or by day. Cf. the converse picture in Ps. xci. 5, 6. The east wind, the simoom. Cast, i.e. shoot. Cf. Ps. Ixiv. 7. He would fain, ht. "he strives eagerly." Cf. Ps. cxxxix. 7- — 9. His ruin shall be utter and complete. All who knew him shall rejoice in his downfall, and hiss in scorn, as he is hurled down from his place. Evensong. First Alternative Lesson. What is the connexion between the preceding chapter and the present? Job has two subjects before him. The one is the judgment of the ungodly, the other is his earnest endeavour to cling to God, and trust in Him. In the preceding chapter he has portrayed the covetous rich man carried away by sudden death from all his treasures, perishing in his misery. And with THE FOURTH SUNDAY AFTER THE EPIPHANY. 79 Ihis thought in his mind he continues, Silver and other precious metals come out of the earth, but there is an abiding stay and comfort for men which must have a better source than this. Whence is this derived? whence comes that wisdom which can satisfy the soul when all things besides fade and decay? This question he propounds and answers in the chapter before us. There are abandoned mines in Mount Sinai, and also in the Hauran, the district east of the Jordan. Job must, in all pro- bability, have seen mining operations in one or both of these districts. The mode of obtaining pure gold was to crush the ore, lay it on a slightly inclined plane, and pour water over it, repeating the process over and over. When the earthy part was thus washed away, the gold was put into a crucible, cement- ed up with clay, and placed for five days and nights in the furnace [Diodoi-us apiid Dclitzscli). Brass here and everywhere in the Bible means copper. He (i.e. man).sett8th an end to darkness by opening up the interior of the earth to the light, and searcheth out all perfection, or "explores to remote dcptlisP Stones of darkness, i.e. those hid in darkness, and the shadow of death, in the deepest recesses of the earth. A minute description of the dangers which beset the miner, introduced to show how eager man is in the pursuit, and what perils he will brave in it. The first clause is very obscure, but the following fs probably the strict meaning : The flood break- eth forth by the side of the stranger. "The stranger" is the miner who finds himself in a strange and unknown region down in the darkness. A sudden stream bursts forth and threatens his life. In the next clause our translators have inserted some words wrongly. Literally the translation is, Lo there ! forgotten by the foot. A figurative expression, signifying "their foot fails them, they no longer rest upon it, as they go down into the shaft." And the third clause completes the picture. It ought to run, they hang and swing to and fro, far from men. A vivid description which requires no further elucidation. The same idea is uppermost in his mind, the intense eager- ness of man after treasure. As for the earth, out of it cometh bread, it nourishes man so graciously, and yet it is turned up by him and ruthlessly searched out as if by fire, as completely and destructively. (Umbreit quotes an exactly similar senti- ment from Pliny.) Render this. The place of the sapphire is its rock. This, like the gold, is to be found in the earth, and it (the sapphire) hath dust of gold. One species of sapphire {lapis lasuli) was sometimes called by a name which means "overlaid with gold" {xpva-oTTaa-Tos:) because of the appearance of gold dust which covered it. Omit "There is," which has been inserted by the translators. Job xxvin. 8o COMPANION TO THE LECTIONARY. Job The way (i.e. of the sapphire) wMch no fowl (rather "eagle") XXVIII. knoweth, &;c. The eagle and the vulture are named as having the sharpest eyes. These and the fierce beasts of prey alike pass the mineral treasures by, unseen and uncared for, but man searches and finds them out. See next verse. He overturneth, &c. This refers to blasting operations, which were sometimes done with fire and vinegar, as well as by huge mechanical contrivances. There is a vivid description of the process and of the dangers run by the miners in Pliny's Nat. Hist. 10 He cutteth, &c. That is, he makes openings in rocks, and so drains off the waters which hinder his mining. Having done this, his eye seeth, &c. 1 1 Overflowing, i. e. leaking. The miner stops the water- courses from leaking into the place of his work, so that he is not hindered in bringing the treasures to light. Thus far we have had a circumstantial and minute account of the labour which man will bestow to gain earthly treasures. Job now turns to the question. How shall man find the treasure which will satisfy, which will stay and abide when the hypocrite and his riches have perished .'' 13 He begins by declaring that it is a gift from above, beyond the finding of man by his own efforts. Man, the original expresses, "Mortal man." Having by the preceding comparisons expressed the in- accessibility of wisdom to man's unaided efforts, he goes on to draw out its transcendant excellence in itself, and again asks, "Where shall such treasure be found?" (ver. 20.) No created being can give an answer, even the fowls that fly aloft, with farseeing eyes, can give no information. There may be an allusion to the Eastern belief in the divining power of birds. And lastly, as the realms of the living cannot tell us, so neither can Hades and death. They are represented poetically as saying, "The report of the existence of a wisdom has reached our ears, but the very sound is dim and confused, and we can tell nothing." And now begins the solution of the question. God under- standeth the way to it, and He— He knoweth its place. Before stating what is the way of wisdom. Job pauses for a moment to prove his assertion that God knows it. He must know it, for He sees the very ends of the earth, and whatever is under heaven; His knowledge embraces everything (ver. 23). He must know it, for wisdom is verily the ideal according to which He created the universe. Cf. Prov. viii. 27—31. 28 Having thus created all things according to His own Divine ideal, He gave man a law corresponding to that ideal. To fear the Creator, and therefore to imitate His goodness and benefi- cence, that must be wisdom ; to renounce evil, as being contrary 22 23 2+ THE FOURTH SUNDAY AFTER THE EPIPHANY. »t to the Divine purpose and plan, that is understanding, practical sense. This is the true philosophy, for it rests upon the Will of the Eternal Creator and Lord. The personality of the Wisdom and Counsel of God can hardly be said to appear in this chapter. It seems to be more distinct in the passage in Proverbs, and still more so in the Book of Wisdom, chs. vii. — xi. But what was dimly revealed to the fathers by the prophets was fully manifested at last, when the Christian prophet declared "The Word was in the beginning with God. AH tilings were made by Him, and without Him was not anything made that was made." The Epiphany- season through which we are passing gives substance to the abstract truth which God shewed unto Job, for He is mani- fested in the flesh who hath brought life and immortality to light. Evensong. Second Alternative Lesson. Again, as it appears. Job made a pause. In his faith in God's truth and faithfulness he had uttered the sublimest and noblest truth, and this had silenced his accusers. It was im- possible after his eager outburst to repeat their false accusation. Yet they would not allow themselves to be vanquished. So they were sullenly silent. He therefore speaks once more. There is only one sharp word in the preceding address (xxvii. 12). There is none at all in what follows. He knows he has beaten them, but he makes no boast, nor deals them the hard measure he has received from them. He speaks earnestly, but lovingly. And his view has grown so much clearer during the progress of the address which he has been making, that although he has not found out the clue to the riddle, and therefore is mournful and sad, he has become humble and tranquillized, and no longer utters reproaches against his Creator. He resigns himself to the recollection of his former happiness and the days when he was honoured and loved. My youth, rather "my vintage," i.e. the time of his richest prosperity. The secret, the familiarity and unreserved Intercourse. Cf. Prov. iii. 32 ; Ps. xxv. 14. Butter is a wrong translation. The word means " Crcam^^ and the image is intended to imply the fullest prosperity and plenty of a shepherd's life. Oil, i.e. things went so prosperously with me that the mountain streams seemed to yield me oil instead of water. A rich blessing, passing all comprehension, seemed to surround me (cf. Dcut. xxxii. 13). While it was thus in the country, corresponding happiness was his lot in the city. The first clause should be translated ^'When I went through the gate to the city." The street, rather "the market," which in Eastern cities was at the gate. Hid themselves, stepped back modestly into retirement, as B.C. 6 Jol) XXVIII. Job XXIX. 82 COMPANION TO THE LECTIONARY. Job XXIX. II 12 J4 i8 fearing to be too presuming. Arose and stood up, literally, "stood up and remained standing," i.e. till Job had seated himself. Princes, the great men of the city. Laid their hand, &c., desisted from speaking until he had spoken. Cf. ch. xxi. 5. The reason why he was thus respected. His character was so well known that whoever heard of him agreed in sounding his praise, and whoso saw him at once joined in the chorus. For along with the signs of his prosperity was also the knowledge of his wide benevolence. The poor, better "the sufferer." This verse gives the motive of all his actions, namely the holding fast to the will of God. The Hebrew word translated righteousness, signifies "firmness," "straightness." The first part of the verse runs thus, literally, '"'' I put on righteoiis7iess and it put me ony The word for "put on," is used of the close fitting robe with which an Eastern clothed his naked body, and the sense therefore is expressive of intimate union (cf. Ps. cxxxii. 9; Is. xi. 5 ; lix. 17). And he says that as a reward the righteousness which he thus put on so made him its own that his whole appearance was the representation of itself. So the Spirit of the Lord is said elsewhere to put a man on, to make him the organ of Its own manifestation. Judges vi. 34. The robe in the second clause is the outer garment, the woven coat, and the word rendered diadem is the turban, always an article of cost and pride to an Arab. His visible integrity was his protection and rich ornament. A complete refutation of the slanders of the three friends (see xxii. 5 — 7), but spoken without reference to them. The second clause should run ^'' And I examined the case of the tmknown^'' that is, the fact of a suitor being a stranger made no difference to him. If a tale of distress came before him, no matter whose. Job immediately investigated it. Not only so, but he did his best to make the wrong-doers incapable of further harm, and tore from them what they had wrongfully gotten. Because of his conscious integrity he had thought, he says, that unbroken prosperity and extended life would be his lot. A curious question however arises in the details of this verse. The Hebrew is somewhat obscure, and our translators have given a version which is warranted by the original. The sense as the verse stands here is plain. Job compares his stay here to the dwelling of an eagle in its nest (cf. Obad. 4), and he says he had thought that he would continue for years upon years un- disturbed in the place to which habit had long attached him; he and his nest should disappear together at the last, and there would be no pain of separation. But the Jewish rabbins give a very dift'erent meaning as regards the second clause. Though the general sense is not THE FOURTH SUNDAY AFTER THE EPIPHANY. ^l altered, they say that the word translated "sand," means the Phoenix. The Arabian fable recorded with other curious and not uninstructive legends, that this miraculous bird lived a thousand years, at the end of which time it built its nest with trees of rich spices. The nest caught fire and burnt it, leaving ashes which became the fresh bird, and so its death began a new life. No wonder that the early Christian fathers used this legend as a symbol of the Resurrection of man. If then the rabbins are right, Job is using a comparison drawn from a familiar legend of his country, ^'' Then I thought, I shall expu'e lulth my nest, and have a long life luitJi the Phoenix.^^ The Vulgate translates it ''" like a palm tfeeP Phoenix is Greek for "palm tree," as well as for the name of the bird, and it is not unlikely that the Latin translation is a mistake arising from the confusion of the two meanings. (See Delitzsch, li. 129). The past tenses here should have been translated in the future. He is still expressing what his hopes had been. The //"is an interpolation which mars the sense. I laughed (or smiled) on them when they believed not, shewed myself cheerful and happy in the time of calamity, and the light of my countenance they cast not down, their despair could never destroy my confidence and courage. He made their way plain out of their misery, he was as a warlike king when danger threatened ; and withal a comforter and sympathizer in personal sorrow. Thus then we have had before us the picture of a saint of old, drawn by himself not in self-righteousness, but because he has to refute false charges, and to defend the cause of righteous- ness. It is true that until he is brought face to face with God he does not realize the depth of his own sinfulness, but as regards his outward life, and his knowledge of what is good and right, he only spoke truth in this description of himself. Just in the same spirit S. Paul, having to defend himself against Judaizing slanderers, asserts his own good faith and purity of motives in the same fearless manner, and when he sees his children in the faith living in the midst of an ungodly world, does not scruple to bid them to be followers of him, and mark those who walk after his example (Phil. iii. 17). The ideal which Job aimed at is manifested unto us in Christ. We have seen in one lesson to-day how to look upon Him as the In- carnate Wisdom and Word of God, And now, with the Gospel in our hands, we read this Old World description of goodness and benevolence, and know that it is no longer an ideal past realization, since He who is our Head is the Deliverei; of the poor, the Saviour of him that is ready to perish, the Father of the fatherless, the Giver of sight to the blind. For ever and ever He shall "choose out the way of His people, and dwell as a King in the army," with raiment dipped in blood, and shall "comfort all the mourners.^ 6-2 Jot) XXIX. [9, 20 ^4 84 COMPANION TO THE LECTIONARY. Introduc- tion to tlie Lessons from Proverbs. NOTE ON THE BOOK OF PROVERBS. The Books of Moses contain the foundation of the Theology of the Old Testament, the Psalms form its Book of Devotion, the Prophets its Christology. Of course none of these subjects are confined to the Books we have named — there is Christolog}'' in them all, and Prayer in them all. The Book of Proverbs stands by itself. It does not for the most part deal with comprehensive doctrines, nor with the foundations of morality. But it gives us practical rules for daily and common life. It is the Book of practical sense. "What the law reveals as a universal rule for the national life of the covenant people in a religious and a political aspect, the Proverbs apply to the relations and obliga- tions of the private life of each individual of that people. The principle of consecration through fellowship with Jehovah, the God of the covenant, which was revealed through Moses, and established in general in his legislation, is individualized and developed in detail by Solomon with reference to the special domestic and social relations of his countrymen." (Zockler.) Luther called this "the Book of good works," and declared that "every man aiming at godliness ought to make it his daily hand- book, and often read it and compare his life with it." And Coleridge calls it "the best statesman's manual that was ever written." We have called it advisedly the Book of practical sense. We recognize the truth of Dean Stanley's remark that the Book " has in it something of a worldly, prudential look." But the prudence rests on one foundation only. There is nothing which a gainsayer could dare to call mean or sordid in its maxims. And the reason is that it rests all its wisdom, all its prudence and discretion and intelligence, upon the fear of God. Such a maxim as this, "He that hateth suretyship is sure," is a maxim which many a man would not only be the happier but the better for acting upon. If there is any selfishness in such a maxim, that disappears, and is not, when you take along with it the maxims which speak of the blessings of the liberal and the kind in heart. The Book of Proverbs, therefore, though dealing with NOTE ON THE BOOK OF PROVERBS. H worldly things, is grounded upon the only sure foundation. It exhorts not to outward prudence only, but to the government of the heart, out of which are the issues of life. It is the Old Testament counterpart of the Apostle's command, "Whatsoever ye do, do it heartily as to the Lord." (See Wordsworth's Intro- duction, p. X.) The reign of Solomon was a period of long peace, and, as a consequence, of material prosperity. This led to a sudden development of intellectual culture. The Books of Kings and Chronicles have references to "Wise men" of this period (i Kings iv. 30, 31), apparently "a school of philosophy" alongside with the "School of the Prophets," though probably not so perfectly organized and united. At the head of these philosophers was Solomon himself, i Kings iii. 5 — 12 ; iv. 29. He was a natural historian, a poet, a metaphysician. He wrote, we are told, 1005 songs. Two Psalms only have his name attached to them, but probably others are his. And of the 3000 sayings which he spake, there are only 746 verses in the Book of Proverbs which can be his. The rest God's providence has not preserved to us. That he spoke much more than he wrote, after the manner of Eastern moralists, is shewn by the words, "There came of all people to hear his wisdom." The Divisions of the Book are as follows : i. Introduction. The use and value of the Book. i. i — 6. ii. Wisdom as the foundation of all morality. Addressed specially to the young, i. 7. — ix. 18. The subdivisions of this will be best seen when we consider the chapters in detail. iii. Original nucleus of the collection. The Proverbs of Solo- mon. X. — xxii. 16. Appendix, "The words of the wise." xxii. 1 7 — xxiv. iv. Additions by the men of Hezekiah of traditionary Proverbs of Solomon, xxv. — xxix. v. Appendices. Words of Agur and Lemuel, xxx., xxxi. Most critics are agreed that the Book is a compilation, and that even the part which is specially called "the Proverbs of Solomon" has been edited and brought into its present shape by a later hand than his. To give all the reasons of this opinion would be out of place here, especially as there is so httle use made of this Book in our Sunday Lessons. The compilers of Introduc- tion to the Lessons from Proverbs. 86 COMPANION TO THE LECTIONARY. Introduc- tion to the Lessons from Proverbs. the present Lectionary judged that from the necessarily discon- nected character of its maxims, the Book is rather one to be read and pondered over at home, than to be read through before the congregation. Consequently there are but six chapters taken from it, and those are appointed for days that are often omitted in the yearly calendar. The chapters selected are those which are most suited for congregational use. Five of the six are taken from the portion which we have noted as Division II. It is a division specially addressed to .yotith^ and probably is less ancient than the 3rd, or at least portions of it, for it is almost certainly a collection. It consists altogether of couplets, mostly synonymous parallelisms. The couplets in the third division are mostly antithetic. The words^ "My son," are very frequent in Division II., but never occur in III. Division II. again consists to a great extent of long sentences, e.g. i. 29 — 33; viii. 22 — 31 ; ix. 13 — 18. Ch. ii. is one long sen- tence. There is a unity of purpose running through the whole, and yet variety of style. There is no mention of idolatry, which points to an ancient authorship. Nor must we omit to notice that many portions of it fall into groups of ten verses : i. 10 — 19 ; iii. I — 10, II — 20; viii. 12 — 21, 22 — 31. The description of Wisdom (ch. viii.) is one of the most highly-wrought passages in Holy Scripture. FIFTH SUNDAY AFTER THE EPIPHANY. Mattins. This title has been commented on in the Introduction. It is a general title, covering not only the words of Solomon, but the whole book. Proverbs. The Heb. word means "similitudes," and is therefore elsewhere often rendered " Parable," e. g. Ezek. xvii. 2. It is commonly applied to the parallelisms of Hebrew poetry, , because they abound in similitudes. The object of the book. To know, that is "from which men may know." Justice, &c. Only those are wise who are conscientious. A lesson which we shall all do well to lay to heart. Subtilty, i.e. sagacity. The simple, those who are easily deceived and led astray. Discretion. The Heb. is derived from a word meaning "to tie together." Thus it means the power of planning and arrangement. ^ I THE FIFTH SUNDA Y AFTER THE EPIPHANY. A wise man will hear, rather '■'■let the wise man listen, and he will increase^'' &c. Not only the simple but the wise shall profit by meditation and reflection on these proverbs. Wise counsels, lit. "ropes," i.e. for pilotage through difficult channels. The interpretation. Derived from a word meaning "to knot." Our expression "knotty saying" therefore exactly con- veys the meaning. The words of the wise. Probably this has special reference to ch. xxii. 17. Seep. 85. The close of the introduction. Having shewn what is the design of his book the writer emphatically declares what must be the temper of any man who desires wisdom. Cf. John vii. 17. My Son. This expression occurs very frequently in Division II. of the Proverbs (i. 8, 10; ii. i ; iii. i, 11 ; iv. 10, 20; v. i ; vi. 1,20; vii. i), nowhere in Division III., and very rarely in other parts of the Book. It is the usual address of a teacher to a learner in the East. After the fear of God comes honour to parents. Pythagoras begins his golden verses with Prininin deos i?ni7iortales cole, parentesqne honora. Thy moral beauty will become so conspicuous as to be like a graceful ornament to the person. Ornament, wreath. An earnest dissuasive from associating with those who seek for gain in robbery and murder. Brigandage was very common, and still is so, in Arabia, as it is in Italy and Greece. The spirit of wild adventure was very attractive to the young, and those engaged in it spared no pains to induce the young and strong to join them. We need hardly dwell on the force of this solemn appeal to those who are attracted by the miserable literature of robbery and violence which seems to be so eagerly devoured by the young. But the warning does not exhaust itself thus. The police and social arrangements of our own country make such brigandage almost impossible here, and the evil spirit which prompts it is therefore driven to take other forms. That evil spirit is the desire after swift riches. And it takes the form with us of the gambling ring, and the advertise- ments of the sporting newspaper. None but the utterly reckless venture to break into houses and shed blood; but how many hundreds, led by evil examples, are willing to take advantage of the unwary, and to win large sums of money, no matter who is ruined. And the words apply to such, hardly less than they did to the robbers here described — Their feet run to evil, and make haste to destroy life... But they lay wait for their own blood; they lurk for their own lives. What a comment upon these words could be made out of the history of the scaffold, of the prison, of inquests upon suicides. Such are the ways of every one greedy of plunder ; it taketh away its owner's life. Even if he gains it, it is very death to him. There are only two or three words which need explanation in this paragraph. Innocent without cause — rather "innocent in Prov. I. 5 10 — 19 ss COMPAXIOy TO THE LECTIOyARY. Prov. I. 20—23 24 26 33 Prov. III. 1. 2 vain," i.e. his innocence is of no avail in protecting him from the robber. Walk not thou in the way, avoid the beginning of temptation. Many a one never intends to follow evil example, yet throws himself in the way of temptation and is drawn in. Surely in vain, ^c The temptation looks as pleasant as the bait does to the bird. It is only when he is caught, that he discovers the misery of his situation. The preceding paragraph describes the invitations and allurements of sinners, and the fatal consequences of listening to them. Here we have an invitation of the opposite character, the call of heavenly ivisdom. We must take this as a personifi- cation after the Eastern style, but as ages went on it seems to have been partially revealed to men that there was verily One who was the Wisdom of God, until at length He came in the flesh. We, knowing that Christ is that Incarnate Wisdom, are bound to read this as addressed to us by Him. He calls us aloud, in the broad streets where the churches give note of His presence, and where the gross and ignorant call us to their help, because they are made in His image. It is His voice which rebukes us when we love simplicity (folly and frivolity) and delight in scorning, in turning everything whether serious or not into an idle joke, and scoffing at religion and religious people, and hate knowledge, goodness, self-restraint, piety. Turn at (or towards) my reproof, and then I will pour, &c. In these words is expressed the willingness of the Divine Wisdom to teach. My spirit, which will animate, sanctify, and instruct. Cf. John vii. 37. Then comes the judgment of those' who will not turn, who persist in scorning and evil practices. The glowing fire of these verses reminds us of the vehement exhortations of Isaiah. See Isaiah i. 15 — 20. I also, &c. A bold expression finding a parallel in Ps. ii. 5. As ye laughed at me, so will I do unto you in the day of your calamity. And then he goes on to describe the fearful doom of the obstinate and the scornful. " Because they are fools they turn God's mercies to their own destruction, and because they prosper they are confirmed in their folly." Baxter. From fear of evil, even in troublous times he who fears God shall possess his soul in peace. Cf. Is. xxvi. 3 ; Ps. xii. 4 — 7. Evensong. First Alternative Lesson. This chapter has three divisions (i — 10, 11 — 20, 21 — 35), each introduced with the words "My son," and each divided into five couplets. In each the first couplet calls for attention and obedience, and the next promises good as a consequence- Obedience shall be followed by long life and peace of mind. THE FIFTH SUNDA V AFTER THE EPIPHANY. 89 Cf. Ex. XX. 12 ; I Kings iii. 14; Deut. iv. 40; v. 29; vi. 2; xi. 9; Ps. XV, I ; xxiii. 6 ; 2 Tim. iv. 8. Mercy and truth, kindness and faithfulness. Good understanding, or, as in Margin, "Good success." Ps. cxi. 10; 2 Chron. xxx. 20. Trust implicitly in the LORD. It is a sign of the importance of the fear of God in the writer's eyes that in the present chapter the sacred name occurs nine times. Direct, rather "make straight," or "make smooth." Thy navel, put for the whole body as being the centre point of the body. Be not content with lip-service, but show gratitude for His blessings by offering Him of what He hath given thee. Cf. Ex. xxiii. 19; Lev. ii. 12; xix. 23 ; Deut. xviii. 4. Presses, wine-fats. Take heed to the chastisements of Providence, they are sent to teach thee wisdom. This exhortation is taken from Job v. 17, and applied in the Hebrews to the suffering Jewish church, xii. 5, 6. Despise not. Do not expect that all will be prosperity with thee. Adversity will come, God's fatherly hand will smite, but it will be in love. Getteth, lit. "draweth forth," i.e. from God. Cf. ch. viii. 35. The beautiful description of Wisdom which follows has a most full and happy force to us Christians ; it brings that treasure in heaven which neither moth nor rust can corrupt nor thieves steal. See on verses i, 2. A tree of life, an evident reference to the tree in Paradise, Gen. ii. 9 ; iii. 22, removed from man by sin, yet within his recovery by the means which God appointed. Those who find Wisdom lay hold of it, they shall eat of it at the last when they enter into the Paradise of God. See Rev. ii. 7; xxii. 2. Retaineth, holdeth in his grasp. The excellence of wisdom shewn ; she is the very counsellor of the Most High, how invaluable therefore to erring men. The depths, the receptacles for the waters of the earth. Gen. i. 6, 7. After the sublime eulogy of wisdom, the writer returns to exhortation of his pupil, that he will continue in the pursuit of wisdom. Them, the exhortations which have been given. Sound wisdom and discretion, thoughtfulness and circumspection. They shall keep in safety and security by night and day. The next verses have this peculiarity, they are prohibitions. The first is, do not forego opportunities of good. And this is illustrated in the next by an example. The wages of a labourer are his rightful due, so is the provision for the poor whom God has committed to the care of the rich. James v. 4. "It is the Prov. III. 3 4 10 1 1 1.3 i8 '9 ■21 -26 27 90 COMPANION TO THE LECTIO NARY. Prov. III. ^9 31 32 34 35 Prov. VIII. 1—3 12 14 '5 17 hungry man's bread which we hoard up in our barns. It is his meat on which we glut, and his drink which we guzzle; it is the naked man's apparel which we shut up in our presses. We are in thus holding not only covetous, but wrongful havers of more than our own." {Barrow, li. 160, quoted by Bp. Wordsworth.) Take not advantage of a man's unsuspiciousness. Be peaceable and placable, and not always ready to pick a quarrel, or to make one of imaginary slights. Do not anxiously covet the riches which a man has gotten by wrong means, nor follow his bad example in hope of like acquisition. Ch. xxiii. 17. The reason of the above commands ; the Lord hates the perverse, and blesses the righteous. Each verse to the end of the chapter is antithetic. His secret. See on Job xxix. 4, p. 8r. Giveth. grace to the lowly. Lowliness is itself beautiful. " Humility is both a grace and a vessel to receive grace." (Trapp.) The wise shall inherit glory. Cf. Dan. xii. 2, 3. The last words are, of course, sarcastic. "Shame is the nobility which shall be conferred upon fools." Evensong. Second Alternative Lesson. The sublime chapter which we have here, the address of Wisdom to mankind, is in contrast with the address of the strange woman in the preceding chapter. Bp. Wordsworth points out the resemblance of this to the appearance of Virtue and Pleasure to the youthful Hercules, in Xenophon's Memora- bilia. Wisdom cries aloud in public places, in contrast with the Harlot who creeps out " in the black and dark night," and speaks under her breath lest she should be heard by any but her victim. Sin is cowardly and slinking. Virtue is brave. The comma ought to be removed after the first " place," to after " way." " She standeth on the siwiuiit of the high places by the way, in the midst of the paths." The glowing imagery that follows is borrowed and amplified from Job xxviii. Prudence, right judgment in special cases. This and the highest wisdom go together, and are entirely connected. Witty inventions, or " skilful plans." This is prefatory to what follows — the qualities here described are those which are required for ruling well. I have strength, the same sentiment, though different in words, as Eccl. ix. 16, "Wisdom is better than strength." By me, by my aid. " He that loveth Me shall be loved of My Father, and I will love him, and will manifest Myself to him." John xiv. 21. THE SIXTH SUNDAY AFTER THE EPIPHANY. 91 This verse has been made a battle-ground for controversy. The word translated possessed is translated in the LXX " Created." The Arians of old, expounding this of Christ, declared that it asserted that Christ is a created Being, and therefore not very God. To guard against this the Vulg. and other ancient Versions render it " possessed." But there are scarcely any other cases where the word has this meaning. The proper meaning of the Hebrew word is " to set up," " to make steadfast ;" and if we conclude to interpret this verse of Christ there is nothing in this original meaning which can give countenance to false teaching. It is an epithet which Our Saviour gives Himself in the Revelation, "the Beginning of the Creation of God." No one supposes that to Solomon was known the eternal generation of Christ, and if we substitute "Begat" for "set up," a distinction which would have been inappreciable to him, we shall have the exact statement of the Nicene Creed. Setup, lit. "Anointed," consecrated to God's eternal pur- poses. From the beginning. Cf. John i. i ; Ps. xc. 2. Highest f)art, or mass. The heavens, the welkin, filled with the stars. A compass, the circle of the horizon. Rejoicing, lit. "laughing" like an innocent, joyous child. "The work of Creation is described here by a bold comparison, as a holiday pastime of the Creator, and Wisdom as his play- mate ; so great was His joy when it was first produced." (Bp. Wordsworth.) My delights, &c. "When the inhabited earth appeared, Wisdom descended upon it, mingling with men, and taking de- light in counselling and guiding them. Truly an exquisite thought and a very attractive term of the discourse. If Wisdom has acted thus, with what gratitude and readiness ought men to listen to her! This prepares the way for the closing exhorta- tions. Aft^r this sublime description of the excellence and dignity of Wisdom, with great effect does the writer return to his persuasive exhortations." (Stuart.) Wisdom is here imagined as dwelling in a Temple (cf. ix. i), and the anxious inquirer for her, as watching and waiting for the opening of her gates. THE SIXTH SUNDAY AFTER THE EPIPHANY. Mattins. The subject of the present Chapter is two-fold. We may call it The Ba7iqiict of Wisdom (ver. i — 12), and The Banquet of Folly {12,-1^). We have had the image of the Temple of Wisdom before (viii. 24) ; the same image is repeated here, and the C07nplete7iess of her Temple is represented by the seven pillars. Probably Prov. VIII. 22 23 26 30 31 34 Prov. IX. 92 COMPANION TO THE LECTIONARY. Prov. IX. II 14 16 17 18 good the imagery is suggested from the newly-built Temple of Solo- mon. Here, as before, we are bound in duty to put a meaning into the words which was unknown to Solomon. Christ, the Wisdom and the Power of God, has builded a Temple, His Church, and furnished it with choicest food, even with Himself. Her maidens. Maidens were the usual heralds of tidings among the Jews. (See on Is. xl. 9, p. 47.) The connexion between the verses that follow and the pre- ceding is not at first easy to see, but it is this : Wisdom sends out her messengers and cries from the high places, and invites the simple to come into the banquet, and then goes on to tell them the danger of remaining in evil company. Even though they would fain improve the evil, they are still unwise, they will only be scorned and shamed. There is, of course, a sense to which these words may be perverted, which would justify sloth and neglect. But it is a perversion. For the generality of men, especially young men, it is certainly true that they can do no good to themselves or to others by keeping the company of the profane. They are not likely to influence them for good. There are duties which may oblige men to go into the company of such, but they go at a risk to themselves, and have need of all the grace of God to keep them from evil. A doctor may be obliged to go into scenes of pestilence, but ordinary men wall take care to avoid them. So ought it to be with moral evil. Cf. iii. 2 ; i\^ 10. Wisdom will bring its own reward, and so will folly. A foolish woman, equivalent to " the strange woman," the adulteress. She mimicks true Wisdom, but to what end ? To call out of their way those who are going straightforward, on their regular business, unwary and unsuspecting. She even imitates the wot'ds of Wisdom (see ver. 4), but im- mediately gives them an abominable meaning, an exhortation to sin and deeds of darkness. Bread eaten in secret, i. e. in the retired haunts of sinful pleasure. He, her foolish victim. The dead (lit. "the shades"), the children of death who are hastening downwards into the pit, and even now, while the body still lives, are tasting the horrors of death. " Many eat on earth what they digest in hell" (Trapp). But those who are filled with God turn aside with shuddering from the banquet of the strange woman. THE SIXTH SUNDA Y AFTER THE EPIPHANY. 93 Evensong. First Alternative Lesson. It is impossible to summarize this chapter as we have done those preceding, for scarcely any two verses are connected to- gether, and never more than two. Nearly every verse is com- plete in itself; and in most cases the second clause is in contrast with the first. All is most regularly arranged, and the Hebrew shows considerable skill and art, there being usually the same number of words in each clause. Brevity, energy and vivacity, characterize the whole (Stuart). The chapter deals entirely with social duties, and the doings of daily life. Lit. " Doth pride come, then shame will come." Cf xvi. i8 ; xviii. 12. Wrath, Divine indignation. Ezck. vii. 19. Zeph. i. 18. Job XX i. 30. Direct, lit. " make even." Naughtiness, rather " greedy desire," that is lust. Cometh, i. e. into the trouble which the righteous has escaped. The second clause should probably be, ^^ but by the know- ledge (counsel) of the just shall lie (the neighbour) be delivered.^'' It is the contrast between the false and the upright tongue. Two rejoicings, — over the rise of the just, and the fall of the wicked. Despiseth, "speaketh contemptuously of." The man of understanding is silent where others reproach. Secrets, things revealed in confidence. He w^ill tell these to gratify his love of prating. The matter, the confidential com- munication. See Lev. xix. 16; Prov. xx. 19. There is a further contrast in the Hebrew. The word rendered Talebearer signi- fies literally " a walker about of slander," and he that is faithful of spirit, " the man who stands still." The force is obvious. (See Dr Vaughan's Lessons of Life and Godliness^ Sermon I.). Counsel, lit. steering. See on i. 5. A gracious (a beautiful) woman retaineth her honour, i. e. purity, as firmly, earnestly, powerfully, as strong men hold fast their riches. This is the meaning of the verse. A beau- tiful verse. O that God may impress it evermore upon the daughters of England. Worketh, &c., rather "acquircth delusive gain," which makes the contrast of the next clause more forcible. The contrast with "the gracious woman" in ver. 16. With- out discretion, i.e. who has lost moral feeling, the higher ap- preciation of beauty and sense of propriety, — in other words, purity of heart. Beauty in such will, according to the compari- son, only call more attention to her folly. The desire of the righteous will end in good, the wicked too have desires, but they will end in God's wrath. Prov. XI. 10 14 16 18 23 L 9+ COMPANION TO THE LECTIONARY. Prov. XI. 24 — 26 24 26 2S-31 29 31 Prov. XV. rendering is Three proverbs against avarice and parsimony. Cf. Ps. cxii. 9 ; 2 Cor. ix. 9. These verses hold good even in this world. The liberal man, not he who is reckless and ex- travagant (for that is only selfishness', nor he who is ostenta- tious in his "charities," but he who does acts of self-denial and kindness for the love of Christ, is generally the most prosperous. Bounty is the quickest way to plenty. And as regards the ministry of spiritual things, " To be a vessel conveying refresh- ment from the fountain-head of grace to a fainting soul in the wilderness is the surest way of keeping your own spirit fresh, and your experience ever new." (Arnot.) Refers to those who, in a time of famine, keep back their corn to sell at a high price, and thus take advantage of the hungrv. Cf.' Ps. i. The man who worries and irritates those about him intends to increase his own comfort and peace of mind thereby, but is still deceived in his expectation, and will become a slave to the wiser and better disposed. The righteous man is a centre of life and prosperity to all around him, and to be this is to be truly wise. Recompensed, i.e. chastised for their sins. This g-ives ter- rible force to the second clause. The LXX quoted by S. Peter, i Pet. iv. 18. Evensong. Second Alternative Lesson. Nothing excites anger so often as bitter words. Good in- tentions without gentleness are almost as useless as friendly manner without earnestness. " Truth alone may be hated, and love alone may be despised ; but when truth puts on love, and love leans on truth, in that hallowed partnership lies the maxi- mum of moral power" (Arnot). Useth knowledge aright, better " maketh knowledge beau- tiful." When the wise speak, they speak so as to make instruc- tion attractive. Poureth out, vainly, confusedly, repulsively. 2 Chron. xvi. 9; Ps. cxxxix. i ; Matt. x. 30; Heb. iv^ 13. Giving food and leaves for healing. Re\'. xxii. 2. Perverseness, not apparently falsehood, but irritating, con- tentious language. A breach, or " a crushing of spirit." Treasure, i. e. its righteousness is its treasure. A very brief, but suggestive verse, on the mighty difference between the moral influences of the two men- Isaiah i. II — 17; Iviii. 5—8; Micah vi. 7, 8. Hell and Destruction mean here simply "Death and disso- lution." God sees even these and their dark mysteries, how much more the living. SEPTUA G ESI MA SUNDA Y. 95 As a hedge of thorns, with all manner of obstructions in it. Made plain, lit. " raised up." The wise listen to parental advice, and giv-e gladness, the foolish despise it and give sotTOW. That is, a man has joy in being able to give a straightfor- ward answer. Is above, towards heaven, leading him, therefore, away from disaster, up to the source of life. Pleasant, that is, to God. They are as acceptable to Him, as those of the wicked are abominable. The idea is taken from sacrifice. Gifts, bribes. Studieth, because he is anxious to give a right and true answer, whereas the wicked bursts out, only anxious to utter malignity and do harm. The happy effect of the friendly look and the kind word. Reproof of life, i.e. the reproof which leads to life and health. Despiseth because he treats it as worthless, and makes no provision for its safety and welfare. That is, without the fear of the Lord wisdom cannot be learned, and humility towards Him is the natural attitude of those who seek Him faithfully. "Humihty preserves the true and noble freedom of the mind of man " (Bates). SEPTUAGESIMA SUNDAY. Mattins. To-day w'e begin the reading of the Old Testament, and the lessons are henceforward taken, with two or three exceptions on the great festivals, from the Books in regular order. There is this peculiarity in the lessons for Septuagesima, which belongs to no other Sunday in the year, they describe the earth as it was when all was very good, before sin entered into it. And the special second lessons continue and complete the idea, for they describe what shall be when sin is at last cast out in the day of "the restitution of all things," when God shall bring in "the new heavens and the new earth, wherein dwelleth righteousness." This is the mode then in which, so far as the lessons are con- cerned, the Church gives the first warning note of Le?it. We are shown what it is from which the world has fallen, and what it is that w^e hope to attain to by watching, and fasting, and prayer. The subject of the whole Bible is the relation of God to man, as his Creator, Lord, Father, Deliverer from the guilt and power of sin. The Bible is not a book of science, nor of history, except so far as these things bear upon the revelation of God to | the soul of man. Some of the history contained in the Bible is | Prov. XV. ^9 20 23 24 26 27 28 30 31 32 33 Gen. I. 96 COMPANION TO THE LECTIONARV. older than any other history, and some is very full and minute. But when such history is recorded, it is recorded with the one object of shewing how God revealed Himself in old time "in divers manners" until at last He spake to us by His Son. The subject of to day is the Creation. It is not a scientific narrative, but it is a record of the creation of the earth viewed as the abode of sinful and redeemed man. Questions of astronomy or geology do not enter into it, the narrative moves in a different sphere. How far the details can be made to harmonize with scientific discovery, and how far we are to regard them as popu- lar and adapted to the knowledge of men as it existed then, are questions of deep interest indeed, but they do not belong to the present Commentary. We accept the narrative before us as fully true as far as the objects were concerned on which the Holy Ghost inspired Moses to wTite. What these objects were we have said, and shall see further in detail as we proceed through the chapter. Here we have a general statement of vast importance, for without the truth it conveys the rest of the Bible would have no coherence. It declares that this world did not come by chance, but was the work of a living and personal God. The simple faith of our childhood contained in it, is a faith sorely needed in days of questionings and scientific activity ; we all need, in the midst of our enquiries and doubtings, to fall back and rest upon the truth thus revealed for our comfort and guidance, that we and our dwelling-place are the work of God's hands, and that all His work was made very good. The first verse must be taken as a distinct statement uncon- nected with the second. It contains no record of the viaiDier of the Creation, or of time in relation to other works ; the inspired writer merely assures us with emphasis that there is nothing in heaven or in earth, nothing in the whole universe, which is not the work of God. Having done so he begins in the second verse to narrate the Creation of our own earth and its system. In the beginning, in the remotest antiquity, when time and all created things began. Not "when God Himself began," for He is eternal. This is asserted in S. Jonn i. i, 2, where we are told that all things were created by the Word, but He already %uas. See Ps. xc. 2 ; Prov. viii. 25, 26, Without form, and void. Desert and empty. This may refer cither to the state of the earth before any life and motion were given to it, or subsequent to some great change which had laid it waste, after a period of life and order. Many students suppose that there was a long period of former life antecedent to the six days of Creation, a period therefore occurring between verses i and 2, after which came on the state which is described as being desolate and void. The deep, the dead mass of the desolated earth. The Spirit of God, the Holy Ghost who is the Giver of life. Moved, brooded as a dove upon her nest, giving SEPTUAGESIMA SUNDAY. 97 life to the inert mass. These last words therefore describe the beginning of the present Creation, We cannot doubt that light existed from the beginning of the Creation ; we must take this as the throwing of light upon the desolated and dark earth. Whether this light was created before the sun, or whether the sun and heavenly bodies were now created, and only revealed on the fourth day, does not appear. The late Dr McCaul took it that the light encircled the earth in a nebulous form, and on the fourth day was concentrated in the sun, which was prepared for the purpose. But this is a question which we may leave to the further investigation of science. Firmament, rather "expanse." This was the atmosphere which surrounds the earth and bears up the clouds, "the waters which are above the firmament." Heaven. This word has various meanings in our common speech, as in the Bible, (i) We speak of "the birds of heaven," meaning, as here, the atmosphere ; (2) of the stars of heaven ; (3) of the unseen dwelling-place of God and His saints. The beginning of life upon the globe — grass, herbs and corn, trees. All grow and yield seed "after their kinds," according to the law which God has appointed for their perpetuation for the use of man. Lights, rather "light-holders." It is not the same word as in verse 3. As has been already said, we cannot tell whether these were now first created, or whether they now first appeared on the clearing away of the clouds and mist which had hitherto shrouded the earth. The beginning of animal life. Fishes were created. Bring forth abundantly, literally "swarm." Fowl that may fly should be translated "let fowl fly." Whales, large monsters of every kind, saurians, crocodiles, huge reptiles. Some have thought that the repetition of the word "created" here may be intended as a warning against the idolatrous worship of these creatures that was going on in Egypt when Moses wrote. The creation of cattle, insects, beasts of all kinds. Then, apparently after a pause, comes the creation of man, the narrative being introduced with peculiar emphasis and solemnity. God does not command as heretofore, but takes counsel with Himself before making man. The Christian Church, almost with one voice, has taken the words "Let us" here as an indica- tion of the Trinity of Persons in the Unity of the Godhead. In His own image. God gave to man when He created him a portion of His own life and being. The freedom of our will, under whatever limitations, the gift of memory, of anticipa- tion, and of foresight, are all gifts which we derive from His fulness. And all virtues, purity, love, truth, faithfulness, are divine in their source. They were proved so when He appeared B.C. 7 Gen. I. ir 14 24 26 n q8 COMPANION TO THE LECTIONARY. Gen. I. 28 Gen. II. I Rev. XXI. on earth who exhibited them all in their perfection, and of whom it is written that "in Him dwelleth all the fulness of the Godhead bodily." When Adam fell this image of God was marred, but not destroyed, whatsoever was left that was good was still a portion of it. And when man shall be again restored to his rightful place, through the Head of the race, we are told " we shall be like Hiin^^ the image of God will be renewed unto perfection. Another emphatic protest against the idolatrous worship of these creatures which prevailed so widely in Egypt. When God had created man in His own image, the Divine idea was complete, "the heavens and the earth were finished." The light, and the firmament, the productive and teeming earth, all found their meaning and interpretation in the creation of man to rule over them, and now man finds his interpretation in God, who rests after creating him, and sees all that He has made that it is very good. God sanctified the Sabbath, set it apart for a religious use for man (Mark ii. 27). There is no distinct mention of the observance of the Sabbath until the Israelites came into the desert, but the division of weeks is indicated in several passages. See Gen. viii. 10, 12; xxix. 27, 28; Ex. xvi. 23. The Mosaic law therefore, in commanding the observance of the Sabbath, pro- bably hallowed a previously existing observance, basing the duty first upon the Divine rest recorded in the verse before us (Ex. xx. 11), and secondly upon the hard Egyptian labour from which the Israelites had been freed, and the sympathy which that labour ought to have taught them (Deut. v. 15). It is clear, therefore, that as the original institution rested not upon artificial or tem- porary considerations, but upon the Divine example, and men's moral and physical needs, we cannot regard it as abrogated with the ceremonies of the law. It never ceased in the Christian Church, it was only changed from the seventh to the first day of the week in memory of the Lord's resurrection. Acts xx. 7 ; I Cor. xvi. 2 ; Rev. i. 10. The second Lesson for this morning is the fitting supplement to the first. The opening of the Bible, as we have seen, de- scribes the earth as it was before sin entered it. The Holy Volume ends with the vision of the earth as it shall be hereafter, when all things that defile shall be cast out. There shall be no Sea there (ver. i), no waste rolling waters, emblem of restless- ness, of uncertainty, of separation. The beauty of the sea indeed shall remain, but it shall be "a sea of glass," crystallized into eternal peace (iv. 6). Into this redeemed earth God Himself shall descend, and enter into yet closer relations with men than He did with Adam and Eve. And in place of the four rivers which watered the first Paradise, shall flow forth from the midst of His throne the river of the water of life. SEPTUAGESIMA SUNDAY. ^9 Evensong. First Alternative Lesson. The record contained in the Morning Lesson is the oldest Gen. II. 4. record of Creation. How it was communicated to Moses we know not. "It may (says Bp. Harold Browne) have been com- municated to the first man in his innocence. It very probably was the great Semitic tradition handed down from Noah to Shem, from Shem to Abraham, and from Abraham through Isaac, Jacob, and Joseph, to the Israelites who dwelt in Egypt^" The passage before us is the continuation of the narrative by Moses, who has in view the design of shewing how the Creation was marred by the Fall. In the first chapter the Creator is called '^God,^' the Heb. word meaning "the Mighty One," and it therefore expresses the idea which all men had concerning Him, His supreme creating power. But in the passage before us we have the Creator called The Lord God throughout. Lord is in Heb. "Jehovah," and, as we know, it was the name by which God revealed Himself to Moses at the bush. We may therefore conclude that when Moses is using the primeval record in the first chapter he uses the name Avhich he received, "God," but when he takes up the narrative in his own way, he uses the name which his countrymen rejoiced to hear, "The Lord," joining the two names together at first to intimate that Jehovah, the Lord of Israel, was one and the same with God, the Creator of all things. The best Heb. authorities render this "And no plant of the field was yet in the earth, and no herb of the field had yet sprung up." This may be taken either as a repetition of the description of the state of the earth in its desolation (i. 2, 6, 7), or else it is an account of the beginning of agricultural cultiva- tion, the words plant, herb meaning "cultivated herbs," and field a cultivated place. In fact it must be borne in mind here that the narrator has left the general subject, and is now occu- pied solely with the local habitation of the first man. Here again we may take this mist either as a description of the state of the atmosphere before the waters were divided from the waters, or else as only applying to the district in which the garden of Eden was placed, a district in which little rain fell. In this verse are described the littleness and the greatness of man. He is made of the dust, yet takes his life from the breath of God. Cf Eccl. xii. 7. Let the soul breathe after Him since it is from Him, and is the noblest part of man. We can with confidence commit it to Him for He is its Father. And as we remember this and sigh for the state in which sin has left it, let the blessed message of the Gospel be our comfort, "The first Adam was made a living soul, the last Adam was a life-giving ' Speaker's Commentary, p. 27. 7—2 lOO COMPANION TO THE LECTIONARY. Gen. n. lO 12 19 ■20 1\ spirit" (i Cor. xv. 45), not only having life in Himself, but able to give life to the dead. Eden signifies "delights," but the word must be, as our version takes it, a proper name. Garden is rendered ^''Paradise'''' in the old translations, which is a Persian word signifying "park" or "pleasure-ground." Eastward, i. e. from the place where the account is written, Egypt or the Desert. The two trees. The Tree of Life was placed in Paradise as a visible sign and sacrament of immortality and of the blessed- ness which is the portion of those who love and obey God. The Tree of Knowledge in like manner represented the expan- sion of human thought and intellect by the assertion of its own liberty, freed from the check of the fear of God. It is quite impossible to identify these four rivers ; none which are knoAvn at present answer to them entirely. Hiddekel (that is the Tigris) and Euphrates assure us of the reality of Paradise. Some have supposed that the bounds of the four rivers were swept away by the Flood. It was a favourite fancy of the early Christian fathers, that as a river went out of Eden and became four heads, so from the Church at its beginning went forth the four Gospels to water the whole spiritual earth. Bdellium probably here means pearls. Compare with the riches of Paradise here enumerated the description of the heavenly Paradise, whither at last we hope to come. Rev. xxi. 18—21. Surely die. From the act of transgression came death. Death began at once to work in man, as all sin within us to this hour is continually working death. God is life, separation from Him is death. We are all dead through sin (Col. iii. 3), with soul poisoned and leprous, and body subject to decay, A remedy indeed was found in the New Adam, whereby we may pass through the grave and gate of death to newness of life. {Collect for Easter SuJiday.) The gift of speech and knowledge to man. In seeing what Adam would call the creation, the Lord God recognized and accepted the intelligence in Adam which He Himself had imparted. Help meet for him, literally "one in front of," or "opposite to him." That is, one who shall be a reflection of his mind, and a partaker of his thoughts and hopes. The mystery here recorded has unquestionably a deep spiritual significance. It teaches the close relationship of the sexes, so that one should reverence the other. It teaches the headship of Man, and at the same time the nearness of Woman to him, taken from near his heart. See i Cor. xi. 7 — 9, and I Tim. ii. 13. But moreover we are taught by S. Paul that the marriage union derives its sacredness and holiness from being a SEPTUAGESIMA SUNDAY. loi symbol and sacrament of Christ's love to His church (Eph. v. 22 — 33), and therefore we ought to expect from the beginning to find in marriage a type of that Divine love. And in accordance with this we see the type of the Church, the spiritual Eve, taking her origin out of the body of the spiritual Adam. As Adam slept and Eve was taken from him, so Christ slept the deep sleep of death, and awoke to find His church born out of His wounded side. Hooker expresses this very beautifully, "The Church is in Christ, as Eve was in Adam. Yea, by grace we are every of us in Christ and in His Church, as by nature we are in our first parents. God made Eve of the rib of Adam. And His Church He frameth out of the very flesh, the very wounded and bleeding side, of the Son of Man. His body crucified and His blood shed for the life of the world, are the true elements of that heavenly being, which maketh us such as Himself is of whom we came." [Eccl. Polity^ Book V., Ivi. 7.) Woman — Man. Heb. Isha — Ish. These words are apparently the commentary of the historian on the event which he has been recording. Were not ashamed, because they knew no sin. Shame can only come from the consciousness of sin. Evensong. Second Alternative Lesson. We have spoken already of the plan and general teaching of the Book of Job. See p. 72. The chapter before us is the begin- ning of the answer of the Lord to Job's questionings and com- plainings. The patriarch has cried " O that the Almighty would hear me." He has declared that God is true and faithful (chs, xxvii., xxviii.), but he has also demanded almost with defiance that God will appear and justify Himself and make His ways plain. He has not realized his own weakness, or the great gulf that there is between himself and his Maker. He has been honest and upright, but ignorant and daring. Now therefore the answer of God comes in all its majesty, to illumine what is dark, to raise and support what is low. For to show Job what is wrong and sinful in his character is to ensure his repentance, inasmuch as he does not wilfully cherish any known sin. A storm arose apparently whilst Elihu was speaking, and out of the midst of it came the voice of God. Counsel, the fixed plan of God. All that happens is made and established by Him, for, as we are told by our Lord, not a sparrow falls to the ground without Him. It is this which Job darkens, or distorts, by placing it in a false light and distorting its features from inability to comprehend them all. Job had asked for a dialogue in which he and God might discuss the questions which perplexed him, and which perplex men still. But from the midst of the storm God Himself be- Gen. n. 23 24 Job xxxvni. 102 COMPANION TO THE LECTIONARY. Job XXXVIII. 8 lO 12, 13 15 comes the questioner. Who is Job, or who is any mortal man, that he should arraign his Creator at his little bar of judgment? Delitzsch maintains that the word translated "fastened" implies suspending in space, and is therefore scientifically accu- rate. Cf. ch. xxvi. 7. There were no human creatures to celebrate the birth of the newborn world, therefore the angels sang it (cf. Zech. iv. 7 ; Ezra iii. 10, 12, 13). That the sons of God are angels is evident, and with them the morning stars are associated. The angels are mysteriously connected with the stars in many places of Scrip- ture ^ Probably the word "morning" is intended to express the idea of dazzling light (cf. Is. xiv. 12), or it may refer to the dawn of the new created world. The general idea evidently is that of the joy and light (they are almost synonymous terms in Scrip- ture) which attended the Creation, when the Maker pronounced all things very good. There is no more mention of the angels' songs until the birth of the Sinless One. We may suppose that the defilement which sin brought into the creation made the holy ones mute. It was only when He was born who was Christ the Lord that their heavenly song was once more heard (Luke ii. 13). Then it died away among the stars to be heard no more apparently until it shall welcome the redeemed to the restored Creation, wherein dwelleth. righteousness (Rev. xiv. 2). This evidently refers to the gathering of the waters together out of the chaotic earth, and leaving the land dry. Gen i. 9. Brake up for it. The original word also means " re- strained," and this seems the sense here ; so Umbreit translates " When I strictly measured its boundary, and assigned to it doors and bars." A highly poetical and striking description of the morning. He represents it as taking hold of the ends of the earth like a carpet and shaking the evildoers off from it, i.e. bringing their nightly crimes to an end, and driving them into conceal- ment. It (the earth) is turned as clay to the seal, that is, is changed as the shapeless mass of clay is changed by the im- pression of the seal upon it. The things which were chaotic and undistinguishable in the night, take shape and form when the morning dawns upon them ; and they (all visible things) stand as [in] a garment ; they are clothed with light, with beautiful diversity. But the same morning is only darkness to those whose deeds are evil, it takes away their light, for light is to them as dark- ness, and good is their evil. They " will not come to the light > Gesenius, s.v. D'^J^^'n N3V (Host of heaven), shews by the great number of his references that the expression is used almost indiscriminately for the angels which surround God's throne, and for the stars of the firmament. SEPTUAGESIMA SUNDAY. TC.^ lest their deeds should be reproved." And the high (lit. out- stretched) arm is broken, their power of doing evil is taken from them. Observe the heightening of the thought in the two clauses of the verse: — "Have the gates of death been opened to thee? Hast thou even seeti them 1 " The mystery of death is complete to us all. The wisest physicians can tell us nothing about it. What cord is broken, what is the tie which binds body and spirit, we know not. Life is a mystery, and so is death. But the cord once snapped is not to be restored. We are as water spilled upon the ground, which cannot be gathered up again. The dust returns to the earth, the spirit departs to God who gave it. This is not a question, it is an ironical assertion : — " Thou knowest it, because thou wast born long ago, the number of thy days is great." Treasures. This is not intended as a scientific statement, as if the snow were kept in a treasure-house. It must be re- membered throughout that the Lord is using the language of ethics, and the sense is, as heretofore, " Knowest thou the final causes of the snow and hail 1 " In the winter-storms God seems to be carrying on a war with the earth. Such an idea would hardly seem strange even to us, in some storms that we have seen. But in the east it would be much less so. In February, i860, a fall of snow in the Hauran (Job's country) destroyed innumerable herds of sheep, goats, and camels. Delitzsch, 11. 319. Scripture history gives several instances of destruction by the hail. Ex. ix. 25 ; Josh. X. 11; Judges v. 20. And cf. Is. xxx. 2^ and Ezek. xiii. 13. The questions here are not concerning the final causes of the light and the wind, but concerning the way that they pene- trate and disperse themselves over the earth. They are still questions which no man can answer. We can talk of the laws of polarization or gravitation ; but we do not know what either zs — we know their results and effects, nothing more. Overflowing of waters, i. e. waterspouts. These verses are a momentary digression, the Divine Speaker leaving the question of final causes, to speak of His goodness and beneficence in pouring rain upon the thirsty ground and making the desert fruitful. His care extends over the whole universe, even over those parts where no man dwells. The questions mean, " Have these things any origin visible to mortal eye.?" The modern man of science may talk of Radiation., whereupon one must ask "What is that, and who has created the laws of it .? " And the objector is silent. The translation of clause i, which our Version gives, is possibly right (Eichhorn's interpretation is the same), but it is more likely that the meaning is " Canst thou bind the wreath of Job xxxvin. 17 21 22 23 24 25 26, 28 31 104 COMPANION TO THE LECTIONARY. Job xxxvni. 32 33 34 36 37, 38 39 Gen. III. the PleiadesV The Persians compared this constellation to a bouquet of jewels, and in all probability the question refers to this. But see a beautiful sermon on this clause, as our Bible translates it, in Macmillan's Bible Teachmgs in Nature. The magnificent constellation of Orion is visible all over the world. Many of us are familiar with the legend of the great giant Orion being chained in the heavens, and the well- known three stars are called his belt, or, as here, his bond or chain. We take the two clauses therefore as asking, " Art thou able to regulate these great constellations, didst thou place them where they are ? " Mazzaroth (pi. noun) are the twelve signs of the Zodiac, the imaginary lodging-places of the Sun during the year. The question therefore signifies, " Canst thou bring about the re- volving seasons, and thus regulate the seasons of the year ? " Arcturus is the constellation called " the Bear." Popular fancy in England has compared this constellation to a waggoner and his team ; the Eastern comparison is more poetical, and makes of the four quadrangular stars a bier, and the other three the children of the dead man following it as mourners. This is evidently the idea intended in the present verse. Summary of the preceding verses. The dominion of heaven in the earth will mean the alternation of the seasons and of day and night. The question here is not what the prayer of faith is able to do ; that forms no part of the present subject. It is, " Hast thou any control over the winds and the rain "i " Inward parts, lit. " the reins," supposed to be the seat of divining power. The question therefore has a strict and con- fined meaning, connecting it with the preceding portion, "Who has given man the power of judging the signs of the weather?" and then the question is extended. Who has given him the faculty of meditating upon the past and the future .? The question signifies, " Who determines and regulates the due measure of clouds and rain for the earth, which cakes the dust and clods together?" He comes now to the powers and instincts of animals, and continues that subject through the next chapter. In the pre- sent we have a contrast, the noble lion and the croaking raven ; the great and the small, God provides for them alike. Cf. Ps. cxlvii. 9. SEXAGESIMA SUNDAY. Mattins. The Archbishop of Dublin says of this chapter {Westminster Abbey Sermons^ p. 48), "Assuredly this is the most important chapter in the whole Bible. It is the only chapter which, if we could conceive it as being withdrawn, would leave all the rest SEX A GESIMA SUNDA V. 105 of Scripture unintelligible. Take this away, this record of the Fall, and of the penal consequences of the Fall and of the provision which God so graciously made to repair these conse- quences, to build up the breach which Adam had made ; take this away, and you take away the key of knowledge to all the rest of the Bible. Nor is it the Bible alone which would thus become unintelligible; but the whole condition of the world around us, of man and of nature, of'our own selves above all, would present itself to us as an inexplicable riddle. What a riddle, indeed, does it evermore continue to all those who refuse to accept the solution of it here offered. There are indeed in this chapter almost as many mysteries as there are words." These wise sentences should be carefully weighed by one who is commenting on this solemn chapter. Sin is the most awful of all the mysteries with which we are brought into contact, and it is only to be expected that the history of its origin should contain deep mysteries. Our words ought to be wary and few in dealing with it, lest we be giving our own fancies instead of God's revealed truth. The moral bearing of the whole nar- rative is entirely plain, telling us all that we require to know for our guidance, but the details must be handled with hesitation, because they are not entirely within our reach. The Serpent, We have no right to take this in any other than its plain and common meaning. And it will not escape the notice of any careful reader that the devil is not named nor even hinted at in this chapter. Scripture elsewhere is clear enough upon the point, but not here. (See S. John viii. 44; Rev. xii. 9; i John iii. 8; Rev. xx. 2.) It is obvious that there was a dreadful mystery about the appearance of evil, and that ages passed before the agency was revealed of a personal spiritual power of evil, of which the serpent was the instrument, a power hating God, and desirous of destroying His works. Some have thought that the desolation described in ch. i. 2 was the work of evil spirits. Certainly this spirit of evil was a creature of God, and therefore must have been originally holy, but had fallen by an abuse of its personal freedom. None of this, as far as we know, had been revealed to Moses, probably the world was not yet in a condition to receive it, but the later Scriptures shew that a struggle of tremendous issues had taken place before the creation of man. The tempter succeeds by implanting sinful lust in the soul, a breath from beneath. "Then when lust hath conceived, it bringeth forth sin, and sin when it is finished bringeth forth death." S. James i. 15. It happened to them as the seducer had promised, though in an evil sense. Their eyes were opened (ver. 5), but only to shew them their own nakedness and to fill them with shame. They knew good and evil, but only to know that they had lost the one and been mastered by the other. " Whoso committeth Gen. ni. io6 COMPANION TO THE LECTIO NARY. Gen. ni. 14 16 sin is the servant of sin." Man became as God (vv. 5 and 22), i.e. he was no longer God's representative over creation, but assumed independence of action, and thereby became, not happy, but infinitely wretched and poor. And in him fell all the race. The root was poisoned, and the poison therefore penetrated every branch. Fig leaves. The sinner tries to hide his shame with covering of his own devising. Our own righteousness, the absence of gross vice, the good word of others, these things are no better than fig leaves ; let God once call to us, and in shew- ing us His own glory shew us thereby our own shame, and we find immediately that our own devices are of no avail, we stand before Him shivering, naked, and ashamed (Trench). The Lord God appears as judge and avenger against the serpent, the woman, the man, and nature. It seemed as if the tempter's design had succeeded. Therefore to the tempter God first addresses Himself, and tells him that he has brought deeper ruin upon himself. There may have been an actual change in the physical form of the serpent, or the Lord God may have intended to declare that his creeping habit was a true representation of his future position in God's economy. His curse is bitter and awful, for whereas man, who had not of his own accord produced sin, still retained within him the capacity and even desire of new life, the serpent is pronounced utterly accursed. The curse, as far as the words go, is uttered solely against the animal. For this curse was pronounced for the sake of man, and was therefore adapted to his understanding. Though sin has entered so deeply into man's being, yet there is left within him that which protests against it and hates it. (Rom. vii. 15, 16.) There is a yearning after the lost inheritance, a desire after righteousness. Man is still the offspring of God (Gen. ix. 6; James iii. 9 ; Acts xvii. 28). And therefore the Lord declares at once that man and his seducer shall not be as one, the seed of the woman shall be delivered from the seducer's in- fluence, there shall be continual enmity between them, ending in the tempter's complete defeat. Here then we have the first promise of salvation. As we have said, its terms apply to the serpent, for Adam regarded the serpent as the author of his ruin, but in proportion as man advanced in spiritual knowledge, so far he would see that he had a spiritual enemy to overcome. He learns now that by an act of Divine justice the betrayer shall be overcome by the betrayed. The judgment upon the woman is combined punishment and salvation, the latter springing out of the former. Marriage had been the cause of the Fall, it now becomes the instrument of deliverance. The woman is to bring forth children, though in sorrow, and by her childbearing salvation shall come (i Tim. ii. 15). The propagation of the race was to continue, and SEXAGESIMA SUNDAY. 107 because all men are sinners every man must be conceived and born in sin. And yet each birth should be a fresh -pledge of the future redemption, until the fulness of the time should come wherein the angel should make the announcement to a daughter of Eve, "The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee, therefore also that Holy Thing which shall be born of thee shall be called the Son of God." (Luke i. 35.) In that hour the new Adam should be conceived in holiness, and the regeneration of the race should begin. In like manner the punishment of Adam shall be the means of restoration. Labour in the sweat of his brow to deliver the earth from its curse, this shall be his appointed discipline, nature's palliative and antidote against evil desires, and death at the last shall deliver him from the misery of his present state of existence. That Adam accepted this lot as his rightful portion, and discerned in it the ultimate loving purpose of God, is strikingly shewn in this verse. Eve means "life." God had said to him "To dust shalt thou return," and Adam, as in reply, called his wife's name " Life," as seeing life springing out of death, through God's promise. Adam and Eve had made for themselves a covering of fig- leaves; yet as soon as they heard the voice of the Lord God, conscience drove them to hide themselves among the trees of the garden. But now God Himself makes them a covering which clothes them. But it can only be made at the cost of a life. "Is not the whole mystery of justification wrapped up in these most precious details.'* Have we not here a clear prophecy of the Lamb slain, to the end that the righteousness which was His might become ours.'*" (Archbp. Trench.) Here then we have the first institution of sacrifice, the innocent dies to cover the guilt of the sinner, and already there is a type before us of the seed of the woman bruising the serpent's head. Behold, t&c. A sentence spoken in pity. "See what Satan has brought upon man by his evil promise. He has come to know evil, but at the cost of all his happiness. Now, therefore, let us not expose him to the misery of immortality in his present evil state. There would be no mercy or love in that. Immor- tality with sin would be the most terrible curse of all." Therefore the Tree of Life was placed beyond man's reach. The cherubim with the flaming sword, the powers and works of Nature, were placed between man and God, and the slow and painful discipline of human life began. The tree of life dis- appeared from the earth. It is spoken of ever and again as existing, as being given spiritually to men in holy ordinances, and in heavenly wisdom (Ezek. xlvii. 2 — 12 ; Prov. iii. 18). It is seen by the Christian prophet in the Vision of final victory, growing beside the waters of hfe, bearing fruit of everlasting Gen. III. 17—19 20 21 22 24 io8 COMPANION TO THE LECTIONARY. Gen. III. Gen. VI. variety and freshness and leaves for the heahng of the nations (Rev. xxii. 6, 7). Evensong. First Alternative Lesson. From the beginning we notice in mankind two classes — there is the child of sin and the child of salvation. The distinc- tion appears in Cain and Abel, and afterwards in the posterity of Cain and Seth. In the one we trace a believing surrender to God, in the other an ever-increasing alienation from Him. These therefore we may regard as the Church and the World. Adam, we are told, begat other sons and daughters, but doubt- less each, according to their tendencies, would join the one party or the other. The Scripture gives a sad account of the declension of the family of Cain into tyranny, cruelty, and murder. In consequence of the long duration of life, the race rapidly increased, but alienation from God increased with equal rapidity. There had been those of the family of Seth who had "called themselves by the name of the Lord," in protest ap- parently against idolatry, but these must have gone with the evil world at the period at which we arrive in this chapter. It is an awful commentary on this morning's Lesson, as shewing how rapidly and fatally sin is developed when it is once con- ceived. The sons of God. Some have supposed that by these are meant angels, and that here we have a record of some super- natural wickedness which was suffered to prevail in the world. Others think that the sons of Seth are meant, marrying the daughters of Cain. Both views have had powerful supporters both in ancient and modern times. But the second seems to be the most probable. The few who retained the knowledge and fear of God were now led by the lust of the eye to take them wives as they chose without advice of parents or regard to religion. My spirit, &c. We must not take this as implying that God had given up the sinful earth or ceased to strive for its return to Him. But He declares that the striving of His Spirit has been resisted by the evil fleshly nature of men to their destruction. Therefore He will proceed to other means. They who have made themselves slaves of Nature shall be punished by the laws of Nature, and so shall the earth which they have defiled be purified. That they were not shut out from the hope of salvation needs not to be said. "Shall not the Judge of all the earth do right.?" "The act of judgment is at the same time an act of salvation, the Flood is also a flood of grace" (Delitzsch). This seems the natural way of interpreting i Pet. iii. 19, 20. For that he also is flesh. Though he was created in the Divine image he has become merely sensual and carnal. Yet his days, &:c. This probably refers, not to the shorten- SEXAGESIMA SUNDAY. 109 ing of human life, but to the respite of 120 years which shall be given to him before the Flood shall overtake him. Giants. Heb., ^''the giants," as being well-known. They were evidently men of warlike character, probably also of great size, and presumed on this to become tyrants and godless oppressors. See ver. 13. Every imagination, &c. Not only were men tempted to wickedness and led to commit it, but they deliberately planned it for wickedness' sake. God is unchangeable (James i. 17). Yet we ought not to explain away the verse before us, or call it "adaptation." God's will is unchangeably good and loving. And for that reason He always grieves at the sight of wrong, of the headstrong wilful- ness, and pride, and malice of men. That grief which every father feels for the sin of his children is a holy feeling, derived from the Eternal Archetype. And therefore such language is no adaptation to our weakness, but eternal truth and reality. Perfect in his generations, i. e. among the evil generations with which he lived. Walked with God, and preached right- eousness. Ezek. xiv. 14; 2 Pet. ii. 5. The Ark was not intended for nautical purposes. It had no mast, sail, or rudder, but was adapted for carrying freight, rectangular in form. Gopher, probably cypress. Rooms, literally "nests," compartments suited for men and animals. Pitch, bitumen, intended to make it watertight. A cubit was 22 inches. This will give 3,600,000 cubic feet, room for 7000 distinct species of animals. A window, probably rather "a course of windows," running for a cubit long under the top or deck of the ark. The material may have been transparent, for it is not improbable that such material was known to the antediluvians. It may be noticed here that since the Ark is a type of the Church of Christ (see I Pet. iii. 21, and the Baptismal Service), the body of our material churches is called The Nave, i.e. "Ship," and the Clerestory windows which light the Nave in many churches are in memory of this window course in the Ark. With lower, &:c. "The number three runs through the types of the Church. Three stories in the Ark ; three stories in the Temple ; three courts in the Temple ; Body, Soul, and Spirit in the Temple of man's frame (i Thess. v. 23). The Church is the dwelling of the Ever-blessed Trinity, in whose Name we are baptized by the instrumentahty of a Threefold Ministry" (Bp. Wordsworth). The character of the present volume precludes the discussion of the question whether the Flood prevailed over the whole globe or not. That portions at least of the awful event were miraculous cannot be doubted, and this once admitted, the degree oi rair^Lcle is a profitless question. The faith of our childhood, that "nothing is impossible with God," may seem a commonplace in certain Gen. VI. 4 14 i5 16 '9 no COMPANION TO THE LECTIONARY. Gen. VL Gen. vni. phases of a man's mind, but as we grow older and watch the phenomena of the living world around us and attempt to solve Its problems, that faith regains its power within us, and com- mends itself as the perfection of common sense. Let us note here, however, that the Flood was a judgment of God upon man. The history of it tells us nothing about "natural convulsions," "change of earth's fabric," or the like. But it does tell us that all mankind, except eight souls, perished. It will be well for us not to force interpretations into the words of Scripture which they may not have been intended to bear. Man defiled the earth and therefore perished ; and thus one stage in the rehgious history of the world was passed. Evensong. Second Alternative Lesson. Noah had now been 150 days in the Ark. God had shut him in (vii. 16) as in a prison, and for the first week he re- mained hidden from the world, and the Flood did not come (vii. 10). The ungodly may have scoffed, but he was in peace. Even so Christ lay in the grave, " in a place of darkness and in the deep" (Ps. Ixxxviii. 4 — 7. Proper Ps. for Good Friday). Then the storms of the wrath of God fell upon the power of sin, in the Type and the Antitype, the ungodly world and the powers of hell ; while within the Ark, and within the Tomb, lay the World's Life, hidden but not quenched. At the appointed time " God remembered Noah," and at the appointed time He " looked upon the face of his Anointed," and the world came forth again in newness of life. Were assuaged. In the LXX. Version "and assuaged the waters," the same word that is used in Matt. xiv. 32, the sense being "gave tranquilHty to." Upon the mountains of Ararat, in one of the mountains of the region, Ararat being a mountain system between the R. Araxes and Lake Van, not far from the S.E. coast of the Black Sea. Window, not the same word as in vi. 16. That, as we have seen, meant a window-course for light, this is apparently a small casement for the purpose of opening. The raven perhaps lighted on dead carcases, finding in them both resting-place and food, and therefore not re-entering the ark, though sometimes revisiting it. The raven thus furnishing no sufficient information he sent a dove, which eats grain, and rests only in the dry. Olive is a very hardy plant, and will live for a very long time under water. See an interesting note on this verse in the Spcaker^s Coinmeittary. The olive leaf thus brought was a symbol of perpetual freshness and vigour. And the common consent of Christians has always seen in this incident a token of the Holy Spirit bringing peace, hfe, love, to the soul after trial. Q UINQ UA G ESI MA SUN DA V. Til Returned not any more. The Flood was over, the earth was dried and cleansed. A symbol of the day when no more assurance of peace will be needed by the soul, because the waves of this troublesome world are all passed, and the land of everlasting life is reached. The first altar mentioned in Scripture. Noah's first act is one of worship. As head and priest of the human family, he offers thanks for its deliverance, and a sacrifice for the sin which has caused its punishment. Sweet savour, in the margin "savour of rest." God accepted the propitiation and was well-pleased, as seeing in it a type of the Perfect Sacrifice in which the whole world shall be accepted. See i Pet. i. 19; Rev, xiii. 8 ; Eph. i. 16; v. 2. For the imagination, &c. We have here a fresh unfolding of Divine truth. The sin which has already destroyed the world still remains, and God's wrath must ever burn against it, for He cannot deny Himself. Yet because of the sweet savour of that Propitiation which He foresees. He will forgive. He sees whereof His feeble and erring creatures are made. He compassionates their infirmities. Therefore He is moved not to curse but to pity and bless. He will look upon His Son's great sacrifice until His anger turn away. By the gracious influences of fruitful seasons He will win man to love and worship Him. Compare Matt. v. 45 ; Acts xiv. 17. Mattins. OUINOUAGESIMA SUNDAY. The judgment which fell upon the world so far renewed it, that a new dispensation began with Noah. It was evident that a fuller one was to come hereafter, for an event which had been foretold was as yet unfulfilled, namely, that the seed of the woman should bruise the serpent's head. But Noah's new world now opened with Saci'ijice as its starting-point, a con- fession of the sinfulness of man and his need of redemption. And God gave proof of His acceptance by making a new covenant with man. The fear of you, &c. Perhaps this is intended to remove the fear that the smallness of their number might make them the prey of savage beasts. But Noah does not rQce.\\Qdo?nmwn over them to the extent that Adam did (i. 28). It is only Christ the restorer of Man's innocence who can receive this (see Mark i. 13 ; Ps. viii. 6, 7, with Heb. ii. 9). Probably animal food was eaten before the Flood, but this is the first time that God expressly gives the permission for it. This permission by implication shows the sinfulness of idolatry, men worshipping what they eat. Gen, VIII. 12 20 21 Gen. IX. ri2 COMPANION TO THE LECTIONARY. Gen. IZ. 10 n Gen. XII. Flesh, witli the life. Most Jewish commentators suppose that this is a prohibition of the horrible practice, still in use with some savage nations, of cutting and eating raw flesh from living animals. The ancients believed that the life was in the blood, and it is literally true that the shedding of blood is the destruction of life. This therefore is a prohibition of needless cruelty. Blood of your lives, i. e. life-blood. It was so sacred that God would take it into His own keeping and require it. Every "beast. See Ex. xxi. 28. The command to put the murderer to death is here based upon a truth which is everlasting, — Man is made in the image of God. To destroy man, therefore, is sacrilege, and an outrage upon the Father of men. Cf. James iii. 9. We may regard this as the first Law given to man. From all, &c. The latter part of this verse seems to imply that death by the Flood was not the portion of all animals. We have already said that the narrative merely requires us to believe that the judgment was upon man and that portion of the world which was then his dwelling-place. I do set, &:c. Lit. " I did set." Some suppose that this is the first appearance of the Rainbow, and that no rain had fallen before the Flood. But there is nothing in the text to make it necessary to believe this. The words may mean only " Hence- forward let the Rainbow appearing out of the storm-cloud be a witness of My gracious promise of mercy and forbearance." Just as Water became by the institution of Baptism a sign of newness of life, and Bread and Wine became a continuing symbol of our union through the death of Christ. And Ham is the father of Canaan. This is mentioned because the descendants of Canaan took so conspicuous a part in early history. They colonized the Holy Land, and formed seven nations who held possession of it until they became servants of Shem (ix. 26). Evensong. First Alternative Lesson. After the covenant of God with Noah, which we had in this morning's Lesson, the descendants of Noah journeyed into the land of Shinar, between the Euphrates and the Tigris. In order to prevent this dispersion they formed an unholy band of union, unholy because its principle lay not in being the children of God their Father, but in building for themselves a tower, making their own strength and resting in it. (See on Monday m lVhitsu7i-iuce/c). Therefore God dispersed them. Here there was another development of God's plan for the world. Ungodliness and brute tyranny were defeated, and men were scattered abroad, to be united no more save through the seed of the woman. Q UINQ UA GESIMA SUNDA V. 113 For a while therefore the world was left in partial darkness (Acts xvii. 27, 28), holding partial beliefs only. The children of Shem retained the fullest knowledge of God, but even they in course of time succumbed to the principles of heathenism. But out of the common degeneracy and unbelief God now lays hold of one man to furnish him with new powers and new helps for carrying out the Divine plan. Hitherto the promise had been that deliverance should come through the seed of the 'W07na7i, now the promise becomes more definite, it shall come through the seed of Abraham. His father Terah appears to have been an idolater (Josh, xxiv. 2). But moved by a Divine impulse, the family moved westwards from their dwelling-place, Ur of the Chaldees, and came to Haran. There Terah died (ch. xi. 27 — 32). And after his death Abram, who had been previously commanded by God, left Haran, and "went forth, not knowing whither he went " (Heb. xi. 8), but full of trust and faith. It is this trait especially which marks Abraham and his race. They expect nothing from their own power, but all from the care of Jehovah. They look not on things present, but have endurance to hope and long for things future, prophecies and worship and customs all point forwards. It is true that the people fall grievously many a time, but under the disciphne of God the faith in the unseen rises again, and is more strong than ever. (Kurtz, i. 127.) They were led into the land of Canaan, inhabited at that time by the race of Ham (see on ix. 18, p. 112). Sichem, now Nablous, a very beautiful spot. Plain, rather " terebinth tree." Moreh, probably the name of some Canaamte chieftain. In this verse we have the first mention of an appearance of God to man. There is no mention here of the manner, but in later chapters we have the appearance of '"''the Angel of the Lord" described in such a way, that we must believe both ex- pressions to mean the same thing. Some interpreters hold this Angel of the Lord to be a created being, others that it is our Blessed Lord in human form. Undoubtedly the appearance is that of a hiuman form, not to be distinguished from a common man, save by the pious and devout. If a created Angel is meant, then we must believe that the Lord gave him permission to personate Him, for the record continually represents the Angel speaking as if he were God. (See xviii. 13; xix. 21.) The Bishop of Ely inclines to the view that the "Angel" was an appearance of our Saviour. "The apparent identification of the Angel of God with God Himself in very many passages {e.g. Gen. xxxii. 24, cf. vv. 28, 30; Hos. xii. 3, 4; Gen. xvi. 10, 13; xlviii. 15, 16; Josh. v. 14; vi. 2; Judg. ii. i ; xiii. 22; Is. vi. I ; cf. John xii. 41 ; Is. Ixiii. 9) leads markedly to the conclusion that God spake to man by an Angel or Messenger, and yet that that Angel or Messenger was Himself God. No c. c. 8 Gen. XII. "4 COMPANION TO THE LECTIONARY. Gen. xn. lO II Genesis XIII. I 2 man saw God at any time, but the only-begotten Son, who was in the bosom of the Father, He declared Him. He who was the Word of God, the Voice of God to His creatures, was yet " in the beginning with God, and was God." Unto thy seed, &c. A distinct promise, followed by an act of thanksgiving on the part of Abram. He hallows the gift by burnt-offering, and on removing to another spot, again builds an altar (verse 8), as a token that he has nothing except from God, that his whole life is God's. He removed, lit. "he pulled up," i.e. his tent-pegs. Expres- sive of the fact that he moved about continually, as the Bedouins still do, finding fresh pastures for his cattle. He left only one permanent memorial of each resting-place behind him, namely, the altars which he had built to the Lord. He was a stranger and pilgrim, but the promise of the Lord stood fast that the land should be his children's, and the birthplace of the world's blessing. The south. Heb. '■''the negcb^'' the desert country between Canaan and Egypt. Egypt itself was particularly fertile, and a continual resource during the famines which, in consequence of imperfect cultivation, not unfrequently afflicted Canaan. To sojourn, not to dwell ; his faith in God's promise was not overthrown. Sarai was now 6o years old, an age, at that period, of middle life. She was fair and therefore a contrast to the swarthy Egyptians. They were licentious and cruel. Abram's faith and religious feeling were quite genuine, but his conscience was im- perfectly enlightened as yet, and he fell into this natural but not less grievous error. The historian does not attempt conceal- ment, but on the contrary holds up the uprightness and manli- ness of Pharaoh in contrast to his duplicity. Evensong. Second Alternative Lesson. The south. See on xii. 9. In the whole history of the chosen race Egypt stands as the type of the world which is at enmity with God. It was now in great prosperity, the huge pyramids, which are still the astonish- ment of travellers, must have met the eye of Abram in his wan- derings, and probably were already old. All around him the Patriarch beheld degrading idolatry, the worship of beasts and creeping things, and, along with this, great luxury and riches. He had himself fallen into sin there, resting on his own under- standing, and the accusations of his conscience must have marred the pleasure of the worldly riches which he had gained. The land was not able to bear them. Probably because of the drought from which it was only beginning to recover ; more- over the Canaanite and Perizzite dwelt then in the land ASH WEDNESDAY. "5 (ver. 7), and this would increase the scarcity. The word Perizzite is of doubtful meaning, but some take it to signify "moun- taineer." " Bad servants often make a great deal of mischief in families, by their pride and passion, their lying, slandering, and tale- bearing. Those who do so are their masters' worst enemies" (Matt. Henry). The nobleness and "gentlemanly feeling," if the expression does not seem out of place, displayed in Abram's words, are among the most interesting passages in his life. By his gentle- ness he turned away wrath, and in his love of peace he was willing, though the elder, to make the first overture of reconcilia- tion. He stood upon no rights^ no punctilios of honour, no con- siderations of interest. An illustration of S. Paul's exhortation, " As far as lieth in you (as far as your part is concerned), live peaceably with all men" (Rom. xii. 18). His plea for peace ought not to be lost sight of by Christians, — "We have lived together and loved one another so long. We are brethren. We are of the same family, the same religion. We are companions in patience, in obedience, in hope." He sees that it is better to part. "Let us," he says, "depart friends." He might have commanded, but he rather beseeches (Philemon 8, 9). When God beseeches us, we may well afford to beseech one another (2 Cor. v. 20). As thou comest, or "as far as to." Lot might have taken warning, as he gazed on the fertile plain of Jordan, from his experience of fertile but sinful Egypt. But he did not, and his choice proved a sad one for him. The fertility of the country had brought luxury and with it utter depravity and vice. This is stated here apparently to exhibit the recklessness of Lot's choice. Abram retires into the less fertile, but also less dangerous mountain country, approved by his conscience and satisfied with his choice, and is now rewarded by the renewed assurance of God's care and favour. Plain, rather "terebinth," as in xii. 6. Mamre Amorite chief (xiv. 13), whose home was here. was an Mattins. ASH WEDNESDAY. This is the beginning of the third part of Isaiah's prophecies. The Prophet receives a command to appear as the preacher of condemnation, but the Lord immediately takes the word out of his mouth, and Himself becomes the preacher. Shew my people. Because they were deceiving themselves, trusting to formal and barren ceremonial, and unconscious of their deep moral sickness. 8—2 Gen. xni. ro 13 H 18 Is. LVIII. I ii6 COMPANION TO THE LECTIONARY. Is. Evm. 10 In spite of this sinfulness they acted as if there were nothing to be amended in them, as if their godhness and rectitude were so clear that they could not think of expecting anything but good ; they sought God every day, with a view to knowing what He was going to do in their favour next. Cf. Ezekiel xx. i ; xxxiii. 30, 31. They boasted of their fasting, and wondered that God took no heed of it. There was only one fast prescribed by the Law of Moses, namely the loth day of Tisri, the Day of Atonement. But others were added in memory of particular events, such as the destruction of the Temple by the Chaldseans, and others of which we have no certain knowledge. See Zech. viii. 19. The Jews here boasted of keeping these fasts, and are told by Isaiah that the fasts, properly kept, would have been well-pleasing to God, but that these are formal, heartless, and worthless. They did not deny themselves, but took their bodily pleasure. They did not allow their servants to share in the devout exercises, but exacted all their work from them. They turned their religion into matter of controversy and strife. The Lord meets all this self-deception, by shewing in what true worship consists, namely, in deeds of mercy and love. A day for a man, &c. This translation is right, and not that of the margin. We must understand the repetition of "Is it." "Do you call this a day of affliction of soul.-*" See a miserable instance of the sin that the Prophet is now denouncing in the record of Jer. xxxiv. 8 — 22. For parallel verses to the present see Job xxxi. 13 — 23; Ezek. xviii. 7, 8; James i. 27; Neh, v. I — II. The blessing v.'hich is promised to true and godly fasting, to self-sacrificing love. What before was dark shall become light, the sunlight shall illumine the darkened soul, and health shall revisit the sin-stricken. The righteousness of Israel shall go before her like the cloudy pillar, shewing her the way in which God would lead her, and His glory shall close up the rear to protect the faithful, and keep them together, and prevent any from being lost. No longer then shall Israel complain of praying in vain (see ver. 3). Every cry shall be immediately answered. But the Prophet earnestly repeats the condition, for no bless- ing can come until that be fulfilled. The yoke, the practice of oppression. The putting forth of the finger, scornfulness of humbler men, and of the godly. See Prov. vi. 13; Is. Ivii. 4; and Luke xviii. 11, where the Pharisee contemptuously speaks of "this publican." Draw out, lit. "cause it to long on behalf of the hungry." The Prophet repeats, but in an intenser form, the promises in ver. 9, and goes on in the next verse to add fresh ones. A ASH WEDNESDAY. ^•7 There will be a continual and steady gift of heavenly grace, guidance, refreshment, strength, fruit of righteousness. The promise conveyed here must have had a very happy meaning to exiles pining for home, as the Jews were in Babylon. The children born in captivity (they that shall be of thee) will acknowledge their mother country, and hasten back to it ; and Israel shall be known by the honourable name of "Repairer of broken places, Restorer of desolate paths." This is the promise offered to the Church of old, and this is offered to the Church now. God fulfil it to her ! May the Church of England heal the rents in the kingdom, and be the guardian and saviour of the poor, and may writer and reader alike have a share in the blessins"! Evensong, "All conversion is the work of the grace of God. That of Nineveh remains, in the history of mankind, an instance of God's overpowering grace." (Dr Pusey.) Jonah appears, after his deliverance, to have returned home, or possibly to Jerusalem to offer thanks. The word Arise would hardly be used except of one who was resting. Nineveh has been described by an ancient historian, Diodorus Siculus, who gives the dimensions as 480 furlongs (60 miles) circumference. This exactly corresponds with "the three days' journey" of Jonah, for, as Dr Pusey has shewn, this measurement must refer to cb'cuniference. The researches of Mr Layard con- firm the statements of Diodorus in many particulars, among which are those of the dimensions (Layard's Nineveh, p. 640). This comprises the portion within walls. Much of it doubtless was under tillage, and the population was far less than that of our metropolis. The buildings were very seldom allowed to approach the walls in such cities. They were more like walled peoples than cities in our sense. See Pusey's note, Minor Prophets, p. 278. Began to enter, a Hebraism signifying "began and con- tinued to enter." The day's journey in all probability carried him straight through the diameter of the city, about 20 miles. And he apparently reiterated the same cry, "Yet forty days, and Nineveh overthrown." The sentence was conditional, as all God's threatenings are, until the final judgment comes. The Assyrians had probably heard of Jonah already. It was according to his prediction that their ancient enemies the Syrians had been humiliated (2 Kings xiv. 25), and his words therefore would come with the force of conviction upon them. And there are signs that the Assyrians at this time had deep reverence for the gods. (Pusey, p. 255.) The result was a repentance more deep, sincere, complete, Is. LVIII. II 12 Jonah III. ii8 COMPANION TO THE LECTIONARY. Jonah III. Gen. XIX. 12—30 12 than any recorded in the Bible. All, as with one accord, joined in it. It was a repentance apparently founded upon trust, as well as upon fear. They believed, not merely the proclamation of Jonah, but in God, apparently feeling that He who would send His prophet thus far to warn them, must have a purpose of mercy in such an act. The king in all probability was Ivalush III., called in Scrip- ture Pul. Arose, an act of haste and earnestness. The causing the beasts to join in the general humiliation is not without like example in Eastern history. Herodotus relates that, after the battle of Plataea, the Persians, mourning for their general, shaved the hair from themselves, from their horses, and from the beasts of burden. Plutarch records like cases (see Keil, I. 408). There was a true instinct in this act of the heathen king. He felt that God cared for the dumb beasts, and that their unconscious wail could be heard by Him. And the moanings and lowings of the animals, and their voices of distress, must have added to the sad aspect of the city. The characteristics of true repentance are all here. There is the outward act of humility, the earnest cry for pardon, the change of life. Violence, the special sin of the Assyrians. Nahum iii. 1 ; ii. 12; iii. 19. "The Assyrian records are nothing but a dry register of military campaigns, spoliations, and cruelties." (Layard.) The Ninevites could not be so confident of finding mercy upon their repentance as we may be who have the promise and covenant of God to depend upon, and especially the merit and mediation of Christ. But they had a general trust in God's mercy. Hope of mercy is the great help to repentance and reformation. The more inexcusable shall we be, if with the light of the Gospel we persist in unbelief and self-indulgence. This is the practical lesson drawn by our Lord Himself. Mattins. FIRST SUNDAY IN LENT. We read last Sunday that the men of Sodom were sinners before the Lord exceedingly. In the xviiith chapter (see on Trinity Siniday) we are told that the measure of their iniquities was full and that God came down to take vengeance upon them, and though He promised to spare them if ten righteous could be found within the city, the ten could not be found. The Lesson before us gives the account of the dreadful over- throw. Two angels came to Sodom, the executors of God's wrath. But first there was an act of mercy to be done. Lot had foolishly and selfishly chosen to dwell among these sinners. But the merciful care of God had protected him from liis own THE FIRST SUNDA Y IN- lENT. 119 folly so far that he had not joined them in their sin (2 Pet. ii. 7). And therefore he was to be plucked out of the burning. Lot had two unmarried daughters. He may have had others married, in which case they must have perished in the doomed city. But most commentators suppose that " married " in this verse means "were betrothed to." Which are here. Implying " There is no time to be lost. They are on the spot, and therefore there is just time to save them. Your sons-in-law must be left to their fate." All the plain. All the fertile region, which he had with such short-sightedness made choice of. The mountain, the mountainous regions of Moab. Zoar was probably infected with the vices of Sodom, but Lot pleaded that as it had few inhabitants, they might be left, if haply they might yet be brought to repentance. Perhaps these words are written as an awful contrast to what follows. The sun was risen, the morning was clear and bright, and no sign was visible that the night would descend upon a scene of horror and desolation. "How suddenly do they consume, perish, and come to a fearful end !" The whole country around was and is bituminous. The natural inference, therefore, with these words before us is that lightning from heaven set the whole country in a blaze ; though some contend that the words will bear the interpretation of a tremendous volcanic eruption. We are told that it was done by "the Lord," i.e. apparently by the angels executing His work. And Holy Scripture speaks often of natural events being under the control of angels. Ps. civ. 4; John v. 4. That the account before us implies miraculous agency needs not to be said. It has been commonly supposed by Jewish commentators that she was killed by the brimstone and fire whilst lingering, and then gradually incrusted by the salt with which the whole country abounds to a wonderful degree. Remembered. Abraham, i.e. the intercession which the Patriarch had made on behalf of the righteous. Evensong. First Alternative Lesson. Abraham was now in peace and prosperity. He dwelt in a fertile country, was very rich, and on friendly terms with the people of the land. His eldest son, Ishmael, had left him, but was prospering ; the child of promise, Isaac, was grown or growing to manhood. Prosperity often needs trial, and it was so now. Tempt. The Heb. word signifies "to test closely," and is translated "prove," "try," "essay" much oftener than "tempt." In fact it has, in the majority of cases where it is used, a good Gen. XIX. 15 17 20 23 24 26 29 Gen. XXII. I ?o Gen. XXTI. COMPANION TO THE LECTIONARY. 1 1 and not a bad meaning. We must therefore understand here " God did prove Abraham." God, who had led him from Ur into Canaan and had guided his moral and spiritual as well as natural life, saw fit now to try him more deeply than He had done before. Moriah. Almost universal consent has identified this with the Mount Moriah on which Solomon's Temple was built (2 Chr. iii. i}, and there is no sufficient reason for doubting it. Human sacrifice, as we know, is abominable to God. One may even say that God Himself could not sanction such a sacrifice, for He cannot deny Himself, or change the laws of His own holiness or of the morality which He has implanted in us. How then shall we explain this command? Abraham's highest aim, the highest aim of all men who fear God, is to obey the will of God, as far as He has made it known to them. Abraham believed that what God commands must be right. He saw the heathen around him offering their chil- dren to their gods, and it was not yet clearly revealed to him that such offerings were abomination. They were at least proofs of the worshippei^'s earnestness and devotion. And no proof could be too great of the love which he owed to his Lord. He knew clearly that God had led him thus far in righteousness, and would lead him still. To believe less would have been unworthy of his trustfulness and obedience. He put himself, therefore, into the hand of God to be led according to His will. It is surely remarkable that whereas in the preceding part of the chapter it is " GocV who is spoken of throughout, here we have "the Angel of the Lord (Jehovah)," the cov^enant name, the Guardian and Protector of His people. Now I know. God needed not to learn for His own part, but He would shew the Patriarch himself, and would shew us, that his faith and obedience were complete. The prohibition of the human sacrifice now, and the providing of the lamb instead, was a witness once for all to Abraham, that human offerings cannot be otherwise than hateful to God. It remains to see what lessons this event taught Abraham, and w^hat deep truths it revealed to future ages. As we have already said, it testified once and for ever against the human sacrifices of the heathen. But it also taught, and with equal force, that a man is to sacrifice his child, himself, his most tender and intimate feelings, to the God who cares for him. The faith of Abraham is imitated truly, though it may be at a distance, in the case of every parent whose child God takes away, and who earnestly looks up to heaven and says "God's will be done. Father, I commit it to Thee. Thou knowest what is best for us, Thou doest all things well." We are not yet in full communion with God if we keep back anything from Him, if we are in any respect self-willed, self-seeking. \ THE FIRST SUNDA V IN lENT. T2f But there was a yet deeper lesson still. Man was made in the image of God. Therefore the sacrifice of his son by Abraham, the highest sacrifice that he could be called upon to make, was a reflex of some mighty sacrifice on the part of bis Maker. What was the Sacrifice which the Most High could make t Abraham could not have answered that question, but he knew that an answer there must be. " God will provide a lamb," he said. And before he quitted the mountain he called it " Jehovah-jireh," i.e. "The Lord will see," or "provide." From that time forwards his children were taught to look for the day which should unfold the mystery. The light grew clearer as the ages passed on, until at the last " God spared not His own Son, but freely gave Him up for us all." In a type of such deep significance no detail can be passed by lightly, and it is no wonder that devout comraentators of both ancient and modern times have found so many points bearing on the history of the Antitype. The three days' journey, for example, in verse 4, has been regarded as antici- patory of the words of our Lord in S. Luke xiii. 32, 33, and again, the separation of Isaac from the servants (ver. 5) of Christ separated from His disciples, left alone with God. Who will refuse to see in Abraham laying the wood upon Isaac his son, a foreshadowing of the Lord laying upon His Son the iniquity of us ail (Is. hii. 6), and of the Redeemer going forth bearing His Cross 1 Nor must we overlook the significance of the ram caught in a thicket, and offered instead of Isaac. It represented visibly the sacrifice of Isaac even unto death, which Abraham in will had offered. The sacrifice was not left imperfect to Abraham's sight. The ram died for Isaac, and he, as he de- scended from the altar, in figure rose from the dead (Heb. xi. 19). Jehovah-jireh. The same Hebrew word is used in v. 8. In the mount, &c. More probably this should be rendered "In the mount the Lord shall be seen." One can hardly doubt that to this our Lord referred when He said "Your father Abraham rejoiced to see my day, and he saw it and was glad." The following references will give the various events wherein the Lord was manifested on Moriah : 2 Sam. xxiv. 25 (His mercy) ; 2 Chron. vii. i — 3 (His covenant) ; Isaiah vi. i (His uncreated glory); John ii. 14 (His incarnate glo7y) ; Acts ii. i (His gift of the Spirit). A second and fuller promise to Abraham. By myself have I sworn, i. e. through the Angel. Another proof, apparently, that the Angel was Christ. Evensong. Second Alternative Lesson. Sarah is the only woman whose age is recorded in Scrip- ture. We come here also to the first recorded burial, and we Genesis XXII. 14 16 Genesis xxin. 122 COMPANION TO THE LECTIO NARY. Genesis XXIII. 10 find in the touching details a Divine sanction for the reverence and hopeful piety wherewith we lay our loved ones to their rest. Came, i. e. into the tent where her body lay, and where he could be in retirement. Stood up. Probably he had been mourning on the ground after the Oriental manner. His rising up indicates that he " sorrowed not even as others which have no hope," as do also the expressions "his dead," " my dead," since they imply that she was not lost to him, but would be restored to him in a better world. We may call this the first sign in the Bible of a belief in the Communion of Saints. Stranger and sojourner. In the LXX. Version the words are the same as those in i Pet. ii. 11. Abraham was a stranger and pilgrim, as all his faithful children were, having no home here, but hastening to the home above. The mingled courtesy and dignity of the old man's sorrow is described for us here in a most touching manner. He had no part with the Canaanites ; their faith and life were alien from his ; it was for him and his children therefore to keep separate from them in life and in death until God should break the partition down. They would sleep apart in their loneliness, separate from the world. His children followed his example (ch. 1. 5, 25 ; Acts vii. 16). Canaan abounded in caves, which were therefore commonly used for sepulture. This cave of Machpelah, the first recorded burial-place in history, is jealously guarded unto this day by the Mahometan inhabitants of the country. The cave is covered by a rich Mosque, which had not for ages been entered by foreign feet until the Prince of Wales and his party were permitted to do so in 1863. There is a very interesting account of his visit in Dean Stanley's Sennojis in the East. At the gate, the public place of the Eastern cities. Cf 2 Sam. xxiv. 24 and i Chron. xxi. 24. Four hundred shekels, probably about fifty guineas. The bargain is legally conveyed and publicly attested, and the land becomes Abraham's. And this is the only land which he possessed in Palestine — even a grave. This was his earnest of future possession, and by it his children were en- deared to the land. The sepulchre was at " the end of the field ;" and wherever our possessions are there is a sepulchre at the end of them. But what a token this was of the Resurrection to come! Abra- ham was content to wander as a pilgrim in life, but he se- cured a place where his flesh might rest in hope. THE SECOND SUNDAY IN LENT. 123 Mattins. SECOND SUNDAY IN LENT. 1 Little is told us in the Bible concerning Isaac. Probably there was little to tell. His life seems to have been very uneventful. "The character of the child of promise is one gentle and amiable, but somewhat weak. He is full of natural affection, grieving over his mother's death, calling the wells after the names which his father had given them, hving evidently under the power of the greater energy of his wife, seeking to turn aside the blessing to his best-loved son in spite of God's previous warning, and yet, when this had failed, blessing Jacob affectionately before he sent him away. But there are no points marked out to us of deep faith or strength of character. His preference for Esau's brilliant and superficial character argues something of this want of depth in himself, and the direct imitation of Abraham's deceit towards Abimelech is remarkably consistent with this absence of originality." (Barry's Introduction to the Old Testament^ Old. Jewish interpreters say, 137. Isaac's partiality for Esau, while knowing his worldly and reckless character, is much to be blamed. There is a very characteristic sentence in ch. xxv. 28, which throws light on the present passage. "Isaac loved Esau, because he did eat of his veniso7iP His appetite was a snare to him, and led him to wish to contravene God's purposes. That my soul may bless thee. The head of the family in Patriarchal times was also its priest. The solemnity of the ceremony before him causes Isaac to add, before the Lord. Rebekah knew God's intention (xxv. 23), and her strength of character had doubtless led her to discern the shallowness and recklessness of Esau's character (ch. xxv. 32). And she was grieved with his unholy marriages with the women of Canaan (xxvi. 34, 35). It was therefore with good intent, but by a sinful expedient, that she now proceeded. Jacob's words are characteristic. He has no objection ap- parently to the fraud, but he dreads being detected in it. Goodly raiment, lit. "the beautiful raiment." Ancient expositors record the Hebrew tradition that it was a special robe, belonging by right to the firstborn, which was worn at the offering of sacrifice. And this is probable in itself, for Esau had a home of his own, and his ordinary raiment would have been there. The hair of the Syrian goat is very fine and silky, like human hair, and the Roman poet Martial mentions that it was worn as a substitute for it. (Cf. Song of Solomon iv. i.) Isaac's questions denote surprise. Perhaps he doubted the wisdom of his own purpose and had expected that Esau would fail in his hunting. And the questions indicate that he was ill Genesis XXVII. I — 40 II, 12 15 18— 21 1^4 COMPANION TO THE LECTIONARY. Genesis xxvn. 29 34 39 40 Genesis i xxvni. 3 S, 9 12 at ease ; probably he doubted greatly, yet wished to believe against his conviction. It is characteristic that he eats before giving the blessing. The blessing no doubt refers in part to the extension of the kingdom under David and Solomon, but much more to the victory of Israel over all nations in the person of Him who is King of kings. See Rom. ix. 12—15 5 Zech. xiv. 9. We must commend here the faith and steadfastness of Isaac. That he felt the deceit of Jacob is plain (ver. 35), but he v/ould not break out into a curse against him, because he knew that the blessing which he had uttered came from a Higher than himself, that he was only the channel of conveying it. " Every evildoer can wish himself well ; no man would be miserable if it were enough to desire happiness. Esau's tears find no place for Isaac's repentance, except it were that he hath done that by will which he should have done upon duty." (Bp. Hall.) The Hebrew is literally "Behold, thy dwelling shall h^from the fatness," and some scholars hold that this signifies "far from the fatness of the earth — far from the dew of heaven." This makes the contrast greater between Esau and Jacob, and would refer to the warlike predatory life of the Edomites in a wild and rocky country. The Bp. of Ely [Speaker's Comme7itai'y) prefers the present version, holding that Isaac was promising Esau some temporal blessing. The one blessing of special love is for Israel, but God is merciful, and gives a second blessing to one who had loved Him little. Shalt serve thy "brother, i Sam. xiv. 47 ; 2 Sam. viii. 14; 1 Kings xi. 14; 2 Kings xiv. 7, 22. Shalt break his yoke, &c. 2 Kings xvi. 6. The Edomites received circumcision under the Maccabees, and were incorporated into the Jewish nation. Evensong. First Alternative Lesson. Isaac acquiesced entirely in what he saw to be God's will. Thou shalt not, &c., as Esau had done (xxvi. 34). Padan-aram. This compound name signifies the lofty table-land of JNIesopotamia. The blessing of Abraham, spiritual and temporal. Gh. xvii. 5; Gal. iii. 16; Heb. xi. 16. This marriage of Esau might have pleased his father better than those with the Canaanites, but it could not have been pleasing to God. It is a kind of compromise between the faith of Abraham and the unbelief of Canaan. The first lesson which the Vision would convey to the sleeper must have been this, that there was a way open from God to himself, and from himself to God. The angels going to and fro shewed him God's care and providence over him, and the Lord above all gave him assurance of the fulfilment of the promise and THE SECOND SUNDA V IN LENT. the impossibility of its failure. But our Lord threw a further li^ht upon the Vision when He blessed Nathanael (John i. 47 — 51). He told him that HE is the ladder, that by Him alone we ascend to the Father. He joins earth to heaven, the seen to the unseen. Through Him man's spirit may ascend to God, and God's Spirit has come down to man. There is a significance in His calling Nathanael an "Israelite indeed;" the Vision to Israel was made substantial to the faithful descendant. The dream had come and gone in a night. But there was a permanent reality left, the knowledge of the care and presence of God. As he went on and found fresh evidences of the Divine love he would find that everyplace might become to him a house of God, as it will to every man who vvdth the eye of faith sees Christ in His ordinances, and prays with the faith that Christ's Spirit is within him helping him. This setting-up of pillars was afterwards forbidden, owing to the idolatrous abuse of the practice. Deut. xvi. 22. The pouring oil upon it was a natural way of expressing its sanctity. This is the first vow mentioned in Scripture. It gives us the impression of a character not yet purified from selfishness. He catches more at the temporal than at the spiritual blessing, natural perhaps in his lonely and hard circumstances. And it looks like making a bargain with God. But along with it there is a firm faith in God's power, and it is this faith which God accepts and works upon. How he purged out the evil and selfish element in Jacob's character the succeeding chapters shew. Another instance of the payment of tithes to God (see xiv. 20) before their commandment by the Law. Evensong. Second Alternative Lesson. The Bp. of Ely (in Speaker's Commentary) reckons that Jacob had now been forty years absent from his home*. He was now on his way back, and nearing the Jordan, which was the eastern boundary of Canaan. When he was leaving Canaan he had seen the angels ascending and descending the ladder of heaven, and had heard the voice of God for his encourage- ment. Now that he is returning, fearing to meet Esau, he receives another vision of angels. The name Mahanaim signi- fies ''two hosts," which perhaps implies that they encamped on each side of him as for protection to him. Esau had not yet made Seir his home (ch. xxxvi. 6), but probably he was now engaged in expelling the inhabitants, which would account for his having 400 men with him. * The grounds cf this reckoning form no part of the subject of the present Volume, but the reader who is interested will find them in the Commentary referred to, pp- 177, s. Genesis xxvin. 16 18 ^o 22 (Jenesis XXXII. I 126 COMPANION TO THE LECTIONARY. Genesis 9 XXXII. 25 28 c?9 l-'o Jacob's prayer is very beautiful, not only from its earnest- ness, but on account of its humility and its pleading trustful- ness. Jabbok (the name probably means "the wrestler") is a mountain stream flowing into the Jordan on the eastern side, midway between the Sea of Galilee and the Dead Sea. We here come to the event which was the crisis in Jacob's spiritual life. One cannot call it his co?ivet'sion, for he was always being turned to God (which is what conversion means), from the time that he slept under the stars at Bethel. But the event before us was the outward sign of the conversion, and from the time when he left Padan-aram his deceit almost dis- appears. At Jabbok, where the water wrestles through the rocks on its way to the Jordan, he was left alone praying. Yet not alone, for a man wrestled with him. He wept and made supplication with the Angel (Hosea xii. 4). Even so it has been with us all at crises of our life. God has sent forth visitations, bereavements, sicknesses, disappointments to try us. Angels all, though in our blindness we take them for enemies. We know them not until the breaking of the day, then we see that they hold a blessing which we may seize. Jacob had sinned grievously in past years, his victory with the Angel was a sign that his bitter repentance and agony of prayer had been accepted before God. We must wrestle with God and, so to speak, force blessings from Him. He encourages us to such violence, such eagerness, such earnestness. And Jacob, who by this time knew his Divine Antagonist, was encouraged to continue the struggle by the success which God had already given him. " I will not let Thee go," he said, " except Thou bless me." The touching of the hollow of his thigh is a parallel to S. Paul's " thorn in the flesh" (2 Cor. xii. 7). He won the victory, but not without bearing the marks of the conflict. When he was weak then he was strong. He receives the blessing, and it is the gift of a new name, — Israel, " Prince with God." A sign that God, who had thus far delivered him from his self-seeking, was still with him to destroy evil. Jacob in return asks his Antagonist's name. Perhaps the reply may signify "Why dost thou ask? Is it not plain to you who 1 am ? " Peniel, "face of God." Jacob had seen God in His love and faithfulness, and this was to him, as to us all, the source of all blessing. He fears no longer the wrath of his brother — • "My life is preserved," he says. All lesser thoughts have vanished in the memory that he has been face to face with God. If God do but bless us, none can curse, neither things seen nor things unseen. " I will fear no evil, for Thou art with me." THE THIRD SUNDA Y IN LENT. 127 THIRD SUNDAY IN LENT. Mattins. The first words of the chapter are a happy opening of the Lesson, because they bring Jacob back to the place from which he had fled. He is once again settled in Canaan, Esau has withdrawn to Mount Seir. The beginning of the history of Joseph takes us back to a time before the death of Isaac. And it is not unlikely that the first passages of this narrative took place before the death of Rachel. Many commentators suppose that the coat here mentioned was a priestly garment, the rightful vesture of the firstborn son (see on xxvii. 15), and that by giving it to Joseph Jacob in- tended to mark him for his heir. It is not, perhaps, to be wondered at that his brethren were irritated by his dreams, for it is possible that, along with his heroic aspirations and consciousness of greatness, there was weakness as well, self-conceit and vanity. Such a combination it is by no means unusual to find in the biographies of great men. Affliction was needed to purge the dross from the gold. But it must not be lost sight of that he was upright. He took no steps for fulfilling his dreams. As he himself said to the ser- vants of Pharaoh, " Interpretations belong to God." Binding sheaves. Proving that the nomad life was ended in great measure with the Patriarchs. Thy mother. This may mean Leah, or Bilhah, or even Rachel herself. See on ver. 2. Probably Jacob's anxiety for his sons at Shechem arose from the violence which they had lately committed there (xxxiv. 25—30). Some pit, one of the deep cisterns dug by shepherds to preserve the rain-water. We shall see, &c. Their act was the means of fulfilling his dream. So does God overrule the counsel of the wicked, and turn the fierceness of man to his praise. See on Zech. ix. 1 1 {Easter Even). And they sat down, &c. A proof of their heartless in- difference. It was not till years after that conscience awoke and shewed them their cruelty (xlii. 21). Reuben had left them, intending to seek help to rescue him. (See vv. 22 and 29,) A company, i. e. caravan. Ishmaelites, called in ver. 28 " Midian- ites." Midian and Ishmael were cousins (xvi. 15; xxv. 2), and their descendants near neighbours, and in consequence allies. Spicery, the styrax, or tragacanth, a resinous gum. Balm, or balsam, a much esteemed medicine for wounds. See Jer. viii. 22 ; xlvi. 11. Captain of the guard, rather " chief of the executioners." Genesis XXXVII. 10 14 20 24 25 36 128 COMPANION TO THE LECTIONARY. Genesis XXXIX. Evensong. First Alternative Lesson. The first virtues which Joseph exhibits are honesty and industry in the place where Providence has placed him. The sacred historian is careful to keep before our minds the cause of this excellence, — The Lord was with him, and he feared God. No other motive can ever keep any man safe through trial. The desire for the praise of men or self-interest will not suffice to make man or woman true in the inward parts. They must remember the holy lessons of childhood, must pray, must look to the word of God as the light to their feet, the lantern to their path. For Satan has so many devices. If he be foiled on one side he tries another, and the man who has overcome one temptation will fall by another, unless his whole life be under i the dominion of the Spirit of God. This is the safeguard of Joseph under a new and more terrible temptation which now assaults him — " How can I do this great wickedness and sin against God ? " He preserved himself from sin by keeping out of the way of temptation (Prov. iv. 14 — 15). Young men have no need to be told here how manifold are the enticements to evil in the world, — books, songs, pictures, invented by the devil to inflame and corrupt their souls. Their only safety is to think upon God, to love purity because He is pure. If they do so, then like Joseph they will rise triumphant above temptation, with conscience M 20 Genesis XL. 13 14 unspotted, bright, pure, and beautiful. "True love is strong as death, but lust soon turns to hate" (Bp. Wordsworth). Joseph's holiness at first brought him sorrow. He was treated with great harshness (Ps. cv. 17, 18), and for awhile apparently his spirit was broken. Doubtless God saw this to be good for him. Hitherto the world in Egypt had gone smoothly with him. He might have settled down into contented honest selfishness, wanting tenderness and sympathy. He was not sent to Egypt to be praised by Potiphar, but to carry out God's purpose towards his brethren, the chosen family. And for this he passed through trial. And not merely so, but doubtless he did good and holy work among the captives of the dungeon. His brethren were going on their way prospering, his father was mourning for him, and the active member of the Church was shut up and unknown b)' the world. Evensong. Second Alternative Lesson. Butler, cupbearer. Lift up-thine head, i.e. probably "take thee out of prison." The forbearance of this speech is very remarkable. He j makes no complaint of his cruel brethren, or of the wickedness THE FOURTH SUNDAY IN LENT. 129 of his master's wife. He would not rail, he left his cause to God, and held his peace. Land of the Hebrews. He uses the expression apparently to guard against being thought a Canaanite. '• Hebrew " was probably not an unfamiliar name to them, from Abram's visit to their court. White baskets, or, " Baskets of white bread." Men carry burdens on their heads in Egypt, women on their shoulders. Lift thine head from thee, i.e. behead thee. Doubtless the warning was given through Joseph that he might repent of his sins before death. The servants being obliged to appear on such an occasion, probably the two who were in prison were missed, and enquiry was made for them. Hanged, i.e. after decapitation, as the custom was. Com- mentators have compared this passage with the history of our Lord upon the Cross. He assured one of the malefactors by His side of deliverance and joy, whilst the other was left by Divine justice to perdition. Such ingratitude is too common, and we must not fret if we experience it. Probably Joseph depended upon the chief butler and promised himself too much from him, but his disappoint- ment would teach him to look to God. We cannot expect too much from Him, or too little from man. And the passage may perchance remind us of our ingratitude towards Christ. Joseph foretold the cupbearer's deliverance, but Christ ivroiij^hl ours. Yet too often our hearts grow cold, and we forget Him. Mattins. FOURTH SUNDAY IN LENT. The xlist Chapter, which is not read among the Sunday lessons, contains the record of Joseph's deliverance from prison, and exaltation to the post of chief minister of Pharaoh, and also the birth of his two sons Ephraim and Manasseh. The chapter before us brings us back to Jacob and his family in the land of Canaan. The fulfilment of Joseph's dream. Joseph was only 17 when he was sold, he was now at least 37. He had doubtless adopted the dress and manners of the Egyptians, and moreover his complexion would probably be darkened by exposure in that southern climate. He spoke roughly, it was his brotherly duty so to do ; they had not yet awoke to the heinousness of their sin. By a wise course he brought them to know it and to repent of it. Even so Christ chastens us, "speaks roughly" to us in love, by afflictions and trials, that He may bring us to Himself. The nakedness of the land, i.e. its assailable points. It B. c. 9 Gen. XL. t5 16 19 20 22 23 Gen. XLII. UO COMPANION TO THE LECTIONARY. Gen. XLII. H 17 19 10 21 24 27 36 Gen. XLIII. 3 6 was weakest on the N.E. side, and the Egyptians were espe- cially suspicious of visitors from that quarter. That is it &c. Perhaps he feared, as he had sufficient reason to do, that they had made away with his brother Ben- jamin, as they had with himself. He had been in prison three years. In his desire for their reformation, he puts them in ward for three days, a slight taste of what he had passed through. Reuben, the eldest son, had meant kindly to Joseph. Simeon was next to him, and may have been selected now on that ac- count. But it is not unlikely that he had been exceptionally cruel to his brother, considering what we know of his cruelty to the Shechemites. Ch. xxxiv. 25 ; xlix. 5. Joseph was firm and unyielding in his determination to have Benjamin in Egypt. The event proved that he was right, and we may therefore believe that he was guided by God. It was necessary in order to clear his brethren from suspicion of foul play ; it was also necessary to bring his father down. Doubtless it was the cause of much sorrow to Jacob, but it was sorrow which brought joy and peace after it. Compare the penitence of those Jews who were converted by S. Peter, Acts ii. 37, and cf. Zech. xii. 10. A proof that he was not moved by vindictiveness, but by a desire for their good. The inn. The caravanserais of the East are places of rest and shelter, but provide no food for men or cattle. But pro- bably even these did not exist at this time. The Heb. word means "resting-place" or "station," and may have been only an open place near a well where tents might be pitched. Evidently he had come to suspect that Joseph had met with unfair treatment from them. All these things are against me. Literally '■'■ All this cometh upon w^," that is, I have to bear the weight of all. Nobody helps or pities me. Evensong. First Alternative Lesson. Judah, who had been the instigator of the sale of Joseph, is now made by God the agent of reconciliation. The patriarch is throughout this part of the narrative called Israel. In the previous chapters he is Jacob. Bp. Wordsworth very ably and convincingly points out the meaning of the dis- tinction. "In the preceding chapter, when speaking the words of human weakness and despondency, the patriarch is called Jacob (xlii. 36). But now he is resigned to God's will, and he submits his beloved Benjamin to God's disposal ; and he pro- vides for the journey of his children into Egypt, and enters into the consideration of little details such as the present of honey, nuts, and almonds, for their favourable reception, and com- THE FOURTH SUNDAY IN LENT 131 mands them to do what is honest, and to take back the money in their sacks ; and invokes God's blessings upon their journey, and prays God to restore Simeon and Benjamin : and now he is called Israel {v. 8, 11) he has been disciplined by sorrow, and has ^iven himself up to the will of God, and so rises to victory ; and Jacob becomes Israel, a prince of GodP Honey. This means here a substance not made by bees, but from grapes boiled down to a jelly. It is still exported from Palestine to Egypt. Nuts. Pistachio nuts. Spices, &c. see on xxxvii. 25. The last words express mingled sorrow and resignation. He had lost Rachel, Joseph, Benjamin. To two he will be restored again on earth ; but his discipline and submission will do more than this for him. It is preparing him for death, and for the joy after death. These words of the steward imply that Joseph had trained his household in godliness and piety, as his ancestor Abraham had done (xviii. 19). I had ybtir money — Lit. "Your money came to me." Joseph would, according to Eastern custom, dine alone on account of his high rank. The other distinctions are doubtless those of caste, which are observed with like strictness in India now. Herodotus mentions that an Egyptian would not kiss a Greek, nor use the knife or spit of any man who killed or ate cows. Messes. Dishes from his own table. Like custom prevails in the East still. Cf. i Sam. ix. 23. 24. Evensong. Second Alternative Lesson. The prominent feature of Joseph's character in all the later portion of his life is his tenderness of heart. We have seen his integrity and purity, and his deep wisdom., in the course of the history, but his tenderness is the highest quality of all. The first time that he saw his brothers, he turned from them and wept, and we have the sentence repeated over and over again until we come to the touching statement here, that he could no longer refrain himself. We have before said that his imprisonment may have been a great cause of this. Nothing hardens the heart, unless Divine grace preserves it, so much as an easy life and everything going well. No kindness is so tender, so self-denying, so pure, as that of the suffering and the poor. But we all have before us the means of learning tenderness and pity, namely the example and the help of Him who for our sakes becam.e poor, who loved us to the death, even the death of the cross. Earing, i.e. ploughing, from Lat. arare "to plough." Goshen. A most fertile provmce Eastern branch of the Delta. in Lower Egypt, on the 9—2 Gen.XLIII. II 14 23 32 34 Gen. XLV. I 6 10 ^32 COMPANION TO THE LECTIONARY. Gen. XLV. II 19 24 Introduc- tion to ttie Lessons from Exodus. Thy household. Probably this included some hundreds of dependants. Wagons were common in Egypt, but not in Palestine. On the monuments they appear as two-wheeled carts, for the con- veyance of corn. Probably his direction arose from the fear that they might fall to quarrelling, now that they were reconciled to Joseph, as to their relative blame in selling him. When it is remembered that we are now considering the history of the ancient Church of God, it is not surprising to find throughout the whole of this narrative parallels to the history of the Church of Christ. For example, the reconciliation begins with the impassioned appeal of Judah (xliv. 18 — 34), and the Bishop of Lincoln shows how in the Synagogue worship this passage was always read with Ezekiel xxxvii. 15 — 28, a prophecy of the union of Israel under Christ their head. Then again the reconciliation itself reminds us in its details of Christ upon the Cross, and of His own description of His work, John iii. 16, and of S. Peters speech to the Jews on their parallel sin. Acts iii. 17. There are other comparisons of mystical character which may be read in the Bishop's commentary, not without interest and value, but out of the scope of the present work. This is the last passage which the Sunday Lessons give of the life of Joseph. His dying ^^ords show the calm steadfastness of his faith. He would rest nowhere but in the land which his children should inherit. INTRODUCTORY NOTE ON EXODUS. A long interval elapsed between the death of Joseph and the birth of Moses, how long we cannot say for certain. The reader is referred to larger works for a discussion of this m- teresting question, and it is sufficient to say here that the chief living authority on Egyptian matters. Canon Cook, thinks it most probable that the Exodus took place B.C. 1492, and that the Israelites had been 430 years in Egypt, reckoning from Jacob's descent. He also believes that the Pharaoh who exalted Joseph was Amencmha IL, of what is called the 12th Dynasty. After the Israelites had been settled some years in Egypt, a famous invasion took place by a dynasty who are called the Hyksos, or Shepherd Kings. They overran and devastated the country, destroying many temples and monuments, but seem to have left the Israelites in Goshen undisturbed. There were three successive dynasties of these, but they were expelled by NOTE ON THE BOOK OF EXODUS. m the 1 8th dynasty, the first member of which was Aahmes I., whom Canon Cook identifies with the Pharaoh who dealt craftily with the Israelites (ch. i. lo). He "arose up a new king," i.e. as a conqueror, and of course " knew not Joseph." Even his name may have been unknown to him, these dynasties having intervened. He found the Israelites in undisturbed possession of Goshen, carrying on their pastoral pursuits, grown to be of vast numbers, commanding the approach to the East. Accord- ingly he set himself to prevent their increase and to utilize their labour. He set them to build fortified places on the frontier, Pithom and Raamses. Moses was born in his reign, and be- came the adopted son of Pharaoh's daughter. On the death of Aahmes, his son Amenhoteph succeeded, and was a great war- rior. According to Josephus Moses, his adopted nephew, ac- companied him in an expedition against the Ethiopians. If Mr Cook's identification is correct, this statement of Josephus ap- pears very probable. But at the close of the reign Moses killed the Egyptian and fled into the land of Midian. Possibly his adopted mother was now dead. The king who now reigned in Egypt, Thotmes I., was a mighty conqueror, and Egypt rapidly advanced in greatness and prosperity. Then came his son Thotmes II. And here we come to the following facts. The monuments of his predecessors are covered with memo- rials of greatness and success, but there are none of him, except a successful war upon some nomads in the beginning of his reign. His reign, therefore, must have been very inglorious, and in all probability a short one. No account is given of his death, no son succeeded him. His wife, who was also his sister (such marriages not being uncommon in Egy^pt), was clever and energetic, and succeeded him as Queen Regnant. After seventeen years her brother Thotmes III. succeeded. He defaced the monuments of her regency, and reckoned the years of his reign from his brother's death. Everything points to a period of national disaster. Leaving the reader to examine, according to his opportuni- ties, Canon Cook's grounds for his conclusion that Thotmes II. is the Pharaoh who perished in the Red Sea, we can see in the chapters before us how entirely it harmonises with the Scripture account. The Pharaoh of the sacred narrative is both obstinate Introduc- tion to the Lessons from Exodus. I 134 COMPANION TO THE LECTIONARY. Introduc- tion to the Lessons from Exodus. Exod. in. and capricious, headstrong and vacillating, most fatal charac- teristics in a monarch. " His wife may well have helped her brother and husband to harden his heart after each ague fit of misgiving and terror. That she was a woman of strong religious prejudices is proved by her own inscriptions : as such she could not but be revolted by the insults heaped upon the soothsayers, priests, temples, and idols of Egypt." Mattins. FIFTH SUNDAY IN LENT. Jethro, more probably '''■brother-in-law of Moses." The backside, i.e. the West, the side nearest Egypt. Desert, rather wilderness. It is still good and well-watered pasturage on this side. The mountain of God, Sinai. Even to, rather " towards," A bush, Heb. "the seneh," a proper name, signifying in all probability the thorny acacia. It represented the low condition into which Israel had now fallen ; "the church was in bondage in Egypt, burning in the brickkilns, yet not consumed; per- plexed, but not in despair ; cast down, but not destroyed. And it is a fit representation of the Church in every age, under its severest persecutions preserved from destruction by the presence of God." (Matt. Henr)'.) The attention of Moses had been arrested by a wonder. But that was only a preparation. The sight of the bush was forgotten when he heard the voice of God, and he hid his face, overwhelmed by the thought that he was in the very presence of Him to whom all hearts are open. Even so Elijah stood unmoved before the earthquake and the fire and the wind (2 Kings xix.), but covered his face before the still small voice. S. John heard the voices, the thunderings and the trumpets, but when he saw the Son of Man in His holiness, he fell down as one dead (Rev. i. 17). Thus it was with Moses now, and thus he was prepared for his Divine Mission. Put off thy shoes. Still a universal custom in Eastern Temples. The Jewish priests always ministered barefoot. Our Lord adduces this passage as a proof that the resurrec- tion was taught in the Old Testament. God could not call himself a God of dead men. If He spoke of Himself as their God it must follow that they lived with Him. Taskmasters— lit. "oppressors." I know their sorrows. An expression of the most tender compassion and of consolation to all mourners. The sorrow and anguish of heart which have been the lot of many of us, which are the portion of thousands upon thousands, are little thought of by those who do not them- THE FIFTH SUNDA V IN LENT. 135 selves suffer, — but they are not forgotten by God. The parent watching by the sick child, the fatherless children following the coffin to the grave, — the world gives a glance of pity and forgets, but the Most Merciful forgets not. His pity fails not. And the thousands whose misery is yet deeper, the heathens in far off lands, and the miserable dwellers in the streets and lanes of our cities, crying for deliverance they know not to whom, and with inarticulate voice, — He sees them all, — and treasures every sigh. Why He suffers their misery we know not, but we are sure that He is good, and will not forsake the creatures which His hand has made. Milk and honey, the produce of land rich in pasture and flowers. See Deut. viii. 7 — 9. Moses had desired to be a Deliverer, he had thought him- self called to the office (Acts vii. 25). Yet now he shrinks from it. Such conflict of feelings, the desire to do noble deeds and along with this the sense of unvvorthiness, the consciousness of a vocation and a reluctance to enter on it, all this is charac- teristic of great men. So Moses speaks the thoughts of his heart, he knows that God will suffer no prevarication, he tells his fears in the belief that what is wrong God will put right. This shall be a token, &c. When Moses should have brought the people as far as Sinai, his work would be only in its beginning, 40 years more must elapse before they were settled in the promised land. Therefore God gives him this word of encouragement, — "When thou hast brought them thus far, re- member My words, and let the fulfilment of My promise so far be a pledge of thy final success." It was a merciful provision, for Moses had sore need of such encouragement when he came to deal with the vast undisciplined host. The Egyptians had a plurality of gods — " What is Thy Name ? " said Moses, " God of our fathers, what shall I call thee ? " "I AM THAT I AM (Heb. : Ehyeh esher ehyeh), the Eternal, the same yesterday, to-day, and for ever. There is none beside Me. I am God, I alone." Moses could not have gone to his people with a vague name, nor with high-sounding phrases. He was to tell them of a Living Person. The same had been God of their fathers, and would be God of their children after them. Three days' journey. As God is not mocked, so neither does God mock, and we must not suppose that this demand was made in mockery. God gave the command in gentleness, He would treat with Pharaoh gently, and not drive him to reckless- ness by what seemed unreasonable requests. Had Pharaoh granted this, it would have been a right action, and as such would have been accepted. Doubtless God's intention was to deliver His people altogether ultimately, but it rested in Pha- raoh's free choice whether this departure should be that of friends or enemies. Exod. III. 7 II 13 14 136 COMPANION TO THE LECTIONARY. 22 Exod. V. 6 7 12 14 20 Borrow. An entirely wrong translation. The Heb. word is a very common one, and always means to "ask" or "demand." If it be objected that this was dishonesty on the part of the Hebrews, the answer is that the EgA'ptians had long most cruelly oppressed them and " made them to serve with rigour in all manner of service in the fields." The claim therefore was a just, but very inadequate one. The war indemnity demanded by a victorious nation as the price of peace, stands on no sounder footing. Evensong. First Alternative Lesson. Went in. Pharaoh's court was in all probability at Zoan, or Tanis, on the East branch of the Delta, near Goshen. In the wilderness. Because the animals which they would sacrifice were %vorshipped by the Egyptians. Who is the Lord [Jehovah]? As much as saying, "Jeho- vah is no God of mine. I have my own deities, and do not acknowledge Him." Let it be noticed here that they began with no miracle. They spoke respectfully and moderately. Pharaoh had no reason to complain of being abruptly dealt with. God was forbearing with him. Taskmasters w^ere probably Eg}-ptian, and the ofGlcers Hebrew, officials. The oldest bricks found in Egypt are of clay, intermingled with chopped straw. They are baked in the sun and wonder- fully durable. Stubble instead of, rather stubble for. By stubble is meant the straw left by the reapers, who in Egypt always cut off the ears of corn at the top, leaving the whole stalk. The Hebrews had to cut this, and then chop it up small for themselves. The cruelty of the Egyptians towards their slaves is proved by the sculptures on the monuments. In Knight's Pictorial Bible there is a copy of an Egyptian picture of brickmaking, and in one compartment is a man undergoing the bastinado. The officers saw that Pharaoh was determined to find pre- texts for fresh cruelty against them. Moses and Aaron were evidently waiting outside the palace to learn the result of the interview. There is a loving disciphne in all disappointments, if we will only bring them to God, and tell our sorrows to Him. Moses does so impetuously; we are bound to say almost irreverently. But God accepts him for his honesty's sake. To day's Gospel however tells us of One who bore greater contradictions than Moses, and bore them meekly, committing His cause to God. To bear meekly for the truth's sake is to be like Christ ; it is a sign which He gives us that we are His. And therefore the writer to the Hebrews is able to THE FIFTH SUNDA Y IN LENT m call the reproach heaped on Moses, " the reproach of Christ." And the Epistle of to-day has also its bearing on this subject, for it tells us how Christ, through the tabernacle of His flesh, passed into the highest heavens, having obtained eternal de- liverance for us. For the joy that was set before Him, the joy of delivering His people, He endured the cross, despising the shame. Evensong. Second Alternative Lesson. This verse is in the closest connexion with the end of the preceding chapter. It is God's answer to Moses' remonstrance, telling him to have patience and wait upon God. After the answer is given there seems to be a pause. Verse 2 begins a fresh revelation to Moses. During the interval, perhaps of some months, the privations of the Israelites must have increased, yet these privations were the best preparation, the only effectual one, for their sojourn in the wilderness. Before Pharaoh began to deal roughly with them, they seem to have led an easy, sensual life, which would have soon sunk them to the Egyptian level. We see them in the wilderness, lusting more than once for the flesh pots and melons and leeks of Egypt. The cruelty of Pharaoh is now bringing them to endure hardship and to learn self-dependence. God Almighty. In the Hebrew El Shaddai. The Naine Jehovah was knovv^n to the Patriarchs, but God was not knov;n to them by it in all the full meaning of it. It was at Mount Sinai that its meaning vjvls revealed to Moses, the name of the Lord who makes a covenant with His people, and gives them salvation and deliverance. The God of Abraham, Isaac, and Jacob had not come into collision with the gods of the heathen. But now the God of the Hebrews was about to wage fearful war upon the idols of Egypt. It was needful therefore to declare at the outset that He was Lord alone, the Eternal, Supreme Lord of the whole earth. Two grounds for God's promise given in verse 6. First, He made a covenant with the Patriarchs ; second, He had heard the sorrows of Israel, and as He heard, remembered his cove- nant. Stretched-out arm. An image in all probability taken from the figures on the monuments, which represented Might by two outstretched arms. See note on v. i. The demand upon Pharaoh is now greater than Moderation and forbearance had produced no good therefore the message becomes more imperative. Uncircumcised lips, i.e. not fluent of speech, just as an uncircumcised ear signifies one that does not hear well. before, effect. Exod. V. Exod. VI. I 4, 5 9 1 1 12 »38 COMPANION TO THE LECTIONARY. Ezod. VI. ^3 Exod. IX. A renewal of the solemn commission to the two brothers, preparatory to the opening of the plagues which are now immi- nent. SIXTH SUNDAY IN LENT. Mattins. Four plagues have fallen upon Egypt before the opening of this chapter: the turning of the river into blood, the frogs, the lice, and the swarms of insects. It has been truly observ^ed that natural causes would produce the same sequence, and there are traces of natural causes visible throughout nearly all the history of the Israelites. But the history is also plainly miracu- lous and supernatural. It is right, as far as we can, to trace out natural causes in all God's dealings with man, in vindication of His order, and in reverence for the law^s appointed for the universe. But it is also a duty, which brings rest on the fulfil- ment of it, to believe that God is Almighty. In the history of the plagues it would not, I believe, be wrong to say that they were produced by natural causes miraculously intensified, mi- raculously foretold, and miraculously limited. Travellers have seen the Nile like a running stream of blood, offensive to smell and taste. And Sir S. Baker describes what he saw by saying that "it was as though the very dust were turned into lice." The plague of murrain, or pestilence, is more terrible than any preceding ; the others had caused suffering, but this attacks the resources of the nation. Such murrains, in character like that which afflicted England in 1866, are by no means uncommon. In the present case, apparently not in the preceding ones, the Israelites were miraculously exempted. Probably Pharaoh may have "rationalized" upon the subject, and attributed the exemption of the Israelites to their superior pastoral knowledge and the healthiness of the district. The heart of Pharaoh was hardened. The expression meets us continually in the history, but five times we hear that the Loi'd hardened Pharaoh's heart. And many good men have faltered at the expression, while others have used it as a proof of their doctrine that God has created some men for the pur- pose of destroying them. As regards this last view, one can only say that we reject it, because we believe in God, not in Moloch. We have no concern with the other texts which are similarly perverted to bear up the dogma, but keep to this. When a man obstinately resists the loving call of God, then that love must harden his heart. One resistance leads to another, and every fresh act of goodness makes him worse. Because God's love withstood Pharaoh, his evil will was lashed to fury. His better feelings were aroused it is true, from time to time, but he trampled them down, and that so successfully that at THE SIXTH SUNDA V IN LENT. ^39 last they were destroyed. They might have led him to repent- ance, but he would not. Let it be noted that God said "I have hardened the heart of Pharaoh and the heart of his servants" (x. i). Pharaoh might yet have repented therefore, for his servants did so (x. 7). But it is better to turn from speculations to the practical question, "Is God hardening my heart.'' The trials or the ex- hortations that come to me ; am I the better for them, or does their repetition make my heart callous? Do the public prayers grow cold to me, and speak less to my soul?" The services of the Holy Week which we begin to day will shew us how the love and tenderness of Jesus hardened men's hearts. It was so with Judas. It was so with the soldiers who spit in the Saviour's face and buffeted Him. It was so with the fierce crowd who cried "Away with Him, crucify Him," when Pilate brought Him forth to move their pity (John xix. 6). It was so with the priests when they cried as He hung upon the Cross "He saved others, Himself He cannot save." The plague of boils comes without warning. It was pro- duced by the throwing of ashes towards heaven. It is said that the Egyptians were in the habit of doing so to Typhon. This therefore would appear to be a challenge to the Egyptian deities. Blains, ulcers. This is the first time the magicians have been named in our Sunday lessons. We must understand by the word, cunning jugglers, such as to this day excite the marvel of all Europeans who see them. They had been able by sleight of hand to pro- duce imitations of most of the previous signs, but they now retired from the contest, and confessed their defeat. See on ver. 7. There is a change of tone observable now. Probably the preceding plagues had occurred at considerable intervals of time. But the words at this time imply that the plagues shall now come in tremendous power and rapid succession. These verses should be rendered thus, ^'' For now indeed if I had stretched forth my hand and S7iiitten thee and thy people with the pestilence^ then thou wouldest have been cut off from the earth. But in very deed for this cause I suffered thee to stand,'' &c. It will be seen that the second verse gives the reason why Pharaoh had been allowed to live on, namely, that God's victory might be openly and confessedly complete. Pharaoh was not created that he might be the object of God's vengeance ; but having resisted God's will, God did not at once annihilate him, but allowed him to live until the Divine purpose was accomplished. This verse implies that God is yet willing to accept his repentance. He is entreated to take warning (cf. Rom. ii. 4). Exaltest thou? Lit. "Settest thou thvself as a river dam?" Esod. IX. 10 II 12 13 15. 16 17 I40 COMPANION TO THE LECTIONARY. Ezod. IZ. 19 20 •23 29 3^ 32 34» 35 Exod. X. There is a paronomasia therefore in the next verse, " I will cause it to rainP Thus the whole of the elements are in turn enlisted against Pharaoh. First the River, then the Earth, now the Air. This plague took place in February (ver. 31). The cattle are in the field from January to April, the pasturage being good ; the rest of the year they are stalled. It was about 10 months since the first plague, when the Israelites were "gathering stubble" after the harvest, which was in April. The first indication of repentance among the Egyptians. Cf. xi. 3. The fire. Fire was worshipped as the god of Memphis, and the Pharaohs were called by a name signifying "loved of the fire-god." {Bp. Wordsworth). This time. That is, " I confess my sin at last." It was the first time that he had done so, though he had tried to treat with with them before (viii. 8, 25). The earth is the Lord's. Referring to the Eg}'ptian belief that each country had its own deities. Boiled, in blossom. "In Egypt flax and barley are nearly ripe when wheat and rie [spelt] are yet green, i.e. in February." Flax was a very important article in Egypt, linen being preferred to any other material of clothing. It is often found on the monuments. Rie, or spelt, was the common food of the poor in Egypt. Hardened. There are two words in the Heb. both translated "hardened" in these verses. The first word means literally " was heavy," and implies obtuseness, incapacity for forming a right judgment. The second word implies fierce and stubborn re- solution. Evensong. First Alternative Lesson. Hardened. Made heavy. His conscience was blunted and his judgment blinded. Perhaps he prided himself on the fact that the late visitation had not hurt the corn. How long &c. Another indication that Pharaoh's will is free, that God would not the death of the sinner, but would bring him to repentance. The frightful devastation caused by locusts is described by many travellers. The ruin inflicted by a plague of locusts in Syria in 1866, will occur to the memory of many who read the account of itin the newspapers. Every tree, not only the leaves and the bark, but the very wood itself is not spared by the locusts. A locust swarm, almost in a moment, penetrates into all the chambers of an Eastern house. We have here a further step in Eg}'ptian conviction. Pha- THE SIXTH SUNDA Y IN LENT. 141 raoh's servants take heed to the warning, and remonstrate with him before the infliction comes. Even he so far yields as to allow them to be brought into his presence. The men is to be taken strictly, "let the men go and the women and children remain as hostages." Pharaoh was willing to treat on this basis. Our young. For God loves the worship of little children. Matt. xxi. 16. Evil is before you. Probably this is a threat, though some explain it, "your intentions are evil." Here is an apparent further advance in the work of repent- ance, but it takes no root, and so withers away. Again we have a plague sent without warning, directed against the central object of the Egyptian mythology, the Sun. We have here as before (see Introductory note to Ch. ix.), a probable result of natural causes, intensified by supernatural power. It was about the time of the vernal equinox, for, as we have seen, the hail came in February, and the Exodus took place in April. At the time of this equinox the wind blows continuously from the S.W., filling the atmosphere with sand, and sometimes bringing on darkness deeper than that of the densest fogs. No one can go out, people shut themselves up, and beasts hide themselves in terror. Even artificial light is of no avail against the dense clouds of sand. It severely affects the eyes. That this was an altogether unusual visitation appears from Pharaoh's consternation. Goshen was in the north, and therefore would be more likel)^ to escape, though, as we have said, we must see God's special providence here. Pharaoh evidently was determined not to give them their liberty, and demands a security for their return. It was out of the question now to accept it. He had no right to keep them at all. He might have made friends and allies with them earlier, but he had refused to do so. There was no possibility, now that they were on the point of victory, of anything but entire and unconditional emancipation. The demand of Moses is only one of simple justice. Pharaoh threatens him with death, and receives in answer a prophecy of the death of his firstborn, revealed to Moses ap- parently as he stood before the king. See on xi. 4. Evensong. Second Alternative Lesson. These verses are parenthetic. The opening words should read "Now the Lord had said." Moses before the last visit to Pharaoh (x. 24 — 26) had received these Divine commands. Altogether, with children, flocks, herds, everything. The object of the communication was to prepare the people for the hasty departure. Exod. Z. 9 10 16, 17 21 23 24 28 Exod. XI. I— :^ 14^ COMPANION TO THE LECTIONARY. Ezod. XI. 2 3 Borrow. See on iii. 22. There are signs during the history of the plagues that some of the Egyptians did not share their king's hatred. The mention of Moses' greatness is made to account for the comphance of the Egyptians with the demands of the Israelites. They re- spected him, and believed in his good faith and his good will to them. He had done all he could to spare them suffering. He had always been ready to intercede for them with God. It may be uncertain whether this verse was inserted at a later period, or by Moses himself, but there is no reason against the latter supposition. Moses is not exalting himself. He does not speak of his own high qualifications, but he tells, what must have been well known, that his own personal influence was very great. And Moses said, i. e. to Pharaoh. These words are closely connected with the last words of the preceding chapter. Moses said to Pharaoh, " I will see thy face again no more," and then he went on. Thus saith the Lord, &c. The announcement of the deliverance was evidently made some few days before, in order that the people might prepare the Passover, and make their requirements upon the Egyptians. About midnight. The warning is impressive and awful. Night shall come to the Egyptians, and no morning. The pestilence shall walk in dark- ness. Typical of that event for the commemoration of which we are now preparing, when Our Deliverer at midnight over- threw the powers of hell. Behind the mill. The work of grinding at the mill was done by the lowest slaves. Firstborn of "beasts- There was not one which was not worshipped in some part or other of Egypt. "The punishment of a people for the sins of its rulers is a fact which none can dispute who reads the history of nations; and they who urge objections to the chastisement recorded in this narrative cannot stop there, but must proceed to deny that the World is under a Moral Governor. The objections in question are not only objections against Revelation, but against natural Religion. They lead to Atheism. "At the same time, these national visitations show that this World is not every thing; but that there is a Judgment to come, when every one individually will be equitably dealt with. Although, in this present life, Egyptians may be involved in the punishment of their Pharaohs, yet if the hearts of Egyptians have been touched by the warnings and judgements of God, then death will not have been an evil to them, but a passage to a happy Eternity." ( Wordsworth) NOTE ON THE BOOK OF LAMENTATIONS. 143 INTRODUCTORY NOTE ON THE BOOK OF LAMENTATIONS. This Book was written by Jeremiah on the destruction of the Temple by the Chaldeans. It is always read in the Jewish synagogues on the Fast of the fifth month, the Anniversary of that event. The LXX and Vulgate have this heading to the Book, "And it came to pass after Israel was taken captive, and Jerusalem made desolate, that Jeremias sat weeping, and lamented with this lamentation over Jerusalem, and said, How doth the city," &c. The Book is highly artificial in its structure. It comprises five dirges, or elegies. In the first, second, and fourth, each verse begins with the successive letter of the Hebrew Alphabet, the first with Aleph, the second with Beth, and so on. There are some other interesting peculiarities, which are not easy to make clear without using Hebrew letters. It is probable that these Poems were written to be used as Hymns, and arranged with a view to their being committed to memory. But inde- pendently of this, the instinct of men has always led them to throw the deepest feelings of their soul, especially grief, into rhythmical form. We need go no further for an example than Tennyson's In Memoriain. There is no need to enlarge upon the deep fitness of this Book to furnish the Lessons for the Holy Week. The use of it by the Hebrew Church has already been stated, and the An- cient Latin Church appointed it to be read in the Holy Week. It is so read likewise in the Lutheran Church. It is due to Bishop Wordsworth to state, that the suggestion which has been adopted by the framers of the present Lectionary to make a like use in the Church of England, was made by him (Intro- duction to Lamentations, p. 139, n.). The weeping prophet mourns over the fallen Temple, and yet more over the sins which brought this fall. Even so did the Man of Sorrows weep over the city in the opening of the week of His Passion, and not over the city only, but over the sin everywhere which has desolated the earth, and which now made His soul sorrowful even unto death. We shall read this book Introduc- tion to the Lessons from Lamenta- tions. L 144 COMPANION TO THE LECTIONARY. Introduc- tion to the Lessons from Lamenta- tions. Lamen. L to little profit if we do not find in the Lamentations over the Temple a voice which we may echo over the sins which hide God's face from tcs^ and separate us from Him. Mattins. MONDAY BEFORE EASTER. The population of Jerusalem was unquestionably very large in the prosperous days of the monarchy, and vast crowds visited it at the great festivals. Moreover at one time it was one of the chief mercantile cities of the East. But now its king having been removed and its Temple thrown down, it is represented as in the state of widowhood, and the Prophet utters this most pathetic elegy upon it. The opening words remind us of the medal which was afterwards struck by Titus, on the capture of the city — of a female figure sitting under a palm-tree, with the inscription, JiidcEa Capta. Tributary. Lit. " for tribute." This is now the only func- tion of her who has been a princess, to be a vassal, paying tribute. In the night — rather " all through the night," when others forget their troubles and take their rest. Her lovers. Those whose unworthy acquaintance she had courted, when she was the Bride of God. Jer. ii. 36, yj \ iv. 30. Because of oppression, &c. i.e. because of her cruelties to others, and her oppressive conduct towards the slaves. See Jer. xxxiv. The straits. The narrow mountain passes in which fugi- tives might be easily caught. Such passes are much infested by robbers in the East. The ways of Zion, the roads to Jerusalem. Cf Jer. xiv. 2. Her priests — her virgins, whose office it was, the one to minister the sacrifices, the other to sing at the festivals. Are the chief, are come to be her head, when but for her sins they might have been in subjection. Her children. "In the representations which we find on ancient sculptures nothing is more affecting than to observe females and young children driven as captives before their conquerors " {Hendc}'son). The bitterest ingredient in the cup of adversity is the me- mory' of past happiness, especially when it is to be remembered that we were not thankful for such happiness when it was in our hands. Her sabbaths. She herself had profaned them (Jer. xvii. 21, 22; Ezek. xxii. 8), and now the heathen made a jest of them. Juvenal did so afterwards " Cui septima quseque fuit lux Ignava et vitec partem non attigit ullam." MONDA Y BEFORE EASTER. N5 Removed — rather " an abomination." In her skirts, visible to all, not to be denied. Her last end. She did not consider what the inevitable con- quencc of sin would be. Her pleasant things, the treasures of the Temple. 2 Chron. xxxvi. 10. They should not enter, Deut. xxiii. 3. The heathen have now not only entered but profaned and devastated. See, 0 Lord. Here, as in v. 9, she pathetically cries to God for pity, and in the next verse beseeches sympathy from man. Plainly these words apply in their first meaning to Zion. But we have become accustomed to apply them to the mournful cries of our Blessed Lord, and Handel has embodied the idea in his Messiah. Such an application is well grounded. The cry of Zion in her anguish was the anticipation of the Head of the Race, when the sins of the whole world rested upon Him. He was made sin for us. His entire sympathy with us in our sins and misery weighed down his soul, until our sins seemed to be His own. The prophet expresses the miseries of Zion in a succession of metaphors. The first is taken from the great pain of inflamma- tion of the bones, the next from the work of the hunter, the next from the yoke bound firmly on the neck of the ox. From above, like the lightning from heaven which destroyed Sodom. Wreathed, like withes which fasten the yoke the tighter. Evensong. What thing, &c., i. e. what comparison shall I use to express thy misery? I have exhausted all my powers. It is as vast as the sea itself. Foolish things. The Heb. expresses anything insipid or frothy. Henderson's familiar rendering exactly expresses the meaning, "Thy prophets see for thee vanity and stuff." They have seen any cause but the right (namely the apostasy of Judah) for her misery. False burdens, &c., false visions which have been causes of thy banishment. The perfection, &c. See Ps. 1. 2 ; xlviii. 3. These had been her names — such names seemed monstrous now. Their heart, &c. Zion, finding the worthlessness of her false prophets, and in despair at the taunts of the heathen, cried to the Lord in her distress. There should be a full stop after "Lord." The Prophet en- courages her, and exhorts her to continue this cry as her only hope. 0 wall, &c. The wall being thrown down, is a fitting repre- sentation of Zion in her desolate condition, and as such is poetically addressed. Cf. Ezek. V. 12; Baruch ii. 25 ; Josephus, Ant. X 7 § 4. B.C. JO Lam. I. 8,9 10 i3> 14 Lam. 14 IL iS IQ, 00 • 46 COMPANION TO THE LECTIONARY. Lam. II. A solemn day, i. e. a festival day. On such days the people were called by the blowing of trumpets, and the cries of the minstrels, to a meeting of joy and gladness. But now a congre- gation of terrors are summoned to Jerusalem. Troops of Chal- daeans swarmed into the city, thick as ever worshippers had been, but they came to make Jerusalem a slaughter-house. Lam. III. 4-6 5 7—9 lO, I I 14, 15 '9 10 TUESDAY BEFORE EASTER. Mattins. The subject of this lesson is the personal experience of Jere- miah, which became the experience of Christ as He wept over Jerusalem and foresaw the day when the Romans should lay her even with the ground and her children within her. The sufferings of Jerusalem were a personal agony to Himself. "If this chapter be read with constant reference to the three great Passion Psalms (xxii., Ixix., Ixxxviii.), it will acquire new beauty and interest for the Christian, especially for the Christian penitent. And there are few portions of Holy Scripture which can more fitly exercise his devotional affections at this season of the Lord's Passion than this divine elegy, in which we may hear the voice of the Lord Himself, speaking by the Prophet, sometimes bewailing the sins of His fallen creatures, sometimes lamenting the injuries He himself received at their hands ; and then proceeding to magnify God's justice and mercy, and to pray for His servants, and to represent His own Death, Burial, and Resurrection, and to declare the judicial retribution with which all His enemies shall be visited at the Day of Doom, when He who died on the cross for the sins of the world, will appear in the clouds of heaven, in power and great glory, and will sit on His throne as King and Judge of all." {^Bp. Wordsworth.) Builded, as an enemy a fortress against a besieged town. Images derived from suffering of the body. Dark places, i. e. sepulchres. Images from the sufferings of a prisoner. He is a traveller whose road is blocked up and who is forced to turn aside into devious paths, and so is exposed to wild beasts. When He looked for pity even from his own people. He found instead insult and scoffing. He was made the butt of their ridi- cule and the subject of their mocking song. Cf. Ps. Ixix. 12. Thou. Suddenly He turns, with pathetic earnestness, to address Himself to God. Cf. Ps. Ixxxviii. 14 — 18. Remembering. For this read '■'■ Ron ember P It is a prayer. Many translators also make this a prayer, '■'■ Rcinenibe?', O remember, for my souP,'' Sec. Bp. Wordsworth inchnes to the present version. The clouds begin to scatter, and the sky to clear up. With- out hope the heart would break. The Prophet says that his WEDNESDA Y BEFORE EASTER. U7 calling to mind gives him hope. He remembers what repent- ance and humihation have been able to do in years past. The Prophet seems to be referring to his own early call (i. 6, 7). From that time onwards he had been despised and persecuted by his countrymen, but he recognizes now the benefit of this ; it has been a holy discipline for him. It has given him strength to bear this affliction ; it has made him humble and penitent ; it has taught him to hope in the extremity of sadness ; it even enables him — hardest thing of all — to bear unjust re- proaches. The reason wJiy he is thus enabled to bear — he knows the lovingkindness of God, and therefore is assured of deliverance. Compare the latter part of Psalm xxii. Evensong. To crush, &c. As the Chald^eans have done. The Prophet knows that such cruelties are not approved by God ; therefore he is sure that there is some purpose in God's suffering them, and that all will be light when the darkness is past. The evil has been done, — and it could not have been done without God's permission. And He cannot work but with righte- ous intent. Therefore the people might be certain that there was a good and loving purpose beneath all the suffering. Why does a man, whose life is still spared though his sins have deserved death, why does he murmur, instead of using his voice to pray } He has life, and therefore there is still hope for him that he may repent. This is said as an Introduction to what follows, an Exhorta- tion to the people to repentance. The prayer to the Lord on behalf of the people. Mine eye, «&c. That is, what 1 see grieves my spirit. The prophet returns from the suffering of the nation to his own personal affliction. Cut off my life, lit. " m.ade my life silent." Probably there is a literal reminiscence here of his sufferings in the dungeon. (See Jer. xxxviii.) He takes courage from his deliverance then to beseech a like deliverance now. I am their musick. Cf. Ps. Ixix. 12. There are several allusions to this Psalm running through the present Chapter. WEDNESDAY BEFORE EASTER. Mattins. The disastrous condition of Jerusalem, the overthrow of the Temple, the captivity, the hope of restoration — these are the subjects of the present chapter. No hands, &c. That is, Sodom was destroyed in a moment 10—2 Lam. III. 26—30 31 Lam. III. 34 37, 38 39 42 51 Lam. IV. 6 148 COMPANION TO THE LECTIONAKY. Lam. IV. lO '3 14 by the fire of God. No human hands helped at that destruc- tion, whereas here the Chaldaeans had taken a cruel part in torturing and slaying. Nazarites, '* separated ones," those bound by special vows (Num. vi. 3 — 21). There had been a time when these were holy and pure, but that time was past, ver. 8. Polishing— rather " figure." There is no mention of these horrors in the history of the siege by Nebuchadnezzar, but the present and other verses show that such occurred. See ch. ii. 20. It was prophesied by Moses in Deut. xxviii. 57. Josephus gives a horrible account in his history of the last siege of Jerusalem (Jewish Wars, x. 9). The natural situation of Jerusalem caused it to be considered impregnable. See 2 Chron. xxiv. 15 — 23. And afterwards the Jews con- summated their guilt by killing their Lord Himself, and His Apostles. Acts vii. 52 ; xii. 2. So stained were they with blood that they were legally un- clean, and men could not touch them. They, the Jews. The leper was bound to cry out " Un- clean," on the approach of any one, to give him warning to escape defilement, Lev. xiii. 45. This was the punishment of the self-righteous who had once said " Stand back, I am holier than thou" (Is. Ixv. 5). Divided them, scattered them far and wide. This alludes to the vain hope which the people had enter- tained, that hope would come to them from Eg)'pt (Jer. viii. 20 ; xxxvii. 4 — 10 ; xlvi. 17). The breath, &c. Zedekiah. It is true that he was a bad man. Still true loyalty recognized his appointment by God, for there is no power but of Him. And the national life was bound up with the monarchy. The fall of the king was the fall of the nation. Dan. IX Evensong. Daniel tells in the first verse of this chapter how in the first year of Darius, by study of the holy books, he learned that the captivity of the Jews was coming to an end (Jer. xxv. 11 ; xxix. 10; 2 Chron. xxxvi. 21). Darius became king B.C. 538, two years before the expiration of the seventy years. Accordingly Daniel "set his face unto the Lord his God, to seek by prayer and supplication with fasting, and sackcloth, and ashes" (ver. 3). His earnest prayer occupies the whole of the preceding part of the chapter (ver. 4 — 19), and closes with these fervent words, " O Lord, hear ; O Lord, forgive ; O Lord, hearken and do ; defer not, for thine own sake, O my God ; for thy city and thy people are called by Thy name." Whilst he was thus praying, the vision came which forms our present lesson. WEDNESDA V BEFORE EASTER. 149 The man, for in human form the angels ahvays appeared. Cf. Acts i. 10, and Dan. viii. 10. Being caused' to fly swiftly, the reward of fervent prayer. No sooner did Daniel's supplica- tion begin (see ver. 23) than God in the fulness of His mercy and love sent forth Gabriel to answer it. "While they are yet speaking, I will hear" (Is. Ixv. 24; Luke xv. 20). The time of the evening oblation. Though the Temple and its altar were now in ruins and the Jews in exile far away, yet the holy and devout forgot not the times when the oblations should be offered. And the lifting up of their hands was in the sight of God as an evening sacrifice. Ps. cxli. 2. This was the hour when God was entreated of David, and stayed the pestilence upon Jerusalem (2 Sam. xxiv. 15) ; when He answered His prophet Elijah's prayer by fire (i Kings xviii. 29) ; when He comforted Ezra in his distress (Ezra ix. 4, 5). It was the hour when the Paschal lamb was always offered ; and it w^as the hour when the true Paschal Lamb, in the evening of the world, expired upon the cross, and His blood flowed back upon all other holy sacrifices to the very beginning, and made them acceptable to His Father. Greatly beloved. Cf. x. 11, 19. It was for his obedience, his courage, and his prayers. And the highest token of love which he could receive from God was the revelation of His Son. Matt. Henry points out the similarity in the words of Gabriel to Mary, "Thou that art highly favoured." These weeks are evidently weeks of years (Lev. xxv. 8). Evidently, too, the number bears a reference to the seventy years of captivity, and also to the seventy years which elapsed before a Jubilee. We might venture to paraphrase it, "Seventy years of desolation will have been ; but seventy times seven years of joy shall follow, and they shall bring in the acceptable year of the Lord, a year of eternal rejoicing ; when transgres- sion shall be finished, and sins ended, the debt being cancelled, and the power taken away, by the reconciliation (or atonefnent) which is made for iniquity ; when the everlasting righteous- ness is brought in by the Lord our Righteousness ( Jer. xxiii. 6 ; Is. xlvi. 13; li. 5; liii. 11); when all vision and prophecy shall be sealed up, having their fulfilment and end in Christ ; when the All-holy One shall be anointed, a Prophet, Priest, King, — the Messiah." This therefore was the answer to Daniel's prayer, — a definite statement, calculated by the exactness of its detail to cheer and comfort and support the anxious seekers after God. The prophets had one and all pointed forward to a Redeemer, but never before had the time been definitely indicated. It seems impossible for us to fix the dates here indicated with exact accuracy. The reader must consult Dr Pusey's exhaustive work on Daniel to learn all that can be said upon the subject. Evidently the question of the seventy weeks turns Dan. IX. 23 n k 150 COMPANION TO THE LECTIONARY. Dan. IX. 25 25 upon the year from which we are to begin. And this must be the year of the rebuilding: of Jerusalem. It is not the year of Cyrus' decree (b. c. 536), for that was for the rebuilding of the Tcviple, this is of the city (ver. 25). The decree referred to is probably that by virtue of which Ezra came to Jerusalem in the 7th year of Artaxerxes, B. C. 458. Ezra vii. 12 — 28, cf. ix. 9. There shall be seven weeks following the decree during which the street and the wall shall be built. Now Ezra and Nehemiah laboured, partly conjointly, partly separately, for more than 45 years. Here then we have one epoch, the "seven weeks," at the close of which the city is completed. The troublous times are explained by a reference to Neh. ix. 36, 37. Threescore and two weeks followed, and Messiah began His ministry. This makes a total of 69 weeks. In the middle of the week following He was cut off. But not for Himself. This translation seems to be an erroneous one. The Heb. rather signifies, "and there shall not be to Him," which Bp. Wordsworth explains, "And there shall no longer be to Him His people whose Prince He was, for He will disown them because they have rejected Him." Cf. Dr. Pusey on Daniel, p. 183, n.^ The prince that shall come is clearly Titus, the Roman general, who shall utterly destroy the city and sanctuary. One week. We have had "seven weeks," and "threescore and two weeks," making 69. Here we have one other, com- pleting the seventy. During this He shall confirm the cove- nant with many, that is by the preaching of Himself and His apostles. But in the midst of it a great event shall be — He shall cause the sacrifice and the oblation to cease. This shall be by His own death, by the sacrifice of Himself. The consummation was declared in His own words, when He declared "It is finished," when "the veil of the Temple was rent from the top to the bottom," when He solemnly declared as He left the Temple for the last time (Matt, xxiii. 38^ "Behold, your house is left unto you desolate." Certainly the form of sacrifices went on for a while, but the life and power was gone — they were abolished by the death on the cross. The overspreading of abominations is evidently "the abomination of desolation" spoken of by our Saviour (Matt. xxiv. 15), and signifies the Jewish army of zealots and assassins who took up their abode in the Temple. In these solemn words the angel reveals to the Prophet, in the midst of the glad tidings of Messiah and the fulfilment of God's good pleasure, the further knowledge that the outward Temple and visible sacrifices shall cease once and for ever. This is the only place where Messiah is mentioned by name in the Old Testament. From this passage it passed into the * Vulgate, "et non erit ejus populus, qui eum negaturus est." . I THURSDAY BEFORE EASTER. Jews' popular language, and at the time when our Lord came they were looking for him, apparently excited by the words before us. THURSDAY BEP^ORE EASTER. Mattins. The opening of this Chapter is a description of Israel's deep fall. There was a time when she was under God's favour, but that time is past, she has spurned the favour, and betaken her- self to idols. Trembling, rather "there was trembling." Once Ephraim was so distinguished that his word filled the other tribes with awe. And this led to pride, he exalted himself in Israel. Judges viii. i ; xii. i ; 2 Sam. v. 5; xv. 2, 5, 10; i Kings xi. 26. And having, in jealousy of the house of David, set up a rival kingdom under Jeroboam, Ephraim proceeded to idolatry in order to establish his kingdom. This was the beginning of his destruction, — he died. The sin of Jeroboam, the worship of the calves, led to the worship of Baal under Ahab, and this again, as appears from the next verse, was followed by a be- sotted frenzy of idolatry ; it was introduced into every home, and idols were introduced in every house. Molten, probably plated. Idols, &c. This was the special mark of idolatry. It was rationalistic. It knew no deity but that of the understanding. The gods were conceived, planned, made after the understanding of the makers. Man made his own God, not recognizing anything else whereon to lean. As a matter of course, the deity was inferior to the man, because the maker must be greater than the thing made. It was all the work of the craftsmen, and nothing better. They say of them, &c. That is, " If any one feels a desire to do sacrifice, here is a proper object for him, let him kiss the calves." No words could more forcibly convey the prophet's scorn. Kissing upon the hand or foot was a common act of homage, i Kings xix. 18. Therefore their apparent prosperity shall be shortlived. Contrast between the faithless nation and their faithful God, He had preserved them from Egyptian slavery onwards until now. Thou Shalt know, rather "thou knowest." Israel has never found any olher helper and preserver all these many ages. She ought to have learned therefore in whom lies her strength. I did know thee in the day of trouble and trial, therefore oughtest thou to have known me. See Deut. viii. 11 — 13; xxxi. 20; xxxii. 15. i.e. because they had such good pasture. In According to, the wilderness Dan. IX. Hosea XIII. they had retained some knowledge of God, but in prosperity 152 COMPANION TO THE LECTIONARY. Hosea XIII. 10 they forgot Him. And so what should have been for their health was an occasion of falling. With the attainment of their hearts' desire came leanness into their soul. This comparison is suggested by the preceding verse, which represents them as a flock feeding on rich pasture. This flock shall be torn in pieces. A terrible comparison. He who had borne them as on eagles' wings, who had been their Shepherd, shall become to them as a fierce lion, as a swift leopard, as a bereaved she-bear. The caul of their heart, i.e. the pericardium. This awful image is taken from the practice of the lion which is said to rush, when it attacks, straight at the heart and tear it from its enclosure. The original is a little obscure, but the meaning of it in all probability is, 0 Israel, thy destruction is that thou hast been against [i. e. hast rebelled against] Me, against thy help. (Thus both Dr Pusey and Keil.) The truth conveyed is, there- fore, that God is our help, we are our own destruction. God gives life, our death is from ourselves ; He predestines, we choose reprobation ; He redeems, we spurn the redemption. The commentators we have just referred to also agree in amending the translation of this verse as follows, Where is thy king, that he may save, &c. Israel had demanded a king of Samuel, thereby shewing mistrust of God. They again rebelled against the Lord when they rejected the house of David, and chose Jeroboam because of Rehoboam's taxes.' Certainly it was by God's permission that they did so, and because of Solomon's sin, but they were unconscious instru- ments of His punishment, and their own part was sinful. And now their own punishment was come. They had ex- pected their kings to fight their battles, i Sam. ix. 19, 20; I Kings xii. 16 ff. And the prophet asks, "What is become of your king now? What help do you find in him .? " The king- dom was in anarchy, the Assyrians fiercely assaulting it. God could have helped them, but Him they had cast off. I gave, &c. The Hebrew expresses oft-renewed ^wmg^ like j the Latin imperfect. We in English express the idea by the present, I give thee kings in my anger, and I take them away in My wrath. Saul was given in displeasure, the peo- ple were heard, as we are warned that sinners sometimes are, to their sorrow. They were given up to their own hearts' desire, and though God was displeased He let them have their own way. They wilfully chose Jeroboam, and God suffered it, but it brought woe upon the nation. In like manner the same kings were taken away in wrath. There was no help in them, not one of them was a good king. Nearly all died violent deaths, especially in the later times of the monarchy, through con- spiracy and murder, and the kingdom was visibly breaking up whilst the prophet lived. It would have been better to accept THURSDA V BEFORE EASTER. m the kings who were given them, even in anger, than to be im- patient of their punishment and to move God to take them away in anger, and so bring fresh misery and slaughter upon them. Bound up, as in a purse, to be taken great care of. The same Heb. word is used in Job xiv. 17; i Sam. xxv. 29. Hid. This also signifies carefully put away so as not to be lost (Job xxi. 19). This was to be the lot of Ephraim, his sins were laid up, to be brought forth in due season. " One by one, sins enter into the treasure-house of wrath ; silently they are stored up, until the measure is full ; to be brought out and unfolded in the Great Day. Ephraim thought, as all sinners do, that because God does not punish at once. He never will" {Pusey). Cf. Eccl. viii. 1 1 ; Deut. xxxii. 34, 35 ; Ps. 1, 21 ; Rom. ii. 4 — 6. His agony shall come in due time, irresistible, open and plain to all. He shall not be able to conceal it. The image of childbirth has a twofold reference, first to the agony, but also to the new life, the regeneration which God would have it effect. He is an unwise son. The words which follow explain this. He will not come to the birth (cf. 2 Kings xix. 3). He lingers in the opening of the womb, and hesitates whether to be born or not. Thereby the birth is retarded and the life of mother and child destroyed. Under this wonderful image the folly of Ephraim is depicted; whilst the chastening judgment goes on, he delays his conversion, he vacillates, hesitates whether to repent or not, until at length the impulses grow weaker, the time is past, and he dies. And now, when Israel has thus destroyed itself, the promise of God throws light upon the darkness. The nation shall die. That is inevitable. Sentence has gone forth, the destroying Assyrian is at the door. But there is a Life to come out of that death. The temporal destruction shall be followed by eternal deliverance, and those who have gone down into death shall not be beyond the Deliverer's voice. It is a distinct promise of that Eternal Life which is stronger than Death, which the Lord of Life brought forth by His Atoning Death and His Resurrec- tion. The death of Ephraim, the death of each man, is the gate of life, because Christ's death brought life ; sorrow brings joy, and the grave is the portal of everlasting salvation. Therefore the Prophet goes on with the triumphant cry of exultation over death. The Heb. will bear the affirmative sense which our translation gives it, but probably it is a question, 0 death, where are thy plagues ? 0 grave, where is thy destruction? Thus S. Paul quotes it, i Cor. xv. 55, Repentance shall be hid from mine eyes, i. e. my purpose of salvation shall be irrevocably accomplished, and Death shall have no power of resistance (Ps. Ixxxix. 35 j ex. 4). Hosea XIII. 12 13 14 154 COMPANION TO THE LECTIONARY. Evensong. These are the concluding words of the prophet Hosea. He has foretold in solemn and awful words the fall of the kingdom of Israel. Ephraim is to be taken away, and as a kingdom, never to be restored. But though the kingdom should never be again, yet the people were not shut out from mercy. They were still children of Abraham, and as such were in covenant with God. The nation had begun in schism, it had gone on into heathenism, it had perished through civil war and cruelty. And therefore its destruction was a call to each member to return and repent and take warning by God's judgment. The chapter before us is the Prophet's assurance that they may yet do 50, that God's arms are still open to receive them. This is the first requirement from fallen man, that he should return to the Lord. It is the same thought which causes our public worship to begin with the Exhortation and Confession. Words, confession of guilt. The simplest form of worship, the only form which befitted them. They were not worthy to bring Him costly offerings, such offerings with a heart estranged would be no better than bribes. They must first bring con- fession and prayer in humility. And the Prophet puts the fitting words in their mouths. They had fallen by their iniquity, therefore they are to pray that God will take all iniquity away. All, not leaving one sin to be cherished, but making a complete and entire conversion. For if v/e give up some sin but refuse to part with all, our work is still useless. Receive us graciously. This should be '•'■ receive gnod^'' The translators evidently avoided this, the correct translation, because it might be said "What good had the people to bring?'' The good which they offer is their Repentance, their desire to be God's servants. We pray God, " though we be unworthy to offer any sacrifice, yet to accept our bounden duty and service, not weighing our merits but pardoning our offences." The service is poor, yea worthless, but Christ dips it into the fountain of His Blood ere He presents it to His Father, and therefore though God is of purer eyes than to behold iniquity, yet He is well pleased with it. The calves of our lips — perpetual thank-offerings. See Ps. Ixix. 30, 31. The promise not to return to worldliness and worldly trust. The fatherless ; allusion to their desolate state now that their kingdom is fallen. Their sins have left them fatherless and destitute, but they remind God that He has called Himself " the Father of the fatherless," and as such may be called upon to help them (Ps. Ixviii. 5). The answer which God promises to their prayers. He promises first to heal their backsliding. Fickleness had been at the root of their sin and ruin. THURSDAY BEFORE EASTER. ^55 I will love them freely. " God loves us freely in loving us against our deserts, because He is love; He loves us freely in that He freely became Man, and having become Man, freely shed His blood for the remission of our sins, freely forgave our sins, He loves us freely in giving its grace according to the good pleasiu-e of His Will, to become pleasing to Him, and causing all good in us ; He loves us freely in rewarding infinitely the good which we have from Him." {Pusey). For mine anger, &c. Is. Ix. lo; Ps. Ixxxv. 2, 3. Because of the sins of Israel, the curse of barrenness had been pronounced against him, "his spring shall become dry, and his fountain shall be dried up," — and now the sign of his forgiveness shall be that the Lord shall be as the dew to him. Then follows a succession of images to express the blessedness of his state. He shall be clothed with the beauty and grace of holiness — represented by the lily; — but this beauty shall not be transient as the beauty of the lily, for he shall cast forth his roots as Lebanon, shall be " rooted and grounded in love " and thus stand immoveable against opposing shocks ; his branches shall spread until they gather all nations beneath them (Matt, xiii. 32) ; his beauty shall be as the olive, ever-green, constant, lasting, even as the tree of life which bears fruit every month (Rev. xxii. 2) ; and his smell as Lebanon, which was famous for its fragrant flowers and spices (Cant. iv. 11) ; his deeds of love and faith and his prayers shall come up as a sweet savour before God (Phil. iv. 18 ; Rev. v. 8). His shadow, i. e. Israel's, which has just been compared to a beautiful tree uniting all perfections in itself. They shall revive as the corn, which falls into the ground and in its outward form dies. Even so shall the people who seemed dead live again, and bear fruit abundantly. Such bless- ing shall the loving chastisement of God produce. They shall grow as the vine, the scent (or renoivn) of which is like the wine of Lebanon, which has been famous from time immemorial. The grapes of Lebanon have been called the finest in the world (see many references to ancient authors in Keil's Minor Prophets). Israel had formerly brought forth wild grapes (Is. v. 2), but now shall produce the noblest fruit, because of the watering of the Spirit of God. The entire conversion of Ephraim. He shall declare against all the idols wherein he had boasted, once and for ever. And God shall make answer, I have heard him, and ob- served him. Heard his prayer, no longer refusing to answer as in the days of his apostasy, but turning My face towards him, and watching even that I may anticipate his wants. I am like a green fir tree. Some expositors take this to be the word of Ephraim, exulting in his newly gotten pros- perity, God making answer. From me is thy fruit found (thus Dr Pusey). Others interpret both sentences as spoken by God. Hosea XlVi if6 COMPANION TO THE LECTIONARY. Hosea XIV. Gen. XXII. to V. 20. Isaiah LII. 13 & LIII. Z3ch. IX. "I am like a green cypress, giving thee shelter, shadow, pro- tection ; yea, I am the true Tree of Life to thee, giving thee the fruit of life and salvation." The epilogue to the whole book. The Prophet in bringing his words to a close, declares emphatically that wisdom will justify what he has said concerning the severity and the mercy of God, His love for Israel, His wrath against sin. Wisdom will justify him ; for the ways of the Lord, His rules in the guidance and government of men, are right, they are founded upon principles of eternal justice. The just, those who desire to obey God's will, find the way sufficient for them to walk in. To walk is not merely to stand, but to progress, to draw ever nearer to the goal. But the transgressors, those who set the law of God at nought, shall find the world which He has made full of snares and pitfalls. Things good in them- selves shall be to them occasions of falling, works of nature and mysteries of grace shall alike be stumbhngblocks. Deut. xxxi. 20 ; I Cor. i. 18. GOOD FRIDAY. Mattins. See ist Sunday in Lent, ist Alternative Lesson. The Second Lesson this morning and the Gospel comprise the account of the Lord's Passion and Death given by the beloved Apostle, S. John. Evensong. See 1st Sunday after the Epiphany, ist Alternative Lesson. The Second Lesson is a practical Commentary upon the First. It is an exhortation to holiness, steadfastness, self-denial, based upon the example of Christ in His sufferings, and ending by the direct application of Isaiah's prophecy, and the declara- tion that though all we like sheep have gone astray, we have now returned, through the power of the Redeemer's love. Mattins. EASTER EVEN. In, or against^ Hadrach. This name occurs nowhere else in Scripture, and there has been much questioning as to its meaning. Some have taken it to mean an ancient city not far from Damascus, called in Deut. i. 4, Edrei. But this is alto- gether improbable, and the best authorities now accept an ex- planation which dates back from S. Jerome. He states that it is a symbolical name, as so many names in the prophets are EASTER EVEN. '57 I (e.g. Dumah for Edom, Jareb for Assyria, Maktesh for Jerusa- lem). Hadrach then is compounded of two words signifying " Active-weak," or " strong-soft," and is therefore used to desig- nate a power which has great worldly strength, but shall be proved to be powerless under the hand of God (Bp. Wordsworth gives similar instances of play upon words. And see Keil's excellent note, ii. 322). It then becomes a question what land is thus designated, and the authors just named shew very con- clusively that it signifies the Medo-Persian Empire. That Em- pire in Zechariah's time ruled over all the lands named in the ensuing verses, and the Prophet declares that in order to the establishment of Messiah's Kingdom all worldly kingdoms must bow down. This is the substance of the whole of this chapter. Worldly power shall be powerless, strength of arms shall be weakness ; and lowliness and humility shall be irresistible, gaining a dominion which shall be from sea to sea, even to the ends of the earth. The King of the whole earth, as on this day, has humbled Himself even to the death of the Cross, and now lies dead in Joseph's tomb. His weakness is complete, and we turn to Him in that weakness to-day, because out of it shall be begotten the power of His risen life. Damascus shall be the rest thereof, i.e. the judgment of God shall light upon Damascus. When (rather And) the eyes, &c. All men, heathen as well as Jews, shall see the judgments of the Lord, and acknowledge His might. Shall border, rather, which borders. Hamath was close to Damascus. Tyrus and Sidon are grouped together as being the two chief cities of Phoenicia, as Damascus and Hamath were of Syria. Though it he very wise. This appears to be spoken indefinitely of both cities, but it has a special reference to Tyre. Tyre was a place of great strength, through the masterly skill with which its fortifications were constructed. It built itself a fortress in its insular position, three or four stadia from the main- land, of such strength that Shalmaneser and Nebuchadnezzar besieged it without success, the one for five the other for thirteen years. Within this fortress immense treasures were heaped up. But the wisdom of such might would be of no help to it. The Lord would overthrow it. The Prophet next turns his threats against the Philistines. A bastard. This certainly may be the meaning of the Hebrew word, which is a very unusual one, but probably it means a mongrel, degraded race. This is a prophecy against the Philistine idolatry, the image intended being that of a man engaged in idolatrous sacrifice ; he has the blood and flesh of the slain animals between his teeth, when suddenly God descends and wrests it from him, and puts him to confusion. Zech. IX. COAIPANION TO THE LECTIONARY. But here, as everywhere, God in the midst of justice will remember mercy. The destruction shall not be indiscriminate. There will be there those who remain, those who have sought the Lord ; and He will be mindful of His own, and Ekron (put for Philistia) will be to the Kingdom ^of God as the Jebusites were to Ancient Jerusalem. When David took that city from the Jebusites, they who accepted the Jewish faith were incor- porated into the nation of the Lord. See 2 Sam. xxiv. 16 ff, A governor, a tribe-prince, a name applied to heads of the families into which the tribes were divided. Such is the prophecy concerning the powers of this world. As we have already said, it is directed against the Medo-Persian Empire, and the states which were tributary to it. The follow- ing beautiful passage will show how the prophecy was fulfilled. " There is here a prophecy of a heavy calamity, which falls in succession upon Damascus, Hamath, Tyre, Zidon, and the ma- ritime cities of PhiHstia, Ashkelon, Gaza, Ekron, Ashdod, in which calamity the temple of God was to be guarded, not by human power, but by His unseen presence. / will oicanip about viine house, because of the ar/ny, because of him that passeth by, and because of him that returneth (Zech. ix. 8). And this, while God should smite the power of Ty?'e in the sea. The selection of the places and of the whole line of country corresponds very exactly to the march of Alexander after the battle of Issus, when the capture of Damascus, which Darius had chosen as the strong depository of his wealth, of Persian women of rank, confidential officers and envoys, opened Ccele- Syria ; Zidon surrendered ; Tyre, specially marked out by Zechariah (ix. 3), was taken with great effort, after a seven months' siege ; Gaza too resisted for five months, was taken, and, it is said, plucked up ; but Alex- ander passed by with his victorious army and returned, and Jerusalem remained uninjured. History gives no further ex- planation of Zechariah's prophecy than this conquest by Alex- ander : that conquest agrees minutely with the prophecy. No other event in history does. But, apart from this, the victory of the Jews over the Greeks was, of all events of history, then the most improbable. There was not the most distant likelihood of colhsion between them ; they had no point of contact. The name of Greece was known to the Jews only as that of one of the many countries which traded with Tyre; a distant nation, to whom Tyre and Zidon had, in their slave-trade, sold Jewish youths, that they might remove them far from their border; but the guilt and the punishment belonged to Tyre and Zidon, not to them. Joel had, for this sin, proplicsied the punishment of Tyre (ii. 4 — 6 , not of Greece. Eichhorn writes thus of the prophecy, ' The conquests of Alexander are described so clearly that they cannot be mistaken.' ' In what is said of Tyre, who can mistake Alexanders wonderful conquests .'' ' ' All the chief places, which Alexander, after the battle of Issus, either took EASTER EVEN. 159 possession of or conquered, are named one by one, the land of Hadrach, Damascus and Hamath, Tyre and Zidon. Ashkelon, Gaza, Ekron and Ashdod.' Greece was, until Alexander, a colonizing, not a conquering nation ; the Hebrews had no hu- man knowledge of the site of Greece. There was not a little cloud, like a man's hand, when Zechariah thus absolutely fore- told the conflict and its issue. Yet here we have a definite pro- phecy, expanding a part of it, reaching beyond the time of Antiochus, and fore-announcing the help of God in two definite ways of protection ; (i) witlioiit war, against the army of Alex- ander ; (2) m the war of the Maccabees ; and those, two of the most critical periods in their history, after the Captivity. Yet, being expansions of part of the prophecy of Daniel, the period to which they belong became clearer in the event by aid of the more comprehensive prophecies. They were two points in the larger prediction of the third empire.'' Whilst the heathen world thus shakes, the Lord shall be mindful of His own, and save them. He will encamp about His house. His family, because of the army, because of the enemies of His Kingdom, who go to and fro in the hope of finding a place of attack. For now have I seen with mine eyes, namely the op- pression under which His people have so long groaned. In thus speaking, the Prophet, in the true spirit of prophecy, overleaps in imagination all intervening obstacles, and, in startling contrast to the kingdom of Persia, portrays the king- dom of Christ. He is the King who shall lead the people to victory, and give peace to all the earth. Having foretold His victory Zechariah again returns to his own time, and resumes the prediction of what God will do for them before the Messiah shall come. In other words, having introduced the kingdom of Christ he returns to the history of Israel, and leading up from this, again comes to the Kingdom of Christ at the end of the chapter. See note on the opening of Is. xL, which supplies an exact parallel. Daughter of Zion, the believing members of the covenant nation, the true Jerusalem. The sudden summons to her to rejoice, to shout with joy, indicates the vast importance of the announcement which follows. The seer, filled with holy enthu- siasm, overleaps, in the power of his imagination, all intervening events, and is transported to the very epoch of the King's victory. Thy King. Emphatic, — He who alone is worthy of the Name, He of whom all the prophets have spoken, and for whom thou eagerly lookest, the Messiah. Just, righteous. Having salvation, literally "saved," or "endowed with salvation." Salvation is a gift which God has given to Him. He is j'usl toward His subjects. He has received salvation as rerards the malice of His enemies, and has been Zecli. IX. i6o COMPANION TO THE LECTIONARY. Zech. IX. 10 delivered from it. In His deliverance from death He received salvation. But the begmning of the verse shews that He has not received it for Himself, for the stress lies on the fact that the justice and salvation which are given to Him are for the sake of the daughter of Zion. The salvation flows from Him to His people because He is their head. Being saved from Death " He is the Author of eternal Salvation to all them that obey Him." Along with the prophecy of His gift of salvation is blended that of His humiliation. The word rendered "lowly," does not mean gentle, but "bowed down with suffering," and signifies the degraded, agonized condition of the Saviour, as was foretold in the 53rd of Isaiah, and witnessed in the history of His Passion. Riding upon an ass. This also signifies, not the bringing of peace, as is sometimes supposed, but low and mean estate. Until lately Christians and Jews about Damascus were allowed to ride upon asses only, in order to place them below the Mohammedans. Nor will the Kingdom be established by worldly might. The very instruments of worldly might, the chariots and horses, shall be entirely exterminated from Ephraim and Jerusalem (cf. Micah V. 9, 10). He shall speak peace, shall bring the con- tests of the nations to an end. Cf. INIicah iv. 3, and Is. xi. and notes. From sea to sea. Alluding probably to the ancient belief that the whole world was surrounded by sea. The meaning therefore will be from every sea to every sea. And whereas the dominion of Israel was declared to be from the sea to the river (Ex. xxiii. 31), the kingdom of Christ shall be from the river to the ends of the earth, a Kingdom of unlimited extent. For thee, i.e. Zion. By the blood of thy covenant, by the blood with which God's covenant with Israel was sealed (Ex. xxiv. 8). The covenant of God cannot change; sin can render it nugatory, Israel not fulfilling his part ; but God is always ready to continue His loving-kindness. This is the reason that to Christians there is only One Baptism, because the promises of God are without repentance. What He hath promised He will surely keep and perform, and therefore they who after living in sin return with true repentance and amendment of heart can plead the Baptismal covenant. In the present verse God declares that the covenant which He made in the wilder- ness stands good, He will abide by it in the day when Israel shall return to His obedience, and will redeem them from their prison. Pits without water (empty cisterns) were often used as dungeons (Jer. xxxviii. 6). There was no way of escape out of such a pit, the captive would invariably perish if he were not drawn out. The verse before us has a new light thrown upon it by what EASTER EVEN. i6r v/e are told concerning our dear Lord, whilst, as at this time, His Body lay in the grave. He went and preached unto the spirits in prison (i Pet. iii. 19), and by the blood of the Ever- lasting Covenant drew them forth. The stronghold, opposed to the pit, a place whereon they can stand iirmly. Cf. Ps, xl. 2. Our stronghold is the risen Christ. The reference here is to the King whom the prophet has foretold in vv. 9, 10. He is to be victorious for them, and they also are to be victorious in His strength ; the part of the chapter which follows describes the conflict which lies before them. Prisoners of hope, so called because though prisoners they have hope of redemption in the covenant blood. Double, i. e. double measure of glory for all their sufferings. See on Is. xl. 2 ; Ixi. 7. The double recompense which Israel shall receive after her liberation from bondage shall consist in independence and in victory over the power of the world. This is expressed in a striking figure ; Judah is bent as a bow, and Ephraim fitted as an arrow to the string of it; the united nation shall become God's instrument of war. And this He shall use against the sons of Greece, which become now the representatives of the world-power. Undoubtedly we have here a prediction of the conflict of the Jews under the Maccabees with the Greeks under Antiochus Epiphanes (Pusey on Daniel, p. 279^ and we may imagine how the heart of Judas and his fellow-heroes must have been encouraged in their warfare by remembering this prophecy. The Lord shall appear above them, defending them from heaven, shooting forth His arrows on their behalf, giving the signal for battle, and fighting from the midst of the storm. He shall be their shield to protect them from counter assaults, and they shall eat (lit. "devour" as a lion, the simile being apparently taken from Num. xxiii. 24), and (this is the right translation) trample down the sling stones (treat as perfectly harmless the worst weapons brought against them) ; they shall drink (the blood of the slain, another reference to Num.), and make a noise as through wine; and they shall he filled like bowls, like the sacrificial bowls in which the blood of the sacrificed animals was caught, and like the corners of the altar which were sprinkled with the same blood. It is very clear that these announcements refer to ante- jNTessianic times. There shall be a holy war and victory, but a warfare of this world, against oppression and in defence of religion. The history of the brave Maccabees explains it. But, as we have so often said, we are not precluded hereby from seeing in this victory a shadow of the victory of Messiah, and in the verses which follow the greater seems to come into view again. But there is no clear distinction between the two, " the failure of perspective," of which we have before spoken, meets us again, the two events are blended in our sight, as they are in B.C. II Zecli. IX. 12 13 14 15 l62 COMPANION TO THE LECTIONARY. Zecli. IX. the one purpose of God to put down evil, and exalt righteous- ness in its place. 16 Save, lit. "endow with salvation," Their deliverance has been already spoken of; now the Prophet proceeds further, — having been themselves saved they shall become the means of salvation to others. They shall be the Lord's chosen band, the flock of His people. It is a prophecy of the Christian Church begotten out of Zion. His people shall be as the jewels in His crown, a praise and glory for all nations. Zeph. iii. 19. Lifted up as an ensign should be translated by the one word " spaj'klingP This is the highest glory the Church can desire, to shine as the light of the world, reflecting the light of her Lord in heaven. And in reflecting the light of Christ, the Church shall be manifesting the glory of God the Father. The Prophet utters this joyous exclamation of wonder and praise at the goodness manifested by God in the salvation of His people, at the beauty of His love and tenderness. His riches of goodness and grace. Cf. Jer. xxxi. 12; Ps. xxxi. 20; xlv. ^; Deut. xxxiii. 28. J J Evensong. Hosea V. 1 The Lesson begins with a striking description of the fall of S j the Kingdom of Israel. The Prophet throws himself in imagin- ation into the moment of the catastrophe, the alarm trumpet is sounding within Gibeah and Ramah, the frontier cities of Ephraim, the first places which lie open to attack ; Beth-aven is crying aloud in terror. Beth-aven signifies "house of naught," and the name is applied contemptuously by the Prophet to Bethel, where Jeroboam's idolatry began. The next words imply that the enemy having ravaged the kingdom of Israel is passing onwards to Benjamin, and the Pro- phet cries out therefore the warning. After thee, 0 Benjamin, i. e. he threatens thee. The desolation of Ephraim was complete, the kingdom was destroyed utterly, and was never revived. As a nation it pe- rished ofl" the face of the earth. This, says the Prophet, has been declared unmistakeably by God. Judah also shall not escape her punishment. Her sin here is declared to be the removing of boundaries (ref. to Deut. xxvii. 17). Hengstenbcrg interprets this as referring to idolatry, the removal of the boundary between the Lord and Baal. But it is simpler to explain it of the avarice and oppressiveness of the great men (cf. Is. v. 8, 9), or perhaps of the selfishness of Judah in looking with secret delight on the misfortunes of her sister kingdom, in the hope of being enriched thereby. "The unre- generate heart, instead of being awed by God's judgment on EASTER EVEN. 163 others, looks out to see what advantage it may gain from them. Times of calamity are also times of greediness. Israel had been a continual sore to Judah. The princes of Judah rejoiced in the prospect of their removal, instead of mourning their sin and fearing for themselves " (Dr Pusey). Like water. Like a stream of water. They had broken the boundaries, and there- by laid open the way for the flood of the wrath of God. Ephraim is oppressed and broken in judgment, by the unjust and tyrannical judgment of men, because he willingly obeyed an unrighteous commandment of man, namely of Jero- boam (i Kings xii. 28 — 33). Herein lay the fitness and right- eousness of the punishment. Will I be, rather "have I been." Whilst Ephraim had wilfully followed sin, the judgments of God had preyed upon him by little and little. There was for a long time little out- ward sign of destruction. There was time for repentance, whilst the prophets earnestly exhorted. But all exhortations were unheeded, and now destruction was come unawares. And to Judah also God's judgments were a rottenness, or caries. The idea is taken from the eating of the worm in wood. The destruction is slower, and may therefore be stayed more easily, but it is no less effective if it is unchecked. So it is with sinners who persist in going on in defiance of warning, till sud- denly they find health, peace, intellectual power, faith, hope, — all gone, and they are only fit to be led away captive. When the sinful nations first became aware of their danger, they did not turn to Him who was ready to help and restore them, they " made flesh their arm," went to a heathen king, who had no help in him, but brought greater destruction upon them. The Assyrian must mean Pul, who was subsidized by Mena- hem, 2 Kings xv. 19. Jareb, which occurs here and at ch. x. 6, is an epitliet apparently coined by the Prophet himself. It means " avenger," or " striven" Probably there was some reason which would give the word a special significance to the readers of the prophecy, which has been lost (see Mr Aldis Wright's very interesting essay on the word in Smith's Bible Dictionary). They have dared God by resorting to heathen helpers, there- fore in His wrath He shall burst upon them suddenly and resistlessly as a lion. Cf xiii. 7. The image is still borrowed from the lion which withdraws into its cave when it has seized its prey. Even so God, having manifested Himself as a Destroyer, would withdraw His pre- sence altogether, until in their agony and desolation they should acknowledge their oftence. Having done so, they would turn to Him. "For to own sin without turning to God is the despair of Judas" (Pusey). This turning would be the beginning of a new life. Accordingly, the next words shew theni in a state of con- version. In their former affliction they had gone to the Assy- II — 2 Hosea V. II 12 13 '4 VI. I ^r^^ COMPANION TO THE LECTIONARY. nosea VI. rian ; they do not do so now. Come, they say, let US return to the Lord. And they confess His power; it is He who hath torn, therefore He can heal. Whether we are to call these words a direct prophecy of the Resurrection of Christ, in other words whether the Prophet had the event distinctly revealed to him, is a question on which opinions differ. I cannot think so. But it seems to me evi- dent that our Lord was referring to it and applying it to Him- self when He foretold His sufferings to His disciples (S. Luke xviii. 33). This being so, there is no difficulty in the natural interpretation of the verse. After two days is a phrase not uncommonly used to express " for a short time," and in the third day will signify the suddenness and unexpectedness of the deliverance. " When the Lord turned away the captivity of Zion, then were we like unto them that dream " (cf. Amos i. 3 ; Job v. 19; Prov. vi. 16; xxx. 15, for forms of expression similar to that used here). Our Lord therefore, adopting the Prophet's words, declares that what was spoken of the nation generally shall not only be fulfilled literally as far as He is concerned, but also by His resurrection the prophecy shall be fulfilled to the nation. God revives us through Christ. In our risen Lord we live in God's sight. Eph. ii. 4 — 6. He is the Resurrection and the Life, what He did He did for His Nation, and not for them only, but for all the children of God. S. John xi. 25, 51, 52. Then shall we know, if we follow on, &c. Rather, Then shall we kiiozo, shall follow on to know. Our knowledge of God will continually grow and increase. Want of the know- ledge of God had been the ruin of Israel (see ch. iv. i, 6). But in the day of regeneration knowledge shall beget knowledge, and light shall multiply as a flood of waters. His going forth is prepared as the morning. As surely as in the dark night Ave know that the day is being prepared, that the earth's axle is turning towards the light, even so in the day of trouble there is a day of mercy preparing. The love of God does not always come in the way we desire ; God sometimes whets his sword and pierces the reins and the mar- row, and mercy comes riding on the pale horse. But when the morning shall dawn, nothing shall be hid from the heat thereof. When Christ lay in the grave, all was terrible indeed to the Apostles and holy women, yet His going forth from the tomb was prepared, and in the morning, ere dawn, He brake forth gloriously, and opened the Kingdom of Heaven. He shall come unto us, &c. In Palestine there were two great rains which fell upon the earth. One fell at the time when the seed was cast into the ground. And then for a long time all was dry. But when the ear was well-formed and needed filling up, the second rain fell. This is what we all need, Grace to begin with, Grace to go on with -and make us perfect. Christ is the Beginning and the End of our spiritual life. EASTER DAY. 165 Blessed are they who hunger and thirst after righteousness, for as the rain falls upon the thirsty pastures and fills the pools, so God who has been gracious before waits to be gracious yet again. Human nature becomes wearied with prayer and watch- ing. But God strengthens it. His love is sufficient, and will bring us at last to the palace-gate. Hosea VI. EASTER DAY. Mattins. In the land of Egypt. Therefore the order of the Jewish Ecclesiastical year was established before the promulgation of the Law on Sinai. This month, Abib. Ch. xiii. 4. Sometimes called also Nisan. The tenth day, i. e. four days before it was offered, ver. 6. Bp. Wordsworth suggests that this typifies our Lord going up to Jerusalem four days before His Passion, Matt. xxi. i. Accord- ing to the house of their fathers, i. e. one for each family. If the household, &c. Jewish practice, according to the account in Josephus, made the partakers of the Passover to consist of a number not less than ten. Shall make your count, i. e. the master of the household was to reckon how much each man was likely to consume, taking his age and strength into consideration. Without blemish. Cf. Lev. xxii. 20. This, of course, was to represent the perfectness of the Lamb of God, and the completeness of His Sacrifice. Probably also the restriction to lambs or kids of the first year was to indicate the perfect innocence of the Divine Antitype. Keep it up, keep it well fed, from the day of its selection until its death, so as to ensure its unabated strength. The Jews believed as ages went on that on this same day the redemption by the promised Messiah should take place, and the expectation was fulfilled (S. John xviii. 28). In the evening. "In the afternoon" would give a more correct version of the peculiar Hebrew expression. The custom was to slay it about 3 in the afternoon, the hour, be it remembered, at which our Blessed Lord died. The upper doorpost, or lintel (ver. 23), the cross-beam. Some however suppose it to mean the lattice over the door. The sprinkling of blood was only intended to take place on the first Passover night. It represented the life offered for the salvation of the life of the firstborn, pleaded before God for their sake. It was a witness to the Jews that the difference was made between them and the Egyptians, not for their own deservings, but because God accepted the propitiation. Exod. XII. 1 1 66 COMPANION TO THE LECTIO NARY. Exod. XII. 8 10 ir 13 H On that night, after sunset. According to Jewish custom of reckoning, this would be the beginning of the 15th day of the month. Roast with fire, this is probably to indicate the great holiness of the Feast, lire being always the symbol of purity. Unleavened bread. This was partly to commemorate the haste with which Israel was sent out of Egypt, and the consequent impossibility of leavening their bread. Even so our redemption was wrought suddenly and without the expectation of the Church, whilst the Apostles had forsaken the Deliverer and fled. Evidently the command to eat unleavened bread implied forbidding of the leaven of sin. See S. Matt. xvi. 6, I Cor. v. 7. Bitter herbs, representing, no doubt, the sufferings of Israel in Egypt and also the humility and repentance re- quired for a right partaking of the holy Feast. By consequence we see in the Antitype the bitter sufferings of Christ, the bitter- ness of the sorrow with which we ought to regard them, the bitter anguish of those at the last who regard them not. Raw, as in some heathen feasts. But the Hebrew may also mean " under-cooked." Seething was a more common form of cooking than roasting. See on preceding verse. Purtenance, intestines. Lambs and sheep are still cooked whole in Persia. The bowels were taken out and washed after cooking. This command is to prevent profanity and careless handling of holy things on the one side, and superstitious abuse on the other. The same motives led to the rubric of the Church con- cerning the unconsumed elements in the Holy Eucharist. All indicative of the haste of the departure. The Lord's passover, Heb. Peshachu la-Jehovah. The first word, as will be seen, is connected with our word " Pass." It signifies to ''pass rapidly" like a flying bird. The Lord will hover over His people to defend them, stretching His protecting wings over them. See Is. xxxi. 5, and Ps. xci. 4. Pass through, an entirely different word {ghavr'thi) from that just commented on. This is a passage of vengeance as that is of protection. The gods, the objects of Egyptian wor- ship. This night, rather " that night," the night of the coming Passover. I am the Lord. God, by executing judgment that night upon the gods of Egypt, will shew once and for ever that He, and none else, is the Eternal Lord of Heaven and Earth. A token. A reminder during the awful hour, of My mercy to you. The blood. See Eph. i. 7 ; Col. i. 14 ; Heb. ix. 22 ; I Pet. i. 18, 19 ; Rev. i. 5, 6 ; v. 9, 12. The verses which follow contain instructions for the future keeping of the Passover as a memorial to all generations of the deliverance once effected. It was the work of holy men who came after to see how the continual observance was pointing to EASTER DAY. i<37 something still to come. At present all thought centred round the deliverance of the firstborn and the freedom from captivity. There was no room for any other thought. But after God by degrees and by divers manners had spoken by the prophets, He spoke at length by His Son. When He sat at the table, and brake the bread. He said "This do in remembrance of ME." Thereby He abrogated the old ordinance, for now the Great Deliverance was come, the deliverance not from Egypt but from all the evils and sorrows which can afflict mankind, and therefore the Feast of the Bread and Wine was to supersede the ordinance of 1400 years. That soul. This strict command is given because who- soever disobeyed would be a rebel. Convocation, religious assembly. The fourteenth day, i.e. at the full moon. A symbol of the Church, deriving her light from the Sun of Righteousness, through His Death and Resurrection. Moses communicates to the elders the instructions which he has received from God. The passover. Here we have the lamb itself called by the name of the event which it was to com- memorate (see on ver. 11). The Sacrament is called by the name of the thing signified. Bason. There is good authority for this translation, but some translations (as LXX. and Vulg.) have it "threshold," which, if correct, would prove that the lamb was slain there. None of you, &c. There is no safety apart from the Atoning Sacrifice. This thing, the general observance, not the sprinkling of the door. See on ver. 7. The sacrifice of the Lord's passover, rather " of the Pass- over to the Lord." Here we have again (as in ver. 21) the lamb itself called the Passover. It was therefore the sacrifice of the Passover ordained that He might pass over the Israelites, — a repetition which is familiar to us all. God ordains sacrifice to be done to Himself. Such was the original institution of the greatest of the Jewish Feasts. It remains to us to shew the several points in which it was intended to be a type of the Death and Resurrection of our Lord. We, who are keeping the Easter Feast this day, are but celebrating the Christian Passover. The first burst of song in our Services to-day was " Christ our Passover is sacrificed for us, therefore let us keep the feast." The same thought runs through all the Services. In the Proper Preface in the Communion Service we thank God that Christ is " the very Paschal Lamb." And the first Song in the Evening Service opens with the grand burst, "When Israel came out of Egypt." The Passover was to be from its insti- tution the beginning of the year. It is not so with us, because our Ecclesiastical Year is able to begin, which the Jews' was \ Exod. XII. 16 iS 21 -22 24 27 ]68 COMPANION TO THE LECTIONARY. Exod. XII. not, with the coming of Christ in the flesh. But Easter Day is the Festival which settles the time of other festivals ; and it was the event of Easter Day which made for ever the first day of the week to be the Lord's Day. AU Christian people are bidden to commemorate the Lord's Dea.th in Holy Commu- nion at least three times a year, " whereof Easter is to be one," because it gives life and meaning to all Communions. The opening verses for Easter Day in the Christian Year ex- press this : O day of days ! shall hearts set free No "minstrel rapture" find for thee? Thou art the Sun of other days, They shine by giving back thy rays. Enthroned in thy sovereign sphere Thou shedd'st thy light on al! the year, Sundays by thee more glorious break. An Easter Day in every week. Every means was taken to impress the Israelites with a deep sense of the holiness of the Passover. We have already spoken of the significance of the lamb without blemish and of the first year — the people also were to prepare themselves to be a holy convocation. In later commands the rules of living during this season were made very explicit ; a foreshadowing of the duty which lies upon us to examine ourselves whether we repent of our former sins, and are in thankfulness, faith, and charity. Along with this strictness of life, there was to be no gloominess. Everything implied cheerfulness (see Deut. xxvii. 7), and all care was to be laid aside (see Air Clark's Art. Passover in Smith's Bible Dictionary). The lamb was to be sacrificed by the whole congregation, every head of a family was to kill his own, and all of it was to be consumed. For that night the whole nation became a priesthood. This was before the institution of the separate Priesthood. When that was instituted the slaying of the lamb still devolved on the head of the household, though XhQ place was transferred from the threshold to the Temple, and the blood was to be sprinkled on the altar by the regular Priest. Our Blessed Lord was offered once for all as an expiatory and pro- pitiatory sacrifice, and in Him all humanity was offered and presented to God, all men were in power made Priests unto God (Rev. i. 5, 6). Of this perfect Sacrifice the Holy Eucharist is a memorial. But as the Passover still preserved a sacrificial character, though the blood was no longer needed on the door- post, so the Church has constantly taught that the Eucharist is a sacrifice. The Jews, as often as they kept the Passover, pleaded the "old lo\ing-kindness" of the Lord, and invoked His constant care over them. No one can read how the Fea.sts are spoken of by the prophets without feeling this. The devout worshippers " put God in remembrance," and by so doing called forth His love (Is. xliii. 23 — 26). Even so Christ having EASTER DAY. 169 died once dieth no more, but as often as we break the bread and pour out the wine we shew forth His Death, we plead it before Him and "put Him in remembrance" of the Propitiation once made and for ever effectual to the putting away of sin. There- fore the Eucharist is not merely a symbol, it is an assitj'ance to us, and seal of God's mercy. Further, as the Great High Priest offered us up in Plimself, we by virtue of His offering become priests, and "offer and present ourselves, our spirits, souls, and bodies, a living sacri- fice." And as the whole substance of the lamb, except the offered blood, was to enter into the substance of the worship- pers and be consumed by them, so the Humanity of Christ, its spiritual and eternal essence, is transfused into His Church; we spiritually eat His flesh and drink His blood, and become one with Him and He one Avith us. And we, as ancient Israel did, have still to eat as pilgrims and travellers to Canaan, " through a wilderness where there will be much drought and lack of bread; as warriors who must suffer because we are to drive out enemies from a land that God has promised us\*' We must eat therefore with loins girded {S. Luke xii. 35 ; i Pet. i. 13); with feet shod '^'^\i.\\. 15); with staff ill hand, as knowing that Ave have no rest here (Micah ii. 10) ; in haste, with godly earnestness and zeal, in departing from the Egypt of sin, hasting for our life, because the time is short. Evensong. First Alternative Lesson. The Lesson this morning gave us the Institution of the Pass- over, for the deliverance of Israel from death. We saw there how the Passover foreshadowed the Sacrifice of the Death of Christ, and in consequence the commemoration of that Sacrifice in the Holy Communion. Our Lesson now describes the next step in the Act of Deliverance, the March from the Land of Egypt, the type, therefore, of another aspect of our Lord's Sacrifice, even our deliverance from the power of sin. The Lord, i.e. by a destroying angel. Heb. xi. 28. At midnight, &c. The parallel is obvious. Who shall imagine the terror of the Prince of Darkness and his angels on that midnight when Christ entered into his stronghold to give him battle, to drive him from his throne and wrest his power from him? At midnight yet once more there shall suddenly be a cry heard, " Behold, the Lord cometh," and only they over w^hom the wings of Jehovah are passing shall be safe in that hour. Pharaoh's submission is complete, though temporary. Kneading-troughs. These among the Arabs are small ' Maurice, Death and Life, a Sermon, 1S53. Exod: XII. Exod. XII. 29 30—32 34 I70 COMPANION TO THE LECTIONARY. Exod. XII. 35 37 38 40 43 46 50 5t wooden bowls. Their clothes, i. e. mantles, or burnouses, such as are still worn by the Bedouins, who use the deep folds as bags. Borrowed. See on iii. 22. Lent in the next verse means "gave" in the original. Rameses. Mr Clark, in his learned and exhaustive Bible Atlas (S. P. C. K.), identifies this with Abu Kesheib, NNW. of the Gulf of Suez. It was evidently the capital of Goshen, and probably Pharaoh was there or close to it. Succoth must have been very near, a halting-place clear of Rameses, where they could review themselves and see if they were in marching order. Six hundred thousand. All the males who could march, i. e. from 12 or 14 years old. Probably, therefore, the total number would be two millions. A mixed multitude. Canon Cook supposes that these were remnants of the old Semitic population, perhaps of the Hyksos. They would have been objects of suspicion to the Egyptians if they had remained, and therefore departed with Israel. Four hundred and thirty years. According to some chronologists, this is taken to mean, from the first entrance of Abram into Egypt to the Exodus. This is the view of the compilers of the Chronology in our ordinary Reference Bibles. Others take it to mean from the going down of Jacob and his family. The question is one of great interest, but the discus- sion of it would be out of place in a Commentary on the Sun- day Lessons only, and the reader is referred to Smith's Bible Dictionary or the Speaker's Commentary, Let it suffice here to say that I take the latter view to be the more correct one, that of the longer stay in Egypt. Additional instructions concerning the Passover, occasioned apparently by the adhesion of the mixed multitude. No stranger. That is, no uncircumcised person. This is the sole restric- tion. See ver. 48. Any one who would be circumcised was admitted as a Jew. An intimation of the admission of all nations to believe in Christ, who is the Passover of God, and a warning against the selfish exclusiveness which proved fatal to the Jews at last. No man might partake in two different households. He must eat it with "his family. A security of unity in holy things. Compare the first Collect for Good Friday. The command not to break a bone is also evidently a mark of unity, a type of the Christian Church, which is "one body in Christ." The deep significance of the command is attested by S. John, xix. 36. The Lord's blood was poured out for the life of the world, but the unity of His body suffered no infraction. Thus did, &c., i.e. at Succoth. They at once began carry- ing out the injunctions laid upon them. Thus did God in His love bring His son Israel out of Egypt EASTER DAY. 171 (Hosea xi. i). To remember that these words of the Prophet are applied to Christ (Matt. ii. 15), is to see another ground of union of the Old and New Feasts. Israel comes out of Egypt in token that Christ shall come also, and Christ Himself comes out of Egypt as a token that He will bring His people at last \\dth Abraham and Isaac and Jacob into the heavenly Canaan. Matt. viii. 11. See Archbp. Trench's Westminster Abbey Ser- inoHs, p. 21. Evensong. Second Alternative Lesson. Israel was now at Etham, which Mr Clark and Canon Cook hold to be the same as Pithom, the frontier town towards the wilderness. Hitherto they appeared to be on their way to the wilderness to sacrifice, but now they are told to turn towards the Red Sea. By so doing they would put a series of lakes between them and the wilderness. The two authorities already referred to identify Pi-hahiroth with a spot now named Ajrud, a halting- place for caravans, well supplied with water. Migdol they identify with Bir Suez, about two miles from Suez ; and Baal- zephon with Suez itself. (See Clark's Bible Atlas, p. 22.) The wilderness hath shut them in, rather, " the wilderness is closed to them." For they had got out of the road to the wilderness, the lakes lay between them and it, and the Red Sea was in front. The following passage from Mr Cook's Excursus on Egyp- tian History is very ingenious and suggestive. " That the wife of Thotmes II. [the Pharaoh before us] was a woman of strong religious prejudices is proved by her own inscriptions: as such she could not but be revolted by the insults heaped upon the soothsayers, priests, temples, and idols of Egypt. When her heart was crushed by the loss of her firstborn son, we can con- ceive the mingled feelings which would send her to the king, if not to suggest, yet to strengthen his resolution to make one more effort to save his kingdom from disgrace, and to avenge the long series of calamities upon Israel" {Sp. Conini. p. 457). Chariots. These were two-horse vehicles, each containing a driver bearing a shield, and a warrior fully armed. Captains over every one, rather " over the whole." Egypt was covered with tom^bs and monuments, hence their bitter taunt. See vi. 9. This is a characteristic speech, and a token of their future conduct in the wilderness. Wherefore, &c. Moses then had interceded with God for them. Go forward. Matt. Henry quaintly but piously says, "There was no way left open for them but one, and that was upwards ; but God took them under His care; it was all easy for them then." The command, "Go forward," expresses the duty of Exod. XII. Exod, XIV. I II, 12 15 172 COMPANION TO THE LECTIONARY. Exod. XIV. 16 20 23 24 25 26, 27 God's children evermore. No great deeds are done but by brave men. Our faithlessness holds us back, and shews us lions in our path, but God gives us strength to slay them if we go to Him. We shall not conquer unless we quit us like men, and are strong. Had Israel not gone forward when they were commanded, they had fallen once more into the hands of Pharaoh. Lift up thy rod. The visible act was for an assurance to the people that they were under God's care, that He, who could cause the liberating wind to blow, would continue it until they had passed through. The sea at Suez Avas about two- thirds of a mile wide. North of that it joined the deep lakes, and on the south was the deep sea. We have here another in- stance, of which we have had several, of a miracle, if one may so speak, produced by natural causes. The laws of nature are not interfered with, but they are miraculously adapted to produce a required result. A strong east wind acting on the ebb-tide would naturally have the effect of driving the waters from the small arm of the sea at Suez and leaving it dry, while the lakes above and the sea below would of course remain covered with water. Thus on both sides the waters would be a wall. (Ro- binson's Biblical Reseaixhes, i. 57.) A cloud and a darkness. All God's dealings are such to those who will not receive them as light. The love of God hardened Pharaoh's heart. Cf. S. Luke ii. 34; 2 Cor. ii. 16. Under ordinary circumstances the Egyptians would have had ample time to have crossed. In the morning watch, at day-dawn. The foreshadowing of that morning Avhcrein the Lord should come forth from the tomb, with Death for ever trampled beneath his feet. Troubled, threw them into a panic. See Ps. Ixxvii, 18, 19, which cer- tainly refers to this event. Josephus says there was a fearful storm of thunder and lightning. The pillar of fire. See ch. xiii. 21. Signals of smoke and fire were used by the Persians and Eg}-ptians, and are repre- sented on the monuments. Here the Lord did it miraculously, as proving that He was verily the King of His people, leading them on to victory. Took off, «S:c., some translate this "clogged," The sudden change of the wind (see xv. 10) would produce such a catastrophe as is here described, especially as it was now full moon, and there would be a spring tide. When we come to regard this mighty event as a type of the greater event of to-day, we have a fresh aspect presented to us of the Resurrection of Christ. We have had in the Morning's Lesson the type of the Remission of Sin, and in the After- noon's that of the conquest of the power of hell, Deliverance from ihQpoTucr of Sin. We have here the Resurrection typified EASTER DAY. 173 as tJie giving of a new life to man. Both of the great Christian Sacraments derive their power from the Event of this Queen of Festivals. This morning we had a type of the Eucharist, now we have that of Baptism. "Our fathers," says S. Paul, "all passed through the sea, and were all baptized unto Moses in the cloud and in the sea." (i Cor. x. i, 2.) We may take this verse as the key to the Christian exposition of the chapter. "The Lord shall fight for you," said Moses, " stand still, and see the salvation of God." Here is the emphatic declaration of God's free grace and all-sufficient power. "His own arm brought salvation." (Cf. Is. Ixiii. i — 12.) There is also maii\s part expressed in the words " Go forward." Accept the salva- tion offered to you freely. Yi3.\e faith in God's promises. In this faith Israel went forward, and left Baal-zephon be- hind them, the sanctuary of the foul Egyptian idolatries. And thereby they represented the forsaking of sin required of those who will become the children of God and members of Christ. They moved along under the cloudy representing the guiding and lightgiving Spirit, pure, awful, glorious. Out of the cloud the voice of God came to Moses, and under its shadow was peace, refreshment, and light ; even so to us is given the Com- forter who shall teach us all things and abide with us for ever. They went down into the deep waters, and were buried, so to speak, between the high walls, which, while they closed them in, kept them in safety. And when they emerged from that watery burial, and came forth into sight again, they were emancipated from their bondage ; Egypt with its tyranny and its shameful idolatries was left behind, its armies were destroyed beneath the waves, and Israel was a free people. A type of the Death unto Sin, the new Birth unto Righteousness which we have re- ceived, not for works of righteousness which we have done, but according to the mercy of God our Saviour, in the laver of Regeneration and the renewing of the Holy Ghost. And this because Christ went down into the grave, and the Light of the world was hidden, until in the "morning watch" He came forth again travelling in the greatness of His strength; and the spiritual Egyptian was overthrown in that gulf into which he had driven Israel. Christ has passed through the Red Sea as the Head of the body, and it is in His might and for His merits' sake, that the water of Christian Baptism is sanctified to the mystical washing away of sin. We doubt not, but earnestly believe, that if the free grace which He gives be not received in vain, it shall carry the receiver on through the waves of this troublesome world, until the day when the power of the Resur- rection shall shine forth visibly, and Death shall be swallowed up in victory. Exod. XIV. 174 COMPANION TO THE LECTIONARY. Exod. XV. EASTER MONDAY. Mattins. We have here the first great Hymn of Praise in the Bible, the song of triumph over the victory of the Red Sea. We need not shew how fitting a Lesson it is for this day, the morrow of the anniversary of the world's deliverance. So complete is the parallel between the type and antitype, so entirely was one feast merged in the other, that the saints in light are described by S. John as singing the So7ig of Moses and the Soiig of the Lamb (Rev. xv. 3). The first five verses speak of the Lord in the third person, in the sixth He is directly addressed until the end. He hath triumphed gloriously. Lit. "He is gloriously glorious." The Lord, &c. Rather, " My strength and song is the Lord." This is to assert that He who had revealed Himself by this Name at the bush, has fulfilled the promise which he con- nected with It. I will prepare Him a habitation. The best scholars render this, "I will give Him adoration." Cf. Habakkuk iii. 4 — 11. Moses asserts that the deliverance had been God's work alone, He had vindicated His Name of the Lord, " the Eternal." Cast, lit. "hurled as from a sling." As a stone, probably this is intended to be taken in the strict letter. The Egyptian soldiers are represented on the monuments as wearing heavy armour, which on the overthrow of the chariots would plunge them instantaneously and help- lessly to the bottom. The inspired poet now directly addresses the Lord, and recals the circumstances of the catastrophe in detail. Wrath, lit. "burning." The blast of thy nostrils, a grand image to express the power of the east wind (xiv. 21). Notice the wonderful contrast of these two verses, in the one the raging haste, excitement, evil passion of the Egyptian, in the other the calm majesty of the Lord. The gods. The power and strength which the Egyptians imagined their gods to possess have been shewn to be as nothing before the power of Jehovah. Cf. Ps. Ixxxvi. 8. Fearful in praises. So glorious and awful in His Alajesty, that angels and saints even praise Him with fear. See Zech. ix. 11, and note {Easter Even). Thou hast guided, &c. A prophetic vision of the future, so clear before his mind's eye, that he speaks of it as already done. The people, lit. "the peoples," i.e. the surrounding nations. Shall hear, lit. "have heard." The verbs in this and next verse are all in the past tense. See note on preceding verse. Pales- tina, that is, the country of the Philistines. Lying as they did 1 1 13 14 EASTER MONDAY. 175 on the Egyptian frontier of the Promised Land, they would have been attacked first, but for the faintheartedness of the IsraeHtes. The dukes of Edom. See Gen. xxxvi. 15. Mighty men of Moab. Jer. xlviii. 41, The song closes with the confidence of Moses, rapt into the highest inspiration by the greatness of the victory, that God would continue to bless and preserve His people, and complete their triumph by planting them in the mountain of His in- heritance, and establishing His Sanctuary among them. The hope may well find an echo in our minds on the morrow of Easter Day. May God who raised up Christ from the dead raise us up also, until we attain our promised inheritance, even the resurrection of the dead and a place among the saints in light, in the heavenly Sanctuary! With this triumphant close compare Rev. xix. 6. The ineti appear to have sung the hymn under the lead of Moses ; Miriam and the women sang the refrain with the timbrel accompaniment at the pauses. She is called a pro- phetess, as receiving Divine inspirations. Her name is the same word as "Mary." Her part in the first great Hymn is an earnest of the exaltation of women by the Christian Church to their rightful place in society. The respect paid to women is a distinctive mark of Christianity, it is unknown in Eastern nations. NOTE ON THE SONG OF SOLOMON. The Song of Solomon was probably written in his young, and therefore holier years. Its imagery is all taken from the freshness and purity of his first love, probably of the daughter of the king of Egypt. The love of the wise and glorious king for his pure and beautiful bride, while it depicts to us the holiness and innocence of the marriage state, mirrors also, from the very nature of the case, the love of the Lord for His people. His bride, the chosen object of His love. See Hosea ii. 18, 21 ; Isaiah liv. 5; Ixii. 4, 5 ; Jcr. ii. 2; iii. i if; iv. 30; xiii. 22, 26; XXX. 14; Ezek. xvi. 8. This relationship thus described in the Old Testament is taken up by the New, and the manifestation of Christ is declared to be the manifestation of the love of the bridegroom for the bride. There is sacred and deep com- munion between them. It is a "great mystery," but it is God Himself who declared it in Eden. John iii. 29; Matt. ix. 15; Eph. v. 31. The interpretation of the passage before us, thcrc- Exod. XV. 17 19 10 Introduc- tory Note to the Canticles. 176 COMPANION TO THE LECTIONARY. Introduc- tory Note to the Canticles. Cant. II. 10 II — I U fore, by means of the New Testament, is a matter of duty. But as only one of our Lessons is taken from it it is out of our scope to make general notes on the whole Book. Two reasons apparently led to the choice of the present passage at Easter- tide. First, there is the joyousness of it, befitting the season when life and immortality were brought to light, and, further, it is a literal description of the spring-tide. The joy which we have in seeing the opening of the buds and listening to the cuckoo's note will be only an echo of the deeper joy within, if we remem- ber that the heavenly spring began when Christ arose, and the season of the fruits will come soon, and we shall be gathered into God's barn. Evensong. The preceding verses have expressed the longing of the bride because the bridegroom comes not. By day and night, dreaming and waking, he is in her thoughts. She is forlorn, but her love is faithful unto death. Suddenly in the midst of her lonely watch she hears the sound of his voice, " Hark ! my beloved, lo ! here he comes, leaping over the mountains, bound- ing over the hills." He comes and addresses her in the words which form our Lesson. Spake and said. Lit. "answered and said," answered the thoughts of her heart before she had time to utter them. Rise up my love, &c. "Such was Christ's voice to the Church on the morning of His resurrection, and such is His voice on every deliverance of the Church, alter patient waiting and endurance of affliction and such will be His voice to her at the Great Day." (Wordsworth.) The winter, &c. The storm of the Agony and Passion, of persecution and suffering. The instincts of the devout heart will at once realize the Divine beauty of all this imagery. When Christ sprang forth from the tomb, all Creation blossomed into gladness, it was now a redeemed earth. Though the effects did not visibly appear, the curse was for ever taken away. The voice of the turtle dove is the special mark in those countries of the return of the spring, as that of the cuckoo with us. The earth is redeemed, the time of gladness is come, for the risen life of Christ has begun, therefore (ver. 13) Arise, my dear, my fair one, and go forth. It is the mission of the Church to go forth and preach the return of the Bridegroom in His resurrection. The tenderly caressing language still continues. He has EASTER MONDAY. 177 used the words "the voice of the turtle," which suggest now His caUing the Church His dove, in reference to her purity and beauty. He compares Himself to one standing below, and calling to her in her hiding-place in the clefts, in the secret of the cliffs. He would fain embrace her, and hold her in His hand. So it is with thee and me, reader ; Christ stands at the door and knocks. And He longs to see the beauty of His Church, He yearns for her love, to see her countenance bent upon Him and to hear her voice. Most commentators take this to be the Bride's answer to his request, "Let us hear thy voice." She sings it as a song. There is much to justify the view. The verse is in the form of song. The Hebrew is wonderfully luscious and beautiful in sound. Yet Bp. Wordsworth's view seems to me the more natural. He takes it as a song of the Bridegroom to the Bride, calling upon her to remove the foxes (jackals) out of their vine- yard (His and hers). By these we must understand anything that defileth, whether false teaching or evil practice. The evils may seem little, but then the vines are tender. All sin seems trifling in its conception, but "when it is finished it bringeth forth death." When the foxes become great, they are not easily captured. The Church's answer to the Bridegroom's voice. He has spoken of our vines, and she joyously catches up the expres- sion as implying entire unity of purpose and property. He feedeth among the lilies, loves to dwell among the pure and holy. Until, &c. This translation gives a wrong idea of the mean- ing, which is Until the day grows cool (i.e. in the evening) and the shadows vanish (i.e. into night). It is a prayer that Christ will return before darkness comes. What prayer can more fully express the desire of our heart, that Christ will be with us ere the night come, and the shadow of Death fall upon us. Abide with me from morn till eve, For without Thee I cannot live ; Abide with me -when night is nigh, For without Thee I dare not die. And the latter part of the verse is equally expressive of the longings of the devout soul. Be like a roe or a young hart, be strong to save. "Put forth thy strength, O Saviour, and come and help me." Be thou my strong confidence when all other helpers fail. In the mountains of Bether. The last word means "precipitous and craggy places," and we may therefore take it to signify in hard trials and sore distress, in the hard trials of life, most of all in the agony of death. Bp. Wordsworth fur- ther supposes that the word Bether "division," signifies that the Church calls Christ to her aid in all times of religious division and strife. B. C. 12 Cant. II. 15 16 irS COMPANION TO THE LECTIONARY. 14 TUESDAY IN EASTER WEEK. Mattins. 2 Kings ! On this chapter generally see Fourteenth Sunday after XIII. I Trinity. Whereof he died, or "whereof he was to die;" his mortal sickness. There is a tacit contrast between him and Elijah, who ascended into heaven. In this point Elisha has been com- pared to the Apostles of Our Lord, following Him after His ascension, carrying on His work successfully, and then dying to join Him in His Kingdom. j 0 my father, &c. The same words which Elisha had said j to his departing master (ii. 12). They signify, "The defence of my country against its enemies." The king believed that this ; defence, even Elisha, was passing away, and that now there j would be no protector left for the nation. 15 I Joash was not a good king (ver. 11), but he had some faith j and trust, and reverenced and loved the Lord's prophet. And I He who breaks not the bruised reed, had respect to this feeble faith, and rewarded it. The symbolical action which followed was intended to shew him that the Lord's power to protect was I not removed by Elisha's death, that if he would trust in the j Lord no harm should come to him ; nay more, God would make j Joash himself a defender and strength of the nation. 16 I Put thine hand upon the bow. Hebrew (as in margin), I "Make thine hand to ride upon the bow." An allusion to the j king's cry, as saying "The bow shall be thy chariots and horses. I Let thine hand ride upon it for the deliverance of thy people." I Elisha put his hands, &c., signifying that as God's minister he was bestowing God's strength, that the power belonged to I the Lord, not to Joash. Cf. Ps. cxliv. i. 17 I Eastward, towards Gilcad and Syria. "This history has a spiritual signiticance for all Christians, especially for Christian preachers. We put our hands on the bow when we take the Word of God into our hands, and we dis- charge arrows from the bow when we send forth the missiles of that Word against the enemies of our faith. Christ Himseh" deigns to put His hand upon our hand in order that w^e may draw the bow aright. He is the Divine Conqueror, riding on the horse of victory, and holding His bow in His hand (see Ps. xlv. 5, 6, and Rev. vi. 2). He makes His hand to ride on the bow, and strengthens us in our work. But we must shoot forth PI is arrows boldly ; we must do our part with faith, earnest- ness, energy, and perseverance, if we are to have a blessing from Plim." (Bp. Wordsworth) j Aphek, now Fik, six miles east of the sea of Galilee, on the j great road from Damascus to Israel. 18 ' Smite upon the ground, to signify the prostration and sub- I jection which shall be the portion of Syria. EASTER TUESDAY. Stayed, as doubting the omnipotence of God, and thinking that three victories must be the utmost which God would be able to give him. Five or six times, with all the arrows in thy quiver. Nothing is too hard for the Lord. Thou shouldest have used all thy endeavours, and trusted in Him. There is only a verbal contradiction between the end of this verse and the end of verse i8. God's promise was full and ample. It was the weakness of the king's faith which prevented the entire carrying out of it. They buried him. With splendid pomp and ceremony, according to Josephus {Ant. ix. 8, § 6). Touched the bones, &c. The dead were not enclosed in coffins, but wrapt in linen cloths. ''The object of the miracle was to convince in the most effectual manner people and king of the truth of the promise of the victory over the Syrians, which the dying Elisha had announced to king Joash by the laying of his hands upon the hands of the king. The historian implies this object when immediately after the account of this miracle he records the historical fulfilment of that promise (vv. 22 — 25)." {Keil.) The typical meaning of this narrative is clear. As when Israel was in distress from the Moabites God sent this token of deliverance, so by the Resurrection of Christ does He deliver those who through fear of death are subject to bondage. In days of tribulation and in the hour of death, those who touch the Crucified by faith shall revive and stand upon their feet. 2 Kings XIII. 19 10 21 Evenson?. 1^ For general note on the prophet Ezekiel see on iSth Sunday j Ezek. after Tnnity. | XXXVII. We have here what is called the Vision of the valley of dry j bo7ies. It was given to Ezekiel as a prophecy of the restoration | of his captive nation, which had now given up hope. (Ps. cxxxvii.) I The valley, (Sec. The same valley, apparently, where he , i had seen the Vision of the destruction of Jerusalem, iii. 22, 23. i Where he saw the Death, he now sees the Resurrection. I He passed by them round about. Walked round on the 2 hills above, and beheld them lying in the valley beneath. Very I dry, parched and bleached in the sun. ! The question is asked to excite his attention and test his 1 3 faith. He answers by appealing to Divine Omniscience and j Omnipotence. "Thou, Lord, knowest, whether thou wilt do it. If, Thou wilt, thou canst." He is rewarded for his faith by being made the messenger of 4 hope and deliverance. I A noise. Lit. " a voice," i. e. a Divine voice. Then the , 1, 8 J 2- 2 I«0 COMPANION TO THE LECTIONARY. Ezek. bones came together and adhered, but as yet were motionless XXXVII. skeletons. Then came the restoration of beauty. But still no life. Then the prophet is commanded to exercise his office again. He calls for the wind (lit. the b)'eat/i) to come from the four quarters of the earth, signifying the complete restoration that is at hand. Then came the Resurrection. The slain rose up, as in a battle-field, an exceeding great army. The captives had given up ail for lost. We are cut off for j our parts. As far as we are concerned ; — cut off from our I country, from all our hopes, from our God. 12 j The prophecy of their restoration. The restoration by Cyrus I was like a Resurrection from the dead to them. And, as we ! have so often shewn, that restoration would have had no abiding I or satisfying consolation, had it not taught them to expect their i spiritual restoration ; a real "life from the dead" (Rom. xi. 15). I And this national restoration could not be, except they believed in the Resurrection of Jesus, nor, again, could that faith be except they regarded Him as the firstfruits of them that slept (i Cor. XV. 13). The Vision of the dry bones therefore is, not allegorically, iDut directly, a Vision of the Resurrection of the dead in Christ, "the quickening of our mortal bodies by His Spirit that dwelleth in us." FIRST SUNDAY AFTER EASTER. Numbers XVI. Mattins. The lessons which were read before Easter described Israel in bondage, and therefore were suited for the season of Lent. We have come to day to the history of Israel freed from bondage, and so our lessons still run in union with the thoughts begotten by the season. Israel freed from the oppressor but falling again and again under the slavery of its own evil will — • is not this the description of the Christian's condition in this world ? Further, we have now the Jewish priesthood brought be- fore our notice. All the three lessons to day bear upon this subject, and so illustrate the special teaching of the Epistle and Gospel. Aaron standing between the dead and the living is the great type of Him "who came by water and blood" — the budding rod designating the minister of God's word and ordi- nances foreshadowed that eventide when Christ breathed on His disciples His solemn Ordination, and sent them forth to carry His Gospel to men. Aaron has hitherto been entirely in the background. In Egypt he appears as no more than Moses' minister. After the FIRST SUNDA V AFTER EASTER. iSi deliverance he went up into Sinai with Moses, but left Him there in communion with God. Aaron became the agent of the people's idolatry and made the golden calf. And yet he had been already designated as Priest (Ex. xxviii. i) : a sign that God's treasures are committed to earthen vessels, and that the sins of the priest hinder not His grace. The appointment of the Priesthood was part of the organi- zation of the whole people. The order was not paramount, it was only distinct. The priest was bound on the right hand and on the left by laws, he could not overstep them but by violating the title-deeds upon which he held his authority. The sacred- ness of his profession did not lessen the strength of his obliga- tions. The sin of Korah began by his treating as a mere privilege and caste an Office which was appointed by God, and clothed with the most solemn responsibilities. Son of signifies here, as very often, "descendant of" Izhar was brother of Amram, the father of Moses and Aaron. Korah belonged to the priestly tribe and to that family of it which had the most honourable charge, but a younger branch of the family had been made its chief, and this probably excited his anger. See ch. iii. 27. 30. Dathan, Abiram, and On, evidently were dissatisfied because the birthright had been taken away from their father Reuben. On's name is not mentioned again, which leads us to suppose that' he repented and withdrew from the rebellion. The two hundred and fifty appear to have belonged to various tribes. The real cause of jealousy was what we have already stated. But in order to gain the support of all who might be discon- tented, Korah takes a different ground, therefore a hypocritical one. "The luhoie congregation is holy," he says, "they are all priests, therefore the Levites have no right to claim any spiritual powers." But God, who had appointed the work of life to each one of the tribes, had appointed the family of Aaron to be the spokesmen of the nation of priests. Korah represented that they had usurped arbitrary powers, and made themselves "rulers over God's heritage." To claim the right of offering sacrifice on the part of all, was to introduce the principle of self-will, which sacrifice was ordained to protest against, — to turn God's order into anarchy and confusion. Of course his foundation had a great truth in it (see Ex. xix. 6), but he built a false and de- structive doctrine upon that foundation. Attempts have been made before now, to set light by the Christian ministry, because all Christians are kings and priests unto God (Rev. i. 5, 6). And the Christian priesthood must meet such attempts by re- membering that it is only faithful when it acknowledges God as the source of all life, the ever-present Bestower of blessing, the daily life of the Church, not suffering His priests to act for their own vain-glory, but for His honour and Numbers XVI. l82 COMPANION TO THE LECTIONARY. Numbers XVI. 4 7 II 13 »4 CJ4 35 for the welfare of His people. A priesthood which imagines that its great business is to struggle for dominion, which knows not the power of meekness, whose weapons are strife, ambition, selfish craft, cannot stand in the day of gainsaying. It will perish with Korah. Fell upon his face, overwhelmed by the sense of the evil which he saw would arise. Upon you, ye sons of Levi. Evidently this is said to shew that he was aware of the hypocrisy of their plea for religious equality, that they had merely put it forward to win over the Reubenites. It is against the Lord, not against Aaron, that they are really rebelling, for it was the Lord who had made Aaron the high priest. Is it a small thing. They tauntingly take up the words which he had spoken against Korah (ver. 9) as he had taken up Korah's words '• ye take too much upon you," verses 7 and 3. A land flowing with milk and honey, an ill-conditioned and perverse way of describing Eg>'pt, for the purpose of taunting him. Wilt thou put out the eyes, &c., exactly equivalent to our familiar expression "throw dust in their eyes," for "deceive them." I have not taken, &c. Have not treated them oppressively ; of I Sam. xii. 3. The Heb. word so translated is not that com- " Tabernacle." It means strictly "dwelling- is the meaning here. The stations of the of the Reubenites were close together, the Reubenites being in the outermost circle. The latter were swallowed up, but Korah and his two hundred and fifty were consumed by fire. (See a very interesting note in Blunt's Un- designed Coincidences^ Stood in the door, in defiance. AH that appertained to Korah, i. e. his servants, and his followers in the rebellion. But not his sons. They took no part in the rebellion, or if they did they repented. See xxvi. 11. They perpetuated the family, and became sweet Psalmists. Samuel was one of them. See Plumptre's Biblical Studies, p. 147. From the Lord, apparently from the altar of the Taber- nacle. The catastrophe which destroyed the gainsayers was evidently miraculous; but since the Bible is a revelation of laws and not of anomalies, we must look upon it as throwing a light upon all natural judgments, which, though we may trace their physical causes, are not the less executors of God's will. "The earthquake of Lisbon was a handwriting on the wall to all Europe. The attempts of the seers of the age to decipher it shewed that they felt it to be so. And when that natural admonition was disregarded there came in due time a more Tabernacle. monly used for place," and this Kohathites and FIRST SUNDA V AFTER EASTER. 183 fearful moral earthquake, of which not one but all kingdoms felt the shock." (^Maurice's Patriarchs and Lawgivers. Many thoughts in the present exposition are taken from the same striking sermon.) Evensong. First Alternative Lesson. Unto Eleazar. Not to Aaron, for as high priest it was not meet that he should be defiled by going among the dead. But the form of the command implied also that the dignity was hereditary. The censers being hallowed were to be put to no common use, but they were not to be used again for offering, and the coals were to be thrown yonder (i. e. into the far distance), as never to be used for any purpose again. The censers thus served a twofold purpose. They shewed that what was once hallowed could never become common, they were also a solemn memorial in the eyes of Israel of the sin of rebellion. Fell upon their faces, in intercession. A censer. Heb. ''the censer," that used by the high priest on the Day of Atonement. Make an atonement. The high priest answers the evil speech against himself by making intercession for the evil speakers. A foreshadowing of the cry, " Father, forgive them ; for they know not what they do." "The means resorted to by Moses to stay the plague shewed afresh how the faithful servant of God bore the rescue of his people upon his heart. All the motives which he had hitherto pleaded, in his repeated intercession that this evil congregation might be spared, were now exhausted. He could not stake his life for the nation as at Horeb (Ex. xxxii. 32), for the nation had rejected him. He could no longer appeal to the honour of Jehovah among the heathen, seeing that the Lord, even when sentencing the rebellious race to fall in the desert, had assured him that the whole earth should be filled with His glory (chap. xiv. 20 sqq.). Still less could he pray to God that He would not be wrathful with all for the sake of one or a few sinners, as in chap. xvi. 22, seeing that the whole congregation had taken part with the rebels. In this condition of things there was but one way left of averting the threatened destruction of the whole nation, namely, to adopt the means which the Lord Himself had given to His congregation, in the high-priestly office, to wipe away their sins, and recover the Divine grace which they had forfeited through sin, — viz. the offering of incense, which embodied the high-priestly prayer, and the strength and operation of which were not dependent upon the sincerity and earnestness of Aaron's faith, but had a firm and immovable foundation in the power of the Divine appointment." (Keil.) Numbers XVI. 37 38 45 4^ i84 COMPANION TO THE LECTIONARY. Numbers The atonement is accepted, the very priesthood which XVI- the rebels had rejected becomes the instrument of their salva- 48 tion. "I know not whether more to marvel at the courage or mercy of Aaron ; his mercy, that he would save so rebellious a people; his courage, that he would save them with so great a danger to himself. For, as one that would part a fray, he thrusts himself under the strokes of God, and puts it to the choice of the revenger, whether he will smite him or forbear the rest ; he stands boldly betwixt the living and the dead, as one that will either die with them, or have them live with him. The sight of fourteen hundred carcases dismayed him not ; he that before feared the threats of the people, now fears not the strokes of God. It is not for God's ministers to stand upon their own perils in the common causes of the Church ; their prayers must oppose the judgments of the Almighty ; when the fire of God's anger is kindled, their censers must smoke w^ith fire from the altar. • Every Christian must pray the removal of vengeance ; how much more they whom God hath appointed to mediate for his people ; every man's mouth is his own, but they are mouths to all. " Had Aaron thrust in himself with empty hands, I doubt whether he had prevailed. Now his censer was his protection. When we come with supplications in our hands we need not fear the strokes of God. We have leave to resist the divine judgments by our prayers, with favour and success. So soon as the incense of Aaron ascended up to God he smelt a savour of rest ; he will rather spare the offenders than strike their inter- cessor. How hardly can any people miscarry that have faithful ministers to sue for their safety ! Nothing but the smoke of hearty prayers can cleanse the air from the plagues of God. "If Aaron's sacrifice were thus accepted, how much more shall the High Priest of the New Testament deliver the offenders from death ! The plague was entered upon all the sons of men. O Saviour, thou stoodest betwixt the living and the dead, that all which believe in thee should not perish ! Aaron offered and was not stricken, but thou, O Redeemer ! wouldst offer and be struck, that by thy stripes we might be healed! So stoodest thou betwixt the dead and the living, that thou wert both alive and dead ; and all this, that we, when we were dead, might live for ever." (Hall's Contcniplations.) Numbers XVII. Evensong. Second Alternative Lesson. We have here a vindication of the priesthood of Aaron, ren- dered necessary by the opposition of the Levites in the late rebellion. Princes, heads of the tribes. FIRST SUNDAY AFTER EASTER. God bids Moses assert Aaron's position by writing his name j on the rod of Levi, though he was from the second son (Ex. vi. 1 6). The event would shew the nation whether this act was in accordance with His will. The rod, or staff, was the natural symbol of authority (Gen. xlix. lo, "sceptre"). The testimony. The two tables of the Law. Twelve. There were twelve, probably, exclusive of Aaron's. It is so stated in the Vulgate translation. For there were two princes of the house of Joseph, those of Ephraim and Manasseh. The significance of this miracle is plain. As God gave life and power to the dry rod, so He gave to Aaron, who had no natural preeminence, the power of His Spirit through his conse- cration with the holy anointing oil. Ordinances which have no power in themselves become fraught with life and efficacy when God's Spirit descends upon them. The almond-tree is the first of all trees to flower and bear fruit. Its Hebrew name signifies "the waking tree." It becomes now the sign of the speed and certainty with which God accom- plishes His will, and of the nation which, beginning with Aaron's priesthood, should all become holy, and fill the earth with the beauty of God's glory. "Our Lord proved Himself to be the Messiah, the true High Priest viver all the tribes of faithful Israelites, by coming forth as a Rod out of the stem of Jesse, when the house of David was in a low estate like a dead and sere stick, and 'as a root out of a dry ground' (Is. xi. i ; liii. 2) ; and He is 'the man whose name is the Branch' (Zech. vi. 12) ; and in Him are fulfilled the pro- phecies, 'Behold, the days come, saith the Lord, that I will raise unto David a righteous Branch ; in his days Judah shall be saved, and Israel shall dwell safely ; and this is His name whereby He shall be called. The Lord our Righteousness' (Jer. xxiii. 6). 'In that day shall the Branch of the Lord' be beautiful and glorious' (Is. iv. 2). "The figure was further fulfilled in the Resurrection of Christ from the grave, who was 'declared to be the Son of God with power, according to the Spirit of holiness, by the Resurrection from the dead' (see Rom. i. 4). Christ at His death had seemed for a time to be withered, and to have become like a dry tree. But in the vwrniiig He awakened from the dead, and the Branch put forth, as an Almond-tree, the buds and blossoms and ripe fruits of life and immortality." {Bp. Woj-dsiuortJi.) The testimony. The Two Tables. The rod was laid up with these in the Ark in after years. Heb. ix. 4. But probably it was lost when the Philistines took the Ark (i Sam. iii), for it was not there in Solomon's days. See i Kings viii. 8, 9. Numbers XVII. 1 86 COMPANION TO THE LECTIONARY. Numbers XX. 10 SECOND SUNDAY AFTER EASTER. Mattins. In the present lesson we have the people nearing the end of their wanderings. It is the 40th year of the Exodus, and they are passing round Mount Seir towards Pisgah on the east of the Jordan. The chief subject of to-day's lessons is the change of leaders. We have first the sentence on Moses and Aaron, that they shall not go into the promised land, and then (xx. 22) the death of Aaron. But Moses is still strong in the confidence of the Lord, and the people go on to fresh victories (xxi. 10 — end). As the lessons of last Sunday ran parallel with the history of the establishment of the Christian Priesthood, so do the present ones with the victory of the Church as it is recorded in the Acts of the Apostles. The interval that elapsed between the sentence passed in ch. xiv. 34 and the present time, a period of 38 years, is almost a blank in the history. We have a list of stations (Num. xxxiii.), and that is nearly all. It seems not unlikely that the organ- ized camp was broken up, except as regards the Tabernacle and the Levites surrounding it, the great bulk of the people being scattered hither and thither leading a nomadic life. The opening words here imply that now they were drawn together again in Kadesh. The desert of Zin was the north-eastern portion of the wilderness of Paran, forming a portion of the southern boundary of Canaan. The first month, that is of the 40th year of wandering. Miriam. For her history see Num. xxvi. 59 ; Ex. xv. 20, 21 ; Num.. xii. ; Deut. xxiv. 9. They were at or near the spring of Kadesh, but the concen- tration of the whole people rendered this spring quite insuffi- cient for their needs. Fell upon their faces in sorrow for this fresh trouble, and in supplication for deliverance from it. The rod, i. e. of Moses. As the memorial of so many i Divine mercies it had been laid up in the Tabernacle. See I next verse. "He spake unadvisedly with his lips," writes the Psalmist, Ps. cvi. 33. There is little doubt that the Hebrew word trans- lated "rebels" was that condemned by our Lord in Matt v. 22, translated in our Version, " Thou fool." It is a word evidently spoken in violent anger, which is also shown in his smiting the rock twice when he was told to speak to it. The words "Must we" following the epithet "ye rebels" imply that he takes this murmuring as a personal injury, instead of a sin against God. He did not "sanctify God in the eyes of the congregation" (ver. 12). A lesson to Christian ministers, that they never regard themselves as sources of Divine grace, but only as ministers and channels of it. SECOND SUNDA V AFTER EASTER. 187 Meribah, i.e. "Strife." There are two points deserving of notice here which cannot be expressed in the Enghsh version. The word "Meribah" is from the same root as that translated "rebel" in v. lo, and "He was sanctified" is from the Hebrew root Kadesh, i. e. " Holy." Their strife made the place Meribah, but God's vindication of His holiness made it Kadesh. Cf. ch. xxvii. 14 and Deut. xxxii. 51. Moses does not endeavour to conceal his own sin or God's punishment of it. He relates it fully here, and refers to it again in ch. xxvii. 14 ; Deut. i. 37 ; iii. 23 — 26 ; xxxii. 48 — 51. Bp. Wordsworth has a very interesting note, drawing spi- ritual types out of the narrative. He compares the Rock smitten 07ice (Ex. xvii. 4) to Christ once offered for the life of man. It was to be smitten once, and no more. Afterwards its power of salvation was to be educed by the word. The Chris- tian ministry speaks the word, and it brings life, deriving all its virtue from the Rock once smitten for us all, and eliciting therefrom streams of living water. Evensong. First Alternative Lesson. The direct approach to Canaan was from the South, and when the people were in Kadesh 38 years before (Num. xiii.) that was the route proposed. But now, for reasons which are not explained (it has been conjectured that there were Egyptian troops moving in that quarter), they are moved east- wards round the Dead Sea. In order to get there by the direct route they would have to pass through the heart of the Edomite mountains. Thy brother. An appeal to Edom to renew the old kind- nesses of his father Esau, Gen. xxxiii. The king's bighway. The expression denotes a military causeway. The high road through the mountains of Edom abounds in springs and pasturage. This explains their engage- ment not to drink of the wells, which were private property; they would drink of the rivers only. The churlishness of Edom became a byword, and as the message came from God, the refusal was an offence against Him. See Deut. ii. i, and cf. Deut. xxiii. 7. Mount Hor, now Jebel Harun, close to the city of Petra. It is a mountain of 5000 ft. height, " rising like a huge cas- tellated building from a lower base" {Stanley). His garments, the priestly robes with which Moses had invested him. They were to be put upon Eleazar, in token of the solemn transference of Aaron's office to him. The trans- ference was a witness of imperfection. There were many priests, because they were not suffered to continue by reason of death. Numbers XX. ^3 17 18 c6 i88 COMPANION TO THE LECTIONARY Numbers XX. 29 Thus the Church remained, until Christ came, who remaineth a Priest for ever. They had rebelled against him when living ; they learnt his worth when he was dead. Aaron was aged 123. Ch. xxxiii. 39. King Arad, rather "the King of Arad," which was a town some 20 miles south of Hebron. In all probabihty the event here recorded took place before the death of Aaron, for the congregation at the time of his death were moving away from the neighbourhood of Arad, towards the Eastern gulf of the Red Sea (see Mr Clark's ^/^/^ Atlas). They had excited the king's apprehensions when they were at Kadesh, for he expected an attack similar to that which followed the return of the spies, chs. xiii. xiv. But this narrative is placed here, as the first of a series of victories gained by Moses, which become now the subject of the history. This vow is the Old Testament form of the total renunciation of the works of darkness. It was as necessary now for the prosperity of the commonwealth of Israel to wage war against ungodly nations, as it is for Christians to utterly renounce spi- ritual wickedness. Hormah, i.e. "Anathema." They were now in the Arabah, in full march southward toward the Elamitic arm of the Red Sea, the limestone chffs of El-Tih on one hand, and the granite range of Mount Seir on the other. The Arabah is an almost total desert of sand and gravel, and much troubled by hot winds. Hence the discourage- ment of the people. Light. The Heb. word signifies "mean," "contemptible." The whole of the East side of the hills of Edom swarms with venomous reptiles. (See Clark's Bible Atlas., Map 3.) The epithet "fiery" refers to the character of the bite, which was inflammatory and caused intense thirst. Several ancient writers attest the dangers to which travellers were exposed in the deserts of Arabia from these animals. The people were commanded to look at the figure of the instrument of their punishment. To do so denoted their con- fession of sin, submission to God's will, faith in His power to heal. It is our Lord Himself who has bidden us see herein a type of Himself, made a curse for us, that we might be healed. John iii. 14, 15. Made a curse for us — made in the likeness of sinful flesh (Rom. viii. 3\ yet holy, harmless, undefiled, separate from sinners, and in this represented by the serpent of brass, which had no venom in it. "In this troublesome desert we are all stung by that fiery and old serpent. O Saviour ! it is to thee we must look and be cured: it is thou who wast their paschal lamb, their manna, their rock, their serpent. To all purposes dost thou vaiy thyself to tJiy church, that we may find thee everywhere. Thou art SECOND SUNDA V AFTER EASTER. iSg for our nourishment, refreshing, cure ; now, all in all." {Bp. Hall.) as hereafter, so even Numbers I XXI. Evensong. Second Alternative Lesson. Oboth. The Hebrew name probably means " place of the necromancers" (see Wordsworth on Lev. xix. 31). The people had now reached their southernmost limit, and turning sharply to the East they rounded the hills of Edom, and commenced a northward march on the Eastern side of the range. There is now, probably there was then, a well-trodden road from the Red Sea to Damascus. Ije-Aharim. That is, "the ruins in Abarim." Abarim was the name of the whole upland region East of the Jordan, the same district that was called in New Testament times, Perea. The sunrising is of course the East. Valley of Zared, rather " the watercourse of Zared." It was the first westward-flov.ing brook that crossed the line of march. This therefore was an important epoch in their march, and this importance is marked in the command to the people to cross it, preserved in Deut. ii. 13. Anion, now Wady Mojeb, was an impetuous stream, the greatest of all the streams which flow into the Dead Sea, except the Jordan. By crossing it they invaded the country of the Amorites, that is to say, the country which the Amorites had recently taken from the Moabites. (Deut. ii. 24,) This therefore is Israel's first war of aggression, and as such is celebrated in the song which follows. The book of the wars of the Lord is not referred to else- where. But it was probably a collection of odes on the different triumphant events of the wandering, in which case it would begin with the Song of Miriam, Ex. xv. The passage before us is plainly only a fragment, a quotation from a larger ode. In the Red Sea. This translation is taken from the Vulgate, but nearly all Hebrew authorities hold it to be erro- neous. The most approved rendering is, /;/ a storm the Lord conqiie7'ed Vahcb [the proper name of some place near the cross- ing of the river] and the brooks of Anion ; the stream of the brooks that goeth down, &c. The dwelling of Ar was lower down the river, and was the frontier town of the Moabites. The Israelites did not attack it, hitherto they had respected the land of the Moabites. Beer, i. e. Well, so called because here they drank not from rivers, but from the first digged well. It was the first sign of possession, that they were commanded to do so. Hence their exultation, expressed in the song which follows, and hence the significance of the history of the well as given in the present verse. It was God's command which provided the well, because the time for possession was come. Therefore Moses by His com- 10 n 16 IOC COMPANION TO THE LECTIONARY. Numbers XXI. 2 I mand gathered the people, and by His command the princes and nobles digged it. It was done with solemn ceremony. The lawgiver was there to direct, the princes were there with their staves, with the visible badges of office. This was their part. Then came God's part— He gave them water. When we gather together in His Name there is He in the midst of us. He gives us water of Life when we diligently seek it by digging in His Word and Sacraments. This well is called in Is. xv. 8 Beer-elim, i.e. "Well of the Princes." " Wells, in Scripture, are figures of Spiritual blessings. In Origen's works there is an interesting and beautiful homily on the numerous events recorded in connexion with Wells of Water in the Bible, and on the spiritual instruction to be derived from them. Abraham digged a well at Beer-sheba (Gen. xxi. 31). God. revealed himself to Hagar at a Well (Gen. xxi. 19). Abraham's servant met Rebekah at a W^ell (Gen. xxiv. 13). Isaac reopened the Wells which his father's servant had digged (xxvi. 15). Jacob met Rachel at a Well (xxix. 10). Jacob gave a Well at Sichern to his children (John iv. 5, 12). Moses met his future wife at a Well, and became a shepherd, and fed the flock of Jethro at Horeb, and had a vision of God Exod. ii. 15 ; iii. i). The Israelites came to Elim, where were twelve Wells of water (Exod. xv. 27). Christ came to the Well of Jacob, at Sichem, and revealed Himself as the Messiah to the woman of Samaria (John iv. 6, 26). Go through all the Scriptures, says Origen, seeking out the Wells, till you come to the Gospels, and there you will find the Well by which our Saviour sat and set forth the divine significance of all wells, and compares him- self to a fountain of living water." {WordswortJi}) Yox the places named here see Clark's Bible Atlas. They came at length to Pisgah, the ridge apparently which divided the Amorites proper from the district which they had taken from Moab, and which Israel had now in turn taken from them. Jeshimon, i.e. the wilderness^ that particular district now called El-Ghor, on the N.E. of the Dead Sea. Sihon's capital was Heshbon. His dominion extended from the Arnon to the Jabbok. The request here made dates back before the event of ver. 13. The narrative of conquest and ad- vance goes on unbroken to the end of the 19th verse, then the historian goes back to explain why Sihon was attacked. Peace was open to him, if he would have accepted it. But his answer to this request was an attack, and the battle of Jahaz, close to the Arnon, was fought ; he was defeated, and then the Israelites crossed the river. In proverbs, i.e. in national odes. See ver. 14. " It would seem that as the Israelites approached nearer to the Land of Promise, the hearts of the People were more warmed with thankfulness, and gave vent to their feelings in THIRD SUNDA Y AFTER EASTER. 191 [ hymns of praise. They had entered the wilderness after their dehverance from Egypt with songs of victory, and now they ap- proach Canaan after their weary pilgrimage with psalms of joy. How joyful will be the songs of the true Israel when they come to their heavenly Canaan, and to the Jerusalem that is above !" {Bp. Wordsworth.) The first part of the song describes the previous victory of Sihon over Moab. Fire, i.e. destruction, had gone out of Heshbon, and laid Moab waste. Chemosll was the false god of Moab and Amnion (Jer. xlviii. 7 ; Jud. xi. 24), and is taunted for inability to save his devotees. He liath given his sons that escaped imore correctly, to be fugitives), and his daughterss into captivity to Sihon. Then comes the triumphant cry of Israel, who have conquered the conquerors, invaded the invaders, and laid them low. Which reacheth. The Septuagint reads, with Jire to Medeba. One letter in the Hebrew makes the difference, and probably the LXX. is the correct reading. The places here named have all been identified by modern research. It was at Dibon (now Dhiban) that the famous Moabite stone was discovered in 1868. The fall of Sihon was followed by that of Og, at the great battle of Edrei. Bashan was north of the Amorites. See Deut. iii. I — i^. THIRD SUNDAY AFTER EASTER. Mattins. The people were now only separated by Jordan from the land of their inheritance. They were in the plains of Moab, i.e. in the plains which had belonged to Moab, but had been taken by Sihon, and now from him by Israel. They moved no more until they crossed the Jordan after Moses' death. Balak was inviting mischief on himself. He was distressed at the fall of Sihon, yet the Amorites were enemies of Moab, and Israel had received a command not to hurt the Moabites, because of their descent from Lot. Balaam has not been named before. He appears thus sud- denly dwelling at Pethor, in Mesopotamia. He is held up before us in the New Testament as a false prophet (Rev. ii. 14), yet his inspirations were from God. And his predictions arc among the most beautiful and divine in Holy Scripture. Again and again we are told that God put words in his mouth. A careful study of his history will explain the contradiction. This is not the first time that we read of God speaking to and teaching heathens. He spoke to Laban, to Abimelech, to Pharaoh. And always He is the teacher of men. Whatever they learn that is good, and true, and wise, they learn from Plim. Numbers XXI. ^9 30 Kuin"bers XXII. 19- COMPANION TO THE LECTIONARY. Numbers XXII. 18 So far then we are able to assert, that whatever there was in Balaam of intelligence, foresight, power, whatever he understood about the world around him was a gift of God. And because men recognized these powers in him they counted him for a prophet. They saw that he divined secrets which were hidden from the many, and was able to connect the past, the present, and the future, and explain things which to them seemed hopeless puzzles. But the error of Balak gives the key to what was wrong. He looked upon Balaam's powers as his own, not as God's. "I wot," he said, "that he whom thou cursest is cursed, and he whom thou blessest is blessed." And his mes- sengers came with the rewards of divination in their hands. They would buy his malediction upon their enemies. Here we see the temptation under which the prophet fell. Led away by the love of praise and of gain, "his inward eye becomes more dim, the light that was in the man turns to darkness. Himself takes the place of the God whom he be- lieved in and worshipped. He awakes, like Samson after the hair has been shorn, and feels that his strength is departed. But the shadow of it must be preserved. He must persuade himself, and persuade others, that wisdom and power are his still. He resorts to the tricks of the diviner. He imposes upon men with appearances, leading them to fancy that he obtains his insight by some conjuring arts which he can exhibit before them. Speedily the falsehood, which he has been practising on others, returns upon himself. Though he has vaunted of the powers which set him above ordinary men, he begins to covet their possessions, to think that, after all, these are the most real things. And why should not he, the wise man, obtain them, nay, have a larger share of them than others? Henceforth this becomes the only end which he can distinctly propose to him- self" (Maurice, Patriarchs and Lawgivers, p. 227.) The words which we have just quoted say truly that Balaam distinctly proposes a selfish end to himself But the Spirit of God strives with that selfishness and urges him to seek a nobler end, that for which God gave him his powers. He refuses to go with the messengers, he will wait for a night. And in the still night God's voice comes to him, and as yet is potent with him to restrain him. The words with which he refuses to go display a heart which is not right. His desire is to go. He dares not disobey God, but he would if he dared. Balak thought he had not bidden high enough. He was like most seekers after soothsayers, he thought their services were venal. The gods themselves were supposed to be capable of taking bribes. This fine sentence, " If Balak would give," &c. is another bad sign. He was playing with the hook whilst he thought he was pushing it away. So he asked for another night to consider. THIRD SUNDA V AFTER EASTER. ^93 Just as a man talks of " thinking the question calmly over" when he is tempted to do wrong, and when he knows in his secret heart what God's will is, only he is in hopes of finding some plan for putting his conscience to sleep. Balaam had already learned God's will, "Thou shalt not curse the people : for they are blessed " (ver. 12). No delay could alter this, yet he still hoped some loophole might be found which would suffer him to go, and so to win Balak's riches and honours. Had his obedience been hearty the matter would have been ended. As it was, his heart would in any case have been with the messengers. Now therefore God removes the prohibition. Let him go whither his heart led him. Yet he is warned that even thus he cannot gainsay God's will. No wonder then that though God removed the prohibition. He was yet angry with him because he went. God saw his evil and wailful heart, and his hope that by some means the coveted honours might be his. God does not crush men's wills by an act of omnipotence, He gives them their hearts' desires while He strives with them to win those hearts to Himself. The angel, i.e. the angel who guided Israel through the wilderness, "the Captain of the Lord's host." Hitherto he had been riding in the open country. The locality as here described indicates the approach to some city, probably that to which he was bound. The occurrence before us has been taken by some to have been an articulate speaking by the ass with human voice, by others to have occurred in a Vision, whilst Balaam was in a trance. [^^tQ^w^xX-^s Bible Dictionary .,s.\. "Balaam.") Certainly this seems the most natural view, but it is a question on which I am indifferent. To quote once more the beautiful sermon which I have followed throughout this chapter, " How the dumb ass rebuked the madness of the prophet I know not, nor care to know. But I believe that whatever sounds it uttered, they did convey exactly that meaning to the mind of the prophet which it is said that they conveyed. He felt that the instinct of a brute was made the instrument of teaching him; that what he could not learn by gracious inward discipline, was brought home to him by rough, humiliating, outward discipline."^ {Mautice.) Perverse, rather "headlong," or "mad." A city of Moab, lit. '' Ir-Moab;' probably the Aroixxi. 15. Kirjath-huzoth, i.e. "city of streets." Probably Balak's residence. It appears to be a place now called Shih'an, about four miles from Ar. High places of Baal, lit. Bamoth-Baal. See xxi. 19. Evensong. First Alternative Lesson. Balaam still tampers with the inward Voice. He allows the oxen to be slain, and the altars to be built. He practises the B. C. 13 Numbers XXIL •20 24 32 36 39 + 1 Numbers xxni. 194 COMPANION TO THE LECTTONARY. Numbers XXIII. JO 13 11 usual arts of the diviner. But God has not ceased to strive with him, and when he goes away to a high place (ver. 3) or a cliff, God puts a word in his mouth. A mightier inspiration than any he has yet known takes possession of him, and he returns to the heathen king. Then we have Balaam's first ^^Parablc,^^ verses 7 — 10. Aram, Mesopotamia. For. The word seems to denote his unwillingness to speak as he is doing. "I desired not to bless," he seems to say, "but how can I help it ? For when I went to the top of the rock (ver. 3), to watch for the expected augury, I was met by God. I saw Him ; He gives me no choice. It is a people that dwelleth alone, no curse can prevail against them." The fourth part of Israel. Alluding to the four camps into which the congregation was divided, and of which probably he had seen but one. And the marvellous spectacle of a people which God hath blessed, a holy nation, fills him with a belief which had been hidden from him before, of God not merely as the Giver of wisdom to favourite men, but as the Righteous Being, the Author of a Divine Order. "Out of that thought another unfolds itself; a deep sense, if it were but a transient one, of his own unrighteousness. What has he been living for.'' To be called a prophet ; to be praised, glorified, sought after. "It has been weariness and vexation of spirit. Oh, for the possibility of being right and true, of being like Him whose words he has uttered ! Oh, if he might but get that gift at last, when Balak's gifts and all his own will look to him even more paltry than they looked then ! Oh, that he might die the death of the righteous, and his last end be like his !" (^Maurice.) Balak apparently thought that the inspiration had come to Balaam's mind in consequence of his seeing them from the high place, where vast numbers were in sight. He would take him now to another place, where he would only see a few stragglers on the outskirts of the camp. Perhaps this would change his mode of thought. Balak evidently still regards Balaam as the source of his own prophecies, and refuses to look upon them as words of which he is only the instrument of utterance. It is to this infatuation that Balaam addresses himself in the opening words of his second Parable, verses 18 — 24. Evidently the history of the Israelites was familiar to him. He has several allusions to it. He is enraptured for the time at the sight of a body of men whom God Himself has marshalled in their hosts. The comparison, " the shout of a king is among them," was probably suggested by the joyous cries which reached his car from the camp, or from the sound of the trumpets which were blown at certain seasons. The word " shout " is the same word which is used to describe the sound of the silver trumpets. Lev. xxiii. 24. THIRD SUNDA V AFTER EASTER. 195 The Spirit of God is still mighty with him. He now plainly confesses what he knew before, that his enchantments are power- less against God's will, and that God's will is so plainly made known as regards Israel, that any further attempts are useless. The people had been blessed, and would go on in the might of God to victory and to rest. Jeshimon, i. e. the waste. Peor was on the northern side of Pisgah. It " is a rough and narrow dell, watered at its bottom by an abundant spring that gushes from beneath the enclosing rocks, and is overshadowed by the gnarled and twisted boughs of some of the largest terebinths that the Holy Land contains." (Tristram, Land of Israel, p. 542.) Evensong. Second Alternative Lesson. Under the influence of the nobler feeling which for a while held possession of him, he no longer sought enchantments. He gazed down upon the vast host beneath his feet, and yielded himself to the feelings which the sight excited within him. Apparently he is here describing a condition which was not that of the faithful prophets of God. They did not fall into trances, violent states of ecstacy. " With Balaam the word of God could only prevail by first subduing the alien will, and overpowering the bodily energies which the will ordinarily directs." {Speaker's Commentary^ This third Parable leaves out of sight, as already disposed of, the possibility of his getting leave to curse them. He gives free course therefore to the poetry which wells up from his heart as he looks down upon the mighty host. The aloe furnished one of the most precious of spices. Cf. Ps. xlv. 8. The cedar was the most majestic and beautiful of trees. His buckets. The land which was not river bank was fertilized in Balaam's country as in Egypt by means of buck- ets which were swung round on a pivot. Balaam therefore means that Israel shall not only be most fertile himself, but shall also be the means of spreading fertility far and wide. Agag, the hereditary name of the kings of Amalek. The Vulgate reads the latter part of the verse thus, " and I ixjill advise thee what thy people shall do to this people^^"* And many Jewish commentators take the same view, and suppose that this was Balaam's preface to the evil counsel which he afterwards gave Balak (ch. xxxi. 16; Rev. ii. 14), the counsel itself not being recorded here, as having been whispered to Balak in secret. But probably the English version is right. The words that follow imply that the Spirit of holiness still holds him, that his day of grace is not over. Numbers zxni. 23 28 ' Dabo consilium quid populus tuus populo huic facial. Numbers XXIV. 3> + H 13—2 196 COMPANION TO THE LECTIONARY. Numbers xxrv. 15 17 18 20 71 24 Balaam's fourth and last Parable is uttered in a tone of deep melancholy. He is filled with admiration at the sight of Israel in his camp, it gives him a sense of life and joy. But his affections are not in unison with it. " It is the sight of spring to a man whose spirit is wintry. The nation has a strength within it which must conquer, because God has blessed it. It shall be higher than Agag ; Amalek must fall before it ; all that seems great now must be broken ; there are victories in the distance which the prophet sees dimly, and can only express in words rising far above his own conceptions. But what has he to do with these triumphs of God } He will see them, but ?tot 7iow; he will behold them, but not nigh. A Star he sees is rising upon the world, a Light that shall one day fill it. But who shall live whe?i God doetli this ? What would he give if he could symr pathize with the great purpose which will be accomplished in the world ; if he could care to see righteousness and truth established in it ! " {Maurice^ Him, the King, represented by the Star and the Sceptre. He looks upward from the vast camp of the people, being taught by them to see in the Eternal Counsel of God the concentration of their glory in One Person. Moab was at this moment the representative of the opposers of God's people. Therefore the words referring to Moab here signify " shall put all His enemies under His feet." Destroy all the children of Sheth, i. e. of tumult, referring to the fierce warriors of JNIoab. See Jer. xlviii. 45. Seir, the mountain-land, south of Moab, which the Edomites inhabited. Shall destroy, &c., i. e. his victory shall be so complete that he shall not only overcome each city, but shall capture and overcome all stragglers who escape from them. Amalek was — rather is. We have already noticed that Amalek at this time was the strongest of the nations of the desert. The Kenites (see Gen. xv. 19; Jud. i. 16; 29) Avere near neighbours of the Amalekites : And Balaam here distinguishes between them lekites whom he is denouncing. For the correct rendering of the words is, Strong be thy dwellingplace, ajid make thou thy rest in the rock. For the Kenite shall not be destroyed tintil Asshur, &c. The Kenites shall have long prosperity, and shall be partakers both of the prosperity and adversity of Israel, 2 Kings xvii. 6. They returned after the Captivity, i Chron. ii. 55. Chittim was properly Cyprus, the only island of the West visible from Palestine. It thus becomes the representative to Balaam of the whole unknown lands of the Mediterranean, from which in his vision he foresaw would come the power which would eventually destroy the great Empires of the East. The I Sam. XXX. 26, I Sam. XV. 6. and the Ama- FOURTH SUNDA V AFTER EASTER. words were fulfilled first in the conquests of Alexander, but more completely in the victories of the Roman Empire. To his place, i.e., one would suppose, to his own home. Truth for a while had prevailed within him. "But the evil spirit returned to the house that was empty, swept, and garnished, and took with it seven spirits more wicked than itself. The magician could not bear to gaze upon the broken wand ; to part with power, even the reputation of possessing it, that he might die the death of the righteous. He had felt sin at the core of his life, without seeking to have it cast out ; he had known God as a Righteous Being. Henceforth they were at war. He returns to Balak filled with a deeper spite against the people whom he might not curse than it was possible for Balak to feel ; he has been permitted to know the secret of their strength ; he sees how it may be sapped. 'Curse them not, but tempt them to lust and corruption ; then they will be as weak and con- temptible as yourselves.'" {Maurice.) The end of Balaam is recorded ch. xxxi. 8. Note. I have made large excerpts from Mr Maurice's ad- mirable sermon on this subject, and can only refer the reader to the following additional writers for valuable thoughts. Hall's Contemplations; Bp. Butler's Senno7is; J. H. Newman's Ser- 7nons, New Ed. iv. i8 ; Is. Williams' Set'mons on Old Testa- ment Character's; Cowie's Hulsean Lectures., 1853; Bp. of Win- chester's Sermons. FOURTH SUNDAY AFTER EASTER. Mattins. The chapters from the Books of Moses which we have hitherto read are all historical, and have given us an account of the journey towards the promised land. The first three chapters of Deuteronomy are also historical. Moses assembles the people together and gives a summary of the past. In the present chapter he begins a series of exhortations founded upon the experience of the past. It is a practical application of all that has preceded, and therefore the Church begins the lessons from Deuteronomy with this chapter, and we may call the Lessons for the present and two following Sundays homilies upon those of the Sundays preceding. As we read at this time of the Jewish lawgiver giving his last instructions to his people before his departure, we may compare him with our Blessed Lawgiver and King, who as at this time was comforting and exhorting His disciples, and speaking to them of the things pertaining to the Kingdom of God. Therefore, i.e. because of all the things they had passed 197 Numbers xxrv. Deut. IV. 1 98 COMPANION TO THE LECTIONARY. Deut. IV. 10 — 19 '9 20 ■21, 22 23 through, and of which he had just been reminding them. They had entered into a covenant with God, and this covenant Moses now proceeds to expound to them. Ye shall not add, as the Pharisees afterwards did. Cf. ch. xiii. I ; Jer. xxvi. 2 ; Prov. xxx, 6; Rev. xxii. 18, 19. Baal-peor. When Balaam had been unable to curse the people at Balak's request, he invented a way horrible and too effective of meeting his patron's views. But in so doing he destroyed Balak and himself, as well as three-and-twenty thousand of the people. They "joined themselves to Baal-peor," gave themselves up to idolatry and shameful lusts (Num. xxv.). Warning against idolatry. Moses founds his warning upon the solemn and awful scenes of Sinai, wherein throughout they saw no similitude whatever of God. They only heard a voice. He warns them first against images of men and women. This, no doubt, was to guard them against the hero-worship so common in the ancient empires, and of which we may see the monuments in the Assyrian and Egyptian colossal sculptures which are laid up in our museum. There are signs of such worship among the children of Shem. See Joshua xxiv. 2 ; Gen. xxxi. 19, 30, 32 ; XXXV. 2; and cf. Judges viii. 27; and xvii. 4, 5. Moses next speaks of Nature worship, whether mean and debased like that of Egypt, or of a loftier character, the worship of the Universe, of the sun and moon and planets. Which the Lord, &c. He has given them as ministers of light to all nations ; they are creatures for man's use, therefore not his lords. The iron furnace, expressive of the terrible sufferings of Israel in Egypt. Cf. i Kings viii. 51 ; Jer. xi. 4. See on Numbers xx. {Secotid Sunday after Easier). The lawgiver speaks in an undertone of sadness, which however is overcome by his unselfish joy at seeing the people that he loved within sight of victory. His work was done, and its happy result was in full view. Much as he desired to enter into the good land, he could cheerfully forego that desire for his loved nation's sake. Their victory was assured, for the rest let God do what seemed Him good. He was content to leave himself to God. Evensong. First Alternative Lesson. Moses continues his warnings against idolatr)', taking now as his ground the terrible punishment which shall follow the commission of it. If they fall into the sins of the nations around, those nations shall devour them. Instead of standing the first of the nations they shall dwindle away and lose their distinction, and be scattered and left few in number. The lesson remains unaltered to every Christian nation, " Love not the world, neither the things that are in the world." " For ye are [ FOURTH SUNDAY AFTER EASTER. 199 dead, and your life is hid with Christ in God." The Jews were tempted to idolatry because it was the prevalent sin of the world around them. And we in like manner are tempted to the sins of the evil world, the lust of the flesh, the lust of the eyes, the pride of life. The threatenings which proved true then will prove true still, to nations, and to each soul of man that doeth evil. The threatening conveyed in this verse follows from the laws of God's government. The more refined forms of idolatry shall degenerate into coarser and coarser forms, until the whole nature of idol worship is manifested in all its feebleness. Beginning with worship of heavenly bodies, this is what they will end in. When once the God of revelation is given up, the God of beauty and reason will be given up also, and the end will be mere fetish worship. But hope springs even )^et out of the darkness. If judg- ment shall lead Israel to repentance, then shall forgiveness follow. Compare Lev. xxvi. 33 — 46, an instructive and interest- ing parallel with this passage. He encourages them to repentance if they shall fall into sin, by bringing before them the proofs of God's mercy and power in the days that are passed, by evoking their feelings of gratitude and love. Their seed after them. Lit. this is, "chose his seed after him," a bold change of construction, referring to Abraham. In his sight. Lit. "by His presence." See Ex. xxxiii. 14. This day. By the destruction of Sihon and Og, which made the people masters of the land on which they were, and gave a pledge of the total conquest hereafter. Evensong. Second Alternative Lesson. The preceding chapter, as we have seen, consists of a general exhortation to faithfulness towards God and abhorrence of idolatry. Moses now proceeds to recapitulate the Law in all the important details. It was needful to do this because the men who had heard it from Sinai were nearly all passed away, a new generation had risen up. To these the great lawgiver now addresses himself, not unmindful of the fact that his own voice will soon be stilled ; he has been the means of giving the law, he has hitherto been able to enforce it, but soon his authority will be at an end. Therefore once more he urges them to obedience with deep and earnest solemnity. The chapter before us chiefly consists of the repetition of the Ten Commandments. Our fathers. The Patriarchs, Abraham, &c. See iv. 37. The special covenant here spoken of is the covenant in the wilderness. Face to face, not through Moses. The other parts of the law were given by the hand of Moses, but the Ten Command- \ Deut. IV. -S 29- 32—38 37 .ss Deut. V. -200 COMPANION TO THE LECTIONARY. •Deut. V. merits were uttered with a great voice from Sinai whilst Moses was up in the mount. See verses 22 — 25 ; and iv, 11, 12. During that utterance Moses was in the mount as mediator to receive each of the Commandments, to understand them, and rehearse them to the people, though they were borne down the mountain in the thunder. The Lord did not proclaim Himself as the Creator of all things, and base His claim to obedience on that. For He addressed Israel as His own special and elect people, whom He had redeemed and brought into covenant. Before Me, lit. before my face, the meaning being that no god should be worshipped in addition to Jehovah. The Jews in their idolatrous times did not exclude Jehovah from their worship, but they included false gods in their worship along with Him. Graven image. Any sort of image is included in this ex- pression ; the word or, which follows in Exodus xx. 4 (but not here in the Hebrew), may be rendered even. Cf. ch. iv. 16 — 19. The Jews afterwards imagined, and other people have been found even in these times to agree with them, that this command was a prohibition of the arts of painting and sculpture. Besides that this idea is sufficiently contradicted by the figures in the Taber- nacle and the manifold sculptures in the Temple, the words of the original signify, "Thou shalt not make...zV^ order to bow down to them." What is forbidden is to make any image as a symbol of Jehovah. This was the sin committed in the matter of the golden calf, Ex. xxxii. 4. Visiting, &c. I venture to quote on this passage Mr Clark's admirable and exhaustive note. "The visitation here spoken of can hardly be any other than that which we are accustomed to witness in the common ex- perience of life. (Cf xxxiv. 7; Jer. xxxii, 18.) Sons and re- mote descendants inherit the consequences of their father's sins, in disease, poverty, captivity, with all the intiuences of bad example and evil communications. (See Lev. xxvi. 39 ; Lam. v. 7 sq.) The ' inherited curse ' seems to fall often most heavily on the least guilty persons, as is abundantly proved in all history and is pointedly illustrated in Greek tragedy. But such suffering must always be free from the sting of conscience; it is not like the visitation for sin on the individual by whom the sin has been committed. The sufferings, or loss of advantages, entailed on the unoffending son, is a condition under which he has to carry on the struggle of life, and, like all other inevitable conditions imposed upon men, it cannot tend to his ultimate disadvantage, if he struggles Avell and perseveres to the end. He may never attain in this world to a high standard of know- ledge or of outward conduct, compared with others, but the Searcher of hearts will regard him with favour, not in propor- tion to his visible conduct, but to his unseen struggles. As FOURTH SUNDAY AFTER EASTER. ■20I vain thing, for regards the administration of justice by earthly tribunals, the law holds good, ' The fathers shall not be put to death for the children, neither shall the children be put to death for the fathers ; every man shall be put to death for his own sin ' (Deut. xxiv. 1 6). The same principle is carried out in spiritual matters by the Supreme Judge. The Israelites in a later age made a confusion in the use of their common proverb, ' The fathers have eaten sour grapes, and the children's teeth are set on edge.' There would have been truth in this saying had it been used only in reference to the mere natural consequences of their fathers' sins. In this sense their teeth were set on edge by the sour grapes their fathers had eaten. But the Prophets pointed out the falsehood involved in the proverb as it was un- derstood by the people. They shewed that it was utterly false when applied to the spiritual relation in which each person stands in the judgment of Him who is no respecter of persons. (Jer. xxxi. 29, 30 ; Ezek. xviii. 2 — 4 sq.)" Thousands, i.e. the thousandth generation. Take. The Heb. word means lift tip as an ensign. Thou shalt not lift up on high the holy Name as a falsehood, or for irreverent use. The fourth Commandment as it is here given by Moses is much amplified from Ex. xx. The 15th verse is entirely new. The people are enjoined to give their servants rest, because they were once servants themselves. Note here that this Command- ment differs from all the others in being a positive enactment, not carrying its own reason on the face of it, as they do, but to be obeyed because God has so ordained it. That men and beasts require intervals of rest from labour is certainly a natural law. But the observation of one day in seven depends upon a special command. It is to be obeyed from faith and loyalty to God. But there are indications if we search for them, that there are special reasons founded upon moral and natural expediency, why the seventh day is to be thus observed, reasons which we shall know more fully hereafter. (See Wordsworth, p. 272.) Most Biblical scholars are now agreed that the fifth Com- mandment belonged to the first Table (See Art. " Ten Com- mandments " in Smith's Bible Diet?). All faith in God centres in the filial feeling, and we are to be dutiful to our parents be- cause they stand between us and Him as no one else can. And this is the "commandment with promise," because the recogni- tion of filial duty is the surest bond of union which a nation can have. Nations which recognise the authority of fathers, what- ever be their shortcomings, always last and prosper. The history of China is a case in point. He added no more, i. e. to the utterance of the Ten Com- mandments in the voice of the thunder. See on ver. 4. The other parts of the Law were given to Moses. But these words were spoken from the Mount in the ears of the people, and Deut. V. 10 II 12 16 22 ■202 COMPANION TO THE LECTIONARY. Dent. V. 23 Deut VI. •12 afterwards, before Moses left the Mount, were committed to the Tables of Stone. Nearly the whole of this to the end of the chapter is an ad- dition to the narrative in Exodus. Moses reminds them of the circumstances now, to shew them that it was of their own desire that he became their Mediator, and also that God ap- proved of their humility and sense of sin. The consciousness of sin was awakened by the terrors of Sinai, which was the pur- pose for which God sent them. FIFTH SUNDAY AFTER EASTER. Mattins. Moses has repeated the Ten Commandments in the ears of the people, and the history of their promulgation. In the pre- sent chapter he goes on to discourse upon the central teaching of these Commandments, the nature of God and the right mode of worshipping Him. By obedience and faithful worship, he tells them, they will honour God, and will ensure their own happiness. The Heb. is ''''Hear, O Israel: the Lord our God, The Lord 0}ieP It is an assertion not only of the Unity of God, but of His absolute Lordship and sole Godhead. He is Jehovah, the Eternal, the Uncaused, and there is none other but He. Verses 4 — 9 are recited by the Jews in their daily Service, and may be called the Jewish Creed. Matt. xxii. 37. There is but One God, therefore absolute surrender must be yielded to Him. The heart, the centre of the affections, the soul, of the will and the intellect, the might, of the whole energy and practical power, must all be given to Him who is their absolute Creator and Lord. The Jews took this command literally. Moses probably intended them to do so. The ancient Egyptians used to wear idolatrous amulets, and Moses now checks the danger which Israel might be in, by bidding them wear instead the commands against idolatry and towards the love of God. The "phylac- teries " consisted of bands or fillets thus inscribed, and worn especially at the hour of prayer. There were also " mezuzoth," texts written on the door-posts. These texts are now written on parchment, rolled up in cylinders, and affixed to the right- hand door-post in a Jewish house. How the Pharisees came to despise the spirit of the law while they still performed these commandments literally, we need not describe here. Warning against being ruined by prosperity, becoming worldly and ungodly. For they were about to exchange a wandering isolated life for a fixed one among other nations, and new temptations would open upon them. FIFTH SUNDA Y AFTER EASTER. 20?, Shalt swear by His Name, i.e. when legal observation so requires. The injunction forbids any swearing by another Name, because there is no other God. The Septuagint version of these words is that quoted by our Lord in His answer to the temptation of the devil, Matt, iv. 10. Tempt, doubt His power, and demand of Him a proof of it. This text also was quoted by Christ to the Tempter, Matt. iv. 7. In Massah, Ex. xvii. 2. The verses which follow are an amplification of ver. 7, and are in fact the command as to the religious instruction of the nation. It shall be our righteousness. Lit. " righteousness shall be to us," i. e. this will be the test to our nation of what righteous- ness is. God will hold us righteous if we make this our stand- ard of aim. Rom. x. 5. We have here in fact an emphatic declaration that righteousness lies not in external ordinance, but in obedience and submission of the heart and affections. It is an anticipation of the Sermon on the Mount. Evensong. First Alternative Lesson. This chapter is a warning against self-righteousness, an exhortation to humility. Moses shews from their past history that they have been perverse towards God, and beseeches them by the memory of that, not to be lifted up in their prosperity into belief in their own good deserving. The Anakim dwelt in the south of Canaan. Their capital was Hebron. See Num. xiii. 22. The root Anak, very cu- riously, is identical with our word " neck," and the word indi- cates either length of 7ieck^ tallness ; or strength^ the neck being very commonly used as a symbol of strength. They were dispos- sessed by Joshua (Josh. xi. 21 ; xiv. 14, 15 ; xv. 14; Jud. i. 20). Cf Titus iii. 5 ; Rom. xi. 6 ; 2 Tim. i. 9. He addresses them as a nation. Most of those whom he addressed were children at the time of the commission of some of the sins which he brings forward, but he bids them, and us through them, to recognize the fact of national existence and national responsibility. Moses interceded for the people twice; first, on the an- nouncement by God of their sin (Ex. xxxii. 11), and secondly, when he had broken the Tables and punished the people for their sin, Ex. xxxiv. 28. It is the latter intercession which he dwells upon here, and in vv. 25 — 29. Into the brook, an incidental proof that the Israelites did not suffer in general from lack of water. His thus making the people drink of it (cf. Ex. xxxii. 20) obviously represents the punishment of sin, that it returns back upon the sinner. He humbly drinks of it when he sincerely repents, taking it to him- Deut. VL 13 16 20 Deut. IX. i\ 204 COMPANION TO THE LECTIONARY. Peut. IX 22 25 Dent. X. 9 TO II 12 self, not passing it by as of no concern to him. Then the water becomes a type of Christ (i Cor. x. 4) ; in the Hving water which flows from Him is sin dissolved. Taberah, Num. xi. i, 3; Massah, Ex. xvii. 7; Kibroth- hattaavah, Num. xi. 34. Kadesh-barnea, Num. xiii. 26; xiv. i — 5. Moses in verses 22, 23 has departed from the account of their sin at Sinai, in order to adduce even more heinous acts of guilt. But he now returns to his intercession at Sinai ; and in the chapter which follows he states the good result of that inter- cession. Evensong. Second Alternative Lesson. One result of the intercession of Moses was that Aaron was forgiven (see ix. 20); another, which forms the beginning of the present chapter, was the renewal of the two Tables, which had been broken in consequence of their sin. The renewal was a proof that God had not cast them off. This is not a break in the address of Moses. He is still the speaker, and addressing the congregation. Mosera was evi- dently near Mount Hor. It was probably the place of the en- campment at the foot of the mountain. Aaron died in the mountain itself. See Num. xx. 25. Moses mentions the death here to introduce the fact of the continuation of the priesthood, to shew that Aaron's sin had not destroyed his priesthood — a further proof of the reconciliation which had been effected. The same subject is continued. The people were still led on, and their way lay through pleasant places. At that time. At the time of the restoration of the broken covenant. The choice of the Levites was made in consequence of the zeal which they shewed at Horeb. To bear the ark. This was generally the work of the Kohathites (Num. iv. 15), sometimes also of the Priests (Josh. iii. 6). See Num. xviii. 20 — 24. In this verse Moses sums up the result of his intercession. He reminds them of God's full and unconditional goodness. His promise to lead them safely to their rest. Having thus shewn that the blessedness of Israel is not for their own works or deservings, but of God's free grace, he appeals to this fact as a reason why they should fear and love God. The demand for fear, love, and reverence towards God is hard to the natural man, but it follows naturally on our discern- ment of God's love and grace. There cannot be fear of God without love, nor love without fear ; the separation of them in thought leads men to be remiss on one side or servile on the other. Fear of God springs from our knowledge of our unholi- ness in His sight, and only fear can enable us to comprehend His mercy, and this in turn awakens love. THE ASCENSION DA Y. A proof of the might of God's love, that He who fills the earth and all the heavens has made Israel His special care. Seeing that God requires entire obedience, he urges them to lay aside all insensibility and uncircumcision of heart. (See on this verse in p. 49.) God is absolute Lord of all, terrible and mighty, yet of great pity to the helpless and oppressed. Love ye the stranger is one of those passages which bade receptive hearts look for the coming of the Gospel. Cf. Ex. xxii. 21 ; I John iii. 10 — 17. The three proofs of the love of God in the heart, serving him (indeed); cleaving to him (in heart); swearing by His Name, confessing Him with the mouth, and declaring allegiance. THE ASCENSION DAY. Mattins. Daniel has described in the first eight verses the four great Empires, under the similitude of four beasts. He has portrayed these Empires as godless, boastful, and cruel, and then he goes on to foretell the establishment of the Kingdom of Christ, and its triumph over them all. But the passage in which this is foretold is an illustration of S. Paul's words "We know in part, and we prophesy in part" (i Cor xiii. 9). For Daniel seems not to contemplate the coji- version of the heathen kingdoms, only the victory of Christ over them. The Book of Revelation, which takes up this passage and amplifies it, expressly foretells that the kings of the earth shall bring their glory and honour into the Kingdom of Christ. Daniel sees only the final victory, Christian history was to shew the steps by which it shall be attained. The Lesson before us begins by describing the Eternal Lord seated on His throne, ruling from everlasting. Verses 9 and 10 seem to be a description of God as He always is, enthroned in the Heaven of Heavens, and ever ruling the nations in judg- ment. Till the thrones were cast down. If this translation be correct we must take this as saying, " I saw one worldly throne after another cast down, and as I gazed in awe I saw one throne which is never moved, the throne of the Eternal." But it seems that this is not the right translation. The LXX. and Vulgate both read, I beheld till the thrones of judgments were set. The Prophet's eye rested not until he saw the Vision of the Judge and King of all the earth upon His throne. No lesser Vision could give coherence to the facts of history. The Ancient of Days, i.e. the Eternal One. Whose garment,