1 1 • 7^- J °o • i •» • f * *u* °o p*. # «« \W %#/ \Wy * ^otfik^ ^^'i%\ &^ A • 1 1 k«* .* i* *£m}Z % \ ci ° •^s^. °o jr Safe? + # \'*.^ % ^ p o'^.'*0' %'3^-V^ ^ CA10 NOTES, EXPLANATORY AND PRACTICAL, UPON THE INTEEH'ATKXN'AL SUNDAY- SCHOOL LESSONS FOR THE YEAS, 1876. BY REV. RUEUS W. CLARK, D.D. 9*^ NEW YORK: DODD & MEAD, PUBLISHERS, 751 Broadway. 7?' The Lohary of Congress wAmwmm -? J,S8>° c* COPFKIGHT. 1875. • AVEur, & Co PEEFACE. The design of these Notes is to present an accurate, clear, and condensed exposition of the International Sabbath-school Lessons for the year 1876. The latest and best works on biblical litera- ture have been consulted; and results are given, rather than the various opinions and discussions of scholars, which, for no other reason, would occupy too much space in a volume of this charac- ter. The commentaries and works that have been the most freely used are those of Jamieson, Fausset and Brown, Lange, Jacobus, A. Clarke, Henry, Peirce, Hackett, Kitto, and Robin- son. This volume is sent forth with the hope and prayer, that it may greatly aid both teachers and scholars in the study of the rich and important portions of God's Holy AYord, selected by the Inter- national Committee. As the Notes embrace the whole year, they afford facilities for reviewing the topics gone over, and fastening them in the memory, as well as retaining their influence over the heart and the life. In cases where a full understanding of the subject of the lesson requires a knowledge of events that precede the portion of Scrip- 4 PREFACE. ture that is assigned for the class, or are intimately connected with it, these are presented and explained. It is interesting and profitable for the student to become as familiar as possible with what precedes and follows the lessons; and the excellent com- mentaries that are within the reach of many afford abundant facilities for this. Better than all, for a clear understanding of the Holy Scriptures, is the prayer offered in faith, " Open Thou mine eyes, that I may behold wondrous things out of thy law." CONTENTS. FIRST QUARTER. LESSOX. I. Saul rejected. 1 Sam. sv. 10-23 IL David anointed Ejng. 1 Sam. xvi. 1-13 . III. Dayid and Goliath. 1 Sam. xvii. 38-51 . IV. Dayid en* the Palace. 1 Sam. xviii. 1-16 . V. David and Jonathan. 1 Sam. xx. 35-42 . YI. Dated sparing Saul. 1 Sam. xxiv. 1-16 VJJL. Saul and his Sons slain. 1 Sam. xxxi. 1-6 Vlll. David established Klng. 2 Sam. v. 17-25 IX. The Ark brought to Zion. 2 Sam. vi. 1-15 X. God's Covenant with David. 2 Sam. vi! 18 XT. Absalom's Rebellion. 2 Sam. xv. 1-14 . XII. Absalom's Death. 2 Sam. xviii. 24-33 PAGE. . . 7 . 11 . . 14 . 17 . . 20 . 23 . . 26 • 29 . . 32 3-29 36 . . 39 . m 42 SECOND QUARTER. I. The Ascending Lord. Acts ii. 1-12 IL The Day of Pentecost. Acts ii. 1-11 m. Peter's Defence. Acts ii. 12-28 .... IV. The Early Christian Church. Acts ii. 37-47 . V. The Lame Man - healed. Acts ill. 1-11 . VT. The Power of Jesus' Xame. Acts iii. 12-26 . VII. Christian Courage. Acts iv. 8-22 .... VLlT. Christian Fellowship. Acts iv. 23-37 LX. Lying unto God. Acts v. 1-11 X. The Apostles en Prison. Acts v. 12-26 . XI. The Apostles before the Council. Acts v. 27-42 XII. The Seven Chosen. Acts vi. 1-15 . 5 45 50 55 61 65 68 73 77 81 85 89 93 CONTENTS. THIRD QUARTER. LESSON. I. Dated' s Charge to Solomon. 1 Chron. xxviii. 1-10 H. Solomon's Choice. 2 Cliron. i. 1-17 HI. Solomon's Temple. 2 Cliron. iii. 1-17 IV. The Temple dedicated. 1 Kings viii. 5-21 V. Solomon's Prayer. 1 Kings viii. 22-30 . VI. Solomon's Prosperity. 1 Kings x. 1-10 VTL The Call of Wisdom. Prov. i. 20-33 VHI. The Value of Wisdom. Prov. iii. 1-19 IX. Honest Industry. Prov. vi. 6-22 . X. Intemperance. Prov. xxiii. 29-35 XL The Excellent Woman. Prov. xxxi. 10-31 . XIL A Godly Life. Eccles. xii. 1-14 . . . . PAGK. . 97 100 . 103 107 . 110 112 . 116 119 . 122 125 . 127 130 FOURTH QUARTER, I. Stephen's Defence. Acts vii. 1-19 . H. Stephen's Defence. Acts vii. 35-50 . HI. Stephen's Martyrdom. Acts vii. 51-60 . IV. Simon the Sorcerer. Acts viii. 9-25 . V. Philip and the Ethiopian. Acts viii. 26-40 . VI. Saul's Conversion. Acts ix. 1-13 VH. Saul's Early Ministry. Acts ix. 19-30 . VLLI. Dorcas restored to Ldte. Acts ix. 31-43 . IX. Peter's Vision. Acts x. 1-20 .... X. The Gentiles received. Acts x. 34-48 XI. Spread of the Gospel. Acts xi 19-30 . XH. Peter's Release. Acts xii. 1-17 . . 133 138 . 143 147 . 152 156 . 161 163 . 166 169 . 172 175 FIEST QUAETEE. LESSONS IN THE OLD TESTAMENT. LESSON I. January 2, 1876. Satjl Ee jected. — 1 Sam. xv. 10-23. 10. IF Then came the word of the Lord unto Samuel, saying, 11. It repenteth me that I have set up Saul to be king: for he is turned back from following me. and hath not performed my commandments. And it grieved Samuel; and he cried unto the Lord all night. 12. And when Samuel rose early to meet Saul in the morning, it was told Samuel, saying. Saul came to Carruel, and, behold, he set him up a place, and is gone about, and passed on, and gone down to Gilgal. 13. And Samuel came to Saul : and Saul said unto him, Blessed be thou of the Lord: I have performed the com- mandment of the Lord. 14. And Samuel said, "What meaneth then this bleating of the sheep in mine ears, and the lowing of the oxen which I hear? 15. And Saul said, They have brought them from the Amalekites : for the people spared the best of the sheep, and of the oxen, to sacrifice unto the Lord thy God; and the rest we have utterly destroyed. 16. Then Samuel said unto Saul, Stay, and I will tell thee what the Lord hath said to me this night. And he said unto him, Say on. 17. And Samuel said, When thou wast little in thine own sight, wast thou not made the head of the tribes of Israel, and the Lord anointed thee king over Israel? 18. And the Lord sent thee on a journey, and said, Go, and utterly de- stroy the sinners the Amalekites ^ and fight against them, until they be con- sumed. 19. Wherefore then didst thou not obey the voice of the Lord, but did?t fly upon the spoil, and didst evil in the sight of the Lord? 20. And Saul said unto Samuel, Tea, I have obeyed the voice of the Lord, and have gone the way which the Lord sent me, and have brought Agag the king of Amalek, and have utterly de- stroyed the Amalekites. 21. But the people took of the spoil, sheep and oxen, the chief of the things which should have been utterly de- stroyed, to sacrifice unto the Lord thy God in Gilgal. 22. And Samuel said, Hath the Lord as great delight in burnt offerings and sacrifices, as in obeying the voice of the Lord? Behold, to obey is better than sacrifice, and to hearken than the fat of rams. 23. For rebellion is as the sin of witch- craft, and stubbornness is as iniquity and idolatry. Because thou hast re- jected the word of the Lord, he hath also rejected thee from being king. The subject of the closing lesson from the Old Testament, last year, was the advice and warning addressed by Samuel to the people and king of Israel. Had they heeded his words, and followed his pious example, all would have been well with Saul and the nation. But their disobedience brought upon them the calamities with which this lesson opens. 8 EXPLANATORY NOTES. Samuel. — It is well to refresh our minds with a brief history of Samuel, the celebrated Hebrew prophet and judge. He was by birth a Levite, the son of Elkanah and Hannah. He was a child of prayer, and his name signifies "God hath heard." At a very early age he was taken to Shiloh, and grew up beside the tabernacle, under the care of Eli the high priest. While a youth, he received divine com- munications ; and his life was a beautiful illustration of early conse- cration and devotion to God. After the death of Eli, he became the acknowledged judge of Israel ; and by his wisdom, integrity, and high religious character, won the confidence and reverence of the people. Einding them in a low condition morally and political]}', he elevated them to a higher state of civilization and prosperity. He freed them from foreign yokes, united the twelve tribes, promoted education and the worship of God, and administered justice with firmness and impartiality. He established "the schools of the prophets," which were for a long time very useful. During his whole life he exerted a most beneficial influence upon the nation and upon Saul. He died 1053 B. C, at the age of ninety-eight, beloved and honored by all. Saul. — Our lesson presents to us the fall of a man who had every opportunity to become a happy and illustrious king. He was selected by God, out of the tribe of Benjamin, and anointed by Samuel 1091 B. C. He was a man of commanding appearance, full of vigor and courage, and, early in his reign, received special tokens of the divine favor. Although God disapproved of the call of the people for a king, as it indicated a sad want of faith in him, and ingratitude towards Samuel, whose administration had been so eminently successful, still he was ready to accede to their wishes; and, if now the king and people would obey his commands, he would secure to them uninterrupted prosperity. But Saul soon fell into a course of disobedience, and displayed traits of character that foreshadowed a disastrous reign. He failed to recognize the fact that God was still king of Israel ; that he was simply his lieutenant, appointed to execute the divine laws. After a battle with the Philistines, he ordered a sacrifice to be made to God without waiting for the arrival of Samuel. At that time Samuel said to him, " Thou hast done foolishly: thou hast not kept the commandment of the Lord thy God." Other sins and misfortunes followed, which terminated in his re- jection as king, and finally in his self-destruction. Lessox, Ver. 10. Came the word of the Lord. — In what manner the Lord made kuown his will to Samuel, we are not informed. The Creator of the human mind knows all the avenues to it, and can communicate with it through mental impressions, or an audible voice, or in any other way he may choose. Ver. 11. Lt repenteth me. — When God says, " It repenteth me that I have set up Saul to be king," we understand, that, as Saul had changed in his conduct, the Lord had changed in his purpose towards him. Had Saul continued to obey God's commands, the kingdom would have been established in his family; but he repeatedly dis- obeyed; and God's unchangeable nature prompted him to deal accordingly with the king. The reason God gives is, "for he is turned back from following me, and hath not performed my com- mandments." INTERNATIONAL S. S. LESSONS, 1876. 9 In other instances given of God's repenting, — as, Gen. vi. 6, 7, and 2 Sam. xxiv. 16, — we perceive a change in his conduct or purposes towards others. The change may be produced by different causes; but in all of them God is consistent with himself . He is governed by principles that are unchangeable. Ver. 12. Carmel. — A city in the south of Palestine, on a moun- tain bearing the same name. Here JSTabal the Carmelite, Abigail's husband, dwelt; and, according to Jerome, the Romans had a garrison there in his time. Mount Carmel, that the prophets Elijah and Elisha often visited, is celebrated for its vineyards and gardens, its crystal brooks, variegated scenery, and the enchanting views that are seen from its summit. He set him up a place. — Saul erected a trophy of his victory. Some say that it was a monument ; others, a triumphal arch ; others, a building, in the form of a hand, to signify that they overcame the Amal- ekites with a strong hand. The Hebrew word translated "place" literally means " a hand; " and probably the memorial of the victory was in the form of a colossal hand of stone, wood, or other durable material. Many such forms of the human hand exist among the monuments of ancient Egypt. Niebuhr says, in his description of Ali's mosque at Mesched Ali, that surmounting the dome, instead of a crescent, there is a hand extended to represent that of Ali. The same symbol is on the top of the Alhambra, the palace of the Moorish kings of Grenada. The erection of this vain-glorious trophy was an additional act of disobedience." — Jamieson. Is gone about, and passed on. — Moving in a pompous procession, as a mighty conqueror, to gratify his pride, may be the meaning of this passage. Gilgal. — A celebrated place between the Eiver Jordan and the city of Jericho, where the Israelites first encamped after the passage of that river, and where they set up the twelve stones brought from the river's bed. Here they were circumcised, and kept the first passover in Canaan. A permanent military camp was established by Joshua while he was engaged in subduing the land. For centuries it was the great gathering-place of the tribes ; and here the tabernacle rested until it was moved to Shiloh. Here Saul was crowned. Vers. 13, 14. And Samuel came to Saul, &c. — It is difficult to determine from this language the feelings of Saul in meeting Samuel. He may have expected the congratulations and commendation of the prophet for his course of conduct and success. Or, conscious of having done wrong, he may have sought, by his respectful address to Samuel, to conciliate his good-will, and avert any evil consequences. But Samuel, without stopping to exchange salutations even with a king, directs his attention to the proofs of his disobedience. Ver. 15. The people spared the best of the sheep. — If Saul was the commander of the people, they could not have done this without his authority or sanction. This excuse therefore fails him. Vers. 16-19. Then Samuel said unto Said, &c. — The wisdom of Samuel is very apparent, in the manner in which he puts this case before the king. He desires that Saul may himself see his conduct in its true light, — see his own ingratitude and folly in disobeying God, who had taken him from a humble condition, and elevated him to the honorable position of king over Israel. Instead of obeying the divine 10 EXPLANATORY NOTES. command, and destroying " the sinners the Amalekites," the prophet says to him, "Wherefore didst thou fly upon the spoil, and didst evil in the sight of the Lord ? " Was the spoil more to thee than the approbation of Jehovah ? Were oxen and sheep to be set against the terrible consequences of evil done in the very sight of the Lord? Vers. 20, 21. And Saul said to Samuel, &c. — While Saul takes to himself the credit of the victory over the Amalekites, he lays the blame of sparing the oxen and sheep upon the people. Or, if his object is to excuse them, it is not so clear that they were all reserved to sacrifice to the Lord. There is certainly the appearance of covet- ousness underlying the whole transaction. It is not usual for men to be influenced by religious motives when disobeying the direct commands of God. Veb. 22. And Samuel said, &c. — At a single stroke Samuel demolishes the profferred excuse of the king He breaks in pieces the shell, and reveals the substance of religion. He appeals to the reason and judgment of Saul himself: " Hath the Lord as great delight in burnt offerings and sacrifices as in obeying the voice of the Lord ? " What is the end of religious rites and sacrifices but to secure obedience to the will of God ? Yee. 23. Bebellion is as the sin of witchcraft. — The judge sums up the case in a very brief manner, and pronounces the verdict. We may see in this interview the qualities of Samuel as a judge : his clear apprehension of the chief points in the case, his sound common- sense, his impartial justice, his absolute adherence to the line of right, and the recognized supremacy of his relations and duties to God over all other interests. The rebellion and stubbornness of the king are classed with the sins of witchcraft and idolatry, and deserve the punishment due to them. "Assuming," says Jamieson, "there was teraphim in Saul's family (ch. xix. 13), and that Saul knew it, these words have a point and significance that must have been deeply felt." He hath also rejected thee from being king. — Saul having rejected God, the kingdom is taken away from his family, though he continues upon the throne till his death. INTERNATIONAL S. S. LESSONS, 1876. n LESSON II. —January 9. David anointed King. — 1 Sam. xvi. 1-13. 1. And the Lord said unto Samuel, How long wilt thou mourn for Saul, seeing I have rejected him from reign- ing over Israel ? lill thine horn with oil, and go, I will send thee to Jesse the Beth-lehemite : for I have provided me a king among Ms sons. 2. And Samuel said. How can I go ? if Saul hear it, he will kill me. And the Lord said, Take an heifer with thee, and say, I am come to sacrifice to the Lord. 3. And call Jesse to the sacrifice, and I will show thee what thou shalt do: and thou shalt anoint unto me him whom I name unto thee. 4. And Samuel did that which the Lord spake, and came to Beth-lehem. And the elders of the town trembled at his coming, and said, Comest thou peaceably ? 5. And he said, Peaceably: I am come to sacrifice unto the Lord: sanctify yourselves, and come with me to the sacrifice. And he sanctified Jesse and his sons, and called them to the sacri- fice. 6. IT And it came to pass, when they were come, that he looked on Eliab, and said, Surely the Lord's anointed is be- fore him. 7 But the Lord said unto Samuel, Look not on his countenance, or on the height of his stature; because I have refused him : for the Lord seeth not as man seeth ; for man looketh on the out- ward appearance, but the Lord looketh on the heart. 8. Then Jesse called Abinadab, and made him pass before Samuel. And he said, Neither hath the Lord chosen this. 9. Then Jesse made Shammah to pass by. And he said, Neither hath the Lord chosen this. 10. Again, Jesse made seven of his sons to pass before Samuel. And Sam- uel said unto Jesse, The Lord hath not chosen these. 11. And Samuel said unto Jesse, Are hore all thy ckddren ? And he said, There remaineth yet the youngest, and, behold, he keepeth the sheep. And Samuel said unto Jesse, Send and fetch him: for we will not sit down till he come hither. 12. And he sent, and brought him in. Now he was ruddy, and withal of a beautiful countenance, and goodly to look to. And the Lord said, Arise, anoint him : for this is he. 13. Then Samuel took the horn of oil, and anointed him in the midst of his brethren; and the Spirit of the Lord came upon David from that day for- ward. So Samuel rose up, and went to Baniah. Although the government of Israel was changed by the introduc- tion of kings, still Samuel remained in power as G-od's prophet. He also exerted a wide and beneficial influence over the whole people. As the medium between the heavenly King, and the people of Israel, he is now called to another important duty. Vee. 1. Hoio long icilt thou mourn for Saul? — While Samuel most rigidly obeyed God's commands, he still entertained a deep interest in the welfare of Saul. His friendship for him was sincere, generous, and constant. He had, doubtless, earnestly prayed for his forgiveness and restitution. But as God had decreed to take from him the king- dom of Israel, and give it to another, it was not proper that Samuel should allow his private feelings to interfere with his public duties as a prophet. The welfare of the nation required the early designation of one to fill the throne, as the sudden death of Saul might be pro- ductive of disturbances and disastrous consequences. Fill thine horn with oil. — Among the ancient nations, horns were generally used as drinking-vessels, and to hold ointments, perfumes, &c. Samuel was commanded to fill his with oil, for the purpose of anointing a new king. 12 EXPLANATORY NOTES. I will send thee to Jesse the Bethlehemite. — " The genealogy of Jesse is traced to Boaz (Ruth iv. 18^21). But the object was merely to prove that he was a link in the Messianic chain of descent ; and it is left quite unknown, whether Jesse was the eldest of Obed and Boaz's family, the heir of that wealthy proprietor, or the youngest son. That he was comparatively a poor man, has been inferred from his having a small flock under the care of one shepherd only, his youngest son. At the same time, he seems to have been a man of note in the village, esteemed for his piety and general worth of character." — Jamieson. I have provided me a king. — Before, the people had a man of their choice, although selected by the prophet, whose external qualities commended him to public favor, and who was given to them in response to their sinful desires. Xow God designates one after his own heart, selecting him from the most highly honored tribe (Gen. xlix. 10.) Yer. 2. Say, I am come to sacrifice. — As all the ritual laws were subject to the prophets, Samuel could sacrifice anywhere ; and, while it was true that he did offer a sacrifice, it was not necessary to men- tion the chief object of his journey, especially as information on that point might defeat it. Besides, through this measure, the elders, and Jesse and his sons, were called together ; and thus the selection of the new king was accomplished. The truth is to be told at all times, as it was in this case. One is not obliged, under all circumstances, to tell the whole truth ; though he must state only the truth. Yer. 4. The elders of the town trembled at his coming. — Though they probably went out to meet him, yet they feared, lest, as God's prophet, Samuel had come to announce the judgments of heaven on account of the sins of the people. " The inhabitants of this place have long been proverbial for their refractory spirit; and even in mod- ern times they have been often at variance with the reigning powers." Yer. 5. Sanctify yourselves. — To sanctify, signifies, to consecrate, or set apart from a secular to a religious use. Here it means, to change their raiment, cleanse their bodies, and prepare their minds, by meditation and prayer, to offer an acceptable sacrifice to God. Yer. 6. Wlien they were come, — to the feast that followed the sacrifice. In all cases, except in the whole burnt offering, it was cus- tomary to pour out the blood of the victim to God, burn the fat, and then feast on the flesh. At this time, before sitting down to the feast, Samuel doubtless communicated to Jesse the commission he had received from the Lord; and arrangements were made to have his sons called before him. Yers. 6, 7. Surely the Lord's anointed is before him. — Although Samuel knew that he must be guided in his selection by directions from God, still he is so impressed with the external appearance and apparent qualifications of Eliab, that he decides at once in his favor. But his error is soon corrected by Him "who looketh on the heart." "What an impressive lesson we have here, npon the small value of mere external advantages, and the infinite importance of having the heart right in the sight of a holy God ! What honors, what far-reaching influences, await the son, in this family, whose heart God can view with approbation ! Yers. 8-10. Seven of his sons. — Seven called, and no one of them chosen! Many are called to be kings and priests unto God, who, on account of some moral defect, are not chosen. INTERNATIONAL S. S. LESSONS, 1876. 13 Ver. 11. He keepeth the sheep. — The youngest, then about fifteen years old, was not at home. How unconscious he was of what was going on, or of the destiny that awaited him ! Ver. 12. He ivas ruddy. — He had golden locks, or his hair was red ; which, in ancient times, was accounted beautiful. His countenance and demeanor indicated the sweetness of his disposition, and the purity of his heart. Ver. 13. Anointed him. — David was not at this time vested with kingly authority; but the anointing was a designation of him to succeed Saul. The Spirit of the Lord came upon David. — God qualified him for the high and responsible position before him, by giving him wisdom, cour- age, prudence, and magnanimity. While tending his sheep, God pre- pared him to be an illustrious ruler of his people. Ramah. — A city on Mount Ephraim, the place of Samuel's birth, residence, and burial. It is considered by some as identical with Arimathea of the New Testament. There are several cities of this name. 14 EXPLANATORY NOTES. LESSON III.— January 16. David axd Goliath. — 1 Sam. xvii. 38-51. 38. And Saul armed David with his armor, and he put a helmet of brass upon his head ; also he armed him with a coat of mail. 39. And David girded his sword upon his armor, and he assayed to go ; for he had not proved it. And David said unto Saul, I cannot go with these ; for I have not proved them. And David put them off him. 40. And he took his staff in his hand, and chose 1dm live smooth stones out of the brook, and put them in a shepherd's bng which he had. even in a scrip; and his sling was in his hand: and he drew near to the Philistine. 41. And the Philistine came on and drew near unto David; and the man that bare the shield went before him. 42. And when the Philistine looked about, and saw David, he disdained him ; for he was but a youth, and ruddy, and of a fair countenance. 43. And the Philistine said unto David, Am I a dog, that thou comest to me with staves? And the Philistine cursed David by his gods. 44. And the Philistine said to David, Come to me, and I will give thy flesh unto the fowls of the air, and to the beasts of the field. 45. Then said David to the Philistine, Thou comest to me with a sword, and with a spear, and with a shield: but I come to thee in the name of the Lord of hosts, the God of the armies of Israel, whom thou hast defied. 4G. This day will the Lord deliver thee into mine hand; and I wUl smite thee, and take thine head from thee ; and I will give the carcasses of the host of the Philistines this day unto the fowls of the air. and to the wild beasts of the earth; that all the earth may know that there is a God in Israel. 47. And all this assembly shall know that the Lord saveth not with sword and spear : for the battle is the Lord's, and he will give you into our hands. 48. And it came to pass when the Phil- istine arose, and came, and drew nigh to meet David, that David hasted, and ran toward the army to meet the Philis- tine. 49. And David put his hand in his bag, and took thence a stone, and slang it, and smote the Philistine in his forehead, that the stone sunk into his forehead; and he fell upon Iris face to the earth. 50. So David prevailed over the Philis- tine with a sling and with a stone, and smote the Philistine, and slew him; but there was no sword in the hand of David. 51. Therefore David ran, and stood upon the Philistine, and took his sword, and drew it out of the sh'iath thereof, and slew him, and cut oil" his head therewith. And when the Philistines saw their champion was dead, they tied. Although David had been anointed king, and Samuel had an- nounced to Saul that God had rejected him as king, still Saul con- tinued the ruler of Israel until his death. He was rejected as the founder of a royal dynasty ; and, in this sense, the kingdom was taken from him. After the Spirit of the Lord had been given to David, it departed from Saul ; and, left to himself, he was greatly troubled. The youth- ful David ministered to him with his harp, and refreshed his agitated and weary spirit. An opportunity occurs that brings out the military qualities of this attractive, skilful, and noble youth, at this time a great favorite with Saul. With the Philistines, Saul had been continually at war. This celebrated people, who inhabited the southern seacoast of Canaan, were powerful in the time of Abraham (1900 B.C.), and had their kings, and cities of considerable size. Though they were not included among the nations of Canaan, devoted to extermination, still Joshua attacked them by the command of the Lord. They continued, how- ever, strong, under their kings and lords, in the times of the judges, INTERNATIONAL S. S. LESSONS, 187G. 15 during the reign of Saul, and at the beginning of the reign of David. Victories were gained over them with great slaughter, hy Shamgar, Samson, Samuel, and Saul; but it was reserved for David to destroy their independence, and bring them into subjection to the kings of Judah. His first encounter with them is presented to us in this lesson. The Philistines had gathered their forces between Shochoh and Azekah, which lay about five leagues south of Jerusalem, and to the west of Bethlehem. ]STot far from them, the men of Israel pitched by the valley of Elah. A challenge is sent forth by Goliath, which David accepts. This scene reveals the moral qualities that have rendered the name of David illustrious and immortal. Yer. 38. Saul armed David. — Saul has been accustomed to put his trust in armor; and David, though putting his trust in the Lord, is ready to employ all the natural means to secure success. Ver. 39. I have not £>roved them. — It required much training for a person to use such heavj- armor with skill ; and, to one not accustomed to it, it would only be an encumbrance. David, therefore, lays it aside, saying, "I cannot go with these." Ver. 40. He took his staff, — his shepherd's crook, also five smooth stones in a shepherd's bag which he had, and a sling. These weapons seem very simple, especially in contrast with the massive armor of his antagonist. But among ancient nations the sling was really a power- ful offensive weapon. Livy and others speak of slingers who could hit a mark at a very great distance, particularly the Phoenicians, to whom the invention of the sling is ascribed ; and the Balleares, or inhabitants of the islands of Majorca and Minorca. The latter had three slings of different lengths, to reach different distances. Stones could be thrown four hundred feet, and leaden bullets six hundred feet. The Greeks, Persians, and Hebrews used this weapon with remark- able force and precision ; and David was certainly an expert marks- man. He had an advantage over Goliath of which the giant was not aware; and his promptness in using it enabled him to strike the first blow, before any of the powerful weapons of his adversary could be used. He drew near to the Philistine. — Thus he manifested his personal courage, and his strong faith in God. Ver. 42. The Philistine disdained him. — He saw before him a fair, and apparently effeminate youth, without any armor ; and he held in contempt such a foe. Yer. 43. Am I a dog, that thou comest to me with staves? — We need not be surprised at the giant's indignation when his eye caught the shepherd's crook, without probably seeing the sling that might have been coiled up in David's hand. The Philistine cursed David by his gods. — He invoked the curses of his gods upon him. Such a parley as this was quite in keeping with the military custom of the times. Combatants, like the heroes of Homer, would indulge in bitter invective, and sometimes in angry discussions, before coming to blows. Yer. 44. I will give thy flesh to the fowls of the air. — You are a foe so weak and contemptible, that, if you come to me, I will at once tear you in pieces, and fling your flesh to the fowls of the air and to the beasts' of the field. Your destruction will be instantaneous and complete. 16 EXPLANATORY NOTES. Yer. 45-47. Thou comest to me with a sword, &c. — Nothing can exceed the humility, courage, and faith in God, displayed iii this sublime speech. The whole scene is one of the most thrilling and instructive to be found in the Scriptural records. The hosts of two armies are looking with intense interest upon the forms of two men approaching each other for deadly conflict. It is morally certain that one must die. It seems certain that the youth of twenty-two or. twenty-three years of age, with no visible armor, must soon be de- spatched by the heavily-armed giant. David is fully apprised of the circumstances that surround him, and of the momentous responsi- bilities and consequences of the step he has taken. There are no signs of rashness or self-seeking in his movements. The principle that sustains and inspires him is trust in God. Against the sword and spear and shield of the confident and haughty Philistine, he places simply his coming in the name of the Lord of hosts. He has here a triple assurance of victory. First, coming in the name of the Lord, is coming in his power. Second, he comes in the name or power of the God of the armies of Israel. Pie knows that the Protector of these armies will protect him. Third, the God "whom thou hast defied : " God will vindicate himself against the indignity cast upon his holy and omnipotent name. So certain is David of success, that, in this opening speech, he ascribes the glory of the achievement to God. " The battle is the Lord's," and he will conquer; "that all the earth may know that there is a God in Israel." Yer. 49. Smote the Philistine in his forehead. — While the body of Goliath was protected by heavy armor, his face may have been ex- posed, as ancient helmets do not appear to have had any covering for the face. Some writers suppose that the helmet did cover the fore- head ; and that the stone passed through it, and sank into the fore- head. This is not improbable, when we consider the great force with which stones and bullets were flung from the sling. It is said that the Balleares, in time of war, when attacking fortified towns, "griev- ously wound the besieged ; and break in pieces the shields, helmets, and every species of armor by which the body is defended. They are such exact marksmen, that they scarcely ever miss that at which they aim." This perfection is attained by constant practice from child- hood, — the mother often putting a piece of bread at the top of a pole, and the child made to fast until he hit it ; when it was given to him to eat. It has been said, that the stone from David's sling was directed by a divine hand. While it is true that God directs all events, we do not deem it necessary to regard this, as coming under the head of the supernatural or miraculous. Yer. 51. And took his sword . . . and slew him. — Though the stone stunned and prostrated Goliath, life may not have been extinct when David stood upon him. Therefore he drew the giant's sword, and despatched him with his own weapon. When the Philistines saw that their champion was dead, they fled. — ■ Panic-struck, they rushed hastily from the field. Powerful as the Philistines were, with the consciousness of past success, they could not stand for a moment against the God of Israel. The men of Israel and of Judah seized the advantage thus afforded them, and obtained over the enemy a complete victory. INTERNATIONAL S. S. LESSONS, 187G. 17 LESSON IV.— Jaxuaky 23. DAYLD EN" THE PALACE. — 1 Sa^L xviii. 1-16. 1. And it came to pass, when he made i an end of speaking unto Said, that the ; soul of Jonathan was knit with the soid '■ of David, and Jonathan loved him as his own soul. 2. And Saul took him that day, and would let him go no more home to his father's house. 3. Then Jonathan and David made a covenant, because he loved him as his own soul. 4. And Jonathan stripped himself of the robe that was upon him, and gave it to David, and his garment?, even to his sword, and to his bow, and to his girdle. 5. M And David went out whitherso- ever Saul sent bim. and behaved him- self wisely: and Saul set him over the men of war, and he was accepted in the sight of all the people, and also in the sight of Saul's servants. 6. And it came to pass as they came, when David was returned from the slaughter of the Philistine, that the wo- men came out of all cities of Israel, sing- ing and dancing, to meet King Saul, with tabrets. with joy, and with instruments of music. 7. And the women answered one an- other '.as they played, and said. Saul hath slain his thousands, and David his ten thousands. 8. And Saul was very wroth, and the saying displeased him. and he said. They have ascribed unto David ten thousands, and to me they have ascribed but thou- sands : and lohat can he have more, but the kingdom? 9. And Said eyed David from that day, and forward. 10. IT And it came to pass on the mor- row, that the evil spirit from God came upon Saul, and he prophesied in the midst of the house: and David played with his hand, as at other times: and there was a javelin in Saul's hand. 11. And Saul cast the javelin; for he said, I will smite David even to the wall with it. And David avoided out of his presence twice. 12. IT And Saul was afraid of David, because the Lord was with him, and was departed from Saul. 13. Therefore Saul removed him from him. and made him his captain over a thousand; and he went out and came in before the people. 14. And David behaved himself wisely in all his ways ; and the Lord was with him. 15. Wherefore when Saul saw that he behaved himself very wisely, he was afraid of him. 1G. But all Israel and Judah loved Da- vid, because he went out and came in before them. Yee. 1. Jonathan was the eldest son of Saul, and one of the love- liest characters presented in the Old Testament. The friendship between him and David was pure, ardent, and constant. It was awak- ened by David's heroism, modesty, piety, and manly virtues. It is remarkable when we consider that Jonathan was aware of the fact that David had been anointed king, and that thus he was excluded from the throne. Yepv. 2. David is received into the palace, apparently under the favor of the king. Yee. 3. Covenant. — A contract by which they bound themselves to a mutual and lasting friendship. Such covenants of brotherhood are common in the East. Yee. 4. Jonathan stripped himself. — In Eastern countries it is cus- tomary to make presents of robes and clothing, as tokens of respect and friendship. Among warriors arms are given, as well as clothing. In this case, the numerous gifts of Jonathan, including his sword, bow, and girdle, as well as his robe and garments, show how great are the honors he desires to confer upon David. Yee. 5. David behaved himself wisely. — His position was certainly 18 EXPLANATORY NOTES. one that required great discretion, and it appears that his caution and prudence were equal to his courage. Before the king, with Jonathan the heir apparent of the throne, and mingling with the people, he acted with the greatest wisdom. Saul set him over the men of war, made him field-marshal. As a military commander, he was universally popular. Abner was chief in command. Yee. 0. When David was returned from the slaughter of the Philis- tine. — The first five verses of this chapter are omitted in the Septua- gint; and this verse properly follows the close of the preceding chap- ter, making an unbroken narrative. Women came out of all cities. — It was the professional business of certain women to celebrate victories by singing and playing upon musical instruments, while marching in triumphal procession. The victory of David was an occasion of general rejoicing, and was natu- rally celebrated with great enthusiasm ; though it was indiscreet to bestow such praise upon a subject, at the expense of the sovereign. Yee. 7. David his tens of thousands. — By slaying Goliath he had caused the flight of the hosts of the Philistines, and great slaughter. Saul had been victorious in his battles ; but David had confronted larger numbers, and his success was the more conspicuous. Yee. 9. Saul eyed David. — He viewed him with a jealous eye, because of the praises bestowed upon him. He feared that David might be disposed to make himself at once a king. Yee. 10. The evil spirit from God came upon Saul. — God permitted an evil spirit to come to him. " Whether this was a diabolic posses- sion, or a mere mental malady, the learned are not agreed ; it seems to have partaken of both. That Saul had fallen into a deep melancholy, there is little doubt ; that the Devil might work more effectually upon such a state of mind, there can be but little question." He prophesied in the midst of the house. — Under the influence of the evil spirit within him, he uttered incoherent imprecations, or a sort of demoniacal predictions. He may have pretended to have been pray- ing, or to have been under strong religious emotions, to conceal his purpose to murder David. The exact meaning of the words it is diffi- cult to reach. Yee. 11. Saul cast the javelin. — The javelin, or spear, being the emblem of regal authority, a king always had one at hand. On an- cient monuments they are represented with one. As spears were the emblems of supreme power, they were, in the minds of the people, associated with divinity, and were worshipped as representing the gods. The power of jealousy is seen in Saul's purpose to kill David in the presence of his courtiers, and while David was serving him. Yee. 13. Made him his captain. — Saul pretended to honor him, while, in fact, he wished to get rid of the object of his hatred and envy. He may have hoped that David would be killed in some expe- dition, or that he might have him privately murdered. Saul seems to have utterly forgotten his God, and is under the fatal delusion that the destruction of his divinely appointed successor will benefit him. Yee. 14. David behaved himself wisely in all his ways. — He had the wisdom to conduct himself with discretion in all the relations, circumstances, and emergencies of life ; certainly a rare gift. INTERNATIONAL S. S. LESSONS, 1876. 19 Ver. 15. Lie was afraid of him. — Saul feared a man whose mind was so well balanced, who was so true to duty amid the various temp- tations and trials that surrounded him, and who was so evidently under the protection and guidance of the Almighty. Ver. 16. Because he went out and came in before them. — The meaning, as in other similar passages, is, that he ruled, and managed affairs, with such success that all the people loved him. 20 EXPLANATORY NOTES. LESSON V. — January 30. David and Jonathan. — 1 Sam. xx. 35-42. 35. IT And it came to pass in the morn- ing, that Jonathan went out into the field, at the time appointed with David, and a little lad with him. 36. And he said unto his lad. Run, find out now the arrows which I shoot. And as the lad ran, he shot an arrow beyond him. 37. And when the lad was come to the place of the arrow which Jonathan had shot, Jonathan cried after the lad. and said, Is not the arrow beyond thee ? 38. And Jonathan cried after the lad, Make speed, haste, stay not. And Jon- athan's lad gathered up the arrows, and came to his master. 39. But the lad knew not any thing : only Jonathan and David knew the matter. 40. And Jonathan gave his artillery unto his lad, and said unto him, Go, carry them to the city. 41. IT And as soon as the lad was gone. David arose out of a place toward the south, and fell on his face to the ground, and bowed himself three times : and they kissed one another, and wept one with another, until David exceeded. 42. And Jonathan said to David, Go in peace, forasmuch as we have sworn both of us in the name of the Lord, saying : Trie Lord be between me and thee, and between my seed and thy seed forever. And he arose and departed : and Jona- than went into the city. Nowhere do we find the elements of true friendship more forcibly and beautifully brought out than in the feelings that Jonathan enter- tained towards David. The more David is persecuted by the cruel and relentless king, the warmer is Jonathan's affection for him. The contrast between the father and the son is most marked; and we scarcely know which is more remarkable, the intensity of Saul's envy, or the utter absence of it from the mind of Jonathan. If either could, in any degree, be justified in entertaining this feeling, it would certainly be Jonathan, the heir-apparent to the throne; for the crowning of David dissipates all his hopes of royalty, and takes from him a kingdom that would have been his, but for the disobedience, pride, and folly of his father. Still we discover, burning in his soul, nothing but the pure flame of love for David. Contemplating his own character, he might, without impropriety, have noticed qualities, conspicuous to others, that would have made him a good and success- ful king. But we discover in his conduct nothing for himself, but every thing for David. His courage, his forethought, his wisdom in planning, are all employed in the interests of his friend. In the realm of friendship, we hail him king, and all the world bow to his royalty in this department. If he lost one crown, he gained another that is immortal. To-day the golden sceptre in his hand, and the beautiful features of his friendship, are recognized by hundreds of thousands of youth throughout Christendom ; and a new wave of his benign influence rolls over the earth. To fully understand the lesson, we need to glance, at least, over the entire chapter. It opens (1 Sam. xx. 1-4) with new proofs of Jona- than's love. His position in the court gives him advantages in know- ing the feelings of his father, and giving warning to David, that he is ready to use to the utmost extent. David, in order to preserve his life, finds it necessary to hide himself from the king. A plan is formed (1 Sam. xx. 18-22) by which Jona- INTERNATIONAL S. S. LESSONS, 1876. 21 than is to communicate with David, and let him know whether it will be safe for him to return to the palace. Among the evidences that Jonathan knew that the Lord had ap- pointed David to the kingdom, is the expression in the 13th verse, " The Lord be with thee, as he hath been with my father." On the second day of the month (ver. 27) David is missed from the king's table, and inquiries are made for him. Jonathan informs his father that he asked leave to go to Bethlehem, to a family sacrifice. Saul, in his rage (ver. 30), pours forth upon Jonathan a volley of bitter denunciation mingled with the meanest sarcasm. He makes a revelation of his own weakness and malevolence that is disgusting to all around him. "Saul," says one, "was not angry with his wife: it was the son alone upon whom he meant, by this style of address, to discharge his resentment ; and the principle upon which it is founded seems to be, that, to genuine filial instinct, it is a more inexpiable offence to hear the name or character of a parent traduced than any personal reproach. In every Eastern family, the great object of respect and devotion is the mother. There are familiar expressions that show this very strongly. 'Pull my father's beard, but do not speak ill of my mother.' 'Strike me, but do not curse my mother.' This was, undoubtedly, one cause of the ' fierce anger ' (ver. 31) in which the high-minded prince left the table without tasting a morsel." Yee. 35. Jonathan went out into the field at the time appointed. It had been arranged that David should hide himself " by the stone Ezel (ver. 19) when the business was in hand;" that is, when the sign fixed upon was given. For three days he was to tarry with his family at Bethlehem, or wherever he found it convenient. Near this stone he was to conceal himself in some cave or hiding-place. Yees. 36-38. He shot an arrow beyond him. It had been arranged, that, if the arrow was shot beyond the lad, this was to indicate the displeasure of the king, and the consequent danger to David. The cries of' Jonathan to the lad were designed for the ear of David. There was danger, and he must flee. Yee. 40. Gave him his artillery ; i. e., " his missile weapons. The French word ' artillerie ' signifies archery ; and the term is still used in England, in the designation of ' the Artillery Company of London,' the association of archers, though they have long disused bows and arrows." — Jamieson. Yee. 40. Bowed himself three times. A token of homage from David to the prince's rank. Kissed one another, and toept. Their affection was never more pure and ardent than at this critical hour. David exceeded. His distress was the greatest, because, besides parting from his friend Jonathan, he must leave his family, the people of Grod, and the ordinances of religion. Yee. 42. Go in peace. These two souls were united by the noblest sentiments, the warmest sympathies, and especially by love and rever- ence for God. They desire that their friendship may be cemented by divine influences, and transmitted to their posterity. He arose and departed. David wisely determined to flee from the storm, rather than to face it. Such was his popularity, that he could easily have raised forces with which to resist Saul, and put an end to 22 EXPLANATORY NOTES. his persecutions. But he preferred to leave the whole case in the hands of GW)d ; and his ruling desire was to follow the divine will. He who runs before he is sent runs without divine light and strength. " Rest in the Lord, and wait patiently for him. . . . For evil-doers shall be cut off ; but those that wait upon the Lord, they shall inherit the earth (Ps. xxxvii. 7, 9). INTERNATIONAL S. S. LESSONS, 1876. 23 LESSOX VI.— February 6, David sparing Saul. — 1 Sam. xxi v. 1-16. 1. And it came to pass, when Saul was returned from following the Philistines. that it was told him, saying. Behold, David is in the wilderness of Ln-gedi. 2. Then Saul took three thousand chosen men out of all Israel, and n1 I ;■ - : ek David and his men upon the rocks of the wild goats. 3. And he came to the sheepcc ! the way. where was a cave: and Saul went in to cover his feet : and David and his men remained in the sides of the cave. 4. And the men of David said unto him. Behold the day of which the Lord said unto thee. Behold. I will deliver thine enemy into thine hand, that thou mayest do to hirn as it shall seem good unto thee. Then David arose, and cut oft the skirt of Saul's robe privily. 5. And it came to pass afterward, that David's heart smote him, because he had cat off Saul's skirt. 6. And he said unto his men. The Lord forbid that I should do this thhig unto my master, the Lord's anoint stretch forth mine hand against him. seeing he is the anointed of the L: : L J. So David stayed his servants with these words, and suffered them not to vainst Sanl But Said rose up out of the cave, and went on his way. B. David also arose afterward, and went out of the cave, and cried after Said, s ying, My lord the king. And when Saul looked behind him. David stooped with his face to the earth, and bowed himself. . *~ And David said to Saul. "\i\~here- Eore I- ear est thou men's words, saying, Behold. David seeketh thy hurt? 10. Behold, this day thine eyes have seen how that the Lord had delivered thee to-day into mine hand in the cave : and some bade me kill thee : but mine eye spared thee : and I said. I will not put forth mine hand i gainst my Lord; for he is the Lord's anointed. 11. Moreover, my father, see. yea. see the skirt oi thy robe in my hand : for in that I cut off the skirt of thy robe, and killed thee not. know thou and see that there is neither evil nor trans session hi mine hand, and I have not sinned against thee ; yet thou huntest my soul to take it. 12. The Lord judge between me and thee, and the Lord avenge me of thee ; but mine hand shall not 1 3 a] : n :'iee. 13. As saith the proverb of the an- cients. Wickedness proceedeth from the wicked: but mine hand shall not be upon thee. li. After whom is the king of Israel come out? after whom dost "thou pur- rater a dead dog. after a flea. 15. The Lord therefore be judge, and judge between me and thee, and see. and plead my cause, and deliver me out of thine hand. 16. M And it came to pass, when David had made an end of speaking these words unto Saul, that S 1 sai ". Ts this thy voice, my son David? And Saul lifted up his voice, and wept. Leaving Jonathan. David becomes a fugitive and an exile. He journeyed westward, and first took refuge with the priest Ahimelech, at Xob. who supplied him with provisions, and furnished him ¥ the sword of Goliath, that as a trophy had been deposited in tbe tabernacle (xxi. 1-9). For this Saul visited Ahimelech and the town of Xob with terrible vengeance, causing the massacre of eighty- five priests, and putting to death all the inhabitants of the town, with their cattle and sheep (1 Sam. xxii. IS. 19). Leaving Xob, David fled to Achish, king of Gath. Here, being detected by the servants of Achish, as the conqueror of Goliath, he feigned madness, and thus escaped with his life (xxi. 10-15). Thence he returned to Judaea ; and his first retreat was the cave of Adullam. Here his relatives, and distressed and discontented persons, came to him; and he became the captain of about four hundred adherents (xxii. 1, 2). Having taken his father and mother to 24 EXPLANATORY NOTES. Moab for security, he returned, and came into the forest of Hareth (xxii. 3-5). At Hareth he received valuable re-enforcements (1 Chron. xii. 16). While here, the Philistines made an attack upon the border town Keilah. for the purpose of carrying off their harvests. David, with about six hundred followers, routed them, delivered the city, and shut themselves up within its walls. Thus David, notwith- standing the murderous hate of the king, was ready to march against the enemies of his country, exhibiting a patriotic ardor which tended to increase the regard and admiration of the people for him (xxiii. 1-5). Saul, hearing that David was at Keilah, gathered his forces to take him ; but he escaped from the city, and went, with a few friends, to the wilderness of Ziph, where he sought safety in the caves and woods (xxiii. 13-15). Now, in his own touching words, "he was hunted as a partridge on the mountains." In the wilderness of Maon, David and his small band were almost in the grasp of Saul, when a sudden invasion of the Philistines required the king's attention, and he turned from David to fight them (xxiii. 24-28). The next movement brings us to the lesson where we have again the noble magnanimity of David in contrast with the repulsive character of the king. Veb. 1. When Saul returned. — This invasion of the Philistines, from which Saul returned, was probably a small marauding party, such as often invaded the border settlements of Judaea for plunder, particularly in the season of harvest. Wilderness of Engedi, or, the rugged cliffs of Engedi; i.e., the spring of the wild goats, or gazelles, a name given to it from the vast number of ibexes, or Syrian chamois, that inhabited its cliffs and caverns. It is situated on the western shore of the Dead Sea, and is now called Ain Jiddy. Vee. 2. Saul . . . went to seek David . . . upon the rocks of the wild goats. — "Nothing but the blind infatuation of fiendish rage could have led the king to pursue his outlawed son-in-law among those cragged and perpendicular precipices, where were inaccessible hiding-places. But the overruling providence of God frustrated all his vigilance." Veb. 3. He came to the sheepcots . . . where ivas a cave. — Dr. Robinson says that this wild country is full of caverns that might serve as hiding-places for David and his men, as they do for outlaws at the present day. They are unchanged since Saul entered one of them in the heat of the day. There are the same side-vaults, where, in the darkness, David and his men saw Saul enter, while, blinded by the glare of the light outside, he foiled to see the object of his pursuit. Some of these caves are "very large, with numerous deep and dark recesses. Yee. 4. TJie men said . . . Behold the day. — There is no record of any promise made by God to deliver Saul into the hands of David, though, from the repeated promises that the kingdom should be his, they may have inferred that he was to be destroyed by taking advan- tage of such an opportunity as this. But David, being free from the spirit of revenge, resists their importunity, and simply cuts a frag- ment from the skirt of his robe. Probably the robe was a loose outer garment lying upon the ground while Saul was asleep. INTERNATIONAL S. 8. LESSONS, 1876. 25 Tee. 5. David's heart smote him. — So conscientious was he, that even this slight act troubled him. Tee. 6. The Lord's anointed. — Notwithstanding Saul's grievous offences, he was still king by divine appointment. David, recognizing this, did not feel that he would be justified in slaying him. Tee. 7. David stayed his sey^vants. — He would neither destroy the king himself, nor allow them to do it. Tee. 8. David arose . : . and cried after Saul. — How respectful his language! "My lord the king." How unimpaired his loyalty! "David stooped, with his face to the earth, and bowed himself." The wrongs from another do not take away his sense of right, or destroy his magnanimity. His kingly nature rises far above the jealous prince. Tees. 9-12. David said to Saul. — This address of David to Saul is another proof of his own innocence, his extreme forbearance, his regard for the Lord's anointed, though as a man and a relentless persecutor Saul has forfeited all claim to his clemency. He shows also his readiness to commit the whole case to God. Tee. 13. Wickedness proceedeth from the wicked. — A man's wicked deeds show the wickedness of his heart. Had David been a wicked man. he would have conspired against the king, and sought his life. He is guilty of neither crime; and therefore Saul should see and acknowledge his goodness. Tee. 11. A dead dog, a flea, — terms that express the most humble, weak, and contemptible condition. Why should a great king come out against one of his own servants, who is only a poor shepherd, an exile ? What honor or pleasure would it be to Saul to seek a dead dog, or pursue, with armed forces, a flea? Tee. 15. The Lord be judge. — To the Judge of all the earth, and to whom alone vengeance belongeth, David makes his appeal. For deliverance he relies upon him, and not upon himself. Tee. L6. And Saul . . . wept. — For the moment his heart is touched. He feels the truth and justice of what David has said, and confesses his own guilt. But being governed by emotions and passions, rather than by good principles, his repentance and friend- ship are only transient. Still they insure the present escape of David. 26 EXPLANATORY NOTES. LESSON VII. — February 13. Saul and his Sons slain. — 1 Sam. xxxi. 1-6. 1. Now the Philistines fought against Israel: and the men of Israel fled from before the Philistines, and fell down slain in Mount Gilboa. 2. And the Philistines followed hard upon Saul and upon his sons ; and the Philistines slew Jonathan, and Abina- dab, and Melchi-shua, Saul's sons. 3. And the battle went sore against Said, and the archers hit him; and he was sore wounded of the archers. 4. Then said Saul unto his armor- bearer. Draw thy sword, and thrust me through therewith, lest these uncircum- cised come and thrust me through, and abuse me. But his armor-bearer would, not ; for he was sore afraid. Therefore Saul took a sword, and fell upon it. 5. And when his armor-bearer saw that Saul was dead, he fell likewise upon his sword, and died with him. 6. So Saul died, and his three sons, and his armor-bearer, and all his men, that same dav together. Notwithstanding Saul's late tears and confession of wrong, and expression of admiration for David's generous treatment of him, still hatred and jealousy rule his heart. The Ziphites inform Saul of David's hiding-place in the hill of Hachilah, in the wilderness of Ziph; and, with three thousand chosen men, he goes forth to seek and destroy him (1 Sam. xxvi. 1, 2). David, having found the locality of the king's encampment, seems, accompanied by Abishai his nephew, to have hid himself near by, and at night entered the camp, and approached Saul, who was sleep- ing with Abner and the guard. Abishai proposes to David to allow him to destroy the king, as "God hath delivered thine enemy into thine hand" (1 Sam. xxvi. 8). David again refuses to touch the Lord's anointed; and they take away the king's spear and the cruse of water. The Oriental spear was usually furnished with a spike at one extremity, for the purpose of sticking it in the ground when the warrior was at rest. A cruse of water stood near one's couch, in warm climates, for refreshment at night. This was probably made of superior materials, and richly ornamented, and thus easily distinguished (1 Sam. xxvi. 11, 12). Leaving Saul's encampment, David ascended a distant hill, and "cried to the people and to Abner." The purity and elasticity of the air of Palestine enabled words spoken from an elevated position to be heard at a great distance; and the voice of David is recognized by Saul. David then addresses the king, and lets him know that his spear is in his possession, and that he desires to return it. Again Saul confesses his sins and his folly. He bestows his blessing upon David, and predicts that he shall do great things, and still prevail (1 Sam. xxvi. 13-25). The campaign which now opens, in which Saul fought his last bat- tle, was one of the most formidable that had occurred for years. After a season of rest, the Philistines gather their mightiest forces for an attack that will fully test the courage and resources of the Israelites (1 Sam. xxviii. 1, 4). From the heights of Gilboa, Saul sur- veys the formidable army of the Philistines in the plain of Esdraelon ; and his heart failed him. Presentiments of coming disasters cast their shadows upon his troubled spirit. He inquired of the Lord for INTERNATIONAL S. S. LESSONS, 1876. 27 council and help, but no answer was received. The God of Israel had forsaken him; and no message came to him, "neither by dreams, nor by Uriin, nor by prophets." The cup of his iniquity is now full, and he must drink it (1 Sam. xxviii. 4-6). Saul resorts to necromancy, to obtain the information which the Lord refused to give him. A woman who had a " familiar spirit " was found at Endor, to whom Saul, disguised, repaired by night with two attendants, desiring her to evoke the spirit of Samuel. Whatever may have been the nature of this woman's art, or her design in under- taking to fulfil the wish of Saul, it appears from the Scriptural record, that, before she had time to utter her incantations, the spirit of Samuel was permitted to appear, clad in the mantle having the rent that indicated the rending of the kingdom from the family of Saul. Saul recognized in the figure, the prophet who in the past had uttered the divine commands and warnings to him, and, from its passionless lips, listened to his awful doom. To-morrow, he and his sons will be numbered with the dead (1 Sam. xxviii. 7-49). Ver. 1. The Philistines fought against Israel . . . in Mount Gilboa. The region around Gilboa has been carefully examined, and found to accurately correspond with the Scriptural account of Saul's last bat- tle. There is "the same sort of evidence that the account relates what is true, that a person would have that such a battle as Water- loo really took place (1 Sam. xxix. 1). Gilboa, Jezreel, Shunem, Endor, are all found still bearing the same name. They lie within sight of each other. Aphek is the only one of the cluster not yet identified. Jezreel is on the northern slope of Gilboa ; and, at a dis- tance of twenty miles to the east, is a large fountain, and a smaller one still nearer, — just the position a chieftain would select, both on account of its elevation, and the supply of water needed for his troops. . . . The battle probably began upon the great plain, the south- eastern extremity of which is bisected by the low range of Mount Gilboa ; but, in the course of the conflict, the scene was shifted to the bill." — Jamieson. The men of Israel fled, &c. — The Philistines were doubtless superior to the Hebrews in archery, and at a distance did fearful execution with their arrows. Besides, the leader of the Israelites was not in a state of mind to inspire his soldiers with hope or courage ; and they are soon panic-stricken and thrown into confusion. They attempt to rally upon the heights of Mount Gilboa, but in vain. Vers. 2, 3. Philistines followed hard upon Saul and his sons. — The king and his sons fought bravely, but they could not withstand the repeated assaults of the enemy. The three sons fall, and the king is mortally wounded. Vers. 4, 5. Draw thy sword, and thrust me through. — Exhausted with fatigue and loss of blood, Saul fears, that, if he falls into the hands of the enemy, he will be treated with insult and cruelty (Josh. viii. 29, x. 24). He therefore requests his armor-bearer, who, according to Jewish authorities, was Doeg, to draw his sword and despatch him. The officer refusing, Saul falls upon his sword, and kills himself. The armor-bearer, following the example of his master, puts an end to his own life. , Ver. 6. So Saul died, and his three sons. — Thus ends the inglorious reign of the first king of Israel. Honored of God in his appoint- 28 EXPLANATORY NOTES. ment and early career, and promised the highest advantages if he would continue faithful, he falls a victim to pride, disobedience, and jealousy; and, after a wretched life, is left to self-destruction. His sons perish with him, under the law that so often links the destiny of the child with the parent. The fate of Jonathan awakens our deepest sympathy : but, had he survived, a strong party might have risen up favorable to him as king; and thus the path of David to the throne may have been seriously obstructed. Such a character as Jonathan's cannot fail to receive its reward in that world where every man will be judged according to his deeds. And all his men that same day together, — i.e., his servants, or body- guard, perished with him. The main part of the army had been put to flight, while those about the king were all slain. The bodies of Saul and his sons were treated with great indignity, and made a spectacle of Israel's complete defeat, and ignominious subjugation (1 Sam. xxxi. 8-10). They were afterwards recovered by the hardy and heroic inhabitants of Jabesh-gilead, and burnt, that they might not be exposed to further insult. The bones were buried under a tree, or under the soil at Jabesh (1 Sam. xxxi. 11-13). INTERNATIONAL S. S. LESSONS, 1876. 29 LESSON VIII. — February 20. D AYEO ESTABLISHED KeSTG. — 2 S AM. V. 17-25. 17. IT But when the Philistines heard that they had anointed David king over Israel, all the Philistines came up to seek David ; and David heard of it, and went down to the hold. 18. The Philistines also came, and spread themselves in the valley of Reph- aim. 19. And David inquired of the Lord, saying, Shall I go up to the Philistines? wilt tliou deliver them into mine hand? And the Lord said unto David, Go up : for I will doubtless deliver the Philis- tines into thine hand. 20. And David came to Baal-perazim, and David smote them there, and said, The Lord hath broken f orth upon mine enemies before me, as the breach of waters. Therefore he called the name of that place, Baal-perazim. 21. And there they left their images, and David and his men burned them. 22. IT And the Philistines came up yet again, and spread themselves in the valley of Rephaim. 23. And when David inquired of the Lord, he said. Thou shalt not go up: but fetch a compass behind them, and come upon them over against the mul- berry-trees. 24. And let it be, when thou hearest the sound of a going in the tops of the mulberry-trees, that then thou shalt bestir thyself: for then shall the Lord go out before thee, to smite the host of the Philistines. 25. And David did so, as the Lord had commanded him; and smote the Philistines from Geba, until thou come to Gazer. On the third day of David's return to Ziklag from the slaughter of the Amalekites, tidings are brought to him of the death of Saul and his sons (2 Sam. i. 1-4). Among the people of the East it was customary, at the death of great kings and warriors, to celebrate their qualities and exploits in funeral-songs. The pathetic and striking elegy called forth from the poetic soul of David, by the death of Saul and Jonathan, is supposed to have become a national war-song, which was taught to the young Israelites. It has ever been justly admired as a vivid picture of deep and tender grief, of regard for the bravery of the king, and the warmest affection for Jonathan (2 Sam. i. 17-27). David, having sought divine direction, goes at once to Hebron, where he is anointed king over the house of Judah. Hebron was the centre and capital of Judah, and was the seat of David' s government for seven years. It was one of the most ancient cities of Canaan, and the favorite residence of the patriarchs Abraham, Isaac, and Jacob. It was also the special inheritance of Caleb. Its inhabitants were strongly attached to David ; and the princes and elders, represen- tatives of Judah, having offered David the crown, he accepted it (2 Sam. ii. 1-4). Abner, the captain of Saul's host, took Ishbosheth, the son of Saul, and secured the acknowledgment of him at Mahanaim as king over the greater part of Israel. Ishbosheth was forty years of age when he began to reign, and reigned two years peaceably (2 Sam. ii. 8-10). The five following years he was involved in wars with David, dur- ing which the latter was constantly growing stronger, while " the house of Saul waxed weaker and weaker" (1 Sam. hi. 1). Abner, having been provoked by Ishbosheth, seeks revenge by espousing the cause of David, and offering to bring under his rule all 30 EXPLANATORY NOTES. Israel (2 Sam. iii. 20, 21). Joab sends messengers to Abner, and, taking liim aside, assassinates him (2 Sam. iii. 26, 27). The death of Abner was a severe blow to Saul's son, who was a feeble prince, and relied greatly upon his general. But soon after he was killed by Baanah and Beehab (2 Sam. iv. 1-8). The enemies of David being thus removed, all the tribes of Israel, through their representatives, came to Hebron ; and he made a league with them before the Lord, and they anointed David king over Israel. As an Israelite he was qualified for the throne; and his military qualities, his long experience, his familiarity with every phase of human character, fitted him for this exalted position. Yet his eleva- tion to the throne was in accordance with God's decrees; though brought about gradually, and in a natural way. by the representatives of the people, who voluntarily elected him (2 Sam. v. 1-3). One of the first acts of David's reign was to gain possession of Jebus on Mount Zion, which, since the time of Joshua, had remained in the hands of the natives, and was deemed impregnable. The Jcbusites ridiculed the idea of any one taking the fortress, by placing upon the walls the lame -and the blind, as a sufficient force to keep out invaders (2 Sam. v. 6). But from the lower city, already in the possession of the Israelites, there was " a gutter," or subterraneous passage to the fortress, through which Joab, with a party of men, took "the stronghold of Zion." For this exploit Joab was appointed chief commander of the armies of Israel, having previously commanded the forces of the tribe of Judah (2 Sam. v. 6-8; 1 Chron. xi. 5, 6). David, having thus taken the fortress, commemorated the achieve- ment by calling it " the city of David." Here he fixed his residence, and erected a palace and other buildings, after strengthening the fort. This part of Jerusalem ever remained the royal quarter of the city. Veb. 17. IMien the Philistines heard they had anointed David king over Israel. — The Philistines, fearing the consequences of the consoli- dation of all the Hebrew tribes under the power of so able a military chieftain as David, resolved to attack him before he was firmly estab- lished in his kingdom. David went down to the hold. — This was some strongly fortified place, where he could oppose the progress of the invaders, and whence he could successfully attack them. Yee. 18. The Philistines came to the valley of Rephaim, — i. e., the valley of giants. This was a broad and fertile plain, about a mile in length, that forms the southern entrance into Jerusalem, and extends northward into the deep ravine of the Hinnom. As formerly, the enemy select the time of harvest for the invasion, when the fertile fields present a temptation to these marauders. Yee. 19. David inquired of the Lord. — He showed his wisdom, and gained in power, by taking no important step without first seeking counsel of the Almighty. Yee. 20. Baal-perazim. — The plain, or master of the breaches. Thus David commemorates the breach that God made in the army of the Philistines, giving to him the glory of the victory. Yee. 21. They left their images. — It was the custom of most nations, to take their household deities with them into battle, to fight for them. In imitation of this, the Israelites once took the ark with INTERNATIONAL 8. 8. L >, 1876. 31 -i.andlc-- l& 11 The images, according to the divine command, were burnt Id the man that was healed, standing with them. — This was an argument that perfectly confounded them. There stood the mar. ti h : h 1 been healed, after having been, as mul- titudes knew, for forty years a cripple (ver. 22). They had been accustomed to see him lying on the ground, begging. Now he sfc before them, hi the joyous consciousness that he is perfectly heak L He says nothing. It is not necessary for him to speak a word. His Tery posture is incontestable evidence of the reality of the miracle. Vebs. 15. 16. When they had com- h I them U ie. — The examination being ended, and the evidence being all taken, the apos- tles, with the man whom they had healed, were requested to retire. Then they conferred among themselves, saying, " TT" shaH we do to these men?" Avery difficult question for them to decide. That a remarkable miracle had been wrought by these apostles, the judges could not deny. The fame of it had spread too far to be n »w - 1 oped. The greatest obstacle in the way of a righteous decision of the case was their own stubborn will. They love darkness, rather than light. The truth of Christianity is before them in this miracle. They :ould say nothing against the miracle : and yet they would not believe on the Lord Jesus Christ, and be saved. Tee. 17. Th: her . . . let us threaten them. They did not dare to inflict punishment upon men whose only crime was an act of benevolence : and ye: they hoped to hush up the matter. For the great cause of vexation and fear to these rulers was the name of Jesus of Nazareth. If that name continues to increase in power, and proofs unanswerable multiply, that this Xazarene whom they have condemned and crucified is the Messiah, they and their author- ity are doomed. Vee. IS. And they called them, and sentenced them not to spt at all, nor teach in the name of Jesus. They were commanded not to mention his name in private conversation, nor speak of his resurrec- tion or doctrines in the presence of public assemblies. The only name given under heaven, whereby men can be saved, these Jesuits of that day would forever suppress. They would ;:ihe its utterance by human lips. But, thank God! man's decrees cannot bind the liv- ing truth. Dungeons cannot hold Christianity. 76 EXPLANATORY NOTES. Ver. 19. Peter and John answered. — Spending the previous night in prison did not awaken the fears of these men, nor abate one iota their faith and confidence in their Master. They did not need to con- sult together as to what they would say or do in their present posi- tion. Without the least hesitation, and still in a respectful manner, they submit to the rulers a new question for their decision. Whether it be right in the sight of God to hearken unto yon more than unto God, judge ye. They have already decided the matter at the tribunal of their own consciences ; and they appeal to the sense of right in those before them, who are the official guardians of the honor due to the God of Israel. Ver. 20. We cannot but speak the things which we hare seen and heard. — We cannot go counter to our convictions of duty, and the evidences of -our senses. We believe in the divinity of the Lord Jesus Christ, in his resurrection and ascension, in the power of his ador- able name, in the salvation he has provided for a perishing world ; and they might add, as in the case of St. Paul, "A necessity is laid upon us; yea, woe is unto us, if we preach not the gospel " (1 Cor. ix. 16). Ver. 21. When they had further threatened them. — As is usual with tyrants and persecutors, who have no arguments, and act with- out reason or justice, they resort to threatenings. They would gladly punish them with severity, but the convictions of the people stood in their way. The providence of God, whom the people glorified, was also in their way. Therefore they let them go. INTERNATIONAL S. S. LESSONS, 1876. 77 LESSON VIII. —Mat 21. Christian Fellowship. — Acts iv. 23-37. 23. IT And being let go, they went to their own company, and reported all that the chief priests and elders had said unto them. 24. And when they heard that, they lifted ~ up their voice to God with one accord, and said, Lord, thou art God, which hast made heaven, and earth, and the sea, and all that in them is : 25. Who by the mouth of thy servant David hast "said, "Why did the' heathen rage, and the people imagine vain tilings ? 26. The kings of the earth stood up, and the rulers were gathered together against the Lord, and against his Christ. 27. For of a truth against thy holy child Jesus, whom thou hast anointed, both Herod, and Pontius Pilate, with the Gentiles, and the people of Israel, were gathered together, 28. For to do whatsoever thy hand and thy counsel determined before to be done. 29. And now, Lord, behold their threatenings : and grant unto thy ser- vants, that with all boldness they may speak thy word, 30. By stretching forth thine hand to heal; and that signs and wonders may be done by the name of thy holy child Jesus. 31. TT And when they had prayed, the place was shaken where they were as- sembled together;' and they were all tilled with the Holy Ghost, and they spake the word of God with boldness. 32. And the multitude of them that believed, were of one heart and of 0116 soul : neither said any of them that aught of the things which he possessed was his own ; but they had all things com- mon. 33. And with great power gave the apostles witness of the resurrection of the Lord Jesus: and great grace was upon them all. 34. Neither was there any among them that lacked : for as many as were pos- sessors of lands or houses sold them, and brought the prices of the things that were sold, 35. And laid them down at the apostles' feet: and distribution was made unto every man according as he had need. 36. And Joses, who by the apostles was surnamed Barnabas (which is, being interpreted, The son of consolation), a Levite, and of the country of Cyprus, 37. Having land, sold it, and brought the money, and laid it at the apostles' feet. Vee. 23. They went to their own company. — Peter and John, having been dismissed from, the council-chamber of the Sanhedrim, went to their own Christian friends, who would naturally be interested in hearing of what they had passed through. They proceeded to a company of believers, such as daily met for prayer, or to a Christian assembly that may have included their fellow-apostles, and reported all that the chief priests and elders had said unto them. Yee. 24. And, when they heard that, they lifted up their voice to God. — The report made to the assembly convinced the members tbat there were troublesome times before them. The imprisonment of the apostles, the threats that had been made, the command of silence that had been imposed by the highest ecclesiastical court in the land, revealed a deep-seated hostility to Christian truth. War had been declared upon the disciples of Jesus ; and they must abandon their work, or accept the conflict. They naturally recur to the Second Psalm, in which this condition of the church is prophetically set forth. It is supposed that the congregation sang this Psalm, followed by prayer ; and that Peter applied the words of the Psalm to the present conjuncture. Lord, thou art God, which made heaven and earth. — This is the first Christian Church prayer with which we are acquainted. It comes 78 EXPLANATORY NOTES. from hearts deeply moved by a sense of danger, and is a cry to God for protection from enemies. " This beautiful flower grew under the cross." The ground of confidence that the prayer will be heard and answered is the almighty power of God, the Creator of the heavens and the earth. Yer. 25. TT7?o by the mouth of David. — We have here the plenary inspiration of this Second Psalm asserted in the strongest terms ; that God spake by the mouth of his servant David. All the ancient Jewish rabbis admit that this Psalm refers to the Messiah, a portion of which is quoted, and fulfilled in the recent hostility of the rulers to the Son of God. Why did the heathen rage? — The reference is to the Gentiles, or heathen (Roman) governors, who united with the Jewish rulers against the Messiah. The raging is like the wild snorting and tearing of furious horses. And the people imagine tain things; i. e., entertain useless and abortive designs to destroy Christ, and accomplish their purposes against the will of God. Yer. 26. The kings of the earth stood up. — They rose up, and stood side by side for mutual support; and the rulers were gathered together, consulted together, against the Lord (Jehovah), and against his Christ (his Messiah, or his Anointed). The terms Christ and Mes- siah both mean "anointed;" and, in designating Christ as the anointed, it is understood that he is anointed by the Father, or appointed by him to the Messianic office. Hence the enemies of Christ are the enemies of God. Yer. 27. For of a truth against thy holy child Jesus. — Most truly is this prophecy fulfilled in the combination formed against the holy and anointed One, by Herod Antipas, tetrarch of Galilee; Pontius Pilate the Roman governor, whose consent was necessary to the exe- cution of Christ ; the Gentiles, represented by the Roman soldiers ; and the people of Israel, who demanded and witnessed the crucifixion. Yer. 28. To do whatsoever thy . . . counsel determined. — However the heathen may rage, and " the rulers take counsel together against the Lord and against his Anointed," yet God says, " My counsel shall stand, and I will do all my pleasure " (Isa. xlvi. 10). The divine sov- ereignty is a rock, against which the waves of human passions dash in vain. Yer. 29. Now, Lord, behold their threatenings. — They pray that their enemies maybe restrained, for they have this assurance (Ps. ii. 4): "He that sitteth in the heavens shall laugh; the Lord shall have them in derision." They do not pray for their destruction, that the path may be clear and unobstructed before them, but that they may have boldness to deliver the gospel message in the face of all opposition. Yer. 30. By stretching forth thy hand to heal. — They also ask for power to perform signs and miracles of healing in the name of Jesus, as evidences that the omnipotent God is with them, and that the word they preach is the word of God. Yer. 31. And when they had prayed. — "We come now to the results of the prayer. It is heard in heaven. The arm of the Almighty is outstretched for the protection of the young and comparatively small church, that is feeling the blasts of persecution, and would prepare for the coming tempests. INTERNATIONAL S. S. LESSONS, 1876. 79 The place was shaken where they were assembled. — This was a miraculous manifestation that their prayer was heard. It may be regarded as a symbol of the commotions that were at hand, and winch the preaching of the gospel would produce. Or it may be accepted as a sign that the omnipotent God is with them, and that he can shake the nations that rise up against him. They were also filled with 'he Holy Ghost. — They had once before received this baptism; and now, in answer to their fervent prayers, there comes from heaven another mighty outpouring of the Spirit. The soul needs to be con- stantly strengthened and refreshed with power from on high. Under this new gift they spake the word of God with boldness. Why should they not ? What has any man to fear, who is conscious that the eternal God is with him ? Yer. 32. And the multitude of them that believed were of one heart. — The characteristics of the church are here given. The new con- verts were bound together in the bonds of Christian affection; and they gave freely of their possessions to all who were in need. They had all things common; not making a common stock or fund of all their property, but regarding their possessions as so completely under the law of Christian love, that all who needed aid might share with them. ''This," says Townsend, "is a picture of what every Chris- tian church ought to be, and what every Christian church will prob- ably be, when the fulness of the Spirit shall be poured out in the last day?, and the consummation of all things arrives. Here we meet with no factions or divisions on the part of the people, no jealousy, no party spirit. Xo desire of distinction disturbed the harmony of the primitive church. The apostles as the spiritual fathers of God's household, without opposition, superintended all things, and directed the disposal of the extensive and benevolent contributions of the faithful. The first law of their divine Master was fulfilled : mutual and holy love was the sacred bond of their union, the ruling prin- ciple of their life and actions." Veb. 33. With great power gave the apostles witness of the resur- rection. — The resurrection of Christ was their great theme; and they were endowed with special power to present it to others, and secure its acceptance to their faith. They had special gifts to explain, vindicate, and enforce the great facts in Christ's history, of which they had been witnesses. A large measure of heavenly grace also rested upon all the members of the Church, developing every Chris- tian virtue, — love, liberality, and a deep interest in the spiritual wel- fare of all over whom they could gain an influence. Tees. 34, 35. Neither was there any among them that lacked. — The poor had an abundance, and the rich enjoyed the luxury of giving to others. Those who were the possessors of lands or houses sold them. This was done voluntarily, and, as far as necessary, to meet the wants of the needy. The money thus obtained was laid at the apostles' feet, or committed to their care for distribution. Yers. 36, 37. And Joses . . . a Levite, having land, sold it. — This was a special case of a foreigner, and one belonging to the family of Levi, who, having land, sold it, and laid the money at the apostles' feet. He is the well-known Barnabas, who became a faithful preacher of the gospel, and was associated with St. Paul (Acts xiii. 2). 80 EXPLANATORY NOTES. Though the tribe of Levites had no inheritance in Israel, yet they had cities and lands assigned to them (Dent. xxxv. 1-5). As indi- viduals, however, they could acquire and sell landed property in and around their forty-eight cities (Num. xxxv. 1-8; Lev. xxv. 32). The conversion of Joses was followed by many priests who believed (Acts vi.). INTERNATIONAL S. S. LESSONS, 1876. 81 LESSON IX. — May 28. Lying unto God. — Acts v. 1-11. 1. But a certain man named Ananias, with Sappliira his wife, sold a possession, 2. And kept back part of the price, his wife also being privy to it, and brought a certain part, and laid it at the apostles' feet. 3. But Peter said, Ananias, why hath Satan filled thine heart to lie to the Holy Ghost, and to keep back part of the price of the land? 4. While it remained, was it not thine own? and after it was sold, was it not in thine own power? why hast thou con- ceived this thing in thine heart? thou hast not lied unto men, but unto God. 5. And Ananias hearing these words fell down, and gave up the ghost : and great fear came on all them that heard these things. 6. And the young men arose, wound him up, and carried him out, and buried him. 7. And it was about the space of three hours after, when his wife, not knowing what was done, came in. 8. And Peter answered unto her, Tell me whether ye sold the land for so much? And she said, Yea, for so much. 9. Then Peter said unto her, How is it that ye have agreed together to tempt the Spirit of the Lord? behold, the feet of them which have buried thy husband are at the door, and shall carry thee out. 10. Then fell she down straightway at his feet, and yielded up the ghost : and the young men came in, and found her dead, and, carrying her forth, buried her by her husband. 11. And great fear came upon all the church, and upon as many as heard these things. Yer. 1. A certain man named Ananias, with Sapphira his wife. — We have here a case in striking contrast with that of Joses and many others, who gave cheerfully the whole amount of the money derived from the sale of property. These persons desired to obtain the repu- tation for such liberality, without making the necessary sacrifice. This was the first defection in the new church, the first marked development of "the form of godliness, without its power;" and the sin was of such a nature as to require the severest punishment. Ananias was a common name among the Jews, and means " the grace of the Lord." Sapphira means "beautiful." It is sadly evident that their characters did not correspond with their names. Sold a possession. — They combined together, and sold, we should infer, a farm, or some landed property, as in the case of Barnabas. We are not told that he sold all his real estate. The reference of Luke is to the parcel of land, the amount received for which, is the point in question. Vee. 2. And kept back part of the price. — Professing to give the whole to the Lord, they kept back a part for their own private use. They brought a certain part, and laid it at the apostles' feet. — It matters not how large a part they brought, or how much they retained for themselves. They professed to give the whole, when they did not. The act was performed at the time of public worship, and in the presence of the congregation. The money was given to the apostles, who acted in the name and authority of their divine Master. All the circumstances of the case aggravated their sin, and increased their guilt. Yee. 3. Wliy hath Satan filled thine heart f — In this inquiry there is a distinct recognition of Satan as a personal agent, in direct hostility 82 EXPLANATORY NOTES. to the Holy Ghost. He rules in the kingdom of darkness, that is opposed to the kingdom of light. His influence may be effectually resisted, for James says (iv. 7), "Eesist the Devil, and he will ilee from you." But, yielded to, he fills the heart, and hardens the con- science, and is thus said to instigate, or impel, to evil deeds. The crime of Judas is traced to Satan, who is said to have entered into him (see Luke xxii. 3, and John xiii. 27). He enters into only a willing mind ; and therefore his presence, or agency, is no excuse for the sin. Under the controlling power he had gained over Ananias and Sapphira, they are led to lie to the Holy Ghost. They attempted to deceive the Holy Ghost, as well as the church, by pretending to a degree of liberality that they did not possess. Professing to be filled •with the Holy Ghost, and acting under his divine direction, they were filled with Satan, and following his dictation. They were hypocrites in the presence of God ; and their course, by obliterating the distinc- tion between the works of the flesh and those of the Spirit, tended to corrupt and destroy the church. Vek. 4. Wliile it remained, was it not thine own? — It is clear from this, that the offering of property for the benefit of the poor was perfectly voluntary ; and, while the property remained unappro- priated to charitable purposes, it belonged to them, and might be innocently retained. But, given up by a special consecration, it was " holy to the Lord," and it became sacrilege to appropriate any part of it to one's self (see Lev. xxvii. 28). And, after it was sold, was it not in thine own power f — Were not the proceeds of the property at your own disposal, to give the whole, or a part, as you pleased ? The apostle mentions this to show the greatness of the crime. Ananias was not required, by any express command of God, to sell his prop- erty, or to give the entire proceeds to the church after it was sold. He was required to be an honest, straightforward, Christian man, doing what he pretended to do ; and, if he was not this, he was a hypocrite. Quesnel says, " God desires not our property, but our hearts." WJiy hast thou conceived this thing in thine heart f — Here he charges the guilt directly upon himself. Why hast thou deliberated and determined upon this plan, yielding to the devices of Satan, and co-operating with him to do this thing ? Thou hast not lied unto men, but unto God. — Clearly, then, the Holy Ghost is God. (See also Matt, xxviii. 19 ; Luke ii. 26 ; 2 Cor. xiii. 14). Yee. 5. And Ananias fell down. — His immediate fall and death was the direct act of the Almighty. The severity of the punishment was a rebuke to hypocrisy, a vindication of the honor of the holy and blessed Spirit, and a protection of the church against unrighteous ambition and false professors. Very naturally, great fear came on all them that heard these things. They feared the judgment of God, and the power that accompanied his apostles. The sudden retribution that befell these offenders, was calculated to produce a salutary effect in favor of the purity of the Church throughout all time. Yejr. 6. The young men arose, wound him up, &c. — Some writers suppose that these young men were regularly appointed church officers, to whom such a duty as this belonged. But the only officers of whom we have positive knowledge in the church, at this time, were the apostles. It was quite natural that the younger men present in the congregation should be called upon for such a service, or INTERNATIONAL S. S. LESSONS, 1876. 83 volunteer their aid. They wound him up probably in a loose shroud, such as was thrown around a corpse. Some think that they wound him up in their own mantles, which they took off for the pur- pose; others, that they hastily wrapped him in his own loose robe. They carried Mm out of the house or the city. It was usual to bury the dead outside the walls of the city, and as soon as possible, owing to the rapid corruption of the body in that warm climate. Coffins are not used in the East, the body being wrapped in a winding-sheet, with spices around it, and then laid away in a tomb. Yee. 7. It was about the space of three hours after. — This may have been at the next regular Jewish hour for prayer ; or the meeting may have continued during this whole period, and Sapphira did not attend until about three hours had elapsed after her husband's death. As the corpse had not been carried to the house, but was buried at once, she had no knowledge of what had transpired. Yee. 8. Tell me whether ye sold the land for so much? — Before coming to the meeting, professedly to worship God, the woman had a longer time for reflection than her husband had ; and this question of Peter gave her the opportunity for examining her heart, and telling the truth. But she declared that this was the exact sum, thus deliberately intending to deceive. Yee. 9. How is it that ye have agreed together, &c. — What weak- ness, or wickedness, has taken such possession of you, as to lead you to conspire together to tempt the Spirit of the Lord? "That is, to put to the test the Spirit of God, by lying to the Holy Ghost, and attempting to palm off hypocrisy for piety ; as though he could not detect the difference, or as though he were alike the author of both." — Jacobus. The sentence of swift judgment is pronounced against her for her awful crime, which began with a gross violation of the duties of married life, and ended in insulting the Holy Spirit. Yee. 10. Then fell she down straightway at his feet. — The sudden death of these transgressors was not the result of a threat or a prayer from Peter. It was not, as some have intimated, the effect of a sudden shock given to their sensibilities, by the detection of their sin, before the whole congregation, where they expected praise for their liberality. The circumstances, in both cases, show that it was a judicial infliction by the direct visitation of God. Yee. 11. And great fear came upon all the church. — The Church was established for spiritual purposes; and its success obviously depends upon its purity. It is the Church of the living God, ever under his omniscient eye, and governed by the laws of righteousness and holiness. The sin of Ananias and Sapphira invaded the Church at several points. "1. It was a theft (ver. 3), proceeding from the love of money, the root of all evil. 2. It was a lie, and a hypocritical act; an abomination in the eyes of the God of truth (vers. 3, 8). 3. It was committed intentionally and wantonly: 'was it not in thine own power?' (ver. 4). 4. It was committed in accordance with a secret understanding of the two persons who combined to do evil, in place of addressing to each other's conscience the words, ' How can I do this great wickedness, and sin against God?' (Gen. xxxix. 9). 5. It grieved the Holy Spirit of God, who warned, rebuked, and admonished them, not only by the mouth of Peter, but also in their own hearts, as believing members of the Church (vers. 3, 4, 9). 6. It was an 84 EXPLANATORY NOTES. offence to the Church, that should not have spot, or wrinkle, or any such thing (Eph. v. 27), and which just began to exhibit such beauty and vigor in the Holy Ghost (xxiv. 32). 7. It had a tendency to have the name of Jesus Christ blasphemed among the Gentiles." — Lange'a Commentary. INTERNATIONAL S. S. LESSONS, 1876. 85 LESSON X. — June 4. The Apostles in Pbison. — Acts v. 12-26. 12. IT And by the hands of the apos- tles were many signs and wonders wrought among the people (and they were all with one accord in Solomon's porch. 13. And of the rest durst no man join himself to them : hut the people magni- fied them. 14. And believers were the more added to the Lord, multitudes both of men and women) ; 15. Insomuch that they brought forth the sick into the streets', and laid them on beds and couches, that at the least the shadow of Peter passing by might overshadow some of them. 16. There came also a multitude out of the cities round about unto Jerusalem, bringing sick folks, and them which were vexed with unclean spirits: and they were healed every one. 17. IT Then the high priest rose up, and all they that were with him (which is the sect of the Sadducees), and were filled with indignation, 18. And laid their hands on the apos- tles, and put them in the common prison. 19. But the angel of the Lord by night opened the prison doors, and brought them forth, and said, 20. Go, stand and speak in the tem- ple to the people all the words of this life. 21. And when they heard that, they entered into the temple early in the morning, and taught. But the high priest came, and they that were with him, and called the council together, and all the senate of the children of Israel, and sent to the prison to have them brought. 22. But when the officers came, and found them not in the prison, they re- turned, and told, 23. Saying. The prison truly found we shut with all safety, and the keepers standing without before the doors ; but when we had opened, we found no man within. 21. Now when the high priest, and the captain of the temple, and the chief priests, heard these things, they doubted of them whereunto this would, grow. 25. Then came one and told them, say- ing, Behold, the men whom ye put in prison are standing in the temple, and teaching the people, 26. Then went the captain with the officers, and brought them without vio- lence: for they feared the people, lest they should have been stoned. Yeb. 12. By the hands of the apostles, &c. — God taketh no pleas- ure in the death of the wicked, but had rather that all turn to him and live. In wrath he remembers mercy (Hab. iii. 2) ; and, having visited the ungodly with his judgments, he now turns to meet the wants of the needy, and add fresh testimony to the truth and power of the glorious gospel. There were many miracles of healing, that excited the wonder of the people, and drew many into the fold of Christ. They were all with one accord in Solomon'' s porch. — The number of the disciples of Christ had so increased that the upper room (Acts i. 13) was too small for them ; and they now met, as a distinct body of worshippers, in Solomon's porch, which was sufficiently spacious and well fitted to accommodate them all. The spirit of harmony reigned over their assemblies, and united their hearts. Yees. 13, 14. And of the rest durst no man join himself to them. — Such was the reverence entertained for the apostles, and the awe awakened by the severe and speedy punishment inflicted upon Ana- nias and Sapphira for their hypocrisy, that the promiscuous multi- tude were kept back from their assemblies, and from making a false profession of faith. No man dare join them unless he was sincere. But among the common people there were many who regarded- the company of believers with esteem and admiration ; and the church 86 EXPLANATORY NOTES. steadily increased by accessions from this class. They were added to the Lord by a living faith, and were united to him as the branches are united to the vine. Ver. 15. Tliey brought forth the sick into the streets. — The term " streets" here includes the public squares and open places of resort, such as are found around the gates in Oriental cities. The rich were brought in beds, and the poor on couches or pallets, that at least the shadow of Peter might fall on them as he was passing to and from the temple. It does not appear that any were really healed by his shadow, although some persons may have been restored without touching him ; but the expression shows the great confidence of the people in his healing power. They may have been healed by their faith in the divine energy that inspired him ; as the woman was who said of our Lord, " If I may but touch his garment, I shall be whole " (Matt. ix. 29, 21). It is stated (Acts xix. 11, 12) of the Apostle Paul, that God wrought miracles through handkerchiefs and aprons that had been in contact with his body ; and it was as easy for divine power to heal the sick by means of Peter's shadow, as in any other way. Ver. 16. There came also a multitude out of the cities. — Reports of the numerous instances of healing are circulated far and wide ; and multitudes flock to Jerusalem from the neighboring cities, with their sick and with demoniacs, and they are all healed. The promise was fulfilled, " According to your faith be it unto you." Ver. 17. Then the high priest rose up. — Again the high priest Annas (Acts iv. 6) was aroused to take active measures to suppress the new sect, aided by the Sadducees who belonged to the high priest's party in opposition to our Lord. This movement is marked by increased bitterness of feeling, and more resolute action tban when only Peter and John were imprisoned for a night (Acts iv. 1-3). They -were filled with indignation. The apostles were filled with the Holy Spirit, but these men were filled with wicked zeal. The Sadducees could not bear to see the doctrine of the resurrection gaining ground, and thus threatening to sweep away their own tenets; and the high priest feared for the national religion, which he officially represented. Ver. 18. Laid hands on the apostles. — This time they imprisoned all the apostles. They wish to make thorough work ; and they adopt the most effectual measures within their power to silence all Christ's apostles, and shut out their influence from the people. They put chains upon the believers and their faith, and hope thereby to hold them, and stop the signs and wonders that are thinning their ranks, and swelling the assemblies of the Christians. Ver. 19. But the angel of the Lord by night. — They had not reck- oned on this. They thought that their power was supreme, and that all that was necessary for their protection was to exercise it. They trusted to the prison-keepers to see that the doors were securely closed. But, by the Power above them, an angel is sent by night to open the prison-doors, and bring forth the apostles. "The rulers take counsel together against the Lord, and against his Anointed. But he that sitteth in the heavens shall laugh: the Lord shall have them in derision " (Ps. ii. 2, 4). Ver. 29. Go stand and speak in the temple. — The angel directs them to go and stand in the sacred enclosure of the temple, and speak in the presence of the people all the words of this life ; that is, all the INTERNATIONAL S. S. LESSONS, 1876. 87 doctrines of Christ, who is our life, who is the way, the truth, and the life (John xiv. 6) ; who is the resurrection and the life (John xi. 25) ; who has brought life and immortality to light through the gospel (1 Tim. i. 10). Ver. 21. And when they heard that. — They obeyed without the least hesitation, or fear of the consequences. They appear at early dawn at the temple, the time when our Lord taught the people who flocked to hear him (see Luke xxi. 38; John viii. 2). The morning hours are delightful for worship and prayer. Vers. 21-23. But the high priest came, &c. — While the apostles were preaching " the glorious gospel of the blessed God," the high priest and his followers called a meeting of the whole council, or San- hedrim, to institute legal measures against them. The members are promptly in their seats ; and doubtless a glow of satisfaction passes over the august assembly as they send the officers to the prison, to bring the apostles before them. In due time the officers return, and make their report. Their own words tell the whole: "The prison truly found we shut with all safety, and the keepers standing without before the doors ; but, when we had opened, we found no man within." If there was any satisfaction in knowing that the prison was found shut with all safety, and that the keepers were standing faithful at their posts, guarding the doors, the Sanhedrim had these facts to comfort them. Ver. 24. Now when the high priest and captain . . . heard these things. — The captain of the temple-guard, who was probably a priest, would naturally be engaged in effecting the arrest of the apostles (comp. Acts iv. 1). The chief priests were " the heads of the twenty- four courses appointed by David (1 Chron. xxiv. ); or, possibly, also those who had been high priests under the Eoman appointment, just as Annas and Caiaphas were high priests, instead of one as provided by the Jewish law (Acts iv. 6)." When they heard these things, they doubted of them whereunto this would grow. They were perplexed, and were utterly at a loss to conceive what would be the consequences if things went on in this amazing manner. How much better for them to have yielded to the evidences directly before their eyes, and acknowledged the truth as it is in Jesus ! Ver. 25. Then came one, and told them. — In the midst of their perplexity, they are told at least that the prisoners are found. The simple fact is stated, that they are standing in the temple, and teaching the people. Yer. 26. Then went the captain with the officers. — The commander of the Levitical guard, accompanied by the servants of the high court, went and brought the apostles without violence. It was unnecessary to use violence with the apostles themselves ; for their religion taught them not to resist authority, but to submit for conscience' sake, rec- ognizing, however, the higher claims of G-od's law when human laws conflicted with the divine. But the reason stated for not using vio- lence is, that they feared the people might stone them. They did not fear this from the disciples, but from the popular feeling that pre- vailed among the multitude who had received the benefits of healing, and who knew that the apostles had been released from prison by the direct interposition of God. This latter circumstance must have greatly strengthened and encouraged the apostles in their work, and 88 EXPLANATORY NOTES. given them great power in addressing the people. Nor can we suppose that they were much disturbed by the order to accompany the captain to the council ; for it gave them another opportunity to preach the gospel to the rulers of the nation, and the leaders of the persecution ascainst them. INTERNATIONAL S. S. LESSONS, 1876. 89 LESSON XL —June 11. The Apostles before the Council. — Acts v. 27-42. 27. And when they had brought them, they set them before the council: and the high priest asked them, 28. Saying, Did not we straitly com- mand you that ye should not teach in this name? and, behold, ye have filled Jerusalem with your doctrine, and in- tend to bring this man's blood upon us. 29. IT Then Peter and the other apos- tles answered and said, We ought to obey God rather than men. 30. The God of our fathers raised up Jesus, whom ye slew and hanged on a tree. 31. Him hath God exalted with his right hand to be a Prince and a Saviour, for to give repentance to Israel, and for- giveness of sins. 32. And we are his witnesses of these things; and so is also the Holy Ghost, whom God hath given to them that obey him. 33. IT When they heard that, they were cut to the heart, and took counsel to slay them. 34. Then stood there up one in the council, a Pharisee, named Gamaliel, a doctor of the law, had in reputation among all the people, and commanded to put the apostles forth a little space ; 35. And said unto them, Ye men of Israel, take heed to yourselves what ye intend to do as touching these men. 36. For before these days rose up Theudas, boasting himself to be some- body ; to whom a number of men, about four hundred, joined themselves : who was slain; and all, as many as obeyed him, were scattered, and brought to nought. 37. After this man rose up Judas of Galilee in the days of the taxing, and drew away much people after him: he also perished; and all, even as many as obeyed him, were dispersed. 38. And now I say unto you, Refrain from these men, and let them alone: for if this counsel or this work be of men, it will come to nought : 39. But if it be of God, ye cannot overthrow it; lest haply ye be found even to fight against God. 40. And to him they agreed : and when they had called the apostles, and beaten them, they commanded that they should not speak in the name of Jesus, and let them go. 41. TT And they departed from the presence of the council, rejoicing that they were counted worthy to suffer shame for his name. 42. And daily in the temple, and in every house, they ceased not to teach and preach Jesus Christ. Yee. 27. WJien they had brought them. — The apostles, having made no resistance, were quietly brought by the officers, and placed in the centre of the room, before the members of the council. Yee. 28. Did we not straitly command you f — Did we not strictly command you, that ye should not teach in this name f The high priest avoids mentioning the name of Jesus, as if it were beneath his dignity to pronounce it. He then charges them with having filled Jerusalem with their doctrine, which was in reality a public admission of their great diligence and success. Under the secret trouble of conscience, and the dread of merited punishment, he refers to their intention to bring this marts blood upon them. The Jews had profanely said, "His blood be on us, and on our children " (Matt, xxvii. 25) ; and now that this name, that is above every name, is rapidly gaining in influence, and these apostles are doing every thing to add to its power, they naturally dread the result to themselves. They fear that the dreadful impreca- tion may be fulfilled. Vee. 29. Peter . . . said, We ought to obey God rather than men. — He commences his address with laying down a principle, that he had before expressed (Acts iv. 19), and now with emphasis re-affirms. 90 EXPLANATORY NOTES. They would obey the Jewish authorities as far as their consciences would allow, and would submit to punishment and imprisonment; but, in all things that God commanded, they must and would obey, however his law might conflict with human law. And such is the principle that should govern every loyal subject of God's government. Ver. 30. The God of our fathers. — Peter now places in striking contrast their treatment of Christ with that of the God of Abraham, Isaac, a] id Jacob, of whom they boast. The being whom they stew and hanged on a tree, whom they treated most ignominiously, this God has glorified by raising him from the dead. Ver. 31. Him hath God exalted — with, or rather to, his right hand (Ps. ex. 1) — to he a Prince and a Saviour. — In Acts iii. 15, he is called " the Prince of life." He is our leader and king, and, as such, claims our obedience. He is also a Saviour to give repentance to Israel. Here repentance and forgiveness are presented as gifts of divine grace. He is the author of our salvation, as he " is the author and finisher of our faith" (Heb. xii. 2). In the work of redemption, Christ is ''all and in all." This by no means interferes with man's free will, but, rightly viewed, furnishes the greatest encouragement to the exercise of repentance and faith. Ver. 32. We are his witnesses. — The apostles were chosen by God to be witnesses of the facts in Christ's history, and the great truths of his religion. Nor were they alone in this ; for the Holy Ghost also bare witness through the miracles that were performed, through the signs and wonders that accompanied their work. WJwm God hath given to them that obey him. — Those who obeyed God, by believing in his Son Jesus Christ, were sealed by the Holy Spirit ; and those who are guided by the Spirit must obey God in all things. Ver. 33. They were cut to the heart. — Literally, they were sawn through : Tyndale says, They elate asunder. Instead of being filled with grief and repentance in view of their great sins, they were torn asunder with rage, by the bol charges made to their faces, by the apostles ; and at once took counsel to slay them. This was a long step forward in the march of persecution. Ver. 34. There stood up a Pharisee named Gamaliel. — Four facts are stated in regard to this man. First, he was a member of the Sanhe- drim. Second, he was a Pharisee. Third, he was a doctor, or teacher of the law. Fourth, he was a man of wide reputation, and highly esteemed in the community. As a Pharisee, he believed in the doc- trine of the resurrection, and hencfe did not sympathize with the Sadducees in their hostility to the apostles on this ground, whatever may have been his feelings on other grounds. Several distinguished persons of his name are mentioned in the Jewish records ; but he was probably the same Gamaliel who was the teacher of Saul of Tar- sus (Acts xxii. 3). Commanded to put the apostles forth a little space, — that is, allow them to retire for a short time, while the council deliberated on the case. Ver. 35. Ye men of Israel, take heed to yourselves. — Act with pru- dence in this matter, and do not hastily decide upon measures that you will afterwards regret. Weigh well what you intend to do with these men, whom some of you propose to put to death. This was good advice; and to him our Lord might have said, "Thou art not far from the kingdom of God" (Mark xii. 34). INTERNATIONAL S. S. LESSONS, 1876. 91 Yee. 36. There rose up Theudas. — There were several Jews of this name, who were leaders of insurrections in those troublesome times ; one mentioned by Josephus, who, some years later, raised a rebellion, and was destroyed with all his forces. The case mentioned by Ga- maliel was a familiar one to the members of the council, and served as an apt illustration of the point before him. This Theudas pretended to be a great prophet, or leader, and gathered about four hundred fol- lowers ; but the revolt was entirely quelled, and the whole movement came to nought. Yee. 37. After this man rose up Judas of Galilee. — This case is several times referred to by Josephus (Antiq. xvii. 10, 5; xviii. 1; xx. 5, 2,), who twice calls Judas a Galilsean, and once a G-aulonite, because he was born in Garnala, in Lower Gaulonitis. He led an insurrection in the days of the taxing; that is, about the twelfth year of Christ, when Judaea, as a Roman province, was attached to Syria, and Quiri- nus, or Cyrenius. then president of Syria, caused an enrolment of the property of the several provinces, preparatory to taxation. This the proud Jews resisted, and Judas led the opposition. He, however, perished ; and his followers were dispersed. Tees. 3S, 39. And now I say unto you. — Xow he makes a practical application of the general principle introduced by these illustrations, that all events are controlled by divine Providence, and whatever is of man's devices will come to nought, while what is of God cannot be overthrown. Therefore he says to the council, Refrain from these men. Let them alone. Leave them in the hands of God. If they are doing his will, we cannot stop them. If they are misguided fanatics, they will work out their own destruction ; and God will take care of the institutions and national interests that we represent. On the other hand, if we are in error, and oppose them, we may find ourselves in the position of fighting against God. And they, as Jews, needed no arguments to show how utterly vain it is to resist Omni- potence. Yee. 49. To him they agreed, so far as not to slay the apostles. His influence, his just reasoning, and the least sense of prudence, would dictate this. But they called the apostles in, and beat them. This was done to show that they had not without cause instituted pro- ceedings against them, and to punish them for disobeying their commands. Besides, if they are not allowed to kill them, they wish at least to give vent to their spite by scourging them. The scour- ging was usually done by " a whip with two lashes knotted with bones, or heavy indented circles of bronze ; or terminated by hooks, in which case it was aptly denominated a scorpion." Yee. 41. They departed . . . rejoicing that they were counted worthy to suffer shame for his name. — Of all who were engaged in these pro- ceedings, the happiest men were those who had been scourged. They departed with their hearts overflowing with joy. True, they had been insulted, and most unjustly treated, and doubtless were in pain from the scourging they had received ; but they felt in their souls the high honors conferred upon them, that they are counted worthy to suffer shame for the precious name of Jesus. The thought exalts their whole being, and fills them with sweet delight. It is a great thing to labor successf ullv for Christ, but it is a higher privilege to suffer for him. Study Phil. i. 29; Matt. v. 11, 12; Luke vi. 22, 23; 92 EXPLANATORY NOTES. 1 Pet. ii. 19, 20, — passages that glow with a truth radiant with celes- tial light. Yek. 42. And daily they ceased not to teach. — At the appointed hours for prayer in the temple, when large numbers were present for devotion, they continued to teach and preach the truths of the gospel, of Jesus Christ, and urge all to repentance and the exercise of faith. They also went from house to house, holding social meetings in different parts of the city, and reaching as many persons as possi- ble, with the influences of divine truth. Everywhere their great theme was " Jesus Christ and him crucified." INTERNATIONAL S. S. LESSONS, 1876. 93 LESSON XII. —June 18. The Seven Chosen. — Acts vi. 1-15. 1. And in those days, when the num- ber of the disciples was multiplied, there arose a murmuring of the Grecians against the Hebrews, because their wid- ows were neglected in the daily ministra- tion. 2. Then the twelve called the multi- tude of the disciples unto them, and 6aid, It is not reason that we should leave the word of God, and serve tables. 3. "Wherefore, brethren, look ye out among you seven men of honest report, full of the Holy Ghost and wisdom, whom we may appoint over this busi- ness. 4. But we will give ourselves contin- ually to prayer, and to the ministry of the word. 5. IT And the saying pleased the whole multitude: and they chose Stephen, a man full of faith and of the Holy Ghost, and Pliilip, and Prochorus, and Nicanor, and Timon, and Parmenas, and Nicolas a proselyte of Antioch : 6. Whom they set before the apostles : and when they had prayed, they laid their hands on them. 7. And the word of God increased ; and the number of the disciples multiplied in Jerusalem greatly ; and a great com- pany of the priests were obedient to the faith. 8. And Stephen, full of faith and pow- er, did great wonders and miracles among the people. 9. IT Then there arose certain of the synagogue, which is called the synagogue of the Libertines, and Cyreuians, and Alexandrians, and of them of Cilicia and of Asia, disputing with Stephen. 10. And they were not able to resist the wisdom and the spirit by which he spake. 11. Then they suborned men, which said, We have heard him speak blasphe- mous words against Moses, and against God. 12. And they stirred up the people, and the elders, and the scribes, and came upon him. and caught him, and brought him to the council, 13. And set up false witnesses, which said, This man ceaseth not to speak blasphemous words against this holy place, and the law: 14. For we have heard him say, that this Jesus of Nazareth shall destroy this place, and shall change the customs which Moses delivered us. 15. And all that sat in the council, looking steadfastly on him, saw his face as it had been the face of an angel. Vee. 1. And in those days. — Some time after the events recorded in the preceding chapter, and when the disciples had greatly multi- plied, the interests and claims of different classes produced the first dissension in the Church. This was more alarming than the threats of enemies outside, because it might disturb the unity, and mar the purity, which had characterized the body in the past. But it led, under a merciful Providence, to the institution of a new office, that of deacons, and to the development of a Christian worker whose zeal, boldness, and heroic faith in the hour of a cruel death, forms one of the most impressive and illustrious chapters in the early history of the Church. TJiere arose a murmuring of the Grecians, — or, rather, Hellenists. These were Jews who were born and resided in Grecian cities, and spoke the Grecian language. This was a very numerous class, and formed a majority of the converts on the day of Pentecost. Many had doubtless taken up their residence at Jerusalem, rather than return to their native cities. The Hebrews were the native-born Jews, who spoke the Hebrew, i.e., the Aramaean (Syro-Chaldaic) language, and regarded the Helle- nists as an inferior class. These, having the care of the common fund 94 EXPLANATORY NOTES. provided for the poor by the liberality of the rich converts, failed, as it would seem, to give to the widows of the Hellenists their due pro- portion of relief, while the native Jews were liberally supplied. The neglect may have been intentional, growing out of early animosities that grace had not entirely purged from the heart, or it may have arisen from the large number to be supplied in the daily ministrations of food and money. Vetc. 2. Then the twelve called the multitude. — They assembled, not, probably, the entire membership of the Church, but those who were at Jerusalem; and thus all had the opportunity of sharing in the rule of the Church, while the divinely appointed officers gave general direc- tions. It is not reason, &c. — It is not satisfactory or suitable, that we should leave the higher and more important work of teaching the word of God, to distribute the daily supplies for the tables. It was their special calling to provide spiritual food for the soul, while others could well attend to the wants of the poor ; and thus a division of labor would be for the benefit of all classes. Veb. 3. Wherefore, brethren, look ye out, &c. — They are called upon to select seven men, not only with a reputation for strict hon- esty, but full of the Holy Ghost and of wisdom, men of ardent piety and sound practical judgment. They must be men capable of admin- istering the temporal affairs of the Church with discretion, and also, while distributing to the physical necessities of the poor, capable of adding words of spiritual comfort or advice, as the recipients of their bounty may require. Ver. 4. We will give ourselves continually to prayer. — Prayer, and the preaching of God's word, are the two great duties of the gospel minister. Prayer fills his soul with light and truth from above; and by preaching he communicates to others the treasures he has received. Ver. 5. The saying pleased the whole multitude. — The plan was unanimously adopted ; and thus another office was added to the apos- tolic, which contributed to the organic structure of the church. Stephen was the first chosen, a man full of faith and the Holy Ghost. He and all his associates, many suppose, were Hellenists, or foreign Jews, and were selected to satisfy the complaints that had been made. This is inferred from their Greek names, though it is quite probable that some of the seven were Hebrews. To the remarkable history of Stephen, the first elected deacon of the Church of Christ, the second part of this chapter, and the whole of the next, are devoted. Philip was a successful evangelist, as well as a deacon, and, after the death of Stephen, preached the gospel in Samaria. (See Acts viii. 5, 6.) He taught an officer of the court of Candace the way of salvation (Acts viii. 26-31), and is spoken of as an evangelist in Acts xxi. 8. Of the history of the other five, nothing is known. Nicolas is spoken of as a proselyte of Antioch ; that is, he was a Gentile Greek who became converted to the Jewish faith, and afterwards embraced the gospel. Antioch was a city of Syria, and the birthplace of the Gentile Chris- tian Church (Acts xi. 19-22). Here the disciples were first called Christians (Acts xi. 26). Ver. 6. WJiom they set before the apostles. — The seven who had been chosen to serve as deacons of the church were now presented to the apostles, who solemnly set them apart to this office with prayer INTERNATIONAL S. S. LESSONS, 1876. 95 and the imposition of hands. The laying-on of hands, when one was inducted into office, was a very ancient Jewish custom. (See Gen. xlviii. 14; Num. xxvii. 18, 19). It was adopted by the apostles as the outward form cf conveying the blessings of the Holy Spirit upon the disciples (Acts viii. 17, xix. 6). In this case it was not only the sign of the gift of the Spirit, but also that the deacons, though elected by the Church, derived their commission and authority from Christ, through the apostles. Ver. 7. And the word of God increased. — The danger of a rupture in the Church having been happily averted, and the spirit of union having been restored, the work of God rapidly advanced. The faith- ful labors of the newly appointed deacons doubtless contributed to this ; while the apostles, relieved of the special care of the poor, were able to give themselves more fully to the spiritual interests of the Church. One remarkable result of the influences of divine grace was the conversion of a great company of the priests. They had been among the most violent opposers and persecutors of Christ and his apostles; but God could "purify the sons of Levi," and purge them Israel stood : 15. And he said, Blessed be the Lord God of Israel, which snake with his mouth unto David my father, and hath with his hand fulfilled* it, saying. 16. Since the day that I brought forth my people Israel out of Egypt. I chose no city out of all the tribes of Israel to buila a house, that my name might be therein; but I chose David to be over my people Israel. 17. And it was in the heart of David my father to build a house for the name of the Lord God of Israel. 18. And the Lord said unto David my father, Whereas it was in thine heart to build a house unto my name, thou didst well that it was in thine heart. 19. Nevertheless thou shalt not build the house ; but thy son that shall come forth out of thy loins, he shall build the house unto my name. 20. And the Lord hath performed his word that he spake, and I am risen up in the room of David my father, aud sit on the throne of Israel, as the Lord promised, and have built a house for the name of the Lord God of Israel. 21. And I have set there a place for the ark, wherein is the covenant of the Lord, which he made with our fathers, when he brought them out of the land of Egypt. Solomon laid the foundations of the temple, or the house of sanc- tuary, or the chosen house as it was sometimes called, in the year 1011 B.C., and about four hundred and eighty years after the building of the tabernacle by Moses. It was completed in the year 1004 B.C., having occupied seven years and six months in the building. Solomon made the sacred utensils and furniture of the temple, a molten sea (1 Kings vii. 2:}), an immense semicircular vase seventeen feet and a half in diameter; fen bases of brass (ver. 27), i.e., four- wheeled carriages for the conveyance of the la vers; the altar of gold, and the table and candlesticks of gold (vers. 48, 49), and all the vessels that pertained to the house of the Lord. He also put among the treasures of the house the silver and gold and vessels that David his father had consecrated to the Lord (1 Kings vii. 51). At the feast in the month Ethamin (October), the elders and chief men of Israel assembled in Jerusalem to attend the services of the 108 EXPLANATORY NOTES. dedication of the temple to the Lord (1 Kings viii. 2). This was eleven months after the completion of the edifice ; the delay heing occasioned by Solomon's desire to choose the most fitting opportunity, when the greatest number of the people would be in Jerusalem. This was a jubilee year; and the king very appropriately commenced the solemn ceremonial a few days before the feast of tabernacles, which was instituted in commemoration of the Israelites dwelling in booths in the wilderness, as well as of the tabernacle which was then erected for the worship of God. As the temple was to take the place of the tabernacle, it was most fitting that at this feast prayer should be offered that the privileges promised in connection with the services of the tabernacle might be continued to the nation in connection with those of the temple, and that the divine glory that sanctified the former might be manifested in the latter. Yer. 5. And King Solomon and all the congregation of Israel . . . were before the ark. — The vast procession was made up of all the chief men of Israel, the heads of tribes and paternal chiefs, and mul- titudes of people from every part of the land. It was led by the king, doubtless, preceded by his body-guard, and the elders of the people. Priests were stationed along the route to offer an immense number of sacrifices. Josephus says that " the ground was moist with drink- offerings and sacrifices." Yer. 6. And the priests brought in the ark. — They followed, bearing the ark from its temporary resting-place on Mount Zion up to the temple, a distance of about three-quarters of a mile. Another pro- cession brought the old Mosaic tabernacle from Gibeon, followed by the Levites, who bore the sacred vessels and ornaments of the tabernacle to the new house of the Lord. The ark was deposited in the oracle of the house, or the holy of holies, and placed under the wings of the cherubim made by Solomon (Ps. xviii. 10, lxxx. 1, Isa. vi. 1-3). Into this holy place no one was permitted to enter, except the high priest, and he only once in a year, on the great day of atonement. Yer. 8. Tliey drew out the staves. — These staves were made of shittim-wood overlaid with gold. They passed through golden rings, and were used to carry the ark (Exod. xxv. 13-15). They were originally not to be drawn out ; but, now that the ark was stationary, they were drawn out a little way, and left to project, that they might serve as a guide to the high priest when he went to officiate before the ark. For there was no light in the holy oracle except that shed by the glowing embers in the censer, and the mysterious rays that emanated from the mercy-seat. Yer. 9. There was nothing in the ark save the two tables of stone. — Nothing else was ever put into the ark but these tables of stone. Aaron's rod (Num. xvii. 10), the golden censer, and the manna (Exod. xvi. 33), which some suppose were placed in the ark, were laid before it in the most holy place. Yer. 10. The cloud filled the house of the Lord. — As the cloud, the symbol of the divine presence, rested upon the tabernacle in the time of Moses, and filled it with the divine glory so that Moses could not enter (Exod. xl. 34, 35), thus the cloud and the divine glory filled the temple so that the priests could not proceed with the services. This INTERNATIONAL S. S. LESSONS, 1876. 109 gracious manifestation of the divine presence was the testimony of God's acceptance of the temple, as ho had previously accepted the tabernacle. Precisely in what this glory consisted, we cannot deter- mine. It may have been a dazzling brightness that filled the minds of the priests with astonishment or alarm, so that they could not remain. It convinced all that the God of Israel had here established his royal residence. Vers. 12, 13. Then spake Solomon. — Standing upon a brazen plat- form that had been erected in front of the altar, Solomon first, in an apostrophe to God, whose presence had been so wonderfully mani- fested, expresses his devout thankfulness that he has been permitted to build a house for the Lord to dwell in and abide forever. The thick darkness refers to the holy of holies, that, having no windows, was dark, except when illumined by God's presence. Ver. 14. The king turned his face about. — After watching the mystic cloud that may yet have hovered about the temple, he turned to the people, who were standing up, and blessed all the congregation of Israel. As Moses, when the people had completed the tabernacle as the Lord had commanded them, pronounced upon them a blessing (Exod. xxxix. 43), and as David his father when the ark had been brought into the city, and the offerings were completed, blessed the people in the name of the Lord (2 Sam. vi. 18), so Solomon, on this solemn and memorable occasion, blesses the whole congregation. Vers. 15-21. Blessed be the Lord God of Israel. — In most fitting words, Solomon expresses his fervent gratitude to God for the fulfil- ment of his promises. The Lord hath performed the work, and to him he ascribes all the glory. 110 EXPLANATORY NOTES. LESSON V.— July 30. Solomon's Prayer. — 1 Kings viii. 22-30. 22. IF And Solomon stood before the altar of the Lord in the presence of all the congregation of Israel, and spread forth Ins hands toward heaven : 23. And he said. Lord God of Israel, there is no God like thee, in heaven above, or on earth beneath, who keepest covenant and mercy with thy servants that walk before thee with all their heart : 24. Who hast kept with thy servant David my father that thou promisedst him : thou spakest also with thy mouth, and hast fulfilled it with thine hand, as it is this day. 25. Therefore now, Lord God of Israel, keep with thy servant David my father that thou promisedst him, saying. There shall not fail thee a man in my sight to sit on the throne of Israel ; so that thy children take heed to their way, that they walk before me as thou hast walked before me. 26. And now, O God of Israel, let thy word, I pray thee, be verified, which thou spakest unto thy sen-ant David my father. 27. But will God indeed dwell on the earth? behold, the heaven, and heaven of heavens, cannot contain thee; how much less this house thai 1 havebmlded? 28. Yet have thou respect unto the prayer of thy servant, and to his suppli- cation, U Lord my God, to hen ken unto the cry and to the prayer which thy ser- vant prayeth before thee to-day : 29. That thine eyes may be* open to- ward this house night and day, even toward the place of which thou hast said. My name shall be there: that thou mayest hearken unto the prayer which thy servant shall make toward this place. 30. And hearken thou to the supplica- tion of thy servant, and of thy people Israel, when they shall pray toward this place: and hear thou in* heaven thy dwelling-place : and when thou hearest, forgive. Yer. 22. Solomon stood before the altar. — He did not occupy the canopied throne near a pillar at the entrance of the inner court (2 Kings xi. 14), hut took his position in the outer court, east of the altar, on a brazen platform three cubits high, erected for the occa- sion (2 Chron. vi. 13). Here, kneeling (see ver. 54, and 2 Chron. vi. 13) as a humble suppliant, he spread forth his hands towards heaven. It is a fact worthy of notice, that the solemn act of conse- crating the temple to God was not performed by the high priest, nor by any member of the Aaronic family, but by the king in person. Ver. 23. And he said, Lord God of Israel. — Into this sublime prayer, the suppliant breathes the strongest faith and the loftiest aspirations, blended with the deepest humility. He addresses the Sovereign of the universe as the God of Israel, because of the special and numerous divine blessings he had bestowed upon the nation. It was indeed a sublime spectacle, thus to see the king of Israel before the splendid temple that he had completed, and, in the presence of a vast and reverential throng, praying with uplifted hands to the ever- lasting King. We may look upon him as a type of Christ, who is our King and Intercessor. There is no God like thee. — The faith of the suppliant is based upon the cardinal doctrine of the unity and supremacy of the Deity. Other nations had their idols and fancied deities, whom they wor- shipped and confided in ; but the king of Israel trusted in the only liv- ing and true God. Who keepest covenant with thy servants, — that is, with those " that INTERNATIONAL S. S. LESSONS, 1876. Ill walk before thee with all their heart." — There is here a clear acknowledgment of the necessity of obedience on the part of the sub- ject, as well as the faithfulness of God, to secure the fulfilment of a covenant. Vkk. 26. -4nd now . . . let thy word be verified, which thou spak- est mifo . . . David my father. — " The reference is to the great prom- ise in 2 Sam vii. 11-1-i. It was made to David hefore Solomon was born. It began to be verified at bis birth, ami still more on his com- pletion of tin* temple, when the glory of the Lord was visible in it; but it pointed to a far greater, nobler, and more extensive kingdom than was embraced by the dominion of that magnificent monarch, happy and extensive; as bis dominion was (chap. iv. 20, 21). He had probably been taught by his pious father, who had made him well acquainted with that promise, to extend his views of it into the dis- tant future. And, indeed, he appears, from the language used here, " will (rod indeed dwell on the earth? " to have been conscious that his own achievements were unable to exhaust the fulness of its mean- ing. For, from the announcement of that promise, the Messiah was expected as the king, the king of Israel, exalted on the throne of David, and in virtue of his close communion with the Lord Jehovah, an object of universal reverence, exercising justice and dispensing mercy to the various families of man." — Jamieson's Commentary. Vkk. 20. That thine eyes may be open towards this house night and day. — God had made this promise to Moses : " In all places where I record my name, I will come unto thee, and I will bless thee " (Exod. xx. 24). By the special manifestation of his presence and glory in the temple, God had virtually recorded his name there. There he would be present, and receive the worship of his people, " night and day." and dispense blessings to them. Ver. 30. Hearken to thy people . . . when they shall pray towards this place. — When the Israelites were far distant from Jerusalem, they were accustomed, in their religious devotions, to turn their faces towards the temple ; that they might participate in its services, and that their prayers might partake of the divine promises that envel- oped, as a spiritual atmosphere, the house of the Lord. Hear thou in heaven thy dwelling-place. — " That house of prayer, that Solomon was then dedicating, was a type of the spiritual temple after- wards to be built of living stones. And the purport of the king's petition, which was afterwards answered by a covenant, or solemn agreement, was, that whatever was spoken in the earthly temple should be heard and ratified in the heavenly temple." — Jamieson. Following this portion of the prayer, Solomon specifies seven cases, in which he pleads for the merciful interpo^tion of God, on condition that the people pray toward that holy place. The prayer concluded, again lie pronounces a blessing " upon all the congregation of Israel " (1 Kings viii. 55). An immense number of sacrifices were then offered to the Lord (1 Kings viii. 62-04); and the people returned to their homes rejoicing in the goodness of the God of Israel (1 Kings viii. 00). Solomon received the assurance that his prayer was heard (1 Kings ix. 3). God renews his covenant with him, and clearly lays down the principles upon which alone the king and people can secure happi- ness and prosperity. 112 EXPLANATORY NOTES. LESSON VI.— August 6. Solomon's Prosperity. — 1 Kings x. 1-10. 1. And when the queen of Bheba heard of the fame of Solomon, con- cerning the name of the Lord, >h.' came to prove him with hard questions. 2. And sb ■ came to Jerusalem with a very great train, with camels that bare spices, and very much gold, and precious stones : and when she was come to Solo- mon, she communed with him of all that was in in her heart. 3. And Solomon told her all her ques- tions: there was nui any thing hid from tlio king, which he told her not. 4. And wh n the queen of Sheba had seen all Solomon's wisdom, and the bouse that he had built. 5. And the meat of his table, and the' sitting of his servants, and the attend- ance of bis ministers, and their apparel, and liis cup-bearers, and bis ascent by which he went up unto the house of the Lord : there was no more spirit in her. 6. And she said to the king, It was a true report that I beard in mine own land, oi thy acta and of thy wisdom. 7. Bowb I he words, until l came, and mine eyes had it: and, behold, ih ■ hall me : thy wi »dom and pro eth the' fame which 1 h sard. 8. Happy are thy men, happy me these thy servants, which stand contin- ually before thee, "nil that hear thy wis- dom. 9. Blessed be the Lord thy Cod, which delighted in thee, to b rt thee on the throne of Israel: because the Lord loved Israel forever, therefore made ho thee king, to do judgment and justice. 10. And she gave the king a hundred and twenty talents of gold, and of B very great store, and precio 1 1 there came no more such abundance of spices as these which the queen of Sheba gave to King Solomon. Solomon, having accomplished the great religious work imposed upon him by his father, felt at liberty to build sumptuous structures, enlarge and fortify cities, and undertake various enterprises that would reflect honor upon the crown, and contribute to the dignity and power of his great kingdom. He spent twelve and a half or thirteen years in building his palace (1 Kings vii. 1), nearly double the time occupied in the erection of the temple, because he had not at hand the previous preparations for it, nor was there the same urgency that prompted him in providing a national place for religious worship. The Jews who returned from captivity were censured for dwelling in their own ceiled houses, while the house of God was lying waste (Hag. i. 4); but Solomon acted according to the spirit of Christ's direction, when he said, " Seek ye first the kingdom of God and his righteousness, and all these things shall be added unto you" (Matt. vi. 33). Solomon also built the "House of the Forest of Lebanon," and a palace for "Pharaoh's daughter, whom he had taken to wife" (1 Kings vii. 2, 8). It is difficult to determine whether these were separate buildings, or parts of one grand palace. From the form and proportions of the House of the Forest of Lebanon, it may have been a vast hall attached to the palace, similar to the large central halls in the Assyrian palaces. Its name may have been derived from the pro- fusion of cedar timbers used in its construction. To carry on his gigantic works, Solomon made a levy of men and money (1 Kings ix. 15). "With these he not only built the house of the Lord, and his own magnificent palace, but he expended large sums upon Millo, a part of the fort of Jerusalem on Mount Zion ; in INTERNATIONAL S. S. LESSONS, 1876. 113 repairing the Avail of Jerusalem; in fortifying Easor, an important town on the northern boundary of the country; and also Megiddo, which had been a royal city of the Canaanites, Lying on the great caravan road between Egypt and Damascus, important as a key to the north of Palestine, by the western lowlands. Robinson identifies Megiddo with a village now called Leijun, the Legio of the Romans. Solomon also fortified Gezer, or Gazer, on the northern border of Benjamin, which, though assigned as a Levitical city, continued to be occupied by the Canaanites. Here many battles had been fought between the Hebrews and the Philistines. At last it was con- quered by the king of Egypt, and given as a dowry to his daughter, the wire of Solomon. Beth-horon the nether, Baaloth, and Tadmor were fortified or rebuilt (1 Kings ix. 15-18). Tadmor, a city of palms, called by the Greeks Palmyra, was anciently a superb city, ten miles in circumference. It was situated between Damascus and the Euphrates, in a dreary desert, and became the capital of a great kingdom, and the centre of an extensive commerce. It was rebuilt and fortified by Solomon, as a security against invasion from North- ern Asia. It is now a magnificent ruin, having been destroyed by Nebuchadnezzar, on his march to the siege of Jerusalem. The prosperity of Solomon is vividly set forth in his own words, in Eccl. ii. 4-9: ,( I made me great works; I budded me houses; I planted me vineyards; I made me gardens and orchards, and I planted trees in them of all kinds of fruit; I made me pools of water, to water therewith the wood that bringeth forth trees. I got me ser- vants and maidens, and had servants born in my house; also I had great possessions of great and small cattle above all that were in Jerusalem before me; I gathered me also silver and gold, and the peculiar treasures of kings and of provinces ; I got me men-singers and women-singers, and the delights of the sons of men as musical in- struments, and that of all sorts. So I was great, and increased more than all that were before me in Jerusalem." Yer. 1. The Queen of Sheba. — It is difficult to determine where Sheba was situated. Many think it was the Sabean kingdom of Teman, of which Saba was the capital, near the southern part of Arabia. This region was probably settled by Sheba, the son of Joktan, of the race of Shem (Gen. x. 28; 1 Chron. i. 22). Yeman means south; and our Lord speaks of "the queen of the south" (Matt. xii. 42). The presents that she brought to Solomon were products of that country, according to Strabo, Pliny, and others; and tradition points in this direction. The fame of Solomon concerning the name of the Lord. — This may refer to his superior knowledge of God, prompting him to erect a magnificent temple, and institute imposing services for his worship, or to the wonderful things that the Lord had done for him, or to both. Hard questions. — Enigmas and riddles, such as the Orientals de- lighted to propose and solve, as tests of intellectual power; and also important and difficult questions. Yer. 2. A very great train, with camels that bare spices. — She came with a retinue suited to her dignity and rank, and with costly presents for the king. Arabia produced the richest spices to be found in the world. Among these would be myrrh, " the resinous gum of an odoriferous shrub, valued as a favorite perfume, and fre- 114 EXPLANATORY NOTES. quently given In ancient times as a present on account of it< rarity and usefulness; spikenard, an unguent extracted from a species 01 valerian, which grows on the higfi and arid pastures of India: the sweet cane, the aromatic calamus of India: cinnamon procured from Ceylon; and cassia, another species of cinnamon, from the Malabar coast. All these highly-prized Bpices, which were either ih<- native produce of Arabia, or, being brought to the parts of that country by the Ophir merchantmen, were carried into every part of the land by the trading caravans, were brought to .Solomon by the Queen of Sheba, as presents which she knew would be acceptable to that prince." Ver. 3. Solomon told her all her questions. — We are not informed what questions or subjects she brought before him. Some, influenced by the testimony of Josephus (Antiquities, bookviii., chap, v., see. :}), think that she did not propose to Solomon questions pertaining to philosophical principles, or moral and religious subjects, but only bui h as would display his skill and wit. It seems to us that the whole narrative is against this view. The queen takes a long journey, with many attendants and rich presents, attracted by " the fame of Solo- mon concerning the name of the Lord;" and it is hardly to be sup- Eosed that her "hard questions" were designed for the display of is wit. Our Lord says, "She came from the uttermost part of the earth to hear the wisdom of Solomon." 'This wisdom was displayed in answering all her inquiries. And he, doubtless, unfolded to her that wisdom that he himself describes : " The merchandise of it is better than the merchandise of silver, and the gain thereof than fine gold. She is more precious than rubies ; and all the things thou canst desire are not to be compared unto her" (Prov. iii. 14, 15). Ver. 4. When the queen had seen all Solomon'' s wisdom. — Under the phrase, "the wisdom of Solomon," "the Hebrews comprehended a veiy large circle of mental endowments and useful qualities, not only speculative and practical knowledge. And therefore the Queen of Sheba's admiration must be considered as directed to the whole economy of his government; the comprehensive plans he formed for engaging the industry of his subjects at home, and for introducing rivers of wealth into his kingdom through the channels of foreign commerce ; the order that reigned in the vast establishments of the palace and the temple; his exquisite skill in the fine arts; the literary works he composed, displaying a perfect familiarity with the entire range of the natural science of his age; and the penetrating insight he possessed into the principles of human nature. All these the Arabian princess had opportunities of witnessing during her sojourn at the court of Jerusalem." — Jamieson. And the house that he had built. — This evidently refers to the palace, as appears from the words that follow concerning the court appointments. Ver. 5. The meat of his table. — This includes the immense amount, variety, and luxuriousness of his daily provisions (iv. 22, 23), as well as the superb equipage of the royal table. The setting of his servants. — The various ranks of his servants, with the places assigned to them, and the orderly arrangements in the servants' hall, and at the various tables in the court. An Ori- ental sovereign was accustomed to be attended by a large number INTERNATIONAL S. 8. LESSONS, 1876. 115 of servants; and when we consider Hie numerous apartments of the palace) and the various establishments connected with it, Solomon must have had a vast multitude of domestics, native and foreign. And the attendance of his ministers, — i.e., the Btanding, the station, of his ministers occupied at his public levees, and the court officers, who aided him in administering the government. And their apparel. — While Solomon appeared in gorgeous robes, the dress of his attendants was very elaborate and splendid. When he rode to hi> pleasure-grounds, or elsewhere, he was attended by a DUmerous retinue of riders, tall and elegant young men, with armor, and attired in costly garments of Tyrian purple. ( htp-bearers. — Those who had the care of the drinking vessels, and providing the wines; an office of great importance in the palaces of ancient Oriental sovereigns. And his ascent by which he icent up into the house of the Lord. — Various renderings are given to this passage. According to the Septuagint: "And the holocaust (burnt offering) which he offered in the house of the Lord." Modern scholars say that the reference is to the famous viaduct which Solomon made from his palace to the temple. It was at least a peculiar entrance that was deemed worthy of special notice. There was no more spirit in her. — Her astonishment was so great that it took away her breath (see Dan. x. 17). Vers. (>, 7. it wets a true report that I heard. . . . And, behold, the half teas not told me. — She comes to listen to the wisdom of Solomon; and she finds more than she expected, both of wisdom and prosperity. In the reception of the queen by Solomon, we have a type of Christ. (1) He did not reject her, but cordially received her (John vi. 37). (2) lie answered all her questions, and showed her his glory (John i. 14, vi. 68). (3) He accepted her gifts, and gave her more in return (John x. 11, 28, xvi. 24). Ver. 9. Blessed be the Lord thy God. — It is possible, but not probable, as Jewish writers affirm, that the Queen of Sheba was, through the influence of Solomon, converted to the worship of tbe true God. Hiram utters a similar expression to that in this verse (1 Kings v. 7). They are filled with reverence for a God who has dealt so bountifully with King Solomon. Ver. 10. And she gave the king a hundred and twenty talente of gold (£720,090), and spices, and precious stones. — The queen is not content with words of praise and thanks, but shows ber gratitude by munificent and royal gifts. In return, she receives "all her desire," with valuable gifts, and departs in peace. It is said of the peaceful kingdom of the Messiah, "the kings of Sheba and Seba shall offer gifts; yea, all kings shall fall down before him, all nations shall serve him (Ps. lxxii. 10, 11). All they from Sheba shall come; they shall bring gold and incense, and they shall show forth the praises of the Lord" (Isa. lx. 6). 116 EXPLASA TOR Y NOTES. LESSON VII. —August 13. Tin: Call of Wisdom. — Pboy. i. 20-33. 20. ^T Wisdom orieth without; she ut- 21. She crieth in the chief place of concourse, in the openings of the . in \hi city she uttereih her word-. i»fi. 22. How loner, ye simple ones, will ye love simplicity? and the seorners delight in their scorning, and fools hate knowl- | Turn you at my reproof: behold. I will pour out my spirit unto you. I will make known my words unto you. 24. IT Because I have called, and ye refused : I have stretched out my hand, and no man regarded : 2o. But ye have set at nought all my counsel, and would none of my reproof : 26. I also will laugh at your "calamity ; I will mock when your fear cometh ; 27. Wh.-n your fear cometh as desola- tion, and vour destruction cometh whirlwind: wli ;n d cometh upon you. 28. Then .-hall they call upon me will not ane but they shall not lind i •hat thev hated know; and did not choose the fear of the I dd none of my co- they d A my reproof. * 3L Therefore shall they eat of the fruit of their own way. and be tilled with then- own devices. 32. For the turnimr away of the simple shall slav them, and the prosperity of fools shall destroy them. 33. But whoso hearkeneth unto me shall dwell safely, and shall be quiet from fear of evil. We pass from tl^e prosperity of Solomon, to the inspired book of his •wisdom. He is said to have spoken three thousand proverbs (1 Kings iv. 32): from which, during his life, he probably selected the fir.>t twenty-four chapters of this book. Chaps, xxv.-xxix. were also pro- duced by him. and copied out by " his men'' in the days of Hezekiah. Some writers have advanced the idea, that Solomon was only a col- lector of proverbs: but there has been nothing advanced to sustain this opinion, while the opposite view has the sanction of the m reliable ancient authorities. Their originality and inspiration are b fth well established. " Solomon lived five hundred years before the ' seven wise men of Greece,' and seven hundred before the age of Socr Plato, and Aristotle. Thus it is very evident, whatever theory of his sources of knowledge be adopted, that he did not draw from any heathen repositories with which we are acquainted. It is far more probable, that by the various migrations, captivities, and disper-: of the Jews, heathen philosophers drew from this inspired fountain many of those streams -which continue to refresh mankind, amid the otherwise barren and parched deserts of profane literature." — Faus- set. A proverb is a brief and forcible expression of some practical truth, or result of experience or observation. The word is derived from the Latin, and literally means, for a word, speech, or discourse : i.e.. one expression for many. It is synonymous with "'maxim," "ada_ and •• aphorism." The Book of Proverbs is a collection of inspired maxims, rich in practical truths, and lessons for all clashes of mankind. Tee. 20. Wisdom crieth without. — In a beautiful personification, "Wisdom in this chapter is introduced as publicly inviting men. in a most solemn manner, to accept her instructions, and avoid the paths INTERNATIONAL S. S. LESSONS, 1876. 117 of folly and sin. she crieth not in secret, bnl on 1 1 1 « ■ Btreet, and In public places, where vlu* may be beard l>y all classes. She Is not ashamed < t her teachings; for she bears in her hand the treasures of wisdom, seeking the welfare of the young, the simple, and the ungodly. Compare ( brist's instructions to his disciple-, Matt. x. 27; Luke xiv. 21. Yi:k. 21. 8hi crieth in the chief place of concourse. — Literally, in tin 1 places of greatest tumult she calleth. In the most crowded ami tumultuous thoroughfares her voice is heard, sending forth its calls of goodness and mercy, as well as warning. At the gates where men are constantly passing to and fro, in every part of the city, she utter- eth her word-. Vkb. 22. How long, ye simple ones, &c. — How long, ye ignorant and deceived ones, will ye love simplicity, and disregard the directions and teachings of Wisdom? In this verse, three classes are addressed. 1. The simple, or foolish. 2. Scorners, or mockers, who regard knowledge and truth with contempt. 3. Those who hate knowledge, and thus place a barrier between themselves and that which would make them \\ Vkb. 23. Turn you at my reproof. — Be convinced by the argu- ments I present, and turn from your evil and perverse way. If you will but do this. I will pour out my Spirit unto you in copious meas- ure. Wisdom will be in you, as a never-failing spring. VKB8. 24, 25. Because I have called, and ye refused. — The earnest- ness, the beseeching character of the call, is indicated by the stretching forth of the hand. Every thing is done by Wisdom to induce the simple-hearted and perverse to turn from their evil ways, and live. But if they refuse the call, and disregard the outstretched hand, they must take the consequences of their folly. If they set at nought the counsel, that is, reject it as of no value, and disregard every form of reproof, they must look for the terrific storm of divine indignation that will surely burst upon them. Vkb. 26. I will laugh at your calamity. — The sense here is the same as in Ps. ii. 4: " He that sitteth in the heavens shall laugh: the Lord shall have them in derision." Instead of being moved by their fear, he is represented as mocking at it. As the fools have treated wisdom and knowledge and righteousness, so they are now, in turn, treated. Vkbs. 27. 28. Wlicn your fear cometh as desolation, &e. — We have here a terrible and cumulative description of the calamities that will befall the wicked. When your fear cometh as desolation, liter- ally a tumultuous noise denoting their utter confusion: and your destruction cometh as a whirlwind, that is, with the rapidity and the all-prostrating blast of a whirlwind: when distress and anguish cometh upon you. a state of the deepest despair, — tlien shall they call . but J will not answer. Their cries, the most diligent seeking, will now avail them nothing. Vebs. 29, 30. For that they hated knowledge, &c. — We have here the reasons for the fearful calamities that sweep over them. Their hatred of knowledge indicates the deepest depravity: not choosing the fear of the Lord, they reject the very beginning of wisdom. Vkb. 31. Therefore they shall eat of the fruit of their own way. — These terrible harvests are the fruit of their own sowing. They have 118 EXPLANATORY NOTES. sown to tlic wind, and reaped the whirlwind The Apostle Paul says ((Jul. vi. 7), ' ; Be not deceived: God is not mocked; for, whatsoever* man Boweth, that shall he also reap." Veb, 32. For the turning away of the simple, Ac — Those who turn away from wisdom, and its salutary discipline, rush on to destruction: and prosperity is ever dangerous to virtue. "For every foolish or vicious person is either ignorant or regardless of the proper ends or rules for which God designs the prosperity of those to whom he sends it. Prosperity, also, as the nature of man now stands, has a peculiar force and fitness to ahate men's virtues, and heighten their corruptions." Veil 38. But whoso hearkeneth unto me, &c. — The man who listens to the call of Wisdom, rather than to the enticements of sin, shall dwell in perfect safety. The promise of God to his people was (Deut. xii. 10, 12), " But when ye go over Jordan, and dwell in the land which the Lord your God giveth you to inherit, and when he giveth you rest from all your enemies, so that ye dwell in safety ... ye shall rejoice in the Lord your God." What a contrast we have here with the condition of those who reject the teachings of Wisdom, and Bet at nought the counsels of the Almighty ! INTERNATIONAL 8. S. LKSSONS, 187G. 119 LESSON VIII. — August 20. The Value of Wisdom. — Pnov. iii. 1-19. I. My son, forget not my law; but let thine heart keep ray commandments. j. I'm- length of days, and Long life, and peace, snail they add to thee. ::. Lei n<>' mercy and truth forsake thee: bind them about thy neck; write them upon the table of thine heart: 4. Soshalt thou find favor and good understanding in the sight of God and man. .">. IT Trust in the Lord with all thine heart ; and lean not unto thine own understanding. i'.. in all thv ways acknowledge him, and he shall direct thy paths. 7. V Be not wise in thine own eyes: fear the Lord, and depart from evil.' 8. It shall be health to thy navel, and marrow to thy bones. i). Honor the Lord with thy substance, and with the lirst fruits of all thine increase : 10. So shall thy barns be filled with plenty, ami thy presses shall burst out with new wine. II. IT My son, despise not the chasten- big of the Lord; neither be weary of his ion: 12. For whom the Lord loveth he cor- recteth; even as a father the son hi whom he delighteth. 13. IT Happy is the man that flndeth wisdom, and the man that getteth understanding. 14. For the merchandise of it is better than the merchandise of silver, and the gain thereof than line gold. 1"). Shew more precious than rubies: and all the things thou canst desire are not to be compared unto her. It). Length of days is in her right hand; and in her left hand riches and honor. IT. Her ways are ways of pleasant- ness, and all her paths are peace. 18. She is a tree of life to them that lay hold upon her : and happy is every one that retaineth her. 19. The Lord by wisdom hath founded the earth; by understanding hath he established the heavens. Ver. 1. My son, — This form of address occurs three times in this chapter. It indicates the tender interest of the teacher in his pupil. It expresses the affection of a father, and his longing that the person addressed may receive the treasure that is above all price. My son, forget not my law, or my teaching; and let obedience to my com- mandments proceed from the heart. Ver. 2. For length of days, &c. — As in Ps. xxi. 4, "He asked life of thee, and thou gavest it him, even length of days for ever and ever." It includes the idea of earthly prosperity, as promised to wisdom as a reward. Peace also is the result of keeping GocFs com- mandments: " Thou wilt keep him in perfect peace, whose mind is stayed on thee, because he trusteth in thee" (Isa. xxvi. 3). "The peace of God, which passeth all understanding, shall keep your hearts and minds through Christ Jesus" (Phil. ivT 7). Ver. 3. Let not mercy and truth forsake thee. — Mercy, or love, and truth are often associated in the Book of Proverbs (see chaps, xiv. 22, wi. C). xx. 28). They are essential to a pure and spiritual life, and to the highest usefulness among men. The earnest exhortation i-. Let not these blessed principles forsake thee. Keep them, cling to them. Bind them about thy neck, that they may be kept constantly in view. Write them upon the table of thy heart, that thou mayest constantly feel their influence. Ver. 4. 8o fthaM t /ton find favor, and good reputation, before God and man. Governed by the pure and heavenly principles of love and truth, one will secure the favor and approbation of God, and the good 120 EXPLANATORY NOTES. opinion of mankind. We thus become God's children, and partici- pate in all the advantages and blessings of his kingdom. We enjoy fellowship with the best and holiest of men. VEB8. 5, t? T.m>. :t Lijlizl: m : 77-; .7— :•:.:': • :•: -7: mmim-i _7 ;:: - "~ "■■"-•; " :: : --~ _-;~ mi :•: ~:t^ __.;.- t~-: _ ming — 77- j: ^u£n, ttus wis a : y "■ — -_t - ■ ii 7 if 7_7 51 7. L- "_ " Lf l'_7. ~77J7 lill 77;7_: 7. 1 it :'-r .-I'. 7,-77777. 777 1 1.7 t ~ 7 " _ 7. ■f tar hamdtolkc poor- — 1 771 5_7 177 5 77115 .777 77717 5 : :_ • ?t 777 r?7.i: -7-- LVv- -f - 7'. . . 7 _ ~'.7_ "~ - 1_ 7 1 1. 5 I ~ 7t. : . -'-'--■: ■ — 1 i 7 : : - . ■ :: ::m5 :z ~ :>:'. ~~ :■ _t--_ _:\7--_.i -7 :.il Sir il>; 7 1-7 7T17-"- : ' si: I'll. IT • ilifa INTERNATIONAL S. S. LESSONS, 1876. 129 of apparel that the woman wears, the contrasted colors, white and purple, appear again." The purple is supposed to be the product of a precious fluid obtained from a large shell-fish found on the coasts of the Mediterranean Sea. Ver. 23. Her husband is known in the gates. — Her excellent quali- ties contribute to his reputation ; and he is an elder among his people, and sits as a magistrate in the gates. Vee. 24. She maketh fine linen, &c, — that is, exceedingly fine inner garments, such as shirts, or fine muslin coverings; some of which are so very fine, that, when spread on the grass, they are scarcely discernible. She dealt also in girdles, — a general and ex- pensive article of dress. They are often highly ornamented with gold and silver thread worked into flowers, and various beautiful devices. Ver. 25. Strength and honor. — Strong and beautiful is her cloth- ing ; or figuratively, for moral character, she is vigorous and honor- able. In the future she can rejoice, reflecting upon the past, or upon the ample provisions she has made for her household. Vers. 26-27. She openelh her mouth with wisdom, &c. — Her moral qualities are now presented. Her speech is full of wisdom and intel- ligence ; and, more than all, her tongue is the law of kindness. — This law governs her in her intercourse with her husband, her children, her servants, and all with whom she has dealings. She looketh well to the ways of her houseliold, — seeing that all the members receive religious instruction, and walk in the paths of virtue. Vers. 28, 29. Her children arise up. — Those whom she has nur- tured and educated in the fear and love of God now rise up to bestow upon her blessings. Her husband gives her the highest praise, in the words, " Many daughters (or women) have done virtuously, but thou excellest them all." Ver. 30. Favor is deceitful. — Favor, or grace of personal manner, is a deception ; and beauty is a breath, that soon passes away. But a woman that feareth the Lord, that has spiritual grace, and the beauty of religious virtues, is worthy of the highest praise. Ver. 31. Give her of the fruU of her hands. — The fruits- of her character and life form her best eulogy. These are eloquent in her praise in the gates, where the population of the city gather, and large assemblies meet. Nothing can be added to the simple beauty of this portrait of a wife and mother. 130 EXPLANATORY NOTES. LESSON XII. — September 17. A Godly Lite. — Eccl. xii. 1-14. 1. Remember now thy Creator in the days of thy youth, while the evil days come not. nor the years draw nigh, when thou shalt say, I* have no pleasure in them; 2. While the sun. or the light, or the moon, or the stars, be n id, nor the clouds rerorn after the rain : 3. In the day when the keepers of the house shall tremble, and the strong men shall bow themselves, and the grinders because they axe few, and those that look out of the windows be dark- ened. 4. And rbe doors shall be shut in the streets, when the sound of the grinding is low. and he shall rise up at the voice of the bird, and all the daughters of music shall be brought low ; 5. Also ichen they shall be afraid of that ichich is high, and fears shall &ein the way. and the almond-tree shall flourish, and the grasshopper shall be a burden, and desire shall fail: because man goeth to his long home, and the mourners go about the streets : 6. Or ever the sdver cord be loosed, or the golden bowl be broken, or the pitcher be broken at the fountain, or the wheel broken at the cistern. 7. Then shall the dust return to the earth as it was: and the spirit shall n unto God who gave it. S. ^ Vanity of vanities, saith the preacher; all is vanity. 9. And moreover. because the preacher was wise, he still taught the people knowledge : yea. he gave good gfai out. and set in nianyprov The preacher sought to find out acceptable words: and that ichich icas written icas upright, even words of truth. 11. The words of the wise are as goads, and as nails fastened by the mas: assemblies, rchich are given from one shepherd. Ll'. And further, by these, my son. be admonished: of making many books there is no end: and much study is a weariness of the flesh. 13. *7 Let us hear the conclusion of the whole matter: Fear God, and keep his commandments : for this is the whole duty of man. 14. For God shall bring every work into judgment, with every secret thing, whether U be good, or "whether it be evil. The chapter is divided into two parts. The first seven verses con- tain "• an admonition to fear God during: youth, and not leave this to old age. the period when approaching death announces itself through many terrors. — here depicted in a series of poetical figures drawn from the various realms of nature and human life.*" The last seven verses embrace a review of the whole book, having reference to the personal worth of the author, and the importance of his teachings. Vee. 1. Remember nou: thy C taps of thy youth. — Remember the God who made you. — your Creator, Preserver, and bountiful Benefactor. Remember him with reverence for what he is in his nature, divine attributes, and perfections. Remember him with gratitude for daily temporal and spiritual blessings, for the treasures of knowledge, and the light of truth, for the gifts of his Son and the Holy Spirit, for his providential care and fatherly love. Remember him now in the days of thy youth, that there may be before thee a long, useful, and happy life: that the temptations and perils connected with the season of youth may be avoided, and that all the powers of the mind and affections of the heart may. in the fulness of their vigor, be consecrated to God. Remember him before tl. 2 evil days come when sinful habits have been formed, and the years draw nigh when the heart, hardened by evil courses, takes no pleasure in religious things. INTERNATIONAL S. S. LESSONS, 1876. 131 Yer. 2. While the sun or the light, &c. — The darkening of the sun and the light are here expressive of the diminishing joys of life in advanced age ; and the clouds are synonymous with the infirmities of old age. In the springtime of life, before the dreary winter comes, God should be remembered, obeyed, and loved. Then there will be no darkening of the sun, but the path will be "as the shining light, that shineth brighter and brighter unto the perfect day." Yer. 3. In the day ichen tlie keepers of the house shall tremble, &c. — The human body is here compared to a house. It is not unfre- quently in the Scriptures compared to a house, or a tent (see Isa. xxxviii. 12; Job iv. 19; 2 Cor. v. 1; 2 Pet. i. 13). The various parts of the body are presented in a series of striking metaphors. By the keepers of the house we understand the arms and the hands, that are used to protect the body, but which, in aged persons, become feeble and tremulous. And the strong men shall bow themselves. — The refer- ence here is to the legs, that have lost their muscular power, and bend under the weight of the body. Compare the crooked knees of Job iv. 4, the weak knees of Ps. cix. 24, the feeble knees (Isa! xxxv. 3). The grinders cease because they are few. — The teeth decayed, and but few remaining to masticate food. Those that look out of the windows. — The eyes, that have become impaired by age, and the sight of which is dim. Yer. 4. The doors shall be sJiut in the streets. — The reference here is to the mouth, the lips of which are compared to the two sides or folds of a door (comp. Ps. cxli. 3; Mic. vii. 5). In the streets, or, literally, " on the street, points to the function of the mouth as a means of communication with the outer world, whether by the recep- tion of food, or the sending out of words or other sounds." When the sound of the grinding is low. — One translates this " the voice of the mill," the teeth being regarded as a mill, from which the voice comes. In old age it becomes feeble and low. He shall rise up at the voice of the bird ; referring to the sleeplessness of old persons, who are dis- turbed by the chirping of the sparrow, or any other small bird. The daughters of music : the organs that produce and enjoy music, the voice and the ear, become enfeebled. Yer. 5. When they shall be afraid ofthatichich is high, of ascend- ing a hill or any eminence; and fears shall be in the way, and alarm them as they totter along in their feebleness. And the almond-iree shall flourish. — The white blossoms of the almond-tree here symbolize the silvery locks of the aged. The grasshopper, or the locust, shall be a burden, so much is the man's strength diminished: or, some com- pare the dry, shrivelled old man to this insect. Desire shall fail. — The natural bodily desires, and their gratification, shall fail or be abol- ished. Because man goeth to his long home, to the grave, from which there is no return. (Comp. Job vii. 10; Ps. xlix. 12.) He goes from all the employments and joys of earth. Yer. 6. Or ever the silver cord be loosed, &c. — Often, in the East, a lamp of frail material was suspended from roofs, by cords woven of silk and silver. The cord breaking, the golden bowl, or gilded lamp, was dashed in pieces. Thus the silver cord, the spinal marrow, which is white find precious as silver, is loosed as death approaches. The golden boicl is broken. — As the vessel containing oil is broken, so the body containing the blood, that is the supporter of life, meets with a 132 EXPLAXATOBT XOTES. similar fate. ' ; Then shall the pitcher with which we used to fetch up water for the constant supply : life, and the repair of its de; be broken even at the fountain. And the wheel, all those organs that : .: the collecting and distributing of nourishment, shall be shat- tered, and disabled to do their office anymore.*" S nmenta- tors -::2ito find here the theory of the circulation of the blood. Tee. T. Then shall the dust return to the earth. — The two natures of man are here distinctly set forth. The material part, made of the dust of the earth, returns to its ;:,inal source. The spiritual and immortal part returns to God who gave it (comp. Gen. iii. 19. it also Ps. civ. . lis. S. Vanity of tanities, saith the preacher. — We come no* the general review of the book, which begins with the sentence which opened the book (chap. i. 1. 2), namely, a lamentation over the vanity of all earthly t hir r- . Tees. 9. 10. Because the preacher teas icise. — It is not enough that a teacher be wise and learned, but he must commun: sate his knowledge to others. He must teach also with acceptable words, that which is^true. lovely, and edifying (PhiL iv. S: 1 Pet. iv. 11 . The many proverbs here refer to the sayings of Solomon in the book of Proverbs. Tee. 1L Tfi,e icords of the icise are as goads? piercing deeply into the mind: inspired words, fastened in the memory, as by nail* by the master of assemblies, or rather by the master of collections : collections of inspire 1 sayings, binder one shepherd. The teacher is not only a wise man, but also a shepherd, the leader of a congrega- tion, a priestly teacher. Tee. 12. Of making many books, &c. — The idea is, th idy of the numerous human productions, to the neglect of inspired writ- ings, wearies the body, without profiting the mind. Thi- is :.::::lnly roe now as at that period. Were the time that is given Ic : / - lous literature devoted to the study of the holy Scriptures, and reflec- tion upon its sacred truths, the soul would be enriched with the choicest fruits of knowledge- To many consecrated Christians the Bible is not only the most important, but the most fasem ting of bookf They 1 {fight in its staa and it is to them a source oi :i ...- sit f joy, - 3smg that afi h k 1 by aD human productions. Tib. 13. Let us hear the conclusion of the ichole matter. — The grand ml a riiee and summing-up of the whole book is, Fear God, and keep his conunandments; Eeai him with a holy reverenc e ; love him. with all the soul, mind, and strength: and keep all his command- men:-. J": r this is t\ -. ' ..' :~ an (Rev, xxii L- Tee. 14. God shall bring every work into judgment. — God is m just and holy that he will allow no hidden sin to go unpunished, nor any secret good to be unrewarded. The judgment day will test the work and character of every man : revealing what is vanity, and what is a solid foundation of immortal happiness. FOUKTH QUAETER LESSONS IN THE NEW TESTAMENT. LESSON I. — October 1. Stephen's Defence. — Acts vii. 1-19. 1. Then said the high priest, Are these things so? 2. And he said, Men, brethren, and fathers, hearken; The God of glory appeai-ed unto our father Abraham, when he was in Mesopotamia, before he dwelt in Charran, 3. And said unto him, Get thee out of thy country, and from thy kindred, and come into the land which I shall show thee. 4. Then he came out of the land of the Chakheans, and dwelt in Charran: and from thence, when his father was dead, he removed him into this land, wherein ye now dwell. 5. And he gave him none inheritance in it, no. not so much as to set his foot on: yet he promised that he would give it to him for a possession, and to his seed after him, when as yet he had no child. 6. And God spake on this wise, That his seed should sojourn in a strange land ; and that they should bring them into bondage, and entreat them evil four hundred years. 7. And the nation to whom they shall be in bondage will I judge, said God: and after that shall they come forth, and serve me in this place. 8. And he gave him the covenant of circumcision: and so Abraham begat Isaac, and circumcised him the eighth day ; and Isaac begat Jacob ; and Jacob begat the twelve patriarchs. 9. And the patriarchs, moved with envy, sold Joseph into Egypt : but God was with him, 10. And delivered him out of all his afflictions, and gave him favor and wis- dom in the sight of Pharaoh king of Egypt ; and he made him governor over Egypt and all his house. 11. Now there came a dearth over all the land of Egypt and Chanaan, and great affliction : and our fathers found no sustenance. 12. But when Jacob heard that there was corn in Egypt, he sent out our fathers first. 13. And at the second time Joseph was made known to his brethren; and Joseph's kindred was made known unto Pharaoh. 14. Then sent Joseph, and called his father Jacob to him, and all his kindred, threescore and fifteen souls. 15. So Jacob went down into Egypt, and died, he, and our fathers, 16. And were carried over into Sychem, and laid in the sepulchre that Abraham bought for a sum of money of the sons of Emmor the father of Sychem. 17. But when the time of the promise drew nigh, which God had sworn to Abraham, the people grew and multi- plied in Egypt, 18. Till another king arose, which knew not Joseph. 19. The same dealt subtilely with our kindred, and evil entreated our fathers, so that they cast out their young children, to the end they might not live. The closing lesson of the second quarter gave an account of the institution of the office of deacons (Acts vi. ), and the election of seven men "full of the Holy Ghost and of wisdom" (Acts vi. 3), to attend to the duties of this office. Of Stephen, one of the seven, it 133 134 EXFLAXATORY NOTES. is recorded, that he. "full of faith and power, did great wonders and miracles among the people" (Act^ vi. 8). Hi- z?al and success excited the opposition of the und he was charged with speak- blasph gainst Moses and again-t Acta vi. 11 . He had doubtless maintained boldly, that the ancient Jewish religion was mply preparatory to the new dispensation, and that Christ, who ..:er than Moses and was divine, had come to ful- fil the ceremonial law. Hence he is held up as a false teacher, or an impostor: and blasphemy again-: Moses is :~:eemed also blasphemy against God. because the institutions of 31 ses were i divine appointment. Vze. 1 I the 7 : xgh priest. — The high priest was president of the council, or sanhedrim, before which Stephen was brought for triaL Are these thiyiu* se f — Stephen is permitted to speak in defence of the charges brought against him. In his speech he review deal- ings with Lis people from Abraham to the temple, showing a regular ievelopment in their religious life; involving changes in the institutions of divine worship, from altars to tabernacle, and from tabernacle to temple, and from temple to the universal worship of Him who said (Acts vii. 49), "Heaven is my throne, and eanh is my foot?: :'.." Yep.. 2. And he said. Hen. brethren, and fathers, hearken. — The opening of the speech is respectful and conciliatory, the term k " fathers *' being applied with reverence to the members of the council, and "brethren," a recognition of the common nationality of the spe tors who were present. It is probable that this addre-s was delivered in the Greek language, as this was generally spoken and understood in Palestine, and as we have reason to believe that Stephen was a Hellenist. The 'glory. — By this descriptive name of God, Stephen, at the commencement of his address, seeks ::< counteract the slanderous report brought against him of blaspheming his Maker. Besides, his mind is in an enthusiastic glow of contemplation of the inconceiv- able grandeur and boundless sovereignty of the Deity: and to him at this hour, while his face was. to those who looked upon him, " as it had been the face of an angel." the God above him was of glory."' He was robed in those wonderful celestial splendors which usually attended the earlier manifestations of hiniseif. See Exod. xxiv. 16 : Lev, ix. 23. OwrfaUu Al viham . . . in Mesopotamia. — The Jews were proud to call Abraham their father : and. in the respect felt for his memory, Stephen cordially shared. Mesopotamia lies between the River Eu- phrates and the Tigris, the word signifying between the rivers. Here the ancestors of Abraham lived (Gen. xxiv. 4) : and from TTr he accompanied his father Terah to Charran ^ Haran'. a very ancient in the northern part of Mesopota:. Tee. 3. Get the-. try. — The command here referred to is found in Gen. xii. 1. While Stephen represents this command as reaching Abraham anterior to his residence with his family in Haran. according to this record (Gen. xii. 1) it would seem that it came to him while dwelling in Haran ; but the statements of Philo and Josephus clearly ;how that it was the opinion of the Jews in INTERNATIONAL S. S. LESSONS, 1876. 135 that age, that Abraham had already received a divine command while he dwelt in Ur. In Gen. xv. 7, God says. " I am Jehovah who led thee forth from Ur in Chaldaea to give thee this land.' ' Ur was in the province of Chaldaea, or Babylonia, comprising the southern por- tion of the territory between the Tigris and Euphrates. while Mesopo- tamia embraced the northern region. Tee. 4. When Ms father was dead he removed him, &c. — According to the narrative, it was the original intention of Terah, who took with him his son Abram, together wi.h Sarai and Lot, on leaving Ur, to pr ceed to Canaan. But he went no farther than Charran (Haran), where he remained until his death (Gen. xi. 31, 32; xii. 5. The exact period of Abraham's departure from Charran is a question that has awakened discussion among commentators, too lengthy for us to present. Even if Stephen had not been chronologically accurate in his rapid summary, this would not detract from "the wisdom and the spirit by which he spake " (Acts iv. 10). Tee. 5. And he gave him none inheritance in it. — It is true (Gen. xxiii. ) that Abraham purchased of Ephron a field with a cave, for a burying place ; but as yet he had come into possession of no land as an inheritance from God. The fact to which Stephen gives promi- nence is, that the divine promise in reference to the land was given to Abraham before a child was bom to him; and hence the possession of the inheritance, and the birth of an heir, were the free gifts of God's grace. Tee. 6. And God spake on this wise, that his seed should sojourn in a strange land. Preference is made here to the passage in Gen. xv. 31 ; and the strange land spoken of is Egypt. Here the seed of Abraham were brought " into bondage/' or enslaved and treated with cruelty, for four hundred years. In Exod. xii. 41. and in Gal. iii. 17. the num- ber of years given is four hundred and thirty. Stephen probably in- tended to give the time in round numbers : as Josephus. who makes the period four hundred and thirty years, yet sometimes calls it four hundred. Tee. 7. The -nation . . . will I judge. — The Egyptians he will visit with punishment, as he did with plagues. Said God. — See Gen. xv. 11. Tee. S. And he gave the covenant of circumcision. — The covenant that God graciously made with Abraham and his seed was attested by the rite of circumcision (Gen. xvii. 7-11). By this distinctive sign, God set apart a covenant people for himself. The twelve 'patriarchs. — The term means the head, or founder, of a family, then of the tribes. Tee. 9. The patriarchs, moved with envy, sold Joseph. — Jealou-y and envy influenced them to remove Joseph out of the way, and to degrade him. But God was with him. He sustained him, and stood between him and the treacherous designs of his brethren. Tee. 10. Delivered him out of all his afflictions, and gave him favor, &c. — God did all this. The point that Stephen is arguing to establish is, that this history is the development of the divine plan for carrying forward the Church from one stage of progress to another. God allows affairs to reach a crisis, and then interposes for deliverance, and all along causes the wrath of man to praise him. Tees. 11-13. Tliere came a dearth over all the land, &c. — In these verses, we have presented other links in the great chain of divine 136 EXPLANATORY NOTES. providences , — the famine, the corn in I he departure of the brethren, the recognition and reconciliation between Joseph and his brethren. Tee. 15. 7 . .souls. — In this mini' nty-five souls, Stephen follows the Septuagint versi :.. whereas in the origi- nal Hebrew the number seventy is mentioned :: . _T : Es: 1 i. 5 . Adding the fire sons of Ephraim and M . born in Egypt after Jacob's removal, would make the seven: But Stephen's object was to show that this family, cons: the utmost of only seventy-five persons, became a great nation in Egypt Vebs. 15. 16. — . md our fathers, and were carriedorer. i — They, that is. our father, were carried over in to" Sychem. now known as Neapolis, Xablous. Jacob, who is set st in the preceding context, was buried in the sepulchre at Machpelah iGen. lxix. : . A - in Hebron (G-en. xxiii. 1 That Abraham bou kt — There is in apparent discrepancy here, which has perplexed commentators. Jacob bought the field to which Stephen refer- see Gen. xxxiii. 10): and there the bone- : J seph, taken from Egypt, ~ere buried (see Josh. xxiv. 32;: while Abraham, bought the sepulchre at Hebron (see G-en. xxiii. 17-20). Emmr is the same as Hamor of the Old Testament. Sonir . iters .. : count for the apparent discrepancy, by supposing that the word *" Abraham *" : interpolation of some transcriber, from the original text : as many of the old manuscripts are without it. and some have in its place " father."" referring to Jacob. longs says. " It is. however, the most judicious course to admit frankly, that with reference to the purchase of the ground, and the burial of Jacob, it might easily occur that Stephen, whose discourse treated an entirely different and loftier theme, should in his rapid course, confound two analogous transac- tions." Veb. IT. When the time of the promise drc i. — The speaker now enters upon the second period in the history of redemption, namely, the times of Moses, vers. 17—15. The fulfilment of the promise is at hand, when, after four hundred years of sojourning and adage, the descendants of Abraham should come forth (ver. 7). and i in H: ly Land. The people grew and mm i '. — It was in lance ~ith the divine plan, that this family should grow into a nation, under circumstances that would prepare them as instruments for the fulfilment of other great and precious promises. Tee. IS. Till mother king arose. — One of another race or dynasTy : who knew mat ■' sej ".. that is. who felt no interest in bun. or respect foi him. TTho this new king was. is not positively known. "Wi - inson understands it to have been Arnoses. or Ames, the first of the eighteenth dynasty : others, that it was Eameses. the sixth of that lynasty. Champollion holds that it was Mandomei. 1585-1565 before the Christian era. The doubts on this point may yet be cleared up. In a library lately discovered at Memphis, the history of this period is said to have been found."' — Jacobus. Ver. 19. The same dealt subti'.~:'.\ . lire. — This strange king dealt harshly with the children of Israel, afflicting them with severe burdens, and causing their new-born children to be exposed to death. Pharaoh charged all his people (Exod. i. 22) to cast the new-born sons of the INTERNATIONAL S. S. LESSONS, 1876. 137 Israelites into the Xile. The Egyptians made their lives bitter with hard bondage, and in all manner of service in the field (Exod. i. 14). To the end they might not live. — The king desired to prevent their increase, that they might not become a formidable power. But they were under the care and guidance of an invisible King, whose authority and designs were not taken into the account by the king of Egypt. : = EXPLASATOR J S 7 E S LESSON H.— October 8. 5rz: za - _ ztizaz — a Ucses whom liter refused. - 5:. . j ~A: ^:. .r zz-r z -At zzz I - jadseV ike same did God said to fe a raier and a dehvezer by the hand of the 5 ..-T. — A A :,• ■ . :,.t A: A.-.. . - .1- A: A 1.T ': A: Ar~ :. A:-: A-: A A .'. A:~ A ~ . :. -t7t --.ij-_r-> A At land of Ec^p*- aild ™ »**? £•£■! S 3 ** * ad A\ At _ .:~r- ; : :r_ -:.:"- '" : - ■- ■ A -7- -_. "_ -:.: '. iriT-: At :"_i" Itt- :r AnA a ;::A-: ;i.l it A A. - : :ir -:■: r:>r f: — .: v:~ :: - - _- At Are- A:: — .: : — t : -.--- L_A -r L:::. _. • . - _ Au: — .\« — At A At "It--" — . A At iT.cA ~ A _ spake to him in the meant SinaL and' triik oorfaoher?: who received the live- ly oracle? to gixe onto ■ - 39. To whom oar fathexs noaM not , : t~ " - . :__r^~ : A : _ A-__ i_:A A_- _-::-t r_jrriT-i ;.-.:> -;^ A~-: Kg " -_■ . ; :v.: zz:z: A ',~ : _ A At ~- :A- :: j A. -: A -5 ::: - . . -- vrbieh bmci g hl ns oat of the land of A_". — t : :. :.:: -A:., i: A::~t ::' a calf in those At :—'. : At A:_ :zxi :i ~—-s : ~ z~. r_--Ti r; ;:. _ t • - — '..\ - : >: . ". A-r • - A.rA. ; r_e AiA '.--.-:• -: - -1 r__ -r- "■ A • :< -. 7 cC Tea. ye 100k up the ta bernacl e of : " : .A ■ :. . Ar --1. : : _- ". A v_- ':-'.:. z : r~ — A A ~t r__~- A * : ~:r?A~ At-_ -Ail— A -r--:;;-:-'::-::: ^ . :t :A-:= A; At At-:. It : : — ---: At -^A A— T— -.A: i: r . . - 7 . : - - -. :. .z: z it.:-: A --- At A "-"_ A:..A::: :-::A_: :■: A:A.: A .: A A : . r-::. _- .-._ . : - _-. -■_ : v At: : A: -- - — 7 " ~ — " ' — r 7' " i_ r- --. : At .--At- -Am .- :1 lf--- :~t A:tt At A t :: :mtA._t_t uji:.: At 1- -:A:-i; A : __A ::.-:r A: :> A-i ir.i A-_-t A . ^i.i :. ....tTtjAt ::: At -:d :: 1 2.::"; . -" : .:-: 1 .- ' AAA:3e ^- A -;: At A:^: AiA :~AtA -:-. A :-_. A 5 z:iit _ ."1 An A -? sahh the pxophe*. •fSL Heaven it my thion e. and earth is — 7 :":•:--- ■ 1 ~--" - ""-~- "^ -A.: : : >AAI-:r: :z~'zzr. AA:t ::' :--_-' In the sketch of the life of Moses in Egyp ~ \z~z ::- ::.- ^tta 7 ::r.5 TTrrf'Tr: A~ ing fair (rer. 20) : fair to God. or before npon whom spectators looked wirh wondei He was adopted by Pharaoh's daughter, and (ve: _ I ~as learned in all the wisdom of t in words and deeds - . At forty rears be the deliverer of his brethren _ e ra . —26) va . 1 . and forced to flee for his life (ver. 29 the angel of the Lord appeared to b S -..~.~z \ ::;:_;.. — ;: \ :: ::_. -.. ^:- : Vkb. o5. This Moses tekom they r e fus e d . r: : \~- z: .: .::.": ::. : : :- : " :; — ::'z. '.'_- :::.: following ver- zned to exl the divine call that Moses received, and the God. on the one hand, and the treatments 01 received from his own people, who disovi Diis contrast was calculated fo show his fa e a former generation, and to warn them of zz\ zz. :^::.:.2_. t — " - z : -- .- G-z-d. He was a child ;.- : z_~ ■:;.:;:-_ P~ ": . reared in a foreign court It Zr~ ::;.:_-. a I zz.:z'z'- :: ._:" ".v.: . : a:- . : : , but was rejected as such J : . :" -■.:._ : :"-:~:.- Is -34 - _ 7 _-- : : : - " tA r.- M - in this and the ibit the contrast between work assigned to him by At . :__t: A z _". . ~L: :•'_ iif ned and rejected him.** ren _t 7 Ambiance to the consequences of the INTERNATIONAL ft ft LESSONS, 1376. 139 urae they were pursuing towards the divine ruler and deliverer that God had sent in the person of his Son. Vek. 36. He brought them out, 6c:. — Rather, this one. Mose-. sent hy God as their deliverer, brought them out. after that he had showed lers and b, that is. extraordinary miracles and signs : the divine presence and p:»wer. In U if Egypt: such were the ten plagues recorded in Exod. iv.-xii. In thel lb . when it was divided dlow the Israelites f [ tss through, and then ingulfed their enemies by the returning waters (Exod. xfrr. : Ps. cxxxvi. 13-16). In the wil- der) ■$. where they were miraculously provided with food from heaven, received srreams of water from the rock, and witne — I the mo-t extraordinary miracles in. the vicinity of Mount Sinai (Exod. x -■-[. xvii.. dec). Vzf.. 37. 3 sea, — Here Stephen connects the his: of Moses, of whom they boasted, with that of Christ, the great prophet like unt :> Moses, whom they rejected. Thus he pre-ents the parallel between the rejection of Moses by their fathers, and the rejection of Chrin by their nation at the present time. He leaves them to infer that the Christ, whom they had put to death, was that Prophet, was the Messiah, and that there was no real ground for any difference of opinion between them. The prophecy is found in Deut. xviii. 18L Ye:.. 3SL I tea is he that was in the church. — in the assembly, or c r.gregation of Israel, as the word is thus translated in Acta xix. 32. He w;is the honored mediator of the ancient church in the wilderness. With the o: -ike to him in the mount. — In Exod. xix. 3. It is stated, when Moses ascended Mount Sinai to receive the command- ments, that ' ; the Lord called unto him out of the mountain."' He called him through his angel, as at Horeb the angel of the Lord ap- peared unto Moses ver. 30). In the fifty-third verse we read of the law received by the disposition of angels: and St. Paul (Gal. iii. 19) speaks of the institution of the law. that : ordained by angel-." WMo recessed the lively oracles. — The commandme:::^ given by 3 to Moses, and delivered by the latter to the people, are termed lively, or living oracles. Not that they have the power of imparting life where no life had previously existed, but may be said to possess a liv- ing power over the conscience, giving to it an increased vitality, or susceptibility to the influences of truth. Teb. 39. To whom our fathers would not obey. — Stephen thus holds up before his hearers the mirror of the stubbornness and diso- bedience of the fathers of the nation, that they may see themsel - reflected in it. Notwithstanding Moses had worked mighty miracles in their behalf, carried them through the Be Sea, received from Gk his holy oracles, and devoted himself to their welfare, yet "thei him from them.'' They disobeyed him, and turned away from his instructions. In their h h ' back again. — There was a longing in their hearts after Egypt, and the modes of life to which they had there been accustomed. They even proposed to select a leadez and return to Egypt (Xum. xiv. - . Vkr 40 9 vying unto Aaron, Make ua gods (Exod. xxxii. 1). — They asked for idols to worship, such as the Eg;"::ians had. They wished them to go before them, according to the custom of Eastern nations, who carried their idols before them in their journeys and 140 EXPLANATORY NOTES. military expeditions. The reason given was that Moses was so long absent in the mount, " We wot not what has become of him." Their leader is spoken of in a disrespectful manner, and regardless of the great obligations they are under to him. Ver. 41. And they made a calf. — In Exod. xxxii. 3, 4, it is said that Aaron made the molten calf. But as they furnished the materi- als, and it was made under their direction, they are the responsible makers of it. This calf, or image of the bull, was doubtless a symbol borrowed from the Egyptians. The sacred bull (Apis) was worshipped as the image of Osiris, the god of agriculture. And offered sacrifice unto the idol. — This is called by Stephen an idol, though, strictly speaking, it was to the Israelites an image, not of an imaginary or false god, but of the true God. For we are told (Exod. iii. 5), that Aaron " built an altar before it, and made procla- mation, and said, To-morrow is a feast to the Lord." Still any image of Jehovah made by man, and used as the medium of worship, may be pronounced an idol. They rejoiced in the works of their own hands. Thus they sinned against their Creator, "by joyfully deifying the works of their own hands, namely, created objects." Vek. 42. Then God turned and gave them up. — As a punishment for their disobedience, and apostasy from the worship of the living God, God turned away from them, and gave them up to idolatry. They first turned away their hearts from him ; and then he turned himself away from them, and left them under the dominion of abso- lute idolatry. Thus he punished the apostasy of the Gentiles (Rom. i. 23-25). To worship the host of heaven. — They were abandoned to star-wor- ship, or the worship of the heavenly bodies. This form of idolatry prevailed in Egypt, Chaldgea, and Phoenicia. As it is written in a book. — The reference is here to Amos v. 25, 26. The twelve minor prophets, from Hosea to Malachi, in the ancient division of the Scriptures formed but one book, called here " the book of the prophets." Have ye offered to me sacrifices? — The idea probably is, that, al- though they had offered sacrifices to Jehovah in the wilderness, they had not been accepted, because of the prevailing idolatry. Ver. 43. Ye took up the tabernacle of Moloch. — As a rival to "the tabernacle of witness," the Israelites bore along, in their march through the wilderness, the tabernacle or tent of Moloch, the name signifying a sovereign or king. Some suppose that this is the proper name for Saturn among the Phoenicians, with whom Baal means lord. It was the national king of the Ammorites, and most repulsive in ap- pearance. Children were often offered to him in sacrifice. See this horrid practice forbidden in Lev. xviii. 21, xx. 2. Strange as it may seem, Solomon bnilt a temple to this god on the Mount of Olives ; and King Manasseh, who yielded to every form of idolatry, made his chil- dren pass through the fire in honor of the hideous idol. See 2 Kings xxi. 2-6. The star of your god Remphan. — In Amos v. 26, the term used for this star-god is Chinn, which is the Arabic name of Remphan, or Re- phan. Remphan, in the Coptic, signifies light-giver, king of heaven, and hence is understood the sun. They also made " figures," that is, images and representations of deities that they worshipped. How- INTERNATIONAL S. S. LESSONS, 1876. 141 ever they might profess not to worship the image, but the deity repre- sented in it, — as the Papists pretend not to worship the images of the Virgin Mary and the saints, — still the use of all such representations in worship is strictly forbidden (Exod. xx. 4, 5). I will carry you away beyond Babylon. — In Amos v. 27, the lan- guage is, "I will carry you away beyond Damascus." When God threatened to expel the idolatrous people to a distant country, " the original Hebrew, which the Septuagint follows, simply specifies Da- mascus as the point beyond which they shall be carried. In view, however, of the well-known historical fulfilment of the divine words, Stephen substitutes the name of Babylon for that of the Syrian capi- tal." Ver. 44. Our fathers had the tabernacle of witness. — For an ac- count of this costly and sacred tent, made according to divine direc- tions, see Exod. xxv., xxvi. It was also called "the tabernacle of the congregation," or " tent of assembly." Stephen calls it the tabernacle of witness, as the place where God gave evidence, or wit- ness, of his glorious presence (Num. ix. 15) ; or as containing the two tables of stone, the testimony of God's covenant with the nation. As he had appointed who spake unto Moses. — The sanctity of the tabernacle is demonstrated by the fact that God designed it, and that it was made " after the pattern which was showed" to Moses in Mount Sinai (Exod. xxv. 9, 40). Though made with hands, it was according with the divine ideal, and was an image or type of heavenly realities (Heb. viii.). Ver. 45. Which also our fathers. — The tent, or tabernacle, con- tinued to be the sanctuary, not only in the wilderness, but in Canaan, up to the time of the building of the temple. It was brought in by Jesus (the Greek form of Joshua in the Septuagint). The name of Joshua was originally Oshea (Num. xiii. 8),which signifies " salvation." As the leader of God's people, Joshua was the type of Jesus, as Paul shows in his Epistle to the Hebrews. Whom God drave out. — The tabernacle with the ark were taken from place to place while God was driving out the Gentiles, until the days of David and Solomon. Ver. 46. Who found favor before God. — David being a " man after God's own heart," and hence greatly honored and blessed of God, "desired to find," or asked permission to build, a place, or a fixed shelter, as the original signifies, for the worship of God, in the place of a movable tent (Ps. cxxxii. 5; 2 Sam. vii. 1-4). Ver. 47. But Solomon built him a house. — This high privilege was granted to Solomon who, as a prince of peace, as his name imports, and as a son of David, was the type of David's greater Son, and of the divine Prince of peace. Vers. 48, 49. Howbeit the Most High dwelleth not. — Though Solo- mon built a costly and magnificent temple for Jehovah, still the divine presence and glory could not be restricted to any edifice made with hands. As saith the prophet (Isa. Ixvi. 1, 2), " Heaven is my throne, and the earth is my footstool." The whole creation is the dwelling- place of God. Such a being cannot be confined to any locality. Isaiah, at the close of his gospel prophecy, looking forward to this very period of transition from Judaism to Christianity, predicts this change from temple to universal worship. It is also described in beautiful and glowing language in Mai. i. 11. 112 EXPLANATORY NOTES. Yek. 50. Hath not my hand made all these things ? — Shall the Cre- ator of this magnificent universe, he who lighted every star, and formed every world, and made all material things, be confined to a material structure? Thus Stephen shows not only the reasonableness of his argument, but that the very doctrine that he was charged with, as a profanation of the temple, had all along been taught in the Scrip- tures ; and that the whole design of altar-, the tabernacle, and temple, was to teach the Israelites, and through them all nations, that " God is a Spirit, and they that worship him must worship him in spirit and in truth ? " (John iv. 24). INTERNATIONAL S. S. L -. UB . 143 LESSON III. —October 15. PHEH'a Maetyp.dom. — Acts vii 51-60. 51. T Te stiff-necked and uncircum- 56. And said, Behold. I see the heavens eised in heart and ears, ye do always re- opened, and the Son of man standing on Holy Ghost : as your fathers did, the right hand of God. so*/* " __ -.-:. they cried out with a loud _ VThioh of the prophets have m:: voice, ind stopped their ears, and ran yoor fathers persecuted? and they have upon him with one a-: slain them which showed before of the r ~. And cast him out of the city, and coming of thr te ; of whom ye stoned him : and the witnesses laid down have been now the betrayers and mux- their clothes at a young man's feet, derexs : whose name was SauL 53. "Who have received the law by the " And they stoned Stephen, calling disposition of angels, and have not kept upon God. and saying. Lord Jesus. :r- it. - -rit. 17 "When they heard these things, 60. And he kneeled down, and cried they were cut to" the heart, and they with a loud voice. Lord, lay not this Bin gnashed on him with their teeth. I meat charge. And when he had said ". But he. being full of the Holy this, he fell asleep. Ghost, looked up steadfastly into heaven. and saw the glory of God. and Jesus j standing on the right hand of God. Tzp.. 51. Ye stiff-necked and un circumcised. &c. — Stephen sud- denly changed the tine of his address. Whether he witnessed a restles-r.r-s in his audience, or discovered in their countenances the signs of a gathering storm of indignation and violence, we are not inf rmed. All along, he has been referring to the rebellions of the peopi: vers " H . and now he opens npon the rebels be: >i a him. The personal application of his doctrines and arguments is bold, direct, and most searching. Instead of his speaking ••blasphe- mous words n against Moses, the temple, and God, they are them- selves the guilty party. They are repeating the crimes of their fathers : and the speaker, catching the spirit of the old prophets in the narrative he is giving, lets them know it in language that they can- not misunderstand. The term "stiff-necked" was c nethat God thrc ugh Moses often applied to the rebellious and stubborn of his people (see Ex: 1. xxxii. 9, xxxiii. 3-5). In DeuL x. 16. it is associated with an uncircumcised heart. The image is taken from the resistance of ox sn that will not bend their neck- bo ret rive the yoke. l~ . . hearts and ea s. — Circumcision, viewed as . rite of .-ration to God. is figuratively applied to the heart and the ear. that is. the feel- ings and the understanding. Uncircumcised hearts and minds are therefore hard and rude, as th use : Pagans. Ye do afaf 1st the Holy GhosL — The charge which Stephen makes, he applies to the entire people of Israel, in all their sue irssive generations (Isa. lxvi. 10 . Lr ? : they might escape the personal and practical force of hi- k * As yc ur f athers did, so do Tee. 5i. Which - phets, dfcc — A s:: ng mode of stating a nation, they were so in the habit of persecuting the holy prophets whom God sent to them, that scarcely any escaped seel Chron. xxvrl. 15. 10 ; Jer.ii. 30 : Matt, xxi. 8". xxxiii .- , ,: The crimes 144 EXPLANATORY NOTES. of the nation are so glaring and unremitting in this direction, that Christ exclaimed (Luke xiii. 34). w O Jerusalem, Jerusalem, which killest the prophets, and stonest them that are sent unto thee!" &c. Tho-e who had foretold the coming of the Messiah had been slain; even Isaiah, the most full and evangelical of them, is said to have been sawn asunder; and now of the " Holy One and the Just." " the Wonderful, the Counsellor, the Prince of peace,'' they are "the betrayers and the murderers." The Sanhedrim, by accusing him and placing him in the hands of Pilate, betrayed him ; and the Jews, per- sisting in the cry. "Away with him. crucify him ! " wore his mur- derers (Matt, xxvi. 66: Mark xv. 13. 14). Tee. 53. WJio haze received the laic by the disposition of angels. — Rather, by the arrangements or orders of angels. Drs. Doddridge and Clark understand the passage to mean ranks, or hosts, of angels, that appeared on Mount Sinai, when the law was given (see Deut. xxxiii. 2). The allusion in Ps. lxviii. 17. to the chariots and angels of God in Sinai, is regarded as bearing upon this view. A simpler reading is, "Ye have received the law at the appointment o~ angels." In Gal. iii. 19. the law is spoken of as " ordained by angels."' and, in Heb. ii. 2. " the word spoken by angels." It is evident that the ministry of angels was employed on that grand occasion: which fact increases the honor conferred upon the people, and renders their disobedience the more heinous. Yeb. 54. IVJien they heard these things. — When they heard the man whom they had charged with blasphemy, exposing their ungodly sentiments and. guilty deeds, they were cut to the heart. As one expresses it, " their hearts clave asunder" with the violence of their rage. They gnashed on Mm with their teeth. — They were ready to seize him with their teeth, and rend him in pieces. "As a chained dog seizes with his teeth the man that attempts to release him. so wicked men cannot endure the contact of those who desire to deliver them from bondage, and begin to rend them as enemies " (Matt. vii. 6). — Starke. Yeb. 55. But he being full of the Holy Ghost. — While his enemies were yielding more and more to the fire of their infuriated passions, he was filled, by the grace of God. with a heavenly fire. He was full of the Holy Ghost. Instead of looking upon the wild and maddened multitude around him, he looked up with faith and hope to heaven. In an ecstasy of spirit, he gazes upon scenes and objects there, that are only visible to his eye. Saw the glory of God ; that is, the celestial splendor in which God himself appears; and Jesus standing at the right hand of God. — This is a remarkable statement in regard to Jesus being seen standing, as he is always described by himself (Matt. xxvi. 64), and by the apos- tles and evangelists (Eph. i. 20: Mark xvi. 19), as sitting at the right hand of God. By his standing we must infer that he has risen to receive and welcome to heaven tliis faithful witness, and first Chris- tian martyr. Yeb. 56. Behold, I see the heavens opened. — Boldly, and without fear of the consequences, Stephen announces the glorious vision, that fills his whole being with heavenly light and joy, to the darkened souls by which he is surrounded. He sees the heavens opened, even INTERNATIONAL S. S. LESSONS, 1876. 145 unto the innermost sanctuary, unto the highest heaven, where stands the throne of the eternal King. Through the opening of " the ever- lasting doors," he sees the Son of man. Lange says, "It is remarka- ble that he here applies the name to Jesus, Son of man, which the Saviour so frequently employs, while the four Gospels do not mention a single case in which it was pronounced by another ; and neither the evangelists nor the apostles employ it themselves in the Gospels, the Acts, or the Epistles. . . . The employment of it in the present pas- sage is unquestionably an evidence of the historical fidelity of the narrative before us." Ver. 57. They cried out v:ith a loud voice. — The exasperation of the hearers had now reached its height. The arguments of Stephen, his sharp denunciations, and now, added to these, his witness to a heavenly vision, and the exaltation and glory of Christ at the right hand of God, were more than they could bear. They shout aloud to drown his voice. They stopped their ears so that they might not hear his supposed blasphemies, and rushed upon him an infuriated mob. Ver. 58. And cast him out of the city. — The meeting of the coun- cil was brought to a sudden termination by these fanatical proceed- ings. And without any judicial decision of the case, or action of the Eoman procurator, whose permission was necessary in order to inflict capital punishment (John xviii. 31), Stephen was cast out in accordance with the Levitical law (Lev. xxiv. 11), that required that a blasphemer be stoned "without the camp" (compare 1 Kings xxi. 13; Heb. xiii. 12, 13). And the witnesses laid dov:n their clothes. — The law (Deut. xvii. 7) required that the men who witnessed against a transgressor should cast the first stones on him. In order that they might not be impeded by their outer flowing garments, they laid these aside, at the feet of a young man named Saul. Then they and the rest of the people hurled stones at Stephen. This is the first mention that is made of Saul, afterwards St. Paul. "While wicked men are stoning one witness, God is preparing to raise up another, to whom the heavens will open, and the light of whose faith, and the power of whose life, will fill the nations. Ver. 59. Stephen, calling upon God. — Two exclamations escaped the lips of the dying martyr. One is for himself, " Lord Jesus, receive my spirit ! " " Lord Jesus ! Lord Jesus !" This cry is the hope of the believer, the watchword of the Church, the inspiration of all who are faithful unto death. It rings through Christendom. It stirs the hearts of tens of thousands. It fires the hosts of God's elect, in their march to the promised land. It gives strength to " do all things," and bear all things. It opens heaven ; and pain and death are for- gotten in the immortal glories with which the departing spirit is flooded. Ver. 69. He kneeled down, and cried with a loud voice. — His second and last petition is for his foes. For them he kneels down. Perhaps his strength is failing, and he must kneel. He speaks in a voice that all can hear. The prayer is a sermon on Christian forgiveness. Lord, lay not this sin to their charge. — How similar to the prayer of Jesus on the cross ! — " Father, forgive them " (Luke xxiii. 34). Xo such example as this can be found in ordinary history. It is purely Christian. It comes alone from a " life hid with Christ in God." 146 EXPLANATORY NOTES. He fell asleep. — Luke here designedly employs a word (occurring in John xi. 11; Acts xiii. 36; 1 Cor. xv. 18, 51) which is in striking contrast with the violent and bloody death. Amid the rage and bru- tal fury of foes, set on fire of hell, this martyr quietly falls asleep in Jesus. As though rocked by the zephyrs, and undisturbed by the slightest sound, he falls asleep. " Asleep in Jesus, blessed sleep ! " INTERNATIONAL S. S. LESSONS, 187G. 147 LESSON IV. — October 22. Simox the Sorcerer. — Acts viii. 9-25. 9. But there was a certain man, called Simon, which beforetime in the same city used sorcery, and bewitched the people of Samaria, giving out that him- self was some great one : 10. To whom they all gave heed, from the least to the greatest, saying, This man is the great power of God. 11. And to him they had regard, be- cause that of long tune he had be- witched them with sorceries. 12. But when they believed Philip preaching the things concerning the kingdom of God. and the name of Jesus Christ, they were baptized, both men and women. 13. Then Simon himself believed also : and when he was baptized, he continued with Philip, and wondered, beholding the miracles and signs which were done. 14. Xow when the apostles which were at Jerusalem heard that Samaria had received the word of God, they sent unto them Peter and John : 15. "Who, when they were come down, prayed for them, that they might re- ceive the Holy Ghost : 16. (For as' yet he was fallen upon none of them :' only they were baptized in the name of the Lord" Jesus.) 17. Then laid they their hands on them, and they received the Holv Ghost. 13. And when Simon saw that through laying on of the apostles' hands the Holy Ghost was given, he offered them money, 19. Saying, Give me also this power, that on whomsoever I lay hands, he may receive the Holy Ghost. 20. But Peter said unto him, Thy money perish with thee, because thou hast thought that the gift of God may be purchased with money. 21. Thou hast neither part nor lot in this matter : for thy heart is not right in the sight of Godl 22. Repent, therefore, of this thv wick- j edness. and pray God. if perhaps the thought of thine heart may be forgiven thee. 23. For I perceive that thou art in the gall of bitterness, and in the bond of iniquitv. 24. Then answered Simon, and said, Pray ye to the Lord for me, that none of these things which ye have spoken come upon me. 25. And they, when they had testified and preached the word of the Lord, re- turned to Jerusalem, and preached the gospel in many villages of the Samar- itans. The attack upon Stephen was the signal for a general persecution against the Church. The hostility that raged against Christianity, and, to the eye of man, threatened its destruction, only served to invigorate and extend it. The dispersed Christians preached the gospel " in the regions of Judaea and Samaria," thus scattering abroad the seeds of divine truth, while the apostles remained at Jerusalem to labor at this great centre for the Master (Acts viii. 1). As devout men were giving to Stephen an honorable burial, thus testifying to his innocence and godliness, Saul was making havoc in the Church; literally, tearing to pieces, as a wild beast, the Church. "Wherever Christians were to be found, he entered their houses, dragged forth the inmates, and committed them to prison ( Acts viii. 3). This he could not have done without the aid and sanction of the authorities. But his fiery spirit kindled the wild fanaticism, and was doubtless the soul of the movement, as that nature, after- wards converted and sanctified, was the power for extending the truth among the nations. Philip, who was a deacon (Acts vi. 5) and an evangelist (Acts xxi. 8), preached the gospel with great success in the (or a) city of Samaria. Here was a mixed race made up of Jews and heathen; 148 EXPLANATORY NOTES. and through them a path was opened beyond Jerusalem (Acts viii. 5, (5). Philip's miraculous power was felt in the casting-out of unclean spirits, as well as in healing diseases (Acts viii. 7). His success created great joy in that city (Acts viii. 8). But the king- dom of darkness soon rallied its forces against the kingdom of light; and we have presented in our lesson the first great conllict between Paganism and Christianity. Yer. 9. But there was a certain man called Simon. — Concerning the origin of this man, Luke furnishes us with no information. Neander, Gieseler, and others have conjectured that he was the same Simon of whom Josephus speaks, who was a native of Cyprus, and a Jew. Justin Martyr says that he was a native of Gitta in Samaria. But, whatever doubts hang over these statements, he was unquestion- ably one of the men who, at that period of general expectation of the appearance of some great divine power, travelled through the country as fortune-tellers, astrologers, and interpreters of dreams, and acquired great influence by their supposed endowment of mirac- ulous healing powers. Vers. 10, 11. To whom they all gave heed. — So successful for a long time were Simon's sorceries, that he gained the confidence of all classes "from the least to the greatest." He was regarded as "the great power of God," somewhat answering to the divine power, that it was expected would be revealed in the coming Messiah. The Fathers say that Simon claimed to be the Logos, the Paraclete, &c. Yek. 12. But when they believed Philip. — Under the faith with which they heard the truths taught by Philip, the superstition created by Simon fast melted away. Simon sought only to exalt himself " giving out that himself was some great one" (ver. 9); but Philip never alludes to himself personally, but sets forth Jesus Christ as "the all and in all." The language of St. Paul (2 Cor. iv. 5), " We preach not ourselves, but Christ Jesus the Lord," should be the lan- guage of every gospel messenger. They were baptized, both men and women. — They not only believed in the Lord Jesus Christ, but they publicly professed their faith by receiving the rite of baptism. Thus did the simple truth triumph over the cunning arts of error. As one says, " The apostolic simplicity of the dove will always triumph in the end over the fascinating influence and the cunning of the serpent. Where God's truth arises, the kingdom of lies must wane." Yee. 13. Simon himself believed also. — Simon yielded an intellec- tual belief to the doctrines he heard ; he was baptized ; and he " won- dered, beholding the miracles and signs that were done ; " and yet he possessed no true or saving faith. The renewing power of the gospel did not reach his heart. He heard with his ears the most sublime truths ever spoken; saw with his eyes miracles far above his own sor- ceries, wrought by the power of God ; received the symbol of inward purity and sincere faith ; and yet was destitute of spiritual life. Hav- ing a name to live, he was dead. Yee. 14. WJ} en the apostles . . . heard that Samaria had received the word of God. — This news was most unexpected and important. The wonder was, that the Samaritans, who were hostile to the Jews, and into whose cities Christ had first commanded the apostles not to enter INTERNATIONAL S. S. LESSONS, 1876. 149 with the gospel message (Matt. x. 5, 6), had become converted to Chris- tianity. They saw that the ancient barriers to the progress of the true religion were now broken down; and they resolved to send two of their number to this new missionary field. They sent unto them Peter and John. — Since the proposition to elect seven deacons (Acts vi. 3), this is the first measure adopted by the twelve apostles as an organized body of an authoritative ecclesias- tical character. For this new mission they select the two most prom- inent of their number, and those who had wrought the first apostolic miracle (Acts iii. 1). While this appointment conferred distinction upon Peter and John, and was an expression of confidence in their ability and faithfulness, it clearly shows that the appointing power rested with the whole body collectively, and that neither a Peter nor a John was elevated in rank above their brethren. The perfect equality of the apostles as here manifested is a direct refutation of the Pomish doctrine of the primacy of the Apostle Peter. Yer. 15. Who . . . prayed for them, that they might receive the Holy Ghost. — Having been converted under the influences of the Spirit, the apostles now pray that they may receive the extraordinary gifts that the Holy Ghost confers upon true believers. They follow up the good work begun by Philip. Yer. 16. As yet he was fallen upon none of them, — i. e., in such abundance, and with such visible manifestations, as marked the out- pouring of the Spirit on the day of Pentecost. They had been con- verted and baptized ; but there is a higher plain of spiritual blessed- ness and power yet to be reached. Yer. 17. Then laid they their hands on them. — After the interces- sory prayer had been offered for all of them, the imposition of hands was the sign of the reception of the gift of the Holy Ghost, by the individual upon whom hands were laid. This was not an exclusive apostolic act ; for in the very next chapter Luke gives an account of the laying-on of hands by Ananias, who was neither an apostle, nor an evangelist like Philip, but simply a Christian of Damascus. "And Ananias . . . putting his hands on him said, Brother Saul, the Lord, even Jesus that appeared unto thee in the way as thou earnest, hath sent me, that thou mightest receive thy sight, and be filled with the Holy Ghost. And immediately there fell from his eyes as it had been scales; and he received sight forthwith, and arose, and was baptized " (Acts ix. 17, 18). There were other mediums beside this, through which the Holy Ghost was communicated with power. (See Acts x. 44-46.) Yer. 18. And when Simon saw, &c, — When he discovered this wonder-working power manifested by the apostles, and that it could be transferred to others, he coveted it as a means of gain, regarding it only as a higher sort of jugglery than he had practised. Thinking that the apostles were mercenary men like himself, he offered them money, probably a large sum, for this power. He regarded it as a kind of magic, not dependent upon one's spiritual state, but which could be exercised or transferred at pleasure. From this proposal, the name Simony is derived, which is applied to the traffic in divine things. The sale of livings in the Church, the offering or giving of secular advantages for ecclesiastical offices, or Church preferment, come under this term. The sin of Simon was twofold in seeking 150 EXPLANATORY NOTES. from men what God alone could give, and in desiring to obtain for money that which is the free gift of divine grace. Vee. 20. Peter said unto him, Thy money perish with thee. — Peter, filled with holy indignation at such a proposal, instantly consigns the silver, and the man who offers it, to destruction. Had there been any desire on the part of Peter to grant the request, he could not have done it without violating the express command of his Lord, as con- tained in Matt. x. 8: "Freely have ye received, freely give." Be- sides, by attempting to sell the gift, he would have lost it himself. Coming from God, it depended upon his spiritual union with him. Vee. 21. Thou hast neither part nor lot in this matter. — Thou hast no share in it at all. The insincerity of the sorcerer places him out- side of this gift, even far from it. Thy heart is not right, is not straightforward in the sight of God. It is perverted and treach- erous. Vee. 22. Bepent, therefore, &c. — Turn from your wicked ways, and pray to God, "if perhaps" thou mayest "be forgiven." Tour case is a doubtful one: still there is some ground for hope (Acts xvii. 27; Mark xi. 24). Vee. 23. For I perceive that thou art in the gall of bitterness. — The gall of the serpent is considered the seat of its poison ; and the influence of Simon in the Church, Peter sees, would be poisonous. He is also in " the bond of iniquity." He is wrapped up in iniquity. His profession and baptism have not freed him from "the snares of the Devil " (see 2 Tim. ii. 28). Hence the necessity of his speedy and radical repentance. Vee. 24. Simon said, Pray ye to the Lord for me. — The miserable man had no inclination or faith to pray for himself ; but, impressed with the apostles' power with God, he thinks that their prayers may avail for him. He has the spirit of modern Papists, who depend upon the intercession of their ecclesiastical superiors, and are ready to pay money for their prayers. The latter case, however, differs from the one before us, in the equal readiness of the priests to receive the money. That none of these things come upon me. — Simon desires to be deliv- ered from the consequences of his sins, rather than to be freed from sin by forgiveness and purification. Eudelbach, as quoted by Lange, says, " Thus Simon approached, step by step, that destruction from which there is no deliverance, although, at every step which he took, grace rebuked, warned, and called him ; thus his latter end was worse than the beginning (2 Pet. ii. 20). He had received grace; but, in place of applying it conscientiously, he employed it in promoting carnal purposes. The wonderful works of God which he beheld did not fill him with humility, but only tempted and animated anew his arrogant spirit. He sought to acquire a more precious gift than he had already received ; but it was his purpose to employ it in destroy- ing the souls of men. The call to repentance reached him, but did not infuse life into his soul; it simply led him to think of the means of escaping the temporal punishment of his sin." Vee. 25. Wlien they had testified . . . returned to Jerusalem. — When they had established the new converts in the faith, and raised up teachers endowed with the gifts of the Spirit, they returned to Jerusalem. But on their way they spent much time in preaching INTERNATIONAL S. S. LESSONS, 1876. 151 the gospel in many villages of Samaria. They availed themselves of every opportunity to make known salvation to perishing sinners, to testify for Jesus, and extend the kingdom of righteousness, peace, and joy in the Holy Ghost. They set an example worthy of the imi- tation of all Christian ministers and people. 152 EXPLANATORY NOTES. LESSON V. — October 29. Phelip and the Ethiopian. — Acts viii. 26-40. 26. And the angel of the Lord spake unto Philip, saying, Arise, and go toward the south, unto the way that goeth down from Jerusalem unto Gaza, which is desert. 27. And he arose and went: and, he- hold, a man of Ethiopia, a eunuch of great authority under Candaee queen of the Ethiopians, who had the charge of all her treasure, and had come to Jeru- salem for to worship, 28. Was returning, and sitting in his chariot read Esaias the prophet. 29. Then the Spirit said unto Philip, Go near, and join thyself to this chariot. 30. And Philip ran thither to kirn, and heard him read the prophet Esaias, and said, TJnderstandest thou what thou readest ? 31. And he said, How can I, except some man should guide me? And he desired Philip that he would come up and sit with him. 32. The place of the scripture which he read was this, He was led as a sheep to the slaughter ; and like a lamb dumb before his shearer, so opened he not his mouth : 33. In his humiliation his judgment was taken away : and who shall declare his generation? for his life is taken from the earth. 34. And the eunuch answered Philip, and said, I pray thee, of whom speaketh the prophet this? of himself, or of some other man ? 35. Then Philip opened his mouth, and began at the same scripture, and preached unto him Jesus. 36. And as they went on their way, they came unto a certain water : and the eunuch said, See, here is water; what doth hinder me to be baptized? 37. And Philip said, If thou believest with all thine heart, thou mayest. And he answered and said, I believe that Jesus Christ is the Son of God. 38. And he commanded the chariot to stand still: and they went down both into the water, both Philip and the eunuch; and he baptized him. 39. And when they were come up out of the water, the Spirit of the Lord caught away Philip, that the eunuch saw him no more ; and he went on his way rejoicing. 40. But Philip was found at Azotus; and passing through he preached in all the cities, till he came to Caesarea. Yer. 26. The angel of the Lord spake unto Philip. — The ministry of angels was a marked feature in the early history of the Church (see Acts v. 19, x. 3, xii. 1, xxvii. 23). The apostles having departed, a messenger from God appears to Philip, to direct him in a new path in accordance with the divine plan for extending Christianity. He is commanded to proceed in a southerly direction, unto the way that goeth from Jerusalem unto Gaza. It was not necessary for him to pass through Jerusalem, but simply to strike the road leading to Gaza from that city. Gaza was a very ancient city of the Philistines, mentioned in Gen. x. 19, situated about sixty miles south-west of Jerusalem, and less than three miles from the Mediterranean, near the southern boundary of Canaan. It had frequently been destroyed by war, and as frequently rebuilt. The gates of this city were carried away by Samson ( Judg. xvi. 3). WJiich is desert. — This clause designates the lonely road that Philip is to take, to accomplish the purpose for which he was sent. Ver. 27. And he arose and went. — No communication had been made to him of the object of this journey. He was simply com- manded to " Go ; " and, having implicit faith in God, he obeyed. He was to travel an unfrequented, or "desert" road, where he could scarcely expect to meet any travellers. The narrative that follows is INTERNATIONAL S. S. LESSONS, 1876. 153 one of the most simple and beautiful that we find connected with the history of missions in the apostolic age. The importance of the events described, as well as the graphic and vivid delineation of them, are calculated to awaken the deepest interest. And behold a man of Ethiopia. — Philip, who is probably travelling on foot, perceives -a chariot occupied by a stranger, who is an Ethiopian. This country, called in the Old Testament Cash, embraced the high- lands south of Egypt, or the territories named in modern times Nubia, Kordofan, and Abyssinia. The inhabitants were completely black, or of a swarthy complexion. This Ethiopian was a eunuch, a term that was often used in a different sense from its original, or physical meaning. It was applied to state officers of high rank. This man was the treasurer to Candace queen of the Ethiopians, Candace being the family name of the queens of this country, as was Pharaoh of the kings of Egypt. He was doubtless attended by a retinue suited to his rank. He had come to Jerusalem to worship. — This interesting fact implies that in his African home he had gained a knowledge of tbe God of Israel, and was led to make a pilgrimage to the holy city to worship him in his temple. He may have been a Jew by birth, or a Jewish proselyte. Ver. 28. Sitting in his chariot, &c. — According to a most com- mendable Jewish custom, he was occupying his time, on his journey, reading the Holy Scriptures. Probably he was furnished with the Greek version prepared in Alexandria, and well known in Egypt and the adjoining countries. "He had gone to see the sanctuary of Jehovah with his own eyes, to visit the holy city, 'to behold the beauty of the Lord, and inquire in his temple' (Ps. xxvii. 4). But he now searches the word of God in order to gaze into the sanctuary of the Lord with spiritual eyes. The word is indeed a true sanctuary. And even when the reader does not clearly and accurately under- stand the whole . . . his devout and earnest study of it is never- theless a most blessed employment, which conducts him nearer and nearer to the light." — Lange. Vers. 29, 30. The Spirit said unto Philip. ■ — An inward voice from the Holy Spirit that dwelt in his soul commanded him, " Go near and join thyself to this chariot." At once he ran towards the chariot; and as the man was reading aloud to himself, as was the Jewish cus- tom, he perceived that he was reading the words of the prophet Isaiah. Obeying the promptings of the Spirit, he boldly entered into conversation with the distinguished stranger by asking him, Under- standest thou what thou readest f Ver. 31. And he said, Row can I except some man should guide me ? — The nobleman replies with a candor and modesty that show his readiness to be taught the truth. How little does he dream of the interest felt in him by the God of Israel, whom he has made this journey to worship, and who has sent his angel to guide to him one to explain the prophecies relating to the great Kedeemer ! Philip, invited into the chariot, takes a seat at his side. Ver, 32. The place of the Scripture . . . was this. — It was the fifty- third chapter of Isaiah, the seventh and eighth verses. The quotation differs from the original Hebrew, being taken from the Greek of the Septuagint, with slight variations. It would seem that Philip had 154 EXPLANATORY NOTES. addressed an inquiry to the traveller respecting the subject upon which he had been reading; and the latter replies by showing this passage, and soliciting an explanation. Yee. 83. In his humiliation, &c. — Lange says, " The sense which the authors of the Alexandrian version intended to convey in this verse (Isa. liii. 8), is, without doubt, the following: 'In his humilia- tion occasioned by his enemies, the judgment which impended over him was set aside by God; but with respect to his generation, i.e., his contemporaries, no one can adequately describe their iniquitj r , for they slew him.' " Vee. 34. Of whom speaketh the prophet this ? — Such was a very natural and important question, and shows that the eunuch was a thoughtful and interested reader. While at Jerusalem he may have sought light upon these passages without obtaining any that was satisfactory. But G-od now graciously meets him with a teacher who will lead him from the Old to the New Testament. Yee. 35. Then Philip opened his mouth. — He began by interpreting the prophetic passage referred to, and then gladly unfolded i ue prin- cipal facts and most important truths concerning Christ. He must have explained the conditions of salvation, repentance, faith, and baptism in the name of Christ. Yee. 86. -See, here is water. — The traveller, rejoicing in his new hopes, desires at once to receive the rite of baptism. Dr. Robinson supposes that he discovered the spot where this baptism was adminis- tered, on the route from Beit-Jibim to Gaza, on the most southern road from Jerusalem ; while others fix the place at Beth-zur, east of the spot designated by Robinson. Yee. 38. They went down both into the water. — The new convert, having professed his full and sincere faith in the Lord Jesus Christ, received at the hands of the evangelist the solemn rite of baptism. The mode of administering this baptism is not stated. As Hackett says, "The language, or, rather, the preposition in the Greek verb, may refer to the descent from the higher ground to the water." Alexander says, "That they went down into the water, can prove nothing as to its extent or depth." If the idea to be conveyed were that they went under the water, another preposition would have been used. From the Greek text, and our knowledge of this desert place derived from Robinson and others, the most natural inference is, that, seeing water at the side of the road, they went down, and, stepping into it, Philip sprinkled or poured water upon the eunuch. In the chapter in Isaiah (lii. 15) preceding the one that the eunuch was reading when Philip met him, he may shortly before have read the words, "So shall he sprinkle many nations" (comp. Heb. xiii. 14, 19-21). Yee. 39. The Spirit of the Lord caught away Philip. — As they came up out of the water, Philip suddenly disappeared. As his mission was accomplished, he was miraculously removed by the Divine Spirit, as the prophet Elijah and others had previously been removed. The eunuch saw him no more. — But he had Christ with him, and he went on his way rejoicing. He pursued his journey on the road to Gaza, feeling as though an angel had met him, left a blessing from heaven, and suddenly departed. INTERNATIONAL S. S. LESSONS, 1876. 155 Yer. 40. Philip was found at Azotus, — or Ashdod, one of the five principal cities of the Philistines, and a seaport between Gaza and Joppa; according to some authorities, about twenty miles north-east from Gaza. Philip, not content with what he had already done for the Master, preached in all the cities through which he passed to Csesarea. His journey led him through Jabneh (Jamnia), Ekron, Eamah, and Joppa, until he reached Cagsarea, nearly thirty-five miles north of Joppa, on the coast of the Mediterranean Sea. Here we find him many years afterwards in a permanent home (Acts xxi. 8, 9), with his four daughters, who had the gift of prophecy. He is visited by Paul, while on a journey to Jerusalem, who is entertained as a Christian guest. 156 EXPLANATORY NOTES. LESSON VI. —November 5. Paul's Conversion. — Acts ix. 1-18. 1. And Saul, yet breathing out threat- enings and slaughter against the disci- ples of the Lord, went unto the high priest, 2. And desired of him letters to Damas- cus to the synagogues, that if he found any of this way, whether they were men or women, he might bring them bound unto Jerusalem. 3. And as he journeyed, he came near Damascus: and suddenly there shined round about him a light from heaven : 4. And he fell to the earth, and heard a voice saying unto him, Saul, Saul, why persecutest thou me ? 5. And he said, Who art thou, Lord ? And the Lord said, I am Jesus whom thou persecutest : it is hard for thee to kick against the pricks. 6. And he trembling and astonished said, Lord, what wilt thou have me to do ? And the Lord said unto him, Arise, and go into the city, and it shall be told thee what thou must do. 7. And the men which journeyed with him stood speechless, hearing a voice, but seeing no man. 8. And Saul arose from the earth ; and when his eyes were opened, he saw no man : but they led him by the hand, and brought him into Damascus. 9. And he was three days without sight, and neither did eat nor drink. 10. IT And there was a certain disciple at Damascus, named Ananias ; and to him said the Lord in a vision, Ananias. And he said, Behold, I am here, Lord. 11. And the Lord said unto him, Arise, and go into the street which is called Straight, and inquire in the hou- Judas for one called Saul, of Tarsus: for, behold, he praveth, 12. And hath seen in a vision a man named Ananias coming in. and putting his hand on him, that he might receive his sight. 13. Then Ananias answered, Lord, I have heard by many of this man, how much evd he hath done to thy saints at Jerusalem : 14. And here he hath authority from the chief priests to bind all that call on thy name. 15. But the Lord said unto him, Go thy way : for he is a chosen vessel unto me, to bear my name before the Gen- tiles, and kings, and the children of Israel : 16. For I will show him how great things he must suffer for my name's sake. 17. And Ananias went his way, and entered into the house ; and putting his hands on him said, Brother Saul, the Lord, even Jesus, that appeared unto thee in the way as thou earnest, hath sent me, that thou mightest receive thy sight, and be rilled with the Holy Ghost. 18. And immediately there fell from his eyes as it had been scales : and he received sight forthwith, and arose, and was baptized. Ver. 1. And Saul, yet breathing out threatenings and slaughter. — From the time that Saul consented to the death of Stephen (Acts viii. 1), to this period, his feeling of hostility to Christians appears to have grown in intensity, and at last assumed a most destructive and sanguinary character. He breathes an air impregnated with the very spirit of threatening and slaughter. When a passion like religious fanaticism gains possession of a soul, its natural tendency is to in- crease in strength until it gains a complete mastery over the feelings;, thoughts, and life. Saul lives and breathes to persecute the Church of Christ, and is now ready to enter upon a fresh mission of virulence and cruelty. Ver. 2. Desired of him letters to Damascus. — Heretofore Jerusa- lem had been the field of Saul's persecutions; but now he feels im- pelled to persecute the Christians in other regions, even beyond the Holy Land. He goes to the high priest, the president of the Sanhe- drim, who was the supreme officer of the highest ecclesiastical court INTERNATIONAL S. S. LESSONS, 187G. 157 in Judsea, and whose authority extended to distant cities, for letters of commission to do this work. The name of the high priest cannot be stated with certainty; but it was probably Theophilus, the brother ami successor of Jonathan, who succeeded Caiaphas. Damascus, the ancient capital of Syria, was known in the time of the patriarchs (Gen, xiv. 15), and was inhabited by a large number of Jews, as well a^ Greeks and Syrians. It lies north-east of Jerusalem, about one hundred and forty miles distant from it, and is remarkable for its "' beaut il'ul situat ion, and for being the centre of a vast trade and important religious influences." Jacobus says, " We came upon it after a hot journey on the desert plain which borders it from the south. From seeing here and there an oasis, one vast ocean of verdure broke upon our view in that surrounding wilderness; and soon we came upon the thick foliage, the bowers of trees, and the rich lawns which skirt the city. And soon in the gardens and vales we saw the secret of all this verdure, in the rushing stream of the Barrada, or Pharphar, which irri- gates the plain. The city is built chiefly of stone stuccoed; has two hundred and fifty thousand inhabitants, of whom seventy thousand are Christians of the Greek and Syrian churches. The mosques, with their glistening domes and spindling minarets, give a very pictur- esque view to the city. The English hotel is in the street which is yet called " Straight" (ver. 11). The bazaars are extensive, and sup- plied by caravans with the richest goods from Persia and India. The walls of the city are massive, but have been severely battered in the assaults of Ibrahim Pacha and others. Some of the dwellings of very wealthy Jews were visited by us. As it was the season of Pass- over, we found their inmates in their richest dress, ladies glistening with diamonds; the men reading their psalters." Saul has doubtless heard that there were a large number of Chris- tians in Damascus; and he seeks, and doubtless obtains, letters of au- thority to the officers of the synagogues, who would be ready to aid him in his exterminating work. Since the time of Pompey, 64 B.C., the city had come under the dominion of the Romans, and been attached to the province of Syria. Veb. 3. As he journeyed, suddenly there shined about him a light from heaven. — Saul had nearly completed his journey, and was near the beautiful city, when suddenly a light, as powerful and dazzling as a flash of lightning, blazed upon him, and cast him to the ground. It came upon him at midday, and is described by himself as " above the brightness of the sun" (Acts xxvi. 13). Ver. 4. He fell to the earth, and heard a voice. — Overcome with terror, he was prostrated by the sudden heavenly appearance. Others have been brought to the earth by the overpowering influence of manifestations of the divine glory. Thus it was with Daniel (see Dan. viii. 17, and x. 8), with Ezekiel (see Ezek. i. 28), and with St. John (see Rev. i. 17). It is apparent from Acts ix. 17, 27, as well as from Saul's own declaration (see 1 Cor. ix. 1, xv. 8), that on this occa- sion he saw Jesus, as well as heard his voice, and conversed with him. Why persecutest thou me ? — He does not say, Why persecutest thou my church, or my disciples ? but, Why persecutest thou me ? Saul had no idea, that, in persecuting what he deemed fanatical sectaries and apostates from Jewish traditions, he was really persecuting the Lord Jesus Christ. 158 EXPLANATORY NOTES. Ver. 5. And he said, Wlio art thou. Lord? — It appears from this question that he did not at first recognize Jesus, although, the moment the appeal was made to his conscience, the thought of his divine presence may have dawned upon him. I am Jesus whom thou persecutest. — The trials, the sufferings, of his disciples are his. They cannot he separated from him : so that, when they are assailed, he is afflicted. " This oneness of Christ with Christians, the communion of life and intimate connection existing between the Lord and believers, — the Church of Christ one body, and the Lord its head, — these lofty truths that belong to our faith, which the mind of the Apostle Paul grasped with more power and distinct- ness, and which he developed in his discourses and writings with even more fulness, than others have done, are already presented in their general features, or in a germinal state, in the appearance of Jesus to Saul in the vicinity of Damascus." — Lange. It is hard for thee to kick against the pricks. — This was a proverbial expression in common use among the Greeks and Romans. The word translated "pricks" signifies goads, or sharp iron points, at- tached to rods used in driving oxen. A stubborn or ill-natured ox, when urged on by the driver, would often kick against the iron points, and thus hurt himself without injuring the driver. The expres- sion, as applied to Saul, simply means that it is utterly futile for him to oppose the progress of Christianity; that he is only injuring him- self, and bringing suffering upon his own person. Ver. 6. Lord, what wilt thou have me to do ? — Trembling with fear and guilt, astonished to find him whom he supposed to be an impostor the true Messiah, he yields at once. He yields up his whole being to Christ. That simple inquiry is the germ of a con- secrated life, and a Christian work, upon which millions of Christ's disciples look to-day with the warmest gratitude and admiration. It is the fountain of mighty streams of influence that will flow on forever. Arise, and go into the city. — Christ, having brought Saul to himself, now directs his steps, as he will all who will commit their ways unto him. The converted man is commanded to go into the city, and there await information from an unknown source as to the Lord's will concerning him. Ver. 7. The men which journeyed icith him stood speechless. — These were his attendants, probably commissioned by the high priest to aid Paul in the arrest, and delivery at Jerusalem, of the Damascene Christians. In chap. xxvi. 14, it is said that they fell to the ground, and in chap. xxii. 9, that "they heard not the voice of him that spoke." By the expression in this narrative, they " stood speechless," is meant they were speechless, without any intended reference to their posture. They heard the sound of a voice, but did not understand w r hat was spoken, as did Saul. A parallel case in the life of Christ is found in John xii. 28, 29. Saul also saw Jesus, wdiile his attendants did not see him. Vers. 8, 9. Wlien his eyes were opened, he saw no man. — The ex- cessive brightness had temporarily deprived him of his sight ; and, though he could open his eyes, he saw nothing. Blind and helpless he was led into Damascus. He expected to enter the city strong with the commission from the high priest at Jerusalem. He enters INTERNATIONAL S. S. LESSONS, 1870. 159 feeble in himself, but with another commission from the High Priest in the New Jerusalem. His blindness continues for three days ; and he spends the time in fasting, religious meditation, and prayer. These were the most im- portant days of his whole life, the seed-days of great future harvests. They gave him the opportunity of being alone with his own soul and his God. He could meditate upon the wonderful love and mercy of Jesus in appearing in his divine power to save, rather than to destroy, his persecutor. Thus the blindness sent upon him was not a punish- ment, but a gift of divine grace. Vee. 10. There was a certain disciple at Damascus, named Ananias. — A Christian resident at Damascus, of whom we only know that he was '< a devout man according to the law, having a good report of all the Jews which dwelt there" (Acts xxii. 12). There is no evidence that he was personally acquainted with Saul until the interview here brought about by a vision from the Lord. Arise, and go into the street called Straight. — This street called Straight is still well known in Damascus. It runs through the city in a direct line from east to west, and is about three miles long. It is the best and most frequented street in Damascus, and leads to the great bazaars. The site of the house of Judas, and the house of Ana- nias, in a narrow lane, some two hundred yards to the right of the street called Straight, are still pointed out to travellers. But the traditions respecting them are hardly reliable. For, behold, heprayeth. — This is the reason given by the Lord for selecting this time for the visit. Saul, being engaged in earnest prayer, needed answers to his petitions, and was in a state of mind to receive spiritual blessings. Ver. 12. Hath seen in a vision a man named Ananias. — As Ananias was supernaturally commissioned to go to Saul, in a similar manner Saul was led to expect him. Thus God controls human hearts, and uses human instrumentalities to accomplish his divine purposes. Vers. 13, 14. Then Ananias ansviered, Lord. — The tidings of Saul's persecutions at Jerusalem had reached the Christians at Da- mascus, and they naturally stood in fear of him. Besides, they knew that he had come to Damascus with authority to bind all who called upon the name of Jesus. Those who had recently fled from Jerusa- lem to escape his cruelty may have brought the information. Ver. 15. But the Lord said unto him, Go thy way. — There is buL one course for him to take, and that is to " go," leaving the conse- quences with the Master. But the Lord calms his troubled mind by assuring him that Saul will no longer injure the Church, but has been selected as a chosen vessel to bear his name, especially to the Gentile world and to kings, and also to the children of Israel. He calls him- self an apostle to the Gentiles (see Bom. xi. 13), and refers to his work among the heathen as that to which he was called (Gal. i. 15-17). Ver. 16. 1 will show him how great things he must suffer. — He will make known to him the extraordinary trials and difficulties that are before him in the Christian work to which he is called. He does not say, I will show him how great things he must do, but, what great sufferings are before him, for his "name's sake." Special rewards 160 EXPLANATORY NOTES. are promised to those who endure afflictions for Christ's sake. Their faith, courage, and power are increased; and the affliction, that is seemingly "for a moment, worketh for us a far more exceeding and eternal weight of glory " (2 Cor. iv. 17). It is probable that no amount of prosperity and success will carry a redeemed soul to such heights in the heavenly kingdom, as patient suffering for Christ's sake. The crown of martyrdom glistens with most precious gems. Ver. 17. Putting his hands on him said, Brother Saul. — Ananias meets him with the gentleness and affection of a brother Christian. He informs him that the Lord, the same Je>us who had appeared to him in the way, had sent him ; thus furnishing another proof of a risen and living Saviour. He is sent for two objects : 1st, that Paul might receive his sight ; 2d, that he might be filled with the Holy Ghost. It is worthy of remark, that St. Paul does not receive his apostleship from the other apostles, but directly from God, through a private Christian. The miraculous gifts with which he was en- dowed came not, as he says himself, from man, nor from the laying- on of hands, but from the Spirit of God (see Gal. xi. 12, 15-19). In the use of instruments for the accomplishment of his divine purposes, God confines himself to no order or class in the Church. Vek. IS. Immediately there fell from his eyes as it had been scales. — The cure, being thus instantaneous, shows that it was miraculous. By scales here, we do not understand a scaly substance ; but he ex- perienced a sensation as if something resembling scales fell from his eyes. This immediately followed the laying-on of hands by Ananias. His sight was at once restored; and he "arose and was baptized." Following the example of the early converts, he at once made a public profession of his faith. INTERNATIONAL S. S. LESSONS, 1876. 161 LESSON VII. — November 12. Saul's Early Ministry. — Acts ix. 19-30. 19. And when he had received meat, he was strengthened. Then was Saul certain days with the disciples which were at Damascus. 20 And straightway he preached Christ in the synagogue, that he is the Son of God. 21. But all that heard him were amazed, and said, Is not this he that destroyed them which called on this name in Jerusalem, and came hither for that intent, that he might bring them hound unto the chief priests? 22. But Said increased the more in strength, and confounded the Jews which dwelt at Damascus, proving that thi? is very Christ. 23. II And after that many days were fulfilled, the Jews took counsel to kill him: 24. But their laying wait was known of Saul : and they watched the gates day and night to kill him. 25. Then the disciples took him by night, and let him down by the wall in a basket. 26. And when Said was come to Jeru- salem, he essayed to join himself to the disciples; but they were all afraid of him, and believed not that he was a dis- ciple. 27. But Barnabas took him, and brought him to the apostles, and de- clared unto them how he had seen the Lord in the way, and that he bad spoken to him, and how he had preached boldly at Damascus in the name of Jesus. 28. And he was with them coming in and going out at Jerusalem. 29. And he spake boldly in the name of the Lord Jesus, and disputed against the Grecians: but they went about to slay him. 30. Which when the brethren knew, they brought him down to Csesarea, and sent him forth to Tarsus. Ver. 19. TJien was Saul certain days with the disciples. — Having been ingrafted in the Church of Christ by baptism, he now enjoys the fellowship of the saints ; and his new life is invigorated and refreshed by communion with kindred spirits. He soon takes a journey to Arabia, and spends three years in Damascus and Arabia, previous to going to Jerusalem (see Gal. i. 17, 18). Ver. 20. And straightway he preached Christ in the synagogues. — After spending a few days with the Christians of Damascus, Saul went to the synagogues, and preached, literally heralded, Christ as the Son of God, the Messiah of the Old Testament, and the Eedeemer of the world. Instead of breathing out threatening and slaughter, he breathes out the spirit of mercy and love. Instead of opposing the kingdom of Christ, he gives all the ardor of his nature, and the forces of his being, to its establishment and extension. Yer. 21. All that heard him were amazed. — Well they might be at the sudden and wonderful change that had taken place in the man ; at hearing Christ and him crucified proclaimed by the noted persecutor, who had come there to seize the Christians, and bring them bound unto the chief priests. Yer. 22. Saul increased. — His natural and spiritual powers were rapidly developed. He increased in zeal and ability, in skill to meet and confound the Jews, and in the selection and presentation of the most powerful arguments in support of Christianity. The same ele- ments of character and labor that marked the whole of his brilliant and successful career, burst forth at the very beginning of his work. Yer. 23. The Jews took counsel to kill him. — At first they looked upon him with astonishment ; now they view him with hatred. This 162 EXPLANATORY NOTES. persecution arose after many days, probably after bis return from Arabia. As tbe Jews could not refute bis arguments, tbey propose to destroy tbe preacher, and thus silence bim forever. Vers. 24, 25. But . . . the disciples took him by night. — Fortu- nately, Saul discovered tbe plot tbat bad been formed to take bis life, and tbat tbe gates of tbe city were watched to prevent his escape. By means of a large basket, probably such an one as is used at the East for carrying loads, he was lowered from a projecting window, or the overhanging portion of a house ; and tbus be escaped from the city. See his own account (2 Cor. xi. 32, 33). Ver. 26. IWien Saul was come to Jerusalem. — See Paul's own condensed account of tbis first visit to Jerusalem, and tbe events tbat preceded it, in Gal. i. 11-18. They were all afraid of him. They doubted as to the sincerity of bis professions, and believed not that he was a disciple. His horrible persecutions were still fresh in tbeir mem- ory ; and tbe remembrance colud not be easily wiped out. Ters. 27, 28. Barnabas took him. — Barnabas was highly esteemed by tbe disciples (see chap. iv. 36, xi. 22), and was probably personally acquainted with. Saul, as botb were Hellenists, and bad lived only a few bours' sail from eacb other. Barnabas was a native of Cyprus (cbap. iv. 36), and Saul of Cilicia (chap. xxi. 39). Barnabas took Paul, as it were, by tbe band, and conducted bim to tbe apostles, and related to them the circumstances of bis miraculous conversion, and his subsequent faithful Christian labors. And be was witb tbem, on terms of familiarity and equality, and was treated as a Christian brother. The time be tbus spent, lie tells us, was fifteen davs (Gal. i. 18). Vee. 29. He spake boldly, — and disputed against tbe Grecians. It was natural tbat be sbould turn bis attention first to those Jews who, on account of tbeir birtb in beatben countries, were nearly allied to bim, since be was himself an Hellenist, a native of Tarsus in Cilicia. But tbey resisted bis arguments and appeals, and resorted to tbe usual method, under such circumstances, of silencing him, namely, they went about to slay him. Ver. 30. Wliich when the brethren knew. — By this time the suspi- cions of the disciples had all vanished, seeing the marvellous boldness and ability of tbe new convert ; and they are now brethren warmly attached to Saul. Tbey brought him down to Csesarea on the coast, and sent him to Tarsus, where he might be safe, and do good among the inhabitants of his native city. INTERNATIONAL S. S. LESSONS, 1876. 163 LESSON VIII. — November 19. DOECAS RESTORED TO LlFE. — ACTS ix. 31-43. 31. Then had the churches rest through- out all Judaea and Galilee and Samaria, and were edified; and walking in the fear of the Lord, and in the comfort of the Holy Ghost, were multiplied. 32. IT 'And it came to pass, as Peter passed throughout all quarte, s, he came down also to the saints which dwelt at Lydda. 33. And there he found a certain man named iEneas, which had kept his bed eight years, and was sick of the palsy. 34. And Peter said unto him, iEneas, Jesus Christ maketh tbee whole : arise, and make thy bed. And he arose im- mediately. 35. And all that dwelt at Lydda and Saron saw him, and turned to the Lord. 36. ff Now there was at Joppa a certain disciple named Tabitha, which by inter- pretation is called Dorcas: this woman was full of good works and alms-deeds which she did. 37. And it came to pass in those days, that she was sick, and died : whom when they had washed, they laid her in an upper chamber. 38. And forasmuch as Lydda was nigh to Joppa, and the disciples had heard that Peter was there, they sent unto him two men. desiring him that he would not delay to come to them. 39. Then Peter arose and went with them. When he was come, they brought him into the upper chamber ; and all the widows stood by him weeping, and show- ing the coats arid garments which Dorcas made, while she was with them. 40. But Peter put them all forth, and kneeled down, and prayed ; and turning him to the body said, Tabitha, arise. And she opened her eyes : and when she saw Peter, she sat up. 41. And he gave her his hand, and lifted her up, and when he had called the saints and widows, presented her alive. 42. And it was known throughout all Joppa ; and many believed in the Lord. 43. And it came to pass, that he tarried many days in Joppa with one Simon a tanner. Yer. 31. Tlien had the churches rest. — This was in the year A.D. 40, when Christian congregations are spoken of as existing in the three provinces of Palestine; namely, Judaea, Galilee, and Samaria. Thus rapidly, in spite of persecution and the repeated decrees of the Sanhedrim, had the gospel spread. And the churches had rest, and were edified (literally, built up in the faith). The members walked together in Christian unity, and in the fear of the Lord. They enjoyed the presence and comfort of the Holy Ghost, and increased in num- bers, as well as in graces. An harmonious church, under the law of brotherly love, will naturally attract others ; while a distracted church will repel them. Yer. 32. And it came to pass, as Peter passed through all quarters. — Luke, leaving for the time the history of Saul, turns to giving a short summary of Peter's labors in his apostolic tour among the churches outside of Jerusalem. In his visitations, he comes to the saints at Lydda, a town in the neighborhood of Joppa, and about a day's journey from Jerusalem. Yers. 33, 34. He found a man named JEneas. — This is a Greek name ; and we infer that the man was an Hellenist ; and some think that he was a Christian. He seems to have known the Messiah, whom Peter said to him maketh thee whole. Peter did not say, " Jesus Christ will, on certain conditions, make you whole." But he brings to him the joyful message that he is cured, and hence bids him, "Arise, and make thy bed." In prompt obedience to the gracious command, the 164 EXPLANATORY NOTES. man immediately arose. The blessed Jesus always gives strength to obey his commands. It is easy to do the most difficult thing for Christ; for he always gives us his help. Yer. 35. And all that dwelt at Lydda and Saron. — That is, a great number of the inhabitants of these places were induced, by the sud- den and miraculous restoration of one who had been so long paralyzed, to turn to the Lord. Saron is the same as Sharon in the Old Testa- ment. It was a very fertile plain, extending from Caesarea to Joppa; the beauty and richness of which made it celebrated in Hebrew poetry. (See Song of Solomon i. 1 ; Isa. xxxv. 1, 2. ) Yer. 36. Now there was at Joppa. — This was a very ancient sea- port on the Mediterranean, about forty miles from Jerusalem. Here were landed the immense preparations for Solomon's temple, received from a distance (2 Chron. ii. 16); and thence Jonah took his passage to Tarshish (Jonah i. 3). A certain disciple named Tahitha. — This was her Aramaic name, corresponding with Dorcas, the Greek name ; both signifying ''gazelle." The gazelle, distinguished for its slender and beautiful form and graceful movements, is frequently introduced by Oriental writers as an image of female loveliness. This Christian woman abounded in good works, and in generous gifts to the poor. Yer. 37. She ivas sick, and died. — However much she had been esteemed during her life, it was after her death that the Church real- ized what a treasure they had lost. The last rites were performed with peculiar affection. It was customary to wash the body before embalming. The upper room, either upon or connected with the roof of the house, where she was laid, was usually devoted to reli- gious purposes. Yer. 38. As Lydda was nigh to Joppa. — It was about six miles from Joppa. As no apostle had yet raised the dead, it showed great faith on the part of these Christians to send for Peter. Yer. 39. Then Peter arose and ivent. — Arriving at the upper chamber, he found the widows, upon whom the deceased had con- ferred her gifts, weeping, and exhibiting the garments Dorcas had made. Yer. 40. Peter put them all forth, — and was left alone with God. Kneeling down, he offered a fervent prayer to heaven. Being assured what the will of God was, he turned to the body, and said, Tabitha, arise. This was said with faith in the divine power, which alone could raise the dead. And she opened her eyes ; and when she saw Peter, she sat up. All these minute particulars are given of the case, just as a truthful eye-witness would describe the scene. Yers. 41, 42. And he gave her his hand. — As was natural, he offered to assist her to rise up, in the full exercise of her physical powers. To the sorrowing friends he presents her alive. This mira- cle, becoming generally known in Joppa, leads many to believe in the Lord, by the power of whose name the dead are brought to life. Yer. 43. He tarried many days in Joppa with one Simon a tanner. — The most distinguished man in Joppa, whose fame fills the whole city, and for whose accommodation many would gladly open their doors, chooses to abide with a humble countryman, whose trade is regarded as most despicable. The business referred to was that of preparing skins for various purposes ; and was held in dishonor by the INTERNATIONAL S. S. LESSONS, 1876. 165 Jews, because it brought one in contact with dead animals. But there is no trade so mean in the sight of the world that may not be made honorable by the exercise of principles, on the part of the trades- man, that are acceptable to G-od. The house of Simon the tanner, however despised by men, was known in heaven (chap. x. 6), and re- garded with interest by the angels of God. 166 EXPLANATORY NOTES. LESSOX IX. — Xoyeubee '26. Petee's Vision. — Acts x. 1-20. 1. There was a certain man in Ca?sarea called Cornelius, a centurion of the band called the Italian band, 2. A devout man. and one that feared God vrith all his house, which gave niuch alms to the people, and prayed to God alway. 3. He saw in a vision evidently, about the ninth hour of the day. an angel of God coming in to him , and saying unto him.. Cornelius. 1. And when he looked on him. he was afraid, and said. What is it. Lord? And he said unto him. Thy prayers and thine alms are come up for a memorial before God. 5. And now send men to Joppa, and call for one Simon, whose surname is Peter : 6. He lodgeth with one Simon a tan- ner, whose house is by the sea side : he shall tell thee what thou oughtest to do. 7. And when the angel which spake unto Cornelius was departed, he called two of his household servants, and a devout soldier of them that waited on him continually ; B. And when he had declared all these things unto them, he sent them to Joppa. 9. 1T On the morrow, as they went on their journey, and drew nigh unto the city, Peter went up upon the housetop to pray about the sixth hour : 10. And he became very hungry, and woidd have eaten : but while they made ready, he fell into a trance, 11. And saw heaven opened, and a certain vessel descending unto him. as it had been a great sheet "knit at the four corners, and let down to the earth : 12. Wherein were all manner of four- footed beasts of the earth, and wild beasts, and creeping things, and fowls of the air. 13. And there came a voice to him, Pise. Peter: kill, and eat. 14. But Peter said. [Not so. Lord; for I have never eaten any thing that is com- mon or unclean. 15. And the voice spake unto him again the second time. What God hath cleansed, that call not thou common. 16. This was done thrice : and the ves- sel was received up again into heaven. 17. ^s ow while Peter doubted in him- self what this vision which he had seen should mean, behold, the men which sent from Cornelius had made inquiry for Simon's house, and stood before" the gate. IS. And "called, and asked whether Simon, which was surnamed Peter, were lodged there. 19. 1T While Peter thought on the vis- ion, the Spirit said unto him, Behold, three men seek thee. 28. Arise therefore, and get thee down, and go with them, doubting nothing: for I have sent them. Up to this time, the gospel had been preached successively to the Jews and proselytes, the Samaritan and the Ethiopian. Xow it is to he carried to the Gentiles resident in Judaea. Peter, who has con- quered his prejudices and Jewish scruples, is called of God to pre- pare a highway for the great Apostle to the Gentiles. The rite of circumcision is no longer needed as an entrance into the kingdom of God. The wider door of grace is thrown open ; and whosoever will, Jew or Gentile, may come. Tee. 1. There was a certain man in Ccesarea. — ''This city on the coast was at this time the political capital of Palestine, the seat of the Eonian procurators, though the government of Judaea was transferred to Hercd Agrippa. A.D. 41. v Cornelius, a Roman by birth and edu- cation, here commanded the Italian band of soldiers, so called to dis- tinguish it from the troops that had been levied in Palestine or Syria. It consisted of native Romans, or at least Italians, and formed the nucleus of the garrison. A centurion means the commander of a hundred men. INTERNATIONAL S. S. LESSONS, 187G. 167 Ver. 2. A devout man. — In this verse Cornelius is described as a pious man, fearing G-od with all his family, and habitually perform- ing acts of charity to the people ; that is, the people of Israel. The same word designates the Israelites in ver. 42, and chap. xxvi. 17, 23. He was also a man of prayer, having, doubtless, regular seasons for devotion. He was like the centurion of Capernaum, who also loved Israel, and out of his own means built a synagogue for them (Luke vii. 2-5). The whole narrative leads us to conclude, that Cornelius, though not strictly a proselyte, belonged to a class of his contempora- ries who, dissatisfied with the Pagan religion that they had inherited from their fathers, had turned to the faith of Israel, and to the wor- ship of the one true God. Ver. 3. He saw a vision, or an apparition. — An angel is seen com- ing to him, about the ninth hour (three, p. m.), the third hour of prayer, which the devout man may, at that moment, have been observing. The occasion is one of such great importance, — the reception of a Gen- tile to the Church, and thus opening the door to the Gentile world, — that an angel of God is commissioned to bear a message to Cornelius. The angel is not appointed to be the agent of his conversion by pro- claiming to him the gospel, but to convey the command of God that Peter should be called. Yees. 4-6. When he looked upon him, he was afraid. — The unus- ual and dazzling form before him agitates and alarms him. In reply to his respectful question, the angel informs him that his prayers and alms are always remembered before God; that is, "they have ascended to heaven like the smoke of the sacrifices, so that they remind God of thee" (comp. Mai. hi. 16; N"eh. xiii. 14, 31). He then commands Cornelius to send for Peter, designating the man at whose house the apostle was a guest. Yees. 7, 8. He called two of his servants. — The centurion promptly obeys. He summons two of his household servants, and a devout soldier, one of his personal attendants; and, having freely communicated to them the extraordinary appearance he had seen, sends them, with the necessary instructions, to Joppa. Vers. 9, 10. On the morrow. — The distance between Caesarea and Joppa was about thirty-five miles. From the account given, the mes- sengers of Cornelius probably left for Joppa soon after the appearance of the angel, which was at three, p. m. Leaving that evening, they were doubtless approaching Joppa about noon; the hour, twelve o'clock, when Peter went to the housetop to pray. We may easily suppose that Peter, at this hour, should experience hunger. But, while the family of Simon were preparing food, he fell into a trance; literally, an ecstasy fell upon him. In this case it was a supernatural absorp- tion of mind, with the perception of material things suspended, and the soul susceptible only to divine communications (see Acts xxii. 17 ; 2 Cor. xii. 2). Vers. 11, 12. And saw heaven opened. — While Peter was in this trance, he sees heaven opened, and a vessel in the form of a great sheet descending, which was tied at the four corners, and thus let down to the earth. Looking into it, Peter sees all manner of beasts, creeping things, and birds. Animals clean and unclean are here pro- miscuously brought together. Vers. 13, 14. Rise, Peter, kill, and eat, and thus satisfy your hun- 168 EXPLANATORY NOTES. ger. Peter said, Not so, Lord. — He revolts at the idea as contrary to all his religious sentiments and practice (see Lev. xi. 4, 13, 23; Deut. xiv. 3-8). Ver. 15. What God hath cleansed, that call not thou common. — "Although the distinction which God had made in the ceremonial law, between things clean and unclean, has been abolished, so that in the new covenant all things are pure to the pure (Tit. i. 15), the dis- tinction which God has made in the moral law, between things clean and unclean, nevertheless remains in force." Vers. 17-20. While Peter doubted in himself. — While Peter is in a state of perplexity, and is endeavoring to understand the mean- ing of the vision, the messengers from Cornelius arrive, and are standing at the gate of Simon's house, inquiring whether Peter lodged there. How clearly we see God's hand in every stage and movement of this interesting and important scene ! While the three messengers are on their way to Joppa, God orders all the circum- stances necessary to their reception, and also prepares Peter's mind for their coming. As in the case of Saul and Ananias, each receives a vision, that prepares one for the other (see Acts ix. 10-12). Peter, following the directions of the Spirit, goes down to meet the men. They explain the object of their visit, and are invited in, and hospitably entertained. On the morrow Peter went with them to Joppa, and certain brethren accompanied him (vers. 22, 23). From the house of Simon the tanner, a man engaged in an "unclean trade," as viewed by the Jews, the first missionaries to the Gentiles go forth, to bear the gospel of the Son of God, that will purify, exalt, and bless all, of every tribe and nation, who will receive it to their hearts. INTERNATIONAL S. S. LESSONS, 1876. 169 LESSON X.— December 3. The Gentiles Received. — Acts x. 34-48. 34. IT Then Peter opened his mouth. and said. Of a truth I perceive that God is no respecter of persons ; 35. But in every nation he that f eareth him. and workeih righteousness, is ac- cepted with him. 36. The word which God sent unto the children of Israel, preaching peace by Jesus Christ (he is Lord of all) : 37. That word, / sa>/, ye know, which was published throughout all Judaea, and began from Galilee, after the baptism which John preached ; 38. How God anointed Jesus of Naza- reth with the Holy Ghost and with power: who went about doing good, and healing all- that were oppressed of the dcvd ; for God was with him. 39. And we are witnesses of all things which he did both in the land of the Jews, and in Jerusalem; whom they slew and hanged on a tree : 40. Him God raised up the third day, and showed him openly ; 41. Not to all the people, but unto witnesses chosen before of God. even to us, who did eat and drink with him after he rose from the dead. 42. And he commanded us to preach unto the people, and to testify that it is he which was ordained of God to be the Judge of quick and dead. 43. To him give all the prophets wit- ness, that through his name whosoevei believeth in him shall receive remission of sins. 44. If While Peter yet spake these words, the Holy Ghost fell on all them which heard the word. 43. And they of the circumcision which believed were astonished, as many as came with Peter, because that on the Gentiles also was poured out the gift of the Holy Ghost. 46. For they heard them speak with tongues, and magnify God. Then an- swered Peter, 47. Can any man forbid water, that these should not be baptized, which have received the Holy Ghost as well as we? 48. And he commanded them to be baptized in the name of the Lord. Then prayed they him to tarry certain days. In the last lesson "we left the missionaries starting from Joppa. After passing one night on the road, they arrive the next day at Caesarea, and find Cornelius and his kinsmen and friends, whom he has invited to share in the coming blessings, waiting to receive them (ver. 24). As Peter enters the house, Cornelius, regarding him as a superhu- man being, and not influenced by mere courtesy, falls down and wor- ships him. Peter very properly resists such homage (vers. 25, 26). The pope, who claims to be the successor of St. Peter, permits such adoration of himself, and thus profanely puts himself in the place of God. See 2 Thess. ii. 3, 4. After mutual explanations (vers. 27-33) Cornelius prepares for Peters address by the following pious words : " Xow therefore are we all here present before God, to hear all things that are commanded thee of God" (ver. 33). Vees. 34, 35. Then Peter opened hismouth. — Tbis expression indi- cates that important truths are about to be announced. The first is the deep conviction on the apostle's mind, that God is no respecter of persons, but that all men, without regard to national distinctions, may be received into the kingdom of God, provided they fear him and obey his commands. Yees. 36, 37. That word ye know. — Peter takes it for granted that Cornelius and his friends have some knowledge of Christ, and of the 170 EXPLANATORY NOTES. elementary principles of Christian faith. No reference is here made to the prayers or alms of the centurion. They are swallowed up in the deep ocean of Christ's righteousness. The goodness of this devout man is for the time lost sight of, in the glory that streams over all nations from the Son of God. Yee. 38. Jesus of Nazareth. — This is the name at first pronounced in derision, that has risen, and is now above every name. It is a name that brings peace to the soul, that carries with it infinite power and infinite love. Vers. 39-41. And we are witnesses. — The apostles were raised up, qualified, and sent forth to be witnesses of all the works of Christ, and of the great fact of his resurrection from the dead. Their testimony was abundantly confirmed by signs and wonders, and gifts of the Holy Spirit (Heb. ii. 4). They present the evidences of the resurrection, furnished not to the outside world of unbelievers, but only to his chosen disciples (Matt. xxi. 44; Luke xxiv. 43; John xxi. 12-17). Yek. 42. He commanded us to preach. — See Matt, xxviii. 19, 20. The apostle Peter doubtless now begins to see and feel the full force of the Eedeemer's last commission, to "go and teach all nations." He also feels under solemn obligations to testify that Christ is he which was ordained of God to he the Judge of the living and the dead. The solemn fact of a judgment to which we are all hastening is presented to show the dignity and power of the Judge who will ren- der to every man according to his deeds. Yek. 43. To him give all the prophets witness. — The Old Testa- ment is full of types, symbols, ceremonial services, and direct predic- tions, relating to the coming Messiah as the Saviour of sinners. They all point to the fact that through his name whosoever believeth shall be saved. With these predictions of the prophets of Israel, Peter assumed that his hearers were somewhat acquainted. Yeks. 44, 45. While Peter yet spake these words, — and before he had concluded his discourse, — the Holy Spiritfell on all them that heard the word. — We do not infer that there was any visible manifestation of the descent of the Spirit, though the effects were most marked and convincing. The Jews who had come with Peter, and who clung to the idea that the path to the Christian Church was through Juda- ism by circumcision, were astonished to find that on the GerJiles edso was poured out the gift of the Holy Spirit. Yek. 46. For they heard them speak with tongues. — This was proof that could not be resisted. With the gift of tongues they magnified and praised God for his grace. Thus was the wall of separation between Jews and Gentiles broken down, and now the mighty river of salvation would flow to all nations. Yeks. 47, 48. Can any man forbid water? — If these men have received the Holy Ghost, as well as we, who, asks Peter, can refuse water, so that they shall not be baptized ? This is the first instance in which the reception of the extraordinary gifts of the Spirit pre- ceded baptism ; and its design was to remove all hesitation on the part of the Juda3an Christians respecting the reception of believing Pagans, and the propriety of immediately administering baptism to them. Peter accordingly gives directions that they " be baptized in the name of the Lord." He did not himself administer the rite, but assigned the duty to some one of the Christians in the company. INTERNATIONAL S. S. LESSONS, 1876. 171 One reason may have been to commit these brethren in the matter, for their future guidance. Peter, being urged to tarry, remained certain days, and even sat at the table with the uncircumcised (see ch. xi. 3). During this visit, he doubtless gave to the new converts further instructions respecting the Christian faith and life. 172 EXPLANATORY NOTES. LESSON XI. —December 10. Spread of the Gospel. — Acts xi. 19-30. 19. IT Now they which were scattered abroad upon the persecution that arose about Stephen travelled as far as Phe- nice, and Cyprus, and Antioch, preach- ing the word to none but unto the Jews only. 20. And some of them were men of Cyprus and Cyrene, which, when they were come to' Antioch, spake unto the Grecians, preaching the Lord Jesus. 21. And the hand of the Lord was with them : and a great number believed, and turned unto the Lord. 22. IF Then tidings of these things came unto the ears of the church which was in Jerusalem: and they sent forth Barnabas, that he should go as far as Antioch. 23. Who, when he came, and had seen the grace of God. was glad, and exhorted them all. that with purpose of heart they would cleave unto the Lord. 21. For he was a good man, and full of the Holy Ghost and of faith: and much people was added unto the Lord. 25. Then departed Barnabas to Tarsus, for to seek Saul : 26. And when he had found him, he brought him unto Antioch. And it came to pass, that a whole year they assembled themselves with the chinch, and taught much people. And the dis- ciples were called Christians first in Antioch. 27. IT And in these days came prophets from Jerusalem unto Antioch. 28 And there stood up one of them named Agabus, and signified by the Spirit that there should be great dearth throughout all the world: which came to pass in the days of Claudius Caesar. 29. Then the disciples, eveiy man ac- cording to his ability, determined to send relief unto the brethren which dwelt in Judaea : 30. Which also they did, and sent it to the elders by the hands of Barnabas and Saul. The conversion and baptism of Cornelius soon became widely known, and created a sensation in the Chnrcli. On Peter's return to Jerusalem, the Jews, who clung to the rite of circumcision, contended with him, and opposed the course he had pursued. It is said by one of the fathers, that Cerinthus, who was afterwards a prominent heretic in Asia Minor, and against whose denial of Christ's divinity John is said by some to have written his Gospel, was active in exciting oppo- sition against Peter. It is clear, that, in the early Church, Peter was not regarded as supreme and infallible. One of the most serious charges brought against him was, that, contrary to Jewish usage, he had placed himself on a social equality with the Gentiles by eating with them. He vindicates his conduct by reciting to them the partic- ulars of the case, and showing the divine authority under which he acted. Facts, in his estimation, are the best arguments. They are convinced by his statement and appeal. " What was I," said he, "that I could withstand God?" When they heard these things, they held their peace, and glorified God (vers. 1-18). Yer. 19. Novo when they were scattered abroad. — Luke now resumes his account of the Christians, who became fugitives in con- sequence of the persecution that raged against Stephen, and after- wards became general against thew hole church. In the providence of God, who causes "the wrath of man to praise him," this move- ment led to the establishment of the first Gentile church at Antioch in Syria, that was the mother church of the Gentile Christians. This dispersion occurred about A. D. 37 ; but it is not certain how soon the INTERNATIONAL S. S. LESSONS. 1876. 173 fugitives reached Antioch, nor how soon afterwards Barnabas was sent down to them. Travelled as far as Phenice. — This was a province of Syria, on the Mediterranean coast, including the great cities of Tyre, Sidon, and Beirut. The borders of this region had been visited by our Lord (Matt xv. 21). Cyprus. — The famous island in the Mediterranean, opposite the Phoenician coast, noted for its fertility, commerce, and the luxury of its inhabitants. Here Paul and Barnabas preached the gospel; and the seaports Salanus and Paphos are mentioned in Acts xiii. 5, 6. Many Jews settled here, and had their synagogues. Antioch, the cap- ital of Syria, situated on the River Orontes, was a very large and cele- brated city of antiquity. Many Jews settled there because of the civil and religious freedom granted by Seleucus its founder. Proba- bly the early Christians enjoyed the same freedom, and hence col- lected there in large numbers, and established their worship. Preaching the word to none but the Jews. — These Christian Jews, who were not yet enlightened in regard to the full object of the gos- pel, did not feel at liberty, at that time, to offer its blessings to the Gentiles. Vers. 20, 21. Some of them . . . spake unto the Grecians. — While others preached only to the Jews, private Christians, natives of the island of Cyprus, and of Cyrene in Africa, preached to the Grecians or Gentiles. This was a new feature in Christian work, that unoffi- cial disciples should go forth as preachers of the gospel. TVhile the order and stability of the Church require the divinely appointed min- istry, all Christians, in their several spheres, are required to be pub- lishers of the glad tidings of salvation. And the hand of the Lord icas with them ; and under the power of his Spirit many were convicted and converted. Vers. -22-24. Then tidings of these things came to the church at Jerusalem, which was still the mother church, and the seat and centre of the home and foreign missionary work. Barnabas, a layman, is sent to Antioch as an apostolic missionary. He was an Hellenistic Jew, a native of Cyprus, and was thus fitted to labor with " the men of Cyprus," who were already actively engaged in the work. On his arrival, he rejoiced to see the fruits of God's grace; and at once "he exhorted them all, that, with purpose of heart, they would cleave unto the Lord." Being a devoted Christian, and full of the gifts and graces of the Spirit, many " were added unto the Lord." Yers. 25, 26. Then departed Barnabas to seek Saul. — In chap. ix. 27 we have an account of Barnabas introducing the converted Saul to the apostles in Jerusalem, and vouching for him; and now thinking of him as fitted to labor in this new field, because he knew that he was a faithful worker, and that God had commissioned him as a preacher of the gospel to the Gentiles^ he brings him from Tarsus to Antioch. Thus "he established an organic communication between him and this congregation of Gentile Christians, the future history of which promised to be so rich in events, and which converted Antioch into the metropolis of Gentile Christianity." For a year they labored together in the assemblies for public worship, and instructed the people. In this city of Antioch, where the Gentile church was first established, the disciples were first called Christians. They did not 171 EXPLANATORY NOTES. assume this name, as it is used only twice in the !N"ew Testament heside this, and in a way to imply that it was a term of reproach (chap. xxvi. 28; 1 Pet. iv. 16). It could not have heen given by the Jews, for they would not thus have acknowledged the Messiahship of Jesus, by applying the term Christ, or Messiah, to the hated sect. The name was given by Pagans, and is historically important " as an evidence that at this point the Church of Christ is entering the sphere of general history, and that the Judsean Christians are becoming com- mingled with Gentile Christians as one body." Vers. 27, 28. In these days came prophets, — men inspired to declare and expound the will of God; and, in some instances, to pre- dict future events. They are referred to in chap. xiii. 1, xv. 32, xix. 6. Agabus was one who predicted a great famine " throughout all the world." The word here rendered world is often used for a par- ticular country, and may here refer to Palestine or the Roman empire. During the reign of Claudius Caesar, which began A. D. 41, there were four famines. During the fourth, many persons died in Judsea. Ver. 29. Tli en the disciples determined, to send relief. — This benefi- cent movement showed the love of the first Gentile church towards the Jewish Christians, and was calculated to bind them closely together in fraternal affection. They gave according to their ability (1 Cor. xvi. 2), and may have adopted the principle practised at the beginning (chap. ii. 44). Ver. 80. And sent it to the elders. — The elders here are abruptly mentioned, without any statement of the mode in which they came into office. J. A. Alexander says, " The office of presbyter, or elder, was the only permanent, essential office of the Jewish church, and as such was retained under the new organization, without any formal institution, and therefore without any distinct mention in the histoiy, such as we find afterwards in reference to the organization of the Gentile churches, where the office had no previous existence, and must therefore be created by the act of ordination" (see chap. xiv. 23). INTERNATIONAL S. S. LESSONS, 1876. 175 LESSOX XII. — December 17. Peteb's Eelease. — Acts xii. 1-17. 1. Xow about that time Herod the king stretched forth his hands to vex certain of the church. 2. And he killed James the brother of John with the sword. 3. And because he saw it pleased the Jews, he proceeded further to take Peter also. (Then were the days of unleavened bread.) 4. And when he had apprehended him, he put him in prison, and delivered him to four quaternions of soldiers to keep him; intending after Easter to bring luui forth to the people. 5. Peter therefore was kept in prison : but prayer was made without ceasing of the church unto God for him. 6. And when Herod would have brought him forth, the same night Peter was sleeping between two soldiers, bound with two chains : and the keepers before the door kept the prison. 7. And. behold, the angel of the Lord came upon him, and a light sinned in the prison: and he smote Peter on the side, and raised him up, saying. Arise up quickly. And his chains fell off from his hands. 8. And the angel said unto him. Gird thyself, and hind on thy sandals : and so he did. And he saith unto him, Cast thy garment about thee, and follow me. 9. And he went out , and followed him ; and wist not that it was true winch was done by the angel; but thought he saw a vision. 10. When they were past the first and the second ward, they came unto the iron gate that leadeth unto the city; which opened to them of his own accord : and they went out, and passed on through one street; and forthwith the angel departed from liirn. 11. And when Peter was come to him- self, he said, Now I know of a surety, that the Lord hath sent his angel, and hath delivered me out of the hand of Herod, and from all the expectation of the people of the Jews. 12. And when he had considered the thing, he came to the house of Mary the mother of John, whose surname was Mark; where many were gathered to- gether praying. 13. And as Peter knocked at the door of the gate, a damsel came to hearken, named Rhoda. 14. And when she knew Peter's voice, she opened not the gate for gladness, but ran in, and told how Peter stood before the gate. 15. And they said unto her. Thou art mad. But she constantly affirmed that it was even so. Then said they. It is his angel. 16. But Peter continued knocking: and when they had opened the door, and saw him, they were astonished. IT. But he, beckoning unto them with the hand to hold then peace, declared unto them how the Lord had brought him out of the prison. And he said. Go show these things unto James, and to the brethren. And he departed, and went into another place. Veb. 1. About that time Herod the king. — That is, about the time that Paul aud Barnabas went to Jerusalem with the alms collected in Antioch (A.D. 44). Herod Agrippa, first grandson of Herod the Great, began the second persecution at Jerusalem. From Caligula lie received the tetrarchy of Philip ; afterwards obtained Galilee, Peraea, Samaria, and Judasa ; so that now he held the title of king of Palestine. Residing at Jerusalem, the Christian congregation in that city was exposed to his persecutions. Veb. 2. He killed James, — brother of John, and one of the sons of Zebedee, and one of the three admitted to Christ's special inti- macy. It is surprising that such a brief record is given of the mar- tyrdom of the Apostle James, while we are furnished with such full details of the death of Stephen. This James, too, is the only apostle whose death is recorded in the Scriptures. He was the first of the twelve who died, while John was the last. 176 EXPLANATORY NOTES. Ver. 3. Because he saw it pleased the Jev:s. — From the day of Pentecost to the first persecution, under which Stephen wa9 killed, the popular feeling was in favor of the Christians. Now the tide has turned; and Herod moves with it. He next aims at Peter, who is very prominent in the work of the Church. Then were the days of unleavened bread, — the seven days immedi- ately following the paschal supper ; and so called, because the bread eaten during this time must be unleavened bread. Ver. 4. When he had apprehended him. — Among the Jews it was deemed unlawful to execute criminals on feast-days; and therefore Peter, having been seized, was imprisoned, and guarded by four qua- ternions. A quaternion was a company of four, that served as a guard for three hours, and then were succeeded by another company of four. Two watched at the door of the prison, and two were in the prison with Peter. King Herod was determined to hold his prisoner as securely as possible; intending after Easter, rather after the Pass- over, to bring him forth for execution. The word " Easter "is an eccle- siastical term of later days, and should not have been employed here. Ver. 5. Prayer was made without ceasing for him. — Not in public assemblies, for it was not safe to meet thus ; but in private houses, one of which was Mary's (ver. 12). These earnest prayers continued to be offered up during all the days of unleavened bread. Ver. 6. And when Herod would have brought him forth. — The very night before the king intended to execute Peter, the prisoner was quietly sleeping between two soldiers, bound with two chains. It was the lloman custom to chain a prisoner to a guard, fastening the right wrist of the prisoner to the left wrist of the soldier. In this case, however, the prisoner was chained to two soldiers, or a double guard, for greater security. For a prisoner to escape Avas death to Roman guards. The apostle thus sleeping affords a beautiful image of Chris- tian faith, that can repose on G-od in the gloom of a dungeon, and amid the terrors of anticipated death. Ver. 7. Behold, the angel of the Lord came. — What are dungeons, chains, quaternions indefinitely multiplied, King Herod, and the Roman empire, now ? The angel of the Lord changes all. He has come from the highest court. A light sinned in the prison. "Unto the upright there ariseth a light in the darkness " (Ps. cxii. 4). The angel smote Peter, and raised him up; and his chains fell off from his hands. They were not wrenched off, but slipped from his hands, without disturbing the guard. Ver. 8. Gird thyself. — Naturally bewildered by being thus sud- denly aroused, and seeing the strange light in the dungeon, he is commanded to gird on his coat, or under-garments. Bind on thy sandals. Cast thy garment about thee (the cloak or upper garment), a loose robe thrown over the shoulders. Follow me. — "In such graphic minuteness of detail we have a charming mark of reality ; while the rapidity and curtness of the orders, and the promptitude with which they are obeyed, betoken the despatch that was necessary." — D. Brown. Ver. 9. But thought he saw a vision. — The deliverance was so sud- den, unexpected, and supernatural, that Peter seemed to himself to be dreaming. He could not realize the divine care and love that had been manifested towards him. INTERNATIONAL S. S. LESSONS, 1876. 177 Ver. 10. JMicn they had passed the first and second ward. — "What a fulfilment of the promise in. Isa. xlv. 2! — "I will go before thee, and make the crooked places straight ; I will break in pieces the gates of brass, and cut in sunder the bars of iron." Vers. 11, 12. }VJien Peter was come to himself. — When he had time to consider and realize his situation, the truth flashed upon him, that the Lord had sent his angel, and delivered him. He directs his steps to the house of Mary, where many were gathered together, pray- ing. It was the earnest and persevering prayers of those Christians that had secured his miraculous deliverance. Vers. 13-15. As Peter knocked at the door of the gate. — Oriental houses, as at this day, had a door on the street, opening into the vestibule, or porch, and attended by a maid, or portress, whose duty it was to hearken when one knocked, to learn who was there, and obey the call. Rhoda the maid-servant, recognizing Peter's voice, is so overcome with excitement and joy, that, without stopping to open the door, she runs back to tell the assembled Christians that Peter is at the gate. She was doubtless a Christian herself; and under the fraternal equality that, in the primitive Church, existed between ser- vants and masters, she felt free to follow her religious impulses, and make others partakers of her joy. The Christians feared that she had lost her senses. But she re-affirmed that it ivas even so. Then said they, It is his angel, or his ghost. Some interpret the words, It is his guardian angel. The Jews believed that every good person had a guardian angel over them. Vers. 16, 17. But he, beckoning unto them v:ith the hand to hold their peace. — Peter feared that the brethren might express their astonishment so loudly as to expose him to danger. He therefore makes a sign, that they may listen in silence to an account of his deliverance. The James here spoken of is James the Less, the son of Alpheus ; the other having been recently put to death by Herod (ver. 2). And he departed and went into another place. — Whither he went is unknown ; and here the narrative of his labors breaks off. In chap, xv. he is spoken of as being at the synod in Jerusalem. There is no evidence that Peter ever went to Eome, but much proof to the con- trary. In the morning there was great excitement and inquiry among the soldiers as to what had become of Peter. Probably not having a sus- picion of his miraculous deliverance, and being unable to account for him, they were put to death (vers. 18, 19). This scene illustrates the power of earnest prayer, the care exer- cised by the heavenly Father over his children, and the utter weak- ness of human devices and forces when arrayed against Omnipotence. the exd. FROM DODD AND MEAD'S SUNDAY-SCHOOL ANNUAL. INTRODUCTORY. This Annual contains : An Article by Our Reader on Sunday School Books. An Article by Rev. Chas. S. Robinson, D. D., on Sunday-School Libraries, entitled " The Clamor about Books:' An Article by Rev. John Hall, D.D., entitled " Sab- bath-School Books — How to get and how to use them" An Article by Rev. Lyman Abbott, author of Jesus of Nazareth, &c, entitled " Sabbath-School Libraries:' An Alphabetical List of all Sunday-School Books published during the years 1872-73-74. A List of Bible Aids for Teachers — on such top- ics as Geography and Antiquities — Commentaries on the Old and New Testaments, &c. &c. &c. A Catalogue of Dodd & Mead's publications, inclu- ding their standard and miscellaneous books, juvenile an 1 Sunday-School books, &c. The Catalogue of Library books has been carefully compiled with strict regard to accuracy and completeness, and includes about one thousand volumes, published ex- pressly for Sunday-Schools by the following societies and publishers : Congregational Sunday - School and Publishing Society. American Sunday-School Union. American Tract Society, New York. American Tract Society, Boston. Presbyterian Board of Publica- tion. Bible & Publishing Society. Methodist Book Concern. Evangelical Knowledge Society. Lutheran Board of Publication. National Temperance Society. Reformed Church Board of Pub- lication. Episcopal Sunday-School Union. R. Carter & Brothers, Henry Hoyt. J. C. Garrigues & Co. Alfred Martien. A. F. Graves. Kenry A. Young & Co. A. D. F. Randolph & Co, D. Lothrop & Co. T. Nelson & Sons. Perkinpine & Higgins. E. P. Dutton & Co. J. P. Skelley & Co. London Religious Tract Society* Dodd & Mead. Western Tract Society. Warren, Broughton & Wyman. AND BY SOME SIX OR EIGHT SMALLER HOUSES. While containing none but books published expressly for Sunday-Schools, this Catalogue is not designed to be a se- lected list, but only to furnish a perfect and complete re- cord of the current Sunday-School literature, that our friends, in making selections, may be assured of having a choice from all that can be offered. $ui\(lky $cl\ool I^ifefkrie^. Messrs. DODD & MEAD ji OULD announce, that they have had all of the books mentioned in this Catalogue read by a thor- oughly competent person, and an analysis of each book prepared, in which the following points are fully elabo- rated, viz.: The grade of the book, according to merit ; as A. B. C. D. The aim of the book ; as for instance, to teach perseverance in well-doing. The style in which it is written ; whether natural, simple, stilted, &c. The religious character of the story. Whether it is interesting or not, and why. An outline of the chief incidents of the story. And finally, the size of the book in pages. To give a more clear idea of what these analyses con- sist, four have been printed and appear on the following pages. ' They are, of course, not for publication ; but with them as a guide, Messrs. Dodd & Mead claim that they are in a posi- tion to make a selection of books for a Sunday-School Lib- rary as nearly perfect as is possible. All libraries are selec- ted under the personal supervision of one of the members of the firm, and complete satisfaction is guaranteed in every instance. To thoye who prefer to make a selection for themselves they would say that they will furnish every facility for a per- sonal examination of any book desired ; that their stock is of the fullest and most carefully selected, and that all the new books are added as fast as issued. Accommodations will be furnished so that Superinten- dents or Committees can at leisure and without interruption examine the books, having before them the issues of all the Religious publishing houses in this country. To those who find it inconvenient to visit the city, we will send a selection of the latest and best books, amounting to considerably more than the sum to be expended, from which selection can be made, and the remainder returned at our expense. In such cases, a catalogue of books a:r.eady in the library, or the date of the last purchase, should be furnished to avoid sending duplicates. This plan meets with general approbation. The usual discounts allowed. Those whe may be tempted by offers of extra discounts, will do well to bear in mind that a small saving in amount is poor economy, when effected by selecting from an inferior and limited assortment. We offer a full assortment, selected from all sources, thus giving every opportunity for making the best selection that can be obtained. Correspondence invited. DODD & MEAD, (Successors to M. W. Dodd), 762 Broadway, New York. Year J87t> Grade M Pub'r,*J. qJ(q£<10U~ ftS.auJ Wo. Pages, Aim, Style. lA/ ^yU^V^^L^ « Rel Char. C^^C^^^tT^ Interesting? ^J^XA^A^l^pj Plot, 3Ljl ^o\^jrtfvuJ> mftk itju KiXAU^ufU^ cLcun+~ 1%~%jL Uwt**- kJb^t^&sL v eA*u£CT (4 YearJ^lSU Grade, Q& - frame, Vcdfe** ^UVuXt Piib'r, j/K/S Y VhtfVtvtUv Wo. Pages, ^fid Mm, UsCLs+ Plot, (Jfvu a£^C p&ui&Ar l&ceiiaA &££it?u£ f thy- 4U*£. W-£*U Year jr?n Grade, Pub'r, H » Ji * v FU^ V&$ No. Pages, 3 7\T~ Style £&m2maso£{UL ^\Jt Ut^J&jJuJ- /2e2 C/iar . ^/ (ZLsLA^ 3 ' Interesting ? Plot. tfr^cJZ O-aArsLi* lJ CL.yL4ir^fou WMr ^Cl JL^IlA^TLruJ by- OuJJjlJ^j O^A. ^C^U WrM tf Wi>Z/£" ^wC" /Jti*c^* Yearjri^a Grade. Name, ll^QA^CVVtt^^J €4jlt4 FuV^&rmt^&S V&ZuA No. Pages, Mm, erf ^M^fUrT^aJr Mi- ftLtAvt^6^ i&JfoMc £&, d^jf ' Style, 6\SAJli\A4^m4^ \ Jtel. Char.. &IaaA &SIIj/i/u&£, pu* vkju oj//A&4*±c Interesting ? Plot, effl ftehfJl hh °Z^^p\* fj 1 uL^jjuy 4v^U*^ (U^aAA^ w^^Li <^ yU^i^j. wiXtrzL inrU^^L o^Aeg, ^ HI 4 °o w 4- %. * ^P <$* o^ Deacidified using the Bookkeeper process. V ©» q. '*,Vo° *0 ^5 * . Neutralizing agent: Magnesium Oxide Treatment Date: Sept. 2005 PreservationTechnologies A WORLD LEADER IN PAPER PRESERVATION * 111 Thomson Park Drive % Cranberry Township, PA 1 60S6 (724)779-2111 w ♦n ,5°.* • > « ** *^rr • ^*S!8*&* v-£?-* A " **> ••#*•* ,** A* •i'i*. > ^ SlXf* o • ** A^ a vfia$%£* *£* a*" .4 4 ^ MAR 82 N. MANCHESTER, INDIANA 46962 LIBRARY OF CONGRESS 021 062 915 4