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HELP TO THE READING 
 
 OF 
 
 THE BIBLE. 
 
 BY THE LATE 
 
 BENJAMIN ELLIOTT NICHOLLS, M.A. 
 
 OF QUEENS’ COLLEGE, CAMBRIDGE, 
 
 CURATE OF ST. JOHN’S, WALTHAMSTOW, 
 
 AUTHOR OF “THE EOOK OF PROVERBS EXPLAINED AND ILLUSTRATED 
 FROM HOLY SCRIPTURE.” 
 
 Search the Scriptures/'’ — John v. 39. 
 
 LONDON: 
 
 Printed for the 
 
 SOCIETY FOR PROMOTING CHRISTIAN KNOWLEDGE 
 
 SOLD AT THE DEPOSITORY, 
 
 GREAT QUEEN STREET, LINCOLN’S INN FIELDS, 
 NO. 4, ROYAL EXCHANGE; 
 
 AND BY ALL BOOKSELLERS. 
 
 [92] 
 
 1848 
 
LONDON : 
 
 GILBERT AND RIVINGTON, PRINTERS, 
 
 st. John’s square. 
 
CONTENTS. 
 
 Introduction, p. 1. 
 
 PART i. 
 
 CHAPTER I. 
 
 On the Divine Authority of the Bible , p. 3. 
 
 § i. The Preservation of the Bible, 3. § ii. The moral Effects of 
 
 the Bible, 8. § iii. The Agreement of the several parts of the Bible 
 
 with each other, 12. § iv. The Spirit of the Writers of the Bible, 14. 
 § v. The Prophecies of the Bible, proving it to be the Word of God. 
 
 \ 
 
 CHAPTER II. 
 
 On the purpose for which the Bible was given , p. 38. 
 
 § i. State of mankind without the Bible, 38. § ii. God’s great 
 
 design in the gift of the Bible, 42. 
 
 CHAPTER III. 
 
 On the manner in which the great Truths of the Bible have 
 been revealed , p. 48. 
 
 Successive revelations to fallen man, the filling up of an outline at 
 1 . » Riven : illustrated in reference to — § 1. The manner in which the 
 \ mature and attributes of God have been revealed, 49. § ii. The cha- 
 racter and prospects of man, 55. § iii. The great work of man’s 
 redemption, 61. 
 
 A 
 
 V 
 
 704509 
 
IV 
 
 CONTENTS. 
 
 CHAPTER IV. 
 
 On the Interpretation of the Bible, p. 67. 
 
 § i. The terms used in speaking of God, 68. § ii. The instruction 
 
 to be derived from the examples of Scripture, 71. § hi. The inter- 
 pretation of the doctrines of Scriptui^e, 74. § iv. The interpretation 
 
 of the promises of Scripture, 76. § v. The interpretation of the 
 
 threatenings of Scripture, 79. § vi. The interpretation of the pre- 
 cepts of Scripture, 80. § vii. The interpretation of Prophecy, 82. 
 
 § viii. The interpretation of Types, 88. § ix. The interpretation of 
 
 Parables, 89. § x. The importance of comparing Scripture with 
 
 Scripture, 95. § xi. The different senses in which words are used, 
 
 101. § xii. Hebraisms, 104. § xiii. Importance of attending to 
 
 Proper Names, 107. § xiv. Value of some knowledge of Geography, 
 
 113. § xv. Value of some knowledge of Natural History, 123. § xvi. 
 Value of Chronology, 125. § xvii. Value of History and Travels, 130. 
 § xviii. Manners and Customs of Eastern Nations, 136. § xix. The 
 
 Difficulties and seeming Contradictions of the Bible, 146. § xx. Quo- 
 tations illustrating the leading object of this chapter, 150. § xxi. 
 
 Short account of English Translations of the Bible, 154. 
 
 PART II. 
 
 GOVERNMENT AND PUBLIC WORSHIP OF THE JEWS, WITH 
 SOME NOTICES OF JEWISH SECTS. 
 
 CHAPTER I. 
 
 The Government of the Jews, p. 157. 
 
 § i. Its distinguishing feature, a Theocracy. 158. § ii. Their laws 
 
 159. § iii. The Sabbatical year, and the Jubilee, as illustrating their 
 Government and laws, 164. § iv. Evidence of the divine Origin of 
 the Mosaic Law, from the circumstances under which it was given, 
 
 166. 
 
 CHAPTER II. 
 
 The Public Worship of the Jews, p. 167. 
 
 § i. Its most important ceremonies, 167. § ii- The persons who 
 
 conducted the public worship of the Jews, the tribe of Levi, 170. § iii. 
 The Places of public worship among the Jews, 173. § iv. The Season 
 of public worship, 17 6. 
 
CONTENTS. 
 
 V 
 
 CHAPTER III. 
 
 Jewish Sects ; with notice of some other orders of men men- 
 tioned in Scripture , p. 184. 
 
 § i. Scribes, Lawyers, Doctors of the Law, 185. § ii. The Phari- 
 sees, 185. § iii. The Sadducees, 186. § iv. The Essenes, 187. § v. 
 
 The Nazarites, 188. § vi. The Herodians, 188. § vii. The Galileans, 
 188. § viii. The Publicans, 189. § ix. The Proselytes, 189. § x. 
 
 The Samaritans, 190. § xi. Epicureans and Stoics, 190. 
 
 PART III. 
 
 AN ACCOUNT OF THE BOOKS OF THE BIBLE. 
 Introduction, p. 192. 
 
 CHAPTER I. 
 
 The Pentateuch, or Law , p. 193. 
 
 § i. On the Book of Genesis, 193. § ii. On the Book of Exodus, 207. 
 § iii. On the Book of Leviticus, 212. § iv. On the Book of Numbers, 
 
 213. § v. On the Book of Deuteronomy, 215. § vi. The miracles of 
 
 Moses, 218. 
 
 CHAPTER II. 
 
 The Historical Boohs , p. 221. 
 
 § i. On the Book of Joshua, 222. § ii. On the Book of Judges, 225. 
 § iii. On the Book of Ruth, 228. § iv. On the First Book of Samuel, 
 230. § v. On the Second Book of Samuel, 234. § vi. On the First 
 
 Book of Kings, 236. § vii. On the Second Book of Kings, 240. § viii. 
 On the Two Books of Chronicles, 243. § ix. On the Book of Ezra, 
 
 248. § x. On the Book of Nehemiah, 249. § xi. On the Book of 
 
 Esther, 251. 
 
 CHAPTER III. 
 
 The Poetical Boohs , p. 257. 
 
 § i. On the Book of Job, 257. § ii. On the Book of Psalms, 259. 
 
 § iii. On the Book of Proverbs, 264. § iv. On the Book of Eccle- 
 siastes, 272. § v. On the Song of Solomon, 273. 
 
VI 
 
 CONTENTS. 
 
 CHAPTER IV. 
 
 The Prophets , p. 274. 
 
 § i. On the Book of the Prophet Isaiah, 277. § ii» On the Book of 
 the Prophet Jeremiah, 280. § iii. On the Book of the Lamentations 
 
 of Jeremiah, 282. § iv. On the Book of the Prophet Ezekiel, 282. 
 
 § v. On the Book of the Prophet Daniel, 285. § vi. On the Book of 
 
 the Prophet Hosea, 287. § vii. On the Book of the Prophet Joel, 288. 
 § viii. On the Book of the Prophet Amos, 289. § ix. On the Book of 
 
 the Prophet Obadiah, 290. § x. On the Book of the Prophet Jonah, 
 
 290. § xi. On the Book of the Prophet Micah, 292. § xii. On the 
 
 Book of the Prophet Nahum, 293. § xiii. On the Book of the Prophet 
 Habakkuk, 294. § xiv. On the Book of the Prophet Zephaniah, 295. 
 § xv. On the Book of the Prophet Haggai, 296. § xvi. On the Book 
 
 of the Prophet Zechariah, 297. § xvii. On the Book of the Prophet 
 
 Malachi, 299. § xviii. History of the Jews in the period between thq 
 
 Old and New Testament, 306. 
 
 CHAPTER V. 
 
 The Gospels , p. 308. 
 
 § i. On the Gospel of St. Matthew, 311. § ii. On the Gospel of St. 
 
 Mark, 313. § iii. On the Gospel of St. Luke, 315. § iv. On the 
 
 Gospel of St. John, 316. § v. On the Character of our Lord, 320. 
 
 § vi. The Resurrection of our Lord, 324. § vii. The Miracles of our 
 Lord, 326. 
 
 CHAPTER VI. 
 
 The Acts of the Apostles , p. 327. 
 
 CHAPTER VII. 
 
 The Epistles , p. 331. 
 
 § i. General Remarks on the Epistles, 332. § ii. On the Epistles 
 
 of St. Paul, 336. § iii. On the Epistle to the Romans, 339. §iv. On 
 
 the First Epistle to the Corinthians, 340. § v. On the Second Epistle 
 
 to the Corinthians, 341. § vi. On the Epistle to the Galatians, 343. 
 
 § vii. On the Epistle to the Ephesians, 345. § viii. On the Epistle to 
 
 the Philippians, 346. § ix. On the Epistle to the Colossians, 347. 
 
 § x. On the First Epistle to the Thessalonians, 348. § xi. On the 
 
 Second Epistle to the Thessalonians, 349. § xii. On the First Epistle 
 
 to Timothy, 350. § xiii. On the Second Epistle to Timothy, 350. 
 
 § xiv. On the Epistle to Titus, 351. § xv. On the Epistle to Phile- 
 mon, 352. § xvi. On the Epistle to the Hebrews, 353. § xvii. On 
 
CONTENTS. 
 
 VU 
 
 the Seven Catholic or General Epistles, 354. § xviii. On the Epistle 
 
 of James, 355. § xix. On the First Epistle of Peter, 356. § xx. On 
 the Second Epistle of Peter, 358. § xxi. On the First Epistle of 
 
 John, 359. § xxii. On the Second Epistle of John, 360. § xxiii. 
 
 On the Third Epistle of John, 360. § xxiv. On the Epistle of Jude, 
 
 360. 
 
 CHAPTER VIII. 
 
 The Revelation of St. John , p. 364. 
 
 Chronological Index to the Bible, referring to the principal events 
 recorded in the Holy Scriptures, and including a period of 4104 
 years, p. 367. 
 
 Tables of Weights, Measures, and Money, mentioned in the Bible, 
 p. 389. 
 
 Prayers, p. 391. 
 
 Hymn, — Old Testament Gospel, p. 393. 
 
 Index, p. 395. 
 
 Index of Texts, p. 420. 
 
 Map of the World. 
 
 Holy Land (for the Old Testament). 
 
 (for the New Testament). 
 
 Countries mentioned in the Acts of the Apostles 
 
 Jerusalem, p. 327. 
 
V ^ 
 
 
THE WOiiLU 
 
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 t >j £ ahc]zht3 
 
 l>is|>«-r8ion * settling 
 
 OF STATIONS 
 
 Desc-mdants of NoaL. 
 

S* London 
 
HELP 
 
 TO 
 
 THE READINGS OF THE BIBLE. 
 
 INTRODUCTION. 
 
 cc Sanctify the Lord God in your hearts ; and be ready always to give 
 
 an answer to every man that asketh you a reason of the hope that 
 
 is in you with meekness and fear.” — 1 Pet. iii. 15. 
 
 This little work cannot lay claim to originality. It is 
 chiefly composed of hints selected from the works of others, 
 which have not been in all cases distinctly referred to. 
 Nor must the reader expect a full and detailed account of 
 such knowledge as may be required for a profitable study 
 of the Scriptures. The object of the author has been 
 merely to give such a view of the Sacred Volume, as may, 
 through the Divine blessing, awaken a desire to “ search 
 the Scriptures a ,” and assist those who are making a first 
 effort to do so. 
 
 The practical benefit to be derived from the Holy Scrip- 
 tures depends upon the disposition of mind in which we 
 read them. Under this conviction the general plan pur- 
 sued is this : 
 
 First, To remind the reader of the Divine authority of 
 the Bible, by noticing some of the evidences , by which it is 
 proved to be the word of God ; 
 
 Secondly, To explain the purpose for which the Bible was 
 given to mankind; 
 
 Thirdly, To show the manner in which that purpose has 
 been fulfilled ; 
 
 Fourthly, To give some general remarks on the interpre- 
 tation of the Bible ; 
 
 a John v. 39. See also Acts xvii. 11. 
 
 B 
 
2 
 
 HELP TO THE READING 
 
 Fifthly, [ The Jews being the people through whom God 
 communicated his will to man ] To offer a slight sketch of 
 their government , their form of worship , their different 
 sects , fyc. ; 
 
 Sixthly, To give a short account of the Books of the Old 
 and New Testament , with such a notice of their contents as 
 may in some measure illustrate the previous remarks . 
 
 The author, some time ago, published a tract called 
 Sunday Exercises on the Morning and Evening Services of 
 the Church : and the use which has been made of it has 
 suggested to him the attempt to form what may be used as 
 an exercise on the Bible. To those who may use it in the 
 instruction of the young, it is strongly recommended that the 
 substance of each section should be reduced to questions, 
 and written answers required. 
 
 Bishop Horne remarks : “ When we study the writings 
 of men , it is well if, after much pains and labour, we find 
 some particles of truth amongst a great deal of error : when 
 we read the Scriptures , all we meet with is truth. In the 
 former case we are like the Africans on the Gold Coast ; 
 of whom it is said that they dig pits nigh the water-falls of 
 mountains abounding in gold ; then, with incredible pains 
 and industry, wash off the sand till they espy at the bottom 
 two or three shining grains of metal, which only just pay 
 their labour. In the latter case we work in a mine suffi- 
 cient to enrich ourselves and all about us.” — The object of 
 this work is to draw the reader to this mine, and just to 
 loosen its surface for him. 
 
 Bishop Jewell says : “ The Scriptures are manna given 
 to us from Heaven, to feed us in the desert of this world.” 
 May this little work be made the means of endearing these 
 Scriptures to the reader ; so that, being led to partake of 
 the Bread of Life, he may eat and live for ever ! 
 
OF THE BIBLE. 
 
 3 
 
 PART I. 
 
 CHAPTER I. 
 
 ON THE DIVINE AUTHORITY OF THE BIBLE. 
 
 Contents. — § i. The Preservation of the Bible. § ii. The Moral Effects 
 of the Bible. § iii. The Agreement of the several parts with each other. 
 
 § iv. The Spirit of the Writers. § v. The Prophecies of the Bible — 
 proving it to be the word of God. 
 
 What is the Bible ? is the first question which suggests 
 itself to us, when we are invited to study it. 
 
 The Bible, then, is a collection of books written, as we 
 believe, by inspiration of God. But if this be the answer 
 to the question, the right use, and even, in a great degree, 
 the right understanding of the volume, will depend on the 
 disposition in which we read it b . For if the Bible is the 
 Word of God, we ought to read it in the same frame of 
 mind, and with the same solemn thoughts, as if God were 
 speaking to each of us. 
 
 The first point therefore to be made out is the Divine 
 authority of the Holy Scriptures. It is not, however, the 
 object of this chapter to enter into any detailed proof of 
 this question, but only to remind the reader of some of 
 those remarkable circumstances by which the Bible is dis- 
 tinguished from all other books. Among these, may be 
 first noticed what (till the attention had been drawn a little 
 to the subject) might not appear so, its Preservation. 
 
 § i. The Preservation of the Bible. 
 
 1. The Bible contains the oldest books in the world; the 
 first portions of it, which are the foundation of all the rest, 
 having been written 3300 years ago ; that is to say, nearly 
 1000 years earlier than any other history which we have. 
 
 Herodotus and Thucydides, the oldest profane historians 
 whose writings have reached our times, were contemporary 
 with Ezra and Nehemiah, the last of the historians of the 
 
 b Bishop Butler, in writing u^on this subject, refers to the follow- 
 ing texts (see Analogy, Part ii. chap, iv.) : Dan. xii. 10 ; Isa. xxix. 
 13, 14 ; Matt. vi. 23 ; xi. 25 ; xiii. 11, 12 ; John iii. 19 ; v. 44 ; 
 1 Cor. ii. 14 ; 2 Cor. iv. 4 ^ 2 Tim. iii. 13. 
 
4 
 
 THE DIVINE AUTHORITY OF THE BIBLE. [PARTI. 
 
 Old Testament. Between them and Moses, the writer of the 
 first five books of the Bible, there is an interval of nearly 
 1000 years. The Poems of Homer and Hesiod are some- 
 what more ancient than the history of Herodotus, but they 
 were written nearly 600 years after the time of Moses. 
 
 This fact will appear the more remarkable, if we consi- 
 der these two points : — 
 
 (1.) The Jews, who had the care of these books, were at 
 different periods of their history, a very despised and op- 
 pressed people. See an account of their treatment from the 
 Midianites, Judges vi. 2 — 6 ; from the Philistines, 1 Sam. 
 xiii. 20 ; from the Syrians, 2 Kings xiii. 7, &c. : from the 
 Egyptians, 2 Chron. xii. 2 — 9 ; and particularly from the 
 Assyrians, 2 Kings xvii. 6, and the Chaldeans, 2 Kings 
 xxiv. xxv. ; 2 Chron. xxxvi. ; Jer. lii. 
 
 During their seventy years’ captivity in Babylon, their 
 temple was burnt ; the very ark, in which the original copy 
 of the Law had been kept, was destroyed ; all the glory of 
 the Jewish worship perished, and their city being laid 
 waste, continued in that state for more than a hundred years. 
 (Neb. ii. 17.) But, even in this captivity, we have traces 
 of the preservation of their Scriptures. (Dan. ix. 2; Neh. 
 viii. 1 ; 2 Maccab. ii. 13.) Antiochus Epiphanes, when he 
 took Jerusalem, murdered about 40,000 of its inhabitants, 
 sold as many more to be slaves, and ordered, that whoever 
 was found with the Book of the Law should be put to 
 death ; and every copy of it that could be found was burnt. 
 (1 Maccab. i. 56, 57.) Yet even in this fiery trial, which 
 lasted three years, the Scriptures were preserved. (1 Maccab. 
 i. 63 ; ii. 27.) 
 
 (2.) The constant disposition of the Jews to idolatry 
 before the Babylonish captivity was calculated, humanly 
 speaking, to endanger the safety of the Sacred Volume. 
 Jezebel, the wife of a king of Israel, attempted the utter 
 destruction of the prophets of the Lord c , and with them, 
 as a necessary consequence, of the Sacred Books ; and so 
 far, indeed, did these and similar d attempts succeed, that 
 in a subsequent period of their history, Josiah, a pious king 
 of Judah, and Hilkiah, the high priest, were destitute of 
 an authentic copy of the Scriptures, until the latter found 
 
 c 1 Kings xviii. 4. 
 
 d Matt, xxiii. 34. 
 
CH. I. § i.] THE PRESERVATION OF THE BIBLE. 5 
 
 it in the house of the Lord. See 2 Kings xxii. 8 ; 
 2 Chron. xxxiv. 14. 
 
 Under these circumstances, is it not remarkable that 
 the Scriptures of the Jews are translated into more than 
 a hundred languages, and many millions of copies of them 
 are now in circulation ; while, if we except a few works of 
 the Egyptians, which no one can yet decipher, not a single 
 book of the most flourishing and civilized nations (as the 
 Chaldeans, Phoenicians, &c.), w T ho lived at the same time 
 with them, has reached us ? 
 
 2. The Bible lias been preserved unaltered . 
 
 As to that part of the Bible written before the coming of 
 our blessed Lord, called the Old Testament, the following 
 facts are to be borne in mind : 
 
 (1.) A copy of the five books of Moses, called the 
 Pentateuch , was made by the Samaritans, who, after the 
 Babylonish captivity (more than 500 years before Christ), 
 became the rooted enemies of the Jews, so that any 
 agreement between the two copies cannot be considered 
 as the work of design. See Ezra iv. 1 — 4 ; John iv. 9 ; 
 viii. 48, &c. 
 
 (2.) Nearly 300 years before Christ, a translation of the 
 Old Testament into Greek, the language then most gene- 
 rally understood, was begun by order of Ptolemy Phil- 
 adelphus, king of Egypt, and in subsequent reigns was 
 completed and widely circulated. 
 
 (3.) On comparing this Hebrew Samaritan Pentateuch, 
 and this Greek translation, called the Septuagint, we find 
 them substantially to agree with each other and with our 
 Bible. 
 
 (4.) Such was the impression on the mind of the Jews 
 of the Divine origin of their Scriptures, that, according to 
 the statements of Philo and Josephus, they would suffer 
 any torments, or even endure death itself, rather than 
 change a single point or iota of them : and a law w T as 
 enacted by the Jews, which denounced him to be guilty of 
 inexpiable sin who should presume to make the slightest 
 alteration in their sacred books. They have never dared to 
 annex to them any historical narrative since the death of 
 their last prophet Malachi. They closed the sacred volume 
 with the succession of their prophets. 
 
 (5.) Our Lord declared the Old Testament (as the 
 b 3 
 
6 THE DIVINE AUTHORITY OF THE BIBLE. [PART I. 
 
 Jews possessed it in his time) to be the word of God e i 
 He adopted f the threefold division of it into the Law, the 
 Prophets, and the Psalms, which the Jews adopt to com- 
 prehend all the Old Testament as we now have it: and 
 though He frequently charged the Jews with making the 
 word of God of none effect by their traditions, He never 
 accused them of corrupting the text. 
 
 (6.) The books of the Old Testament which we receive 
 as canonical, are acknowledged by both Jews and Christians 
 to be those which existed in our Saviour’s time : and by 
 the confession of both parties, they have been handed down 
 to us uncorrupted and unchanged. There are now extant 
 nearly 1150 manuscripts of the Old Testament in the 
 original language — and they have been proved by Dr. 
 Kennicott and other learned Hebrew scholars, to agree 
 with each other in all essential points. 
 
 As to that part of the Bible written after the coming of 
 our Lord, called the New Testament, it is important to 
 remember these considerations : 
 
 (1.) It was very widely circulated, so that any alteration 
 would have been quickly discovered ; for before the middle 
 of the second century, the greater part of the books of 
 which it is composed were read in every Christian assembly ; 
 and we have the testimony, not only of Christian, but also 
 of heathen writers (as Tacitus and Pliny for instance), that 
 there were then vast multitudes of Christians throughout 
 the world. 
 
 (2.) These writings were held in the highest reverence, 
 were received as a Divine rule of faith and conduct — re- 
 ceived as such, to the rejection of many others pretending 
 to inspiration, (as the gospel of Valentinian, and of Marcion, 
 &c.) and even to the exclusion of those written by eminent 
 Christians, as the Epistle of Clement, &c. — received as 
 Divine by those who were called upon to lay down their 
 lives in proof of their belief, and who, therefore, would 
 exercise the greatest jealousy over the preservation of those 
 writings unaltered. Thus we learn from Tertullian and 
 Jerome, that when a presbyter of Asia had published a 
 spurious piece under the name of Paul, he was immediately 
 convicted, and notice of the forgery was soon conveyed to 
 
 e Mark vii. 13. 
 
 f Luke xxiv. 44. 
 
C1I. I. § i.] THE PRESERVATION OE THE BIBLE. 7 
 
 Carthage and to the Churches of Africa. — See Jones’ Canon 
 of Scripture, Part I. ch. v. 
 
 (3.) The New Testament is more quoted than any other 
 book in the world, by a succession of writers from the 
 very time it was written to the present day, and those 
 quotations agree with our Scriptures. — Among the earliest 
 of these writers may be noticed Clement, Bishop of Rome, 
 mentioned by St. Paul g ; Ignatius, appointed by the Apos- 
 tles Bishop of Antioch about a. d. 70; Polycarp, Bishop 
 of Smyrna, who had conversed with many that had seen 
 Christ ; Irenaeus, Bishop of Lyons in France, who had 
 been instructed by Polycarp ; Theophilus, Bishop of An- 
 tioch ; Clement of Alexandria ; Origen, his disciple ; Au- 
 gustin, Bishop of Hippo in Africa; Athenagoras, the 
 Athenian philosopher ; and the Epicurean philosopher, 
 Celsus, a bitter enemy of Christianity, who lived in the 
 second century. The writings of this last-named author 
 are preserved to us in those of Origen ; and the particulars 
 he mentions of our Lord’s life would almost form an 
 abridgment of the Evangelists’ history as we now have 
 it in the Gospels. 
 
 (4.) Very ancient manuscripts of the New Testament 
 are extant, which, though made in different and distant 
 countries, vary but little from each other. The Alexandrian 
 MS. now in the British Museum, and the Vatican MS., 
 each containing nearly all both of the Old and New Testa- 
 ment in the Greek language, were written probably in the 
 4th or 5th century. — Among the ancient Versions of the 
 New Testament may be mentioned the Syriac, Egyptian, 
 Arabic, Ethiopian, Armenian, Persian, Gothic, Sclavonic, 
 Anglo-Saxon, and the Latin- Vulgate. 
 
 (5.) As before the coming of our Lord, the enmity of the 
 Jews and the Samaritans was overruled to the preservation 
 of the Old Testament unaltered, so since his advent the 
 enmity of Jews and Christians, and the divisions of Chris- 
 tians amongst themselves, have prevented any corruption 
 of the New Testament. For no alteration could have been 
 attempted by one, which would not have been quickly 
 detected by another party h . 
 
 S Phil. iv. 3. 
 
 h The preceding remarks do not apply to the Apocrypha, which is 
 no part of the canon of Scripture. The last council of Trent, held in 
 B 4 
 
8 
 
 THE DIVINE AUTHORITY OF THE BIBLE. [PART I. 
 
 “ Cities fall,” says Bishop Jewell, “kingdoms come to 
 nothing, empires fade away as the smoke. Where is Numa, 
 Minos, Lycurgus ? where are their books ? what is become 
 of their laws?” But that this Book “no tyrant,” as he 
 remarks, “ should have been able to consume, no tradition 
 to choke, no heretic maliciously to corrupt ; ” that it should 
 stand unto this day, amid the wreck of all that is human, 
 without the alteration of one sentence so as to change the 
 doctrine taught therein; surely, here is a very singular 
 providence, claiming our attention in a most remarkable 
 manner. See 1 Pet. i. 24, 25 ; Prov. xxi. 30 ; Matt, 
 xxiv. 35. 
 
 § ii. The Moral Effects of the Bible . 
 
 The Bible is an instrument in the hand of God for 
 imparting his grace to mankind 1 , and is like other instru- 
 ments of his providence, progressive in its effects. But 
 if to us, who “see through a glass darkly k ,” who “are of 
 yesterday and know nothing 1 ,” these effects do not appear 
 to the extent which we should have supposed, we must 
 be cautioned, as Paley remarks, neither to charge the 
 religion, which the Bible teaches, with consequences for 
 which it is not responsible, nor to look for its influence in 
 the wrong place. Before the introduction of Christianity, 
 the superiority of the Jews to the heathen world is mainly 
 to be attributed to their possessing the oracles of God ; 
 and since that period the effects of the Bible on society 
 have been still more marked, in mitigating the horrors 
 of war, abolishing polygamy, suppressing the impurities 
 of religious rites, and the combats of gladiators, which, 
 
 the year 1550, under Pope Pius IV., presumed to call it so ; hut it was 
 never considered as sacred by the Jews, was never alluded to by our 
 Lord or his Apostles, and is not in the catalogue of Sacred Books 
 given by the Fathers during the first four centuries : so that, as Bishop 
 Burnet says, we have the concurrent sense of the whole Church on 
 the matter. The Apocryphal books were read in the Church after 
 the fourth century ; but Jerome expressly informs us, “ they were 
 read for example of life and instruction of manners, but were not 
 applied to establish any doctrine,” plainly implying they had no Divine 
 authority. Our own Church still commands them to be publicly read : 
 and, in her 6th Article, quotes the words of Jerome, in order to show 
 in what manner they are to be received. 
 
 1 John xvii. 17. k 1 Cor. xiii. 12. 
 
 1 Job viii. 9. 
 
9 
 
 €H. I. § ii.] THE MORAL EFFECTS OF THE BIBLE. 
 
 according to the assertion of Lipsius, sometimes cost 
 Europe 20,000 or 30,000 lives in a month. But, as 
 Paley further remarks, the influence of the Bible is to be 
 sought for, not so much in the councils of princes, in the 
 debates or resolutions of popular assemblies, in the conduct 
 of governments towards their subjects, or of states and 
 sovereigns towards one another, of conquerors at the head 
 of their armies, or of parties intriguing for power at home, 
 (topics which almost alone occupy the attention, and fill 
 the pages of history,) as in the silent course of private and 
 domestic life m , and in the yet more private regulation of 
 the heart 11 . Here have ever been its great triumphs 0 . 
 Nor should it be forgotten, that the fact of the beneficial 
 effects of the Bible not being universal, is an additional 
 evidence of the truth of its own declarations. See Heb. iv. 
 2 ; 2 Thess. iii. 2 ; 2 Cor. iv. 3 ; 2 Pet. iii. 3 ; 2 Tim. iii. 
 1—5. 
 
 Thus much, however, may be safely said, that through 
 the preaching and reading of its great truths, effects have 
 been produced quite peculiar to itself, — that it is “ quick 
 and powerful, and sharper than any two-edged sword p,” 
 not only changing men’s opinions, but producing a total 
 alteration of their character, their principles, their motives, 
 and their conduct. In illustration of this, observe the con- 
 duct of Josiah and his subjects, as related in 2 Kings xxii. 
 11, and 2 Chron. xxxiv. 30 — 33; and contrast what is 
 there said of the people, with the description given of them, 
 in the preceding reign, by Zephaniah (iii. 1 — 7). 
 
 The effect of a serious study of the Holy Scriptures is 
 shown by the case of the Jews, as recorded in the 8th and 
 13th chapters of Nehemiah ; and by the case of the Bereans, 
 as related in the Acts of the Apostles (xvii. 11, 12). 
 
 St. Paul relates what occurred at Corinth ^ and Ephesus 1- , 
 and St. Peter what effect was produced in Pontus, Galatia, 
 and other places nearly 1800 years ago s . In a most dis- 
 solute age, and under the worst government, the primitive 
 Christians, once as dissolute as others, attained in every 
 virtue to an eminence of which there is no example in the 
 
 m 1 Cor. i. 28, 29. P Heb. iv. 12. 
 
 James ii. 5. <1 1 Cor. vi. 10, 1 1. 
 
 n Luke xvii. 21. r Eph. iv. 19 ; ii. 1. 
 
 ° See Paley’s Evid. pt. iii. ch. vii. s 1 Pet. iv. 3. 
 
 B 5 
 
10 THE DIVINE AUTHORITY OF THE BIBLE. [PART U 
 
 history of mankind. Such indeed was the debasing in- 
 fluence of heathenism, that the characters of the most cele- 
 brated philosophers were stained with gross crime (see 
 Xenophon’s Memor. 1. i. c. 2 ; Cicero de Nat. Deor. lib. i. 
 § 28, and various other passages quoted by Macknight on 
 Rom. i. t ) ; but in those who sincerely embraced Christianity, 
 a total alteration of character was produced. 
 
 Justin the Martyr, who was educated a heathen philoso- 
 pher, and flourished about the middle of the second century, 
 in his celebrated Apology, presented to the Emperor Trajan, 
 says, u We, who formerly delighted in adultery, now ob- 
 serve the strictest chastity ; we, who used the charms of 
 magic, have devoted ourselves to the true God ; and we, 
 who valued money and gain above all things, now cast 
 what we have in common, and distribute to every man 
 according to his necessities.” This regard for the poor and 
 needy is the more remarkable, because heathen philosophy 
 affected to treat them with contempt. Neither a hospital, 
 nor an almshouse, nor any similar provision for the poor, 
 was known in the pagan and philosophic world. 
 
 Tertullian, born at Carthage in Africa, the first Latin 
 writer of the Church whose works have come down to us, 
 and who lived about sixty years after Justin, makes the 
 same public appeal. Revenge was one of the virtues of 
 heathenism ; but of Christians he says, “ we now render to 
 no man evil for evil.” The same writer speaks of vast 
 multitudes throughout the whole extent of the Roman 
 empire having been the subjects of this great change. 
 
 Origen, born at Alexandria in Egypt, in his reply to 
 Celsus, written about a.d. 246, and Lactantius, who was 
 appointed preceptor to the Roman emperor Constantine, 
 were able to make similar appeals : and in confirmation of 
 the justice of such appeals, even the Emperor Julian, 
 nephew of Constantine, after he became an apostate from 
 the faith, in an epistle to Arsacius, a heathen priest (written 
 a. d. 361), held up Christians to the imitation of pagans, on 
 account of the sanctity of their lives, and their love not only 
 to strangers, but to enemies. And as it was at Corinth, 
 Pontus, Galatia, Rome, Carthage, and Alexandria, so now, 
 through the influence of the truths taught us in Scripture, 
 
 t See also Grot, de Verit. b. ii. § xviii. 
 
11 
 
 CH. I. § ii.] THE MORAL EFFECTS OF THE BIBLE. 
 
 adulterers, thieves, and drunkards, overcome their bad 
 habits, becoming chaste, honest, and sober. The head- 
 strong become gentle, the proud humble, the covetous 
 generous, the cruel merciful. Where hatred, variance, 
 emulations, wrath, strife, and envyings prevailed, there are 
 love, joy, peace, long-suffering, gentleness, goodness, meek- 
 ness, temperance ; and that not only in civilized, but even 
 in the most barbarous countries. 
 
 Where St. Paul’s church in London, and St. Peter’s in 
 Westminster, now stand, there, as Bishop Jewell remarks, 
 were the temples of Diana and Apollo. “ The darkness 
 of those times,” he observes, 4 4 was such that men slew r 
 their own children, and offered them up to idols.” The 
 Irish anciently sacrificed their first-born children to their 
 chief idol, Crom-Cruach u . What has produced the great 
 moral change which we now see ? a change affecting not 
 only England, but all Europe ; for when St. Paul set foot 
 at Philippi, all Europe was given to idolatry. How is it 
 that there is not now one heathen temple in it, in which 
 worship is offered to an idol, though Athens alone had 
 hundreds of altars dedicated to idolatry ? So mighty a 
 change has been effected by the reception of those truths 
 of which the Bible is the depository. See Jer. xxiii. 29 ; 
 Rom. i. 16 ; Dan. ii. 34. 
 
 Great, also, has been the support afforded by it under 
 the extremity of human suffering : so great, indeed, as 
 to enable men in the very agony of death to pray for their 
 murderers x . How many death-beds is it at this moment 
 cheering with hopes of eternal happiness, which could 
 be derived from no other source ? See 2 Tim. i. 8 — 10 ; 
 1 Cor. xv. 55 — 57. 
 
 As, therefore, the providence of God is seen in the 
 preservation of the Bible, so also his grace is seen in its 
 effects, and those effects bear a strong testimony to its 
 Divine origin. See Gal. v. 22 ; Eph. vi. 17. 
 
 u A plain situated in the district at present called the county o» 
 Leitrim, to which they gave the name of Magh Sleach, or Field of 
 Slaughter, was the chief scene of these horrors, which continued to 
 he perpetrated till the introduction of Christianity by St. Patrick, in 
 the fifth century. This is proved by an ancient MS. quoted by Moore, 
 in his History of Ireland. 
 
 x Acts vii. CO. 
 
12 THE DIVINE AUTHORITY OF THE BIBLE. [PART I. 
 
 § iii. The Agreement of the several parts of the Bible with 
 each other . 
 
 But besides the Preservation and Moral Effects of the 
 Bible, another very remarkable circumstance may be men- 
 tioned, illustrating its Divine authority ; namely, 
 
 The Agreement of the several parts with each other . 
 
 This peculiarity appears very striking, whether we regard 
 the writers of the Bible, or what they have written. 
 
 1. The Writers of the Bible. 
 
 (1.) The Bible was not written by one person, but by 
 many, of different stations, abilities, and education. 
 
 Moses, who wrote the Pentateuch, was learned in all the 
 wisdom of the Egyptians, and brought up as the son of 
 Pharaoh’s daughter ; David and Solomon were kings ; 
 Daniel, a minister of state ; Ezra, a priest and a scribe ; 
 Amos, a herdsman y ; Matthew was a tax-gatherer ; Luke, 
 a physician; Paul, a learned Pharisee ; Peter and John, 
 fishermen, “unlearned and ignorant men 2 ,” i. e. they 
 filled no public station, and had not received a liberal edu- 
 cation. 
 
 (2.) These persons lived at different times, and therefore 
 could not have any intercourse with each other. 
 
 David, the sweet Psalmist of Israel, wrote about 400 
 years after Moses ; Isaiah about 250 years after David ; 
 Matthew, more than 700 years after Isaiah, and 400 years 
 after Malachi, the last of the writers of the Old Testament. 
 Between Moses, who wrote the first, and John, who wrote 
 the last of the sixty-six books which form our present 
 Bible, there was an interval of more than 1500 years. 
 
 Now, in such a Book, or rather a collection of books, so 
 written, is not the agreement of the several parts with each 
 other remarkable ? 
 
 2. What they have written. 
 
 (1.) This agreement is on subjects the most difficult. 
 
 These writings treat of the attributes, and the purposes 
 of God. They unfold to us what is his great design in the 
 government of the world, from the beginning to the end of 
 
 y Amos vii. 14. 
 
 2 Acts iv. 1 3. 
 
CH. I. § iii.] AGREEMENT OF ALL PARTS OF THE BIBLE. 13 
 
 time. In Genesis we see the Church commencing her pil- 
 grimage : in the book of St. John’s Revelation, we are 
 called to contemplate her entering into glory. Gen. iii. 15 ; 
 Dan. vii. 14 ; 1 John iii. 8 ; Rev. xi. 15 ; vii. 9, &c. 
 
 They reveal to us that the great intention of God’s love 
 is to “gather together in one all things in Christ a ,” to the 
 praise of the glory of his grace. See John xvii. 20. 24. 
 
 They treat of the nature of man b , and of the object of 
 his creation c . They hold forth a mirror to the human heart, 
 so that every one may see reflected his own motives and 
 character. They teach us the nature of true happiness d . 
 
 These subjects being of infinite importance to all, have 
 engaged the deepest study of the most profound philo- 
 sophers, whose views of them have been vague and various, 
 whilst those of the writers of the Bible have been clear and 
 consistent 6 . 
 
 (2.) This agreement appears the more remarkable, when 
 we consider the different forms under which they have 
 treated these subjects. 
 
 One frames laws, as Moses ; another gives an abstract of 
 the history of the Jewish nation, as Joshua; another of a 
 private family, as that of Ruth ; another writes Psalms, as 
 David; or Proverbs, as Solomon; Isaiah, Jeremiah, and 
 others, give us prophecies ; the four Evangelists, a biogra- 
 phy ; Paul and others, letters. 
 
 In comparing the Old and New Testaments we perceive 
 a striking contrast as to the forms of religion inculcated by 
 Moses and by our blessed Lord. 
 
 The law, as given by Moses, abounded in ceremonies, 
 and was adapted only to the peculiar circumstances of one 
 nation f . The system of religion which the writers of the 
 New Testament have given, contains but few ceremonies 
 (and those of a very simple character), and admits of 
 universal application s. How wonderful, that two systems, 
 at first sight so dissimilar, should be found, on a more 
 careful study, to agree with each other in all material 
 
 a Epli.i. 10. c Prov. xvi. 4. 
 
 ^ Gen. i. 26. 1 Cor. x. 31. 
 
 Rom. iii. 23 ; viii. 7* d Eccles. xii. 13. 
 
 Matt. v. 3, &c. ; xi. 28. 
 
 e See Moslieim’s Eccl. Hist. vol. i. on the absurdities and opposi- 
 tion to each other, of the Greek and Roman philosophers. 
 
 f Deut. xvi. 16. g Mark xvi. 15. 
 
14 THE DIVINE AUTHORITY OF THE BIBLE. [PART I* 
 
 points ! They present, throughout, the same views of the 
 purposes of God, the only views worthy of Him which have 
 ever been given ; they present, throughout, the same views 
 of the nature of man, — views which are different from all 
 others, but which alone are found to agree with fact ; and 
 they present those very views of the nature of true happi- 
 ness, which are proved by experience to be true. In short, 
 the religious systems of the Old and New Testament, as 
 unlike in some of their parts as the scaffolding and the 
 building, are found, in those very parts, to have the same 
 connexion as the scaffolding has with the building. See 
 Gal. iii. 24, 25 ; Heb. vii. 18, 19. 
 
 Whence such agreement in all its parts ? Surely a 
 Divine architect must have superintended such a building ! 
 Surely the holy men who composed the Bible, “ spake as 
 they were moved by the Holy Ghost h ;” surely “ all 
 Scripture is given by inspiration of God 1 .” 
 
 § iv. The Spirit of the Writers of the Bible . 
 
 I. The Bible is distinguished as the Word of God by its 
 perfect regard to truth. It inculcates a regard to truth by 
 the most awful sanctions, declaring not only that “ all liars 
 shall have their part in the lake which burneth with fire 
 and brimstone k ,” but that the Lord will cut off all flattering 
 lips 1 : yet the vice denounced in this latter sentence is 
 almost esteemed by the w 7 orld as a virtue. 
 
 This regard to truth, which the writers of the Bible 
 inculcate in others, they practised themselves. 
 
 (1.) Take a general illustration, which runs through 
 almost the whole book — namely, the character given of 
 the Jewish people. For instance, Moses says of them, 
 at the close of his ministry: “Ye have been rebellious 
 
 h 2 Pet. i. 21. 
 
 i 2 Tim. iii. 16. Inspiration has been accurately defined to be 
 cc such an immediate and complete discovery by the Holy Spirit to the 
 minds of the Sacred Writers, of those things which could not have 
 otherwise been known — and such an effectual superintendence as to 
 those matters which they might have been informed of by other 
 means — as entirely preserved them from error in every particular 
 which could in the least affect any of the doctrines or precepts con- 
 tained in their books.” — Scott’s Essays . 
 
 k Rev. xxi. 8. 
 
 1 Psalm xii. 3. 
 
CH. I. §iv.] THE SPIRIT OF THE WRITERS OF THE BIBLE. 15 
 
 against the Lord from the day that I knew you m ;” and 
 again, “ For I know that after my death ye will utterly 
 corrupt yourselves n ,” &c. And every subsequent writer 
 presents the same view : see Judges ii. 19 ; 1 Sam. xii. 12 ; 
 Neh. ix ; Psalm lxxviii. ; Isaiah i. 
 
 It is not to be supposed that the Jews were so much 
 worse than any other nation. As to their knowledge of 
 Divine truth, the general purity of their worship, and the 
 instances among them of individual piety — as Joseph, 
 Moses, Samuel, Daniel, and others — they were very far 
 superior to every other people. But contrast their his- 
 tory, as given in the Bible, with that of every nation in 
 the world : where is a nation so condemned by its own 
 historians, so fearfully threatened with punishment ? See 
 Levit. xxvi., &c. See also the writings of Jeremiah and 
 the other prophets. 
 
 What then is the cause of this difference ? The answer 
 is, that Moses and the prophets wrote under the guidance 
 of the Holy Spirit. Thus were they taught to estimate 
 character justly, as in the light of eternal Truth : and by 
 the same guidance, being raised above every prejudice, they 
 were enabled to state the truth faithfully. 
 
 (2.) The same uniform regard to truth distinguishes their 
 writings when called to speak of themselves, or of those 
 whose reputation would reflect credit on themselves. 
 
 The following remark is made by Davison in speaking 
 of the prophecies which Moses gave concerning our Lord : 
 “ How unlike is it to the ordinary course of man’s own 
 spirit or wisdom, to dwell upon the downfall of his own 
 works, just at the moment when they come fresh from his 
 hands !” Yet Moses does this very thing : he foretels that 
 all his laws would be broken °, and he points to a prophet, 
 who was to be greater than himself, and who was to super- 
 sede his dispensation, but who was to be of a different 
 family, and even of a different tribe. Gen. xlix. 10 ; Deut. 
 xviii. 15. 18; Acts vii. 37; John i. 45. 
 
 He himself informs us, that he was born of a marriage, 
 which by his own laws would have been considered inces- 
 tuous. Exod. vi. 20. 
 
 Again he records, without any palliation, — 
 
 m Deut. ix. 24. 
 
 n Deut. xxxi. 29. 
 
 ° Deut. xxxi. 29. 
 
16 THE DIVINE AUTHORITY OF THE BIBLE. [PART I. 
 
 The sins of the Hebrew Patriarchs — Abraham ; Isaac ; 
 Jacob. Gen. xii. 11 — 13 ; xx. ; xxvi. 7 ; xxvii. 
 
 The sins of his grandfather, Levi. Gen. xxxiv. 25 ; 
 xlix. 5 — 7. 
 
 The sins of his brother, Aaron ; . and of his two eldest 
 sons. Exod. xxxii. ; Lev. x. 
 
 He relates also his own sin. From himself we learn that 
 God was once so much displeased as to seek to kill him p. 
 Three times he mentions the sin which excluded him from 
 Canaan ; and he records his unsuccessful prayer for the 
 reversal of the sentence. Deut. iii. 23 — 27. 
 
 In the same spirit the Evangelists notice their own faults, 
 and the faults of those whose reputation would reflect credit 
 on themselves. Two of them, Matthew and John, were 
 Apostles ; and as an illustration of their strict regard to 
 truth, observe verses 10 and 26 of Matt, viii., where they 
 are represented as showing less faith than a Gentile and 
 a national enemy. — See Matt. xv. 16, “ Are ye also yet 
 without understanding?” and again, Matt. xvi. 7 — 11; 
 xviii. 3 ; xx. 20, &c., which last passage records worldly 
 ambition in two of the Apostles, and wounded pride in 
 the other ten. See also Matt. xxvi. 31. 56 ; John x. 6 ; 
 xvi. 32. 
 
 Mark and Luke were not Apostles, but their reputation 
 was so intimately connected with that of the Apostles, that 
 they would have every inducement to place their character 
 in as favourable a light as possible ; yet in connexion with 
 this, refer to Mark vi. 52 ; viii. 18 ; ix. 32. 34; x. 14 ; 
 xiv. 50. 32. 35 — 45. And observe particularly Mark xvi. 
 14, where Christ is said to have upbraided them with their 
 unbelief and hardness of heart. See also Luke viii. 24, 25 ; 
 ix. 40—45; xviii. 34. The fact that they “understood 
 none of these things,” implies that their prejudices had 
 obscured from their view the great fundamental doctrine of 
 the atonement. See also Luke xxii. 24; xxiv. 11. 
 
 What the Evangelists tell us of the low condition, the 
 infirmities, the sufferings and death of the great Author and 
 Finisher of their faith, is very observable ; particularly that 
 they represent Him to have been dejected, to have been 
 
 P Exod. iv. 24. 
 
 <1 Numb. xx. 1 — 12 ; xxvii. 12 — 14. Deut. xxxii. 51. 
 
V 
 
 CH. I. § iv.] THE SPIRIT OF THE WRITERS OF THE BIBLE. 17 
 
 exceeding sorrowful in an agony through fear of death r , and 
 to have expressed himself in those remarkable words, 
 “ My God, my God, why hast thou forsaken me ?” Matt, 
 xxvii. 46. See Heb. v. 7. 
 
 That they who in some parts of their narrative represent 
 our Lord as the “ Word made flesh,” “the only begotten 
 of the Father s ,” exercising, in so many instances, the pre- 
 rogatives of God, should in other parts introduce circum- 
 stances so humiliating and apparently inconsistent, proves, 
 beyond all question, how sacred was their regard to truth. 
 
 So again the writers of the Epistles record without re- 
 serve the disorders 1 of those very Churches which they 
 themselves had planted, in whose reputation therefore their 
 own was involved, and for whom they had the strongest 
 affection 11 . 
 
 For instance, they record, as Lardner remarks, the readi- 
 ness of the Churches of Galatia to depart from the purity 
 and simplicity of the Gospel ; the scandalous disorders 
 ^ among the members of the Church of Corinth in some 
 solemn parts of their worship ; the contentions among them 
 in behalf of their teachers; the preposterous use of the gift 
 of tongues, proceeding from vanity and ostentation ; and 
 the unaccountable conceits of others, who depended upon 
 an empty faith without works, and a speculative faith with- 
 out a suitable holiness of conduct. 
 
 In some of his Epistles, St. Paul mentions his Aposto- 
 lical authority having been questioned in these very 
 Churches. In his Epistle to Timothy v , he refers to his 
 former guilt, when the subject by no means forced him to 
 do so. He speaks of it in the strongest terms. See also 
 Acts xxvi. 11, which was written by his companion and 
 one of his most intimate friends. 
 
 Nor does Peter in his own writings attempt to qualify, 
 by any apology, the sin, which it was w r ell known he had 
 committed, of denying his Lord. 
 
 Thus we find a confirmation of Lowtli’s remark, that 
 “ while we see other writers ambitious of showing their wit 
 and eloquence, and telling their story in an eloquent plau- 
 
 r Luke xxii. 42 — 44. 11 2 Cor. ii. 4 ; vi. 11 — 13 ; xi. 2. 
 
 s John i, 14. v ] Tim. i. 13. 
 
 1 1 Cor. i. 11 ; v. 1 ; viii. 11. 2 Cor. xii. 20. 
 
18 THE DIVINE AUTHORITY OF THE BIBLE. [PART I. 
 
 sible style, a simplicity quite peculiar to itself distinguishes 
 the Bible, forcing on the mind the conviction that these men 
 had no other object than, by a naked manifestation of truth, 
 to commend themselves to every man’s conscience in the 
 sight of God.” 
 
 II. The Bible is distinguished as the Word of God by 
 the spirit of love which breathes throughout it. 
 
 (1.) The writers display the strongest love to their fellow - 
 creatures . For instance, Moses, while recording the crimes 
 and consequent misery of the Jewish people w , yet mani- 
 fests such intense love to them as to be constantly inter- 
 ceding most earnestly in their behalf x . On one occasion he 
 for forty days and forty nights continued in intercession for 
 this ungrateful people, praying even that he might be blotted 
 out of the book of life, rather than that they should be de- 
 stroyed y ; though such a destruction would have been the 
 just punishment of their sins, and would have made his family 
 to grow into a great nation 2 , instead of becoming, as it did, 
 altogether undistinguished. See Numb, xxvii. 15 — 23. 
 
 St. Paul, who wrote fourteen of the twenty-one Epistles, 
 displays exactly the same spirit. After he had been for 
 twenty-five years most bitterly persecuted by his country- 
 men, and while they were continuing these persecutions, 
 this is the spirit of love in which he writes : “I say the 
 truth in Christ, I lie not, my conscience also bearing me 
 witness in the Holy Ghost, that I have great heaviness and 
 continual sorrow in my heart ; for I could wish that myself 
 were accursed from Christ, for my brethren, my kinsmen 
 according to the flesh a . And wherever he went, his con- 
 duct testified the sincerity of his declaration. Compare 
 Acts xiii. 45 ; xiv. 19, and xvii. 5, with xiv. 1, and xvii. 
 1, 2. 10, from which it appears that, after the severest ill- 
 treatment from the Jews, he took the earliest opportunity of 
 overcoming evil with good, by again entering the syna- 
 gogues to instruct them. 
 
 Is there not something supernatural in this, especially 
 when it is considered what was once the spirit of this man ? 
 See Acts ix. 1; xxvi. 11; 1 Tim. i. 13. Who had 
 wrought this great change ? 
 
 w Deut. xxxii. &c. 2 Exod. xxxii. 10. 
 
 x Numb. xiv. 11 — 19. a Rom. ix. 1—3. 
 
 y Exod. xxxii. 32. 
 
CH. I. § iv.] THE SPIRIT OF THE WRITERS OF THE BIBLE. 19 
 
 (2.) They give an exalted view of the love of God . In 
 what other book can be found such a display of it as shines 
 forth in the single parable of the Prodigal Son b , or in the 
 First Epistle of John ? 
 
 What a view of the love of God is given in the history of 
 the Lord Jesus Christ! God manifest in the flesh ! weep- 
 ing over apostate Jerusalem, praying for his murderers 0 , 
 dying for his enemies d , yea, and delighting so to do e , that 
 He might obtain for them eternal happiness. 
 
 (3.) Love is made by them the sum of man’s duty . See 
 Deut. vi. 5; Matt. xxii. 37 — 40; Rom. xiii. 10, where 
 love to God is represented as the supreme affection, from 
 which, as its source, love to man is to proceed. 
 
 In order that we may form some idea of the extent to 
 which love towards our fellow-creatures is required, we 
 must remember that the Bible commands us to “ overcome 
 evil with good f ,” “ to bless them that curse us s,” and “ to 
 love one another as Christ has loved us h .” St. John says, 
 “ We ought to lay down our lives for the brethren 1 .” 
 
 III. Holiness distinguishes the Bible as the word of 
 God. 
 
 (1.) Whether it be laws, history, narratives of private 
 life, prophecy, proverbs, letters, or controversy, we are 
 brought, and in a way which no other book brings us, as 
 into the immediate presence of a Being of infinite holiness j , 
 before whom the most exalted human characters appear as 
 miserable sinners. This appears in the cases of Job 
 (xl. 4); Isaiah (vi. 5); Daniel (ix. 4, &c.) ; and St. Paul 
 (1 Tim. i. 15). 
 
 (2) While presenting to us God as clothed with every 
 attribute that can exalt Him in our conceptions, the Scrip- 
 tures enjoin, as the standard of duty, an imitation of those 
 perfections. See Lev. xix. 2 ; Matt. v. 48 ; 2 Pet. i. 4. &c. 
 
 (3.) So directly do they condemn every evil disposi- 
 tion of the heart, that they rank unthankfulness to God k , 
 
 b Luke xv. 11. 20. 22. 
 c Luke xix. 41. 
 d Rom. v. 8. 
 e Psalm xl. 6. 8. 
 
 Luke ix. 51. 
 
 Heb. xii. 2. 
 f Rom. xii. 21. 
 
 g Matt. v. 44. 
 h John xv. 12. 
 i 1 John iii. 16. 
 j Hah. i. 13. 
 k 2 Tim. iii. 2. 
 Rom. i. 21. 
 
20 THE DIVINE AUTHORITY OF THE BIBLE. [PART I. 
 
 and forgetfulness of Him \ among the most heinous crimes. 
 They declare that he who hateth his brother is a murderer 01 ; 
 that a proud look 11 , and pride in the heart 0 , are an abomi- 
 nation to the Lord ; that covetousness is idolatry P; and that 
 a worldly spirit shows a heart utterly destitute of love to 
 God<h 
 
 On the great day of judgment, shadowed forth in tem- 
 poral judgments by the writers of the Old Testament, and 
 constantly and clearly alluded to in the New Testament, it 
 is declared that God will bring “ every secret thing into 
 judgment 1 ,” that “for every idle word men shall give ac- 
 count 8 ,” and that so holy is heaven, that “ there shall in no 
 wise enter into it any thing that defileth,” but they only 
 “which are written in the Lamb’s book of life.” Rev. 
 xxi. 27. 
 
 The holiness required by the Word of God has been one 
 of the chief causes of its rejection. For it condemns those 
 sinful lusts and practices which the natural man is most 
 unwilling to relinquish. And the eye being evil, the whole 
 body is full of darkness. See 2 Thess. ii. 11, 12, and 
 John vii. 17 ; viii. 47. 
 
 IV. The Bible is distinguished by a supreme regard 
 to God’s Glory. 
 
 This is a very remarkable feature of the Bible — that, 
 throughout, God alone is exalted. 
 
 (1.) Do the writers speak of any transaction in which 
 they themselves were concerned ? there appears the utmost 
 anxiety on their part to lead the reader to reflect on God 
 as the sole author of all the good that is done. 
 
 Thus Moses never claims the credit of any of the won- 
 ders done by him. God is his great subject. (See Exod. 
 xviii. 8 ; Deut. i. 31 ; ii. 33 ; iii. 3 ; iv. 32 — 38 ; xxxiii. 
 26 — 29.) Once indeed he was betrayed into a forgetfulness 
 of this great principle, but his record of his own guilt 
 affords only a brighter display of his humility, and of his 
 zeal for God’s glory. 
 
 J Psalm ix. 17. 
 m l John iii. 15. 
 n Prov. vi. 17- 
 ° Prov. xvi. 5. 
 
 P Col. iii. 5. 
 
 q Luke xiv. 16—27. 
 Rom. viii. 6, 7- 
 1 John ii. 15. 
 r Eccles. xii. 14. 
 s Matt. xii. 36. 
 
CH. I. § iv.] THE SPIRIT OF TIIE WRITERS OF THE BIBLE. 21 
 
 Observe how the same principle was carried out by 
 Joshua (xxiii. 3); David (1 Cliron. xxix. 11. 14); Daniel 
 (ii. 20. 23. 30); Ezra (vii. 28); Nehemiah (ii. 12); Peter 
 and John (Acts iii. 12 — 16); and Paul (Acts xxi. 19; 
 1 Cor. iii. 5 ; 2 Cor. iv. 7, and iii. 5). 
 
 (2.) Do they speak of the operations of nature ? it is by 
 referring, not to what are called the laws of nature, but 
 to the great Author of those laws. Thus, “ he sendeth 
 the springs into the valleys which run among the hills V’ 
 So with regard to the rain, He restrains u , He increases v , 
 He prescribes the proportion w , and appoints the place 
 w here it shall fall x . “ The Lord sitteth upon the flood > r .” 
 “ The Lord hath his w ? ay in the whirlwind and in the 
 storm z .” “ He maketli the clouds his chariot, and w-alketh 
 
 on the wings of the wind a .” Not a sparrow 7 falls to the 
 ground without Him b . 
 
 (3.) Do they speak of the revolutions of empires ? God 
 alone is exalted. 
 
 As clay in the hand of the potter, so are all the kingdoms 
 of the earth in God’s hands. At what instant He shall 
 speak concerning a nation, and concerning a kingdom, to 
 pluck up and pull down and destroy it, or to build and 
 plant it, so is it according to his will c : Nebuchadnezzar d , 
 and Cyrus e , the one in destroying, the other in restoring 
 Jerusalem and her temple, are only spoken of as perform- 
 ing God’s pleasure. 
 
 (4.) The great historical subject of the Old Testament 
 is the Jewish people ; and in their history how remarkably 
 is God alone exalted ! 
 
 The instruments used for their deliverance from Egypt 
 and possession of Canaan seem purposely selected with this 
 object. The stretching out of the rod of Moses brought up 
 the plagues f , and divided the Red Sea s : the uplifting of 
 his arm, in prayer, caused the Amalekites to be defeated h . 
 
 t Psalm civ. 10, &c. 
 u 2 Chron. vii. 13. 
 v Jer. v. 24. 
 w Joel ii. 23, 24. 
 x Ezek. xxxiv. 20. 
 
 Amos iv. 7, 8. 
 y Psalm xxix. 10. 
 
 2 Nahum i. 3. 
 a Psalm civ. 3. 
 
 b Matt. x. 29. 
 c Jer. xviii. 7 — 10. 
 
 Dan. iv. 35. 
 d Jer. xxv. 9. 
 e Isaiah xliv. 28 ; xlv. 5. 
 f Exod. vii. — x. 
 
 8 Exod. xiv. 
 
 11 Exod. xvii. 11. 
 
22 THE DIVINE AUTHORITY OF THE BIBLE. [PART I. 
 
 At the approach of the ark borne by priests, the waters of 
 Jordan were divided 1 ; at the blowing of the rams’ horns, 
 the walls of Jericho fell downh Thus God made his own 
 strength more conspicuous in the weakness of his instru- 
 ments. Observe also the manner in which the deliverances 
 were effected under the Judges and Kings. “ He that had 
 vaunted of his iron chariots,” says Bishop Hall, “is slain 
 by one nail of iron k .” The Lord sold Sisera into the hand 
 of a woman h Shamgar slew six hundred men with an 
 ox-goad m . Gideon routed a whole army with only three 
 hundred companions, and by the simple stratagem of the 
 empty pitchers n . Samson’s hair was the seat of his power 0 : 
 “ The glory of God’s omnipotency,” as Bishop Hall re- 
 marks, “ being manifested by the improbability of the 
 means wdiich He employed.” David’s sling and stone de- 
 stroyed Goliath P. In answer to prayer, Asa was enabled 
 to overcome the mighty host of Zerah q : and Jehoshaphat 
 without striking a blow vanquished the Ammonites, &c. r 
 Throughout it is made to appear that the prosperity of the 
 Jews depended, not on their forming a military spirit (they 
 were forbidden the use of cavalry s ), or acquiring commer- 
 cial wealth t , or strengthening themselves by powerful alli- 
 ances (which indeed were forbidden them u ), but simply on 
 their trust in God. When they forsook Him, fenced cities 
 availed them nothing, as in the case of Rehoboam (comp. 
 2 Chron. xi. 6 — 12, with xii. 4, 5). When they trusted in 
 Him, one man could chase a hundred, as in the case of 
 Jonathan (1 Sam. xiv. 13 — 16). Contrast also the utter 
 failure of Sennacherib’s immense army against Hezekiah v , 
 with the success of the Syrians against Joash, king of 
 Judah w . 
 
 (5.) Throughout the Bible, faith is the great principle 
 that accomplishes every thing x . And why ? That all 
 
 i Josh. iii. 15 ; iv. 10. 
 j Josh. vi. 20. 
 k Judges iv. 3. 21. 
 
 1 Judges iv. 9 ; v. 26. 
 m Judges iii. 31. 
 n Judges vii. 16 — 25. 
 
 0 Judges xvi. 17 — 20. 
 P 1 Sam. xvii. 45. 49. 
 q 2 Chron. xiv. 9—15. 
 
 r 2 Chron. xx. 20—30. 
 s Deut. xvii. 16. 
 
 Psalm xx. 7- 
 t Levit. xxv. 
 u Isaiah xxx. 2, 3. 
 
 Hosea xiv. 3. 
 
 v 2 Kings xviii. 17 ; xix. 35. 
 w 2 Chron. xxiv. 24. 
 x Heb. xi. 
 
CH. I. § iv.] THE SPIRIT OF THE WRITERS OF THE BIBLE. 23 
 
 boasting may be excluded y : 44 that he who glorieth may 
 glory in the Lord 2 .” 
 
 (6.) If the writers of the Bible speak of sin, they re- 
 present the great evil of it to be, that it dishonours 
 God. 
 
 This brought destruction upon the Amalekites a , upon 
 Sennacherib b , and Belshazzar. 4 4 The God in whose hand 
 their breath was, and whose were all their ways, had they 
 not glorified c .” Hence was the Gentile world given over 
 to a reprobate mind, because when they knew God, they 
 glorified Him not as God d . Hence God’s controversy with 
 the Jews e : and even Moses, the most eminent of prophets f , 
 because he had neglected in one instance to sanctify God 
 in the eyes of the children of Israel g , was denied his fondest 
 earthly desire 11 . 
 
 Eli’s punishment for neglecting to restrain his sons 1 , 
 Hezekiah’s for displaying his treasures j , and David’s 
 punishment for his sin with Bathsheba k , illustrate the same 
 great truth, that the evil of sin consists in its dishonouring 
 God. Hence the death of Nadab and Abihu \ of Uzzah m , 
 and of Herod 11 ; and hence the solemn sanction of the 
 Third Commandment. 
 
 The same principle of disregard to God’s honour on the 
 part of his servants is represented by the writers of the 
 Bible as having been the cause of their calamities, as 
 having raised up adversaries against Solomon °, and as 
 having led to the division of Israel and Judah. To this 
 cause is attributed the captivity of the Ten Tribes, and 
 afterwards of Judah and Benjamin p , as well as their ter- 
 rible destruction by the Romans <i. 44 Therefore God hid 
 
 his face from them, because they were children in whom 
 
 y Rom. iii. 27. 
 
 Eph. ii. 8, 9. 
 z I Cor. i. 29. 31. 
 a Exod. xvii. 16. 
 b 2 Kings xix. 22 — 37. 
 c Dan. y. 23. 
 d Rom. i. 21. 28. 
 e Heb. iii. 19. 
 f Deut. xxxiv. 10. 
 
 S Numb. xx. 12. 
 h Deut. iii. 23—27. 
 
 1 1 Sam. ii. 29, 30. 
 j 2 Chron. xxxii. 25. 31. 
 k 2 Sam. xii. 9. 
 
 Psalm li. 4. 
 
 1 Lev. x. 1 — 3. 
 m 2 Sam. vi. 7. 
 n Acts xii. 23. 
 
 0 1 Kings xi. 9 — 14. 
 
 P 2 Kings xvii. 14 — 20. 
 
 2 Chron. xxxvi. 16, 17. 
 <1 Luke xix. 42 — 44. 
 
24 
 
 THE DIVINE AUTHORITY OF THE BIBLE. [PART I. 
 
 was no faith r .” “ Because of unbelief they were broken 
 
 off 8 .” 
 
 (7.) It is declared that the glory of God ought to be the 
 great motive and end of all human actions t ; “ whether, 
 therefore, ye eat or drink, or whatsoever ye do, do all to 
 the glory of God u .” Our Lord prays, “ Father, glorify thy 
 name v .” In the prayer which He has taught us, this is its 
 chief subject ; it begins and ends with it. In fact, the great 
 object of the creation of the world, and of the incarnation 
 of Christ, is declared to be the glory of God, and the display 
 of the Divine perfections. See Rev. iv. 11. 
 
 Does not the fact that this book breathes throughout 
 such a spirit of truth, love, holiness, and supreme regard to 
 God’s glory, as plainly to show that “ of God, and through 
 God, and to God, are all things w ,” tend strongly to con- 
 firm our conviction that it is what it claims to be, the 
 word of God ? 
 
 § v. The Prophecies of the Bible , proving it to be the 
 Word of God . 1 
 
 The most direct proof, however, of the Divine authority 
 of the Bible may be drawn from the prophecies which it 
 contains. 
 
 “ The evidence of prophecy,” Bishop Horsley remarks, 
 
 lies in these two particulars ; that events have been pre- 
 dicted which are not within human foresight ; and that the 
 accomplishment of predictions has been brought about which 
 much surpass human power and contrivance : the prediction, 
 therefore, was not from man’s sagacity, nor the event from 
 man’s will and design. And then, the goodness of the de- 
 sign, and the intricacy of the contrivance, complete the 
 proof that the whole is of God.” 
 
 It is easy to illustrate this by an example. 
 
 Prophecies respecting Nineveh , Babylon , Tyre , and Egypt . 
 
 Suppose, for instance, any one should now declare of 
 some well-known city — say, London — that it would be 
 
 r Dent, xxxii 20. 
 
 Acts iii. 23. 
 s Rom. xi. 20. 
 t 1 Cor. x. 31. 
 
 u 1 Pet. iv. 11. 
 v John xii. 28. 
 w Rom. xi. 36*. 
 
PROPHECY. 
 
 25 
 
 CH. I. § V.] 
 
 taken by a foreign invader. If this came to pass, what 
 would be the impression on the minds of those who saw the 
 event, and compared it with the account thus previously 
 given ? 
 
 It might be objected that this does not necessarily imply 
 more than human foresight. Perhaps some signs of its 
 approaching captivity might be discerned in the distant 
 horizon : a cloud no bigger than a man’s hand, yet suffi- 
 ciently indicating the probability of a coming storm. 
 
 Perhaps it was only a bold assertion accidentally ful- 
 filled, made and fulfilled because founded on general expe- 
 rience. Sooner or later, we know it to be according to 
 general experience, that cities and nations should rise and 
 fall, flourish and decay ; and why not this city, as well as 
 any other in the world ? 
 
 But suppose this account had descended to particulars, 
 stating how this city was to be delivered up : 
 
 1. That an overrunning flood would be the means of its 
 captivity ; 
 
 2. That at the time its inhabitants would be in a state of 
 drunkenness ; 
 
 3. That its 'palace (which it is ever the great object of 
 the conqueror to spare) should be not only taken, but 
 dissolved , or molten ; 
 
 4. And that not merely captivity, but desolation , should 
 be its portion for ever. 
 
 Suppose, moreover, that the book which contained this 
 prediction, had also declared the fate of another neighbour- 
 ing city ; descending also to particulars, stating, 
 
 1. The particular nations (nations at the time scarcely 
 in existence) which should take this city. 
 
 2. The name (one hundred years before he was born) of 
 the person who was to head the invading armies ; 
 
 3. The very time when it should be taken; 
 
 4. The manner — that it should be taken by surprise, 
 during a time of feasting ; not, like the former city, by an 
 overrunning flood, but by the drying up of the river ; 
 
 5. That it should be utterly destroyed . 
 
 Suppose, lastly, that these predictions had been uttered 
 at a time when this city was mistress of the world, and in 
 the height of her glory ; and yet that all the predictions, 
 respecting both these cities, had been literally fulfilled. 
 
 c 
 
26 THE DIVINE AUTHORITY OF THE BIBLE. [PART I. 
 
 Is not such a combination of circumstances beyond human 
 foresight ? 
 
 But, again, suppose this same book declared, of some 
 other mighty city, that it should fall from its greatness ; 
 but that, unlike either of the first two cities, it should not 
 be doomed to utter destruction, but merely sink into insig- 
 nificance ; so that, while its place might be easily pointed 
 out, it yet should be inhabited by only a few fishermen. 
 
 Suppose, also, that the same book, speaking of some 
 mighty empire, had foretold, not that it should be destroyed, 
 but that it should be degraded from age to age, that it 
 should be looked upon as the basest of the kingdoms, 
 should never exalt itself any more above the nations, nor 
 even have a prince of its own to govern it. If all these 
 particular prophecies should be fulfilled, could we doubt 
 from whom alone such precise and wonderful foreknowledge 
 must proceed ? Should we not at once be convinced that 
 the book containing these predictions, and appealing to his- 
 torical facts quite independent of itself for their fulfilment, 
 was indeed the Book of God ? 
 
 Such is the Bible ; such the nature of the prophecies 
 by which it proves its claim to be the word of God. 
 
 When Nineveh, ancient as Asshur, the son of Shem x , 
 was an exceeding great city y , declared by Diodorus Siculus, 
 a heathen historian, to be sixty miles round, encompassed 
 with walls one hundred feet high, and so broad, that three 
 chariots might drive abreast on them, having 1500 towers 
 of 200 feet in height placed at intervals on these walls, 
 thinking within herself, “ I am, and there is none beside 
 me z ,” even during that period did Nahum, and, one hun- 
 dred years after him, Zephaniah, foretel the over thro w t of 
 this mighty city ; and Diodorus Siculus, utterly ignorant of 
 the prediction, wrote an historical account of the destruc- 
 tion, confirming all that the prophets had said. See 
 .Nahum i. 8. 10; and Zeph. ii. 13. 15. 
 
 Of Babylon, older perhaps than Nineveh a , “ the glory of 
 kingdoms b ,” “ the golden city c ,” “ abundant in treasures d ,” 
 “ the praise of the whole earth e ,” the great metropolis of 
 
 x Gen. x. 11. b Isaiah xiii. 19* 
 
 y Jonah iii. 3. c Isaiah xiv. 4. 
 
 z Zeph. ii. 15. d Jer. li. 13. 
 
 a Gen. x. 10. e Jer. li. 41. 
 
PROPHECY. 
 
 27 
 
 CH. I. § V.] 
 
 the world after the destruction of Nineveh — of Babylon, 
 which, according to Herodotus, had one hundred gates of 
 solid brass, and walls thirty-five feet high, and so thick that 
 six chariots could go abreast on the top of them — the Pro- 
 phets foretold the destruction, specifying the various parti- 
 culars already referred to ; namely : 
 
 1. The particular nations which should take it. Is. xxi. 2. 
 Jer. li. 11. 
 
 2. The commander' s name . Is. xliv. 28 ; xlv. 1. 
 
 3. The time . Jer. xxv. 11, 12. 
 
 4. The manner ; — that it should be taken by surprise, 
 and by the drying up of the river. Is. xliv. 27. Jer. 1. 
 24. 38 ; li. 36. 30. 
 
 5. Its utter destruction. Is. xiii. 19; xiv. 22, 23. Jer. 1. 
 13. 23. 39, 40. 
 
 Consider the improbability of the fulfilment of these 
 prophecies at the time they were delivered. Isaiah pro- 
 phesied one hundred years before Jeremiah, and when the 
 Persians were scarcely known as a nation ; Jeremiah pro- 
 phesied less than sixty years before Babylon was taken, 
 and at the time when Nebuchadnezzar, its king, and a 
 mighty conqueror, had very greatly enlarged it f . The his- 
 torical account confirming these predictions is given by the 
 heathen historians Herodotus and Xenophon ; the former 
 of whom lived about 250, the latter about 350, years after 
 Isaiah. 
 
 The complete fulfilment of these prophecies was gradu* 
 ally accomplished through a period of several hundred 
 years. After Babylon’s first humiliation by the destruction 
 of her idol temple, and her capture by Cyrus, efforts were 
 made from time to time to restore her to her former gran- 
 deur. “ Alexander,” says Rollin, “ the most powerful 
 prince that ever reigned, the most obstinate with regard to 
 carrying on his projects, a prince, none of whose enter- 
 prises had ever miscarried, attempted it, but he failed ; 
 failed in this enterprise alone, though it did not seem so 
 difficult as the rest.” “ But,” as the same historian further 
 remarks, “ heaven and earth would sooner have passed 
 away than Alexander’s design have been executed.” It 
 had been otherwise declared in prophecy ; “ I will sweep it 
 with the besom of destruction s.” We are witnesses to the 
 f Dan. iv. 30. S Isaiah xiv. 23. 
 
 c 2 
 
28 THE DIVINE AUTHORITY OF THE BIBLE. [PART I. 
 
 truth of these prophecies. Such is the present state of both 
 Nineveh and Babylon, that their exact situation cannot be 
 ascertained. “ Their very ruins,” says Newton, “ have 
 been ruined.” Lucian, the heathen writer, who lived in the 
 second century, has these remarkable words : “ Babylon 
 will soon be sought for and not found, as is already the 
 case with Nineveh.” 
 
 Tyre is now as it is described by Ezekiel h ; though, at 
 the time he wrote, it was in the greatest commercial 
 grandeur 1 . Tyre, which as early as the days of Joshua is 
 mentioned as a strong city j, whose antiquity is described by 
 Isaiah as “ of ancient days,” “ the crowning city,” “ whose 
 merchants,”* he says, “ are princes, whose traffickers are 
 the honourable of the earth k ,” is now a hovel for fishermen. 
 Her pride sealed her doom, and called forth the voice of 
 prophecy to proclaim it. Is. xxiii. 9. Ezek. xxvii. 32 ; 
 xxviii. 1 — 20. 
 
 Egypt, once the greatest and most fertile, is now “ the 
 basest of kingdoms,” according to Ezekiel’s prophecy 1 : it 
 has not had, for the last 2000 years, a native Egyptian 
 prince to govern it m . It has been successively conquered 
 and oppressed by the Babylonians, the Persians, the Mace- 
 donians, the Romans, the Saracens, and the Mamalukes. 
 
 The preservation of the Jews , as a separate people. 
 
 But there is a still more wonderful case before our own 
 eyes ; that is, the present state of the Jews, as showing 
 the fulfilment of the prophecies, which Moses and other 
 sacred writers had given concerning them. Not to men- 
 tion the various details of their history which had been 
 distinctly foretold, their preservation as a separate people 
 is in itself a lasting miracle. That a nation should exist, as 
 the Jews have done, for 3300 years, able to trace their 
 origin from one individual, and without mingling with any 
 other nation, is altogether opposed to experience. Our 
 own nation is made up of Britons, Romans, Saxons, Nor- 
 mans, &c. ; but, though not one thousand years have passed 
 away since these various parts were united, yet they are 
 now so blended together, that they can scarcely be dis- 
 
 h Ezek. xxvi. 4, 5. k Isaiah xxiii. 7, 8. 
 
 i Ezek. xxvii. Isaiah xxiii. 3. 8. 1 Ezek. xxix. 14, 15. 
 
 j Josh. xix. 29. m Ezek. xxx. 13. 
 
PROPHECY. 
 
 29 
 
 CII. 1. § V.] 
 
 tinguished. The same remark might be applied to other na- 
 tions : the exception, and perhaps the only exception, is to be 
 found in the case of the Jewish nation. And yet here there 
 seems to have been the least reason to expect it : for consider, 
 
 1 . The ancestor of the Jews . Abraham was not a law- 
 giver, a philosopher, or a conqueror. He built no city n . 
 When he died, he had not a foot of land but the cave in 
 which he was to be buried °. It was from his son Isaac 
 alone, as the child of promise p , that the Jews were de- 
 scended ; and nearly two hundred years after the birth of 
 that son, they had increased only to about seventy souls. 
 Gen. xxi. 12 ; xlvi. 27. 
 
 2. The state of the Jews , when the prophecies of their 
 preservation as a separate people were delivered. Balaam’s 
 prophecy, uttered by one who wished their destruction, and 
 Moses’ remarkable prophecy on this subject were written 
 when the Jews were wanderers in the wilderness, which 
 Moses himself foretold was to be the premature grave of all 
 the men among them who entered it, with the exception of 
 Caleb and Joshua 1 . They were surrounded by nations 
 greater and mightier than themselves, who combined to 
 attempt their destruction, but whom they were commanded 
 to extirpate. Jeremiah’s prediction of their deliverance s 
 was given when their utter destruction was threatened by 
 their captivity in Babylon, and when ten of their twelve 
 tribes had already disappeared. 
 
 3. Their peculiar affliction as a nation . “ Wars, battles, 
 sieges, fires, famines, pestilences, rebellions, massacres, 
 persecutions, captivity, slavery, misery, mark their whole 
 history t .” At the last destruction of their city by Titus, 
 1,100,000 perished, and 97,000 were taken prisoners. In 
 the rebellion that followed, 580,000 were destroyed in pub- 
 lic combat, besides an innumerable number of persons who, 
 in other places, killed themselves or perished through famine, 
 banishment, or other miseries. Fifty fortified castles, and 
 985 flourishing and populous towns were plundered and 
 burnt : and so general was the massacre of the inhabitants, 
 
 n Heb. xi. 9. r Num. xiv. 23 — 35. 
 
 ° Acts vii. 5. s Jer. xxx. 10, 11 ; xxxiii. 25 ; 
 
 P Gen. xvii. 19 ; xxi. 12. xlvi. 27, 28. 
 
 <1 Num. xxiii. 9 ; Dent. iv. 31. t Bishop Newton. 
 
 Levit. xxvi. 44. 
 
 C 3 
 
30 THE DIVINE AUTHORITY OF THE BIBLE. [PART I. 
 
 that all Judea was in some measure left desolate, and con- 
 verted into a desert. See Hale’s Analysis. 
 
 4. Their 'present state of suffering and dispersion . Ever 
 since that event, i. e. for more than 1700 years, their land 
 has been “ trodden down of the Gentiles u they them- 
 selves have been driven from their country, scattered over 
 the face of the whole earth without distinction of tribes, 
 without a king, without a prince, v , without even the form of 
 a civil government, without a temple, with no officiating 
 priesthood w , without the means of sacrifice ; for where can 
 it be offered x ? Yet they still exist ; unbelievers in Chris- 
 tianity, and yet the guardians of those very prophecies which 
 prove the unreasonableness of their unbelief; mingled among, 
 but distinct from, those around them ; the wonder and scorn 
 of the world ; “ as a bush on fire, and not consumed.” 
 
 And 2000, 3000 years ago, was this pointed out by dif- 
 ferent writers of the Bible, each confirming or throwing 
 some additional light on what others had declared. See 
 Isa. x. 21. Ezek. vi. 8 ; xi. 16. Amos ix. 9. Luke 
 xxi. 22. 24. Rom. xi. 25 — 32. Can we then doubt that 
 such writers spake as they were moved by the Holy Ghost ? 
 
 The Extirpation of the Edomites . 
 
 This view of the preservation of the Jews is placed in a 
 stronger light, by contrasting it with the prophecies respect- 
 ing the extirpation of the Edomites. 
 
 The Edomites, like the Jews, were the descendants of 
 Isaac. They were the posterity of Esau, as the Jews were 
 of his twin-brother Jacob ; and what was there to guide 
 the conjectures of men in thus discriminating their future 
 history ? 
 
 Humanly speaking, the Edomites were more likely to be 
 preserved than the Jews. They rose earlier into power ; 
 and they were more warlike. The Jews were scattered by 
 frequent captivities; not so the Edomites. When Jeru- 
 salem was taken by the Romans, the Edomites remained 
 powerful and flourishing. 
 
 u Luke xxi. 24. v Hosea iii. 2. 
 
 w The family of Aaron are known, and bear the name of Cohen (i. e. 
 priest) subjoined either to their proper or family name, but the Jews 
 have no officiating priesthood. — It. H. Herschell’s Sketch of the Jews. 
 x Deut. xii. 14. 2 Chron. vii. 12. 
 
PROPHECY. 
 
 31 
 
 CH. I. § V.] 
 
 Traces of many towns and villages are yet to be seen in 
 Edom, showing it once to have been thickly inhabited L 
 Within three days’ journey of the Dead Sea, there are up- 
 wards of thirty ruined towns ; and in the neighbourhood of 
 Mount Seir there are the ruins of a city which display 
 great former magnificence. 
 
 But while they boasted in their power, and gloried over 
 their brethren, the descendants of Jacob, the following 
 prophecies were uttered : “ Thy terribleness hath deceived 
 thee, #md the pride of thine heart, O thou that dwellest in 
 the clefts of the rock, that holdest the height of the hill : 
 though thou shouldest make thy nest as high as the eagle, 
 I will bring thee down from thence, saith the Lord: also 
 Edom shall be a desolation 2 : ” “ there shall not be any 
 remaining of the house of Esau a : ” and (in the emphatic 
 language of prophecy,) “ Esau is not.” Jer. xlix. 10. 
 
 The Edomites, though they existed as a nation for more 
 than 1700 years, and many hundred years after the pro- 
 phecies of their destruction were uttered, have nevertheless 
 been cut off ; while, as prophecy also foretold, the Jews 
 are in every land. 
 
 And in the same book which thus marked the opposite 
 fate of the descendants of the twin-brothers Jacob and Esau, 
 is also defined the character of those who should be found 
 in Edom, after the Edomites had been rooted out. 
 
 1. Mai. i. 4. “ They shall call them the border of wick- 
 edness and such is the fact. Edom is not inhabited ; but 
 the Arabs who migrate through it are notorious for robbery 
 and murder, and are described by recent travellers as a 
 most savage and treacherous race. 
 
 2. Obad. 8. “ Shall I not in that day, saith the Lord, 
 
 even destroy the wise men out of Edom, and understanding 
 out of the mount of Esau?” The Edomites were distin- 
 guished for wisdom. Job was an Edomite, and his book, 
 the earliest probably in existence, illustrates both the wealth 
 and the wisdom of Edom. Sir Isaac Newton traces the 
 origin of letters, astronomy, and navigation to them ; and 
 it is probable that the Egyptians learned from them the 
 chronology of ancient kingdoms. But the wanderers now 
 
 y See Burckhardt’s and Volney’s Travels, as quoted by Keith. 
 
 2 Jer. xlix. 16. a Obad. 18. 
 
32 THE DIVINE AUTHORITY OF THE BIBLE. [PART I. 
 
 among the ruined cities of Edom are so sunk in folly, as to 
 consider these remains of antiquity to be the work of genii. 
 To clear away a little rubbish merely to allow the water to 
 flow into an ancient cistern, is described as an undertaking 
 far beyond their views. 
 
 But perhaps the most striking of the prophecies concern- 
 ing Edom is, that “ none shall pass through it for ever and 
 ever b .” How but by inspiration from God could it be 
 known that this difficulty of access should apply to Edom ? 
 For at the time it was declared, Edom was a commercial 
 nation, possessing marts much frequented, forming, as Keith 
 has remarked, the most direct and commodious channel of 
 communication between Jerusalem and her dependencies on 
 the Red Sea, as well as between Syria and India. Some 
 hundreds of years after the prophecy, a Roman road passed 
 directly through the country, and at this time it would form 
 a shorter route than the ordinary one to India. 
 
 Nevertheless, that which the sacred writers declared two 
 thousand years ago is fulfilled. 
 
 “ Even the Arabs of the neighbouring regions,” as Keith 
 further remarks, “ whose home is the desert, and whose 
 occupation is wandering, are afraid to enter it, or to con- 
 duct any within its borders.” 
 
 Modern travellers have attempted it under every advan- 
 tage, but failed ; finding difficulties which no other country 
 presents to a passage through it. 
 
 The following point should also be observed. The same 
 prophets, whose predictions of desolation to Judea and 
 Idumaea have been so signally fulfilled, have also foretold, 
 with regard to Judea, that she shall be restored to fertility c , 
 but with regard to Idumaea, that its desolation shall be 
 perpetual. In the present day, Judea, though lying waste 
 and trodden under the foot of the Gentile, still possesses 
 the capability of being fertile ; but the whole interior of 
 Idumaea is becoming one vast expanse of shifting sand, 
 drifted from the borders of the Red Sea, which will make 
 it as incapable of fertility as Sodom and Gomorrah, to 
 which it is compared by Jeremiah (xlix. 18 d ). 
 
 b Isaiah xxxiv. 10. c Joel iii. 18. 
 
 d For the prophecies referring to Edom or Idumoea, see Isaiah 
 xxxiv. 5. 10 — 17. Also Jer. xlix. 7 — 22. Ezek. xxv. 13, &e. ; 
 xxxv. 1, &c. Joel iii. 19. Obad. ver. 1, 2. 8, 9. 17? 18. Mai. i. 3, 4. 
 
PROPHECY. 
 
 CH. I. § V.] 
 
 33 
 
 Do not these facts irresistibly prove to us, that He who 
 governs the world inspired the Scriptures ? 
 
 The Extent of Prophecy. 
 
 But the prophecies respecting Nineveh, Babylon, Tyre, 
 Egypt, and the preservation of the Jews, and the extirpa- 
 tion of the Edomites, form but a very small part of the 
 prophecies contained in this wonderful book. “ In the 
 heart of the captivity, in the abyss of the Babylonian 
 bondage, Daniel weighed and numbered the kingdoms of 
 the earth.” (See Davison on Prophecy.) 
 
 The prophecies of the Bible form a sketch, by anticipa- 
 tion, of the history of the world ; not of its politics, as 
 such ; but of its history as connected with the progress 
 of religion. (See Butler’s Analogy, Part II. chap. vii. 
 p. 360.) 
 
 The prophet Moses foretold the rise of the Roman em- 
 pire 800 years before its existence 6 : and the circum- 
 stances under which he mentioned it are very remarkable. 
 The Jews were surrounded by many nations, whose lan- 
 guages they understood, who were often attempting their 
 destruction, and of whom it was foretold that they should 
 be the instruments for their correction : but for their final 
 dispersion and punishment, it was predicted that a nation 
 should come from afar, whose language they did not under- 
 stand. And the prediction was literally fulfilled in the 
 overthrow of the Jews by the Romans. Human foresight 
 could not have thus looked into the distant future. Moses 
 was under no temptation to hazard a conjecture, the fulfil- 
 ment of which would require such an improbable combina- 
 tion of circumstances ; for it was most offensive to those 
 to whom it was addressed, and was therefore, upon merely 
 human principles, calculated to destroy the authority of 
 him who published it. 
 
 The prophet foretold the overthrow of the Persian em- 
 pire by Alexander f , at the moment it was rising into fame ': 
 speaking of him as the first king of Graecia s ; particularly 
 
 e Deut. xxviii. 49, 50. S Dan. viii. 21. 
 
 f Dan, xi. 2. 4. 
 
34 THE DIVINE AUTHORITY OF THE BIBLE. [PART I. 
 
 noticing the rapidity of his conquests, and comparing him 
 to the panther or leopard, which is remarkable for the im- 
 petuosity with which it seizes its prey h : and we know 
 that in the short space of twelve years, Alexander extended 
 his conquests to the very banks of the Ganges. They fore- 
 told the fourfold division of his empire, and particularly the 
 wars and internal commotions of Egypt and Syria, from 
 his death to the time of Antiochus Epiphanes. 
 
 The prophets foretold the ravages of the Saracens coming 
 from the south, and of the Turks from the north 1 , entering 
 into the most remarkable details respecting the nature and 
 extent of their conquests, specifying what countries should 
 escape, and what should fall under their power. (See New- 
 ton on the Prophecies.) 
 
 Besides the cities and countries already mentioned, the 
 prophets accurately described also the subsequent history 
 of Ammon j, Moab k , Philistia 1 , and Lebanon 111 . 
 
 But we may notice further illustrations of these ancient 
 prophecies in the present state of the Africans, and the 
 Arabians, of Europe, of Asia, and we may say of America 
 also.. Take for instance the fulfilment of Noah’s prophecy. 
 
 When the earth was re-peopled by the descendants of 
 the three sons of Noah, Asia was principally peopled by 
 the descendants of Shem ; Africa, by those of Ham ; Europe 
 and the northern part of Asia, by those of Japheth. We 
 see now, as foretold more than 3000 years ago by Noah, 
 Japheth “ enlarged,” “dwelling also in the tents of Shem n .” 
 At this moment not a single spot in Europe or America is 
 in the possession of any of the nations whom the Scriptures 
 represent as the descendants of Shem ; while the extent of 
 the British dominions alone, over parts of Asia, includes 
 nearly one hundred millions of people. We now see 
 slavery yet lingering over the descendants of Ham ; in 
 North and South America, and in those of the West India 
 
 h Dan. vii. 6. 1 Ezek. xxv. 
 
 i Dan. xi. 40, 41. Jer. xlvii. 5. 
 
 j Ezek. xxv. 2. 5. 7* 10 ; xxi. 32. Amos i. 
 
 Jer. xlix. 2. Zeph. ii. 
 
 Zeph. ii. 9. Zech. ix. 
 
 k Jer. xlviii. m Isaiah x. 19 ; xxxiii. 9. 
 
 n Gen. ix. 27. 
 
CH. I. § V.] PROPHECY. 35 
 
 Islands, which are not subject to Great Britain, they are 
 still the servants of servants °. 
 
 So also in the case of Ishmael and his descendants the 
 Arabians. It was foretold, three thousand years ago, that 
 the family of Ishmael should dwell in the presence of their 
 enemies ; their hand being against every man, and every 
 man’s hand against them p. At the present day the Arabians 
 descended from Ishmael are the only nations in the world, 
 who remain unconquered, although Sesostris, Cyrus, Pom- 
 pey, Trajan, and the Turks, in the height of their power, 
 attempted to conquer them : for 300 years they exercised 
 dominion over the most civilized and fertile portions of the 
 earth, and yet (in striking contrast with what has happened 
 to those who have conquered Rome and other polished na- 
 tions) their own habits have not been altered ; in the midst 
 of the civilized world, they have continued uncivilized. 
 The children of the bondwoman are free ; the children of 
 promise, descended from the same ancestor, are conquered 
 and outcast. How opposed is this to what, humanly speak- 
 ing, was probable, when the prophets wrote these pre- 
 dictions ! Whence was such knowledge of the future but 
 from God ? How can the book that contains them be any 
 thing less than the Book of God ? 
 
 From the beginning of the world, prophecy, as it is found 
 in the Bible, has been in a continued course of fulfilment ; 
 accumulating its evidences as time advances ; affording to 
 those who (like ourselves) have not seen the miracles of 
 Moses, Elijah, Elisha, of our Blessed Lord, or of his Apo- 
 stles, a standing miracle, a light like the sun, “ that shineth 
 more and more unto the perfect day.” Prov. iv. 18. 
 
 The peculiar value of Prophecy , as an evidence that the 
 Bible is the Word of God . 
 
 But, strong as is the evidence to be derived from the 
 prophecies of the Bible considered separately (as showing 
 a foreknowledge which could come only from God), their 
 chief value is in this, that they are all parts of one system. 
 
 P Gen. xvi. 10 — 12 ; xvii. 20. 
 
 C 6 
 
 0 Gen. ix. 25 — 27. 
 
36 THE DIVINE AUTHORITY OF THE BIBLE. [PART I. 
 
 Nineveh, Babylon, Tyre, Egypt, the Edomites, the Per- 
 sians, the Greeks, the Romans, the Jews, &c., became the 
 subjects of prophecy, because, and only so far as, their 
 history touched upon the subject of the kingdom of Christ. 
 In the history of his kingdom on earth, the Bible pre- 
 sents two great epochs, — his first and his second coming ; 
 and under these two great epochs all prophecy may be 
 arranged. 
 
 1. From the prophecies which speak of the first epoch we 
 may gather a complete outline of all the chief points of his 
 history as recorded in the Gospels. They foretel his Divine 
 and human nature q ; his descent from the first woman r ; 
 from Abraham s ; from Isaac, not Ishmael; from Jacob, not 
 Esau ; from Judah, the fourth son, not Reuben, the first- 
 born^ from Jesse u ; from David, the youngest of eight v . 
 They mention the time of his coming w ; the place of his 
 birth x ; and the circumstances attending it, viz. that He 
 should be born of a virgin y, and that a messenger should 
 go before Him 2 . They specify moreover his offices, as 
 Prophet, Priest, and King a ; the place where his ministry 
 should commence b ; the confirmation it should receive 
 from miracles c ; his sufferings and death d ; his resurrec- 
 tion 6 ; his ascension f ; and his sending the Holy Spirit 8 . 
 
 2. The prophecies concerning the second epoch describe 
 the various fortunes of his Church from his ascension till 
 his second coming, embracing many predictions yet to be 
 fulfilled, but the general bearing of which is to encourage 
 the most exalted hopes as to the glory awaiting that 
 Church. They comprehend therefore the time when the 
 Jews shall be converted 11 , and the “kingdoms of this 
 
 <1 Isaiah ix. C. 
 r Gen. iii. 1 5. 
 s Gen. xii. 3. 
 t Gen. xlix. 10. 
 u Isaiah xi. 1. 
 v 1 Sam. xvi. 1 1 . 
 
 Jer. xxiii. 5. 
 w Gen. xlix. 10. 
 
 Dan. ix. 24. 
 
 Haggai ii. 6* — 0. 
 x Micah v. 2. 
 y Isaiah vii. 14. 
 z Mai. iii. 1. 
 
 a Psalm cx. 
 
 Zech. vi. 13. 
 
 Isaiah lxi. 1. 
 b Isaiah ix. 1. 
 
 Matt. iv. 14. 
 c Isaiah xxxv. 5, G. 
 d Psalm xxii. 1G. 
 
 Zech. xiii. 7* 
 
 Isaiah liii. 
 e Psalm xvi. 
 f Psalm lxviii. 18. 
 S Joel ii. 28. 
 h Ptom. xi. 2G. 
 
PROPHECY. 
 
 37 
 
 CH. I. § V.] 
 
 world” shall “ become the kingdoms of our God and of his 
 Christ 1 .” See in the 21st and 22nd chapters of the Book 
 of Revelation, a most magnificent description of the new 
 heavens and the new earth. 
 
 If, then, we consider (as Bishop Hurd suggests) these 
 three things in relation to the prophecies of the Bible, — 
 1st, The prodigious extent of prophecy, from the Fall of man 
 to the consummation of all things; 2ndly, The dignity of 
 the Person who is the chief subject of prophecy — the Seed 
 of the woman, and the Son of man, yet above all princi- 
 pality and power as the Word and Wisdom of God, the 
 Eternal Son of the Father, the brightness of his Glory, 
 and the express Image of his Person; 3rdly, The declared 
 purpose for which this Divine Being came into the world, 
 viz. to deliver a world from ruin, to abolish sin and death, 
 to purify and immortalize human nature ; — we may well 
 say, “ Tell ye, bring them near,” that with such evidence 
 can hesitate to receive the Bible as the word of God ; “ yea, 
 let them take counsel together : Who hath declared this 
 from ancient time ? who hath told it from that time ? Have 
 not 1 the Lord?” Isaiah xlv. 21. 
 
 Yet had there been no prophecies in the Bible, would 
 not its wonderful preservation, its moral influence in the 
 world, the agreement of its several parts with each other, 
 the spirit of the writers, their regard to truth, love, holiness, 
 and the glory of God — would not these have gone far to- 
 wards proving it to be the word of God ? What then must 
 be their united force ? And this, and more than this, we 
 actually possess. But this great subject is thus glanced at, 
 rather to awaken than set at rest inquiry, which, the more 
 it is pursued in a right spirit, will the more deeply convince 
 us, that, in receiving the Bible as the word of God, we have 
 not followed cunningly devised fables ; that we may, as 
 it graciously bids us do, build on it our hopes for eternity. 
 John v. 24 ; vi. 63 ; x. 28. 
 
 Is then the Bible the word of God ? and can we think 
 for a moment who God is, and what is our relation to Him 
 as his creatures j, without feeling that we should listen 
 with deepest attention, and entire submission of our under- 
 
 1 Rev. xi. 15. 
 
 j Acts xvii. 28. Rom. xiv. 12. 
 
38 PURPOSE FOR WHICH THE BIBLE WAS GIVEN. [PART I. 
 
 standing and heart, to what it teaches ? Let us take warn- 
 ing, from St. Paul’s admonition to the Hebrews, not to 
 “ turn away from him that speaketh from heaven k .” Let 
 us imitate the example of the Thessalonians, and receive 
 the Bible, “ not as the word of man, but as it is in truth, 
 the word of God 1 .” Like David, let us resolve, “ I will 
 hear what God the Lord will speak m .” Like Mary, let us 
 “ ponder these things in our heart 11 .” Like the Bereans, let 
 us “search the Scriptures daily 0 ;” and in a spirit of obe- 
 dience, let us say, with Samuel, “ Speak, Lord, for thy 
 servant heareth p.” And especially, as the Bible is dic- 
 tated by the Holy Spirit, let it be read with constant 
 prayer for the teaching of that Spirit. This direction un- 
 attended to renders every other, to all practical purposes, 
 useless : this direction patiently followed will open the 
 mind to all “ saving truth q .” Nor let the reader ever 
 forget that the evidence for the Divine authority of the 
 Scriptures will only be fully brought home to the minds of 
 those who are willing to live up to its practical precepts. 
 — “ If any man will do,” i. e. (according to the Greek 
 words) if any man is willing to do, “ his will, he shall know 
 of the doctrine whether it be of God r .” 
 
 ON THE PURPOSE FOR WHICH THE BIBLE WAS GIVEN. 
 
 Contents. — § i. State of mankind without the Bible . § ii. God’s great 
 
 design in the gift of the Bible . 
 
 The inquiry proposed in this chapter is most important. 
 The Bible being the word of God, for what purpose was it 
 
 Consider, what, as to religious truth, is, and ever has 
 been, the state of mankind without the Bible. 
 
 CHAPTER II 
 
 given ? 
 
 § i. State of mankind without the Bible , 
 
 k Heb. xii. 25. 
 
 1 1 Thess. ii. 13. 
 
 P 1 Sam. iii. 10. 
 
 <1 Luke xi. 9. 13. 
 
 Psalm cxliii. 10. 
 r John vii. 17. 
 
 m Psalm lxxxv. 8. 
 
 n Luke ii. 19. 51 
 0 Acts xvii. 11. 
 
CH. II. §i.] STATE OF MANKIND WITHOUT THE BIBLE. 39 
 
 “ When Adam died, Methuselah w r as about 200 years old; 
 when Methuselah died, Shem was nearly 100 ; when Shem 
 died, Abraham was about 150 : so that a tradition need 
 pass only through two hands from Adam to Abraham : and 
 yet, within this period, the tradition of the one true God 
 was in a manner extinguished, and the world was generally 
 lapsed into polytheism and idolatry.” Such is the remark 
 of Bishop Newton on the tendency of mankind to corrupt 
 religion, if they have no written revelation : and the same 
 tendency has been found in all the subsequent history of 
 the world. 
 
 On a review of what mankind have ever been, when 
 ignorant of that religion which the Bible teaches, we find 
 two remarkable facts. 
 
 1st. Their very worship has made them more wicked. 
 
 The heathen deities being infamous for the most enormous 
 crimes, their worship consisted frequently in the vilest and 
 most shameful rites. What were called the most holy mys- 
 teries, both of Ceres and Bacchus, were full of lewdness ; so 
 that, as Dr. Robertson remarks, the more any man honoured 
 such gods, the worse he was himself ; and the oftener he 
 served them, the more wicked he became. See Eph. iv. 
 17 — 19. 1 Pet. iv. 3. 
 
 The dark places of the earth were full of the habitations 
 of cruelty s as well as licentiousness : almost all heathen 
 nations throughout the world offered human sacrifices, — a 
 custom which neither the Greeks nor the Romans, learned 
 and refined as they were, ever abolished in the countries 
 which they conquered. (Grotius, book ii. § xi.) 
 
 Diodorus Siculus gives an account of two hundred chil- 
 dren, of the best families in Carthage, being burnt to death 
 as a sacrifice to Saturn (the Moloch of Scripture). From 
 the warning given by Moses to the Israelites t , it appears 
 that in his time this practice was common among the 
 nations of Canaan, a practice which they adopted from the 
 Tyrians. At Rome, the murder of infants was regulated 
 by the laws of Romulus, and this horrid practice was 
 approved both by Plutarch and Seneca. 
 
 2ndly. Civilization (in the absence of true religion) has 
 s Psalm lxxiv, 20. t Deut. xii. 31. 
 
40 STATE OF MANKIND WITHOUT THE BIBLE. [PART I. 
 
 opposed no check to idolatry ; thus forcibly illustrating the 
 remark of the Apostle, that the “ world by wisdom knew 
 not God.” 1 Cor. i. 21. 
 
 The earliest form of idolatry was probably the worship 
 of the heavenly bodies ; but in the progress of society, there 
 was nothing too vile and foolish to be worshipped as a god, 
 by some one or other of the heathen nations. 
 
 The Egyptians, whose learning was proverbial, and who 
 were in many respects equal, if not superior to us in arts 
 and sciences, (as appears from the ruins yet left of their 
 grandeur,) worshipped bulls, crocodiles, cats, apes, frogs, 
 beetles, serpents. In an extreme famine they chose to eat 
 one another, rather than feed on their imagined deities. The 
 most magnificent temples were erected to their god, the 
 bull Apis. When he died, the whole nation went into 
 mourning. Thus, as Rollin remarks u , to show what man 
 is when left to himself, God permitted that very nation, 
 which had carried human wisdom to its greatest height, to be 
 the theatre in which the most ridiculous and absurd idolatry 
 was acted. 
 
 Mitford observes that even Greece v , in its early history, 
 had a religion far less degenerate than when it was more 
 civilized. It was from polished Egypt that Greece, when 
 in an uncivilized state, principally learned the absurdities 
 of polytheism. Athens, the most polished city of Greece, 
 the most distinguished for arts and learning, was the most 
 given to idolatry. iElian calls it the altar of Greece. 
 Pausanias, another heathen historian, tells us that it had 
 more images than all the rest of Greece. Poets, painters, 
 sculptors, whom we still regard as masters, only lent their 
 aid, and philosophers their sanction, to the prevailing super- 
 stitions, joining with the common people in the impious 
 and obscene rites of worship which they practised w . Even 
 Socrates, the greatest of the philosophers of antiquity, not 
 only (as Paley remarks) “ did not destroy the idolatry of 
 Athens, or produce the slightest revolution in the manners 
 of his country,” but evidently, both by precept and ex- 
 
 u Hist, book i. part ii. chap. 2. v Vol. i. p. 102. 
 
 w See Macknight’s note on Rom. i. 21 ; and Augustin, de Civ. Dei, 
 ib. 6, cap. 10, who has shown, by a reference to Seneca’s own words, 
 that this illustrious senator worshipped what he reproved, acted 
 what he disliked, and adored what he condemned. 
 
CH. II. §i.] STATE OF MANKIND WITHOUT THE BIBLE. 41 
 
 ample, taught his disciples, in matters of religion, to govern 
 themselves by the custom of the country. 
 
 Plutarch states, in his life of Numa, that that king forbad 
 the Romans to represent God under the form of man or 
 beast, and that for 160 years their temples were without 
 images. Numa was the immediate successor of Romulus, 
 the founder of Rome. But in after-ages, in the period of 
 her greater refinement, Rome adopted the gods of almost 
 every nation whom she had conquered, and opened her 
 temples to the grossest superstitions of the most barbarous 
 people, while she persecuted none but Jews and Christians, 
 who alone possessed the light of truth. “ And it is painful 
 to think,” (remarks Burton x ,) “ that the first emperor who 
 sanctioned the persecution of Christians by law was Trajan, 
 and that the first magistrate w r ho put the law in force was 
 Pliny ; both of these persons, according to heathen notions 
 of morality, being considered amiable, and lovers of justice.” 
 See also Dr. Robertson on the situation of the world at the 
 time of Christ’s appearing ; and the proof w'hich Grotius y 
 gives of evil spirits being worshipped by the heathen. 
 
 The first chapter of the Epistle to the Romans very ac- 
 curately describes what are men’s views of God, and what 
 is their own character, when they have lost the knowledge 
 of true religion. (See particularly verses 23. 29 — 32.) 
 That chapter was written nearly 2000 years ago ; yet so 
 much is human nature the same in every age, that it pre- 
 sents to us a faithful picture of the present state of mankind 
 when placed in the same circumstances. (See Magee on 
 the Atonement, vol. i. p. 15.) 
 
 It thus appears that where God has not revealed his 
 will to mankind, they are ignorant on these two points : 
 they are ignorant of God ; and they are ignorant of them- 
 selves . 
 
 1. They have no iust views of the nature and attributes 
 of God. 
 
 “ History,” as is remarked by Edwards, “ gives no in- 
 stance of any nation turning from Atheism or idolatry, to 
 the knowledge and adoration of the one true God, without 
 the assistance of Revelation ; the Africans, the Tartars, and 
 
 x History of the Christian Church, p. 184. 
 y On the Truth of the Christian Religion, book iv. § 3. 
 
42 
 
 god’s great design 
 
 [part I. 
 
 the ingenious Chinese, have had time enough, one would 
 think, to find out the true and right idea of God ; and yet, 
 after 4000 years’ improvements, and the full exercise of 
 reason, they have at this day got no further in their pro- 
 gress towards true religion than to worship stocks, stones, 
 and devils 2 .’ ” Bishop Heber’s Journal, voL iii. p. 354, 
 gives a most affecting account of the present state of the 
 religion of the Hindoos, as the great stimulant to crime. 
 
 All nations that have not been, directly or indirectly, 
 taught by the Bible, are idolatrous : and in proportion as 
 its circulation has been checked, men have shown a ten- 
 dency to return to idolatry, as abundantly appears from the 
 history of the Christian Church during the ninth and two 
 following centuries, and from the present state of those 
 Churches where the circulation of the Scriptures is 
 checked. 
 
 After such a view of men’s ignorance of God when they 
 have been left without the Bible, it is scarcely necessary to 
 add : — 
 
 2. That mankind, without the Bible, are also grossly 
 ignorant of themselves ; they have no just views of their 
 own character and condition. 
 
 Facts every where illustrate the truth, that in proportion 
 to men’s ignorance of the religion taught in the Bible, they 
 “ become vain in their imaginations, and their foolish hearts 
 are darkened 3 .” Yet, so far from being aware of their 
 folly, they ‘ 4 profess themselves wise b ;” they are proud, 
 and boasters , while without understanding ; and they glory 
 in their shame. (See Isaiah xliv. 9 — 20. Acts xvii. 18.) 
 
 § ii. God's great design in the gift of the Bible . 
 
 Such being, and ever having been, the state of mankind 
 wherever they have been ignorant of those truths which the 
 Bible records, we may believe that God gave us a written 
 Revelation, in order to teach us the knowledge both of 
 Himself, and of our own character and condition ; to show 
 us what He is, and what we are. 
 
 But we must go a step further, and ask, What is the 
 
 z 1 Cor. x. 20. 
 1 John v. 19. 
 
 a Rom. i. 21. 
 b Rom. i. 22. 
 
CH. ii. § ii.] IN THE GIFT OF THE BIBLE. 43 
 
 amount of this knowledge of God and of ourselves, which 
 we derive from the Holy Scriptures ? 
 
 God gave us the Bible that we might know his holiness, 
 and our own unholiness. 
 
 He gave it us also that we might know his mercy, and 
 the remedy of sin. 
 
 It is said by Bishop Butler 0 , that “ the world being in a 
 state of apostasy and wickedness, and consequently of ruin, 
 a Divine Person, the Messiah, took upon Himself the office 
 of Mediator, in order to the recovery of the world.” 
 
 Now it is from the Holy Scriptures that we learn both 
 the necessity for this mediation, and the terms on which it 
 was accepted by the Father. Gen. ii. 17; iii. 16 — 19; 
 Rom. v. 1 — 21 ; iii. 21 — 26. 
 
 In another passage d the same author says, “ that Chris- 
 tianity contains a revelation of a particular dispensation of 
 Providence, carrying on by the Son and Holy Spirit for the 
 recovery and salvation of mankind, who are represented in 
 Scripture as in a state of ruin.” And again, e “ the Son and 
 Spirit have each his proper office in that great dispensation 
 of Providence, the redemption of the world : the one, our 
 Mediator ; the other, our Sanctifier.” 
 
 These are the great truths revealed to us in the Holy 
 Scriptures. 1 John v. 11, 12. Eph. ii. 18. 
 
 In one word, then, the purpose for which God gave us 
 the Bible was to “ make us wise unto salvation f .” (1.) It 
 shows the necessity for salvation ; (2.) It explains the na- 
 ture of that salvation; and (3.) It becomes, as the instru- 
 ment of the Spirit, “ the power of God unto salvation to 
 every one that believes.” Rom. i. 16. See also John 
 xvii. 17. Eph. vi. 17. 1 Pet. i. 23. 
 
 That this is the great purpose of the New Testament, 
 may appear too obvious to require illustration ; but that 
 this is the general design of the Old Testament also, may 
 be shown from its first few pages. 
 
 The historical part of the Old Testament gives neither a 
 history of the world, nor a history of the Jews, but such a 
 selection from both as Infinite Wisdom saw to be best 
 
 c Analogy, Introd. 
 d Analogy, part ii. chap. i. 
 
 e Ibid. 
 
 f 2 Tim. iii. 15. 
 
44 god’s great design [part I. 
 
 adapted to make mankind “ wise unto salvation.” 2 Tim. 
 iii. 15. Rom. xv. 4. 
 
 It begins with an account of God’s creating the world, 
 and of his forming man in his own image. This account 
 was published at a time when nearly all mankind, except 
 the Jews, were given up to idolatry, and when the Jews 
 themselves were in the greatest danger of falling into it g . 
 The account of the creation is therefore to be considered, as 
 Bishop Butler has remarked, as an assertion on the part of 
 the One Great Moral Governor of the world, that it is his 
 world ; and that, when it came from his hands, it was very 
 good. 
 
 But this account of the Creation, scarcely occupying 
 more than one chapter, is evidently introductory to its 
 main object, the announcement of man’s fall, and the dis- 
 covery of the means by which alone he could be restored 
 to God’s favour. 
 
 In what immediately follows, many hundred years of 
 man’s history are rapidly passed over, and only so much is 
 given as illustrates the awful effects of the fall . Hence 
 the account of Cain, and of the rapid progress of wicked- 
 ness generally throughout the world ; till, by the deluge, 
 God proclaimed to mankind, what Adam’s sentence had 
 failed to teach, how deeply man had fallen under the dis- 
 pleasure of his Maker : in order that, seeing how he rushed 
 into sin, and involved himself in destruction, we might 
 learn how much he needed a Redeemer to restore him to 
 the Divine favour, and a Sanctifier to renew him unto 
 holiness. 
 
 In the midst, however, of the darkness of this scene, such 
 a selection of facts is made, as, faintly, indeed, but really, 
 holds out the prospect of man’s recovery. Before the de- 
 luge, this is seen in the great promise to Adam h , and in its 
 effect on his descendants, Abel, Seth, Enos, Enoch, and 
 Noah. They lived by faith in that promise ; they “ called 
 upon the name of the Lord 1 they “ walked with him 1 
 and through the merits of the Lamb, whose death was pre- 
 figured to them by animal sacrifice , they found grace in 
 
 8 Ezek. xx. h Gen. iii. 15. 
 
 Exod. xxxii. 1 Gen. iv. 26. 
 
 Num. xiv. 4 ; xxv. 2. J Gen. v. 24. 
 
IN THE GIFT OF THE BIBLE. 
 
 45 
 
 ch. ii. § ii.] 
 
 his sight k . They did not strive against Him h but, being 
 led by the Holy Spirit, they were renewed in heart by 
 Him ; and thus they may be considered as the first-fruits 
 of redemption. 
 
 We are told of the re-peopling of the world by Noah and 
 his sons; and then of the building of the tower of Babel 
 (another terrible instance of the perverseness of man). 
 After this, the general history of mankind is abandoned, 
 and only so far glanced at as it bears on the history of 
 a particular person, Abraham, and of particular branches 
 of his family, through whom the Saviour was in the fulness 
 of time to come ; and even of Abraham and his family, only 
 so much is recorded as bears on the one great purpose of 
 man’s salvation 111 . 
 
 Again: a part of the Old Testament is prophetic, but 
 (as has been sufficiently shown at page 36) its prophecies 
 tend to the same great purpose, of making us “ wise unto 
 salvation.” 
 
 Again: a part of the Old Testament, as the Book of 
 Psalms, is devotional ; but then its devotion is adapted to 
 the recovery of a fallen being : it is calculated to make 
 us “wise unto salvation,” by teaching us how, as sinners, 
 we may address God with suitable feelings and suitable 
 language. In this book the infinitely great and glorious 
 God is presented to us as we ought to think of Him when 
 we would pray to Him or praise Him ; the joys and sor- 
 rows of those sincerely struggling against sin are displayed 
 to us ; while at the same time it constantly directs us to 
 Christ, and shows us our need of that Divine help which 
 
 k Gen. vi. 8. 1 Gen. vi. 3. 
 
 Epli. i. 4. 
 
 1 Pet. i. 20. 
 
 Rev. xiii. 8. 
 
 Also compare Gen. iv. 4 with 
 
 Heb. xi. 4. 
 
 m For instance, the first notice of the kingdom of Assyria since the 
 days of Nimrod, who erected a kingdom there (Gen. x. 11), is in 
 2 Kings xv. 19 : from the time of Moses till the time of Solomon no 
 mention is made in the Bible of the kings of Egypt ; and Ishmael 
 (though a son of Abraham) and his descendants are very soon un- 
 noticed. We thus see an illustration of Boyle’s remark, that with 
 regard to Scripture its very silences are teaching. 
 
god’s great design 
 
 46 
 
 [part I. 
 
 it is the great work of the Holy Spirit to impart. Psalm 
 li. 10. 12 ; cxliii. 10. 
 
 The same general remarks apply to what may be called 
 the moral or preceptive parts of the Old Testament, where 
 the duties we owe to God and each other are enforced — 
 for instance, the Ten Commandments. 
 
 These rules, applied to our conduct, show the necessity 
 of redemption by Christ. In the law of God we have a 
 reflection of his attributes ; and by a comparison of ourselves 
 with that law, we may see our own character n : so that the 
 Law may thus become our schoolmaster to bring us to 
 Christ 0 , and to make us to feel the need of his Spirit. 
 
 As the Psalms are a heavenly guide to our intercourse 
 with God, so are the Proverbs to our intercourse with men. 
 The book of Job exhibits the afflictions of life ; Ecclesiastes 
 the vanity of its enjoyments. And the practical effect of 
 them all is, to teach us, that, “ denying ungodliness and 
 worldly lusts, we should live soberly, righteously, and 
 godly in this present world, looking for that blessed hope, 
 and the glorious appearing of the great God and our Savi- 
 our Jesus Christ.” Tit. ii. 12, 13. 
 
 Taking then this general view of the purpose of God in 
 giving the Bible, we may consider that in its historical , its 
 prophetical , its devotional , and its moral parts, God had 
 one uniform object: viz. to “ make us wise unto salvation, 
 through faith which is in Christ JesusP:” and it is im- 
 portant that this view should be deeply impressed upon our 
 minds, if we wish either to inform ourselves or to instruct 
 others in the knowledge of its truths. It is the key to all 
 its treasures. 
 
 To assist in the attainment of this object in reading the 
 Holy Scripture, the following advice of Archbishop Seeker 
 may here be introduced. 
 
 After urging the necessity of mixing faith with what we 
 read, and of applying by prayer to Him who alone can 
 give us a saving faith ; after reminding us of the excel- 
 lent Collect for the Second Sunday in Advent, which is 
 so suitable a prayer for the occasion, he says, “ Let the 
 
 n Rom. vii. 7* P 2 Tim. iii. 15. 
 
 o Gal. iii. 24. 
 
 Rom. x. 4 ; viii. 9. 
 
47 
 
 CH. II. § ii.] IN THE GIFT OF THE BIBLE. 
 
 reader stop on fit occasions, and think, What consolation 
 does this passage administer to me ? what acknowledgment 
 to Heaven doth this declaration require from me ? what 
 fear for myself doth this threatening call for ? what duty 
 doth this precept or pattern point out to me ? of what sin 
 doth it convince me ? is my character and behaviour suit- 
 able to this command or exhortation, this description or 
 good example ? or do I see myself here, under another 
 name, reproved, condemned, stigmatized ? Have I acquired 
 that sense of my own sinfulness and weakness, of God’s 
 holiness and justice, and of my need of the merits of Christ, 
 and the grace of the Divine Spirit, which the whole tenor 
 of Scripture inculcates ? or am I still inclined to stand or 
 fall by my own righteousness? ” 
 
 The following passage, from Bishop Butler’s Analogy, 
 refers to the texts of Scripture which chiefly explain Christ’s 
 office as Mediator between God and man, which is usually 
 treated of under the three heads of Prophet, Priest, and 
 King. 
 
 66 He is the Light of the worlds” the revealer of the will 
 of God in the most eminent sense. He is a propitiatory 
 sacrifice r ; the Lamb of God s : and as He voluntarily 
 offered Himself up, He is styled our High Priest *, being 
 described beforehand in the Old Testament under the 
 same character of a priest and an expiatory victim u . The 
 sacred writers also affirm, that He suffered for sins , the 
 just for the unjust v : that He gave his life , Himself a 
 ransom w ; that we are bought , bought with a price x : that 
 He redeemed us with his blood; redeemed us from the curse 
 of the law , being made a curse for us y : that He is our 
 advocate , intercessor , and propitiation 7j : that He was made 
 
 *1 John i. and viii. 12. 
 r Rom. iii. 25, and v. 11. 
 
 1 Cor. v. 7. 
 
 Eph. v. 2. 
 
 1 John ii. 2. 
 
 Matt. xxvi. 28. 
 
 s John i. 29. 36, and throughout 
 the Book of Revelation. 
 t Throughout the Epistle to the 
 Hebrews. 
 u Isaiah liii. 
 
 Dan. ix. 24. Psalm cx. 4. 
 
 v 1 Pet. iii. 18. 
 w Matt. xx. 28. 
 Mark x. 45. 
 
 1 Tim. ii. 6. 
 x 2 Pet. ii. 1. 
 Rev. xiv. 4. 
 
 1 Cor. vi. 20. 
 y 1 Pet. i. 19. 
 Rev. v. 9. 
 
 Gal. iii. 13. 
 z Heb. vii. 25. 
 
 1 John ii. 1, 2. 
 
48 TIIE NATURE AND ATTRIBUTES OF GOD, [PART I. 
 
 perfect or consummate, through sufferings : and being thus 
 made perfect, He became the author of salvation* : that God 
 was in Christ reconciling the world to Himself ', by the death 
 of his Son , by the cross ; not imputing their trespasses unto 
 them b : and, lastly, that through death He destroyed him that 
 had the power of death c . Christ then having thus humbled 
 Himself ', and become obedient unto death , even the death of 
 the cross , God also hath highly exalted Him , and given Him 
 a name which is above every name: hath given all things into 
 his hands ; hath committed all judgment unto Him , that all 
 men should honour the Son even as they honour the Father d . 
 For worthy is the Lamb that was slain to receive power and 
 riches , and wisdom, and strength , and honour , and glory , and 
 blessing . And every creature which is in heaven , and on the 
 earth , heard I saying , Blessing , and honour , and glory , and 
 power , be unto Him that sitteth upon the throne , and unto the 
 Lamb for ever and ever Q — Analogy, Part ii. chap. v. 
 
 In the same connexion Bishop Butler speaks of the 
 agency of the Holy Spirit, as the Spirit of Christ, also 
 exercising an invisible government over his Church ; for 
 the perfecting of the saints , for the edifying his body ; till 
 we all come in the unity of the faith , and of the knowledge 
 of the Son of God , unto a perfect man , unto the measure of 
 the stature of the fulness of Christ. Eph. iv. 12, 13. 
 See also 1 Pet. i. 2, which, as Bishop Hurd remarks, con- 
 tains the substance of the plan of salvation. 
 
 CHAPTER III. 
 
 ON THE MANNER IN WHICH THE GREAT TRUTHS OF THE 
 BIBLE HAVE BEEN REVEALED. 
 
 Contents. — Successive revelations to fallen man, the filling up of an 
 outline at first given : illustrated in reference to — § i. The nature and 
 attributes of God. § ii. The character and prospects of man. § iii. The 
 great work of man’s redemption . 
 
 4 ‘ Men are impatient,” says Bishop Butler, “ and are for 
 precipitating things; but God appears deliberate throughout 
 
 a Heb. ii. 10, and v. 0. 
 b 2 Cor. v. 19. 
 
 Rom. v. 10. 
 
 Eph. ii. 16. 
 
 c Heb. ii. 14. See also a re- 
 
 markable passage in the book 
 of Job xxx iii. 24. 
 
 <1 Phil. ii. 8, 9. 
 
 John iii. 35, and v. 22, 23. 
 e Rev. v. 12, 13. 
 
49 
 
 €11, III. § i.] IN WHAT MANNER REVEALED. 
 
 his operations, accomplishing his ends by slow, successive 
 steps. The change of the seasons — the ripening of the 
 fruits of the earth — the very history of a flower — are in- 
 stances of this.” — So is the Bible. 
 
 The Bible contains the record of God’s revelations to man 
 from the beginning, and presents to us this, as a distin- 
 guishing feature of those revelations, — that they are as the 
 filling up of an outline at first given — the expansion of a 
 seed containing within itself the elements of the future plant, 
 as the acorn does of the oak. Matt. xiii. 31. 
 
 In the preceding chapter, p. 43, it was said that God gave 
 us the Bible to teach (1) what He is; and (2) what we are; 
 and (3) what is the nature of that dispensation of mercy, 
 through the Son and Holy Spirit, by which God can be 
 “just, and the justifier of him that believeth in Jesus a ; ” 
 and by which the sinner, restored to the Divine favour and 
 image, may be qualified for the full enjoyment of God for 
 ever. See John xvii. 21. 
 
 The object of this chapter is to show the manner in 
 which these great truths have been revealed. 
 
 § i. The manner in which the nature and attrilutes of God 
 have been revealed . 
 
 I. The nature of God. — To us, who know so little even 
 of our own nature, the nature of God is an overwhelming 
 subject — and needs the deepest humility in the contem- 
 plation of it. 
 
 At the very beginning God clearly revealed the unity of 
 his nature, but, for 4000 years afterwards, He only indis- 
 tinctly made known that in the unity of his nature there 
 were three Persons. 
 
 Some intimation of this truth, however, is probably given 
 in the very first chapter of the first book of the Bible, where 
 it seems to be implied, that there is a plurality of persons in 
 the Godhead, “ Let Us make man in Our image, after Our 
 likeness 15 ;” again, “ Man is become as one of Us c ;” and 
 again, “Let Us go down d .” 
 
 a Rom. iii. 26. 
 b Gen. i. 26. 
 
 D 
 
 c Gen. iii. 22. 
 d Gen. xi. 7. 
 
 i 
 
50 THE NATURE AND ATTRIBUTES OF GOD, [PART I. 
 
 In other books of Scripture may be traced the same 
 intimation. Thus, “ Holy, Holy, Holy, is the Lord of 
 Hosts 6 ;” and again, “ Who will go for Us i V i are pas- 
 sages “ evidently calculated,” as Dr. Smith remarks, “ to 
 excite a remote conception in the mind of the original 
 hearer or reader, of a plurality of some kind in the 
 Infinite Essence.” See also Is. xlviii. 16, translated by 
 Lowth. “ Now the Lord Jehovah hath sent Me and his 
 Spirit.” 
 
 Again, a person is described in the Old Testament under 
 various titles, (but particularly that of the Angel of the Lord,) 
 to whom the name and attributes of Jehovah are given, yet 
 who is distinct from God, and acts, as the term Angel im- 
 ports, under a Divine commission. Compare these two 
 passages : “ The angel of the Lord found her by a fountain 
 of water in the wilderness g .” “ And she called the name of 
 the Lord that spake unto her, ‘Thou God seest meV” 
 Thus Hagar calls Him God ; and Moses, the writer of this 
 passage, calls Him LORD 1 ; i. e. Jehovah« 
 
 The later Prophets dwell yet more distinctly on this ; as, 
 for instance, “ Unto us a child is born, unto us a son is given ; 
 and the government shall be upon his shoulder : and his 
 name shall be called Wonderful, Counsellor, The Mighty 
 God, The everlasting Father, The Prince of Peace k ; ” evi- 
 dently identifying this mysterious person with the promised 
 Messiah. See also Micah v. 2 ; Zech. xiii. 7. 
 
 So also, wffiile we must look to the New Testament for 
 the full view of the person and office of the Holy Spirit, yet 
 in the Old Testament also He is spoken of in terms which 
 imply his personality and office. See Gen. i. 2 ; vi. 3 ; 
 2 Sam. xxiii. 2 ; Ps. li. 11, 12 ; cxliii. 10 ; Is. xlviii. 16; 
 lxi. 1 ; lxiii. 10 ; Ezek. iii. 24. 27. 
 
 That the germ of the great doctrine of the Trinity is dis- 
 coverable in the Old Testament, may be seen in a very re- 
 markable manner by comparing the Mosaic form of blessing 1 
 
 e Isaiah vi. 3. 8 Gen. xvi. 7- 
 
 f Isaiah vi. 8. h Gen. xvi. 13. 
 
 i Where Lord is printed in capital letters, it is, in the original, 
 Jehovah, or self-existing, independent Being. 
 
 k Isaiah ix. 6. 1 Num. vi. 24 — 2G. 
 
51 
 
 CII. III. § i.] IN WHAT MANNER REVEALED. 
 
 with that used by St. Paul m , and also with the form of 
 words appointed to be used by our blessed Lord in bap- 
 tism n . 
 
 II. The attributes of God, in what manner revealed. 
 
 By the attributes of God are here meant his power, wis- 
 dom, justice, goodness, &c. In this sense, then, we remark, 
 that the outline of these attributes may be traced in the 
 first three chapters of Genesis, especially in God’s first 
 revelation to fallen man, as contained in the third chapter. 
 It is essentially the same character as that presented to 
 us throughout the Bible. But as we proceed, the cha- 
 racter of God opens to our view ; and this is particularly 
 the case in the history of the Jews, one object of whose 
 selection doubtless was (for God accomplishes many pur- 
 poses by one act) the gradual display of his character to 
 man °. To them God gave, during a period of nearly 2000 
 years, many declarations respecting Himself — many laws, 
 promises, threats — many sensible proofs of his government 
 of them ;• — stating in many instances the reasons of his 
 conduct : and these become so many illustrations of God’s 
 attributes, exhibiting, in a great variety of lights, his power, 
 wisdom, holiness, justice, goodness, &c. 
 
 The Bible is peculiarly and inestimably valuable, because 
 it contains such an accumulation of facts, selected by God 
 Himself, as enables us, in many instances, to trace events 
 to their moral causes ; and thus to see the reasons which 
 God, as Governor of the world, had for permitting them. 
 These facts thus become (to adopt the words of Rollin) 
 “ so many keys to open to us the path to the secret 
 method by which He governs the world and us.” In 
 the ordinary course of God’s providence, we know not (to 
 use a Scriptural illustration) whether they on whom the 
 tower of Siloam fell, were or were not sinners above all the 
 dwellers in Jerusalem ; we are in great danger of tracing the 
 event to a wrong cause, and in so doing may be led to act 
 as well as think wrongly on the subject, as in the case of 
 Micah P ; in that of Saul ^ ; in that of Abishai r ; in that of 
 
 m 2 Cor. xiii. 14. P Judges xvii. 13. 
 
 n Matt, xxviii. 19. v <1 1 Sam. xxiii. 7* 
 
 ° Exod. vi. 3 ; xxxiv. 5— J. r 1 Sam. xxvi. 8. 
 
 D 2 
 
 U, OF ILL. LIB. 
 
52 THE NATURE AND ATTRIBUTES OF GOD, [PART I. 
 
 Job s ; and in that of St. Paul t . In the case of Abimelech, 
 on the contrary, on whose head a certain woman cast a 
 piece of millstone from a tower, and brake his skull, the 
 Scriptures themselves tell us, that God thus punished him 
 for the wickedness which he had done in slaying his seventy 
 brethren u . The moral cause, therefore, of the event being 
 given us by God Himself, the event becomes a proof to us 
 of God’s justice in the punishment of sin, and a warning to 
 every sinner, that sooner or later his punishment will come 
 upon him. See also the case of Adonibezek, Judges i. 7 ; 
 and that of Joab, 1 Kings ii. 32. 
 
 These are instances of God’s justice : others are given of 
 his long-suffering ; his faithfulness to his promises ; his readi- 
 ness to hear prayer, to pardon sin, &c. v ; his exact notice of 
 men’s motives, as in the case of Lot’s wife w , and of Joash x ; 
 and his punishment of those He most loves, as in the case 
 of Moses smiting the rock y , of David numbering the peo- 
 ple z , and Hezekiah showing his treasures 3 . From these 
 facts we are solemnly warned, that “ by God our actions 
 are weighed b ;” and that Fie “ searcheth all hearts, and 
 understandeth all the imaginations of the thoughts 0 .” 
 Illustrations are also given of his providence, calculated to 
 inspire in those who serve Him the greatest confidence in his 
 protection. Of this the history of Joseph is a most striking 
 display, showing how God, without appearing in the least 
 to disturb the ordinary course of men’s actions, causes the 
 worst evils to bring about the greatest good : the envy of 
 Joseph’s brethren, the false accusation of Potiphar’s wife ; 
 and the consequent imprisonment of Joseph, all contri- 
 buting to that advancement by which God enabled him to 
 preserve the infant Church from famine. See Gen. 1. 20 ; 
 Ps. cv. 17. 
 
 Many similar instances might be mentioned. He sup- 
 plies help to his people from quarters whence they would 
 
 s Jol) iv. 7- 
 t Acts xxviii. 1 — 6. 
 u Judges ix. 52 — 5 6. 
 v Psalm lxxviii. 
 
 2 Chron. xxxiii. 12, 13. 
 Jonah ii. 
 
 Luke xxxiii. 42, 43. 
 
 w Gen. xix. 26. 
 x 2 Kings xiii. 19. 
 y Numb. xx. 12. 
 z 2 Sam. xxiv. 11. 15. 
 a 2 Chron. xxxii. 25. 
 b I Sam. ii. 3. 
 c 1 Chron. xxviii. 9. 
 
53 
 
 CH. III. § i.] IN WHAT MANNER REVEALED. 
 
 least expect it d : He controls what seems most accidental 6 : 
 He brings about the most important events by circum- 
 stances apparently the most trifling f . He disappoints the 
 evil which the wicked intend £; and leads them to do the 
 good which they never intended h : He makes them the in- 
 struments of each other’s punishment i , and of his predeter- 
 mined will. Thus David’s establishment on the throne of 
 Israel was brought about chiefly by the crimes of his ene- 
 mies and their destruction of each other ; as, for instance, 
 in the destruction of Ishbosheth by Abner and the subse- 
 quent murder of him by Rechab and Baanah k . Thus also 
 Jeroboam in making his plot, the young men in giving bad 
 advice, and Rehoboam in following it, all acted as their 
 own passions and evil designs suggested, and yet accom- 
 plished the purpose of God, which He had declared by 
 Ahijah. 1 Kings xii. 15. Compare also Acts ii. 23 ; Col. 
 ii. 14, 15. 
 
 From facts, thus traced by God Himself to their causes 
 through the course of thousands of years, showing as they 
 do what is pleasing or displeasing to Him, and how He has 
 acted towards others under every variety of circumstance 
 in which we can be placed, we may learn how to behave 
 towards Him, and what to expect from Him ; for by his 
 moral government in things temporal thus explained to us, 
 God shows us the great principles upon which our eternal 
 interests will be determined. That the history of the Jews 
 was miraculous, does not render it less instructive to us in 
 this respect ; for miracles do not alter the principles upon 
 which God acts ; they only illustrate those principles in a 
 more striking manner. The punishment of Uzziah by 
 leprosy l , and the deliverance of the three children of Israel 
 from the fiery furnace m , and of Daniel from the lions’ den 11 , 
 were miraculous ; but they are only more striking illustra- 
 tions of a principle from which God never departs, and 
 which will be fully developed in the day of judgment, that 
 
 d Jer. xxxviii. 7 — 13. 
 
 Acts xvi. 33. 
 e 1 Kings xxii. 34. 38. 
 f 1 Sam. ix. 3. 15, 16. 
 
 Judges vii. 13 — 15. 
 
 S 2 Sam. xvii. 14. Neh. xiii. 2. 
 h Neh. xiii. 2. 
 
 1 Judges ix. 1 — 6. 34 — 49. 
 J* 2 Sam. iii. 8. 
 k 2 Sam. iv. 8. 
 
 1 2 Chron. xxvi. 19. 
 m Dan. iii. 24 — 27. 
 n Dan. vi. 21 — 23. 
 
54 THE NATURE AND ATTRIBUTES OF GOD, &C. [PART I. 
 
 “ them that honour him he will honour, and they that 
 despise him shall be lightly esteemed.” 1 Sam. ii. 30. 
 
 The foundation of all our knowledge of God, as derived 
 from the Bible, is that He is unchangeable 0 ; that what 
 was pleasing or displeasing to Him in any of his creatures 
 — for instance, in Abel or Adam — 6000 years ago, is 
 equally so now. Without respect of persons, He judges 
 according to every man’s work ; and that by a rule which 
 never varies P: from this great truth it follows, that the 
 method of God’s dealing with any rational creature is the 
 common concern of all But as by a long observation of 
 his conduct, of what He says and does, especially if He 
 condescend to acquaint us with his motives, we become 
 gradually acquainted with the character of a fellow-creature, 
 so God, “ with whom is no variableness, neither shadow of 
 turnings” may be said in the Bible to have made Himself 
 known to man. In the fulness of time, “ when the Word 
 was made flesh, and dwelt among us s ,” this knowledge of 
 God was enlarged, for in the only-begotten Son, “ who is 
 in the bosom of the Father,” we were called to see “ the 
 light of the knowledge of the glory of God in the face of 
 Jesus Christ.” 2 Cor. iv. 6. See also John i. 18 ; xiv. 9. 
 
 Yet, with regard to this glorious manifestation of the 
 Divine attributes, it may be truly said, “ Lo, these are parts 
 of his ways; but how little a portion is heard of himM” 
 Even here “ we see through a glass darkly u .” But eter- 
 nity is before us ; and “ increasing in the knowledge of 
 God v ” will be, through eternity, the delightful employ- 
 ment of all those who are now seeking to know Him as 
 He is revealed in Christ. Compare John xvii. 3, with 
 2 Thess. i. 8 : the awful contrast, which is thus presented, 
 suggests a most urgent motive for self-examination and 
 prayer. See Ps. xxv. 4. 
 
 ° Mai. iii. 6*. Heb. xiii. 8. 
 
 P “ The following references will show, that in the description which 
 the Scripture gives of God, it lays it down as a prominent feature of 
 his character, that He is no respecter of persons ; by which is to be 
 understood, that his conduct towards mankind proceeds on principles 
 which are in their own nature general and impartially applied. 
 Deut. x. 17 ; 2 Chron. xix. 7 ; Rom. ii. 11 ; Gal. ii. 6 ; Eph. vi. 9 ; 
 Col. iii. 25 ; 1 Pet. i. 17.” 
 
 q 2 Pet. ii. 4. s John i. 14. 11 1 Cor. xiii. 12. 
 
 1 Cor. x. 11. t Job xxvi. 14. v Col. i. 10. 
 
 r James i. 17. 
 
GH. III. § ii.] CHARACTER AND PROSPECTS OP MAN. 
 
 55 
 
 § ii. The character and prospects of man , in what manner 
 revealed . 
 
 I. The character of man, in what manner revealed. 
 
 It has been already remarked, that the Holy Scriptures 
 present throughout, from Genesis to Revelation, the same 
 views of human nature x ; Cain and Abel are, in the essen- 
 tial principles of their character, the representatives of the 
 two great classes into which all mankind may be divided to 
 the end of time y. But we acquire a deeper insight into 
 human nature by an accumulation of facts illustrating the 
 effects of God’s grace and the power of sin upon it. And 
 in this manner the Holy Scriptures instruct us. 
 
 1. Particular examples are given of the effects of God's 
 grace . 
 
 When it is said that “ Enoch walked with God 2 ,’’ this 
 may be considered to contain the principle of all that is 
 excellent in character. But in the Bible, facts are accumu- 
 lated illustrating this principle ; details are given which 
 exhibit the graces imparted to men by the Spirit of God a , 
 under every variety of circumstance. The sacred historian 
 passes by those which the world calls great events, and 
 which are the usual subjects of history. While the mighty 
 empires of Babylon and Nineveh b , and the progress of the 
 arts and sciences in Egypt, are overlooked by him, in- 
 cidents in the lives of obscure individuals are recorded. 
 Thus more is said about Abraham’s servant c , than about 
 Nimrod d , the great conqueror who built Babylon and 
 Nineveh. Details of the domestic lives of Abraham, Isaac, 
 Jacob, Naomi, and Ruth, &c., are presented to us, because 
 in these are illustrated the effects of God’s grace on the 
 human heart under circumstances where we most need the 
 illustration of it — as in the relations of parent, child, bro- 
 ther, husband and wife, mother-in-law and daughter-in- 
 law, master and servant, and in the duties, temptations, 
 and afflictions, which arise out of these relations. The 
 
 x Ps. xxxiii. 15.. 
 
 Prov. xxvii. 19. 
 y 1 John iii. 10 — 12. 
 z Gen. v. 24. 
 
 D 4 
 
 a Gal. V. 22. 
 b Gen. x. 10, 11. 
 c Gen. xxiv. 
 d Gen. x. 8—11. 
 
56 THE CHARACTER AND PROSPECTS OF MAN, [PART I* 
 
 character of Noah presents a bright example of perseverance 
 in well-doing. He appears, as Bishop Horne remarks, 
 like the lily among thorns, diffusing its sweetness in the 
 desert, — a light burning and shining amid the darkness of 
 sin. In the character of Job we are taught patience c ; in 
 that of Moses, meekness d ; in that of Caleb, decision e . 
 Hannah is a pattern to mothers f ; Samuel s and Josiah h , to 
 children ; Joseph, to young men 1 ; Barzillai, to the agedJ ; 
 Eliezer of Damascus, to servants k ; Daniel, to those under 
 authority 1 . Nehemiah and Esther are objects of imitation 
 for their patriotism 111 ; Jonathan, as a friend in his conduct 
 towards David, and as a son in his conduct towards Saul ; 
 he did not forget what was due to his father, even when 
 that father was unjustly seeking to destroy David 11 . David’s 
 conduct to Saul shows us how to overcome evil with good °. 
 So that there is gradually presented to us, embodied in the 
 example of some one recorded in the Bible, an illustration 
 of every duty to which we are called. And this remark 
 applies still more strongly to the New Testament, in which 
 is presented to us the perfect example of our Lord, and in 
 which we are exhorted, by the assistance of Divine grace, 
 to attain to all excellence by following the ‘ blessed steps 
 of his most holy life.’ 
 
 2. Particular examples are given of the cause and effects 
 of sin . 
 
 (1.) The power of sin even in the true servants of God. 
 — Observe the want of confidence in God displayed by the 
 father of the faithful p ; the impatience of the most patient % ; 
 the irritability of the meekest 1 ; the grievous fall of him 
 who had shown such early, long-tried, and eminent devo- 
 tion, and who was so distinguished a type of the great 
 Messiah s ; and, lastly, the idolatry of the wisest of men t . 
 
 (2.) The various forms of sin in the wicked. — Thus we 
 
 c Job i. & ii. 
 d Numb. xii. 3. 
 e Numb. xiv. 24. 
 
 * 1 Sam. i. 27, 28. 
 
 S 1 Sam. iii. 
 h 2 Chron. xxxiv. 9. 
 i Gen. xxxix. 9. 
 j 2 Sam. xix. 34, 35. 
 k Gen. xxiv. 
 
 1 Dan. vi. 
 
 m Neh. i. 4 ; v. 14. 
 
 Esth. iv. 16. 
 
 n 1 Sam. xviii. ; xix. 4 — 6. 
 ° 1 Sam. xxiv. 7 ; xxvi. 9. 
 P Gen. xii. 11 — 13. 
 
 <1 Job iii. 3, &c. 
 r Numb. xx. 10 — 12. 
 s 2 Sam. xi. 
 t 1 Kings xi. 4 — 8. 
 
57 
 
 CH. III. § ii.] IN WHAT MANNER REVEALED. 
 
 find envy in Joseph’s brethren 11 ; hatred in Esau v ; malice 
 in Saul w ; slander in Doeg x and Ziba y ; contempt for God’s 
 ministers in Korah z ; sedition and rebellion in the dema- 
 gogue Absalom a , who “ preached political freedom in the 
 chains of moral bondage ambition in Abimelech b ; revenge 
 in Athaliah c ; covetousness in Achan d and Gehazi e ; pride 
 in Nebuchadnezzar f : neglect of warnings in his grandson 
 Belshazzar s ; daring impiety in Pharaoh and Hiel h , who, 
 like Ahaz \ trespassed yet more in their affliction. Adonijah 
 is represented as a spoiled child, harassing his father when he 
 most needed his comfort K Ahasuerus is capricious k ; Zede- 
 kiah indecisive 1 , consulting Jeremiah, but wanting resolu- 
 tion to follow bis directions ; Rehoboam is headstrong m ; 
 Ahithophel worldly wise n ; Johanan hypocritical 0 ; San- 
 ballat and Tobiah are scoffers p ; Joab appears as a brave 
 soldier, and in many instances a faithful servant — in the 
 taking of Rabbah, preferring David’s glory to his own Q ; 
 not deserting him when almost all others did to join Absa- 
 lom ; fearlessly expostulating with David against the sin of 
 numbering the people r ; yet a “ doer of evil co-operating 
 with David in the murder of Uriah ; assassinating Abner s 
 and Amasa 1 through jealousy of their merit and power ; and 
 in direct opposition to the appointment of God u siding with 
 Adonijah against Solomon \ Jehoram, king of Israel, is 
 found cleaving to the sin of Jeroboam, though he put away 
 the image of Baal w , and neglecting the advice of Elisha, 
 though he was curious to hear of his miracles x . While, in 
 another age of the Church, Herod feared the Baptist, and 
 
 u Gen. xxxvii. 11. 
 v Gen. xxvii. 41. 
 w 1 Sam. xviii. 28, 29. 
 x 1 Sam. xxii. 9. 
 y 2 Sam. xvi. I, &c. 
 z Numb. xvi. 3. 
 a 2 Sam. xv. 3. 10. 
 b Judg. ix. 1 — 5. 
 c 2 Kings xi. 1—3. 
 d Josh. vii. 1. 21 ; vi. 19. 
 e 2 Kings v. 20. 
 f Dan. iv. 30. 
 
 S Dan. V. 22. 
 b 1 Kings xvi. 34. 
 
 1 2 Chron. xxviii. 22. 
 
 j 1 Kings i. 5. 
 k Esther iii. 12 ; viii. 9. 
 1 Jer. xxxviii. 19, 20. 
 m 1 Kings xii. 
 n 2 Sam. xvii. 
 
 0 Jer. xlii. 3. 20. 
 
 P Neh. iv. 1 — 3. 
 
 <1 2 Sam. xii. 28. 
 r 2 Sam. xxiv. 3. 
 
 s 2 Sam. iii. 27. 39. 
 
 1 2 Sam. xx. 10. 
 
 u 1 Chron. xxviii. 5. 
 v 1 Kings i. 19. 
 w 2 Kings iii. 1 — 3. 
 x 2 Kings viii. 4. 
 
58 
 
 TIIE CHARACTER AND PROSPECTS OF MAN, [PART I. 
 
 heard him gladly, although he refused to put away his 
 brother’s wife. Mark vi. 16 — 20. 
 
 (3.) The progress of sin ; as in Saul and Amaziah. 
 Contrast Saul’s humility y, his command of temper 2 , and 
 his spirit of forgiveness a , with his wounded pride b , his vio- 
 lence of temper 0 , and his spirit of murder against David d , 
 Jonathan 6 , and the priests f . Observe how deep, at one 
 time, were his convictions, and yet he perished at last in 
 his iniquity s • and with regard to Amaziah, see 2 Chron. 
 xxv. 2. 9, 10. 14 — 27. From these examples we may learn, 
 as Gisborne remarks, that no former acts of righteousness, 
 no former sacrifices of self-interest, for conscience’ sake, 
 will avail us as an excuse for indulging afterwards in sin. 
 
 (4.) The vain excuses made for the commission of sin ; 
 particularly by laying the blame on others, as in the case 
 of Adam and Eve h , Aaron i , Ahab j, and Jehoram k * 
 
 (5.) The self-deceit which accompanies sin ; as in David 1 
 and Balaam m . David showed a quick susceptibility to the 
 injustice of others, while unconscious of his own far greater 
 injustice : and Balaam expressed this pious wish, “Let me 
 die the death of the righteous, and let my last end be like 
 his 11 ,” at the very moment when he was running greedily 
 after “ the wages of unrighteousness 0 thus showing that 
 men can think on the most solemn subjects without any 
 change of life, and, as Bishop Butler remarks, that passive 
 impressions (that is, impressions not followed up by action,) 
 serve only to harden the heart. — Analogy, Part I. chap. v. 
 
 (6.) The prejudices which oppose the reception of truth ; 
 as in the conduct of Naaman towards Elisha p, of the scribes 
 and Pharisees towards our Lord q , of the Jews towards 
 the Apostles r , and of the Athenians 8 and Ephesians 1 
 towards Paul. 
 
 y 1 Sam. ix. 21 ; x. 16 ; xi. 5. 
 v ‘ 1 Sam. x. 27. 
 a 1 Sam. xi. 13. 
 b 1 Sam. xviii. 8. 
 c 1 Sam. xx. 30. 
 d 1 Sam. xix. 1 — 15. 
 e 1 Sam. xx. 33. 
 f 1 Sam. xxii. 18. 
 
 S 1 Sam. xxiv. 16, 17 ; xxvi. 
 
 21 ; xxxi. 4. 
 
 1 Chron. x. 13. 
 h Gen. iii. 12, 13. 
 
 i Exod. xxxii. 22, 23. 
 j 1 Kings xviii. 17. 
 k 2 Kings vi. 33. 
 
 I 2 Sam. xii. 5— 7- 
 
 m Numb. xxii. xxiv. 
 
 II Numb, xxiii. 10. 
 
 0 2 Pet. ii. 15. See Jude 11. 
 
 P 2 Kings v. 11, 12. 
 
 <1 John ix. ; xii. 10, 11, &c. 
 r Acts iv. 16, 17 ; xiii. 45 ; xv. 
 s Acts xvii. 18. 
 t Acts xix. 28. 
 
Cir. III. § ii.] IN WHAT MANNER REVEALED. 59 
 
 (7.) The force of habit : as in Ahab, who humbled 
 himself at the preaching of Elijah 11 , and yet returned to 
 idolatry v ; and in Felix, who trembled at the preaching of 
 St. Paul, and yet did not give up his evil practices. Acts 
 xxiv. 25, 26. 
 
 (8.) The corrupt motives of right conduct : as in Jehu 
 destroying the prophets of Baal. 2 Kings x. See Hos. i. 4. 
 
 (9.) The manner in which circumstances develop the 
 human character, and show how little men are acquainted 
 with themselves ; as in Hazael, when raised to a throne w ; 
 and in Joash, king of Judah, after the death of his uncle, 
 Jehoiada x . 
 
 (10.) The evil of ungodly connexions : as in the case of 
 Esau’s marrying with those who were under the curse of 
 God y ; and in that of Solomon, whom 4 4 outlandish women ” 
 caused to sin z . Jehoshaphat’s connexion with Ahab by 
 the marriage of his son with Athaliah nearly led to the 
 destruction of his whole family a ; and if Ahab had not 
 had Jezebel for his wife, he might never have been guilty 
 of the murder of Naboth b . 
 
 (11.) The danger of worldly prosperity. That which 
 should call forth gratitude, and increased devotedness to 
 God, produces forgetfulness of Him, as in the cases of 
 Rehoboam c , Uzziah d , and Hezekiah e . 
 
 3. General views are given of human nature . 
 
 (1.) Thus immediately before the Deluge, it is said, 
 “ that every imagination of the thoughts of man’s heart was 
 only evil continually f ;” and again, immediately after that 
 event, that “ the imagination of man’s heart is evil from 
 his youth g .” In Job, written probably about 800 years 
 after the Deluge, it is said that man “ is filthy and abomi- 
 nable h .” David, 500 years after this 1 , Jeremiah, 500 
 years after David J, Paul, 500 years after Jeremiah k , give 
 the same view. 
 
 u 1 Kings xxi. 27* 
 v 1 Kings xxii. 6. 
 w 2 Kings viii. 12, 13. 
 x 2 Chron. xxiv. 2. 17, 18. 
 y Gen. xxvi. 34. 
 z 1 Kings xi. 1 — 8. 
 
 Neh. xiii. 26. 
 
 a 2 Kings viii. 18—26 ; xi. 1. 
 b l Kings xxi. 7- 25. 
 
 D 6 
 
 c 2 Chron. xii. 1. 
 d 2 Chron. xxvi. 16. 
 e 2 Chron. xxxii. 25. 
 f Gen. vi. 5. 
 
 S Gen. viii. 21. 
 h Job xv. 16. 
 
 1 Ps. xiv. 2. 
 j Jer. xvii. 9. 
 k Rom. iii. 10 — 18. 
 
60 THE CHARACTER AND PROSPECTS OF MAN, [PART I. 
 
 (2.) And these general views are illustrated in the Bible 
 on a great scale in the history of the Jews. For many hun- 
 dreds of years they were made the objects of God’s pecu- 
 liar care ; they were miraculously governed — instructed by 
 inspired teachers— entrusted with the oracles of God — 
 enriched in every way by the most extraordinary privi- 
 leges 1 ; yet, generation after generation, they abused those 
 privileges ; they rebelled against God, and slew his pro- 
 phets ; at length they denied the Holy One and the Just, 
 desiring a murderer to be granted to them ; they killed the 
 Prince of Life ; and after his resurrection, “ counted the 
 blood of the covenant an unholy thing, and did despite unto 
 the Spirit of grace.” Heb. x. 29. 
 
 Thus to us who have the whole record of God’s will, 
 with what accumulated proof is our natural depravity con- 
 firmed ! 
 
 II. The prospects of man, in what manner revealed. 
 
 1. The prospects of the righteous, in what manner 
 revealed. 
 
 The first man that died, died for religion m ; thus intimat- 
 ing that the reward of righteousness was not in this world ; 
 as Bishop Hall remarks, “ Death was denounced to man 
 as a curse, yet behold it first lights upon a saint ; how 
 soon was it altered by the mercy of that just hand which 
 inflicted it ! If death had been evil and life good, Cain had 
 been slain and Abel had survived. Now that it begins with 
 him that God loves, O death, where is thy sting?” Enoch’s 
 translation, scarcely 50 years after the death of Adam, was 
 an intimation of a life to come". Under the Old Testa- 
 ment dispensation, the patriarchs looked for a better, even 
 a heavenly country 0 , and “confessed that they were 
 strangers and pilgrims on the earth.” That the dead are 
 raised, Moses showed at the bush p. Six hundred years 
 after Moses, and more than 2000 years after the trans- 
 lation of Enoch, the Church was again cheered, in 
 the translation of Elijah, by a glimpse of the same glo- 
 rious hope ; and the Prophets spoke of it with more 
 
 1 Deut. iv. 33. 
 
 Isaiah v. 1 — 7* 
 m Gen. iv. 8. 
 
 1 John iii. 12. 
 n Heb. xi. 
 
 ° Gen. xlix. 18. 
 
 Job xix. 25. 
 
 Heb. xi. 10. 13. 1G. 
 P Luke xx. 37, 38. 
 
61 
 
 CH. HI. § iii.] IN WHAT MANNER REVEALED. 
 
 distinctness 9. It was however by the Gospel that life and 
 immortality were brought to light r ; till then, eye had not 
 seen, nor ear heard, neither had it entered into the heart of 
 man to conceive the things which God had prepared for 
 them that love Him, and which He then “ revealed by the 
 Spirit s .” 
 
 2. The prospects of the wicked, in what manner revealed . 
 
 As to the punishment aw'aiting the wicked in a future 
 state, while traces of it are discernible from the beginning l , 
 yet it is to the Gospel, to the declarations of our Blessed 
 Lord 0 , and his Apostles v , that we must turn for the full 
 disclosure of that indignation and wrath, tribulation and 
 anguish, which shall be the eternal portion of the finally 
 impenitent w : and it is indeed an awful fact, that the most 
 fearful denunciations of wrath to come are from the lips of 
 the Saviour. See Luke xvi. 23 ; xx. 18. 
 
 § iii. The great work of man’s redemption , in what manner 
 revealed. 
 
 Together with the illustrations of God’s holiness and 
 man’s depravity, which show man’s need of redemption, 
 the Bible gradually unfolds the nature of that redemption. 
 When this illustration was complete, that redemption came 
 — 4000 years after the fall : yet to Him whose understand- 
 ing is infinite, to God, the only wise, this was “ the fulness 
 of time.” Gal. iv. 4. 
 
 To understand how the dispensation of man’s redemption 
 was given gradually, the following view may be taken of 
 the Old and New Testament. 
 
 I. The books of the Old Testament record the prepara- 
 tion made for the coming of our Lord Jesus Christ as our 
 Saviour. 
 
 II. The books of the New Testament present to us our 
 
 q Ps. xvii. 15. 
 Hos. xiii. 14. 
 Dan. xii. 1 — 3. 
 r 2 Tim. i. 10. 
 
 1 Cor. xv. 
 
 Phil. iii. 21. 
 
 8 1 Cor. ii. 9, 10. 
 t Job xxi. 30. 
 
 Ps. ix. 17. 
 
 Dan. xii. 2. 
 
 Jude 14, 15. 
 
 u Matt. xiii. 41 ; xxv. 41 — 4G. 
 
 Mark ix. 44. 
 v Rom. ii. 8, 9. 
 
 2 Thess. i. 8. 
 
 Heb. x. 29. 
 
 2 Pet. iii. 7, &c. 
 
 Rev. vi. 17 ; xiv. 11. 
 w Rom. i. 18. 
 
62 THE GREAT WORK OF MAN’S REDEMPTION, [PART i; 
 
 Blessed Lord in our nature ; actually come ; purchasing 
 that salvation : through the Holy Spirit unfolding its whole 
 plan ; illustrating its effects on mankind when thus un- 
 folded ; and, by prophecy, continuing the history of those 
 effects to the consummation of all things. 
 
 I. The books of the Old Testament record the prepara- 
 tion made for the coming of our Lord Jesus Christ as our 
 Saviour. — The manner in which it pleased God to make 
 this preparation for the coming of our Lord was chiefly by 
 type and prophecy . 
 
 A type has been defined to be an action or occurrence, 
 in which one event, person, or circumstance, is intended to 
 represent another, similar to it in certain respects, but of 
 more importance, and generally future. The Scriptures 
 describe a type as “ a shadow of good things to come x .” 
 Shadows are not exact resemblances, but give only a dark 
 outline ; yet with sufficient distinctness to convey some 
 general idea of the body, especially when afterwards we 
 have the body with which to compare them. One distinc- 
 tion between a prophecy and a type is, that a prophecy is a 
 prediction by something said — a type, usually by something 
 done,- and presented to our sight. 
 
 The first revelation to fallen man contained, as has been 
 already hinted, a prophetic declaration of mercy, which was 
 an outline of the whole plan ; or it may be compared to a 
 seed, which contains within itself the elements of the future 
 plant. 
 
 The first recorded act of acceptable worship after the fall 
 was connected with a type ; expressing by an action what 
 the first prophecy had declared by words. 
 
 The first prophecy, that “ the seed of the woman should 
 bruise the serpent’s head y ,” intimated that the Messiah 
 should triumph, though not without suffering to Himself. 
 Abel’s sacrifice of a lamb seems to have shadowed forth 
 that which was the great purpose of the Messiah’s coming 
 — the putting away sin by the sacrifice of Himself — the 
 substitution of an innocent for a guilty being. We can 
 scarcely suppose that the act of approaching God by slay- 
 ing an innocent animal could have been suggested to any 
 pious mind, as in itself an acceptable mode of worship ; 
 
 ^ Heb. x. 1. Col. ii. 17. 
 
 y Gen. iii. 15. 
 
63 
 
 CH. III. § iii.] IN WIIAT MANNER REVEALED. 
 
 but it is immediately seen how, as a Divine appointment in 
 reference to the Messiah, it was suited to impress on sinful 
 man that the wages of sin was death — that more than re- 
 pentance was necessary to forgiveness — that “ without 
 shedding of blood is no remission 2 :” while, from the im- 
 possibility of the blood of a lamb taking away sin, such a 
 mode of sacrifice was calculated to direct the offerer to look 
 forward to the sacrifice of that Lamb whose merits alone 
 could give value to such an offering. And we know from 
 Heb. xi. 4, that “ by faith Abel offered unto God a more 
 excellent sacrifice than Cain, by which he obtained witness 
 that he was righteous, God testifying of his gifts.” Re- 
 ferring the reader to Archbishop Magee on the Atonement, 
 for a fuller notice of this subject, we may remark in his 
 words, that “ Sacrifice appears to have been ordained as a 
 standing memorial of the death introduced by sin, and of 
 that death which was to be suffered by the Redeemer.” 
 (Vol. i. page 55.) 
 
 But while the first prophecy and the first type may be 
 said to have contained the elements of revealed religion 
 (connecting, as Archbishop Magee suggests, in one view 
 the two great cardinal events in the history of man, the fall 
 and the recovery of his nature), the great truths hid under 
 these mysteries were gradually brought more and more to 
 light by other prophecies and other types. 
 
 From Gen. iii. to Exod. xx., containing the history of 
 the world from the time of Adam to that of Moses — a 
 period of about 2500 years — we find but few prophecies 
 and types. During this period the people of God w T ere 
 under what is called the Patriarchal Dispensation . 
 
 By the word Patriarch is meant the head of a family, 
 who, in those early ages, was the supreme governor of it, 
 both in civil and religious matters. Such were Adam, 
 Seth, Enos, Enoch, Noah, before the Flood; Job, Mel- 
 chizedek, Abraham, Isaac, Jacob, and his twelve sons, after 
 the flood. 
 
 By the word Dispensation is here meant some particular 
 way in which God deals with his creatures. 
 
 The expression therefore of the Patriarchal Dispensation 
 signifies, that during this period God carried on the pre- 
 
 z Heb. ix. 22. 
 
64 TIIE GREAT WORK OF MAN’S REDEMPTION, [PART I. 
 
 paration for the coming of the Messiah as the Saviour of 
 the world by means of these individuals, who, in the midst 
 of a wicked world, constituted his Church. These became 
 the guardians of prophecy : and their history, as well as 
 worship, was in some respects typical ; as may be shown in 
 the cases of Enoch a , Noah b , Melchizedek c , and Job d , but 
 more particularly in those of Abraham, Isaac, Jacob, Judah, 
 and Joseph e . It is observable, that in the Patriarchal dis- 
 pensation may be traced the dawn of the Mosaic. This 
 appears in reference to that great rite of sacrifice which was 
 the distinguishing characteristic of both. In the solemn 
 covenant which God made with Abraham, every animal is 
 mentioned, which is commanded or allowed to be sacrificed 
 under the Mosaic law f . And even in the time of Noah a 
 distinction was made of clean and unclean animals in refer- 
 ence to sacrifice s ; while the intention of sacrifice, as a 
 means of turning away God’s anger, is evidently implied in 
 God’s command to Job respecting his friends 11 , and in the 
 domestic practice of Job himself 1 . 
 
 But in the covenant made through Moses with the Jewish 
 people, about 1500 years before the coming of our Blessed 
 Lord — called the Mosaic Dispensation — the intention of 
 animal sacrifice was more distinctly explained, many other 
 types were instituted- — typical persons, places, and things. 
 See Lev. i. 4 ; vi. 2 — 7 ; xvi. 21 ; xvii. 11. The Jewish 
 people were formed into a typical nation, both by their 
 religious institutions and their history. See 1 Cor. x. ; 
 and the whole Epistle to the Hebrews. Prophecies, also, 
 were increased both in number and clearness ; among the 
 most remarkable were those of Balaam and Moses. See 
 Numb. xxiv. 17, and compare Deut. xviii. 15, with Acts 
 iii. 22, 23. 
 
 Between the times of Samuel and MalachN, a period of 
 about 600 years, a succession of prophets were sent, who 
 gradually unfolded, with more distinctness than Moses had 
 done, the person and office of the Messiah, and the great 
 
 a Jude 14. 
 
 5 1 Pet. iii. 21. Gen. viii. 20. 
 c Heb. v. vii. 
 d Job xix. 25. 
 
 e Gen. xii. 3, &c. ; xxvi. 4 ; 
 xlix. 10, &c. 
 
 f Gen. xv. 9. 
 
 S Gen. viii. 20. 
 h Job xlii. 7, 8. 
 1 Job i. 5. 
 j Acts iii. 24. 
 
65 
 
 CH. III. § iii.] IN WHAT MANNER REVEALED. 
 
 doctrines of the Gospel. They “ searched what, or what 
 manner of time, the Spirit of Christ which was in them 
 did signify, when it testified beforehand the sufferings of 
 Christ, and the glory that should follow 7 k ;” and, in parti- 
 cular, they foretold the outpouring of the Spirit upon the 
 Church, as the fruit of Christ’s ascension 1 . By their 
 writings a large accession was made to the Holy Scriptures; 
 and their prophecies, together with the Jews who possessed 
 them, were scattered throughout all parts of the world. See 
 Acts ii. 8 — 11. 
 
 By these means, chiefly, the impression of the coming of 
 the Messiah was preserved from age to age. As the pro- 
 phecies accumulated, this impression was deepened and 
 extended beyond the pale of God’s peculiar people ; and 
 such was the result, that we have the testimony of two 
 heathen historians, Suetonius (Life of Vespasian), and 
 Tacitus (book v.), to the fact, that at the time of our 
 Blessed Lord’s appearing there was a general expectation, 
 not only among the Jews, but throughout the East, that 
 some Great Person was about to come into the world. See 
 Hag. ii. 7. . 
 
 Thus the Old Testament prepared for the coming of our 
 Lord Jesus Christ as a Saviour. And these types and pro- 
 phecies, after having cherished for thousands of years the 
 expectation of the world’s deliverance, gave evidence by 
 their fulfilment that our Lord was the promised Deliverer. 
 
 II. The books of the New Testament present to us our 
 Blessed Lord in our nature ; actually come ; purchasing 
 that salvation ; by the outpouring of the Holy Spirit un- 
 folding its whole plan ; illustrating, by facts, its effects on 
 mankind w ; hen thus unfolded ; and, through prophecy, con- 
 tinuing the history of those effects to the consummation of 
 all things. 
 
 1. In the Gospels is the account of our Blessed Lord 
 proving by miracles that He was the promised Saviour, 
 touching, in his discourses, on all the great doctrines of 
 salvation, and purchasing that salvation by his obedience 
 unto death. 
 
 2. In the Acts of the Apostles are facts illustrating the 
 
 k 1 Pet. i. 11. 
 
 1 Ps. lxviii. 18. Acts ii. 33. Joel ii. 28. 
 
66 THE GREAT WORK OE MAN’S REDEMPTION. [PART I. 
 
 effects of the preaching of that salvation, when more fully- 
 revealed and applied by the Holy Spirit, and showing the 
 establishment of the Christian Church, which united Jew 
 and Gentile on one foundation of the Apostles and Prophets, 
 Jesus Christ Himself being the chief corner-stone. 
 
 3. In the Epistles the doctrines taught by our Lord and 
 his Apostles are developed, enforced, and vindicated against 
 objections. 
 
 4. In the Revelation of St. John the work of prophecy 
 is continued ; and as in the Acts are seen the effects of that 
 salvation in the establishment of the Christian Church, so 
 in this book is traced its progress till the consummation of 
 all things. 
 
 Thus is the Christian dispensation presented to us as 
 “ the master-piece of the Divine Providence ; that point in 
 which all the lines of God’s manifold wisdom meet, as in 
 their centre 111 .” See Eph. iii. 10. 
 
 What a view this subject gives us of the harmony of the 
 several parts of the Bible with each other, especially of the 
 doctrines of the Bible with its facts ! The great doctrine 
 of the Bible, as has been already noticed, is the atonement 
 made by the Son of God for the sins of the world. And 
 is not the preparation made in the Old Testament for his 
 coming answerable to so great an object ? Are we not 
 prepared in some measure, by the types and prophecies 
 announcing the Messiah in the Old Testament, for the 
 coming of no less a person than He who is declared in the 
 New Testament to be “ God manifest in the flesh ?” 
 
 “For what manner of person must He be who shall an- 
 swer all the expectation raised from age to age of his ap- 
 pearance ? How powerful must the seed of the woman be 
 who shall bruise the serpent’s head, the ancient deceiver of 
 mankind ! How happy this seed of Abraham, in whom all 
 the families of the earth shall be blessed ! How wonderful 
 the Prophet who shall perfect and complete the law given 
 at Mount Sinai, and ordained by angels ! How mighty 
 the Prince who shall sit on the throne of David for ever, 
 and of whose kingdom there shall be no end ! How majestic 
 the Angel of the Covenant, of whose coming to the temple 
 such things were spoken ! .... The temple built and 
 
 m Lowth’s Directions for Reading the Scriptures. 
 
CH. IV.] INTERPRETATION OF THE BIBLE. 67 
 
 * adorned by Solomon was still richer in heavenly gifts, when 
 the precious stones of Aaron’s breast-plate shone with an 
 oracular brightness, and a cloud, the symbol of the Divine 
 presence, overshadowed the mercy-seat. Yet we are as- 
 sured that the glory of the latter house, though destitute of 
 these, shall be greater than that of the former. Who, then, 
 is He whose presence shall thus ennoble this temple ? Who 
 is this King of Glory, who shall enter into our gates with all 
 the honours upon Him which Heaven before divided among 
 its favoured sons ; whom Adam represented as the Father of 
 mankind ; Melchizedek, as a priest of the Most High God ; 
 Moses, as a Mediator between God and man ; Joseph, as a 
 Saviour ; David, as a shepherd of his people, a ruler, and 
 a king ? Who can this King of Glory be — promised to all 
 ages — proclaimed by all inspired prophets — prefigured by 
 all great examples ? who, but the Lord, even the Lord of 
 Hosts Himself; Emmanuel, or God with us ? ” — Townson. 
 
 And such He is declared to be. See Matt. i. 23. 
 
 “ How then shall we escape if we neglect so great salva- 
 tion?” Heb. ii. 3. 
 
 CHAPTER IV. 
 
 ON THE INTERPRETATION OF THE BIBLE. 
 
 Contents. — § i. The terms used in speaking of God . § ii. The in- 
 
 struction to be derived from the examples of Scripture. § iii. The in- 
 terpretation of Doctrines. § iv. Promises. § v. Threatenings. § vi. 
 Precepts. § vii. Prophecy. § viii. Types. § ix. Parables. § x. The 
 importance of comparing Scripture with Scripture. § xi. The different 
 senses in which words are used. § xii. Hebraisms. § xiii. Proper names. 
 § xiv. The value of some knowledge of Geography . § xv. History and 
 
 Travels. § xvi. Natural History. § xvii. Chronology. § xviii. Manners 
 and Customs of Eastern Nations , &c. § xix. The difficulties and seem- 
 ing contradictions of the Bible. § xx. Quotations illustrating the lead- 
 ing object of this chapter. § xxi. Account of the English Translations 
 of the Bible. 
 
 In this chapter, as in every other part of the work, hints 
 are all that can be offered — hints, the effects of which, it is 
 hoped, may be to awaken inquiry ; to make the reader feel 
 
68 
 
 INTERPRETATION OF THE BIELE. [PART I* 
 
 how vast the subject is, and, therefore, with what humility 
 and diligence he must apply himself to the study of God’s 
 Word, searching “ as for hid treasures.” Prov. ii. 1 — 6. 
 
 § i. On the terms used in speaking of God. 
 
 As the foundation of all right knowledge in religion, and 
 therefore of all right conduct, is laid in just views of God, 
 some remarks are necessary on the interpretation of the 
 passages of Scripture which speak of God. 
 
 I. Let it be deeply impressed upon the mind, that from 
 the Scriptures, and the Scriptures alone, we derive just 
 views of God ; that, as the design of all Scripture is to 
 make us wise unto salvation, it gives us such a view of God 
 as is adapted to that object and no other ; that the Scrip- 
 tures pursue this object in a manner suited to the capacities 
 of mankind at large. 
 
 Condescending to the feebleness of our conceptions, they 
 give, because we are not capable of higher views, such 
 representations of God as are borrowed chiefly from our- 
 selves, from our nature and manner of acting. For in- 
 stance, — 
 
 Jer. vii. 13 . — “ I spake unto you, rising up early and 
 speaking a figure of speech, signifying that God had 
 done this as a matter of great importance in which He was 
 much interested ; because persons usually rise early to pro- 
 secute such business as they are earnestly engaged in. 
 
 Gen. viii. 21. — God is said to “ smell a sweet savour.” 
 St. Paul uses the same metaphor. “We are unto God a 
 sweet savour of Christ in them that are saved, and in them 
 that perish a .” This is nothing but a Hebrew phrase, 
 drawn from the law of sacrifices, and here employed to 
 express God’s acceptance of the services of his sincere 
 worshippers. 
 
 When the Scriptures speak of God, they sometimes ascribe 
 hands, eyes, and feet to Him — not that He has any of these 
 members, for “ God is a spirit;” but the meaning is, that 
 He has a power to execute all those acts to the effecting 
 of which these parts in us are instrumental. So we read 
 
 a 2 Cor. ii. 15. 
 
69 
 
 CII. IV. § i.] TERMS USED IN SPEAKING OF GOD. 
 
 of “the arm of the Lord,” to express his power, because 
 in man power is chiefly shown by the arm. 
 
 Hab. i. 13. — “Thou art of purer eyes than to behold 
 evil, and canst not look on iniquity.” “ That is, the holy 
 and pure nature of God is at the greatest distance from 
 evil, and at the greatest contrariety to it. He is so far 
 from having any inclination to evil, that it is the only thing 
 in the world to which He has an irrecbncileable antipathy. 
 As when men hate a thing to the highest degree, they 
 turn away their eyes and cannot endure to look upon it. 
 Light and darkness are not more opposite to one another 
 than the holy nature of God is to sin.” Ps. v. 4; 2 Cor. 
 vi. 14, 15. — Abp. Tillotson. 
 
 Again, the Scriptures, borrowing illustrations and com- 
 parisons from ourselves, speak of God as having human 
 affections and feelings. 
 
 Zeph. iii. 17. — “ The Lord thy God, &c. will joy over 
 thee with singing ;” that is, will show his love and joy in 
 the most affectionate manner ; the expressions being bor- 
 rowed from the manner in which men show love towards 
 their dearest relatives. 
 
 Gen. vi. 6. — “ It repented the Lord that he had made 
 man,” &c. ; “ it grieved him,” &c. When men repent of 
 having made any thing, they no longer find pleasure in it. 
 Thus God would teach us how unpleasing and unprofitable 
 to Him his creatures become when they commit sin. But 
 we must not be led by such expressions to think that any 
 thing happened which God had not anticipated ; “ known 
 unto God are all his works from the beginning.” Acts xv. 
 18. See also Prov. xvi. 4. 
 
 Again : the Scriptures say, “ God doeth according to his 
 will,” &c. b : and “Hath not the potter power over the 
 clay c ? ” God would impress on us, by this view of Him- 
 self, the most entire submission, and a complete acqui- 
 escence of mind in what He does either to ourselves or to 
 others. But we are not for one moment to think that God 
 acts as men usually do when they can do as they will, i. e. 
 capriciously and arbitrarily. Every act of God is the 
 result of the combined exercise of all the attributes of his 
 nature — infinite wisdom, justice, goodness. “ His tender 
 mercies are over all his works.” Ps. cxlv. 9. 
 
 b Dan. iv. 35. c Rom. ix. 21. 
 
70 
 
 INTERPRETATION OF THE BIBLE. [PART I. 
 
 So, again, Gen. xviii. 21, “I will go down and see,” 
 &c. In this passage, God speaks after the manner of men, 
 using the language of a good judge, who never passes 
 sentence, much less executes it, till he has examined the 
 cause. 
 
 God is often said in Scripture to do those things which 
 He determines to 'permit , and which he foresees will be, in 
 fact, the consequence of those circumstances in which his 
 creatures are placed, though their wills are laid under no 
 restraint. — See 2 Sam. xii. 11, 12 ; xxiv. 1. 1 Kings xxii. 
 23. Matt. xi. 25. 
 
 In the Book of Exodus, God is said to have hardened 
 Pharaoh’s heart ; that is, God permitted those temptations 
 which, from the corrupt state of Pharaoh’s heart, did harden 
 it. “ The hardness of clay, no less than the softness of 
 wax, is ascribed to the sun ; yet the sun’s producing this 
 effect is entirely owing to the qualities of the object on 
 which he shines.” Thus it is with the temptations 
 which God permits. Abraham’s temptation confirmed his 
 faith ; Pharaoh’s, his impiety. Gen. xxii. ; Exod. iv. 21 ; 
 ix. 12. 
 
 II. The utmost care must be taken not to set one view of 
 God’s character in opposition to another, but to view the 
 different representations of it as calling us to distinct duties 
 — submission, confidence, fear, love, &c. — all necessary to 
 the perfection of the Christian character. Is the Saviour in- 
 finite in mercy ? He is also a just God, and a Saviour per- 
 fectly holy. Compare 1 John iv. 8, with Heb. xii. 29. 
 
 III. “ Let us not expect to have the like information 
 concerning the Divine conduct as concerning our duty.” 
 Butler’s Analogy, Part ii. chap, v., latter part. 
 
 For instance : ask not why God permitted sin to enter 
 the world ; but, rather ask what you, as a sinner, must do 
 to escape from its consequences. (Rom. xi. 33. Micah 
 vi. 8. 2 Pet. i. 2, 3. John iii. 14 — 18. Lukexi. 9 — 13.) 
 
 “Dangerous it were for the feeble brain of man to wade 
 far into the doings of the Most High : whom, although to 
 know be life, and joy to make mention of his name, yet our 
 soundest knowledge is to know that we know Him not as 
 indeed He is, neither can know Him ; and our safest elo- 
 quence concerning Him is our silence, when we confess, 
 without confession, that his glory is inexplicable, his 
 
71 
 
 CH. IV. § ii.] THE EXAMPLES OE SCRIPTURE. 
 
 greatness above our capacity and reach. He is above, and 
 we upon earth ; therefore it behoveth our words to be wary 
 and few.” — Hooker, Ec. Pol., Book i. Sect. 2. 
 
 § ii. On the instruction to he derived from the examples of 
 Scripture . 
 
 One of the most important means by which the Scriptures 
 instruct us, is the example of others. But some caution is 
 necessary in the application. For instance : — 
 
 I. The cases may not be parallel. 
 
 2 Kings ix. 31. — “Had Zimri peace who slew his 
 master ? ” said J ezebel to Jehu ; inferring from this, that suc- 
 cess could not attend his enterprise : but Jehu had a Divine 
 warrant, Zimri had not : and it may here be remarked, 
 that an express command from God alters the whole nature 
 of the case and of the action ; as in the instances of 
 Abraham offering up his son, and Joshua destroying the 
 Canaanites. (See Butler’s Analogy, Part ii. chap, iii.) 
 
 II. On some points of duty there was not that clear re- 
 velation of God’s will under the patriarchal and Mosaic 
 dispensations that there is under the Gospel. This, while 
 it gives a greater eminence to the piety of some of the Old 
 Testament saints, accounts in a measure for the failure of 
 duty in others under circumstances where the same conduct 
 in us would be much more sinful. Polygamy appears to 
 have been one of these points. 
 
 This remark naturally suggests another. 
 
 III. The characters of persons are to be estimated by the 
 opportunities they possessed of knowing their duty. Matt, 
 viii. 10 ; xv. 28 e . The guilt of Judas was much greater 
 than that of Pilate, as we know from our Lord’s own words : 
 “ Therefore he that delivered me unto thee hath the greater 
 sin nor can we infer from the pardon of the dying thief 
 that we can safely defer repentance to a death-bed. Caper- 
 naum was more guilty than Sodom, and presents a solemn 
 
 e “ Faith is to he measured from the revelation which he who be- 
 lieveth hath, and from the opposition which he encountereth : a little 
 faith upon little light, and maintained against a great opposition, is a 
 great faith : though little in itself, yet great with respect to the cir- 
 cumstances of him or her that believed!.” Poole on Luke xvii. 19. 
 
1 2 
 
 INTERPRETATION OE THE BIBLE. [PART I. 
 
 warning to all who possess religious privileges, and do not 
 improve them. Matt. xi. 23. 
 
 IV. We ought to trace every act up to its principle, and, 
 having done so, to apply this principle to our particular 
 circumstances. 
 
 In Gen. xxi. 9, it is stated that “ Ishmael mocked Isaac.” 
 In Gal. iv. 29, the principle is developed. It was perse- 
 cution of him that was born after the Spirit, contempt of 
 God’s promises, and mockery of true religion. The mock- 
 ing of Elijah towards the priests of Baal f was a holy re- 
 buke of irreligion, by which he more effectually exposed 
 the gross folly, as well as wickedness, of the idolatry of 
 Baal. Elijah’s conduct in commanding fire from heaven s 
 was not dictated by any revengeful feeling, but by a desire 
 to convince a wicked prince, and an idolatrous people, that 
 the Lord was the true God, and that He alone ought to be 
 applied to in time of trouble. The zeal of John and 
 James h , on the contrary, was without knowledge, pas- 
 sionate, persecuting ; though to them it might seem to 
 spring from a just regard to their Lord. 
 
 V. The silence of Scripture in not condemning any par- 
 ticular act — as, for instance, the massacre of the people of 
 Jabesh-Gilead 1 , and David’s deceit to Ahimelech 1 — can 
 never be construed into an approbation or even palliation 
 of the act ; for the same volume elsewhere furnishes the 
 principles on which such actions are to be condemned, and 
 often shows their sinfulness by recording the evil conse- 
 quences which arise from them : a remark which may be 
 applied to polygamy. 
 
 VI. Much instruction may be obtained by observing the 
 conduct of individuals in particular cases, and by contrast- 
 ing the behaviour of different persons under similar circum- 
 stances. 
 
 Take for instance: — 
 
 The boldness of Micaiah k and Jeremiah 1 ; the faithful- 
 ness of John the Baptist 111 , constantly speaking the truth, 
 boldly rebuking vice, and patiently suffering for the truth’s 
 
 f 1 Kings xviii. 27. 1 1 Sam. xxi. 1 — 10. 
 
 8 2 Kings i. k 1 Kings xxii. 14. 
 
 h Luke ix. 54. 1 Jer. xxvi. 12 — 15. 
 
 i Judg. xxi. 10. m Matt. xiv. 4. 
 
73 
 
 CII. IV. § ii.] THE EXAMPLES OF SCRIPTURE. 
 
 sake: the weeping of Elisha 11 ; of the Psalmist 0 ; of Jere- 
 miah of Paul <3; of our Lord 1 ; from which we learn, 
 that the wickedness of the ungodly should be a cause of 
 grief and pity; the disobedience of Saul in sparing Agag 
 the king of the Amalekites s , and that of Ahab in sparing 
 Benhadad*. The consequences in the two latter cases 
 were remarkable ; an Amalekite robbed Saul of his crown, 
 and it was in battle with Benhadad that Ahab was killed. 
 
 Again, contrast 
 
 The conduct of Saul under reproof with that of Eli : 
 
 The malice of Saul against his successor David u , with 
 the kindness of Eli towards his successor Samuel v : 
 
 The refusal of Peter w , Paul, and Barnabas x , with the 
 readiness of Herod y, to accept Divine honours. 
 
 The humility of John the Baptist 2 , with the self-conceit 
 of Simon Magus a , “giving out that he was some great 
 one.” 
 
 The feelings of Ahaz b when invaded by Rezin and 
 Pekah, with those of his son Hezekiah when invaded by 
 Sennacherib 0 . 
 
 The anger of Jeroboam d and Uzziah e when reproved, with 
 the submission and increased diligence of Jehoshaphat f : 
 
 The impatience of Moses^', Elijah h , Job 1 , and Jonah j , 
 who prayed that they might die, with the willingness of 
 Paul to live and suffer k : 
 
 And, lastly, the repentance of Judas 1 with that of Peter 111 . 
 The one was worldly, the other was godly, sorrow 11 ; love to 
 Christ caused Peter to weep ; remorse of conscience drove 
 Judas to suicide. 
 
 n 2 Kings viii. 11. 
 
 ° Psalm cxix. 136. 
 
 P Jer. ix. 1. 
 q Pliil. iii. 18. 
 r Luke xix. 41. 
 s 1 Sam. xv. 3. 8. 19. 
 t 1 Kings xx. 34. 
 
 11 1 Sam. xix. 
 v 1 Sam. iii. 16, &c. 
 w Acts x. 26. 
 x Acts xiv. 15. 
 y Acts xii. 22, 23. 
 z John i. 19 — 27. 
 a Acts viii. 9. 
 
 b Isaiah vii. 2. 
 c 2 Ohron. xxxii. 7, 8. 
 d 1 Kings xiii. 4. 
 e 2 Chron. xxvi. 19. 
 
 1 2 Chron. xix. 2. 4, &c. 
 S Numb. xi. 15. 
 h 1 Kings xix. 4. 
 
 1 Job vi. 8, &c. 
 
 J* Jonah iv. 8. 
 k Phil. i. 24. 
 
 1 Matt, xxvii. 3 — 5. 
 m Matt. xxvi. 75. 
 n 2 Cor. vii. 10. 
 
 E 
 
74 
 
 INTERPRETATION OF THE BIBLE. [PART I. 
 
 The different effects of a good and a bad conscience under 
 the same outward circumstances appear by contrasting the 
 conduct of Joseph’s brethren 0 with that of Paul and Silas p, 
 when cast into prison. Compare also Isa. lvii. 20, 21, with 
 2 Cor. i. 12. 
 
 By thus examining and contrasting the different conduct 
 of different individuals, as given in the Holy Scriptures, we 
 are able to obtain a better knowledge of human nature, and 
 of our own hearts and duties. “In particulars,” as Locke 
 remarks, “ our knowledge begins, and so spreads itself by 
 degrees to generals;” and a knowledge of what will pro- 
 bably be the effects of particular circumstances on ourselves, 
 is to be attained by a study of what has been usually the 
 conduct of others under these circumstances. Our duty, 
 however, is to be estimated by the light we enjoy. Is our 
 light greater ? so are our responsibilities. Heb. x. 28, 29. 
 
 § iii. On the Interpretation of the Doctrines of Scripture . 
 
 I. To ascertain whether you rightly understand any 
 doctrine, compare the inferences you would draw from it 
 with those drawn in Scripture. 
 
 For instance: the Scriptures declare that repentance q , 
 faith r , and obedience 85 , are gifts of God; that it is God 
 that worketh in us to will 1 ; and that without Christ we 
 can do nothing u . 
 
 Do we infer that it is therefore needless to exhort men to 
 repentance, faith, and obedience ? The Scriptures abound 
 with such exhortations v . Observe, for instance, St. Peter’s 
 exhortation to Simon Magus w , and his address to the mur- 
 derers of our Lord*. The guilt of not repenting is charged 
 entirely upon men?. As we are required to believe 2 , so 
 unbelief is declared to be a sin and the cause of condemna- 
 tion a . To prepare the heart to serve God is also commanded 
 
 o Gen. xlii. 21. 
 P Acts xvi. 25. 
 q Acts v. 31. 
 r Ephes. ii. 8. 
 
 Phil. i. 29. 
 s 1 Pet. i. 2. 
 
 Ephes. ii. 10. 
 t Phil. ii. 13. 
 
 11 John xv. 5. 
 v Mark i. 15. 
 w Acts viii. 22. 
 x Acts iii. 19. 
 y Matt. xi. 20, 21. 
 
 Rev. ii. 21, 22. 
 z 1 John iii. 23. 
 a John iii. 18 ; xvi. 9. 
 
75 
 
 CH. IV. § iii.] THE DOCTRINES OF SCRIPTURE. 
 
 as a duty ; not to do so, is to do evil, because men labour 
 under no other inability than disinclination. Contrast the 
 conduct of Jehoshaphat b with that of Rehoboam c ; and 
 observe Samuel’s exhortation to the Israelites d . 
 
 Again, the Scriptures declare, that we are justified freely 
 by grace, and not by works e . 
 
 Do we thence infpr that justification by faith alone 
 weakens the obligation to good works? The Scriptures 
 throughout insist on the necessity of good works, and 
 draw from this very doctrine the strongest motives to obe- 
 dience. See Rom. xii. 1. 
 
 II. Particularly observe the practical object with which 
 every doctrine of Scripture is introduced, the duty to which 
 it calls us, and the motive it supplies for the discharge of 
 it. Doctrines are the great motives to duty ; and frequently 
 the most mysterious are made the groundwork of the most 
 practical exhortations. The latter chapters of the Epistles 
 to the Romans and Ephesians will illustrate this. 
 
 Again, very awful views are given in Scripture of the 
 power of the devil ; for instance, that he is 66 the god of 
 this world f ,” and “ the prince of the power of the airs.” 
 See also John xii. 31 ; Matt. xiii. 19 ; Eph. vi. 12 ; Luke 
 viii. 30 ; Rev. xii. 9. But the great practical object of 
 these views should ever be kept in mind ; namely, to lead 
 us to a higher sense of the value of the work of Christ 11 ; 
 to excite us to greater watchfulness and prayer 1 ; and to 
 purify our character by the brighter exercise of our graces ; 
 and St. Paul says, that lest he should be exalted, i. e, to 
 preserve him from pride, a messenger of Satan was sent to 
 buffet him. 2 Cor. xii. 7. 9. 
 
 In the fifth chapter of the Epistle to the Romans, we 
 find the clearest declarations of that awful and deeply mys- 
 terious fact, that, through the offence of one, judgment has 
 come upon all men to condemnation. In the same chapter 
 we are also told why this was revealed, viz. to magnify the 
 
 b 2 Chron. xix. 3. 
 c 2 Chron. xii. 14. 
 d 1 Sam. vii. 3. 
 e Rom. iii. 23, 24. 27. 
 f 2 Cor. iv. 4. 
 
 S Eph. ii. 2. 
 
 b 1 John iii. 8. 
 
 Luke xxii. 32. 
 i Eph. iv. 27 ; vi. 11 — 18. 
 2 Cor. xi. 3. 
 
 1 Pet. v. 8, 9. 
 
 James iv. 7- 
 
76 INTERPRETATION OF THE BIBLE. [PART I. 
 
 grace of God in our redemption by Christ. Rom. v. 
 15—20. 
 
 The Deity, Incarnation, and Atonement of Christ, are 
 urged, not only as the foundation of all our hopes, but as 
 the strongest motives even to those duties which we owe to 
 our fellow-creatures. 
 
 The practical exhortation, “ In lowliness of mind let each 
 esteem other better than themselves,” is founded on the 
 doctrine of Christ’s condescension : “ Let this mind be in 
 you, which was also in Christ Jesus, who, being in the 
 form of God, thought it not robbery to be equal with God, 
 but made himself of no reputation,” &c. Phil. ii. 3 — 7. 
 
 The doctrine that “ God loved us, and sent his Son to 
 be the propitiation for our sins,” is urged as an argument 
 why we should love one another : “ Beloved, if God so 
 loved us, we ought also to love one another.” 1 John iv. 
 10 , 11 . 
 
 The same doctrine is also urged as an argument for a 
 forgiving spirit-*, for benevolence to the poor k , and for the 
 fulfilment of the duties of a husband and wife 1 . 
 
 The doctrine that our bodies are the temples of the Holy 
 Ghost, which is in us, is urged as a dissuasive from fornica- 
 tion. 1 Cor. vi. 19. 
 
 So, also, the doctrine of the Trinity is presented to us, 
 not only as the foundation of our faith, as appears from its 
 close connexion with the rite of baptism 111 , but as furnishing 
 the ceaseless supply of all our blessings". The Scriptures 
 present this doctrine to us as a revelation of God, adapted 
 to our state as sinners, and calculated to lead us to Him- 
 self, and to make us humble and holy. Eph. ii. 18 — 21. 
 
 Is it not therefore true, that he who slights the doctrines 
 of Christianity undermines its morality ? 
 
 § iv. On the Interpretation of the Promises of Scripture, 
 
 I. “We must receive God’s promises in such wise as 
 they be generally set forth to us in Holy Scripture.” Art. 
 XVII. of the Church of England. 
 
 j Epli. iv. 32. 
 k 2 Cor. viii. 9. 
 1 Eph. v. 25. 
 
 m Matt, xxviii. 19. 
 n 2 Cor. xiii. 14. 
 
77 
 
 CH. IV. § iv.] THE PROMISES OF SCRIPTURE. 
 
 For instance; while it says, “No man can come unto 
 me, except the Father which hath sent me draw him 0 , ,, 
 it says also, “ Him that cometli unto me I will in no 
 wise cast out?.” Our Lord has also promised that his 
 “ heavenly Father will give his Holy Spirit to them that 
 ask himV’ 
 
 “ The secret will of God, let us be assured, is no contra- 
 diction of his revealed will ; it is no reserve upon it, tend- 
 ing to frustrate and nullify its purport.” J. Scott. 
 
 “We cannot dishonour the goodness and veracity of God 
 more than to suppose Fie mocks men by his promises, and 
 makes a show and offer of a benefit, when He really intends 
 none ; for all his ways are faithfulness and truth.” Til- 
 lotson. 
 
 “ All the promises of God are, in Christ, yea and amen r ; ” 
 that is, they are absolutely certain on the ground of his 
 merits for whose sake alone they are given and fulfilled. 
 
 II. In the interpretation of promises relating to this life, 
 the following considerations are important. They shall be 
 fulfilled so far as they are conducive to our eternal welfare. 
 That is good for us which is good for our souls. Matt. vi. 
 33 ; xvi. 26. 
 
 Also in the interpretation of temporal promises in the Old 
 Testament, some limitation is necessary in their application 
 to Christians, from the peculiarity of that dispensation, where 
 life and immortality not having been brought to light, tem- 
 poral blessings were more directly appointed to express 
 God’s favour, and to be shadows of good things to come. 
 Take as an instance the promise of protection in the ninety- 
 first Psalm ; “ Thou shalt not be afraid for any terror by 
 night ; nor for the arrow that flieth by day,” &c. 
 
 III. The promises of Scripture are to be considered as 
 motives to prayer and exertion. 
 
 Though Nathan had told David that his sin was forgiven, 
 yet David prays earnestly to be delivered from blood- 
 guiltiness. Psalm li. 14. 
 
 David makes God’s promise to establish his house a 
 motive to plead with God to do as He had said. 2 Sam. vii. 
 16—25. 
 
 ° John vi. 44. 
 P John vi. 37. 
 
 q Luke xi. 13. 
 * 2 Cor. i. 20. 
 
78 
 
 INTERPRETATION OF THE BIBLE. [PART I. 
 
 In Ezek. xviii. 31, God says, “ Make yon a new heart; ” 
 in Ezek. xxxvi. 26, “Anew heart will I give you ; ” adding 
 in the 37th verse, “ I will yet for this be enquired of.” 
 
 In Jer. iv. 14, the command is, “ Wash thine heart from 
 wickedness;” in Jer. xxxi. 31 — 33, the writing of God’s 
 law in the heart of man is declared to be the great promise 
 of the new covenant. Heb. viii. 10 — 13. 
 
 God had said, “ I will send rain upon the earth s ,” yet 
 Elijah must pray, and with great earnestness and perseve- 
 rance, for what God had promised. 1 Kings xviii. 42 — 44. 
 
 When Daniel knew the seventy years’ captivity was ex- 
 piring, then he set his face to seek by prayer its promised 
 accomplishment. Dan. ix. 2, 3. 
 
 When our Lord had promised the gift of the Holy Spirit*, 
 the disciples continued in prayer and supplication till the 
 fulfilment of the promise. Acts i. 14. 
 
 It was no distrust of God which led Paul, though he had 
 a direct promise from God that he should see Rome, still to 
 use all the means in his power for the preservation of his 
 life ; as, for instance, when he heard of a conspiracy to as- 
 sassinate him at Jerusalem. Acts xxiii. 11 — 17, &c. In 
 his shipwreck, though he had assured the crew u , as God 
 had promised, that there should be no loss of life among 
 them, yet there was no inconsistency in his afterwards say- 
 ing, “ Except these abide in the ship ye cannot be saved v ,” 
 because he knew that, in the fulfilment of God’s promises, 
 the means are ordained to the end. 
 
 IV. Promises made to individuals may often be applied 
 generally. Thus the application to the Hebrew Christians 
 which St. Paul has made of God’s promises to Joshua, “I 
 will not fail thee, nor forsake thee w ,” is very important, as 
 showing that God’s promises to particular persons are re- 
 corded in Scripture for the encouragement of God’s people 
 in every age. Heb. xiii. 5. 
 
 To prevent, however, the misapplication of these or of 
 any other promises of Scripture to yourself, examine your- 
 self, as to whether you are of that character to which the 
 particular promise is made. Do you desire Abraham’s 
 
 s 1 Kings xviii. 1. 
 t Acts i. 4. 
 u Acts xxvii. 22. 
 
 v Acts xxvii. 31. 
 w Josh. i. 5. 
 
79 
 
 CH. IV. §V.] THE THREATENINGS OF SCRIPTURR. 
 
 blessing ? walk in the steps of Abraham’s faith x . Do you 
 wish to be remembered with the favour which God bears 
 to his people ? seek that poor and contrite spirit with 
 which the High and Lofty One, that inhabiteth eternity, 
 hath promised to dwell y . When Nehemiah prayed to God 
 for mercy and forgiveness, and pleaded the promises which 
 had been made to Moses 2 , he did not forget that such 
 promises had only been made to those who should “ turn 
 to God, and keep his commandments, and do them.” Neh. 
 
 i. 5 — 11 ; see also 1 Chron. xxviii. 9 ; Ezek. xxxiii. 13 ; 
 James i. 5 — 7. 
 
 V. The Scriptures represent God as delighting in mercy; 
 not willing that any should perish, but that all should come 
 to repentance. Micahvii. 18 — 20; 2 Pet. iii. 9 ; 1 Tim. 
 
 ii. 4. They speak of God’s promises as exceeding great 
 and precious ; and the grandeur of the hopes which they 
 set before us should fill our hearts with gratitude, and inspire 
 the greatest earnestness after the attainment of that holiness 
 of which it is their special object to make us partakers. 
 2 Pet. i. 4 ; 2 Cor. vii. 1 ; Ps. lxxxiv. 11, 12 ; Matt. xi. 
 28 — 30; Rev. iii. 20, 21 ; Heb. iv. 14 — 16. 
 
 § v. On the Interpretation of the Threatenings of 
 Scripture . 
 
 The following threatenings were given absolutely, i. e . 
 no condition was expressed ; but evidently from the result 
 a condition was implied. 
 
 Judges x. 13. — God said to the children of Israel, “ I will 
 deliver you no more yet He did deliver them. Judges x. 
 16. Compare also Num. xiv. 12. 20. 
 
 1 Kings xxi. 21, 22. — Ahab was threatened that during 
 his lifetime all his posterity should be destroyed ; and 
 again, that in the place where dogs licked Naboth’s blood, 
 should dogs lick his a ; but though no condition was ex- 
 pressed, yet this sentence was altered : for neither of these 
 threatenings was fully executed. 1 Kings xxi. 29. 
 
 Jonah iii. 4 . — “ Yet forty days and Nineveh shall be 
 destroyed it stood for more than eighty years after this. 
 
 x Rom. iv. 3. 12. 
 
 Heb. iv. 1. 
 
 y Isaiah lvii. 15 ; lxvi. 1, 2. 
 
 E 4 
 
 z Deut. iv. 25, &c. 
 a 1 Kings xxi. 19. 
 
80 INTERPRETATION OF THE BIBLE. [PART I. 
 
 Isa. xxxviii. 1. — “ Set thy house in order, for thou 
 shalt die and not live.” Hezekiah lived for fifteen years 
 after this. Isa. xxxviii. 5. 
 
 A general rule is given for the interpretation of God’s 
 threatenings, as applying both to nations and individuals, in 
 the two following passages : 
 
 Jer. xviii. 7, 8, — “At what instant I shall speak con- 
 cerning a nation, &c., to destroy it, if that nation turn from 
 their evil, I will repent of the evil,” &c. 
 
 Ezek. xxxiii. 14. — “ When I say to the wicked, Thou 
 shalt die, if he turn, &c., he shall not die.” 
 
 From which, as Bishop Sanderson remarks, it is clear 
 that God’s threatenings have ever a condition annexed to 
 them in God’s purpose, whether that condition be expressed 
 or not. 
 
 It is an act of mercy in God to threaten ; his threaten- 
 ings against Nineveh b and against the Church at Ephesus c , 
 remarkably illustrate the intention of such threatenings ; 
 which is, that we may avoid the evils which are threatened. 
 Yet, the present state of Nineveh, and of the Church at 
 Ephesus, no less remarkably illustrates, that “ Verily he is 
 a God that judgeth the earth d .” He that wept over 
 Jerusalem 6 at length destroyed it: He that died for 
 
 sinners is coming in flaming fire to take vengeance on 
 them that know not God and obey not the Gospel. 
 2 Thess. i. 8. 
 
 § vi. On the Interpretation of the Precepts of 
 Scripture . 
 
 To comprehend the full extent of the Ten Command- 
 ments, remarks Archbishop Seeker, it will be requisite to 
 observe the following rules : — 
 
 I. When any sin is forbidden in them, the opposite duty 
 is intended to be enjoined ; and when any duty is enjoined,, 
 the opposite sin is forbidden. 
 
 II. When the highest degree of any thing evil is prohi- 
 bited, whatever is faulty in the same kind, though in a 
 
 b Jonah iii. 4. 
 c Rev. ii. 5. 
 
 d Psalm lviii. 1 1. 
 e Luke xix. 41. 
 
81 
 
 CH. IV. § vi.] THE PRECEPTS OF SCRIPTURE. 
 
 lower degree, is prohibited. This is illustrated by our 
 Lord’s interpretation of the sixth and seventh command- 
 ments. Matt. v. 22. 28. 
 
 III. Where one instance of virtuous behaviour is com- 
 manded, every one that hath the same nature and the 
 same reason for it, is understood to be commanded also. 
 The command, “ Honour thy father,” &c. includes the 
 duty of paying respect to all superiors — as magistrates, 
 masters, &c. 
 
 IV. When we are expected to abstain from any sin, we 
 are expected to avoid, as far as we can, all temptations to 
 it and occasions of it : and when we are expected to prac- 
 tise any virtue, we are expected to use all fit means that 
 may better enable us to practise it. 
 
 V. All that we are bound to do ourselves, we are bound, 
 on fitting occasions, to exhort and assist others to do, when 
 it belongs to them ; and all that we are bound not to do, 
 we are to tempt nobody else to do, but keep them back 
 from it as we have opportunity. 
 
 A distinction may be made between moral and positive 
 precepts. “ Moral precepts,” says Bishop Butler, “ are 
 precepts, the reasons of which we see ; positive precepts 
 are precepts, the reasons of which we do not see. Moral 
 duties arise out of the nature of the case itself : positive 
 duties do not arise out of the nature of the case, but from 
 external command.” Though, however, positive duties do 
 not arise out of the nature of the case itself, yet, when once 
 they have been commanded, it is our bounden duty to per- 
 form them. Abana and Pharpar, rivers of Damascus, 
 might in themselves be better than all the waters of Israel, 
 but after the command given, it w r as Naaman’s duty to 
 wash in Jordan f . There was no virtue in the brazen ser- 
 pent to heal the bitten Israelite g ; in the blood upon the 
 
 door-post to save their first-born 11 ; in the cruse of salt to 
 
 cure the bitter waters 1 ; in the bunch of figs to recover 
 Hezekiah j ; but the command having been given to use 
 them, the blessing could not be expected in any other way. 
 
 f 2 Kings v. 10. h Exod. xii. 7. 13 
 
 S Numb. xxi. 9. 1 2 Kings ii. 20—22. 
 
 Wisdom xvi. 6, 7* 1 2 Kings xx. 7 ; 8. 
 
 E 5 
 
82 INTERPRETATION OF THE BIBLE. [PART I. 
 
 It must be remembered, therefore, that things otherwise 
 indifferent become very important when made the subject 
 of prohibition or command. 
 
 Abraham and the Patriarchs worshipped in groves k , and 
 it was not sinful : but after the command had been given, 
 “ Thou shalt not plant thee a grove of any trees near unto 
 the altar of the Lord thy God 1 ,’’ it would have been very 
 sinful to do so. Before the coming of Christ, it was written 
 of the uncircumcised child, “ that soul shall be cutoff from 
 his people 111 but after his coming, it was no longer bind- 
 ing on the Jews ; and to the Galatians, who had shown a 
 disposition to trust in it, St. Paul writes, “ If ye be cir- 
 cumcised, Christ shall profit you nothing 11 ,” &c. Thus, 
 whether to set apart one day, or any particular day, or 
 days, in six, or in seven, or in eight, as a Sabbath, might 
 appear unimportant had there been no express command, 
 but the command having fixed the duty to one day in 
 seven, it becomes a matter of great moment. The same 
 remark applies to the Sacraments of Baptism and the 
 Lord’s Supper. Our Lord having enjoined the use of bap- 
 tism 0 and the commemoration of his death till He come 
 again, and having promised to impart grace through those 
 ordinances, the abuse or neglect of them becomes very 
 dangerous. 
 
 For further remarks on positive institutions, see Butler’s 
 Analogy, Part II. ch. i. 
 
 § vii. On the Interpretation of Prophecy, 
 
 The language of prophecy is very figurative : some 
 remarks therefore on the subject of figures may form a 
 proper introduction to this section. 
 
 Figures abound in every language ; but in scarcely any 
 book are they to be found so frequently as in Scripture. 
 Our Lord often spoke figuratively p, and the figures He 
 used were sometimes misunderstood, as by Nicodemus q , 
 
 k Gen. xxi. 33. 
 
 1 Deut. xvi. 21. 
 m Gen. xvii. 14. 
 n Gal. v. 2. 
 
 0 Matt, xxviii. 19. 
 
 John iii. 5. 
 
 P Matt. xxiv. 29. 
 
 Q John iii. 4. 
 
PROPHECY. 
 
 83 
 
 ch. iv. § vii.] 
 
 by the Samaritan woman 1 , and even by his own apos- 
 tles s . 
 
 A figure may often be explained by showing upon what 
 grounds the name of one thing is used to denote another. 
 Thus, “ Instead of the thorn shall come up the fir-tree ; 
 and instead of the brier shall come up the myrtle-tree 1 
 by the thorn and the brier are meant the wicked ; by 
 the fir-tree and myrtle are meant the just. This, then, 
 is the meaning, when the idea intended to be conveyed 
 by these figures is expressed in language not figurative, 
 “ Instead of the wicked shall arise the just, and instead 
 of sinners such as fear to sin.” The thorn and the brier 
 are used to denote the wicked, because they are useless 
 and injurious ; while, on the contrary, the fir-tree and 
 myrtle being fragrant, useful, ornamental, may properly 
 represent the just, whose influence is so pleasant and 
 beneficial. 
 
 The following remarks will in some measure illustrate 
 the figurative language adopted by the Prophets, as founded 
 on the principle of resemblance. 
 
 That which is grand in nature, is adopted to express that 
 which is dignified and important among men. 
 
 The sun, moon, stars, mountains, hills, and stately trees, 
 denote kingdoms, or those in great authority, as kings, 
 &c. : see Isa. ii. 13 — 16 ; where fortresses, ships, high 
 trees, and lofty mountains, are taken metaphorically, and 
 where ships of Tarshish represent rich merchants. 
 
 Political revolutions are represented by great convulsions 
 in nature ; as earthquakes, removal of islands and moun- 
 tains, the drying up of rivers, the blackening of the sun, 
 the falling of stars, the turning of the moon or of seas and 
 rivers into blood. Thus in Jer. iv. 23 — 28, we have a pas- 
 sage which gives, by the use of figurative language, a most 
 pathetic and awful view of the approaching desolations of 
 Judah by Nebuchadnezzar. See Isaiah xiii. 10. 13, which 
 is a most sublime prophecy of the destruction of Babylon. 
 The figurative expressions employed in Matt. xxiv. 29, 
 and Acts ii. 19, refer to the destruction of Jerusalem by the 
 Romans. 
 
 Those things which have a fertilizing and refreshing 
 
 r John iv. 11—15. t Isaiah lv. 13. 
 
 s Matt. xvi. 6—11. John ii. 22 ; lv. 32, 33. 
 
 E 6 
 
84 
 
 INTERPRETATION OF THE BIBLE. [PART I. 
 
 power, such as dew, gentle showers, running w T aters, streams, 
 fountains, &c., are employed to represent spiritual blessings : 
 thus, “ I will be as the dew to Israel u i. e. by bestowing 
 upon them the Holy Spirit, to refresh and strengthen their 
 souls. See also John iv. 13, 14 ; vii. 37 — 39; and Isa. 
 xxxv. 6. 
 
 The different qualities of animals are also used figura- 
 tively ; birds and beasts of prey are emblems of tyrants. 
 
 The rising and breaking of a horn refers to the rise and 
 dissolution of a state. Daniel makes frequent use of this 
 figure. (See chap, viii.) A horn of salvation signifies a 
 mighty salvation, the power of the animal being much 
 exerted by the horn. See Luke i. 69. 
 
 Light and darkness express joy and sorrow T , prosperity 
 and adversity, knowledge and ignorance, holiness and sin. 
 Esther viii. 16 ; Isa. v. 20 ; viii. 20 ; Ps. xcvii. 11 ; Rom. 
 xiii. 12 ; Eph. v. 14. 
 
 The occupations and relations of life furnish many 
 figures. A vineyard denotes a Church — if with broken 
 enclosures, a corrupt Church ; if bearing sour or wild 
 grapes, an unfruitful Church. Isa. v. 1 — 7. 
 
 Marriage is used to denote our covenant with God ; 
 adultery, our departure from God by idolatry. Jeremiah 
 and Hosea make a bold use of this figure. 
 
 Nations are frequently described in prophetic language 
 by those parts of them which are nearest the Holy Land. 
 Thus the passage, “ The daughter of Tyre shall be there 
 with a gift v ,” is prophetic of the accession of the Gentiles 
 to the Church, because Tyre was a city in the neighbour- 
 hood of Palestine, and formerly the glory of nations and 
 mart of the world. The prophecy in Isa. lx. 6 (referring 
 to countries next Judea eastward), denotes the accession of 
 the Eastern world, as the one in verse 9 (describing the 
 ships of Tarshish) that of the Western world, to the Church 
 of God. 
 
 Many figures are borrowed from the religious services 
 of the Jews. Thus the conversion of Egypt to the Gospel 
 is foretold under the expressions of an altar being set up 
 and sacrifices offered to the Lord w . Again, alluding to the 
 Gospel times, when the Gentiles shall be converted, it is 
 
 u Eos. xiv. 5. v Psalm xlv. 12. w Isaiah xix. 19 — 21. 
 
PROPHECY. 
 
 85 
 
 CH. IY. § vii.] 
 
 said, “In every place incense shall be offered x ,” that is, 
 devout prayer. The service of God under the Gospel is 
 intended, when the prophet speaks of going up to Jerusalem, 
 and keeping the feast of Tabernacles there y. 
 
 The remark, that the prophets use such expressions with 
 relation to the Gospel times as are taken from the usages of 
 their own, is a good rule for explaining the idioms of the 
 prophetic writings ; it being common in the prophetic style, 
 to speak of future times in the language and according to 
 the ideas of the present ; and of the spiritual worship of 
 God, by the known terms of the worship then used. W. 
 Lowth, Bp. Chandler. 
 
 Again : in figurative language a day is reckoned for a 
 year : thus the number of days during which Ezekiel lay 
 on his side was to represent the number of the years of 
 the iniquity of the Jewish people. For God said, “ I have 
 appointed thee each day for a year z .” Again : Dan. vii. 25 ; 
 xii. 7 , the expression “ time, times, and half a time,” is 
 intended to express three prophetic years and a half. 
 Three prophetic years and a half are 1260 prophetic days ; 
 and 1260 prophetic days mean 1260 common years, reckon- 
 ing a day for a year, referring to the period assigned for 
 the reign and fall of Antichrist. 
 
 These illustrations of the figurative language of prophecy 
 may be sufficient to introduce the subject. Those who 
 would inform themselves thoroughly on it, should consult 
 Lowth on the Hebrew Poetry, Horne’s Introduction to the 
 Study of the Bible, &c. 
 
 With regard to prophecy itself, one important point to be 
 observed is, that an event is often spoken of as done before 
 it has taken place, probably to denote the certainty of its 
 accomplishment: thus the exclamation of Isaiah, “Jerusalem 
 is a desolation : our holy and our beautiful house where our 
 fathers praised thee is burnt up with fire a ,” alludes to 
 Nebuchadnezzar’s destruction of the city and temple, which 
 did not take place till 100 years after Isaiah wrote this. 
 So also the words, “ He is despised and rejected of 
 men b ,” and “ He made his grave with the wicked 0 ,” are 
 
 x Mai. i. 11. a Isaiah Ixiv. 10, 11. 
 
 y Zecli. xiv. 16. b Isaiah liii. 3. 
 
 z Ezek. iv. 6. c Isaiah liii. 9. 
 
86 
 
 INTERPRETATION OF THE BIBLE. [PART I. 
 
 prophetic of events in the life of our Blessed Lord, which 
 happened 700 years afterwards. But one day is with the 
 Lord as a thousand years, and a thousand years as one day ; 
 so that what He brings to pass on the day He declares his 
 purpose is not more certain than what He will bring to pass 
 a thousand years after his declaration.— (Acts xv. 18 ; 
 Ps. xc. 4 ; 2 Pet. iii. 8 ; Isa. xiv. 24.) 
 
 The prophets are sometimes said to do things when they 
 declare God’s purpose of doing them, as in Jer. i. 10 : 
 Ezek. xliii. 3. 
 
 Prophecies have sometimes a partial and more immediate, 
 and a complete and more remote accomplishment. Thus, 
 Isa. vi. 10, “ Make the heart of this people fat,” &c. This 
 prophecy might relate in some measure to the state of the 
 Jews before the Babylonish captivity ; but it did not receive 
 its full completion till the days of the Saviour : and in this 
 sense it is understood and applied by the writers of the New 
 Testament, (John xii. 40; Acts xxviii. 27,) and by our 
 Saviour Himself. Matt. xiii. 14, 15. Bishop Newton. 
 
 In the midst of the mention of particular mercies pro- 
 mised to, or of judgments denounced against, the people of 
 God> the prophets sometimes break forth into sublime 
 predictions concerning the Messiah ; see Isa. vii. 14. 
 “ These digressions appear exceedingly abrupt and in- 
 coherent” (remarks Boyle) 4 4 to those who do not consider 
 how seasonable the mention of Christ may be in connexion 
 with that of the mercies of God, (of which He is the founda- 
 tion and pinnacle, the ground and consummation,) and with 
 the threatenings of the judgments of God, in which He w r as 
 his people’s grand consolation.” 
 
 As to fulfilled prophecy ; what was stated at pages 25 — 
 35, may be sufficient to show the importance of comparing 
 together the different prophecies which foretel the same 
 event, and these again with the historical account of their 
 fulfilment, particularly the various prophecies respecting 
 our Blessed Lord (such as those given at page 36), with the 
 four Gospels and the Acts. 
 
 On the interpretation of unfulfilled prophecy, the follow- 
 ing remark of Sir Isaac Newton, on the Revelation of St. 
 John, is very important. 
 
 44 The folly of interpreters has been, to foretel times and 
 things by the prophecy, as if God designed to make them 
 
PROPHECY. 
 
 87 
 
 ch. iy. § vii.] 
 
 prophets. He gave this and the prophecies of the Old 
 Testament, not to gratify men’s curiosity, by enabling them 
 to foreknow things, but that, after they were fulfilled, they 
 might be interpreted by the event ; and his own providence, 
 not the interpreter’s, be then manifested thereby to the 
 world.” 
 
 The following passages may in some measure illustrate 
 this. “ And now I have told you before it come to pass, 
 that when it is come to pass ye might believe d .” “ When 
 
 therefore he was risen from the dead, his disciples remem- 
 bered that he had said this unto them, and they believed 
 the Scripture, and the word which Jesus had said e .” So 
 also, when they had witnessed his zeal in purifying the 
 Temple, his disciples remembered that it was written, 
 “The zeal of thine house hath eaten me up f .” And it 
 may be remarked, that the greater part of the prophecies 
 relating to the Messiah were obscure, in order that the 
 event might be the key to open and illustrate them. 
 Indeed, the obscurity of the allusion strengthens the evi- 
 dence of its Divine appointment, as being more free from 
 suspicion. For how could any man attempt to forward its 
 accomplishment, when he could not understand what was 
 intended till the event explained it ? 
 
 A striking illustration how the obscurity and apparent con- 
 tradiction of unfulfilled prophecy is removed by the event, 
 is seen in comparing the prophecies of Jeremiah and Ezekiel 
 respecting Zedekiah. Jeremiah foretold that Zedekiah 
 should behold the king of Babylon and go to Babylon 
 Ezekiel foretold that Zedekiah should not see Babylon h . 
 Zedekiah, as we are informed by Josephus, thinking these 
 prophecies contradictory, believed neither. But both were 
 exactly fulfilled. Zedekiah did see the king of Babylon, 
 not at Babylon, but at Riblah, whence, his eyes being put 
 out, he was carried to Babylon and died there. 
 
 The evil of seeking in our own way to bring about 
 the accomplishment of unfulfilled prophecy, is seen in the 
 consequences of the deceit of Rebekah and Jacob 1 , and 
 
 d John xiv. 29. 
 e John ii. 22. 
 f John ii. 17. 
 
 S Jer. xxxiv. 3. 
 h Ezek. xii. 13. 
 
 1 Gen. xxvii. 35. 41, &c. 
 
88 
 
 INTERPRETATION OF THE BIBLE. [PART I. 
 
 also in the iniquity of Hazael K The precepts , not the 
 purposes , of God must ever be the rule of our conduct ; 
 as Josiah, though assured by Huldah of the certainty of 
 the destruction to come upon Jerusalem k , did not in the 
 least relax the energy of his efforts to reform it 1 , acting in 
 the spirit of that important distinction, that “ duty is ours ; 
 events are God’s.” 
 
 § viii. On the interpretation of Types . 
 
 From the illustrations which, in the Epistles to the Gala- 
 tians 111 and the Hebrews 11 , St. Paul has given with respect to 
 the typical nature of the Patriarchal and Mosaic dispensa- 
 tions, and particularly of the services of the Jewish ritual 0 , 
 we have reason to think that there are many more types in 
 the Old Testament than are distinctly referred to, as such, 
 in the New Testament. The sacrifice of Isaac, for instance, 
 is not distinctly referred to in the New Testament as a type 
 of Christ, but, as Abp. Seeker remarks, it should be received 
 in the resemblance which it hath to that of Christ. 
 
 In both cases we see a good and kind Father causing his 
 belov.ed, only, and innocent Son to suffer death. Isaac was 
 heir to the promises of the temporal Canaan : through Christ 
 we claim the inheritance of the heavenly. Isaac carried the 
 wood on which he was bound, in order to be offered up ; 
 Christ carried the cross on which He was afterwards nailed 
 and put to death. The place where God appointed the for- 
 mer should die, and the place where the latter actually died, 
 were both in the land of Moriah, (that is, of God manifested,) 
 on one of the mountains of which the temple stood ; on 
 another our Saviour’s cross. The term of three days, too, 
 is remarkably specified in each history. The Lamb which 
 Abraham said “God would provide,” naturally turns our 
 thoughts to Him, whom the Baptist calls the Lamb of God ; 
 and the ram, substituted for Isaac, to the temple-sacrifices 
 of animals, types of the atonement of Christ. Then lastly, 
 the mountain, where provision was made for Abraham’s dis- 
 tress, deserved its name of Jehovah-Jireh infinitely better, 
 
 j 2 Kings viii. 13. 15. m Gal. iv. 22 — 31. 
 
 k 2 Kings xxii. 16. n Heb. v. 10 ; vii. 1. 
 
 1 2 Kings xxiii. ° Heb. viii. 5 ; ix. 1, &c. ; x. 1, 
 
 2 Chron. xxxiv. xxxv. &c. 
 
CH. IV. § ix.] PARABLES. 89 
 
 on account of God’s providing there for the redemption of 
 mankind. 
 
 Notwithstanding, however, the evident types, which may 
 thus sometimes be traced, yet from the danger of abuse in 
 the application of this principle, perhaps it may be generally 
 safer (especially in teaching the young), to dwell only on 
 those for which we have Scriptural authority. 
 
 To constitute one thing the type of another (remarks 
 Bishop Marsh), something more is wanted than mere re- 
 semblance. The former must not only resemble the latter, 
 hut it must have been designed to resemble it in its original 
 constitution. 
 
 Again, in a type every circumstance is far from being 
 typical : for instance, the High Priest, on the day of atone- 
 ment, was eminently a type of Christ p ; but we cannot 
 infer from the High Priest offering first for his own sin, that 
 therefore Christ partook of our sinful nature. The contrary 
 is the fact, that in Him was no sin. (See Beausobre’s In- 
 troduction to the Holy Scriptures.) 
 
 To us the great importance of types is, that we can look 
 back upon a regular connected series of revelations, origin- 
 ating at the creation of the w 7 orld, and delivered in sundry 
 ways, and by divers instruments, and at various times — so 
 that it was impossible to suppose any human concert — and 
 yet uniting to prefigure the advent of that Saviour in whom 
 we trust. 
 
 It may also be added, that types are important, not 
 merely as predictions, but as helping to illustrate the nature 
 and offices of Christ. Nor is it sufficient to be persuaded, 
 in a general way, that such and such persons and events 
 are typical of Christ : we wish also to know in what parti- 
 cular circumstances and respects they are typical of Him, 
 Thus the paschal lamb shadowed forth not only the sacri- 
 fice of the death of Christ and the benefits which we re- 
 ceive thereby, but also his person ; the lamb being an 
 emblem of the Saviour’s humility, meekness, and holiness. 
 Matt. xi. 29 ; Isa. liii. 7 ; 1 Pet. i. 19. 
 
 § ix. On the Interpretation of Parables. 
 
 The word parable properly means comparison. In Scrip- 
 
 P Heb. ix. 7, &c. 
 
90 
 
 INTERPRETATION OF THE BIBLE. [PART I. 
 
 ture it is used in many different senses, but most frequently 
 in this. Parables generally draw a comparison, and point 
 out a likeness between supposed and actual occurrences, or 
 more frequently between natural and spiritual things. They 
 may be either anecdotes of real, though in themselves unim- 
 portant occurrences, or stories framed for the particular 
 purpose. 
 
 The first mentioned in the Bible is that which Jotham 
 addressed to the men of Shechem Nathan made use of 
 a parable in order to rebuke David r ; and applied it by 
 saying, 44 Thou art the man.” Parables were occasionally 
 employed by the prophets ; and very frequently by our 
 Lord. 
 
 In endeavouring to draw from them the intended instruc- 
 tion, the following rules and considerations may be useful: — 
 
 I. Guard against fanciful interpretations. 
 
 For instance: the parable of the good Samaritan w r as 
 obviously intended to illustrate the second great command- 
 ment of the Law. 4 4 Thou shalt love thy neighbour as thy- 
 self.” But it sometimes has been thus perverted. The 
 good Samaritan has been said to mean our Blessed Lord ; 
 the half-dead and wounded traveller, Adam and his sinful 
 race ; the Priest and Levite, the moral and ceremonial Law ; 
 the oil and wine, pardon and sanctification ; the two-pence, 
 the two ordinances of Baptism and the Lord’s Supper ; the 
 inn, the Church ; the landlord, a pious minister of the 
 Gospel, &c. 
 
 Such modes of interpretation (as has been well re- 
 marked) are a dangerous departure from the simplicity of 
 the Gospel. They have the effect of producing a disrelish 
 for the pure milk of the word, exciting a morbid longing 
 for what is ingenious rather than what is true. While fancy 
 is amused, and self-conceit gratified, the practical instruc- 
 tion really intended is overlooked, and principles of inter- 
 pretation sanctioned, which not only tend to make Scripture 
 ridiculous in the eyes of the world, but shake the foundation 
 of all truth ; giving the impression that the Scriptures have 
 no definite meaning ; making of any thing, as Hooker says, 
 what it pleases, and bringing, in the end, all truth to nothing. 
 (Eccles. Polity, Book v. c. 59.) 
 
 <1 Judges ix. 7 —15. 
 
 r 2 Sam. xii. 1—4. 
 
PARABLES, 
 
 91 
 
 CH. IV. § ix.] 
 
 II. Never attempt to prove any point of doctrine or duty 
 from single phrases or incidental circumstances. 
 
 From the circumstance of the rich man addressing Abra- 
 ham s , to infer the propriety of prayers to glorified saints 
 is altogether unwarrantable. Throughout the whole of 
 this awful parable, which sets before us in so striking a 
 manner the danger of worldliness and of the neglect of 
 duty, the state after death is described by images borrowed 
 from the present life, and from the objects of our senses ; 
 because by these means only can such subjects be brought 
 down to our understanding. For instance, the expression 
 that Lazarus was in Abraham’s bosom, refers to the 
 Jewish mode of reclining at feasts. Three or more persons 
 lay on one couch ; and the place of chief honour was that 
 of the guest who lay in such a manner that he might 
 repose his head on the bosom of the master of the feast. 
 It was thus that St. John, at the last Supper, “ was leaning 
 on Jesus’ bosom 1 .” The mention, therefore, of this fact 
 in the parable of which we are speaking, is intended to 
 imply that Lazarus was received to a place of peculiar 
 honour. 
 
 It sometimes happens that a parable contains circumstances 
 which contribute to the general design of a speaker only 
 so far as the drapery in a picture contributes to the general 
 object of the painter. We must be careful, therefore, not 
 to make a doctrinal application of circumstances which 
 were only introduced in order to fill up the body of the 
 narrative, or to give it ornament and variety. For in- 
 stance, in the parable of the wicked husbandman, it is said, 
 “They will reverence my son u .” No one for one mo- 
 ment imagines this to imply, that God was ignorant of the 
 actual reception which his son would meet with from the 
 Jews. 
 
 Matt. xxv. 1. — We cannot infer from the parable of the 
 ten virgins, that because five are represented as wise and 
 five foolish, half of those who make a profession of religion 
 will finally be saved, and half finally perish. 
 
 Luke xv. 4. — In the parable of the lost sheep, only one 
 
 8 Luke xvi. 24. u Matt. xxi. 37. 
 
 1 John xiii. 23. 
 
92 INTERPRETATION OF THE BIBLE. [PART I. 
 
 in one hundred went astray ; in that of the ten pieces of 
 silver, the proportion lost was one in ten : evidently show- 
 ing that too much stress is not to be laid on every circum- 
 stance of a parable : otherwise the Bible may soon be made 
 to contradict itself. 
 
 III. Consider carefully the design of the speaker. 1 
 Kings xxii. 19 — 23. — Micaiah’s speech is parabolical ; and 
 several of the circumstances which are thrown into it are, 
 in a great measure, ornamental, and designed only to illus- 
 trate the narrative. They are not, therefore, to be taken 
 in a literal sense, but in such a manner as other parables 
 are, where the design of the speaker is chiefly to be con- 
 sidered ; which in Micaiah’s case was — to show that God 
 justly punishes wicked men, when they obstinately refuse 
 to hear Him, permitting them to be deceived by the evil 
 one to their own destruction. 2 Thess. ii. 11. 12. 
 
 Our Lord’s design in the parable of the ten virgins is 
 declared by Him in Matt. xxv. 13 ; and his design in the 
 parable of the lost sheep, the lost piece of money, and the 
 prodigal son, may easily be inferred from the occasion which 
 introduced them. See Luke xv. 2. 
 
 Chrysostom remarks, “ We ought not to lay too much 
 stress upon single words and phrases ; when we have learnt 
 the scope and design of the parable, w T e need not be anxious 
 about any thing but the moral or useful instruction princi- 
 pally intended thereby.” 
 
 Luke xv. 11. — In the parable of the prodigal son we 
 need not determine who are meant by the hired servants, or 
 seek for any far-fetched spiritual interpretation of the ring, 
 &c. As a part of the parable, the putting on the ring 
 naturally expresses the prodigal’s perfect restoration to the 
 privileges of a son, and so far falls in with the general 
 scope of the parable ; but to pursue it further might be to 
 pervert its meaning. 
 
 It has been remarked by Archbishop Tillotson, that 
 sometimes the parable and the moral are not like two planes 
 that touch in every point, but like a globe laid upon a plane, 
 which touches it in one point only. For instance, when 
 our Lord says, “ Behold, I come as a thief,” he only in- 
 tends to convey the idea how sudden and unexpected will 
 be his coming. Luke xii. 39, 40 ; Rev. iii. 3. 
 
PARABLES. 
 
 93 
 
 CH. IV. § ix.] 
 
 Luke xvi. 1. — In the parable of the unjust steward, if 
 we do not attend to the design of our Lord, we may feel a 
 difficulty in the fact, that he did not more pointedly condemn 
 the man’s injustice : “ Hierom of old (as Poole remarks) 
 thought this parable was very obscure ; and Julian and other 
 apostates, together with some of the heathen philosophers, 
 took occasion from it to reproach the doctrine of Christ, as 
 teaching and commanding acts of unrighteousness whereas 
 by observing that the single point here is the means used 
 for the attainment of the end, the whole difficulty vanishes : 
 for it is evident that, in reference to the means which the 
 unjust steward used, he showed a forethought well calcu- 
 lated to secure his end ; and that in this single point of 
 comparison the children of this world are in their gene- 
 ration wiser than the children of light ; that is, they better 
 adapt their means to their end. 
 
 IV. The sacred writers, and our Lord in his parables, 
 sometimes argue with men on their own principles, rather 
 than on what is true in fact. 
 
 Luke xv. 7. — The Pharisees were not really “ just men 
 who needed no repentance,” but they thought themselves 
 so. 
 
 Again : verse 25, the elder brother represents the Pha- 
 risees : but it is not true that they had served God and 
 never transgressed his commandment ; or that to them 
 more than to others belonged the privileges of God’s 
 people : but they thought so ; and upon their own prin- 
 ciples our blessed Lord shows how wrong was their oppo- 
 sition to those publicans and sinners who sought mercy at 
 his hands. See also Luke xix. 22. 
 
 V. It is important to consider the circumstances of those 
 to whom the parable was immediately addressed, and in what 
 sense it is probable that they would have understood it. 
 
 Our notion of Pharisees, for instance, is that of very bad 
 men, because the hypocrisy of their character has been so 
 fully exposed by our Lord ; but the notion a Jew had of 
 them was just the contrary ; and this must be our clue to 
 the interpretation of the parable of the Pharisee and the 
 Publican ; the design of which is to show that the only 
 ground of justification before God, even for those whom 
 we may consider the best of men, is the plea of mercy : that 
 
I 
 
 94 INTERPRETATION OF THE BIBLE. [PART I. 
 
 if we trust in our righteousness, though, like the Pharisee, 
 we acknowledge it to be the gift of God, we shall go away 
 from his presence unforgiven. Luke xviii. 9. 
 
 VI. Some of our Lord’s parables are prophetic. 
 
 That of the mustard seed v * * foretels the spread of the 
 Gospel from very small beginnings ; that of the husband- 
 man w the malice of the Jews in putting Christ to death, 
 and their consequent destruction; that of the sower x is 
 prophetic of the various effects which the Gospel produces 
 upon the hearts of men ; that of the tares y and that of the 
 net 2 show that there will be a mixture of good and bad in 
 the Church till the day of judgment. Our Lord’s parables 
 frequently point to the day of judgment ; and “ no doubt,” 
 remarks Boyle, “ other prophecies will then be discovered 
 in them which are yet unregarded.” 
 
 List of Parables in the Old Testament. 
 
 Jotham’s : the trees making a king. Judges ix. 7* 
 
 Nathan’s : the poor man’s ewe lamb. 2 Sam. xii. 1. 
 
 Two brothers striving together. 2 Sam. xiv. 6. 
 
 The prisoner that made his escape. 1 Kings xx. 39. 
 
 The thistle and the cedar. 2 Kings xiv. 9. 
 
 The vineyard yielding wild grapes. Isaiah v. 1. 
 
 In the Gospels. 
 
 The sower. Matt. xiii. 3 ; Mark iv. 3 ; Luke viii. 5. 
 
 The tares. Matt. xiii. 24. 
 
 The mustard seed. Matt. xiii. 31 ; Mark iv. 31 ; Luke xiii. 18, 19. 
 The leaven. Matt. xiii. 33 ; Luke xiii. 20, 21. 
 
 The hidden treasure. Matt. xiii. 44. 
 
 The pearl of great price. Matt. xiii. 45. 
 
 The barren fig-tree. Luke xiii. 6. 
 
 The prodigal son. Luke xv. 11. 
 
 The good Samaritan. Luke x. 30. 
 
 The rich man and Lazarus. Luke xvi. 19. 
 
 The unjust steward. Luke xvi. 1. 
 
 The lost sheep. Matt, xviii. 12 ; Luke xv. 4. 
 
 The lost piece of money. Luke xv. 8. 
 
 The importunate widow. Luke xviii. 1. 
 
 v Matt. xiii. 31. 
 
 w Matt. xxi. 33. 
 
 x Matt. xiii. 3. 
 
 y Matt. xiii. 24. 
 z Matt. xiii. 47. 
 
CH. IV. § X.] COMPARE SCRIPTURE WITH SCRIPTURE. 95 
 
 The pharisee and publican. Luke xviii. 10. 
 
 The nobleman who went to receive a kingdom. Luke xix. 11. 
 
 The creditor who had two debtors. Luke vii. 41. 
 
 The vine and the branches. John xv. 1. 
 
 The seed opening insensibly. Mark iv. 26. 
 
 The net cast into the sea. Matt. xiii. 47. 
 
 The unmerciful servant. Matt, xviii. 28. 
 
 The labourers in the vineyard. Matt. xx. 1 . 
 
 The two sons sent into the vineyard. Matt. xxi. 28. 
 
 The wicked husbandmen. Matt. xxi. 33 ; Mark xii. 1 ; Luke xx. 9. 
 The invitation to the feast. Matt. xxii. 1 ; Luke xiv. 1 6. 
 
 The man not having on the wedding garment. Matt. xxii. 1 1 . 
 
 The ten virgins. Matt. xxv. 1. 
 
 The talents. Matt. xxv. 14. 
 
 The door and the good shepherd. John x. 1. 
 
 § x. On the importance of comparing Scripture with 
 Scripture . 
 
 The danger of quoting detached passages of Scripture, 
 without regard to their context or to the light which other 
 parts of God’s word may throw upon their interpretation, 
 is seen in the fact that the devil thus brought forward pas- 
 sages from Scripture in order to lead our Lord to sin. And 
 such perversions of the word of God, as has been truly 
 said, are among the deepest and most dangerous of his 
 devices. 
 
 1 , One important rule, therefore, in the interpretation of 
 the Bible, is to attend to the immediate context ; i. e. what 
 goes before or follows a particular sentence, verse, or chap- 
 ter. For instance — 
 
 John ix. 3. — “ Neither hath this man sinned, nor his 
 parents.” Rom. iii. 23. “ All have sinned, and come short 
 of the glory of God but the context of the former pas- 
 sage shows the meaning to be, that his blindness was not 
 the punishment of any particular sin ; and that, therefore, 
 neither he nor his parents had sinned in the way the Jews 
 thought they had. 
 
 John xviii. 36. — “ My kingdom is not of this world.” 
 The charge against our Lord, when tried by the Sanhedrim, 
 was that of blasphemy, but the only charge by which the 
 Jews could interest Pilate, the Roman governor, was a charge 
 of treason, an attempt on the part of our Lord to set up a 
 
96 
 
 INTERPRETATION OF THE BIBLE. [PART I. 
 
 kingdom in opposition to Caesar (see Luke xxiii. 2). In 
 reply, then, to this charge, repeated by Pilate in his inquiry, • 
 “Art thou the king of the Jews?” our Lord says, “My 
 kingdom is not of this world,” i. e. I do not come to set up 
 a temporal kingdom, a kingdom which can interfere with 
 Caesar’s power ; our Lord’s being a spiritual kingdom over 
 the hearts of men. Yet, in strange disregard of this, the 
 passage has been often quoted as a Scriptural argument 
 against ecclesiastical establishments, a subject with which 
 the context shows it has nothing to do. 
 
 1 Kings xxii. 15. — “ Go and prosper,” & c. ; the con- 
 text shows that the very reverse of this is meant ; see also 
 2 Kings x. 3. 
 
 Again : Numb. xxii. 20 ; “ Rise and go,” (as clearly 
 appears from the context in verses 12 and 32,) does not 
 imply God’s approbation, but the contrary ; as though 
 God had said to Balaam, If after you know what you 
 ought to do, your heart is still set on acting contrary to it, 
 
 I give you up to your own heart’s lust. (See Psalm lxxxi. 
 
 12 -) 
 
 John xiii. 27. — “ That thou doest, do quickly,” &c. 
 This, so far from being a command to Judas, is rather an 
 awful warning, a declaration to Judas of Christ’s foreknow- 
 ledge of his wickedness and preparation for it. It was 
 therefore peculiarly calculated to deter Judas from his pur- 
 pose. 
 
 2 Sam. xvii. 14. — The Lord had determined to defeat 
 the good counsel of Ahithophel. It was atrociously wicked 
 counsel, but the context shows in what respects it might be 
 termed good, as being the best means to accomplish the end 
 which Absalom had in view. In the same sense (as we 
 have before observed) the unjust steward is commended by 
 his lord for having done wisely. Luke xvi. 1 — 8. 
 
 2 Sam. iv. 11. — Ish-bosheth, though, in his opposition to 
 David, he acted contrary to the declared will of God a , and 
 therefore very unrighteously, is termed by David a righteous 
 person : the context explains this ; he was righteous as to 
 his murderers, having done them no injury, and having 
 given them no provocation. 
 
 Psalm vii. 8. — “Judge me according to my righteousness,” 
 
 a 1 Sam. xvi. 12, 13. 2 Sam. iii. 9. 1 Sam. xxviii. 17. 
 
CH. IV. § X.] COMPARE SCRIPTURE WITH SCRIPTURE. 97 
 
 i. e . his innocency in reference to the charge which Cush, 
 the Benjamite, brought against him. David cannot be sup- 
 posed to have pleaded his righteousness towards God, for 
 in another place he acknowledges his iniquities “ to be 
 more in number than the hairs of his head b .” In the 
 same sense, Dan. vi. 22 is to be reconciled with ix. 4, &c. 
 “ The better men are, the greater is the sense of their 
 guilt, and the deeper their humiliation.” — Lowth. 
 
 1 Kings ii. 32. — “ Who fell upon two men more righteous 
 than he,” — referring to Abner and Amasa. But they were 
 both, though relatively better than Joab, wicked men. 
 
 Ezek. xvi. 52. — “ Thy sisters are more righteous than 
 thou,”' — referring to Sodom and Gomorrah. These cities 
 were very depraved ; but the expression is used in order 
 to show the still deeper guilt of Judah. 
 
 Rom. iv. 5. — “To him that worketh not,” &c. ; i . e. (as 
 appears from the context) so as to seek justification by it. 
 In every point of view, works are necessary. 
 
 1 Cor. xi. 29. — Taken out of its connexion, the word 
 here rendered by our translators “ damnation,” might be 
 understood in too strong a sense, as applying exclusively 
 to the eternal torments. But the context (verses 30 — 32) 
 shows that it refers principally to temporal judgments, as 
 bodily distempers, &c. ; and it is material to observe, as 
 Bishop Tomline remarks, that the word “ damnation,” when 
 the Bible was translated, meant no more than condemnation : 
 any sentence of punishment whatever, without a particular 
 reference to the eternal torments to which the impenitently 
 wicked will be consigned at the last day. 
 
 1 Cor. x. 33. — “ I please all men in all things.” And 
 Gal. i. 10. — “If I yet pleased men, I should not be the 
 servant of Christ.” St. Paul pleased all men , by accom- 
 modating his dealings with them, as far as he could, to 
 their respective circumstances, and condescending to their 
 habits, and feelings, and prejudices ; not seeking his own 
 profit, but the profit of many, that they might be saved : 
 with this object, to the Jew he became a Jew, &c. Again, 
 he did not please men , for he did not seek to gain their 
 favour by any such condescensions as were inconsistent 
 with truth and duty. 
 
 b Psalm xl. 12 ; xxxviii. 4. 
 
 F 
 
98 
 
 INTERPRETATION OF THE BIBLE. [PART I. 
 
 1 Pet. v. 7. — “ Casting all your care upon him,” taken 
 apart from its context, might be abused as an encourage- . 
 ment to inaction, and can only be understood when taken 
 in connexion with the next verse. 
 
 Matt. xxvi. 28. — “ This is my blood,” &c. After con- 
 secration the wine is still called “the fruit of the vine” 
 (verse 29). The passage therefore cannot be used as an 
 argument for the Romish error of transubstantiation. 
 
 The same remark applies to 1 Cor. xi. 24, as compared 
 with 26 — 28, where the Apostle after consecration calls 
 the elements bread. This passage, as Bishop Tomline re- 
 marks, may of itself be considered as decisive against the 
 doctrine of transubstantiation, which thus appears to be, as 
 the 28th article of our Church expresses it, repugnant to 
 the plain words of Scripture. 
 
 1 John v. 20. — “ This is the true God, and eternal life.” 
 The context shows that this refers to Jesus Christ, and is 
 an unanswerable proof of his divinity. Three times in 
 this chapter 0 , eternal life is attributed to Christ as the 
 author and dispenser of it ; and what follows also adds 
 greatly to the force of this interpretation, being a solemn 
 caution against the worship of any other than the true God : 
 
 “ Little children, keep yourselves from idols.” 
 
 The immediate connexion of a passage is sometimes in- 
 terrupted, 
 
 1 . By digression or 'parenthesis . 
 
 This is frequent in St. Paul’s writings. Thus : 
 
 Eph. iii. 1 — 14 : verses 2 — 13 are a digression: the im- 
 mediate connexion of verse 1 is not with verse 2, but w r ith 
 verse 14. 
 
 2. By the division of chapters d . 
 
 Thus Isa. ix. 8 to x. 4 (Bishop Lowth remarks) is a dis- 
 tinct poem, having no connexion whatever with what goes 
 before or follows. Also the subject of Isa. liii. properly 
 begins chap. Iii. 13 ; and chap. li. ought to include the first 
 twelve verses of chap. Iii. 
 
 c 1 Jolmv. 11 — 13. See also ch. i. 2. 
 
 d The Scriptures were very early divided into certain sections for 
 ecclesiastical purposes, as we learn from Justin Martyr and Clement of 
 Alexandria. But the existing division of the Bible into chapters is the 
 work of Hugo de St. Caro, in the 13th century. The New Testament 
 was first divided into Verses in the edition of Robert Stevens, a. d. 1551. 
 
CH. IV. § X.] COMPARE SCRIPTURE WITH SCRIPTURE. 99 
 
 The first three verses of the eighth chapter of Jeremiah 
 ought not to have been separated from those of the pre- 
 ceding chapter. The sixth verse of the third chapter be- 
 gins a distinct prophecy, which continues to the end of 
 the sixth chapter. 
 
 Bishops Lowth and Horsley consider Psalms xlii. and 
 xliii. to be but one Psalm, and more than thirty MSS. con- 
 firm this opinion. Obviously the first verse of the fourth 
 chapter of the Epistle to the Colossians ought to be joined 
 to the third chapter ; and the fourth and fifth chapters of the 
 second Epistle to the Corinthians ought to be read together. 
 
 The subject of the seventh chapter of the second Book of 
 Kings (the account of the siege of Samaria) is begun at the 
 twenty-fourth verse of the sixth chapter: and the importance 
 of attention to this appears from comparing vii. 1 with the last 
 verse of the sixth chapter. The gracious promise of deliver- 
 ance was made by Elisha in reply to the impious declaration 
 of Jehoram, “What should I wait for the Lord any longer?’’ 
 
 The twenty-first and twenty-second chapters of the Acts 
 of the Apostles are closely connected with each other. 
 
 The first verse of the seventh chapter of the second 
 Epistle to the Corinthians should have been included in the 
 sixth chapter, being the conclusion of the argument of the 
 latter part of that chapter. 
 
 II. The books of Scripture, though written by different 
 persons, and at different times, are so connected together, 
 as parts of one system, that it is often necessary to bring 
 together passages from various parts, before they can be 
 properly understood. 
 
 Ps. cvi. 19. — “They made a calf in Horeb;” i. e. as 
 appears from Exod. xxxii., on the very spot where, and at 
 the time when, God w T as taking them into covenant. “ They 
 worshipped the molten image,” and that so soon after they 
 had seen the terrible plagues inflicted on the Egyptians for 
 their idolatry e ; and had in the most solemn manner 
 pledged themselves to renounce it f . 
 
 1 Kings xxii. 48. — “ But the ships were broken,” &c. 
 In 2 Chron. xx. 35 — 37? the reason is stated ; and the 
 
 e Numb, xxxiii. 4. f Exod. xx. 4, with xxiv. 3. 
 
 Exod. xii. 12. 
 
100 
 
 INTERPRETATION OF THE BIBLE. [PART I. 
 
 comparison of the two passages gives a practical illustra- 
 tion of the admonition, “ If sinners entice thee, consent 
 thounotS;” for if we are partakers of other men’s sins, w T e 
 shall also receive of their plagues. 
 
 From 2 Kings ix. 26, it appears that Naboth’s sons also 
 were murdered by Jezebel. This is not recorded in 1 Kings 
 xxi. 
 
 By comparing Isaiah vi. 1 with John xii. 41, we find 
 that Isaiah then saw the glory of Christ. 
 
 Acts xv. 39. — Why should Barnabas so w armly espouse 
 the cause of Mark? Col. iv. 10 tells us he w’as his ne- 
 phew. 
 
 Matt. xi. 28, compared with John vi. 35, show’s that by 
 coming to Christ, is meant believing on Him. 
 
 Psalm cv. 37. — “ There was not one feeble person among 
 their tribes.” A very remarkable fact, but not mentioned 
 in the narrative of their departure in the twelfth chapter of 
 Exodus. 
 
 Matt. xxvi. 27, and Mark xiv. 23. — “ Drink ye all," 
 “ They all drank,” &c. That this command of Christ to 
 receive the cup of the Lord extended to the laity, and was 
 not confined to the Apostles or priests, is proved by 1 Cor. 
 xi. 23 — 28. In six different passages, the eating of the 
 bread, and drinking of the cup, are mentioned together by 
 the inspired Apostle : and to all Christians indifferently he 
 gives the same charge : “ Let a man examine himself, and 
 so let him eat of that bread and drink of that cup.” 1 Cor. 
 xi. 28. 
 
 The history of Balaam affords an illustration of the im- 
 portance of comparing Scripture wdth Scripture. In order 
 to obtain a complete view of his character, we must turn not 
 only to the narrative in the Book of Numbers h , but also to 
 the Epistle of St. Peter 1 , w here we are informed what mo- 
 tive influenced him ; and again to that of St. J ude, in order to 
 see the deep hold which covetousness had upon him j : while 
 the Book of Revelation k particularly draws our attention to 
 a very remarkable fact concerning him, that it was at his 
 
 g Prov. i. 10. i 2 Peter ii. 15. 
 
 h Numb. xxii. xxiii. xxi v. J Jude 11. 
 
 and xxxi. k Rev. ii. 14. 
 
CH. IV. § xi.] WORDS USED IN DIFFERENT SENSES. 101 
 
 instigation Balak threw that temptation in the way of the 
 Israelites which caused the destruction of 23,000 of them 
 in one day 1 . See Bishop Butler’s sermon on the character 
 of Balaam. 
 
 The disregard of this rule of comparing Scripture with 
 Scripture led the Jews to reject Jesus as the Messiah, and 
 even to justify that rejection by an appeal to Scripture. 
 
 John xii. 34. — “ We have heard out of the law that 
 Christ abideth for ever : and how sayest thou, The Son of 
 man must be lifted up?” That Christ was to abide for ever, 
 they gathered from those passages of Scripture where his 
 kingdom is represented to be everlasting : as Dan. vii. 14 ; 
 Ezek. xxxvii. 25 ; Isa. ix. 7 ; and from God’s promise to 
 David, Psalm lxxxix. 36, 37. But had they also suffi- 
 ciently attended, as Whitby remarks, to other passages, in 
 which our Blessed Lord is represented as a suffering Messiah, 
 they would have had their scruples removed, and would 
 have readily believed what He so frequently foretold con- 
 cerning Himself. See Ps. xxii. 18 ; xl. 6 : Isa. liii. 2 — 12 ; 
 Dan. ix. 26. 
 
 § xi. On the different senses in which words are used . 
 
 Words are not always used exactly in the same sense. 
 For instance — 
 
 I. Blood . 
 
 Acts xvii. 26. — “ God hath made of one blood all nations 
 of men,” i. e. hath created the race of man all from Adam, 
 their first parent. 
 
 Matt, xxvii. 25. — “ His blood be on us,” &c. ; i. e. the 
 guilt of having put Him to death. 
 
 Eph. i. 7. — “Redemption through his blood,” i. e. by 
 the sacrifice of his death upon the cross where his blood was 
 shed. This explains why, in the typical sacrifices of the 
 Old Testament, the blood was consecrated rather than any 
 other part of the victim. “ For it is the blood that maketh 
 atonement.” Lev. xvii. 11. “And without shedding of 
 blood is no remission.” Heb. ix. 22. 
 
 ] 1 Cor. x. 8. 
 F 3 
 
102 
 
 INTERPRETATION OF THE BIBLE. [PART I. 
 
 II. Covenant . 
 
 The term “Covenant” is frequently used in the Bible. 
 We read of God entering into covenant with man ; but this 
 is in a sense differing somewhat from the covenants which 
 men usually make with each other. 
 
 In covenants which men make with each other, as for 
 instance Abraham and Abimelech [ , the contracting parties, 
 remarks Beausobre, are at liberty, and have nearly the same 
 right of proposing the conditions on which they are willing 
 to agree and covenant together. But the case is otherwise 
 in those which God has made with man. God is the 
 Creator, and men his creatures : He is the supreme Mo- 
 narch, and they his subjects : He is the Sovereign Lawgiver, 
 and must be obeyed absolutely and without reserve. When 
 God, therefore, says that He makes a covenant with man- 
 kind, his meaning is, that out of condescension and mere 
 goodness, He is pleased to bind Himself to the fulfilment of 
 his promise, that He may engage them to obedience by a 
 principle of gratitude and love. 
 
 Hence God’s great covenant with fallen man, through the 
 Lord- Jesus Christ, is described as “his mercy promised 
 to our forefathers, Abraham,” &c. m His mercy is thus 
 promised to us in a covenant, in order to assure us of .its 
 certainty, and to remind us of the solemnity of our obliga- 
 tion to holiness as partakers of such infinite mercy. 
 
 The Old and New Covenants alluded to in Jerem. xxxi. 
 31, Gal. iv. 24, and in many other parts of the Bible, refer 
 to the Jewish and Christian dispensations. 
 
 III. Faith . 
 
 1 Cor. xiii. 2. — “ Though I have all faith, so that I 
 could remove mountains ; ” i. e. such a reliance on some 
 particular promise to that effect ; evidently of a very dif- 
 ferent kind from that mentioned in Rom. v. 1. 
 
 Rom. iii. 3. — “ The faith of God ; ” i. e. the faithfulness 
 of God. 
 
 Acts xxiv. 24. — “The faith in Christ;” i. e. the doc- 
 
 1 Gen. xxi. 27- 
 
 m Luke i. 72. 
 
CH. IV. § xi.] WORDS USED IN DIFFERENT SENSES. 103 
 
 trines of the Gospel generally, of which reliance on Christ 
 alone for salvation is the distinguishing feature. 
 
 Rom. xiv. 23. — “ Whatsoever is not of faith is sin.” 
 Here faith signifies not the belief of the Gospel, but the 
 persuasion that what we do is lawful. 
 
 IV. Flesh. 
 
 Rom. vii. 5 ; viii. 8. — “ They that are in the flesh can- 
 not please God i. e. those w T ho are under the guidance 
 of their corrupt nature ; yet, 
 
 Ezek. xxxvi. 26. — “ A heart of flesh ” means a tender, 
 teachable temper. 
 
 Gal. iii. 3. — “ Are ye now made perfect by the flesh ?” 
 i. e. the outward ceremonies of the Mosaic law, particularly 
 circumcision. 
 
 Gen. vi. 12. — “All flesh had corrupted his way;” i. e. 
 all men. So also Ps. lxv. 2 : “ O thou that hearest prayer, 
 unto thee shall all flesh come ;” i. e. all mankind. 
 
 John i. 14. — “ The Word was made flesh.” 1 Tim. iii. 
 16. — “ God was manifest in the flesh;” i. e. appeared in 
 human nature. 
 
 V. Grace. 
 
 Grace means favour ; but in the particular application of 
 it, it is made to refer to different subjects. 
 
 Rom. iii. 24. — “ Being justified freely by his grace,” 
 refers to God’s mercy in the pardon of sin, bestowed with- 
 out any merit in us. 
 
 Tit. ii. 11. — “ The grace of God that bringeth salvation, 
 hath appeared unto all men,” refers to the Gospel. 
 
 2 Pet. iii. 18. — “Grow in grace.” Grace here seems to 
 mean holiness, because holiness is the effect of God’s grace, 
 we being his workmanship, created in Christ Jesus unto 
 good works. 
 
 VI. Law. 
 
 When the writings of the Old Testament were divided 
 into Psalms, Law, and Prophets, the Law included only 
 the Pentateuch. But in John x. 34, it refers to the Jewish 
 
 f 4 
 
 
104 
 
 INTERPRETATION OF THE BIBLE 
 
 [part I, 
 
 Scriptures generally, the passage there quoted being in 
 Ps. lxxxii. 6. 
 
 Heb. x. 1. — It refers to the covenant made with the 
 Jews, particularly their ceremonial law. 
 
 Rom. vii. 7. — It applies to the Ten Commandments. 
 
 Isa. ii. 3. — “ Out of Zion the law i. e. the doctrine of 
 the Gospel ; because it has the nature and power of a law, 
 obliging us to the belief and practice of it no less than the 
 old law did. 
 
 Noah n , Job °, Asa p, and others, are spoken of as perfect ; 
 but this is not the sense in which the term is used in Heb. 
 xii. 23. It means only that they were sincere ; not as the 
 spirits of the just in heaven, absolutely free from all sin. 
 
 Other instances may be given of words not always being 
 used in the same sense. Thus : 
 
 Matt. xi. 25. — “ At that time Jesus answered and said 
 answering in Scripture, does not always signify replying 
 to the words of another : any speech made upon a fit occa- 
 sion is called an answer, though no remark has been pre- 
 viously made. 
 
 2 Kings xvii. 33. — “ The Samaritans feared the Lord, 
 and served their own gods that is, it was a slavish fear 
 arising only from a dread of punishment ; not that filial 
 fear which is described as the beginning of wisdom 3, and 
 the effect of which is hatred of evil r . 
 
 Heb. ix. 27. — “ It is appointed to man once to die 
 i. e. temporally. John viii. 51. — “ If any man keep my 
 sayings, he shall never see death i. e. the second or 
 eternal death. 
 
 These illustrations are sufficient to suggest caution in 
 the interpretation of Scripture. 
 
 Every language has its idioms, i. e. modes of expression 
 peculiar to itself. The Old Testament having been written 
 
 VII. Perfect , 
 
 § xii. Hebraisms , 
 
 n Gen. vi. 9. 
 
 0 Job i. 1. 
 
 P l Kings xv. 14. 
 
 q Job xxviii. 28. 
 r Prov. viii. 13. 
 
HEBRAISMS. 
 
 105 
 
 ch. iv. § xii.] 
 
 in Hebrew, the peculiar idioms of that language are fre- 
 quently found in our English translation. These are 
 called Hebraisms. The New Testament also contains 
 Hebraisms, because, though originally written in Greek, it 
 was written by Jews ; and they, therefore, occasionally 
 conveyed their ideas by expressions peculiar to their native 
 language. 
 
 Of the Hebraisms in the Holy Scriptures the following 
 may be noticed : 
 
 1. It is an idiom of the Hebrew language to call the 
 effect, or the object, or any thing that belongs to another, 
 the son or child of it. 
 
 1 Sam. i. 16. — Hannah pleads with Eli not to account 
 her a daughter of Belial. 
 
 1 Sam. xxv. 17. — Nabal is called a son of Belial. 
 
 1 Sam. ii. 12. — Eli’s sons are called sons of Belial. 
 
 Belial is a Hebrew word, implying a wicked, worthless 
 person ; and, therefore, a son cr daughter of Belial implies 
 a wicked person. 
 
 Luke x. 6. — “ Son of peace,” means a pious, unpre- 
 judiced person, disposed to receive the blessings of the 
 Gospel. 
 
 John xvii. 12. — Judas is called the “ son of perdition,” 
 i. e. one worthy of perdition. See also Matt, xxiii. 15 ; 
 2 Thess. ii. 3. 
 
 Eph. ii. 3. — “ Were by nature children of wrath 
 “ children of wrath ” means “ liable to, or worthy of, wrath.” 
 
 Eph. v. 6 — 8. — “ Children of disobedience,” of “light,” 
 means respectively “disobedient,” “enlightened” per- 
 sons. 
 
 2. As the Jews have but few adjectives in their language, 
 they supply their place with substantives. 
 
 1 Thess. i. 3. — “ Your work of faith, and labour of love, 
 and patience of hope.” All these expressions are Hebraisms 
 for active faith, laborious love, and patient hope, and might 
 very properly be so translated. 
 
 Eph. i. 13. — “ Ye were sealed with that Holy Spirit of 
 promise,” i. e. with the promised Spirit. 
 
 Col. ii. 8. — “ Philosophy and vain deceit,” means “ a 
 deceitful and vain philosophy.” 
 
 3. It is a common Hebraism to denote the greatness or 
 
 f 5 
 
10G INTERPRETATION OF THE BIBLE. [PART I. 
 
 excellence of a thing by employing the words, “ of God,” 
 or “ of the Lord.” Thus, 
 
 Acts vii. 20. — The expression “ exceeding beautiful,” is 
 literally “ fair to God.” See margin. 
 
 Ps. lxxx. 10. — “Goodly cedars,” are “cedars of 
 God.” 
 
 Jonah iii. 3. — “An exceeding great city,” is, “ a great 
 city of God.” 
 
 4. The highest Hebrew superlative was formed by 
 doubling the word. 
 
 2 Cor. iv. 17. — “ Weight of glory.” The Hebrew word 
 answering to glory , signifies both weight and glory. 
 
 Eph. i. 19. — “ According to the working of his mighty 
 power;” literally it is, “according to the energy of the 
 strength of his force.” Here strength and force, two 
 words of the same signification, are joined to heighten the 
 style. 
 
 5. “To be found,” “to be called,” often mean among 
 the Hebrews, “to be;” of which Matt. i. 18 is an un- 
 doubted example ; for it was Joseph’s ignorance of Mary’s 
 miraculous conception which led him to think of putting 
 her away. 
 
 Compare Heb. xi. 5, with Gen. v. 24, “ Enoch was not 
 found.” “ Enoch was not.” 
 
 Phil. ii. 8. — “ Being found in fashion as a man,” i. e. 
 being. 
 
 Isa. ix. 6. — “ His name shall be called wonderful,” i. e. 
 He shall be wonderful, &c., i. 26. — “Jerusalem shall be 
 called,” i. e. shall be “ the city of righteousness.” 
 
 6. “ Loving and hating,” in the Hebrew language, is 
 often only an emphatic mode to express choosing one thing 
 or person and leaving another ; or preferring one before 
 another. Our Saviour thus uses this Hebraism, John xii. 
 25 ; Matt. x. 39. 
 
 Luke xiv. 26. — It is said, “ If any man come to me, and 
 hate not his father,” &c. Our clue to the meaning of this is 
 in Matt. x. 37, where our Lord says, “ Whoso loveth 
 father or mother more than me.” 
 
 Rom. ix. 13. — “Jacob have I loved, but Esau have I 
 hated,” i. e. I have preferred Jacob to Esau. 
 
 7. It is a Hebraism to express things in an imperative 
 
PROPER NAMES. 
 
 107 
 
 cti. iv. § xiii.] 
 
 and active form, which are to be understood only permis- 
 sive^. — Abp. Tillotson. Thus 1 Kings xxii. 22. 44 Go 
 
 forth and do so ” implies only a permission, not a com- 
 mand. 
 
 Isa. vi. 10. — “Make the heart of this people fat,” is a 
 statement of the fact as to what would be the consequence 
 when God withdrew his restraining grace, and left them to 
 themselves. 
 
 8. Gen. iii. 5. — 44 Knowing good and evil,” is a Hebrew 
 phrase for a very enlarged knowledge, as in 2 Sam. xiv. 
 17 and 20. On the contrary, to know or to speak neither 
 good nor evil, is to know or to speak nothing at all. Dent, 
 i. 39 ; Gen. xxxi. 29. 
 
 § xiii. Importance of attending to Proper Names. 
 
 1. The same persons or places sometimes have several 
 names. 
 
 Moses’ father-in-law is called in different places Raguel, 
 Reuel, and Jethro. 
 
 Joshua is twice in the New Testament called Jesus s . 
 Nahash 1 is the same as Jesse u , the father of David; 
 hence we find that Joab and Amasa were near relatives to 
 David and to each other. We are thus better able to 
 understand many circumstances in their history, and more 
 fully to see the guilt of Joab in the assassination of Amasa. 
 2 Sam. xx. 10. 
 
 Mark ii. 14. — 44 And as he passed by, he saw Levi,” 
 &c. ; this is the same person as Matthew. Thaddeus, 
 Lebbeus, and Judas, are all different names for the Apostle 
 St. Jude. 
 
 Horeb and Sinai are often spoken of indiscriminately, 
 being different peaks of one and the same range of moun- 
 tains. Deut. v. 2 ; Exod xix. 18 — 23. 
 
 The Sea of Tiberias is the same as the Lake of Genne- 
 sareth, or, as it was more anciently called, Cinnereth. 
 Numb, xxxiv. 11 ; Josh. xii. 3; xix. 35. 
 
 Edom and Idumea are the same. 
 
 f 6 
 
 s Acts vii. 45. 
 Heb. iv. 8. 
 
 t 2 Sam. xvii. 25. 
 u 1 Chron. ii. 13—16. 
 
108 INTERPRETATION OF THE BIBLE. [PART I. 
 
 Greece, or Grecia, was known by the name of Javan 
 among the Hebrews. In our English Bibles, Javan is 
 sometimes used, as in Isa. lxvi. 19 ; Ezek. xxvii. 13 ; and 
 sometimes the modern name Greece, as in Zech. ix. 13 ; 
 Dan. viii. 21 ; Joel iii. 6 : Javan was the fourth son of 
 Japheth. Gen. x. 2. 
 
 2. Different persons and places have sometimes the same 
 name. 
 
 Ephraim, in Gen. xlviii. 5, refers to a person; in Judges 
 i. 29, to a tribe; in Jer. xxxi. 18, to the Ten Tribes of 
 Israel ; in John xi. 54, to a city. 
 
 Amaziah was the name, not only of an idolatrous king of 
 Judah (2 Chron. xxv.), but of an idolatrous priest of Bethel, 
 who accused Amos to Jeroboam of conspiring the death of 
 the king. Amos vii. 10, 11. 
 
 Among the kings of Judah and Israel there were several 
 of the same name (see Table, p. 245). 
 
 There were several Zachariahs : (1) Zachariah, the fourth 
 in descent from Jehu, who reigned just long enough to fulfil 
 God’s promise to Jehu. 2 Kings xv. 8, and x. 30. (2) 
 
 Zechariah, a prophet basely murdered by Joash, who had 
 been redeemed from destruction by his father. 2 Chron. 
 xxiv. 20 — 22. (3) Zechariah the prophet, whose writings 
 
 form part of the Bible, and who was raised up to encourage 
 the Jews to rebuild the temple. Ezra v. 1. (4) Zacharias 
 
 (which is the same name with Zachariah), the father of 
 John the Baptist. Luke i. 59, 60. 
 
 There were several Herods : (1) Herod, infamous for 
 his attempt to murder our Blessed Lord in his infancy, but 
 called in profane history the Great. Luke xvi. 15. (2) 
 
 Herod Antipas, his son — inquisitive about the truth without 
 loving it v , crafty w , incestuous 3 *, superstitious^, the murderer 
 of John the Baptist 2 , and the mocker of our Blessed Lord 
 in his last sufferings a . (3) Herod Agrippa, nephew of 
 Herod Antipas, and grandson of Herod the Great, the mur- 
 derer of the Apostle James, and eaten of worms for his 
 pride. Acts xii. 1 — 3. 20 — 23. 
 
 v Mark vi. 20. 
 
 Luke xxiii. 8. 
 w Luke xiii. 32. 
 x Matt. xiv. 3. 
 
 y Mark vi. 16. 
 z Matt. xiv. 1—10. 
 a Luke xxiii. 1 1 . 
 
PROPER NAMES. 
 
 109 
 
 CH. iv. § xiii.] 
 
 So there are some names which appear to have been 
 common to several successive kings of a country. Thus we 
 read of Pharaoh king of Egypt who reproved Abraham for 
 his sin b ; of Pharaoh who commended Joseph, and made 
 him ruler over Egypt c ; of Pharaoh who, in attempting the 
 destruction of the people of God, was himself destroyed 11 ; 
 of Pharaoh whose daughter Solomon married e ; of Pharaoh 
 Nechoh who slew Josiah f ; of Pharaoh Hophra (or Apries) 
 his successor, denounced by Jeremiah s and Ezekiel 11 , for 
 his arrogance, impiety, and treachery. Pharaoh probably 
 means father of the country , and was the name of all the 
 kings of Egypt till the Babylonish Captivity, and perhaps 
 longer ; as Ptolemy was their name after the time of 
 Alexander. (Bp. Patrick.) — Abimelech i , which means my 
 father the king , was a name common to the kings of the 
 Philistines. Benhadad was a name common to the Syrian 
 kings. Three Benhadads are mentioned in the books of 
 Kings Jabin was a common name of the kings of Canaan, 
 as evidently the Jabin mentioned in the book of Joshua k , 
 was not the Jabin mentioned in the book of Judges 1 ; 
 Agag was the name of the kings of the Amalekites m ; and 
 Artaxerxes, of the Persians. The Roman Emperors all 
 took the names of Caesar and Augustus. The Augustus 
 mentioned in Luke ii. 1, was the second Emperor of Rome. 
 The Caesar who was reigning when our Lord w*as crucified, 
 was Tiberius. John xix. 15. The emperor to whom 
 St. Paul appealed, and who is called both Augustus and 
 Caesar, was Nero. Acts xxv. 21. 
 
 The Antioch mentioned in Acts xiii. 1, and the Antioch 
 mentioned in 2 Tim. iii. 11, were different places; the one 
 was in Syria, the other in Pisidia. 
 
 There were two Bethlehems 11 . There were, at least, 
 two Caesareas, viz. Caesarea Philippi 0 , near the springhead 
 
 b Gen. xii. 18. 
 c Gen. xli. 38—45. 
 d Exod. xiv. 28. 
 e 1 Kings iii. 1. 
 f 2 Kings xxiii. 29. 
 
 S Jer. xliv. 30. 
 h Ezek. xxix. 2, &c. 
 
 1 Gen. xx. 2 ; xxvi. 8. 
 1 1 Kings xv. 18. 
 
 2 Kings viii. 7- 
 2 Kings xiii. 3. 
 k Josh. xi. 1 ; xii. 19. 
 
 I Judges iv. 2. 
 
 m Numb. xxiv. 7* 
 
 1 Sam. xv. 8. 
 
 II Josh. xix. 15. 
 
 ° Acts viii. 49. 
 
110 INTERPRETATION OF THE BIBLE. [PART I. 
 
 of Jordan, about 30 miles to the north of the sea of Galilee ; 
 and Caesarea on the sea-coast of Samaria, where Philip the 
 evangelist lived p, where Peter converted Cornelius q , where 
 Paul defended himself against the Jews r , and where Herod 
 Antipas was smitten by an angel s . There were also several 
 Mizpehs — Mizpeh in Judah, where Samuel dwelt 4 ; Miz- 
 peh in Gilead, where Jephthah dwelt 0 ; and Mizpeh of 
 Moab, where David’s conduct was a bright example of 
 filial piety. 1 Sam. xxii. 3. 
 
 3. Scripture names have often a very significant mean- 
 ing. Thus : 
 
 Achan, “ he that trouhleth thus his name becomes an 
 epitome of his history, which awfully displays the folly and 
 guilt of covetousness. Josh. vii. 
 
 Adam, earthly , or red earth. Gen. ii. 7. 
 
 Abraham, fat h er of a great multitude ; Gen. xvii. 5 ; a 
 prophecy wonderfully fulfilled with regard to both his 
 natural and spiritual seed. Gal. iii. 29. 
 
 Alleluia, praise the Lord ; the song of heaven to the 
 Redeemer’s glory. Rev. xix. 1 ; vii. 10. 
 
 Baal, the name of the Phoenician idol, and Bel, the name 
 of the Babylonish idol, both mean Lord. 
 
 Beer, a well. Numb. xxi. 16. Beerlahairoi, the well of 
 him that liveth and seeth me ; Hagar’s memorial of God’s 
 compassion to her. Gen. xv. 14. 
 
 Edom, red ; a brand put on Esau’s profaneness in selling 
 his birthright for a mess of red pottage. Gen. xxv. 30. 
 
 Ebenezer, the stone of help raised by Samuel. 1 Sam. 
 vii. 12. 
 
 Israel, a prince with God; a name given to Jacob as 
 an encouragement to us to persevere in prayer, as the 
 name Israelites given to his people was to remind them of 
 what should be their distinguishing character. Gen. xxxii. 
 28. 
 
 Judah, praise the Lord; directing us to him as the 
 ancestor of the promised Messiah. Gen. xlix. 10. 
 
 Jubilee, sounding of the trumpet; the year of Jubilee being 
 proclaimed by a trumpet. Lev. xxv. 9. 
 
 P Acts xxi. 8. 
 q Acts x. 1. 
 
 r Acts xxiv. ; xxiii. 33. 
 
 s Acts xii. 23. 
 t I Sam. vii. 5, 6. 
 u Judges xi. 34. 
 
PROPER NAMES. 
 
 Ill 
 
 ch. iv. § xiii.] 
 
 Melchizedek, king of righteousness ; remarkably showing 
 how much Christ is kept in view in the historical parts of 
 the Old Testament. Gen. xiv. 18 ; Heb. vii. 2. 
 
 Messiah, (the same as Christ,) anointed . 1 Sam. ii. 10 ; 
 
 Dan. ix. 25 ; Acts x. 38. 
 
 Moses, taken out of the water ; a constant memorial of 
 the goodness of God’s Providence to him. Exod. ii. 10. 
 
 Noah, rest ; a suitable name for him, to whom God gave 
 the promise that the ground should not again be cursed for 
 man’s sake, and through whom was preserved that promise 
 of the Messiah, in whom alone the soul of man can find 
 rest. 
 
 Phylactery, a preservative. Matt, xxiii. 5. The word 
 is derived from the Greek, and was originally applied to 
 certain charms which the Pagans carried about with them, 
 to preserve them from evil, disease, danger, &c. The 
 Jewish phylacteries were little rolls of parchment, in which 
 were written certain words of the law. These they wore 
 on their foreheads, and on the wrist of the left arm. The 
 passages written on them were Exod. xii. 2 — 10, 11 — 16 ; 
 Deut. vi. 4 — 9 ; xi. 13 — 21. The superstition of wearing 
 them arose from a perversion of Exod. xiii. 9. 16. 
 (Bishop Patrick, Calmet.) 
 
 Salem, peace. 
 
 Samuel, asked of the Lord ; peculiarly descriptive of the 
 fact, 1 Sam. i. 20 ; and it is very observable that he whose 
 name was intended as a memorial of God’s goodness in 
 answering prayer, was in his life distinguished as a man of 
 prayer. Ps. xcix. 6. 
 
 Solomon, peaceable. 1 Chron. xxii. 9. 
 
 Teraphim, images; referring to idolatrous worship, and 
 thus throwing light on that remarkable prophecy of Hosea 
 respecting the present state of the Jews, who have been 
 bitter enemies of truth, as seen in their continued rejection 
 of Christianity, and who have yet been restrained from 
 idolatry, to which they were formerly so prone. See Hos. 
 iii. 4. 
 
 Tophet, a drum ; the name of a place near Jerusalem, 
 where children were burnt as offerings to Moloch, and 
 drutns beat to drown their cries. 
 
 Urim and Thummim, light and perfection ; indicating 
 
112 INTERPRETATION OF THE BIBLE. [PART I. 
 
 the clearness with which God w r ould impart to the High 
 Priest the knowledge of his will, when that knowledge 
 was sought by means which He had appointed. See Exod. 
 xxviii. 30. 
 
 To these may be added the names of the captives in 
 Babylon. 
 
 Daniel, God is my judge. 
 
 Hananiah, the grace of the Lord . 
 
 Michael, he that is the strong God . 
 
 Azariah, the Lord is a help. These were the names 
 given to these three men at their circumcision, when 
 taken into covenant with the God of Israel. But the 
 names Belteshazzar, Shadrach, Meshach, and Abednego, 
 by which their conqueror and patron sought to ennoble 
 them, seem to have been intended as a snare to them 
 to renounce their religion, and forget the God of their 
 fathers. 
 
 Belteshazzar means the keeper of the hid treasures of 
 Bel , the great Babylonish idol. 
 
 Shadrach means the inspiration of the Sun , which the 
 Chaldeans worshipped. 
 
 Meshach probably refers to the goddess Shach , under 
 which name Venus was worshipped. 
 
 Abednego, the servant of the shining fire , which they 
 worshipped also. Dan. i. 6, 7. 
 
 As Daniel, Shadrach, Meshach, and Abednego, are among 
 the most illustrious examples on record of men unhurt by 
 prosperity, and enabled to overcome one of the strongest 
 temptations, that of the fear of man, a temptation by which 
 Abraham v * * , Isaac w , David x , and Peter y , were overcome, 
 these significations of their names are not to be overlooked. 
 Luke xiv. 26 ; Heb. xi. 33, 34 ; 1 John v. 4, 5. 
 
 Those names which begin or end with EL, or begin 
 with JE, or end with I AH, were generally designed to 
 express some relation to God ; as Bethel, the house of 
 God . 
 
 The names which God thought fit to give of Himself 
 
 v Gen. xii. 1 1 — 13 ; xx. 2 — 11. 
 
 w Gen. xxvi. 7. 
 
 x 1 Sam. xxvii. 1. 
 
 y Matt. xxvi. 69—74. 
 Gal. ii. 11, 12. 
 
GEOGRAPHY. 
 
 cir. iv. § xiv.] 
 
 113 
 
 were descriptive of his attributes. Exod. iii. 14; vi. 3; 
 xxxiii. 18 — 20 ; xxxiv. 5 — 7 ; Rev. xxi. 6. 
 
 Parents or ancestors are put for their posterity. Thus, 
 Gen. ix. 25, “ cursed be Canaan,” i. e. his posterity ; God 
 foreseeing their wickedness, which began in their father 
 Ham. The curse did not affect individuals, or even na- 
 tions, so long as they continued righteous, for Melchizedek 
 and Abimelech appear to have been both Canaanites. Gen. 
 xiv. 18 — 20 ; xx. 6 ; see also Gen. xv. 16 ; and see also 
 Matt. xv. 22. 28. 
 
 Jacob and Israel are often put for the Israelites, as in 
 Exod. v. 2 ; Numb, xxiii. 21 ; xxiv. 5. 17 ; Deut. xxxiii. 
 28 ; 1 Kings xviii. 17, 18 ; Ps. xiv. 7 ; cxxxv. 4. 
 
 § xiv. Value of some knowledge of Geography . 
 
 Geography principally refers to the relative situation of 
 places. 
 
 I. The first thing we may notice, is the peculiarity of 
 some geographical terms as used in the Scriptures. 
 
 The Hebrews (as Mr. Mede observes) use the word 
 “ Isles ” to signify all those countries divided from them 
 by sea ; or sometimes any region, country, or province. 
 Isa. xi. 10, 11; xl. 15; Jer. ii. 10; Job xxii. 30 ; Isa. 
 xx. 6. 
 
 Lesser Asia and Europe, peopled by the descendants 
 of Japheth, are called the Isles of the Gentiles. Gen. 
 x. 5. 
 
 The term coasts does not always apply to land bordering 
 on the sea — thus “ in all the coasts,” Matt. ii. 16, means in 
 all the parts. In another passage, “ coasts” refers to the 
 inland countries belonging to the cities of Tyre and Sidon. 
 Matt. xv. 21. 
 
 Paul was forbidden to preach in Asia, yet he immediately 
 essayed to go into Bithynia. Acts xvi. 7. Without a 
 knowledge of the peculiarity of some of the geographical 
 terms of Scripture, we might be ready to charge him with 
 an act of disobedience, for Bithynia was not only in what 
 we call Asia, but in Asia Minor. “Asia,” how r ever, through- 
 out the Acts of the Apostles and the Epistles of Paul, 
 so far from being what we understand by the term, does not 
 
114 
 
 INTERPRETATION OF THE BIBLE. [PART I. 
 
 mean the whole of Asia Minor, or Anatolia, but a parti- 
 cular district, of which Ephesus was the capital. Acts ii. 9 ; 
 1 Cor. xvi. 19 ; Rev. i. 4. 
 
 Ever since the Grecian monarchy prevailed over so great 
 a part of the world, the Jews called all the civilized part 
 of mankind, except themselves, Greeks . (See Acts xix. 
 10; xx. 21; Rom. i. 16; ii. 9, 10; x. 12.) This ex- 
 plains why she, who is called by Matthew a woman of 
 Canaan, i . e. one of the old stock of the Canaanites, is 
 called by Mark a Greek, though, as Mark himself says, 
 she was a native of Syro-Phoenicia. See Matt. xv. 22 ; 
 Mark vii. 26. 
 
 The term Grecians , however, (or Hellenists,) which we 
 meet with in the Acts of the Apostles, denotes not the 
 Gentiles, but those Jews, who, born and living in other 
 countries, though occasionally coming up to Jerusalem, as 
 their law required, used the Greek language and the Greek 
 translation of the Scriptures. See Acts vi. 1 ; ix. 29 ; 
 xi. 20. 
 
 When places are mentioned as lying North, South, East, 
 or West, it is generally to be understoood of their situation 
 with respect to Judea and Jerusalem. 
 
 II. . Without a knowledge of ancient Geography, many 
 fulfilled prophecies must be unintelligible. Thus, 
 
 Balaam’s wonderful prophecy 7 of the conquests of Alex- 
 ander and his successors, and of the Romans over the 
 Assyrians and Jews, and of the destruction of the Mace- 
 donian and Roman Empires, would be unintelligible to 
 those who knew not that the family of Chittim, or Kittim, 
 (the son of Java,) settled in Macedonia and Italy ; that 
 Asshur refers to the Assyrians, and Eber to the Jews. 
 Gen. x. 4. 
 
 III. Sometimes for want of a knowledge of Geography, 
 the peculiar force and beauty of a passage of Scripture is 
 lost to us. 
 
 Thus, Isa. xxviii. 1, “ Woe to the crown of pride,” &c. 
 referring to Samaria, now Sebaste. This city, beautifully 
 situated on the top of a round hill, and surrounded imme- 
 diately by a rich valley, and a circle of other hills beyond 
 it, suggested the idea of a chaplet or wreath of flowers, worn 
 
 z Numb. xxiv. 24. 
 
GEOGRAPHY. 
 
 115 
 
 CH. IV. § xiv.] 
 
 upon the head on occasions of festivity. Thus the expres- 
 sions of the proud crown, and the fading flower of the 
 drunkards, add much to the force of the metaphor. The 
 practice of wearing such chaplets is referred to in Wisd. ii. 
 7, 8. See Lowth on Isaiah. 
 
 IV. A knowledge of Geography often removes apparent 
 contradictions. 
 
 In Luke xxiv. 50. (referring to our Lord’s ascension), it 
 is said, “ Jesus led his disciples out as far as Bethany,” 
 &c .: but in Acts i. 12 we read that the disciples returned 
 from Mount Olivet. Olivet was situated between Beth- 
 phage and Bethany, and our Lord ascended from that part 
 of the mountain which lay next Bethany. So that the two 
 accounts are quite consistent. 
 
 The two continents of Asia and America are so widely 
 separated from each other by the vast Pacific or Eastern 
 ocean at their southern extremities, that it gave occasion to 
 infidels to cavil at the Mosaic account of all mankind 
 being descended from one common ancestor ; but a better 
 acquaintance with geography has entirely confuted this 
 objection. Asia and America are now found to approach 
 each other within 13 leagues, instead of 800, as was sup- 
 posed ; and in this narrow strait there are several inter- 
 vening islands, as Behring’s, &c. Among other good pur- 
 poses, therefore, the voyages of Captain Cook have rendered 
 an essential service to religion, by robbing infidelity of a 
 favourite objection to the Mosaical account of the peopling 
 of the earth. North America might have been easily fur- 
 nished with inhabitants from the opposite coasts of Asia, 
 and South America by means of the great chain of newly- 
 discovered tropical isles scattered between the two great 
 continents, and successively colonized from Asia ; and also 
 on its eastern side by vessels driven by storms or trade- 
 winds and currents, from the shores of Europe and Africa ; 
 and, indeed, the similarity of languages, religion, manners, 
 and customs, in several leading points, furnishes decisive 
 evidence of the descent of all mankind from the same 
 parent stock. See Dr. Hales. 
 
 V. A knowledge of Geography enables us also to appre- 
 ciate the minute accuracy of the historian. 
 
 Thus, John iv. 49, the nobleman in an agony of mind 
 
116 
 
 INTERPRETATION OF THE BIBLE. [PART I. 
 
 says, “ Come down ere my child die,” &c. The expression 
 of his coming down to Capernaum is singularly illustrated 
 by the present features of the country : for, in fact, the 
 whole route from Cana, according to the position of the 
 place now so called, is a continued descent towards Caper- 
 naum. (D. E. S. Clarke.) The distance from Cana to 
 Capernaum was about 23 miles. (Dr. Hales.) 
 
 VI. Sometimes a knowledge of Geography sheds a 
 lustre on character, and suggests some important moral 
 lesson. 
 
 Acts viii. 27. — “ Behold a man of Ethiopia,” &c. ; 
 that is, African Ethiopia, lying below Egypt. Geo- 
 graphy thus teaches us, that this great officer of state had 
 come from a great distance to worship at the Temple. 
 Ought trifling excuses, then, to keep us from the house of 
 God? 
 
 Acts xix. 21. — Here is a vast circuit. So again, in 
 chap. xiii. and xiv. we find Paul labouring in Seleucia, 
 Cyprus, Pamphylia, Pisidia, Lycaonia ; and chap. xvi. 
 called over to Macedonia, and so into Europe. We find 
 him engaged at Thessalonica, Berea, Athens, Corinth, 
 Ephesus, Galatia. A knowledge of the extent and dis- 
 tance. of these countries, traversed thus by one who knew 
 that at every step bonds and afflictions awaited him, en- 
 ables us better to appreciate the ardour of that love of 
 Christ which thus constrained him. What an example to 
 us of self-denial and Christian devotedness ! 
 
 Again, that Sodom and Gomorrah w r ere in the very midst 
 of the land of Canaan a , aggravates the guilt of the Ca- 
 naanites, who, in the time of Joshua took no warning from 
 their punishment to avoid their sins. Lev. xviii. 24, 25 ; 
 Josh. x. 40. 
 
 It may be remarked also, that Canaan was about the 
 centre of the civilized world, when God placed that people 
 there to whom alone He committed his oracles b ; and we 
 can have little doubt but that this was done in order that 
 they might more easily give instruction to the world. 
 (See Graves on the Pentateuch, Part iii. Lect. v. Effects 
 of Judaism on the Gentiles.) 
 
 a Gen. xix. 23 — 25. 
 
 b Psalm cxlvii. 19, 20 ; Rom. iii. 2. 
 
GEOGRAPHY. 
 
 117 
 
 CH. IV. § xiv.] 
 
 VII. It may often be desirable, when referring to a par- 
 ticular place, to inquire what other remarkable events 
 happened there. This will sometimes throw light even on 
 the immediate subject. 
 
 For instance, Gen. xlvi. 1, Jacob came to Beersheba, and 
 offered sacrifice. The peculiar propriety of his making 
 this the spot for his first act of public worship on leaving 
 Canaan for Egypt, may be noticed from what had taken 
 place there. It was at Beersheba that his grandfather Abra- 
 ham called on the name of the everlasting God c . While 
 Abraham sojourned at Beersheba, it pleased God to make 
 that signal trial of his obedience by requiring him to go 
 into the land of Moriah, and there offer his only son Isaac, 
 whom he loved, for a burnt-offering. To Beersheba Abra- 
 ham returned with Isaac, enriched with the Divine bless- 
 ing d . At Beersheba, Jacob’s father, Isaac, had the promise 
 renewed to him, and built an altar there, and called upon 
 the name of the Lord. These associations were calculated 
 to attach a solemn importance to this place in the mind of 
 Jacob, and to render Beersheba a spot very suitable for his 
 thus seeking, at this critical period of his life, the blessing 
 of God upon himself and his children. 
 
 Judg. ii. 1. — “ And an angel of the Lord came up from 
 Gilgal to Bochim,” &c. AtGilgal the Israelites first rested 
 in Canaan : there they renewed their covenant with God. 
 At Gilgal were the tw r elve stones, memorials of the power 
 and grace of God in drying up the waters of Jordan e : 
 from thence God had so often gone out w ith them to battle, 
 and given them success. That the angel came, therefore, 
 from Gilgal, would add greatly to the force of his reproof, 
 by reminding them of their ingratitude. 
 
 By observing that Zarephath was in Zidon, and that 
 Jezebel was a Zidonian f , it is seen that Elijah found shelter 
 from his bitterest enemy in her own country ; thus sig- 
 nally does God’s providence protect his people. See Psalm 
 Ixxxiv. 12. 
 
 2 Kings ii. 2 — 5 ; 1 Kings xii. 33 ; xvi. 34. — Bethel 
 was infamous for idolatry, and Jericho had lately been 
 built in defiance of a Divine curse. Josh. vi. 20. — To find 
 
 c Gen. xxi. 33. 
 d Gen. xxii. 19. 
 
 e Josh. iv. 20. 
 f 1 Kings xvii. 9 ; xvi. 31. 
 
118 INTERPRETATION OE THE BIBLE. [PART I* 
 
 sons of the prophets, and considerable numbers of them, 
 at such places, is a striking instance of God’s reluctance to 
 withdraw the means of grace from the wicked. 
 
 Many interesting associations are connected with the 
 Mount of Olives. There, how often had the Saviour spent 
 the night in prayer s l there He wept over Jerusalem 11 : 
 there He foretold its destruction 1 : there was his agony k : 
 there his triumph, when, ascending up on high, He led 
 captivity captive \ and opened the kingdom of heaven to 
 all believers. 
 
 VIII. Under the term Geography may be included a 
 notice of the climate, weather, &c. A knowledge of these 
 also will throw light on Scripture. 
 
 In the thirty -fifth chapter of Isaiah, which so beautifully 
 describes the blessings of the Gospel, we read not only of 
 the excellency of Carmel, but of the glory of Lebanon. This 
 consisted principally in its magnificent cedars : a further 
 reference to which we have in Hosea xiv. 5 : “ He shall 
 cast forth his roots as Lebanon.” 
 
 A knowledge of the intense heat of the climate, which 
 is sometimes sufficient to cause instant death, adds to the 
 force, of such passages as that of Isaiah, where, referring to 
 our Blessed Saviour, it is said, “ He shall be as the shadow 
 of a great rock in a weary land.” Isa. xxxii. 2. So also 
 2 Kings iv. 18, &c. 
 
 The dew of that country rendered the ground peculiarly 
 soft and fruitful : with the knowledge of this, refer to 
 Deut. xxxii. 2, and Hosea xiv. 5. The dew fell suddenly 
 and heavily, not a blade of grass escaping it : hence the 
 force of Hushai’s remark, “ We will light upon him as the 
 dew falleth on the ground.” 2 Sam. xvii. 12. 
 
 We read in Gen. xxvi. of Isaac digging sundry wells, 
 and of the strife which they occasioned between him and 
 Abimelech, the king of the Philistines. 
 
 So again, Moses, magnifying the Divine bounty to the 
 children of Israel, among other parts of the inventory, 
 reckons up, not only great and goodly cities which they 
 
 S Luke xxi. 37 ; xxii. 39. 
 
 John viii. 1 ; xviii. 2. 
 h Luke xix. 41. 
 
 1 Matt. xxiv. 3, &c. 
 k Luke xxii. 44. 
 
 1 Acts i. 12. 
 
GEOGRAPHY. 
 
 119 
 
 CH. IV. § xiv.] 
 
 builded not, but wells likewise digged, which they digged 
 not. Deut. vi. 11. 
 
 We cannot duly appreciate the force of these and similar 
 passages of Scripture, without reflecting that in those hot 
 countries where water was so scarce, a well or fountain of 
 living or running water was a possession of inestimable 
 value. 
 
 At Cairo and Constantinople the gratuitous distribution 
 of water is esteemed a most beneficial charity. 
 
 At Suez, a very considerable price, not less than a groat 
 or sixpence a gallon, was paid for fresh water. 
 
 Persons are forced to travel across the deserts without 
 any supply for their camels, sometimes as much as eighty 
 miles. The wells too are very deep, many of them being 
 from 160 to 170 feet. 
 
 Macknight has the following remarks on the comparison 
 by Peter m of false teachers to wells without water, and 
 clouds driven by the tempest. “ There being few wells, 
 and but little rain in the eastern countries, it was a grievous 
 disappointment to a thirsty traveller to come to a well with- 
 out water. The husbandman was equally disappointed to 
 see clouds arise which gave the prospect of rain, but which 
 ended in a tempest, which instead of refreshing, destroyed 
 the fruits of the earth. By these comparisons, the osten- 
 tation, hypocrisy, levity, and perniciousness of the false 
 teachers are set forth in the strongest colours.” 
 
 Many allusions are made in Scripture to the whirlwind, 
 especially as illustrative of the irresistible power of God in 
 the punishment of the wicked, and the suddenness with 
 which it sometimes overtakes them n . But the force of 
 such allusions will not be felt unless we are aware of the 
 nature of the whirlwind in those countries. Mr. Bruce, in 
 his travels to discover the source of the Nile, was suddenly 
 enclosed in a violent whirlwind in a plain near that river, 
 which lifted up a camel, and threw it to a considerable 
 distance, with such force as to break several of its ribs : it 
 threw himself and two of his servants down on their faces, 
 so as to make the blood gush out from their nostrils. 
 
 Often a quantity of sand and small stones gradually 
 
 m 2 Pet. ii. 17 . 
 
 11 Prov. i. 27 ; x. 25. Hcsea xiii. 3. Matt. vii. 27. 
 
120 
 
 INTERPRETATION OF THE BIBLE. [PART I. 
 
 ascends to a great height, and forms a column 60 or 70 feet 
 in diameter, and so thick, that, were it steady in one spot, 
 it would appear a solid mass. This not only revolves within 
 its own circumference, but runs in a circular direction over 
 a great space of ground, sometimes maintaining itself in 
 motion for half an hour, and at length falling so as to 
 form a small hill of sand. (Belzoni’s Egypt.) This explains 
 such passages as this : “ They shall be chased .... like a 
 rolling thing before the whirlwind 0 .” If such is the power 
 of God in the punishment of sinners, let us fear to sin, lest 
 sudden destruction come upon us. Prov. xxix. 1. 
 
 1 Sam. xii. 16, 17. — “ Now therefore, stand and see 
 this great thing which the Lord will do before your eyes. 
 Is it not wheat harvest to-day ? I will call unto the Lord, 
 and he shall send thunder and rain.” Rain and a thunder- 
 storm in summer would be nothing extraordinary in our 
 country ; but in Judea it is very uncommon. 
 
 Exod. ix. 18 — 26. — When Moses foretold to Pharaoh 
 there would be grievous rain in every part of Egypt except 
 the land of Goshen, we cannot duly estimate the hardness 
 of heart displayed by Pharaoh in resisting the evidence of 
 such a miracle, unless we are aware that there is no country 
 on earth where there is so little rain as in Egypt. 
 
 But though a knowledge of geography be so important, 
 even an outline of the geography of the various countries 
 referred to in the Bible would far exceed the limits of this 
 work ; for the Bible conducts us to the origin of all nations, 
 and touches frequently on their subsequent history, through 
 a period of more than 2000 years. 
 
 We must confine ourselves therefore to a more particular 
 notice of that country, which was the principal scene of the 
 facts recorded in the Bible. 
 
 GEOGRAPHY OF THE HOLY LAND. 
 
 I. Its Names . 
 
 1. The Land of Canaan , from Canaan, the youngest son 
 of Ham, and grandson of Noah, who settled there after 
 the dispersion from Babel. Gen. xi. 
 
 0 Isaiah xvii. 13. 
 
GEOGRAPHY. 
 
 121 
 
 CH. IV. § xiv.] 
 
 2. The Land of Promise p , from the promise made by 
 God to Abraham, that his posterity should possess it. Gen. 
 xii. 7 ; xiii. 15. 
 
 3. The Land of Israel, from the Israelites, or posterity 
 of Jacob, who was honoured by God with the name of 
 Israel for his earnestness in prayer. 
 
 4. Palestine Q, probably from Palisthan, signifying 
 “ Shepherd Land” in the Sanscrit language. 
 
 II. Its Boundaries and Size, tyc. 
 
 It lay between lat. 31° and 34°. It is bounded on the 
 North by Ccelo-Syria ; on the East by Arabia Deserta ; 
 on the West by the Mediterranean, or Great Sea ; on the 
 South and South-West by Arabia Petraea, and Egypt. 
 Its extent was about two hundred miles from North to 
 South (i. e . from Dan to Beersheba) ; and its breadth about 
 ninety miles. 
 
 “ Thus it appears that the whole land of Israel is in 
 length about equal to the distance from London to York ; 
 and in its middle and widest parts, less on an average than 
 half its length. We must remember, however, that it dif- 
 fered entirely from that part of our own country in many 
 other respects ; and particularly in being much more moun- 
 tainous, of a better soil, productive of more and better 
 fruits, and under the influence of a climate with which ours 
 cannot be compared.” (See Key to Scripture Map of the 
 Holy Land, No. 416, on the List of the Society for Pro-« 
 moting Christian Knowledge.) 
 
 III. Its Divisions . 
 
 Its natural division is into the two unequal parts on the 
 Eastern and Western banks of the river Jordan, that on the 
 Western being considerably the larger. This river rises 
 in the mountains of Hermon (a branch of the mountains 
 of Libanus), and running South through the Lake of Gen- 
 nesaret, or Sea of Tiberias or Galilee, after a course of 
 
 P lleb. xi. 9. *1 Exod. xv. 14. 
 
 G 
 
122 INTERPRETATION OF THE BIBLE. [PART I. 
 
 one hundred and fifty miles, loses itself in the Dead Sea, 
 or Sea of the Plain, which occupies the place where Sodom 
 and Gomorrah formerly stood. 
 
 Its historical divisions are numerous. 
 
 When Canaan settled in it, he divided it among his eleven 
 children ; each of whom became the head of a distinct 
 nation. Gen. x. 15, &c. 
 
 In the time of Abraham (about seven hundred years 
 after Canaan settled in it), it was occupied by ten nations. 
 Gen. xv. 18 — 21. 
 
 On the conquest of it by Joshua, he was commanded by 
 God to divide it by lot into twelve parts. To the Levites no 
 separate district was given ; but forty-eight cities scattered 
 over all the tribes vrere allotted to them ; but then, as the 
 two sons of Joseph, Ephraim and Manasseh, had distinct 
 portions, the number continued the same. 
 
 In the arrangement of the tribes, Reuben, Gad, and half 
 the tribe of Manasseh were, at their own request, placed on 
 the East side of Jordan, and the remaining nine and a half 
 on the West side of it ; to the North , Asher, Naphtali, Zebu- 
 lun, Issachar ; in the middle , Ephraim, and the remaining 
 half tribe of Manasseh ; to the South , Dan, Simeon, Ben- 
 jamin, and Judah. 
 
 By Jeroboam’s revolt, b. c. 975, the Holy Land was di- 
 vided into two separate kingdoms, Judah and Israel : Judah, 
 including the tribes of Benjamin and Judah, and having 
 Jerusalem for its capital ; Israel, including the remaining 
 ten tribes, and having for its capital the city of Samaria, 
 about thirty miles North-East of Jerusalem. 
 
 This division ceased when the kingdom of Israel was 
 overturned by Shalmaneser, king of Assyria, b. c. 721. 
 
 About 63 years before the birth of Christ, the Holy Land 
 was reduced to a Roman province by Pompey. The part 
 to the West of Jordan was then divided into Galilee to the 
 North; Samaria in the middle; Judea Proper to the 
 South r ; while that to the East was called Peraea. 
 
 For any particular notice of its cities, towns, or villages, 
 see Wigram’s Geography of the Holy Land. 
 
 r John iv. 3, 4. 43. 
 
CH. IV. § XV.] 
 
 NATURAL HISTORY. 
 
 123 
 
 § xv. Value of some Knowledge of Natural 
 History . 
 
 There are many allusions made in the Scriptures, which 
 can only be explained by some knowledge of the natural 
 history of the countries of the East. 
 
 Gen. xlix. 14. — Jacob compares Issachar to an ass. Now 
 we attach to this the idea of slowness, stupidity, and degra- 
 dation ; but in the East, the idea of bodily strength and 
 vigour is suggested by this resemblance ; so that though we 
 should say, a bridle for the horse, and a whip for the ass, in 
 the Book of Proverbs s it is said, “ a whip for the horse, and 
 a bridle for the ass,” the ass of Eastern countries going 
 more freely than the horse. This also enables us better to 
 understand the sublime description given in Job of the wild 
 ass, Job xxxix. 5 — 8. See the whole chapter, in which the 
 Almighty Himself is introduced as addressing Job in a 
 speech abounding with references to natural history. 
 
 Habak. iii. 19. — To express the confidence of his faith in 
 God under very trying circumstances, Habakkuk says, “ He 
 will make my feet like hinds’ feet,” &c. The hart, or hind, 
 is remarkably swift-footed, and able to walk with ease and 
 safety on the dangerous cliffs of the steep rocks. See the 
 same metaphor used Psalm xviii. 33, which was written 
 by David at the conclusion of his wars ; it was employed 
 also by Isaiah 1 in a prophecy, of which we see a striking 
 fulfilment in Acts iii. 8, &c. 
 
 Isa. liii. 6, 7. — They who have erred and strayed from 
 God’s ways, are here compared to wandering sheep : and 
 the gentleness of the lamb is employed to represent the 
 meekness of the “ Lamb of God.” 
 
 Jer. viii. 7. — The prophet, after upbraiding the Jews for 
 their foolish and shameless apostasy, makes a beautiful allu- 
 sion to that species of birds styled “ birds of passage,” the 
 stork, the turtle, the crane, the swallow. “ They,” says 
 Bishop Horne, “ by instinct return annually at a set time 
 to the country they had left ; whereas by all the reasoning 
 
 s Prov. xxvi. 3, 1 Isaiah xxxv* 6*. 
 
 G 2 
 
124 INTERPRETATION OF THE BIBLE. [PART I* 
 
 and all the exhortation in the world, obdurate man cannot 
 be prevailed upon to forsake his iniquity, and return to God 
 who made him.” 
 
 Important religious instruction is also derived in Scrip- 
 ture from the instincts and habits of the ostrich and the 
 horse u . From the lion we may learn boldness in duty v . 
 Even from the most insignificant creatures and the smallest 
 insects, the ant, the spider, &c., we are taught in Scripture 
 to gather instruction ; see the beautiful passages in the book 
 of Proverbs, ch. vi. 6 ; — xxx. 24 — 28. 
 
 Deut. xxxii. 11, 12. — Eagles fly round their nest, and 
 vary their flight, for the instruction of their young : and 
 afterwards, taking them on their backs, they soar with them 
 aloft, in order to try their strength, shaking them off into 
 the air ; and if they perceive them to be too weak to sustain 
 themselves, they will with surprising dexterity fly under 
 them again, and receive them on their wings to prevent 
 their fall. The eagle is supposed to be the only sort of bird 
 endued with this kind of instinct. Hence we see how aptly 
 this bold and beautiful simile describes God’s powerful and 
 tender care of the Israelites through the wilderness. See 
 Exod. xix. 4, referring to the lofty flight and peculiar 
 affection of the eagle for its young. See also Isaiah xl. 31. 
 “ They shall mount up with wings as eagles,” &c. Let 
 such promises encourage us to wait upon the Lord, with full 
 assurance that He can perfect strength in weakness. 
 
 1 Kings xvii. 6. — A knowledge of the voracious habits 
 of the ravens strengthens the force of the miracle, their na- 
 tural appetites having been so restrained, that they brought 
 meat to Elijah. Who can make question, says Bishop Hall, 
 of the means which God possesses of providing for his crea- 
 tures, when he sees the very ravens forget their own hunger, 
 and bring food to Elijah ? If our faith be not wanting to 
 God, his care shall never be wanting to us. 
 
 Psalm xcii. 12. — “The righteous shall flourish like the 
 palm-tree.” The fruit of this noble and beautiful tree (re- 
 marks Dr. Clarke) makes a great part of the diet of the East : 
 the stones are ground for camels ; the leaves are made into 
 couches, baskets, &c. ; the boughs into fences ; the fibres 
 of the boughs into ropes and the rigging of small vessels ; 
 
 u Job xxxix. 13, &c. v Prov. xxx. 30 ; xxviii. 1. 
 
CHRONOLOGY. 
 
 125 
 
 CH. IY. § xvi.] 
 
 the sap into arrack : and the wood serves for lighter build- 
 ings, and fire-wood. From the same root it produces a 
 great number of suckers, which form upwards a kind of 
 forest by their spreading. (See Judges iv. 5.) It is, more- 
 over, an evergreen. La Borde says the palm-tree is most 
 frequently found isolated near a fountain, and is thus pre- 
 sented to the thirsty traveller like a friendly lighthouse, 
 pointing out the spot where water is to be found, and a 
 charitable shade in which he may repose. — Such are the 
 righteous in the desert of this world. 
 
 The figurative use which the Scriptures thus make of the 
 w’orks of nature, should lead us to view them in the same 
 association. What Paley says of that train of thinking 
 which constantly refers the phenomena of nature to a 
 supreme intelligent Author, applies with more force to that 
 train of thinking by which, from the works of nature, we 
 are reminded of some great revealed truth: “To have 
 made this the ruling, the habitual sentiment of our minds, 
 is to have laid the foundation of every thing religious in 
 our mind. The world, thenceforth, becomes a temple, and 
 life itself one continued act of adoration.” 
 
 § xvi. Value of Chronology . 
 
 I. The science of computing and adjusting periods of 
 time is called Chronology ; and on the application of this 
 science depends, in a great measure, the advantage to be 
 derived from history. The consideration of the time when 
 one event happened, as compared with some other event, 
 may be easily shown to be of great importance in the inter- 
 pretation of Scripture. For instance : 
 
 It is an awful aggravation of the guilt of the inhabitants 
 of Sodom and Gomorrah, not only that they were the de- 
 scendants of holy Noah x , but that when they had become 
 so utterly wicked y, Noah had probably not been dead one 
 hundred years. Chronology teaches us this. 
 
 1 Sam. iv. 8. — When from Chronology we learn that 
 this remark of the Philistines was made more than 330 
 
 g 3 
 
 x Gen. vi. 9. 
 
 y Gen. xviii. 20. 
 
126 INTERPRETATION OF THE BIBLE. [PART I. 
 
 years after those plagues had been inflicted, it shows the 
 deep impression which the miraculous facts of the Jewish, 
 history made on the surrounding nations. 
 
 2 Kings xxiii. 13. — The high places which Solomon 
 built for Ashtaroth, &c. appear to have remained more 
 than 350 years. Solomon probably died a penitent; but 
 chronology assists us to show in his instance, that they 
 who introduce corruptions into religion, know not how far 
 they will reach, nor how long they will last. 
 
 1 Tim. i. 15. — The date of this Epistle of St. Paul 
 (a. d. 64, i. e. nearly thirty years after his conversion,) 
 adds great weight to his declaration, that he was the chief 
 of sinners. He cherished to the end of life a deep sense of 
 his sinfulness. 
 
 A consideration of the chronological order of the pro- 
 phetic writings will often suggest important instruction. 
 Thus : 
 
 Ezek. xl. — xlviii., perhaps with the single exception of 
 the Book of Revelation, is the most obscure and difficult 
 portion of Scripture ; yet, viewed chronologically, i. e. 
 in reference to the time when it was delivered, it gives 
 a striking illustration how well adapted prophecy was to 
 the- moral exigencies of the Church. The subject of these 
 chapters is a prophetic vision, expressed under the figure 
 of a new city and temple. And when was this declared ? 
 In the most gloomy season of the captivity, twelve years be- 
 fore Jehoiakin was released from prison by Evil-Merodach. 
 Evidently, therefore, though it was to have its full accom- 
 plishment in the times of the Gospel, by the aid of chrono- 
 logy we perceive, that Ezekiel’s vision had for its imme- 
 diate object the consolation of his brethren, who were then 
 lamenting by the waters of Babylon the fate of their 
 former city and temple, which for fourteen years had been 
 lying in utter desolation. The same remark, as applying 
 to Daniel’s prophecy, has been already hinted at p. 33, 
 and exhibits to us how, in the midst of judgment, God 
 remembers mercy. See also p. 286. 
 
 Events are not always recorded in Scripture exactly in 
 the same order in which they occurred. 
 
 The calling of Abraham to depart from Ur of the Chaldees, 
 as recorded in Gen. xii. 1, preceded that departure which is 
 
CHRONOLOGY. 
 
 127 
 
 ,CH. IV. § xvi.] 
 
 related ch. xi. 31. (Compare Gen. xv. 7, with Acts vii. 3.) 
 The death of Isaac (Gen. xxxv. 29) is anticipated, as 
 several transactions, especially those mentioned in chap, 
 xxxvii. and xxxviii., must have happened during his life. 
 — It was probably thus anticipated, that the history of 
 Joseph might not be disturbed. Isaac is supposed to have 
 lived at least twelve years after Joseph was sold into 
 Egypt, but probably died before the mystery of that event 
 was cleared up. 1 Cor. xiii. 12. 
 
 There are some real difficulties in the adjustment of the 
 dates of the Old Testament ; in reference to which, works 
 such as Hale’s Chronology, &c., must be consulted; but 
 some are easily explained ; for instance, at 2 Kings xv. 33, 
 it is said Jotham reigned sixteen years ; yet ver. 30 men- 
 tions his twentieth year. This chronological difficulty is 
 thus removed : Jotham reigned sixteen years alone ; but 
 with his father Uzziah, for four years before. 
 
 Sons thus frequently reigned wdth their fathers ; and 
 the application of this rule will reconcile many seeming 
 differences in the books of Kings and Chronicles. — 
 Solomon seems to have reigned with David ; see 1 Kings 
 i. 32—34. 
 
 1 Pet. ii. 17. — “ Honour the King.” It adds to the force 
 of this command to learn from chronology, that the tyrant 
 Nero was then the emperor of the world. 
 
 II. An Epoch is a fixed point, or a certain remarkable 
 date, made use of in chronology, from which to begin or 
 compute years. 
 
 Thus the Jews used to reckon from the Creation, from 
 the Flood, from their coming out of Egypt, from the 
 building of the Temple, &c. ; the Greeks reckoned by 
 Olympiads z ; the Romans from the foundation of Rome. 
 Christians reckon from the birth of the Lord Jesus 
 Christ. 
 
 As an assistance in remembering the order of time in 
 which the several transactions recorded in the Old Testa- 
 ment happened, the following dates are given : 
 
 z The first Olympiad was b.c. TJ(j, 23 years before the building of 
 Rome, and in the reign of Uzziah, king of Judah, about 55 years 
 before the Ten Tribes were taken captive by Shalmaneser. 
 
 g 4 
 
128 INTERPRETATION OF THE BIBLE. [PART I. 
 
 YEARS. 
 
 From the Creation to the Flood . . . 1656 
 
 From the Flood to the call of Abraham . . 427 
 
 From the call of Abraham to the deliverance of 
 the Israelites from Egypt, and the pro- 
 mulgation of the law from Sinai . . . 430 * 
 
 From the deliverance of the Israelites to the 
 
 foundation of Solomon’s Temple . . . 479 
 
 From the foundation of Solomon’s Temple to 
 
 the restoration of the Jews by Cyrus . . 476 
 
 From the restoration of the Jews to the birth 
 
 of our Lord 536 
 
 Making a total from the Creation to the birth 
 
 of our Lord of 4004 
 
 The three periods of Jewish history to which St. Mat- 
 
 thew especially draws attention, are : From Abraham to 
 David, 858 years ; from David to the Babylonian capti- 
 vity, 475 years ; from the Babylonian captivity to the 
 birth of our Lord, 588 years. 
 
 III. Genealogies , or lists of ancestors, may appear to 
 some persons the least profitable parts of Scripture, being 
 only a succession of hard names. 
 
 But in them is illustrated the most striking fulfilment of 
 prophecy, inasmuch as they enable us to trace the Messiah’s 
 descent. (See p. 36.) In the first book of the Chronicles, 
 especially in the 3rd and 4th chapters, we have genealogies 
 carried on for more than 3500 years. St. Matthew gives 
 us one of about 2000 years from Abraham to Christ ; and 
 Luke, one of 4000 years, from Adam to Christ. 
 
 The genealogies of Matthew and Luke differ. St. Luke, 
 composing his Gospel for the use of the Gentiles, would 
 naturally trace the genealogy of our Lord by the line of his 
 only human parent, the Virgin Mary, whose father, though 
 by some writers called Joachim, is by others called Eli. 
 Nor is it strange that the same person should be called by 
 
 * From Abraham’s arrival in Canaan to the birth of Isaac was 25 
 years ; Isaac was 60 years old when he begat Jacob ; and Jacob was 
 130 years old when he went down into Egypt, making together 215 
 years ; and from his family’s coming into Egypt till their departure, 
 was just 215 years more, making a total of 430 years. (Exod. xii.40, 
 41.) — Bp, Patrick . 
 
CHRONOLOGY. 
 
 129 
 
 CH. IV. § xvi.] 
 
 these two names, for by comparing 2 Kings xxiii. 34, with 
 2 Chron. xxxvi. 4, we find that Eliakim was the same 
 name as Jehoiakim or Joakim. St. Matthew, on the con- 
 trary, wrote his Gospel for the use of the Jews, and there- 
 fore traced the genealogy of our Lord through Joseph, his 
 reputed father ; for the Jews never traced a descent through 
 a female, and would not, therefore, be convinced that Jesus 
 Christ was the Son of David, unless it could be shown 
 that his legal father was of that family. They would be 
 satisfied with this, because they in every case regarded a 
 legal in the same light as an actual father. The very fact, 
 however, that these Evangelists differ, is an evidence of 
 their veracity ; for had they been contriving a false story, 
 they would have been careful, at least, on such a subject to 
 make their statements agree. “ Thus,” remarks Pascal, 
 “ even the apparently weak points in the chain of evidence 
 have their peculiar force to a well-constituted mind.” The 
 trifling disagreements in the Gospels are a strong evidence 
 of the truth of the whole, as they confirm the honesty 
 and impartiality of the historians. Again : That the Jews 
 should (as we observe from these genealogies) have traced 
 their Messiah through Tamar and Bathsheba, adulteresses, 
 Rahab, a Canaanite, and Ruth, a Moabitess a , is another 
 striking evidence of that extraordinary regard to truth 
 which so distinguishes the Bible. The value of any illus- 
 tration of the truth of the Bible will be appreciated by all 
 who reflect, that on the truth of the Bible rest our hopes 
 for eternity. 
 
 Genealogies sometimes, also, throw light on character. 
 Thus we may trace the cause of Korah’s rebellion b , by 
 observing, 1st., that he was of the family of Kohath, which 
 was most nearly related to Aaron, and therefore most likely 
 to aspire to his office : 2ndly, that he was the son of Izhar, 
 the second son of Kohath c , but that Uzziel, the fourth son 
 of Kohath d , had been preferred before him, and made 
 prince or ruler of the Kohathites. Again, by attention to 
 the genealogy of Dathan, we may account for his rebellion 
 against Moses : for we find that he was the descendant of 
 
 g 5 
 
 a Nell. xiii. 1. 
 b Numb. xv. 
 
 c Numb. xvi. 1. 
 d Numb. iii. 27. 30. 
 
130 
 
 INTERPRETATION OF THE BIBLE. [PART I. 
 
 Reuben e , Jacob’s first-born son f , and therefore might seem 
 on worldly principles to have a right to supreme command 
 rather than Moses, the grandson of Levi, the third in de- 
 scent from Jacob. “ The Reubenites,” says Bishop Hall, 
 “ had the right of the natural primogeniture, yet do they 
 vainly challenge pre-eminence where God had subjected 
 them. But the man that will be lifting up himself in the 
 pride of his heart from under the foot of God, is justly 
 trodden in the dust.” 
 
 § xvii. Value of History and Travels . 
 
 I. The remains of ancient profane history often 
 afford assistance in the study of the Bible. Thus : 
 
 Gen. xlvi. 34. — “ Every shepherd is an abomination to 
 the Egyptians.” We learn from profane history ( i . e. from 
 a fragment of Manetho, preserved by Josephus), that the 
 Egyptians, about 2159 years before the birth of Christ, had 
 been invaded and subdued by a tribe of Cushite shepherds 
 from Arabia, whose yoke they had not long shaken off. 
 Hence their prejudice against the family of Jacob, because 
 they came from the neighbourhood (Palestine) to which 
 these shepherds had been driven. This fact may also 
 serve perhaps to explain the accusation brought against the 
 brothers of Joseph that they were spies ; as well as the 
 unwillingness of the Egyptians to eat with the Hebrews. 
 Gen. xlii. 9. 31. 
 
 Thus the providence of God overruled oppression and 
 prejudice, so as to make it a shield to his Church : for 
 by the Patriarchs following a profession despised by the 
 Egyptians, that evil communication was checked which 
 might have immediately corrupted their manners, and 
 plunged them into idolatry ; and profane history assists us 
 to discern this. 
 
 Archelaus, we are informed by Josephus, immediately on 
 succeeding his father Herod, caused the murder of 3000 
 Jews for having expressed their disapprobation of an act 
 of his father’s cruelty. This shows the reason of the fear 
 expressed by Joseph, Matt. ii. 22. 
 
 So, again, the best commentary on Deut. xxviii., and our 
 
 c Gen. xlix. 3. 
 
 f Numb. xvi. 1. 
 
.cir. iv. § xvii.] ancient profane history. 131 
 
 Lord’s prophecy of the destruction of Jerusalem, is 
 Josephus’ history of the Jewish Wars. Does our Lord, 
 for instance, say, “ Thine enemies shall cast a trench about 
 thees,” &c. ? Josephus relates the literal fulfilment of this 
 prophecy, telling us, that Titus did thus surround Jerusa- 
 lem with a trench and rampart of thirty-nine furlongs in 
 length, with thirteen castles or forts, for the purpose of 
 preventing the escape of the inhabitants, and that the 
 utmost distress and misery arose from the famine which 
 ensued. Josephus was a Jew, born at Jerusalem about a.d. 
 37 ; and the singular value of his testimony arises from these 
 facts — that he was an eye-witness of the siege of Jerusalem ; 
 that the truth of his account of it is attested by the Empe- 
 ror Titus under his own hand ; and that he never embraced 
 Christianity : when, therefore, he records any thing which 
 confirms the truth of the Gospel, he ought to be considered 
 us a most impartial and independent witness. 
 
 Matt. xxiv. 15, 16. — Our Saviour not only predicted 
 the siege and destruction of Jerusalem, in plainest terms, to 
 his disciples, but with equal plainness warned the Christians 
 to quit the city before the siege began. History informs us 
 that they profited by these merciful predictions. It is cer- 
 tain that as early as the year 66, before the city was 
 at all surrounded by armies, many of the inhabitants left 
 it, and a place named Pella, on the eastern side of the 
 river Jordan, is mentioned as providing a refuge for the 
 Christians. 
 
 Acts ix. 31. — “Then had the Churches rest.” This rest 
 cannot be attributed to the conversion of Saul, as the per- 
 secution continued three years after. But profane history 
 enables us to account for it. The rest here mentioned cor- 
 responds exactly in time (a.d. 40) with the attempt which 
 the Emperor Caligula made to set up his statue in the Holy 
 of Holies. The consternation into which this threatened 
 profanation of their temple threw the Jews, diverted their 
 attention for a season even from that on which they were 
 so intensely set — namely, the persecution of the Christian 
 Church ; and hence the disciples had rest. — Paley. 
 
 Acts xvii. 16. — “Full of idols,” see margin. In confir- 
 mation of this, profane history tells us, as has been 
 
 g Luke xix. 43. 
 G 6 
 
132 INTERPRETATION OF THE BIBLE. [PART I. 
 
 already alluded to, p. 40, that Athens had more images 
 than all the rest of Greece ; but further than this, it also 
 speaks of Athens as in a peculiar manner the eye of 
 Greece, the learned city, the school of the world ; and 
 hence, in connexion with this passage, shows us how little 
 avail genius and learning to preserve men from the grossest 
 folly, if they have not the guidance of God’s word ! See 
 Rom. i. 22. 
 
 Acts xxiii. 3. — “God shall smite thee, thou whited wall.” 
 This prophetic rebuke of Paul was awfully fulfilled, as we 
 learn from Josephus, Bell. Jud. 11. 17. 19. During a violent 
 insurrection in Jerusalem, excited by his son, Ananias was 
 dragged from an old aqueduct, in which he had endeavoured 
 to hide himself, and slain. Not long before, he had by an 
 unjust judgment murdered the Apostle James the Less, the 
 Bishop of Jerusalem ; and had sacrilegiously defrauded the 
 inferior priests of their dues, so that some of them even 
 perished for want. — See Hales, vol. iii. p. 539. 
 
 Acts xxiv. 25. — From the very surface of this narrative 
 we see how much more anxious Paul was for the salvation 
 of Felix’s soul, than for his own deliverance from prison 
 and from death. Now Josephus tells us that Felix was 
 notorious for oppression, and was living in adultery with 
 Drusilla, who was the wife of a foreign king. This leads 
 us yet more to admire the Apostle ; it illustrates the pecu- 
 liar propriety of his reasoning of righteousness, temperance, 
 &c. ; and it shows the delicacy as well as fidelity of his 
 preaching, in his seeking to produce conviction of sin, not 
 so much by upbraiding Felix for his iniquity, or charging 
 him with unrighteousness, intemperance, &c., as by reason- 
 ing with him on the loveliness of those graces of which he 
 was destitute. 
 
 1 Cor. i. 2. — “ With all that in every place call upon the 
 name of Jesus Christ our Lord.” This passage implies 
 that the worship of Christ is to be considered as a dis- 
 tinguishing mark of being a Christian ; and we have the 
 testimony of a heathen on this point, who wrote not ten 
 years after the death of the Apostle John. The younger 
 Pliny, whom Trajan had sent as governor to the remote 
 provinces of Pontus and Bithynia, in a letter to that em- 
 peror, (about a.d. 108 ,) after stating that there were vast 
 numbers of Christians there, and giving a strong testimony 
 
133 
 
 CH. IV. § X\ ? ii.] ECCLESIASTICAL HISTORY. 
 
 to their moral character, adds, that they were wont to meet 
 together on a stated day, before it was light, and sing among 
 themselves in alternate parts a hymn to Christ as God. 
 
 II. Ecclesiastical history, of course, provides us with 
 more illustrations of Scripture than are to be found in pro- 
 fane history. In general, however, they are not so valuable, 
 because they do not come, as in the other case, from those 
 who are indifferent or hostile to Christianity. Yet, on 
 very many accounts, ecclesiastical history is deeply inter- 
 esting to us : for instance, we should have a very inade- 
 quate conception of the extent to which the Gospel was 
 preached by the Apostles, had we only sacred history to 
 appeal to, the Acts of the Apostles noticing scarcely any 
 other travels than those of St. Paul, and evidently not 
 all of his. But from other sources we learn, that the 
 Gospel was preached in Idumea, Syria, and Mesopotamia, 
 by Jude ; in Egypt, Marmorica, Mauritania, and other 
 parts of Africa, by Mark, Simon, and Jude ; in Ethiopia, 
 by Candace’s Eunuch, and Matthias ; in Pontus, Galatia, 
 and the neighbouring parts of Asia, by Peter ; in the 
 territories of the seven Asiatic Churches, by John ; in 
 Parthia, by Matthew ; in Scythia, by Philip and Andrew ; 
 in the northern and western parts of Asia, by Bartholo- 
 mew ; in Persia, by Simon and Jude ; in Media, Carma- 
 nia, and several Eastern parts, by Thomas ; in Italy, per- 
 haps in Spain and Gaul, possibly even in Britain, by Paul 
 or some of his fellow-labourers. In many of these places 
 Churches were planted within thirty years after the death 
 of Christ, a period nearly ten years earlier than the de- 
 struction of Jerusalem : thus rapidly did this least of all 
 seeds grow up and wax a great tree, and spread out its 
 branches and fill the earth. Mark iv. 31, 32. 
 
 Nor is this the greatest benefit to be derived from such a 
 study. It may also enable us, on disputed points, to find 
 out the opinions of good and wise men, who lived before 
 such points had become subjects of controversy. 
 
 In a letter still extant, drawn up by the Christians of 
 Smyrna, giving a detailed account of the martyrdom of 
 their aged Bishop Polycarp (a.d. 167), in reply to the 
 accusation of the Jews, that they would worship Poly carp 
 instead of Jesus Christ, they say this is perfectly impossible, 
 
134 INTERPRETATION OF THE BIBLE. [PART I. 
 
 for that Christ only could be the object of their worship : 
 to Him, as the Son of God, they offered adoration ; but 
 the martyrs, as disciples and imitators of the Lord, were 
 merely objects of gratitude and love. This is a valuable 
 testimony, declaring to us the practice of the primitive 
 Church, because Poly carp had been taught by the Apostle 
 John. 
 
 Phil. ii. 10. — “That at the name of Jesus every knee 
 shall bow.” 
 
 Irenaeus, who, it has been already remarked, was in- 
 structed by Polycarp, quotes this verse, and describing 
 what sort of adoration was paid to Christ, says, “ that 
 every knee should bow to Him as to our Lord and God, 
 and Saviour and King.” 
 
 The Fathers of the first three centuries all deliver the 
 same doctrine, and with one consent speak of Christ as 
 having existed from all eternity as very God, and that He 
 voluntarily took our human nature upon Him. 
 
 Eusebius, an ecclesiastical historian of the fourth cen- 
 tury, also states the following fact : “ Moreover, all the 
 psalms and hymns of the brethren, written from the begin- 
 ning by the faithful, celebrate the praises of Christ, the 
 Word of God, and attribute divinity to Him.” — Euseb. 
 Eccles. Hist. lib. v. c. 27, 28. 
 
 There are many passages of Scripture implying, that it 
 is the duty of all classes to search the Scriptures (2 Tim. 
 iii. 15 ; John v. 39 ; Acts xvii. 11, 12 ; Psalm i. 2 ; cxix. ; 
 Deut. vi. 7 ; xi. 18 ; xxx. 11 — 15 ; Luke xvi. 29 ; Matt, 
 xxii. 29 ; John xx. 30, 31 ; 2 Pet. i. 19 ; 1 Thess. v. 27 ; 
 Rev. i. 3) : and fifteen of the epistles are addressed indis- 
 criminately to all the saints. It is interesting to see how 
 this duty was enforced by the early Fathers of the Church. 
 
 Thus Chrysostom says, “ Hear me, ye men of the world ; 
 get ye the Bible, that most wholesome remedy for the 
 soul ; if ye will nothing else, yet at least get the New 
 Testament, St. Paul’s Epistles, the Gospels, and the Acts, 
 that they may be your continual and earnest teachers :” 
 and again, “ Hearken not hereto only here in the Church, 
 but also at home ; let the husband w T ith the wife, let the 
 father with the child, talk together of these matters ; and 
 let them both inquire and give their judgments :” and 
 again, “ This is the cause of all ill, that the Scriptures are 
 
MODERN TRAVELS. 
 
 135 
 
 ch. iv. § xvii.] 
 
 not known. Ignorance hath brought in heresies. There- 
 fore hath the grace of the Holy Spirit disposed and tem- 
 pered them, so that publicans, and fishers, and tent- 
 makers, shepherds, and the apostles, and simple men and 
 unlearned, might be saved by these books, that none of the 
 simpler sort might make excuse by the hardness of them ; 
 that the labouring man and the servant, the widow woman, 
 and whosoever is most unlearned, may take some good 
 when they are read. All things that are necessary to us 
 are plain. ,, 
 
 Col. iii. 16. — “ Let the word of Christ dwell in you 
 richly.” Jerome, expounding these words, says, “ Here 
 we are taught that the lay people ought to have the Word 
 of God, not only sufficiently, but also with abundance, and 
 to teach and counsel one another.” 
 
 And again, Origen says, “ Would to God we would all 
 do accordingly as it is written, Search the Scriptures ! It 
 were a token that we do love Christ. Then would the 
 Father love us, Christ would love us, and show Himself 
 unto us ; He and his Father would come unto us and 
 dwell in us.” 
 
 Theodoret speaks of children, women, and servants, in 
 the lowest ranks of society, delvers, ditchers, cowherds, 
 &c., being well instructed in the Scriptures. 
 
 These passages from the early Fathers (and many more 
 might be added from Augustin and others) plainly show 
 that the prohibition put by the Romanists on the reading 
 of the Holy Scriptures is an innovation in the Church. See 
 Bishop Jewel on the Holy Scriptures, and the Homily, 
 “ Exhortation to the reading of Holy Scripture.” 
 
 III. Modern travels in Eastern countries often throw 
 light on Scripture. Thus in reference to the idolatry of 
 Athens : — About sixty years ago, Dr. Chandler and Mr. 
 Stuart found traces of the grossest idolatry among the 
 ruins of that celebrated city ; for instance, on the front 
 of a Doric portico was an inscription, which showed that 
 the Athenians worshipped not only the Roman emperors, 
 but their descendants : there was a statue to Julia, the 
 daughter of Augustus (infamous for her profligacy), on 
 the pediment of which she was styled the goddess Julia, 
 Augusta Providentia. 
 
136 INTERPRETATION OF THE BIBLE. [PART I. 
 
 Dr. E. D. Clarke, and others who have travelled in 
 Judea, are able to identify the very spots where events 
 recorded in the Bible took place. Thus, the very brook 
 where David (b. c. 1063, i. e . 2900 years ago,) chose five 
 smooth stones with which to encounter Goliath is yet to be 
 noticed. It has, he says, refreshed many a thirsty pilgrim 
 travelling from Jaffa (the ancient Joppa) to Jerusalem, who 
 must pass it in his way ; nothing having occurred to alter 
 the face of the valley of Elah and the surrounding country, 
 through which it runs. 
 
 Keith has also shown, in many particulars, the value of 
 modern travels in illustrating the fulfilment of prophecy ; 
 as, for instance, in reporting the present barrenness of Judea 
 contrasted with its former great fertility, as described by 
 Scripture. Voltaire ridiculed the idea of the possibility of 
 its having been so fertile and populous as represented in 
 Holy Writ; but Volney, another infidel, has in his travels 
 accumulated facts, which in the most remarkable manner 
 confirm the declarations of Scripture. Thus, by the assist- 
 ance of modern travels, we see that those who intended to 
 undermine, become the supporters of our faith, through the 
 overruling providence of Him, who “ taketh the wise in 
 their own craftiness,” and maketh “ the wrath of man to 
 praise Him.” Job v. 13, and Ps. lxxvi. 10. 
 
 § xviii. Manners and Customs of Eastern Nations, 
 
 The manners and customs of Eastern nations open a 
 wide field ; in reference to which, works written profess- 
 edly on the subject must be consulted — such as Burder, 
 Harmer, &c. The importance of consulting such works 
 may, however, be here illustrated. 
 
 1. Houses , Roofs , fyc. 
 
 Deut. xxii. 8 . — “ When thou buildest a new house, then 
 thou shalt make a battlement,” &c. 
 
 Are we surprised that this should be the subject of a 
 Divine command ? A knowledge of the manners and cus- 
 toms of Eastern countries will explain it. The roofs of their 
 houses were, as they are to this day, flat, and very much 
 used for taking fresh air. It was on the roof of his palace, 
 which commanded a view of Babylon, that Nebuchadnezzar 
 
CII. IV. § XViii.] MANNERS AND CUSTOMS OF THE EAST. 137 
 
 uttered his boast, and heard the denunciation of Heaven 
 against it. (See the marginal reading to Dan. iv. 29.) Here 
 they enjoyed the cool refreshing breezes of the evening, 
 and conversed with one another K Here they offered up 
 their devotions, as we see in the case of Peter 1 . Ahaziah 
 probably met with the accident which led to his death, 
 by falling through an opening in the roof on which he was 
 walking k . From Nehemiah viii. 16, we learn that the 
 Feast of Tabernacles was kept by the people making 
 themselves booths, every one upon the roof of his house. 
 How needful, therefore, that the roof should have battle- 
 ments ! while this command affords another illustration of 
 the value w^hich the Bible sets on human life ; a disregard 
 of which is so striking a feature of all false religions. See 
 Psalm lxxiv. 20. 
 
 Mark xiii. 15. — In our Lord’s prophecy of the destruc- 
 tion of Jerusalem, to express the urgency of the danger 
 and the necessity of immediate flight, He says, “ Let him 
 that is on the house-top not go down into the house, 
 neither enter therein,” &c. How, then, could he escape ? 
 Because there were staircases outside leading from the top 
 of the hous&to the street. 
 
 Houses in the East are built in the form of a square, 
 with an open court-yard in the midst, on each side of which 
 are the apartments. The palaces and courts of justice are 
 frequently built w r ith such courts or inclosures, surrounded 
 entirely, or in part, with some plain or cloistered building : 
 in these, during festivals and public rejoicings, the wrestlers, 
 &c. perform in the area ; while the roof of the cloisters round 
 about is crowded with spectators. On this supposition, 
 that in the house of Dagon there was a cloistered structure 
 of this kind, the pulling down of the front or centre pillars 
 only, which supported it, would be attended with the 
 catastrophe in which Samson involved so many Philistines. 
 Judges xvi. 29, 30. 
 
 The porch that belonged to the gate of the city was the 
 place of resort for public business and justice. 
 
 Psalm cxxvii. 5. — “ They shall not be ashamed, but they 
 shall speak with the enemies in the gate,” i, e. in support 
 
 h 1 Sam. ix. 25. k 2 Kings i. 2. 
 
 * Acts x. 0. 
 
138 INTERPRETATION OF THE BIBLE. [PART I. 
 
 of their father, when accused before the court of magis- 
 trates. 
 
 Isa. xxix. 21. — We read of “ him that reproveth in the 
 gate.” 
 
 Esth. ii. 19 ; Dan. ii. 49. — Mordecai and Daniel sat in the 
 king’s gate, i. e. they were officers in the court of the king. 
 
 Ruth iv. 1. — Boaz went up to “the gate,” as the place 
 where controversies were decided. 
 
 “ The gate of judgment” is a term still common among 
 the Arabians, to express a court of justice, and was even 
 introduced by the Saracens into Spain. 
 
 II. Dress . 
 
 Matt. ix. 20. — The woman, whose trembling faith our 
 Lord so tenderly encouraged, touched, we are told, the hem 
 of his garment. 
 
 In Matt, xxiii. 5, we read of the Pharisees making broad 
 their phylacteries, i. e . pieces of parchment on which they 
 wrote texts of Scripture, ostentatiously displayed round the 
 border of their garment. 
 
 Luke xii. 35. — “ Let your loins be girded about,” &c. ; 
 a figure to express preparation for the discharge of duty. 
 
 The upper garment in Eastern countries was an oblong 
 piece of cloth, square at the corners, having a hem or 
 border all round. It was something like the plaid of a 
 Scotch Highlander, about five yards long by five feet wide. 
 This, on ordinary occasions, they threw loosely over them ; 
 but when setting out on a journey, or preparing for any 
 work which required great exertion, they tucked it up with 
 a girdle. Thus Elijah girded up his loins, and ran before 
 Ahab 1 ; and thus Elisha, urging Gehazi to make haste, bid 
 him gird up his loins and go m . 
 
 Girdles were usually much ornamented, so as to be an 
 important article of traffic 11 . This explains why Elijah 0 , 
 and John the Baptist P, whose peculiar offices called them 
 in an especial manner to show abstraction from the world, 
 are described as wearing leathern girdles, i. e. girdles of the 
 commonest kind, altogether unornamented. In Exodus 
 
 1 1 Kings xviii. 46. 
 
 m 2 Kings iv. 29. 
 n Prov. xxxi. 24. 
 
 o 2 Kings i. 8. 
 P Matt. iii. 4. 
 
CH. IV. § XViii.] MANNERS AND CUSTOMS OF TIIE EAST. 139 
 
 xxix. 5, is an account of Aaron’s girdle ; and in Acts xxi. 
 11 — 13, Paul’s girdle is mentioned in connexion with a 
 very affecting display of his ardent love to the Lord Jesus, 
 In Ephesians vi. 14, is a figurative allusion to the military 
 girdle, “ girt about with truth,” denoting that as the girdle 
 to the soldier, so godly sincerity to the Christian affords 
 both ornament and strength. See 2 Cor. i . 12; 1 Tim. i. 5. 
 19 ; Psalm xxv. 21. 
 
 When about to exert their strength by the use of their 
 arm, they removed the heavy folds of this loose dress, and 
 they thus laid the arm bare, or revealed it. This will ex- 
 plain such passages as the following : “ The Lord hath 
 made bare his holy arm q ;” i. e. hath discovered and put 
 forth his great power, which for a long time seemed to be 
 hid and unemployed : again, “ to whom hath the arm of 
 the Lord been revealed 1 ?” i. e. who observes that He is 
 about to exert his power ? When this outer garment w T as 
 thrown off, the persons were said to be “naked,” though 
 they had on an inner garment or close-bodied frock. 
 1 Sam. xix. 24; Isa. xx. 2; Micah i. 8. It was the 
 outer garment that our Blessed Lord laid aside, when, 
 the evening before his crucifixion, He gave that remark- 
 able instance of his love for his Apostles, which was to 
 be to them both an example of humility, and an emblem 
 of his atonement. John xiii. 1 — 8. 
 
 In that most touching farewell which Paul took of the 
 Ephesian elders, when, at parting, “they all w T ept sore s ,” 
 one of the solemn appeals which the Apostle makes, as 
 proving his sincerity, is, that he had coveted no man’s 
 apparel ; i . e. no man’s clothes . The force of this is lost, 
 if we do not know that in the East an important part of a 
 man’s wealth is in the apparel, the changes of raiment, 
 which he possesses. This explains the metaphors used in 
 Matt. vi. 19 ; James v. 2 ; and Jobxxvii. 16. — Changes of 
 raiment are therefore among the most valued presents in 
 the East. See Gen. xlv. 22 ; 2 Kings v. 22. 
 
 Eccles. ix. 8. — “Let thy garments be always white.” 
 This would seem a strange direction as addressed to a man 
 in Europe : but in the East, the general dress, especially 
 among the higher classes, was white ; and therefore the 
 
 <1 Isaiah lii. 10. 
 
 r Isaiah liii. 1. 
 
 s Acts xx. 37. 
 
140 
 
 INTERPRETATION OF THE BIBLE. [PART I. 
 
 beauty of the dreBS consisted, not in the shape, for that 
 never varied, but in its whiteness. Hence the injunction 
 implies, “ Do not think religion requires you to be negli- 
 gent; to affect meanness of dress, inconsistent with your 
 station in life.” 
 
 Jer. xxxvi. 23, 24. — When Jehoiakim had showed the 
 utmost contempt and defiance of God, by cutting with a 
 penknife and casting into the fire his prophecy against him, 
 it is mentioned, as an awful proof of the hardness of their 
 hearts, that he and his servants did not rend their garments. 
 The meaning is, they gave not even any outward sign of 
 sorrow, alarm, or repentance ; because, in Eastern countries, 
 rending the garment is the usual mode of expressing such 
 feelings. How unlike his father JosiahM Instances are 
 also given of this practice in the following passages : — Gen. 
 xxxvii. 34; 1 Kings xxi. 27 ; Ezra ix. 3 ; and Job i. 20. 
 Joel’s admonition is also founded upon it : “ Rend your 
 heart and not your garments.” Joel ii. 13. 
 
 Josh. v. 15. — “Loose thy shoe from off thy foot, for 
 the place, &c., is holy.” This w^as the highest acknowledg- 
 ment of the Divine presence, customary among Eastern na- 
 tions. See Exod. iii. 5, 6, and Josh. vi. 2, with v. 15, which 
 implies that this Captain of the Lord’s host was God the 
 Son. 
 
 Matt. x. 10; Mark vi. 9. — -Our Blessed Lord, when 
 giving his first commission to his Apostles, bids them take 
 sandals, not shoes. A knowledge of Eastern customs is 
 necessary to enable us to see the meaning and the propriety 
 of such a direction on so solemn an occasion. The sandal 
 was only the sole of a shoe fixed to the bottom of the 
 foot ; it was usually made of rough material, sometimes 
 even of rushes or the bark of palm-trees, shoes on the 
 contrary were made of leather, and w’ere intended for more 
 delicate use. This explanation will show T the great moral 
 lesson implied by this injunction ; the spirit of which 
 appears to be, “ Go in the readiest, plainest manner. Do 
 not be studious of ease ; be self-denying, humble. Go as 
 you are, depending on my providence for your protection, 
 and upon my blessing for your reward.” See Lightfoot on 
 this passage. 
 
 t 2 Kings xxii. II. 
 
CII. IV. § Xviii.] MANNERS AND CUSTOMS OF THE EAST. 141 
 
 Matt. xxii. 1 1 . — If we are ignorant of the manners and 
 customs of the East, the punishment thus inflicted on the 
 man who had not on a wedding garment will appear to us 
 very severe. How, it may be asked, could a beggar, who had 
 just been taken from the highways, be expected to have a 
 wedding garment fit for the banquet of a king ? But when 
 we know that this garment was provided at the expense 
 of the king, and that not putting it on was considered a 
 direct insult to him, we then enter into its meaning, and 
 learn from it, that a contempt of God’s appointed method 
 of salvation will involve the utter destruction of the soul. 
 “ Without faith it is impossible to please God ; ” “ without 
 holiness no man shall see the Lord.” Heb. xi. 6 ; xii. 14, 
 See also Rev. iii. 18 ; xix. 8. 
 
 Luke vii. 37 — 46. — It is here mentioned as one of the 
 proofs of the sincerity of the woman’s repentance, that she 
 brought an alabaster box of ointment, which was of very 
 great value, and anointed our Lord’s feet. This might seem 
 to us a very strange custom ; but in those countries it was 
 a mark of the greatest respect, and was especially noticed 
 by our Lord as such. Her example in this act teaches us, 
 as Bishop Hall remarks, that the soul which is truly 
 touched with a sense of its sin can think nothing too good 
 or too dear for Christ. Phil. iii. 7 — 11. 
 
 III. Various other Manners and Customs, 
 
 D’Arvieux gives a remarkable instance of an Arab, who 
 having received a wound in his jaw, chose to hazard his 
 life rather than suffer the surgeon to take off his beard. 
 To have the beard plucked was considered a greater dis- 
 grace, than among us to be publicly whipped and branded 
 with a hot iron. This will explain various passages of 
 Scripture : 2 Sam. x. 4, 5. Isa. vii. 20, and 1. 6, where 
 the metaphor is used to express the utter contempt and 
 detestation to which our Blessed Lord, in love to sinful 
 man, surrendered Himself. 
 
 Matt. ix. 17. — “Neither do men put new wine into old 
 bottles. ” Why not ? Because their bottles were made of 
 skin, not glass, and hence, like those of the Gibeonites, 
 might become rent. Josh. ix. 13. 
 
142 
 
 INTERPRETATION OF THE BIBLE 
 
 [part I, 
 
 Ps. cxix. 83. — “ I am become like a bottle in the smoke.” 
 A leathern bottle thus placed would become shrivelled and 
 useless ; and in the same manner had sorrow so dried up 
 the beauty and strength of the Psalmist, that he seemed to 
 himself to have become useless and despicable. 
 
 Ps. lvi. 8. — “ Put thou my tears into thy bottle.” Mourn- 
 ers’ tears were put into a bottle as a remembrance of affec- 
 tion. So David prays that God will remember his sorrow. 
 
 2 Kings iii. 11. — When Elisha was made the instrument 
 of delivering three kings and their armies from destruction, 
 he was introduced to them as one who had poured water on 
 the hands of Elijah. In the East, the hands are washed by 
 the servant, who, while the master holds them over a basin, 
 pours water upon them. Hence the phrase denotes that 
 Elisha had been the servant and disciple of Elijah. 
 
 Prov. xxi. 17. — “ He that loveth oil shall not be rich.” 
 Why not ? Oil was much used in rich feasts ; it implies 
 therefore that they who indulge in luxuries seldom become 
 rich. “ Often,” says an old writer, “ those who once could 
 not live without dainties, have come to want necessaries.” 
 
 Deut. xxxiii. 3. — “They sat down at thy feet;” i. e. 
 they received instruction from thee. So Isaiah, speaking 
 of Abraham, says that God “called him to his foot u .” 
 Martha had a sister, “ who also sat at Jesus’ feet w .” Saul 
 of Tarsus was “brought up at the feet of Gamaliel*,” 
 Scholars in Eastern countries sat at the feet of their masters, 
 and the place would remind them of the humility which 
 became them as learners. 
 
 Luke vii. 37. — How could the woman, while Jesus sat at 
 meat, wash his feet when she was standing behind Him ? 
 Because they did not sit, as we do, at table, but reclined 
 with their feet on a couch, which is sometimes called in 
 Scripture a bed ; see the account of Ahasuerus’s ostenta- 
 tious feast y. So also John is spoken of as leaning on 
 Jesus’ bosom 2 . They used to lie so that the shoulders of 
 one were turned towards the breast of the other ; all their 
 right hands were turned towards the dishes, and they leaned 
 on their left shoulders. 
 
 u Isaiah xli. 2, 
 w Luke x. 39. 
 x Acts xxii. 3, 
 
 y Esther i. 6. 
 
 25 John xiii. 23. 
 
CH. IV. § XViii.] MANNERS AND CUSTOMS OE THE EAST. 143 
 
 1 Sam. ix. 23, 24. — At the first meeting of Saul and 
 Samuel, the cook was ordered to set the “ shoulder” before 
 Saul. The shoulder of lamb, with butter and milk poured 
 over it, is reckoned a peculiar delicacy in the East. Jose- 
 phus says it was called the Royal portion. 
 
 Deut. xxv. 4; 1 Cor. ix. 9 ; 1 Tim. v. 18.— “Thou 
 shalt not muzzle the ox when he treadeth out the corn.” 
 We use a flail, but they turned in oxen on the barn-floor to 
 tread it out. “ The Moors and Arabs,” says Dr. Shaw, 
 “ continue to tread out their corn in this way.” 
 
 Isa. xxxii. 20. — The prophet Isaiah, looking forward to 
 the time of the Gospel, when the Spirit should be poured 
 out from on high, says, “ Blessed are they that sow beside 
 all waters, that send forth thither the feet of the ox and the 
 ass.” The expressions of sowing beside all waters, and 
 sending forth thither the feet of the ox and the ass, present 
 a difficulty to those acquainted only with our mode of 
 farming ; but they exactly answer to the manner of planting 
 rice, as described by Sir John Chardin. While the earth is 
 covered with water, they cause it to be trodden by oxen, 
 asses, &c., and after the ground underneath has been thus 
 prepared, they sprinkle the rice on the surface of the water. 
 
 Matt. vi. 30. — . . . . “ the grass, which to-day is, 
 and to-morrow is cast into the oven,” &c. It is usual in 
 Eastern countries to employ the stalks of flowers, myrtle, 
 rosemary, &c., to heat their ovens. This affords a clear 
 comment on the words of our Saviour, by which He so 
 beautifully enforces repose on God’s Providence. The 
 scarcity of fuel, especially wood, in most parts of the East, 
 is so great, that they supply it with every thing capable 
 of burning. Vine twigs are particularly mentioned as so 
 used, and women and children are employed to gather 
 them, and lay them in store for use. See allusions to 
 this in Isaiah xxvii. 11, and John xv. 6. 
 
 Matt. xxiv. 41. — “ Two women shall be grinding at the 
 mill,” &c. In those countries, and in that age of the world, 
 the immense advantage of employing wind and water for 
 the turning of mills was unknown ; their corn was ground 
 by a hand-mill, turned chiefly by female slaves. This shows 
 the deep degradation imposed on Samson a , and threatened 
 
 Judges xvi. 21. 
 
144 
 
 INTERPRETATION OF THE BIBLE. [pART I. 
 
 to Babylon b : “ Come down, &c., take the millstones and 
 grind,” &c. It was a woman who cast a piece of a millstone- 
 upon Abimelech’s head c . They usually ground it at break 
 of day : hence the noise of millstones was a token of a 
 populous and thriving country. See in reference to this, 
 Jer. xxv. 10. ; Rev. xviii. 22, “ The sound of the millstone 
 shall be heard no more at all in thee.” 
 
 Matt. xii. 20. — “ The smoking flax,” &c. i. e, the wick 
 of a candle newly lighted, or just ready to expire from want 
 of oil. The Jews used flax as we do cotton for candles or 
 lamps. Thus the Saviour encourages the first rising of 
 holy desire in the young convert, and revives the dying 
 graces of the returning sinner, persevering in his work of 
 mercy till He bring them to heaven. 
 
 Luke ix. 5. — “ Shake off the very dust,” &c. : and 
 again, Luke x. 11, “ Say, Even the very dust do we wipe 
 off,” &c. We have an instance of their doing so at An- 
 tioch ; thus expressing utter renunciation, so as to have 
 nothing with them in common. Acts xiii. 51. 
 
 Jer. xxxvi. — That which, in ver. 18, is called a book, 
 is in ver. 23 called a roll. As they were ignorant of the 
 art of printing, which was not discovered till 2000 years 
 afterwards, their books consisted of pieces of parchment 
 rolled upon two sticks. See Luke iv. 17 ; where the 
 Greek might more properly be translated “ unrolled the 
 book.” 
 
 Matt. xx. 6 . — “ And about the eleventh hour he went out, 
 &c. and saith unto them, Why stand ye here all the day 
 idle ?” At eleven o’clock, according to our mode of com- 
 puting time, not half the day is gone ; but the Jews reckoned 
 the hours from sunrise, making noon the sixth hour, and the 
 time of sunset the twelfth hour, so that at the eleventh hour 
 the day was nearly past. This fact adds to the force of 
 Peter’s reasoning, “ seeing it is but the third hour of the 
 day d ;” that is, about nine o’clock in the morning. This 
 was the ordinary time for their morning sacrifice and 
 prayer, before which time they did not eat and drink any 
 thing. The earliest mention of hours in the sacred writings 
 occurs in the prophecy of Daniel e ; and as the, Chaldeans, 
 
 b Isaiah xlvii. 1, 2. 
 c Judges ix. 53. 
 
 d Acts ii. 15. 
 e Dan. iii. 6. 15 ; v. 5. 
 
CH. IV. § Xviii.] MANNERS AND CUSTOMS OF THE EAST. 145 
 
 according to Herodotus, were the inventors of this division 
 of time, it is probable that the Jews derived their hour 
 from them. 
 
 Matt, xxvii. 45. — “ Now there was darkness over all the 
 land, from the sixth hour unto the ninth hour i . e. from 
 noon till about 3 o’clock : the passover being always kept 
 at the full moon, this could not arise in the ordinary course 
 of nature from an eclipse of the sun. 
 
 Matt. xiv. 25. — “And in the fourth watch of the night 
 Jesus went unto them, walking on the sea i. e. in the 
 last of the four divisions, and shortly before day-break. — 
 The Jews originally divided the night into three watches ; 
 the first or beginning of watches is mentioned in Lam. ii. 
 19 ; the middle watch in Judges vii. 19 ; and the morning 
 watch in Exod. xiv. 24. But in the time of our Lord they 
 had learnt from the Romans to divide it into four watches ; 
 a practice which they still retain. See Mark xiii. 35, which 
 contains a solemn admonition to be ever living in a state 
 of preparation for death, from the suddenness with which 
 it may overtake us. The four divisions of the night are 
 here alluded to — the “even,” the “midnight,” the “cock- 
 crowing,” and the “morning.” 
 
 Isa. v. 10. — In God’s awful denunciation against the 
 covetousness of the Jews, it is said, “Ten acres of vineyard 
 shall yield one bath, and the seed of an homer shall yield 
 an ephah.” A bath was about seven gallons and a half, so 
 that an acre of land would not yield a gallon of wine. An 
 ephah was but one-tenth of an homer ; so that, instead of 
 the seed yielding, as it often did in that fruitful country, an 
 hundred-fold f , nine-tenths of the seed would be lost. Thus 
 vain is man’s effort without God’s blessing. 
 
 2 Kings v. 5. 16. — “ 6000 pieces of gold,” or, as the 
 Arabic reads, “ 6000 shekels of gold.” We see more fully 
 the disinterestedness of Elisha, in rejecting Naaman’s pre- 
 sent, when by calculating il. 165 . 5d, per shekel, the amount 
 appears to be 10,925Z. and which formed only a part of the 
 property he had brought to obtain his cure. This was the 
 “ hour of temptation” which indeed proved fatal to Gehazi. 
 
 Matt, xviii. 23. — Much light is thrown upon the parable 
 of the debtors, by our knowledge of the fact, that a talent 
 
 f Matt. xiii. 8. 
 
 H 
 
146 INTERPRETATION OF THE BIBLE. [PART I* 
 
 is 750 oz. of silver, which at 5s. per ounce, is 187/. 10s. ; 
 and the Roman penny, one-eighth of an ounce, or 7 hd.- 
 According to Dean Prideaux’s computation, the 10,000 
 talents referred to in this parable, if talents of gold, would 
 amount to 72,000,000/. sterling; an immense sum, show- 
 ing the number and weight of our offences against God, and 
 our utter incapacity of making Him any satisfaction, and 
 marking, therefore, still more clearly the sin of not forgiving 
 the small offences of our fellow-creatures. 
 
 Matt. xx. 2. — A Roman penny (or denarius) was equal 
 to about 7 ^d. of our money. This, by giving us the or- 
 dinary daily vrages of an agricultural labourer at that 
 time, enables us to form a better estimate of the relative 
 value of money then and now : thus, “ Why was not this 
 ointment sold for 300 pence s?” &c., a sum equivalent 
 to the wages of a labourer for 300 days, and certainly 
 therefore sufficient to excite the covetousness of one who 
 was content to betray the Son of God for 30 pieces of 
 silver, not half that amount ; for the 30 pieces of silver, or 
 30 shekels 11 , were but 31. 10s. 8d. ; the price 1 that was 
 paid for a slave when killed by a beast. How striking a 
 fulfilment of the prophecy, “ He is despised and rejected 
 of men k !” What a motive to us to love Him! See 
 2 Cor. viii. 9. 
 
 To these topics, as of importance in the interpretation of 
 the Bible, many more might be added ; such as a know- 
 ledge of the original languages in which the Old and New 
 Testaments were written, &c. But these few hints are 
 sufficient to enforce the duty of diligence and humility ; 
 and to show that, however extensive is our learning, we 
 may, as the bee does, bring the sweets of every flower to 
 this as our hive. 
 
 § xix. On the Difficulties and seeming Contradictions 
 of the Bible. 
 
 Since so much knowledge is proved to be necessary to a 
 right understanding of the Bible, we may easily believe that 
 
 S John xii. 5. 
 h Matt. xxvi. 1 5. 
 
 i Exod. xxi. 32. 
 k Isaiah liii. 3. 
 
CH. IV. § xix.] DIFFICULTIES AND CONTRADICTIONS. 147 
 
 the difficulties or seeming contradictions which occur to us 
 in reading it, most probably arise from our ignorance or 
 inattention ; and this admits of abundant illustration. 
 
 Judges i. 19. — 44 The Lord was with Judah ; and he 
 drove out the inhabitants of the mountain, but could not 
 drive out the inhabitants of the valley, because they had 
 chariots of iron.” Voltaire scoffs at this, as if it implied 
 that the Lord of heaven and earth is represented as being 
 baffled by the chariots of iron, whereas the term “ he ” 
 refers to Judah, not to the Lord. Judah’s faith failed him, 
 and he found that according to his faith, so was it unto 
 him 1 : weak in faith, he was weak in power. Yet Voltaire 
 was one of the most acute of infidels. But the frivolity 
 of such objections, made by such men, shows how hatred of 
 the truth blinds the mind to the perception of it. 
 
 Prov. xxvi. 4. — 44 Answer not a fool according to his 
 folly,” &c. The next verse is, 4 4 Answer a fool according 
 to his folly,” &c. But a little attention to the reason given 
 in each case removes the seeming contradiction. 
 
 We ought not to answer a fool according to his folly so 
 as to be like him ; i. e, so as to betray, in the manner of 
 answering him, the same evil temper which he showed. 
 This Moses did at Meribah m ; and David in his answer to 
 Nabal n ; and the men of Judah and Israel in their disputes 
 about David 0 . 
 
 We ought to answer a fool according' to his folly, lest he 
 be wise in his own conceit ; i. e . we ought to answer him 
 in such a manner as to expose his folly. Thus Job answered 
 his wife? — and our Blessed Lord’s life affords abundant 
 instances ; as when He was attacked by the Scribes and 
 Pharisees because his disciples transgressed the tradition of 
 the elders q ; when they desired of Him a sign from heaven 1 ; 
 when they questioned the authority by which He acted s ; 
 and when they inquired of Him as to the lawfulness of 
 giving tribute to Caesar l . 
 
 2 Kings xvi. 9. — The king of Assyria is said to have 
 44 hearkened unto Ahaz but in 2 Chron. xxviii. 20, we 
 
 1 Matt. ix. 29. 
 m Numb. xx. 12. 
 
 Psalm cvi. 33. 
 n 1 Sam. xxv. 21, 22. 
 ° 2 Sam. xix. 41 — 43. 
 
 P Job ii. 10. 
 q Matt. xv. 2 — 9. 
 r Matt. xvi. 1 — 4. 
 s Matt. xxi. 23 — 27. 
 t Matt. xxii. 16, &c. 
 
 H 2 
 
148 INTERPRETATION OF THE BIBLE. [PART I. 
 
 read that he “ distressed him, and strengthened him not.” 
 Both statements, as Horne remarks, are true. He did help * 
 him against the king of Syria, took Damascus, and delivered 
 Ahaz from the power of the Syrians. But the service was 
 of little value, for the Assyrian monarch did not assist Ahaz 
 against the Edomites or Philistines ; and he distressed him by 
 taking the royal treasures and the treasures of the temple, 
 and rendered him but little service for so great a sacrifice. 
 
 This seeming contradiction is illustrated by what happened 
 in our own nation. The Britons invited the Saxons to help 
 them against the Scots and Piets. The Saxons accordingly 
 came and assisted them for a time, but at length they made 
 themselves masters of the country. — H. Horne. 
 
 Acts ix. 7. — In the account of Paul’s miraculous con- 
 version, it is said that the men who journeyed with him 
 “ heard a voice, but saw no man.” In Acts xxii. 9, it is 
 said, they heard not the voice of him that spoke. The Greek 
 word translated “ heard,” very frequently means “ under- 
 stood.” They heard a voice, but not the words spoken ; 
 they heard a sound, but did not understand the meaning of 
 it. Just as we are told that Israel beheld Joseph’s sons, 
 while a few verses after, it is said his eyes were dim so that 
 he could not see ; i . e, he could see, but not distinctly — 
 could not distinguish the features unless they came near. 
 Gen. xlviii. 8. 10. 
 
 Acts i. 18. — “ Now this man (i. e. Judas) purchased a 
 field,” &c. ; but St. Matthew tells us u that the chief priests 
 bought the field with the money which Judas threw down 
 in the midst of them. Many commentators, as Whitby and 
 Doddridge, remark that an action is sometimes said in 
 Scripture to be done by a person who was the occasion of 
 doing it. Thus in one place v it is said that “ Jesus bap- 
 tized;” in another w , that “ Jesus himself baptized not, but 
 his disciples.” The passages are easily reconciled : his 
 disciples baptized by his authority, but He did not baptize 
 with his own hands. (See Gen. xlii. 38 ; Exod. xxiii. 8 ; 
 
 1 Kings xiv. 16; 2 Kings xxii. 16; Rom. xiv. 15; 1 Cor. 
 vii. 16 ; 1 Tim. iv. 16.) 
 
 Acts xvi. 12. — St. Luke, in relating the first introduction 
 of Christianity into Europe, speaks of Philippi in Macedonia 
 
 u Matt, xxvii. 7* v John iii. 22. w John iv. 1, 2. 
 
CH. IV. § xix.] DIFFICULTIES AND CONTRADICTIONS. 149 
 
 as the chief city of that part of Macedonia, and a colony ; 
 and in verse 21 implies that it was a Roman colony. The 
 silence of contemporary profane history as to this fact ren- 
 dered it a difficulty, even to learned men, and threw the 
 suspicion of inaccuracy upon Luke’s narrative ; but some 
 ancient coins have been since discovered, on which Philippi 
 is recorded under this character, particularly one which 
 states that Julius Caesar himself bestowed on this city the 
 dignity and privileges of a Roman colony, which were 
 afterwards confirmed and augmented by Augustus. 
 
 Sometimes, though comparatively very seldom, the 
 translation might be improved, or the original will admit 
 of another rendering, and thus the difficulty might be 
 removed. 
 
 The Hebrews express their numbers by letters, and some 
 of their letters are very much alike : hence, as Dr. Kenni- 
 cott has shown satisfactorily, some seeming contradictions, 
 with regard to numbers, have arisen from one number being 
 inadvertently written instead of another : 3 , is 2, 3 is 20, 
 K is 1, & is 1000 ; so that the careless making or reading 
 a tittle upon a letter might change units into thousands. 
 Thus are such passages as 2 Sam. viii. 4, 1 Chron. xviii. 4, 
 reconciled. The letter ) zayin with a dot upon it stands 
 for seven thousand, and the final letter *] noon, for seven 
 hundred ; the great similarity of these letters might easily 
 cause the one to be mistaken for the other, and so produce 
 an error in this place. 
 
 2 Sam. xii. 31. — David is said to have put the Ammonites 
 under saws and under harrows of iron, &c. : which gives 
 the impression of great cruelty on his part. Were there 
 no answer to this, we must not shrink from charging him 
 with whatever guilt might properly attach to the act, the 
 Bible itself furnishing the principle by which to do so. But 
 the original Hebrew admits of its being rendered instead 
 of “under ” “to ” saws, &c., which implies nothing more 
 than employing them as slaves in the most mean and 
 laborious offices. The word translated “ harrows of iron ” 
 may also be rendered “iron mines.” It is indeed said x 
 that David cut them with saws ; but seven of the Hebrew 
 manuscripts collated by Dr. Kennicott have the word 
 
 x 1 Chron. xx. 3. 
 h 3 
 
150 INTERPRETATION OF THE BIBLE. [PART I. 
 
 which means, “he put them to saws,” &c. See H. Home, 
 vol. i. 
 
 This illustration has been given to show the value of a 
 knowledge of the learned languages, and of those diligent 
 researches which learned men have made to throw light on 
 Scripture. “ Pertness and ignorance,” as Bishop Horne 
 remarks, “ may ask a question in three lines, which it may 
 cost thirty pages to answer.” But thus has God sanctified 
 the use of learning, and would teach the unlearned to re- 
 spect it. “ Some things in the Scriptures are hard, I deny 
 it not,” says Bishop Jewel : “ It is very expedient that 
 somewhat should be covered, to make us more diligent in 
 reading, more desirous to understand, more fervent in 
 prayer, more willing to ask the judgment of others, and to 
 presume less on our own judgment.” Mystery is only 
 another name for our ignorance : “ and those passages,” as 
 Boyle says, “ which teach us nothing else, may at least 
 teach us humility.” We may also be assured, that while 
 “the wicked shall not understand y,” and “the scorner 
 seeketh wisdom and findeth it not 2 ,” “the meek will he 
 teach his way,” “ the meek will he beautify with salvation.” 
 Psalm cxlix. 4. 
 
 § xx. Quotations illustrating the leading object of this 
 chapter . 
 
 Mosheim, speaking of the method of interpreting the 
 Scriptures, and teaching religion, in the first century of the 
 Christian Church, says, “ Those who performed the office 
 of interpreters, studied, above all things, plainness and 
 perspicuity. The great study of those who embraced the 
 Gospel, was rather to express its Divine influence in their 
 dispositions and actions, than to examine its doctrines with 
 an excessive curiosity, or to explain them by the rules of 
 human wisdom.” 
 
 Melanchthon says : “It is necessary in the Church dili- 
 gently to investigate and adhere to the simple, natural, 
 grammatical sense of Scripture. We are to listen to the 
 Divine word, not to corrupt it. We must not play tricks 
 with it, by fanciful interpretations, as many in all ages have 
 
 y Dan. xii. 10. 
 
 z Prov. xiv. 6. 
 
QUOTATIONS. 
 
 CH. IV. § XX.] 
 
 151 
 
 done. The plain, natural sense of Scripture, always carries 
 with it the richest and most valuable instruction.” 
 
 Luther says : “ The literal meaning of Scripture is the 
 whole foundation of faith, the only thing that stands its 
 ground in distress and temptation.” 
 
 Hooker says : “ I hold it for a most infallible rule in 
 exposition of sacred Scripture, that where a literal con- 
 struction will stand, the furthest from the letter is commonly 
 the worst.” Eccles. Polity, b. v. ch. lix. 
 
 The following are given as illustrations of the violations 
 of this rule, in addition to that already given, p. 90. 
 
 2 Tim. ii, 17, 18. — “ Hymeneus and Philetus . . . say- 
 ing that the resurrection is past already ;” that is, they 
 spiritualized the plain declarations of the Bible on this 
 subject, declaring that such passages were not to be taken 
 in their simple, natural, grammatical sense, but as in- 
 tending only a spiritual resurrection from ignorance and 
 error. 
 
 Lampe, whose Commentary on St. John Hartwell Horne 
 describes as unquestionably the most valuable work on that 
 Gospel that was ever published, endeavours thus to interpret 
 the miracle of the marriage in Cana : by the bridegroom 
 is meant the governors of the Jew r ish Church ; the bride 
 is the Jewish Church itself; the marriage is the Christian 
 dispensation ; the failing of the wine, the departure of the 
 Spirit of God from the Jewish Church, which had begun to 
 depart from the purity of the Law ; the mother of our Lord 
 is the heavenly Jerusalem, bringing into the liberty of the 
 Gospel the children of the Jewish Church: but she is 
 reproved for impatience, not knowing the times and seasons 
 or the hour, which had not yet come ; the water being 
 changed into wine represents prophecy and the Law being 
 changed into the Gospel : with much more of the same 
 kind. (Lampe, vol. i. pp. 518 — 520.) 
 
 The fascination of the ingenuity of such interpretations 
 constitutes their peculiar danger, especially when adopted 
 by men so learned and pious as Lampe. Cardinal Bellar- 
 mine, one of the most learned and upright of his order, 
 whom Pope Sextus V. condemned for not going far enough 
 in the assertion of Papal power, attempts to prove, from 
 a comparison of Acts x. 13, “ Rise, Peter, kill,” &c. with 
 John xxi. 16, that the duty of the Pope, as the successor 
 h 4 
 
152 INTERPRETATION OF THE BIBLE. [PART I. 
 
 of Peter, is to put heretics to death. See T. H. Horne, 
 vol. ii. p. 770, second edition. 
 
 On the mysterious doctrines of predestination, election, 
 &c., the martyr Ridley observes : “In these matters I am 
 so fearful, that I dare not speak further ; yea, almost none 
 otherwise than the text doth, as it were, lead me by the 
 hand.” 
 
 “ The right way of interpreting Scripture,” says Cecil, 
 “ is to take it as we find it, without any attempts to force it 
 into any particular system.” 
 
 “ The Scriptures are the mysteries of God,” says Bishop 
 Jewel : “let us not be curious : let us not seek to know 
 more than God hath revealed by them. They are the sea 
 of God : let us take heed that we be not drowned by 
 them. They are the fire of God : let us take comfort by 
 their heat, and warily take heed they burn us not. They 
 that gaze over-hardly upon the sun, take blemish in their 
 eye-sight.” 
 
 Boyle says : “ It ought rather to recommend than dispar- 
 age the Scriptures, that what is revealed is so copious and 
 extensive, that, like a river, it will supply a lamb with what 
 may quench its thirst, and cannot be exhausted by an ele- 
 phant.” And again: “ The Scriptures being composed of 
 several obscure texts of Scripture, mixed with clear ones, 
 several devout persons have rather chosen to read other 
 books, wdiich, being free from difficulties, might promise 
 more instruction ; but as the moon, notwithstanding her 
 spots, gives more light than the stars that are luminous, 
 so the Scripture, notwithstanding its dark passages, will 
 afford a Christian more light than the best authors.” 
 
 “ The Scripture is full, as well of low valleys, plain 
 ways, and easy for every man to use and to walk in, as 
 also of high hills and mountains which few' men can climb 
 
 <D 
 
 unto. And whosoever giveth his mind to Holy Scriptures 
 with diligent study and burning desire, it cannot be, saith 
 St. John Chrysostom, that he shall be left without help. 
 For either God Almighty will send him some godly Doctor 
 to teach him a , or else if we lack a learned man to instruct 
 and teach us, yet God Himself from above will give light 
 unto our minds, and teach us those things w'hich are neces- 
 
 a Acts viii. 32—39. 
 
QUOTATIONS. 
 
 153 
 
 CH. IV. § XX.] 
 
 sary for us, and wherein we be ignorant. If we read once, 
 twice, or thrice, and understand not, let us not cease so, 
 but still continue reading, praying, asking of others, and so 
 by still knocking, at the last the door shall be opened, as 
 St. Augustine saith.” (Homily, Exhortation to the reading 
 of Holy Scripture.) 
 
 44 The best way to find out truth is to be much in the 
 study of the Scriptures. The Spirit of God leads thereby 
 to things useful.” (Basil.) 
 
 44 If you ask what is truth, you must not do as Pilate did, 
 ask the question, and then go away from Him that only 
 can give you an answer ; for as God is the author of truth, 
 so is He the teacher of it.” (Jeremy Taylor.) 
 
 44 Scripture doth best interpret itself.” (Lowth.) 
 
 44 Judge of one part of revelation according to the 
 analogy of the whole, and be sure never by your interpre- 
 tations make God the author of contradictions. 4 Let us 
 prophesy according to the proportion of faith b ,’ says the 
 Apostle ; let us interpret all the parts of Holy Writ accord- 
 ing to the analogy of faith , so as to correspond and agree 
 with the whole and with one another.” (Bp. Newton.) 
 
 44 It is not lawful so to expound one place of Scripture 
 that it may be repugnant to another.” (Art. xx. of the 
 Church of England.) 
 
 44 Make the word of God as much as possible its own 
 interpreter. You will best understand the word of God by 
 conferring it with itself, 4 comparing spiritual things with 
 spiritual.’ 1 Cor. ii. 13.” (Bp. Newton.) 
 
 44 Particular diligence should be used in comparing the 
 parallel texts of the Old and New Testaments. It should 
 be a rule with every one who would read the Holy Scrip- 
 tures with advantage and improvement, to compare every 
 text which may seem either important for the doctrine 
 it may contain, or remarkable for the turn of expression, 
 with the parallel passages in other parts of Holy Writ, 
 i. e . with passages in which the subject matter is the same, 
 the sense equivalent, or the turn of expression similar.” 
 (Bishop Horsley.) These parallel passages are easily 
 found by the marginal references now frequently given in 
 our Bibles. 
 
 44 O God, thou hast revealed more than we can know ; 
 b Rom. xii. 0*. 
 
 H 5 
 
154 INTERPRETATION OF THE BIBLE. [PART I. 
 
 enough to make us happy ! Teach us a sober knowledge, 
 a contented ignorance.” (Bp. Hall.) 
 
 § xxi. Short Account of English Translations of the Bible . 
 
 We have accounts of various parts of the Bible being 
 translated into Saxon, when that language was spoken in 
 England. 
 
 The Psalms were translated by Adhelm, the first Bishop 
 of Sherborne (a. d. 706). The Four Gospels, by Egbert, 
 Bishop of Lindisfern, who died a.d. 721. 
 
 The Venerable Bede also translated various parts, if not 
 the whole of the Bible, into Saxon. King Alfred translated 
 the Psalms, and Elfric, Abp. of Canterbury, parts of the 
 Old Testament, about a.d. 995. 
 
 English translations of the Bible were also made in the 
 13th and 14th centuries. But of the complete English 
 translations of the Bible, the first was : — 
 
 Wickliffe' s Bible , about a. d. 1380. This w r as before 
 printing was invented ; transcripts therefore were obtained 
 with difficulty, and copies were scarce. Before Wickliffe’s 
 translation, the price of a Bible in Latin, an unknown 
 tongue to all but the learned, was as much as a labouring 
 man’s price of work for fifteen years, and equal to 300Z. of 
 our money. Even after Wickliffe’s own copy was finished, 
 the value of a New Testament was 21 . 16s. 6d,, equal to 
 30£. now. (Gilly’s Protestant Forefathers.) 
 
 In 1390, the 13th year of Richard II., a bill was brought 
 into the house of Lords for the purpose of suppressing it ; 
 but through the influence of John o’Gaunt, Duke of Lan- 
 caster, the king’s uncle, was rejected. The followers of 
 Wickliffe were then encouraged to publish another and 
 more correct translation of the Bible. But in the year 
 1408, in a convocation held at Oxford by Archbishop 
 Arundel, it was decreed that no one should thereafter 
 translate any text of Holy Scripture into English by way 
 of a book, or little work, or tract ; and that no book of this 
 kind should be read, that w r as composed lately in the time 
 of John Wickliffe, or since his death. This constitution 
 led the way to great persecution ; and many persons w T ere 
 punished severely, and even with death, for reading the 
 Scriptures in English. 
 
 TindaVs New Testament (a.d. 1526). This was the first 
 
155 
 
 CII. IV. § XXi.] ENGLISH TRANSLATIONS. 
 
 printed edition of any part of the Scriptures into English. 
 He had taken the precaution of printing it on the continent ; 
 but Tonstall, Bishop of London, and Sir Thomas More, 
 Lord Chancellor, succeeded in buying up and burning 
 almost the whole impression. This enabled Tindal to 
 publish an improved edition. He also translated parts of 
 the Old Testament. 
 
 In the year 1531, at the instigation of Henry VIII. and 
 his council, he was imprisoned, and after a long confine- 
 ment strangled, a.d. 1536, by order of the Emperor, at 
 Villefont, near Brussels, and his body reduced to ashes. 
 
 Miles Coverdale' s Bible (a.d. 1535). Coverdale, after- 
 wards Bishop of Exeter, published a translation of the 
 Bible (the greater part of which was Tindal’s), and dedi- 
 cated it to King Henry the Eighth. This is the first English 
 Bible allowed by royal authority, and a copy of it was by 
 royal proclamation ordered to be placed in the choir of every 
 parish church, to enable every man to read therein. 
 
 Matthews' Bible (a. d. 1537). John Rogers, who assumed 
 the name of Thomas Matthews, and who had assisted Tin- 
 dal in his biblical labours, edited a Bible, probably at 
 Hamburgh. 
 
 Taverner's Bible (a.d. 1539). This was a kind of in- 
 termediate work, being a correction of Matthews’ Bible. 
 
 The Great Bible (a. d .1 5 39). This was a revised edition, 
 corrected by Cranmer and Coverdale, and so called because 
 printed in large folio. There were several editions of it, 
 and particularly one in 1540, for which Cranmer wrote a 
 preface, showing that “ Scripture should be had and read 
 of the lay and vulgar people;” hence this edition of 1540 
 is called Cranmer’s Bible. 
 
 During the reign of Edward VI. (a period of seven years 
 and a half) no new versions were executed, though eleven 
 editions were printed, both of the Old and New Testa- 
 ment. 
 
 The Geneva Bible (a.d. 1560). Coverdale, John Knox, 
 Christopher Goodman, and other English exiles, who had 
 taken refuge in Geneva, published this translation ; the New 
 Testament in 1557, and the remainder of the work in 1560. 
 To it were added notes, favouring the peculiar doctrines of 
 Calvin. 
 
 Abp % Parker's , or the Bishops' Bible (a. d. 1568). This 
 h 6 
 
156 
 
 INTERPRETATION OF THE BIBLE. 
 
 was so called because he, with other learned persons, eight 
 of whom were bishops, published this translation. This 
 was in the reign of Queen Elizabeth. 
 
 The Rhemish New Testament (a.d. 1582). This trans- 
 lation into English was published by the Romanists at 
 Rheims. They retained many Eastern, Greek, and Latin 
 words, and introduced so many difficult expressions, that 
 they contrived to render it unintelligible to the common 
 people. Shortly after, 
 
 The Douay Old Testament (a. d. 1609-10). Cardinal 
 Allen is understood to have had a principal share in this 
 work. The Rhemish New Testament, and Douay Old 
 Testament, form the present English Bible of the Romanists. 
 
 King James's Bible . This is the English translation of 
 the Bible now in common use. It was begun in the spring 
 of 1607, in the reign of King James I., and finished in about 
 three years. Fifty- four of the most learned men in the 
 universities and other places were commissioned to under- 
 take the work of translation : but seven of these having, 
 from illness and other causes, relinquished their task, the 
 work was performed by forty-seven. The translators were 
 ranged under six divisions, and several portions of the Bible 
 were assigned to them, according to the several places where 
 they were to meet, confer, and consult together. The name 
 which stands at the head of the list of translators is that of 
 Dr. Lancelot Andrews, first Fellow, and afterwards Master 
 of Pembroke College, Cambridge. He was at that time 
 Dean of Westminster, and became Bishop successively of 
 Ely and Winchester. After long expectation, and great 
 desire of the nation, the translation of the Bible came forth 
 in the year 1611, the divines employed having taken the 
 greatest pains in conducting the work ; for they had not 
 only examined the original, but also compared together all 
 the existing translations, both ancient and modern. 
 
 As the free circulation of the Scriptures in the language 
 of any country has ever been one of the most important 
 instruments in implanting true religion where it did not 
 previously exist, and in awakening a revival of it where it 
 has become decayed, our privileges in this respect ought to 
 awaken in us a solemn sense of our responsibility to make 
 that book a lamp to our feet, and light to our path, which the 
 providence and grace of God have rendered so accessible. 
 
157 
 
 PART II. 
 
 GOVERNMENT AND PUBLIC WORSHIP OF THE JEWS, 
 WITH SOME NOTICES OF JEWISH SECTS, &c. 
 
 CHAPTER I. 
 
 THE GOVERNMENT OF THE JEWS. 
 
 Contents. — § i. Its distinguishing feature , a Theocracy. § ii. Their 
 Laics. § iii. The Sabbatical Year and the Jubilee , as illustrating their 
 Government and Laws. § iv. Evidence of the Divine Origin of the 
 Mosaic Law, from the circumstances under which it was given. 
 
 The great purpose for which the Jews were selected by 
 God, explains the peculiarity of that constitution by which 
 they were formed into a nation immediately on leaving 
 Egypt. 
 
 As has been already noticed (more particularly in con- 
 nexion with the prophecies and types interwoven with their 
 institutions and history, see p. 64), the great purpose of 
 their selection by God from the rest of mankind was, to 
 preserve the knowdedge of Himself as the one true God, 
 and to prepare the minds of men for the coming of Christ, 
 the world’s great Deliverer. 
 
 But what was the chief danger, which, humanly speaking, 
 threatened to defeat this purpose ? Their apostasy into 
 idolatry. The w r orld around them had apostatized into 
 idolatry ; that is, it had sunk into the total forgetfulness 
 that the world was God’s w r orld, formed by his power, and 
 governed by his will. The tendency of their own hearts 
 was towards idolatry. Ezek. xx. 8. 
 
 Hence, as subordinate to the great purpose of preparing 
 for the coming of Christ, their government was so framed, 
 and so enforced, as to be a constant check upon idolatry. 
 This was its primary object ; but it was so framed and so 
 enforced as to be also indirectly a protest against the 
 idolatry of the world. See Numb, xxxiii. 4 ; 1 Sam. v. vi. ; 
 Isa. xxi. 9 ; Jer. 1. 2 ; li. 52 ; Dan. iii. vi. ; and the pro- 
 phetic writings throughout. 
 
158 GOVERNMENT OF THE JEWS. [PART II. 
 
 To this end a constant, visible, miraculous interposition 
 of God’s providence attended them ; which constant visible 
 interposition of God’s providence, connecting temporal re- 
 wards with obedience, and temporal punishments with dis- 
 obedience, brought before them at each step, in opposition 
 to every form of idolatry, God as the only disposer of all 
 things, of happiness and misery, of life and death. The 
 spirit of their dispensation in this respect is expressed in 
 the song of Moses : “ See now ” (from the rewards in this 
 life following obedience, and the punishment following dis- 
 obedience to my commands) — see now that I, even I, am 
 he, and there is no God with me : I kill, and I make alive ; 
 I wound, and I heal : neither is there any that can deliver 
 out of my hand.'’ Deut. xxxii. 39. 
 
 § i. Its distinguishing feature, a Theocracy, 
 
 The term Theocracy is derived from two Greek words, 
 signifying God and government . It is applied to the 
 
 government of the Jews, because they had no king but 
 God, and all their laws came immediately from Him. The 
 Tabernacle, and afterwards the Temple, built of the richest 
 materials, was considered as his palace, in which, in a 
 peculiar sense, He manifested Himself as their King en- 
 throned on the mercy-seat a : and He performed towards 
 them those acts which are usually performed by earthly 
 sovereigns. For instance : 
 
 It was by the direct command of God that they were to 
 declare war or peace. (Deut. i. 41, 42 ; Josh. x. 40 ; 
 Judges i. 11 ; 1 Kings xii. 24; Josh. ix. 14, 15.) 
 
 God appointed to each family that proportion of the 
 Promised Land which it was to possess, varying perhaps 
 from sixteen to twenty-five acres to each. This land they 
 held, independent of all temporal superiors, by direct tenure 
 from the Lord Jehovah, their sovereign; by whose power 
 they were to acquire their territory, and under whose pro- 
 tection only they could retain it. On this principle, the 
 lands so distributed were inalienable. “ The land shall 
 not be sold for ever ; for the land is mine, saith the Lord : 
 ye are strangers and sojourners with me.” Lev. xxv. 23. 
 
 As to the legislative part of their government, God was 
 
 a Exod. xxv. 8, 9 ; 1 Chron. xxix. 1 ; Psalm cxxxii. 5. 
 
THEIR LAWS. 
 
 159 
 
 ch. i. §ii.] 
 
 the Author of their laws. No authority was vested in any 
 one man, or body of men, or even in the whole nation 
 assembled, to make new laws or alter old ones : their 
 Almighty Sovereign reserved this power to Himself. 
 Deut. iv. 1, 2 ; xii. 32. 
 
 As to the executive part of their government, the judges 
 and kings were his viceroys, enjoying only a delegated 
 authority, to which they were required constantly to refer : 
 they were merely instruments employed by God to facilitate 
 the regular administration of his extraordinary providence 
 (Numb, xxvii. 15, &c. ; Deut. xvii. 15); see also the cir- 
 cumstances of the appointment of Saul (1 Sam. ix. 16, and 
 the cause of his rejection, chap. xv. 26 — 28). 
 
 It is obvious that such a form of government would be a 
 continual proof, a constant appeal to their senses, that the 
 gods of the heathen were no gods ; but that the Lord God 
 of Israel was God alone of all the kingdoms of the earth. 
 See the prayer of Hezekiah, whose whole history, as re- 
 corded in the Bible, is a remarkable illustration of what is 
 here said. 2 Kings xix. 15, &c. ; Isa. x. 5, &c. 
 
 § ii. Their laws . 
 
 It must be remembered, as already hinted, that the laws 
 given through Moses to the Jews were “ in part a republi- 
 cation of antecedent revelations, and of commands long 
 before given to mankind,” with such additions as were 
 adapted to their peculiar circumstances. The laws thus 
 forming the Jewish code are scattered over the books of 
 Exodus, Leviticus, Numbers, and Deuteronomy. As an 
 assistance to our better understanding them, they may be 
 divided into three parts ; moral, judicial, and ceremonial. 
 The moral laws, the principles of which are laid down in 
 the Ten Commandments, are of universal application ; the 
 judicial were intended to regulate the civil government of 
 the Israelites ; and the ceremonial, their religious worship. 
 
 It is a remarkable feature of these laws, that all their 
 political institutions were made entirely subordinate to 
 their religious ; thus suggesting to the rulers of the world 
 in every age, on what alone the prosperity of any nation 
 really depends b . Reliance on Providence, in the path of 
 
 b Prov. xiv. 34. 
 
160 GOVERNMENT OF THE JEWS. [PART II. 
 
 obedience, was the foundation of their civil government, 
 the spirit and the principle of their constitution. “ The 
 cautions, the warnings, the counsels of their lawgiver, are 
 all directed to this single point — their obedience to the great 
 Jehovah .” (See Graves on the Pentateuch, Part iii. Lect. 
 vii. p. 410.) 
 
 But the law of the Jews being in many respects so dif- 
 ferent from those to which we are accustomed, the follow- 
 ing points should be observed, as showing, that amidst the 
 minute details to which it descends (even to the colour of 
 the fringes of their garments c ) may be traced the wisdom 
 of its appointment, and the germ of those principles which 
 were afterwards fully developed in the Gospel. 
 
 Observe, then, with reference to the Mosaic Law. 
 
 I. Its adaptation to the circumstances of those for whom 
 it was made. 
 
 The wisdom of a law appears in its adaptation to the 
 character and circumstances of those for whom it is made. 
 The Jews, to whom this law was first addressed, were only 
 just delivered from the most abject slavery. To the great 
 ignorance necessarily consequent on such a state, was added, 
 as their natural character, great stubbornness. They were 
 “ a stiff-necked,” a “ disobedient and gainsaying people d ,” 
 ever disposed to “walk in a way that was not good, after 
 their own thoughts e .” The law that should govern such a 
 people must have reference to such ignorance and such 
 stubbornness. Such a people would require to be treated 
 very much as children, to whom it is not enough to give a 
 few general rules, but minute particulars must be specified, 
 in order that, by repeated acts of obedience in these little 
 things, habits of obedience may be formed, and at every 
 step some restraint on disobedience imposed by a positive 
 prohibition. This is evidently the view given by the 
 Apostle, in the Epistle to the Galatians. 
 
 II. The moral object of its rites and ceremonies. 
 
 As such a people would require, like children, minute 
 directions, so would they also require frequent appeals to 
 their senses — a law abounding in rites and ceremonies, to 
 fix their attention and affect their heart: and such was the 
 Mosaic law. Of the moral object of those rites and cere • 
 
 c Numb. xv. 38. e Isaiali lxv. 2. 
 
 d Deut. xxxi. 27 ; Rom. x. 21. 
 
THEIR LAWS. 
 
 161 
 
 ,CH. i. § ii.] 
 
 monies more immediately affecting their religious worship, 
 notice has been taken already in page 64 : see also pages 
 167, &c. But the moral object of those regulating their 
 conduct as members of society may also be easily shown. 
 Thus the reason of the direction as to the ribbon to be put 
 on the fringes of their garments f , at once explains the moral 
 object for which such a direction was given by God : “ that 
 ye may look upon it, and remember all the commandments 
 of the Lord and do them.” Being distinguished by dress 
 from the heathen world around them, wherever they were, 
 they would be reminded that they were a “ holy people ” to 
 the Lord. Thus dressed, it was impossible they could join 
 in any idolatrous festival without having all eyes drawn 
 to them. 
 
 Again, as “ evil communications corrupt good manners,” 
 the minute directions as to their food, what animals might 
 or might not be eaten, &c., operated as a constant check on 
 idolatry, by restraining their intercourse with their idola- 
 trous neighbours. See Lev. xi., &c. 
 
 The eating of blood, so pointedly forbidden to the Jews g , 
 W’as very common in heathen feasts and sacrifices. It 
 would thus appear that the Jews could scarcely ever eat 
 and drink with the heathen, and thus one great snare to 
 idolatry was removed ; for, as has been well remarked, 
 “ intimate friendships are in most cases formed at table ; 
 and with the man with whom I can neither eat nor drink, 
 let our intercourse in business be what it may, I shall seldom 
 become so familiar as with him whose guest I am and he 
 mine.” See Dan. i. 8. 
 
 Besides these, there were many other prohibitions appa- 
 rently given with the same object, namely, to keep them 
 as far as possible from the religious practices of the heathen. 
 Thus, they were forbidden to sow their vineyard with divers 
 seed h , for it was an idolatrous rite to sow barley and dried 
 grapes together. The prohibitions given in Lev. xix. 27,28, 
 refer to customs which we know, from the testimony of 
 profane authors, (as Homer &c.,) as well as from Scrip- 
 ture 1 , were religious rites of the heathen. Honey was 
 probably forbidden for the same reason, and seething the 
 
 f Numb. xv. 38. 
 S Lev. xix. 26. 
 
 h Deut. xxii. 9. 
 
 1 Jer. xvi. 6; 1 Kings xviii. 28. 
 
162 
 
 GOVERNMENT OF THE JEWS. 
 
 [part II. 
 
 kid in the mother’s milk k . The practical effect of their 
 laws in keeping the Jews a distinct people is referred to in 
 Esther iii. 8 ; and Acts xvi. 20, 21 h 
 
 III. Its spirituality. 
 
 The Mosaic law regarded the thoughts, and not the out- 
 ward conduct only ; requiring obedience from an inward 
 principle. 
 
 IV. Its principle. 
 
 It required the inward principle of love to God : this 
 was the first and great commandment, on which all the law 
 and the prophets hung m ; and the second was like unto it, 
 “ Thou shalt love thy neighbour as thyself n .” The poor, 
 the widow, the fatherless, the stranger, were to be especially 
 the objects of their regard 0 . A precept was given to regu- 
 late the conduct of creditors towards debtors, beautifully 
 illustrating how this law consulted the feelings as well as 
 the wants of the needy. “ When thou dost lend thy bro- 
 ther any thing, thou shalt not go into his house to fetch 
 his pledge. Thou shalt stand abroad, and the man to 
 whom thou dost lend shall bring out the pledge abroad 
 unto thee p .” Though the Jews had been appointed by 
 God to be in many instances the executioners of his 
 justice in the punishment of the wicked, they were cau- 
 tioned against indulging personal enmities 9. The tenor 
 of the command given to punish the Canaanites taught the 
 Jews (as Graves remarks) to regard with abhorrence, not 
 so much the persons of idolaters as the crime of idolatry. 
 Enemies were to be the objects of their kindness r . They 
 were particularly forbidden to abhor even an Egyptian, 
 though the Egyptians abhorred them, and were the most 
 cruel of their oppressors 5 ; and more than 800 years after 
 
 k Exod. xxiii. 19. 
 
 1 Nor did these peculiarities escape the notice of heathen writers. 
 Tacitus (Historiarum, lib. v. sect. 4), remarking on the opposition of 
 the rites of the Jews to those of the rest of mankind, says, c All things 
 we hold sacred are there profane, and what we deem abominable are 
 with them permitted : — they slaughter the ram in sacrifice, as if in 
 contempt of Ammon ; and they also offer up an ox, which the Egyp- 
 tians worship under the name of Apis.’ — Graves on the Pentateuch. 
 
 m Deut. vi. 5 ; xi. 13 ; xxx. 6. <1 Deut. ix. 4. 
 
 n Lev. xix. 18. Lev. xviii. 25. 
 
 ° Deut. xxiv. 14. 17. 19. r Exod. xxiii. 4, 5. 
 
 P Deut. xxiv. 10, 11. s Deut. xxiii. 7. 
 
THEIR LAWS. 
 
 163 
 
 ch. I. § ii.] 
 
 the giving of this law, the spirit of its observance was still 
 kept before them : “ Seek ye the peace of the city whither 
 I have caused you to be carried captives, and pray unto the 
 Lord for it.” Jer. xxix. 7. See also Prov. xx. 22 ; xxiv. 
 17 ; xxv. 21. 
 
 A merciful temper towards brutes was urged upon them 
 with an anxiety and solemnity unparalleled in any code of 
 laws, ancient or modern. It was one of the conditions on 
 which they were to expect the Divine blessing on them- 
 selves in the land of promise. (Deut. xxv. 4 ; xxii. 7 ; see 
 also Exod. xxiii. 11, 12.) 
 
 V. Its impartiality. 
 
 Again and again Moses declares, “ God is no respecter 
 of persons 1 .” The idolatrous Hebrew city was to be given 
 over to the same destruction as that denounced on the 
 nations of Canaan. Deut. xiii. 12, &c. 
 
 As the love of God was the great principle every where 
 enforced, so the want of this love, Moses forewarns them, 
 would cause their rejection : thus, “ I command thee this 
 day to love the Lord thy God .... that thou mayest live 
 
 and multiply .... but if thine heart turn away 
 
 I denounce unto thee this day that thou shalt surely die,” 
 &c. (Deut. xxx. 15, &c. ; see also Deut. viii. 20.) 
 
 VI. Its subserviency to the Gospel. 
 
 It made no alteration in the mode of man’s acceptance 
 with God. We are informed, that it was added, not to set 
 aside the promise, but “ because of transgressions u .” In 
 the awful circumstances of its promulgation^ and in the 
 general severity of its enactments w , it forcibly pointed out 
 man’s exposure to the wrath of God, and the insufficiency 
 of any thing which he could do to atone for sin ; and thus, 
 by deepening men’s convictions of the evil of sin, it became 
 a schoolmaster to lead them to Christ x . Its perfection 
 chiefly appears in its adaptation to this object ; which being 
 accomplished, like the morning star, it gradually disappeared 
 before the rising light of the Sun of Righteousness. In order 
 to understand this subject properly, the whole Epistle to the 
 Hebrews should be carefully studied. 
 
 1 Deut. x. 17. w Numb. ix. 9 — 13. 
 
 u Gal. iii. 19. Lev. vii. 20, 21, &c. 
 
 v Exod. xix. xx. x Gal. iii. 24. 
 
 Heb. xii. 18 — 21. 
 
164 
 
 GOVERNMENT OF THE JEWS. 
 
 [FART Hi 
 
 § iii. The Sabbatical Year , and the Jubilee , as illustrating 
 their Government and Laws . 
 
 I. The Sabbatical Year . 
 
 This was observed every seventh year, under the follow- 
 ing ordinances : 
 
 1. The ground was to remain uncultivated in every 
 respect ; neither plowing, sowing seed, planting, nor prun- 
 ing the vineyard, &c., being permitted, What the ground 
 produced of its own accord was to be devoted to charitable 
 purposes y. God, however, graciously promised, on their 
 obedience to this command, so to bless the sixth year that 
 it should yield fruit enough for three years 2 . Thus while 
 the kind consideration of the stranger, the poor, the father- 
 less, and the widow was enforced, they were reminded that 
 their land was his property, and that his providence, and 
 not the fertility of the soil, was their security for its sup- 
 plying them with food. 
 
 2. Debts were to be remitted. Deut. xv. 1, 2. 
 
 3. Hebrew slaves were to be set at liberty, unless they 
 voluntarily chose to remain in servitude. Exod. xxi. 2. 
 
 4. The law was to be read publicly in the ears of the 
 people ; and such a season of leisure from agricultural 
 employments was peculiarly favourable for religious in- 
 struction. Deut. xxxi. 10 — 13. 
 
 II. The Jubilee . 
 
 This was held in every fiftieth year : i, e . in the year after 
 every seventh sabbatical year a . This great sabbath of the 
 Jubilee was to be kept as other sabbatical years. The ground 
 was to remain uncultivated, &c. But the peculiar rite of the 
 Jubilee, as distinguished from other sabbatical years, was 
 this : every Hebrew slave was then set at liberty, and re- 
 turned home : and such lands as had been sold or mortgaged 
 returned to their first owners, no one having the power to 
 alienate his property from his family beyond this period. 
 “Ye shall hallow the fiftieth year, and proclaim liberty 
 throughout all the land unto all the inhabitants thereof: 
 it shall be a jubilee unto you, and ye shall return every 
 
 y Exod. xxiii. 11. z Lev. xxv. 2 — 21. a Lev. xxv. 8. 
 
THE JUBILEE. 
 
 165 
 
 ch. I. § iii.] 
 
 man unto his possession, and ye shall return every man to 
 his family 13 .” The jubilee commenced with the sound of a 
 trumpet on the evening of the Day of Atonement c ; a time, 
 Bishop Patrick remarks, peculiarly well chosen, as the 
 Jews would be the better disposed to forgive their brethren 
 their debts, when they had been imploring pardon of God 
 for their own transgressions. 
 
 The benefits of such an institution were many : 
 
 1. It was a check on oppression, and on the inordinate 
 desire of “ adding house to house, and field to field 
 while it rescued every family from those peculiar tempta- 
 tions of abject poverty, which the misconduct of their an- 
 cestors might otherwise have entailed upon them. 
 
 2. It preserved their distinction of tribes ; giving to 
 each the strongest motive of interest to keep his genealogy, 
 that he might prove his right to the inheritance of his fore- 
 fathers. 
 
 3. By thus preserving the distinction of tribes, it was 
 calculated to prepare for the promised coming of the 
 Messiah, whom Jacob’s prophecy, more than 1600 years 
 before He came, had identified with the tribe of Judah. 
 Gen. xlix. 10. 
 
 4. It was typical of the spiritual liberty to be introduced 
 by the Gospel dispensation d . 
 
 5. It was one of the many proofs of the Divine authority 
 under which Moses acted. If a legislator had dared to 
 demand such a surrender of property every fifty years, 
 would a people in actual possession of their property have 
 yielded it up, but under the fullest conviction that the de- 
 mand rested on Divine authority ? The same remark ap- 
 plies to the provisions of the Sabbatical Year. That a 
 people whose characteristic was stubbornness, and who were 
 so characterized by the very giver of the law e , whose sub- 
 sistence was derived from agriculture and pasturage, should 
 have submitted, as Stillingfleet remarks, to laws apparently 
 so contradictory to their interests, is a striking evidence 
 and illustration of the miraculous Providence by which 
 they were governed, and which formed the peculiar feature 
 of their government as a Theocracy. 
 
 b Lev. xxv. 10. d Isa. lxi. 2, with Luke iv. 16 — 21. 
 
 c Lev. xxv. 9. e Deut. ix. 6. 
 
166 
 
 GOVERNMENT OF THE JEWS. 
 
 [part II. 
 
 § iv. Evidences of the Divine Origin of the Mosaic Law, . 
 from the circumstances under which it was given . 
 
 In the history of the world there is no parallel to the 
 circumstances under which the Mosaic law was given. 
 Bryant has expressed this very forcibly. “ Laws,” he says, 
 
 “ are generally made when people have been well settled ; 
 and they are founded upon many contingencies, which 
 arise from the nature of the soil, the trade and produce of 
 the country, and the temper, customs, and dispositions of 
 the natives and their neighbours. But the laws of Moses 
 were given in a desert, while the people were in a forlorn 
 state, wandering from place to place, and encountering 
 hunger and thirst, without seeing any ultimate end of their 
 roving f . These prescripts were designed for a religious 
 polity, when the people should be at some particular period 
 settled in Canaan ; of which settlement human forecast 
 could not see the least probability. For what hopes could 
 a leader entertain of possessing a country from w 7 hich he 
 withdrew himself, and persisted in receding for so many 
 years ; and when, at a time an attempt was made to obtain 
 some footing, nothing ensued but repulse and disappoint- 
 ment? Numb. xiv. 40. 45. 
 
 “ Did any lawgiver ever give directions about corn, 
 wine, and oil, in a country that was a stranger to tillage 
 and cultivation ; or talk of tithes and first-fruits where 
 there was scarcely a blade of grass ? It may be answered, 
 that these ordinances were given with a view to Canaan. 
 True ; but Moses himself was not acquainted with Canaan, 
 as is plain from the spies which were sent, and the orders 
 they received and if Providence were not his guide, 
 there was little chance of his getting even a sight of it. 
 He was in the midst of a wilderness, and so continued 
 for near forty years ; and in this place, and at this season, 
 he gave directions about their towns and cities, and ‘ of 
 the stranger within their gates,’ while they were in a state 
 of solitude under tents, and so likely to continue. He 
 mentions their vineyards and olives before they had an 
 inch of ground h , and gives intimation about their future 
 
 f Numb. xx. 2. 
 
 S Numb. xiii. 18 — 20. 
 
 11 Deut. viii. 8. 
 
CH. II. § i.] PUBLIC WORSHIP OP THE JEWS. 167 
 
 kings when they were not constituted a nation. Deut* 
 xxviii. 36. 
 
 “ These good things they did at length enjoy, and in 
 process of time they were under regal government. But 
 how could Moses be apprized of it? Surely it could only 
 be by inspiration. He must have been under the direction 
 of a higher power, and his mission by Divine authority.” — 
 Bryant. 
 
 CHAPTER II. 
 
 THE PUBLIC WORSHIP OF THE JEWS. 
 
 Contents. — § i. Its most important ceremonies. § ii. The persons who 
 conducted it. § iii. The places where it was conducted . § iv. Its 
 
 appointed seasons. 
 
 As the leading object of this work is to direct the reader to 
 the Scripture from which the subjects of this chapter are 
 almost entirely derived, it has been thought desirable to 
 put much of the information intended to be conveyed by it 
 in a series of questions, for answers to which reference is 
 generally made to passages in Scripture. 
 
 § i. The most important ceremonies of Public Worship. 
 
 Into what three classes may the Jewish offerings be 
 divided? — A. 1. Those in which an animal was hilled. 2. 
 Those taken from the vegetable kingdom ( as ears of corn , 
 parched grain , frankincense , meal , bread , cakes , fyc.). 3. 
 Drink-offerings which were accompaniments to the other 
 two. (Exod. xxix. 40.) 
 
 Of these, which were the most important? — A. Animal 
 sacrifices. 
 
 Among heathen nations the most acceptable offering was 
 that of human sacrifices. Can you mention any passages of 
 Scripture expressive of God’s peculiar abhorrence of human 
 sacrifices? (Deut. xii. 29 — 31 ; Jer. vii. 29 — 34.) 
 
 What animals were sacrificed ? (Lev. i. 2 ; xiv. 22.) 
 What was particularly required with regard to them ? 
 (Lev. xxii. 20 ; 1 Pet. i. 19.) 
 
1(38 PUBLIC WORSHIP OF THE JEWS. [PART II. 
 
 What is there in the disposition of the sheep or lamb, 
 which made it a proper emblem of our Blessed Lord ? 
 (Matt. xi. 29 ; Isa. liii. 7 ; 2 Cor. x. 1.) 
 
 Is this the disposition you should cultivate ? (1 Pet. ii. 
 
 21.) 
 
 What were the three kinds of animal sacrifice? — A. 1. 
 Whole burnt-offerings (Lev. vi. 9). 2. Trespass or sin- 
 
 offerings , which did not differ materially from each other , 
 and which were generally offered for sins committed , either 
 through ignorance or against knowledge (Lev. iv. 2 — 4. 
 See also Lev. v. and vi. 1 — 8). 3. Peace-offerings, in 
 
 which prayer was made for mercies desired , or acknow- 
 ledgment made for mercies received (Lev. iii. 1). 
 
 What does the appointment of a sacrifice for doing wrong 
 without knowing it show ? — A. That ignorance is not 
 always an excuse for sin. 
 
 Confirm this by some quotations from the New Testament. 
 (Luke xii. 48 ; Acts iii. 17, with ii. 23 ; 1 Tim. i. 13.) 
 
 When does ignorance become sinful ? — A. When we had 
 the opportunity of knowledge , but neglected it. 
 
 What usually accompanied the sacrifices? — A. The singing 
 of psalms , and playing on instruments of music (Amos v. 23). 
 
 [Some of the sacrifices were made on behalf of the nation 
 at large. It appears from Numb. xxix. that there were 
 every year sacrificed at the tabernacle (and temple), at the 
 stated national charge, the following number of beasts : 
 namely, 1101 lambs, 132 bullocks, 72 rams, 21 kids, 
 2 goats. These made up the morning and evening sacri- 
 fices. Besides these there were a vast number of voluntary 
 or prescribed offerings of individuals. (Lev. xii. 1 — 8 ; 
 Luke ii. 24 ; Lev. xiv. 2 — 7 ; Matt. viii. 4.)] 
 
 Where was it commanded that every sacrifice should be 
 offered? (Lev. i. 3; Deut. xii. 5, &c. ; 2 Chron. vii. 12.) 
 
 What benefit would arise from such a public and official 
 superintendence of the offering? — A. It would be a great 
 check to idolatrous and unauthorized rites . 
 
 Do we not read of Gideon, and Samuel, and David, and 
 Elijah, building altars, and offering sacrifices in other 
 places ? — A. Yes ; but it was only allowed to be done by 
 prophets and inspired men , or at God’s express command . 
 
 Where did Ahaz offer sacrifice, and how was he punished? 
 (2 Chron. xxviii. 3 — 5.) 
 
169 
 
 OH. II. § i.] ITS DISTINGUISHING FEATURE. 
 
 Show that God regarded not only the place, but the 
 state of the heart in those who offered sacrifice. — (1 Sam. 
 xv. 22. Ps. 1. 8. Isa. i. 11. Jer. vii. 22, 23 ; the mean- 
 ing of which latter passage is, that God always laid a 
 greater stress on the state of the heart than on merely 
 outward observances.) 
 
 [On the intention of animal sacrifice, and in what sense the 
 blood of bulls and goats could take away sin, see pp. 62, &c.] 
 
 Where there was not a right state of the heart, how does 
 God speak of the sacrifices ? (Prov. xv. 8.) 
 
 On the part of the offerer, what was meant by his putting 
 his hands on the head of the victim ? — A. That he desired , 
 by faith, to lay on it his iniquity . (Lev. i. 4, &c. ; xvi. 21; 
 where Aaron represented the nation. Isa. liii. 6.) 
 
 On the part of the priest, what was meant by his sprink- 
 ling the blood on the altar, or bringing the blood out into 
 the tabernacle, and sprinkling it before the veil ? — A. That 
 atonement was made for the sin of the offerer, and his par- 
 don thereby sealed to him . (Lev. xvii. 11 ; xvi. 14.) 
 
 [The particular forms of confession used here have been 
 handed down to us by Jewish writers. “ That,” remarks 
 Archbishop Magee, “prescribed for the individual present- 
 ing his own sacrifice, seems particularly significant : 6 O 
 God, I have sinned ; I have done perversely ; I have tres- 
 passed before thee ; I have done [50 and 50 ]. Lo, now r I 
 repent, and am truly sorry for my misdeeds : let, then, 
 this victim be my expiation:’ — i. e. Let the evils which in 
 justice should have fallen on my head, light upon the head 
 of this victim.” — Vol. i. p. 369.] 
 
 How does John the Baptist speak of our Blessed Lord ? 
 (John i. 29.) 
 
 In what remarkable circumstance did the sacrifice of 
 Christ differ from all those under the law? — A. Our Blessed 
 Lord was not only the Subject of the offering, but the Priest 
 who offered it (Heb. ix. 14) : thus, while by his sacrifice we 
 are pardoned, by his continual intercession we are preserved. 
 (Heb. vii. 24, 25.) 
 
 Besides these offerings, the Jews had many ceremonies 
 of purification, washing with water, &c. (Lev. xi. — xv.) 
 What were these to represent to them ? — A. How much 
 care the people of God should take to be separated and 
 purified from every sin . 
 
 1 
 
170 PUBLIC WORSHIP OE THE JEWS. [PART II. 
 
 In confirmation of this view of the spiritual intention of 
 such ceremonies, can you mention any passages of Scripture 
 in which the term “ wash ” is used in the spiritual sense of 
 cleansing from sin? (Ps. li. 2. 7. Isa. i. 16. Jer. iv. 14. 
 Acts xxii. 16. Heb. x. 22. Rev. i. 5.) 
 
 § ii. The Persons who conducted the Public Worship of the 
 Jews — the tribe of Levi . 
 
 Why did God thus honourably distinguish this tribe, to 
 conduct the public worship of the Jews ? (Deut. xxxiii. 
 S, 9.) 
 
 They had no inheritance in land : but whom were they 
 commanded to consider as their inheritance ? and what did 
 God appoint for their support ? (Numb, xviii. 20 ; xxxv. 7.) 
 
 Into what three ranks were they divided ? — A. The 
 High-priest , the Priests , and the Levites. 
 
 To what high office were Aaron and his sons consecrated ? 
 (Exod. xxviii. Lev. viii.) 
 
 By what ceremony was their being solemnly set apart for 
 that office especially marked ? (Exod. xxx. 30 ; xl. 15.) 
 
 What did this represent ? — A. The influences of the Holy 
 Spirit . (Isa. lxi. 1. Acts x. 38. 1 John ii. 20. 27.) 
 
 Show that the priesthood was limited to Aaron’s family a . 
 (Numb. iii. 10, &c.) 
 
 What was the peculiar office of the high-priest ? — A. To 
 exercise a general oversight over the public worship , and to 
 perform the most sacred parts of Divine Service. (Lev. xvi.) 
 
 a Before Aaron’s appointment the priests appear to have been 
 chosen from the first-born of all the tribes. Exod. xix. 22 ; xxiv. 5. 
 (See Bp. Pearson on the Creed, art. ii.) The first express appoint- 
 ment of Aaron and his sons to the priesthood occurs in the xxviiith 
 chapter of Exodus ; and it is at once a proof (1.) of the disinterested- 
 ness of Moses, in leaving his own family in the rank of common 
 Levites ; and (2) of the Divine direction under which he acted. 
 Moses limited the priest’s office to the family of Aaron, so as to 
 render it death for any other to take that office ; yet made no pro- 
 vision for what, humanly speaking, was a very probable contingency, 
 namely, Aaron’s family becoming extinct. The whole system of re- 
 ligious worship was thus endangered, especially when Nadab and 
 Abihu, two of the four sons of Aaron, had been struck dead for offer- 
 ing strange fire. Why should one so wise, so evidently provident of 
 the future, have so acted, but that he was divinely assured Aaron’s 
 family would not be extinct till the Messiah, whom it typified, should 
 appear \ — See Graves on the Pentateuch. 
 
PERSONS CONDUCTING IT. 
 
 171 
 
 ch. ii. § ii.] 
 
 Show that, after the death of Moses, the high-priest was 
 the great medium of communication between God and the 
 people. (Numb, xxvii. 21.) 
 
 By what means was this communication principally kept 
 up? — A. By Urim and Thummim . (See page 111.) 
 
 Can you mention any instance of David, or others, thus 
 consulting God? (1 Sam. xxx. 6 — 8.) — Also of Joshua, or 
 others, acting wrong from omitting thus to consult God ? 
 (Josh. ix. 8 — 14.) 
 
 When David consulted God in this appointed manner, he 
 was an inspired writer of holy Scripture (see when Ps. lvi. 
 lvii. lix. cxlii., &c., were written), yet the Lord spake to 
 him by the high-priest. What may we learn from this ? — 
 A. The honour God puts upon his institutions , and the dili- 
 gence and reverence with which we should use them. 
 
 The high-priest was distinguished by a peculiarly rich 
 and glorious dress, which he wore on particular occasions. 
 Give some account of it, particularly of the breast-plate. 
 (Exod. xxviii. 29 ; xxxix. 14), and the mitre (Exod. 
 xxviii. 36.) 
 
 Who is our great High-priest, what is his office, and 
 what encouragement may we derive from a consideration 
 of it? (Heb. vii. 25; iv. 14 — 16.) 
 
 What was the peculiar office of the priests ? (Levit. iv. 20. 
 Numb. vi. 23- — 27.) 
 
 Of what were the garments made in which the priests 
 officiated ? (Exod. xxxix. 27.) 
 
 What was meant by this? — A. That the priest should he 
 clothed with righteousness. (Ps. cxxxii. 9. Rev. xix. 8.) 
 
 Repeat the form of blessing which the Lord instructed 
 the priest to use. (Numb. vi. 24 — 26.) 
 
 To what great doctrine, more fully revealed in the New 
 Testament, does the repetition of the name Jehovah three 
 times in these three verses seem to point? — A. To the 
 doctrine of the Trinity. 
 
 In confirmation of this, compare it with the Apostolic 
 benediction. (2 Cor. xiii. 14.) 
 
 [Refer to 1 Chron. xxiii. 13 ; 2 Chron. xiii. 10, 11 ; as 
 further descriptive of the priest’s office.] 
 
 What was represented by the burning of incense, the 
 smoke of which rose up with a pleasant smell ? — A. Accept- 
 able prayer. (Ps. cxli. 2 ; Luke i. 10 ; Rev. v. 8.) 
 
172 
 
 PUBLIC WORSHIP OF THE JEWS. [PART II. 
 
 Through whose intercession must our prayers be ever 
 offered ? (John xiv. 6. 13 ; Rom. viii. 34 ; Ephes. v. 2 ; 
 Rev. viii. 3, 4.) 
 
 When not engaged in acts of public worship, how were 
 the priests employed ? — A. In expounding the law , and in 
 assisting to judge , in civil as well as religious matters . 
 
 Who were the chief-priests mentioned in Matt. ii. 4 ? — 
 A. The High-priest at the time , his deputies , those who had 
 held the office, and also all the heads of the twenty-four courses 
 or families of the priests spoken of at 1 Chron. xxiv. 6. 
 
 Give an instance of a High-priest or priest being punished 
 for neglect of duty. (1 Sam. iv. 17, 81 ; Lev. x.) 
 
 Of what sin was Urijah guilty, who was a priest in the 
 time of Ahaz ? (2 Kings xvi. 11 — 16. See John xii. 43.) 
 
 Give instances of persons being punished for usurping 
 the office of the priests. — A. Uzziah (2 Chron. xxvi. 18), 
 and Korah the Levite. (Numb, xvi.) 
 
 Who were the Levites ? — A. All the tribe of Levi, not 
 of the family of Aaron. 
 
 Were they permitted to make atonement by offering 
 sacrifice or burning incense ? — A. No ; this was the duty of 
 the priests alone. 
 
 What then was the office of the Levites ? (Numb. iii. 6 ; 
 1 Chron. xxiii. 28, &c. ; 2 Chron. xiii. 10.) 
 
 In the time of Moses, into what three families w^ere they 
 divided? (Numb. iii. 17.) 
 
 Why were the more sacred parts of the tabernacle com- 
 mitted, in the journey of the Israelites, to the Kohathites ? 
 (Numb, iii.) — A. Probably because they were most nearly 
 related to the family of Aaron. 
 
 In the time of David, who re-arranged them, how many 
 w y ere fit for service ?— A. 38,000. 
 
 How w r ere they divided ? (1 Chron. xxiii. 3 — 5.) 
 
 How many were appointed to praise the Lord on instru- 
 ments of music? (1 Chron. xxiii. 5.) 
 
 Whom had the Levites as assistants? (Ezra viii. 20.) 
 
 [Many of the Psalms appear to have been composed for 
 the use of the Levites in public worship. (1 Chron. xvi. 7.) 
 See also Neh. ix. 5, &c., w 7 here we find a prayer of the 
 Levites, one of the finest in the Old Testament.] 
 
 The descendants of Levi being thus set apart for the public 
 worship of the Jews, and deriving their maintenance from 
 
THE TABERNACLE. 
 
 173 
 
 ch. ii. § iii.] 
 
 a source which would necessarily fail if that worship were 
 neglected, were deeply interested in its support. Their 
 cities being dispersed through all the tribes, and their fa- 
 milies permitted to intermarry with all ; being exclusively 
 possessed of the high-priesthood, as well as of other reli- 
 gious offices : and associated with the high-priest and judge 
 in the supreme court of judicature, and with the elders of 
 every city in the inferior tribunals ; they must have ac- 
 quired such influence and reverence among the people, as 
 was calculated to answer the purpose of their institution — 
 to preserve and consolidate the union of all the other tribes ; 
 to instruct the Jews in knowledge, virtue, and piety; “to 
 teach Jacob the judgments, and Israel the law of Jehovah ; 
 that they might hear, and fear, and learn to obey the will 
 of their Sovereign and their God.” (Deut. xxxiii. 8 — 10.) 
 See Graves on the Pentateuch. 
 
 § iii. The Places of Public Worship among the Jews . 
 
 1. The Tabernacle . 
 
 For what purpose especially did God command the 
 Tabernacle to be built? (Exod. xxv. 8. See Deut. xii. 5.) 
 
 What pattern did Moses follow in making the Tabernacle, 
 &c. ? (Exod. xxv. 9. Heb. viii. 5.) 
 
 With what feelings did David look forward to attendance 
 at the Tabernacle ? (Ps. xliii. 4 ; xlii. lxxxiv.) 
 
 In what respect especially did the Tabernacle differ from 
 the Temple afterwards built ? — A. It was moveable. (Ps. 
 lxxviii. 60 ; 1 Kings viii. 13.) 
 
 Into what two parts was it divided? and by what? 
 (Exod. xxvi. 31, &c. Heb. ix. 6, 7.) 
 
 What happened to this at the crucifixion of our Lord ? 
 (Luke xxiii. 45.) 
 
 What was implied by this miracle ? (Heb. ix. 8, with 
 x. 19.) 
 
 There were many holy things made of gold, silver, brass, 
 wood ; mention some of these in the court of the Taber- 
 nacle, and their use. (Exod. xxx. 18 — 21 ; xxvii. 1 — 5 ; 
 Lev.vi. 13.) 
 
 Where did the altar of burnt offerings stand ? (2 Chron. 
 viii. 12. See also Joel ii. 17.) 
 
 Mention some in the Holy Place, and their use. (Exod. 
 i 3 
 
TUBL1C WORSHIP OF THE JEWS. 
 
 174 
 
 [part II, 
 
 xxx. 1, &c. ; xxv. 31; xxvii. 20; xxv. 23 — 30; Lev. 
 xxiv. 5.) 
 
 Where was the golden altar placed ? (Exod. xxxxi. 6.) 
 What was the most remarkable thing in the Holy of 
 Holies? (Exod. xxv. 10.) 
 
 What was the Ark in an especial manner considered? 
 — A. As the symbol of the presence of God. 
 
 Show this by some reference to Scripture, (Ps. lxxviii. 
 60, 61.) 
 
 Describe it. (Exod. xxv. 10 — 16.) 
 
 What did it contain ? (Deut. x. 1 — 5 ; Heb. ix. 4, 5.) 
 What was the lid of the Ark called ? (Exod. xxv. 21.) 
 Describe it. (Exod. xxv. 17 — 21.) 
 
 What appeared over it as a symbol of God’s presence ? 
 (Lev. xvi. 2.) 
 
 Give some instances of the honour which was attached 
 to the Ark. (Numb. x. 33, &c. ; Josh. iii. 6 ; vi. 6 ; 1 Sam. 
 v. 2.) 
 
 What happened in the time of Eli, when, instead of en- 
 deavouring to secure God’s favour by obedience to his law, 
 the people rested their hope of success on the presence of 
 the Ark in the field of battle ? (1 Sam. iv. ; Ps. lxxviii. 
 59—61.) 
 
 Why was Uzzah smitten with death ? (2 Sam. vi. 6, 7.) 
 — A. For not attending to the directions which God had 
 given respecting the Ark. (Numb. iv. 15 — 20.) 
 
 What promise of his spiritual presence has our Lord 
 given to those who assemble together in his name ? (Matt, 
 xviii. 20.) See also Rev. xxi. 3, 4; vii. 16, 17; John 
 xvii. 22 — 24, as to the glory yet awaiting the Church. 
 
 II. The Temple. 
 
 Who first expressed a desire to build the Temple? 
 (2 Sam. vii. 2.) 
 
 Was he permitted to build it ? Relate the circumstances. 
 (2 Sam. vii ; 1 Chron. xvii.) 
 
 What preparation did he nevertheless make ? (1 Chron. 
 xxii. — xxix.) 
 
 Who gave David the pattern of the Temple ? (1 Chron. 
 xxviii. 12.) 
 
 By whom, and at what place, was the Temple built ? 
 (2 Chron. iii. 1.) 
 
CH. II. § iii.] THE TEMPLE. 175 
 
 What very remarkable circumstance attended the build- 
 ing of it? (1 Kings vi. 7.) 
 
 Show from the prayer at the dedication the spiritual 
 nature of the service therein to be conducted, and that it 
 was to be not merely a place for the offering of external 
 rites, but a house of prayer. (1 Kings viii. 29.) 
 
 What special promises were made to those who should 
 confess their sins at the Temple? (2 Chron. vii. 14 — 16, 
 compared with Jonah ii. 4.) 
 
 How was Solomon’s Prayer answered ? (2 Chron. vii. 
 
 i— 4.) 
 
 In Solomon’s letter to Hiram, what does he say was his 
 reason for building the Temple ? (2 Chron. ii. 3 — 6.) 
 
 What kings of Judah burnt incense elsewhere, and 
 to other gods? (1 Kings i. 8 ; 2 Chron. xxviii. 3. 24; 
 2 Kings xxiii. 5 ; Jer. xix. 13.) 
 
 With what was the whole house overlaid ? (1 Kings vi. 
 21.) [Dean Prideaux values the gold with which the Holy 
 of Holies alone was overlaid at £4,320,000.] 
 
 How long did it preserve its glory? — A. Only about 
 thirty-four years . (1 Kings xiv. 25, 26.) 
 
 When, and. by whom was it burnt? (Jer. Iii. 13; 
 2 Chron. xxxvi. 19 ; 2 Kings xxv. 9.) 
 
 Was it rebuilt? Give some account of this, as related 
 in the book of Ezra a . (Ezra iii. 10, &c.) 
 
 Who spent forty-six years in improving it, and what was 
 his character ? — A. Herod the Great. (John ii. 20 ; Matt, 
 ii. 16.) 
 
 How many people would its courts then contain ? — A. 
 500,000. 
 
 What became of this Temple, as foretold by our Lord ? 
 (Matt. xxiv. 1, &c.) 
 
 What is the Christian Temple ? — A. The Church. (Eph. 
 ii. 21. See also Heb. ix. 11 ; xii. 22 — 24.) 
 
 Can you mention any passage in the New Testament in 
 which individual Christians are compared to a temple? 
 (1 Cor. vi. 19.) 
 
 a Of those things in the Temple of Solomon which were wanting in 
 that of Zerubbabel, the following may be mentioned. The ark of the 
 covenant, wherein were put the two tables of the law, with the pot of 
 manna, and Aaron’s rod that budded ; the Urim and Thummim ; the 
 cloud of Shekinah, which was a type of the Divine presence ; the spirit 
 of prophecy ; and the anointing oil. — Beausobre. 
 
 i 4 
 
176 PUBLIC WORSHIP OF THE JEWS. [PART II. 
 
 If we defile our bodies by sin, what have we reason to 
 fear will be the consequence? (1 Cor. iii. 17.) 
 
 Synagogues . 
 
 The word synagogue is rarely found in the Old Testa- 
 ment ; yet it does not seem possible, as Lightfoot has re- 
 marked, that the Jews could keep the Sabbath according to 
 the injunction laid upon them, of having a holy meeting or 
 convocation every seventh day b , if they had not, at all 
 times, their synagogue meetings, or particular congrega- 
 tions ; and this seems to be intimated by the frequent use 
 of the plural number in speaking of assemblies or congre- 
 gations. Ps. xxvi. 12 ; lxviii. 26, &c. ; see also Ps. 
 Ixxiv. 8. There were 480 synagogues in Jerusalem in the 
 time of our Lord. 
 
 § iv. The Seasons of Public Worship . 
 
 The chief of these were the daily Sacrifices ; the weekly 
 Sabbaths ; the monthly Feasts of the New Moon ; and the 
 following yearly feasts : — the Feast of the Passover, the 
 Feast of Pentecost, the Feast of Trumpets, the great Day 
 of Atonement, and the Feast of Tabernacles. 
 
 I. The Daily Sacrifices . 
 
 What was offered day by day continually on the brazen 
 altar? (Exod. xxix. 38, &c.) 
 
 What was also daily offered on the golden altar ? (Exod. 
 XXX. 7.) 
 
 How were the people then engaged ? (Luke i. 10 ; Ps. 
 cxli. 2.) 
 
 II. The Weekly Sabbath. 
 
 When was the Sabbath first appointed to man ? (Gen. 
 ii. 2, 3.) 
 
 Were the Jews reminded of the duty of its observance 
 before the giving of the Fourth Commandment, and on 
 what occasion? (Exod. xvi. 22 — 26.) 
 
 How were the Jews reminded of the antiquity of its 
 institution in the Fourth Commandment 0 ? — A. By its 
 
 b Lev. xxiii. 3, 4. 
 
 c The restoring and ascertaining the Sabbath was the first point of 
 
THE SEASONS. 
 
 177 
 
 ch. ii. § iv.] 
 
 being spolcen of as an established festival , and by the 
 reference made to God's having hallowed the seventh day at 
 the creation of the world . 
 
 What additional sacrifices were offered on that day, 
 morning and evening? (Numb, xxviii. 9, 10.) 
 
 Was there any assembly of the people for public wor- 
 ship ? (Lev. xxiii. 3.) 
 
 Mention some passages, by which it may be shown that 
 it was a spiritual service which was required of them. (Isa. 
 lviii. 13, 14; Ps. xcii., the title of w r hich is remarkable.) 
 
 What punishment was threatened for its neglect ? (Exod. 
 xxxi. 14.) 
 
 Is there any instance of this threat being executed ? 
 (Numb. xv. 35.) 
 
 In enumerating the sins of the Jews, what did their 
 rulers and prophets say in a peculiar manner brought upon 
 them God’s displeasure? (Neh. xiii. 18; Jer. xvii. 27; 
 Ezek. xx. 24.) 
 
 What account have we of the Lord’s observance of the 
 Sabbath? (Mark i. 21 ; Luke iv. 16. 31 ; xiii. 10.) 
 
 III. The Feast of the New Moon . 
 
 From what were the Jewish months originally calculated ? 
 — A. The first appearance of the New Moon . 
 
 Give an account of the feast ; how it was proclaimed, and 
 what sacrifices were offered. (Numb. x. 10; xxviii. 11 ; 
 
 1 Sam. xx. 5 ; Ps. lxxxi. 3.) 
 
 We have an account of Saul observing this solemn fes- 
 tival ; but what was the state of his mind at the time ? 
 (1 Sam. xx. 5. 24; 2 Tim. iii. 5.) 
 
 The months of the Jewish year were, Nisan or Abib, 
 Jyaror Zif, Sivan, Thammuz, Ab, Elul, Tisri, Marchesvan, 
 Kisleu or Chisleu, Thebeth, Sebat, Adar. The Jews had 
 two principal modes of arranging them, termed the civil 
 and ecclesiastical years. 
 
 The first month of their civil year was Tisri, correspond- 
 ing with the latter part of September and the beginning of 
 October ; the second month, Marchesvan, & c. ; the last 
 Elul. From this year they reckoned their Jubilee, dated 
 
 religion that was settled after the children of Israel came out of Egypt, 
 as being of the greatest moment ; and this in relation to the original 
 institution, for the law at Mount Sinai was not then given. — J. Taylor, 
 i 5 
 
178 PUBLIC WORSHIP OF THE JEWS. [PART Hi 
 
 all their contracts, noted the birth of their children, and the 
 reigns of their kings. 
 
 The first month of their ecclesiastical year was Nisan 
 or Abib, answering to the latter part of March and the 
 beginning of April. From that month they computed their 
 feasts, because at that time their wonderful deliverance 
 from Egypt was effected. 
 
 The first chapter of Nehemiah affords an illustration of 
 the importance of a knowledge of the names and order of 
 these months : for instance, 
 
 What month did Nehemiah begin to entreat God on 
 behalf of Jerusalem, and how many months passed before 
 his prayer was answered? (Neh. i. 1 ; ii. 1.) 
 
 What does this teach us ? (Luke xviii. 1 ; Lam. iii. 26.) 
 
 IV. Yearly Feasts . 
 
 Passover. When was it instituted, and how was it 
 observed ? (Exod. xii.) 
 
 What means did God appoint for the preservation of the 
 Israelites from the destruction which He inflicted on the 
 first-born of Egypt? (Exod. xii. 7. 13.) 
 
 In what respect did the sacrifice then offered differ from 
 all others ? — A. No fart was burnt on the altar . 
 
 Show that their observance of this feast was eminently 
 calculated to promote family religion. (Exod. xii. 3. 21. 26.) 
 
 Were there many victims then offered ? — A. Josephus 
 gives an account of a passover where there were 256,500 
 victims offered , reckoning each household to consist of from 
 10 to 15 persons. 
 
 Give some account of the passover celebrated by Joshua 
 (Josh, v.) ; Hezekiah (2 Chron. xxx.) ; and Josiah (2 
 Chron. xxxv.). 
 
 What sacrament did our Lord institute at his last cele- 
 bration of the passover ? (Matt, xxvi.) 
 
 Mention some passages of the New Testament which 
 show the typical reference of this feast to Christ. (John 
 xix. 36, &c. ; 1 Cor. v. 7.) 
 
 Pentecost. Why is it so called? — A. In the Greek , 
 Pentecost means fiftieth ; and this feast was observed fifty 
 days after that of the Passover. It was called also the 
 Feast of Weeks , (Exod. xxxiv. 22 ; Dent. xvi. 10. 16.) 
 
THE SEASONS. 
 
 ch. ii. § iv.] 
 
 179 
 
 because kept a week of weeks after the first day of unlea- 
 vened bread . 
 
 Why was it kept? — A. As a thanksgiving for the begin- 
 ning of wheat harvest ; and hence it was called the Feast 
 of Harvest and the Day of First-Fruits. (Exod. xxiii. 16 ; 
 Numb, xxviii. 26.) 
 
 What may we learn from this institution? — A. The duty 
 of expressing gratitude to God for common mercies . 
 
 What great event (which may be considered as the 
 ingathering of the first-fruits of the Christian Church) 
 happened on that day ? (Acts ii. 1.) 
 
 Feast oe Trumpets. What was this feast? — A. The 
 first day of the seventh month , the blowing of Trumpets was 
 appointed with peculiar sacrifices. (Lev. xxiii. 24, &c. ; 
 Numb. xxix. 1.) 
 
 Refer to the book of Nehemiah for an instance of the 
 celebration of this feast ^ after the return of the Jews from 
 the Babylonian captivity, (viii. 2.) 
 
 What are supposed to be the two chief designs of this 
 feast ? 
 
 A. 1. The seventh month , Tisri , having more holy days in 
 it than any other of the year , might be considered as a sort 
 of Sabbath of months , and was on that account to be begun 
 with an extraordinary sound of trumpets . 
 
 2. Tisri being the first month of the civil year , this 
 feast held on the New-year’s day of that year , would thus 
 remind the Jews of the duty of conducting all the worldly 
 employments of the year in the fear of God and to his glory . 
 
 What may we learn from such an institution ? — A. To 
 begin every year with self-examination as to the past , and 
 renewed dedication of ourselves to God’s service for the 
 future. 
 
 To what was this feast introductory? A. The day of 
 Atonement. 
 
 Day of Atonement. What was the great day of Atone- 
 ment? — A. The tenth day of the seventh month was ap- 
 pointed as a day of public fasting and humiliation , on which 
 the nation were to afflict their souls on account of their sins, 
 and seek atonement for them. (Lev. xxiii. 27 ; xvi. 29 ; 
 Numb. xxix. 7.) 
 
 What did Aaron intend when he laid both his hands on 
 the head of the scape-goat? (Lev. xvi. 21.) 
 
 i 6 
 
180 
 
 PUBLIC WORSHIP OF THE JEWS. 
 
 PART II. 
 
 What was that goat said to bear? (Lev. xvi. 22.) 
 
 What did the sin-offering of the goat shadow forth ? 
 — A. The sacrifice of the death of Christ . 
 
 What did the scape-goat represent ? — A. The pardon of 
 sin procured by that sacrifice . (Gal. iii. 13 ; 2 Cor. v. 21.) 
 
 What part of the tabernacle was it, into which the liigh- 
 priest alone might enter, and he only on the great day of 
 atonement? — A. The Holy of Holies . 
 
 What was shadowed forth by the high-priest’s entering 
 the Holy of Holies with incense, and sprinkling the mercy- 
 seat with the blood of the sacrifice ? (Heb. ix. 24 — 28 ; 
 vii. 25.) 
 
 Show how much greater are our privileges than those of 
 the Jews, and the use we should make of them. (Heb. ix. ; 
 x. 19.) 
 
 Feast of Tabernacles. What was the feast of Taber- 
 nacles ? — A. On the fifteenth day of the seventh month , at 
 the end of all their harvest , they began this feast , called 
 also the Feast of Ingathering (Exod. xxiii. 16), and dwelt 
 seven days in booths made of the boughs of trees . (Deut. 
 xvi. 13.) 
 
 Why was it kept? — A. In memory of their dwelling in 
 booths or tents in the wilderness. (Lev. xxiii. 39 — 44.) 
 
 How was it kept? (Numb. xxix. 12, &c. ; Ezra iii. 4 ; 
 Neh. viii. 14 — 17.) 
 
 What may we learn from its institution ? — A. The duty 
 of cherishing a grateful remembrance of God's past mercies 
 to us and our forefathers. 
 
 The last day was the great day of this feast ; what did 
 Jesus on that day? (John vii. 37.) 
 
 At what hour did their Sabbaths and all their feasts 
 begin and end ? — A. The Jews counted their days , and par- 
 ticularly their holy days , from one evening or sun-set to the 
 next evening. (Gen. i. 5 ; Lev. xxiii. 5. 32.) 
 
 At what places were the feasts to be kept? (Deut. xvi. 
 16 -) 
 
 Who violated this law, by setting up calves at Dan and 
 Bethel, and what was the consequence to himself and to 
 the ten tribes ? (1 Kings xii. 32 ; xiii. 32 ; 2 Kings xvii. 
 21—23.) 
 
 What remarkable promise was given to those who, in 
 obedience to the command of God, should leave their homes 
 
THE SEASONS. 
 
 181 
 
 CH. II. § iv.] 
 
 to attend at the three great annual festivals of the Passover, 
 Pentecost, and Tabernacles? (Exod. xxxiv. 24.) 
 
 What argument may be drawn from this command, and 
 from its being so often obeyed with perfect safety, by those 
 who were surrounded by the bitterest enemies ? — A. That 
 the Jews were governed by a miraculous Providence , and 
 that Moses wrote and acted under the inspiration of God . 
 
 The Jews in later times had other festivals, not of Divine 
 appointment, of which the two principal were the Feast of 
 Purim or Lots, and the Feast of the Dedication. 
 
 The Purim was in commemoration of their deliverance, 
 by the Providence of God, from the utter extermination 
 which Haman had designed. For this he had actually 
 procured an edict from the Persian king Ahasuerus, then 
 monarch of the world. See short account of the Book of 
 Esther. 
 
 The Feast of Dedication was instituted by Judas Macca- 
 beus, about a. m. 3840, as a grateful memorial of the renewed 
 dedication of the Temple to the service of God, after it had 
 been profanedby Antiochus Epiphanes d . Our Lord’s attend- 
 ance on this feast justifies the observance of religious seasons 
 of human appointment. (John x. 22.) 
 
 Other solemn seasons are alluded to, as in Zech. vii. 5 ; 
 viii. 19; but since the observance of them is not particularly 
 mentioned in Scripture, they are not here noticed. 
 
 The following remark is well worthy of attention, in 
 connexion with the subjects which have occupied the two 
 preceding chapters. 
 
 “ If in parts of the Jewish law we should meet with some 
 directions, the utility of which should not be at first sight 
 apparent to us, let us beware of setting up the conclusions 
 of our own reason against the unbounded wisdom of God. 
 A closer consideration of the subject will teach us humbly 
 to acknowledge, that all these institutions answered the 
 purpose of exercising the Israelites in faith and obedience ; 
 of preserving them a distinct and separate people ; and of 
 training them, by a peculiar mode of discipline, wisely 
 suited to their habits, prejudices, and circumstances, for the 
 reception of the New Dispensation under the Messiah.” 
 
 d 1 Mac. iv. 52 — 59. 
 
182 
 
 THE JEWISH CALENDAR. 
 
 [part II. 
 
 Jewish months. 
 
 Answering 
 to the 
 Months of 
 
 Sacred 
 
 Year. 
 
 Civil 
 
 Year. 
 
 Seasons. 
 
 FESTIVALS. 
 
 Abib, or Nisan, 30 
 days. Ex. xii. 2; 
 xiii. 4 ; Ezra vii. 9 ; 
 Neh. i. 1 ; Esther 
 iii. 7. 
 
 Part of 
 March and 
 April. 
 
 1st 
 
 7th" 
 
 
 14, The Paschal Lamb killed. 
 The Passover. 
 
 16, The first-fruits of the bar- 
 ley harvest presented at the 
 temple. 
 
 Iyah, orZiF, 29 days. 
 1 Kings vi. 1. 2 
 
 Chron. xxx. 15. 
 
 Part of April 
 and May. 
 
 2nd 
 
 8th 
 
 ^Harvest. 
 
 14, The second Passover 
 (Num. ix. 10, 11), in favour 
 of those who could not cele- 
 brate it in the last month. 
 
 Sivan, or SlUVAN, 30 
 days. Esth. viii. 9. 
 
 Part of May 
 and June. 
 
 3rd 
 
 9th- 
 
 
 6, Pentecost, or feast of weeks. 
 First-fruits of wheat harvest 
 presented (Lev. xxiii. 17. 
 20) ; and first-fruits of all the 
 earth (Deut. xxvi. 2. 10. 16. 
 1 Kings xii. 25 — 33. Jero- 
 boam). 
 
 Thammuz, or Tam- 
 mtjz, 29 days. 
 
 Part of June 
 and July. 
 
 4th 
 
 10 th 
 
 j 
 
 ^Summer 
 
 
 Ab, 30 days. 
 Ezra vii. 9. 
 
 Part of July 
 and August. 
 
 5 th 
 
 llthlj 
 
 1 
 
 9, Temple taken first by the 
 Chaldeans, afterwards by 
 the Romans. 
 
 Elul, 29 days, 
 Neh. vi. 15. 
 
 Part of 
 August and 
 September. 
 
 6th 
 
 i 
 
 12th 
 
 ! Hot 
 " Season. 
 
 
 Tisri, or Ethanim, 
 30 days. 1 Kings 
 viii. 2. 2 Chron. 
 
 v. 3. 
 
 Part of 
 September 
 and October. 
 
 7th 
 
 1st: 
 
 
 1, Feast of Trumpets (Lev. 
 
 xxiii. 24, 25. Num. xxix. 1). 
 10, Day of Atonement (Lev. 
 
 xxiii. 27, 28 ; xvi. 29, 30). 
 15, Feast of Tabernacles (Lev. 
 xxiii. 34). 
 
 First-fruits of wine and oil 
 (Lev. xxiii. 39). 
 
 Marchesvan, or 
 Bul, 29 days. 
 
 1 Kings vi. 38. 
 
 Part of 
 October and 
 November. 
 
 8th 
 
 2nd 
 
 Seed 
 * Time. 
 
 
 Chisletj, or Kisleu, 
 30 days. Zech. vii. 
 1. Neh. i. 1. Hag. 
 ii. 18. 
 
 Part of 
 November & 
 December. 
 
 9th 
 
 3rd J 
 
 
 25, Feast of Dedication (John 
 x. 22, 23. 1 Mac. iv. 52 — 59). 
 
 Tiiebeth, or Te- 
 beth, 29 days. 
 Esther ii. 16. 2 
 
 Kings xxv. 
 
 Part of 
 December & 
 January. 
 
 10th 
 
 4th 
 
 >. Winter. 
 
 
 Sebat, Shevet, or 
 Shebat, 30 days. 
 Zech. i. 7. 
 
 Part of 
 January and 
 February. 
 
 11th 
 
 5th J 
 
 i 
 
 
 Adar, 29 days. Ezra 
 vi. 15. Esth. iii. 7; 
 ix. 21. 
 
 Ve-Adar comes in 
 here when an ad- 
 ditional month is 
 wanted. 
 
 Part of 
 February and 
 March. 
 
 12th 
 
 6th 
 
 Cold 
 
 ' Season. 
 
 14, 15, Feast of Purim. 
 
 23. The Passover was then kept on the 14th day of the second month ; a deviation 
 which, tinder all the circumstances, Hezekiah was justified in making. (See Num. ix. 
 10, 11.) But a reference to the calendar enables us more fully to appreciate the zeal of 
 the people, as expressed 2 Chron. xxx. 23. For from it we learn that this was the time of 
 
CH. II.] THE JEWISH CALENDAR. 183 
 
 WEATHER AND PRODUCTIONS. 
 
 Rain, called trie latter rain, (Deut. xi. 14. Joel ii. 23. Zech. x. 1,) begins to fall. 
 The weather, during the fall of the early and latter rains, always chilly (Ezra x. 9. 
 13. John xviii. 18). 
 
 This rain prepared for the harvest, and made the grain swell. 
 
 Great heat, especially in the plain of Jericho. 
 
 The rivers swell, from the rains and thawing of the snow (1 Chron. xii. 15. Josh. iii. 
 15. Jer. xii. 5). 
 
 Barley ripe at Jericho, though but little of the wheat in ear. The fig-tree blossoms. 
 
 even while the winter fig is on the tree (Matt. xxi. 19. Mark xi. 13). 
 
 The latter or spring rains frequent at the commencement. 
 
 Harvest depends on the duration of the rainy season, consequently greatly desired 
 (Deut. xi. 14. Job xxix. 23. Jer. v. 24. Joel ii. 23). These rains often pre- 
 ceded by whirlwinds (1 Kings xviii. 45. Matt. viii. 24, &c.). 
 
 Barley generally cut this month (Ruth i. 22 ;^ii. 2 3). Wheat begins to ripen. 
 Excessive drought. From the middle of April to the middle of September it 
 neither rains nor thunders (Prov. xxvi. 1. 1 Sam. xii. 17). 
 
 The morning cloud is seen early in the morning, but disappears as the sun ascends 
 above the horizon (Hos. vi. 4; xiii. 3). 
 
 During the night copious dews (Job xxix. 19. Ps. cxxxiii. 3. Hos. xiv. 5). 
 North and east winds increase drought (Gen. xii. 6. Ezek. xvii. 10. Jonah iv. 8. 
 
 Ps. ciii. 15. 19). Grass in some places above a yard high (John vi. 10). 
 
 Heat increases. Inhabitants pass the nights on the house-tops in the open air. 
 Vintage (Lev. xxvi. 5). Rice and early figs ripen. 
 
 Heat intense, though less so at Jerusalem than in the plain of Jericho. 
 
 Lebanon nearly free from snow. 
 
 Heat still intense (2 Kings iv. 19, 20. Ps. cxxi. 6. Isa. xlix. 9, 10. Rev. vii. 16). 
 Ripe figs at Jerusalem, ripe olives near Jericho. 
 
 Grapes ripe, clusters very large (Num. xiii. 23). 
 
 Heat in the day, the nights cold and frosty (Gen. xxxi. 40). 
 Frequent showers towards the close. 
 
 Begin to plough and to sow. 
 
 Sometimes the rainy season, caileu tlie iormer or early autumnal ram, does not 
 commence till this month (James v. 7). 
 
 Wheat and barley sown. The latter grapes gathered. 
 
 Trees lose their foliage. 
 
 Towards the close the weather becomes cooler ; snow begins to fall upon the 
 mountains (Jer. xxxvi. 22). 
 
 
 
 y 
 
 \ 
 
 i- 
 
 As the season advances the cold becomes severe, especially in the mountainous 
 parts, so that persons have perished from cold ; travelling dangerous and slip- 
 pery in steep mountain paths (Jer. xiii. 16; xxiii. 12. Matt. xxiv. 20). 
 
 In the plain of Jericho the cold scarcely felt. 
 
 Hailstones which fall during the severity of the winter season sometimes as large 
 as walnuts (Josh. x. 11. Ps. cxlvii. 17. Ezek. xiii. 11). 
 
 Snow falls in flakes equally large (Ps. cxlvii. 16). 
 
 There are intervals, even in the depth of winter, when it is almost hot ; at such 
 seasons the inhabitants sit under the walls and porches of their dwellings, in 
 the open air (Ezek. xxxiii. 30, 31). Grass and herbs spring up after the rains. 
 
 Corn is still sown. The winter fig still found on the trees, though they are stripped 
 of leaves. 
 
 At the commencement of the cold season, the weather cold, but gradually becomes 
 warm, and even hot, particularly in the plain of Jericho. 
 
 Thunder, lightning, and hail frequent. 
 
 Vegetable nature revives. Almond tree blossoms. 
 
 Barley sometimes sown at Aleppo till the middle of this month. 
 
 harvest. The whole assembly, therefore, (many of whom were far from home,) 
 taking counsel to keep other seven days, shows “ how their hearts were enlarged” 
 with holy affection ; tnat they were neither weary of the service of God’s house, 
 nor in haste to return to their worldly business, though so strong a temptation 
 was presented to them to do so. 
 
184 
 
 JEWISH SECTS, &C. 
 
 [part II. 
 
 CHAPTER III. 
 
 JEWISH SECTS; 
 
 WITH NOTICE OF SOME OTHER ORDERS OF MEN 
 MENTIONED IN SCRIPTURE. 
 
 Contents. — § i. Scribes, Lawyers, Doctors of the Law. § ii. Pharisees. 
 § iii. Sadducees. § iv. Essenes. § v. Nazarites. § vi. Herodians. 
 § vii. Galileans. § viii. Publicans. § ix. Proselytes. § x. Samaritans. 
 § xi. Epicureans and Stoics. 
 
 While there was a Divine Oracle in the Temple, and while 
 there were prophets, that is, men inspired by God to reveal 
 and explain his will, there were no sects amongst the Jews. 
 But when, upon the death of Malachi, the spirit of prophecy 
 ceased, and the law of God began to be explained by weak 
 and fallible men, then divisions took place, and sects began 
 to be formed. 
 
 “The whole body of the Jewish nation,” remarks Beau- 
 sob re, “ may be divided into two general sects ; the Karaites 
 and the Rabbinists. The Karaites are those that adhere to 
 the plain and literal sense of the Holy Scripture, rejecting 
 all manner of tradition as of Divine authority. The Rab- 
 binists, otherwise called the Cabalists, or Talmudists, are 
 those, on the contrary, who own and receive the oral or 
 traditionary law as Divine.” 
 
 The chief source of all the Jewish sects, was the difference 
 of opinion as to the oral or traditionary law, which some 
 persons held to be of equal authority with the written law 
 of Moses. They supposed that this traditionary law had 
 been handed down from Moses ; that he received it from 
 God while on Mount Sinai ; and that by the tradition of 
 the elders, or great national council which he established, 
 it had descended to every succeeding generation a . 
 
 a These traditions were, about the second century after Christ, 
 reduced to writing, called the Mishna. Comments were made upon it, 
 which were called Gemara. The Mishna and Gemara, that is, the 
 text and its comment together, made what is called the Talmud. 
 The Targums are paraphrases or expositions of different parts of the 
 Old Testament, written in Chaldee, which, after the Babylonish cap- 
 tivity, was the language more familiar to the Jews than the ancient 
 
185 
 
 CH. III. § ii.] JEWISH SECTS, &C. 
 
 § i. Scribes , Lawyers , Doctors of the Law . 
 
 These three titles appear to have been, in the time of our 
 Lord, only different names for one class of persons. Those 
 whom St. Luke b calls Doctors of the Law he soon after- 
 wards c calls Scribes ; and he whom St. Matthew d calls a 
 Lawyer, is spoken of by St. Mark e as one of the Scribes. 
 Probably the origin of all sects was from the Scribes, who 
 were not themselves a distinct sect, but their original 
 employment being that of copying the Law, they gradually 
 became expounders also, and, differing from each other, 
 drew away disciples after them. It was in order to give 
 weight to their various interpretations of the Law that 
 they attempted to show T , first, that those interpretations 
 were founded on tradition ; and then, as the next step, that 
 that tradition was of Divine appointment. It was their 
 gross perversion of the written word of God, by their addi- 
 tions, corruptions, and misinterpretations, which contributed 
 so much to the blindness of the Jews in rejecting their 
 Messiah. They had been taught, by these Scribes, sitting 
 in Moses’ seat, to expect Him as a temporal prince ; and 
 therefore when He asserted that his kingdom was not of 
 this world, they sought to slay Him. John xviii. 36. 
 
 § ii. The Pharisees . 
 
 These persons formed the most numerous and important 
 sect of the Jews. They derived their name from a Hebrew 
 word, Pharash , which signifies 6 separated,’ or 6 set apart,’ 
 because they separated themselves from every other sect, 
 as more holy in their religious observances f . They be- 
 lieved in the existence of angels and spirits, and in the 
 resurrection of the dead ; but the distinguishing feature of 
 their belief was their observance of the traditions of the 
 elders. 
 
 Among these traditions the following may be noticed. 
 
 Hebrew. Of these Targums, there are ten extant, of which those of 
 Onkelos, who wrote on the books of Moses, and Jonathan BenUzziel, 
 who wrote on the greater and lesser prophets, are most esteemed by 
 the Jews. That of Onkelos is supposed to be contemporary with our 
 Lord. 
 
 b Luke v. 17. e Mark xii. 28. 
 
 c Luke v. 21. f Acts xxvi. 5. 
 
 d Matt. xxii. 35. 
 
18G JEWISH SECTS, &C. [PART II. 
 
 They washed their hands before and after meat s ; and not 
 only did they consider this to be a religious duty, but 
 looked upon its omission as a crime equal to fornication, 
 and punishable by excommunication ; “he that taketh 
 meat with unwashen hands,” says one of the rabbis, “ is 
 worthy of death.” Again, if a son made a formal devotion 
 to sacred purposes of those goods which he could afford 
 for the relief of a parent, they considered him as exempt 
 from the duty of succouring his parent ; thus encouraging 
 a direct violation of the fifth Commandment, and in 
 so doing, destroying morality at its very source. The 
 effect produced on their character by thus rendering the 
 word of God of none effect through their traditions, was 
 a disregard of the weightier matters of the law, justice 
 and mercy ; and an allowance of hypocrisy, covetous*- 
 ness, self-righteousness, and contempt of others. Luke 
 xviii. 9. 
 
 They were the bitterest enemies of our Lord, and more 
 hopeless of amendment, as He declared, than harlots, 
 though they fasted frequently, prayed much, and paid 
 tithes, even of the smallest herbs. Matt. xxi. 31. 
 
 How defective does this prove those motives to be, 
 which, like theirs, regard the praise of man more than the 
 praise of God ! how defective that righteousness which, 
 though abounding in outward duties, fails to control the 
 heart ! How self-deceived are the self-righteous ! By 
 careful study of their character as given in the Gospels and 
 Acts, much of the mystery of the iniquity of the human 
 heart is discovered to us. (Matt. ix. xv. xvi. xix. xxiii. ; 
 Mark x. ; Luke v. vii. xi. xiv. xv. xvi. xvii ; John vii. 
 32 ; ix. 15 ; xi. 47 ; xii. 19.) 
 
 § iii. The Sadducees . 
 
 The members of this sect denied altogether the authority 
 of tradition. In their anxiety to establish the freedom of 
 the human will, they were gradually led to assert that 
 there was no controlling Providence over the affairs and 
 actions of men. At first maintaining that men ought to 
 serve God out of pure love, not from hope of reward or 
 fear of punishment, and that virtue, even in this life, was 
 
 8 Matt. xv. 2 ; Mark vii. 3. 
 
187 
 
 CH. III. § iv.] JEWISH SECTS, &C. 
 
 its own reward, they were led on to assert that there is no 
 future state of reward and happiness 11 ; and then, by an 
 easy step, that there is neither angel nor spirit : and such 
 doctrines, accommodated to the strong and depraved pas- 
 sions of the young, affording ample scope for worldly grati- 
 fication of the opulent, and acceptable to those who prided 
 themselves on the sufficiency of human reason, were readily 
 embraced by such persons. The Sadducees, however, were 
 not numerous, though at times they filled important posts. 
 Caiaphas, the high-priest, who condemned our Lord, was 
 a Sadducee. See Acts iv. 6; v. 17. 
 
 Too many, in every age, act like the Sadducees, upon the 
 principle, “ Let us eat and drink, for to-morrow we die.” 
 
 “ The tendency of infidelity to the destruction of social 
 order, is illustrated by a remark of Josephus on this sect; 
 that the Sadducees, whose tenets were the denial of a 
 moral government and a future state, were distinguished 
 from other sects by their ferocity, and again, for their 
 inhumanity in their judicial capacity.” — R. Hall. Jose- 
 phus says, Herod was a Sadducee. This makes the re- 
 marks of Herod concerning John the Baptist, a striking 
 instance of the power of conscience overcoming, against a 
 man’s own will, the sophistries of infidelity. Matt. xiv. 2 ; 
 Luke ix. 7. 
 
 § iv. The Essenes. 
 
 The persons who were known by this name differed both 
 from the Pharisees and the Sadducees ; from the Pharisees, 
 in their not relying on tradition, or paying any strict 
 regard to the ceremonial law ; from the Sadducees, in 
 their belief of a future state, and in their self-denying 
 habits. 
 
 Their great error was refining upon Scripture. While 
 holding the word of God in the greatest reverence, they yet 
 neglected its plain and literal meaning, and indulged in 
 allegorical and mystical interpretations, and from their con- 
 templative habits were induced to intrude into things which 
 were not revealed. 
 
 They are not mentioned byname in the New Testament ; 
 
 11 Matt. xxii. 23. Acts xxiii. 8. 
 
188 
 
 JEWISH SECTS, &C. [PART II. 
 
 but St. Paul is supposed to have alluded to them in Col. ii. 
 18, and also in his Epistle to the Ephesians, and in his 
 First Epistle to Timothy. Though we retire from the 
 world, spiritual pride may follow us. 
 
 § v. The Nazarites. 
 
 Of these we read both in the Old and New Testament; 
 and they were of two sorts : 
 
 1. Those who were devoted by their parents to God in 
 infancy, or before birth ; as Samson, Samuel, and John the 
 Baptist. 
 
 2. Those who devoted themselves, either for life or a 
 limited time. Acts xviii. 18 ; xxi. 24. 
 
 For the law of the Nazarites, see Numb. vi. 
 
 § vi. The Herodians. 
 
 This may be considered rather as a political than a reli- 
 gious sect. Its members were strongly attached to the 
 family of Herod ; of particularly profligate principles ; and 
 as appears from comparing Mark viii. 15, with Matt, 
 xvi. 6, chiefly Sadducean in their religious tenets. Political 
 expediency was the rule of their conduct. Herod being 
 made and continued king by the authority of the Romans, 
 they were, though Jews, easily reconciled to conform to 
 Roman customs in some particulars which were forbidden 
 by the Mosaic law. 
 
 § vii. The Galileans . 
 
 In one respect, the members of this party appear in 
 striking contrast to the Herodians, inasmuch as they were 
 distinguished by the constant attempt to shake off the au- 
 thority of the Romans. They at length infected the whole 
 nation with their turbulent spirit, which ended in the de- 
 struction of their capital by Titus. Jehovah being in so 
 peculiar a sense their King, they perverted this into the 
 doctrine that tribute was due to God only ; and that reli- 
 gious liberty, and the authority of the Divine laws, were to 
 be defended by force of arms. 
 
189 
 
 CH. III. §. ix.] JEWISH SECTS, &C. 
 
 Such passages as Rom. xiii. 1, &c. ; 1 Tim. ii. 1, &c. ; 
 1 Pet. ii. 13, &c., would be peculiarly suitable to preserve 
 us from such an abuse of Christian liberty. 
 
 § viii. The Publicans . 
 
 The publicans, though generally Jews, were a class of 
 men peculiarly odious to their countrymen. At one time 
 they are coupled with heathens * , at another with harlots k , 
 always with sinners 1 . We learn from the Talmud, and it 
 seems to be implied from Matt, xviii. 17, that a Jew, on 
 becoming a publican, was excluded from the religious 
 society to which he had previously belonged ; and the 
 office and character of publicans will explain the reason 
 of this. They were tax-gatherers, and collectors of cus- 
 toms due to the Romans, and thus became associated, in 
 the mind of a Jew, with the loss of what men hold to be 
 most dear to them, money and liberty ; and as the charac- 
 ters of men are formed more by the temptations than the 
 duties of their station, these publicans, having the opportu- 
 nity, by farming the taxes, of practising injustice, were 
 notorious extortioners. This serves to magnify the grace of 
 God in such characters as Zaccheus m and Matthew n . 
 
 “ Who can now plead the disadvantage of his place, 
 when he sees a publican come to Christ? No calling can 
 prejudice God’s gracious election.” — Bp. Hall. 
 
 § ix. The Proselytes. 
 
 This name was given to those Gentiles, who took upon 
 themselves the obligation of the whole Mosaic law, but 
 were not yet admitted into the congregation of the Lord as 
 adopted children. Gentiles were allowed to worship and 
 offer sacrifices to the God of Israel in the outer court of 
 the temple : Josephus mentions Alexander the Great, 
 Antiochus, and Ptolemy, as having all worshipped and 
 offered sacrifices in the temple ; and some of them, per- 
 suaded of the sole and universal sovereignty of the Lord 
 Jehovah, might renounce idolatry without embracing the 
 
 1 Matt, xviii. 17. m Luke xix. 2 — 10. 
 
 k Matt. xxi. 32. n Matt. ix. 9. 
 
 1 Matt. ix. 11. 
 
190 
 
 JEWISH SECTS, &C. [PART II. 
 
 Mosaic law ; “ but such persons,” remarks Bishop Tomline, 
 “ appear to me never to be called Proselytes in Scripture, 
 or in any Christian writer.” Probably of this number 
 were Naaman 0 , the Ethiopian p , and the Roman centu- 
 rion* 3 : see also Acts ii. 10; vi. 5 ; xiii. 43. 
 
 § x. The Samaritans . 
 
 For an account of their origin, see 2 Kings xvii. ; from 
 which it will appear that they were partly of heathen and 
 partly of Jewish extraction. The 4th chapter of the Gospel 
 of St. John will also give a view of their religious state in 
 the time of our Lord. 
 
 Governing themselves exclusively by the Five Books of 
 Moses, in which the place where God would set his name 
 was not mentioned, they in a spirit of opposition to the 
 Jews, on their return from the Babylonian captivity, fixed, 
 under the direction of Sanballat, the Cushite r , their temple 
 on Mount Gerizim, because it was the spot from which the 
 blessings were pronounced on the entering of the Israelites 
 into Canaan ; thus illustrating the remark, that error has 
 always some association with truth, and that in religion, 
 error is generally the perversion of truth to gratify a worldly 
 mind. 
 
 § xi. Epicureans and Stoics. 
 
 In Acts xvii. 18, these two celebrated sects of Grecian 
 philosophers are mentioned. The Epicureans either doubted 
 the existence of gods altogether, or denied that they exer- 
 cised any providence over the world. 
 
 The Stoics professed to believe both the existence of the 
 gods, and their providence in the world ; but they attributed 
 all human actions to fixed and unalterable fate, to which 
 they conceived the gods themselves to be subject, and thus 
 destroyed the foundation of all religion as much as the 
 atheistical Epicureans did. The applicability of St. Paul’s 
 speech to persons holding such opinions is very remarkable. 
 
 0 2 Kings v. 15. 17. P Acts viii. 26, &c. <1 Acts x. 1. 
 
 r This Sanballat, sent by Darius Codomanus, the last king of Per- 
 sia, to be governor of Samaria, is not to be confounded with Sanballat 
 the Horonite or Moabite (Neh. xiii. 28), who, in the reign of Darius 
 Nothus, opposed Nehemiah. — Hales. 
 
JEWISH SECTS, &C. 
 
 191 
 
 CH. III. 
 
 §xi.] 
 
 In conclusion it may be remarked, that in all ages one 
 of the chief sources of divisions in the Church has been that 
 which divided the Jewish Church, a disregard of “ the 
 sufficiency of the Holy Scriptures for salvation ; so that 
 whatsoever is not read therein, nor may be proved thereby, 
 is not to be required of any man that it should be believed 
 as an article of faith, or be thought requisite or necessary 
 to salvation.” — Sixth Article of the Church of England. 
 
192 
 
 PART III. 
 
 AN ACCOUNT OF THE BOOKS OF THE BIBLE. 
 
 INTRODUCTION. 
 
 It will be the object of this part to give some general 
 account of the several books of the Bible, and although it 
 will not be possible to enter into a detailed consideration 
 of each, yet the contents of one will occasionally be dwelt 
 upon more than those of another, in order to illustrate 
 the views already taken of the whole. The three principal 
 subjects on which (as has been already stated, page 48,) the 
 Holy Scripture informs us, are, — the nature and attributes 
 of God , the character and condition of man , and the great 
 work of redemption : and to these our attention should be 
 directed, with a view to the knowledge of our duty, our 
 character, and the foundation of our hopes for eternity. 
 Short illustrations, reminding the reader of these topics, 
 wdll therefore be offered ; especially in the consideration 
 of the Old Testament, where there is perhaps the greater 
 danger of these subjects being overlooked. The Book of 
 Genesis is particularly selected, as suggesting remarks 
 which the reader of Scripture himself may apply to the 
 other books. 
 
 In the books of the Old Testament the great work of 
 redemption is chiefly brought before us by the preparation 
 made for the coming of our Lord Jesus Christ as a Saviour . 
 In noticing the contents of each book, it will be the leading 
 object to illustrate this. 
 
 The Old Testament contains thirty-nine books, which 
 may be classed under four general heads, namely : — 
 
 1. The Pentateuch considered in Chap. T. 
 
 2. The Historical Books Chap. II. 
 
 3. The Poetical Books Chap. III. 
 
 4. The Prophetical Books Chap. IV. 
 
193 
 
 CH. I. § i.] BOOKS OF THE OLD TESTAMENT. 
 
 The New Testament contains twenty-seven books, which 
 may be classed under four general heads, namely : — 
 
 1. The Gospels, considered in Chap. V. 
 
 2. The Acts of the Apostles Chap. VI. 
 
 3. The Epistles Chap. VII. 
 
 4. The Revelation of St. John Chap. VIII. 
 
 CHAPTER I. 
 
 THE PENTATEUCH, OR LAW. 
 
 Contents. — § i. On the Book of Genesis. § ii. On the Book of Exodus. 
 § iii. On the Book of Leviticus. § iv. On the Book of Numbers . 
 § v. On the Book of Deuteronomy. § vi. The Miracles of Moses. 
 
 The Pentateuch is so called from a Greek word, signifying 
 jive hooks , and includes the books of Genesis, Exodus, Le- 
 viticus, Numbers, and Deuteronomy. These were written 
 by Moses in one continued work, and still remain in that 
 form in the public copies now used in the Synagogues. 
 
 These books were also called the Law, or the Law of 
 Moses, because throughout the last four of them are inter- 
 spersed the laws which God, through Moses, appointed for 
 the regulation of the civil government and religion of the 
 Israelites. 
 
 The Pentateuch presents us with a compendious history 
 of the world, from the creation to the death of Moses, a 
 period of about 2553 years. It is a wide description gra- 
 dually contracted : an account of one nation, preceded by & 
 general sketch of the first state of mankind. 
 
 § i. On the Book of G enesis. 
 
 This book, from the first page of which it has been truly 
 said, that a child may learn more in one hour, than all the 
 philosophers in the world learned without it in one thousand 
 years, has been properly named Genesis. Genesis means 
 generation or origin : and here emphatically, we have an 
 account of the origin of all things (so far as it concerns us 
 to know). It relates the origin of the universe and of 
 man, and gives an account of the introduction of evil into 
 
 K 
 
194 BOOKS OF THE OLD TESTAMENT. [PART III. 
 
 our world, and of the remedy which God in his infinite 
 love has provided against it. Indeed, as has been already 
 hinted (page 44), an observation of the topics of this book, 
 and of the manner in which they are treated, is a clue to 
 the design of the whole Bible. For instance : 
 
 Though this book is the foundation of all history, (for we 
 are indebted to the tenth chapter of Genesis for all that we 
 know of the origin of nations,) yet it is remarkable how 
 much larger a part of it is occupied with the history of one 
 family, than with that of all the other inhabitants of the 
 earth. The general history of mankind before the Flood, 
 extending over a period of 1656 years, and including the 
 account of the creation of the world, occupies only seven 
 chapters ; the general history of mankind after the Flood, 
 during a period of 427 years, occupies only four chapters ; 
 whilst the particular history of Abraham and his descend- 
 ants, consisting principally of the details of the life of a few 
 individuals, and treating only of a period of 286 years, 
 occupies thirty -nine chapters. 
 
 The reason is, that the Bible is not merely a history of 
 man, but emphatically a History of the Church of God , of 
 that Church of which Christ is the Head a . And hence it 
 is that, before the Flood, Seth and his descendants, particu- 
 larly Noah, and after the Flood, Shem and his descendants, 
 particularly Abraham, Isaac, and Jacob, occupy the chief 
 place in the history. They constituted the Church of God : 
 in their line was Messiah to come. By the history of this 
 Church, we are principally taught those subjects of deepest 
 importance to us, namely, just views of God and of our 
 nature, and how we may attain eternal salvation. 
 
 The Book of Genesis contains the history of about 2369 
 years, embracing the period from the creation to the death 
 of Joseph. 
 
 Bishop Blomfield (Lent Lectures on St.John’s Gospel) 
 suggests the following important hint. After having read 
 through a book of Scripture, and thus obtained a general 
 knowledge of its contents, he recommends that it should be 
 read through again with reference to some one subject. 
 Many illustrations of one subject deepen its impression on 
 the mind. Take, for instance, the instruction to be ob- 
 
 Eph. i. 22 ; iv. 15 ; v. 23. Col. i. 18. 
 
GENESIS. 
 
 195 
 
 ch. i. § i.] 
 
 tained from this book concerning God: ever remembering, 
 however, that in regard both to the reasons of many of his 
 actions, and to the glory and majesty of his nature, God 
 dwells in light unapproachable ; “ the nature and perfec- 
 tions of God are above the understanding of any of his crea- 
 tures. It is only his own infinite understanding that can 
 frame a perfect idea of his own perfections.” — Abp. Tillot- 
 son. 1 Tim. vi. 16 ; Job xi. 7 — 9 ; Deut. xxix. 29. 
 
 I. The Nature and Attributes of God. 
 
 The power, the wisdom , the benevolent and diffusive good- 
 ness , the grandeur of God , in the variety, beauty, order, and 
 mystery of creation, as described in the first chapter of 
 Genesis. 
 
 Gen. i. 3. — “ God said, Let there be light : and there was 
 light.” “ By the word of the Lord were the heavens made, 
 and all the host of them by the breath of his mouth b .” 
 “ What can I see, O God, in thy creation, but miracles of 
 wonder ? Thou madest something of nothing, and of that 
 something all things. Wherein can we now distrust Thee, 
 that hast proved Thyself thus Omnipotent ?” — Bp. Hall. 
 
 But our attention is directed in Scripture chiefly to the 
 moral attributes of God, as displayed in his dealing with 
 fallen man, with regard to which observe : 
 
 The justice of God. Chap. iii. the punishment of the 
 sin of Adam : iv. of Cain : vi. of the whole world by the 
 Flood : xix. of the cities of the plain, and of Lot’s wife : 
 as also the evils brought on Abraham, Isaac, Jacob, and 
 his children, when they sinned. 
 
 God's mercy and grace. Chap. iii. 15, showing the riches 
 of his love in the promise of a Saviour, even before the 
 sentence on man was pronounced : iv. expostulating with 
 Cain : vi. so long delaying the Flood, warning for 120 
 years, not only by the preaching of Noah, but also by the 
 building of the ark. 1 Pet. iii. 20 ; Heb. xi. 7. 
 
 “ How loth is God to strike, that threats so long ! He 
 that delights in revenge surprises his adversary : whereas he 
 that gives long warning desires to be prevented.” — Bp. Hall. 
 
 Thus one reason why Abraham and his descendants were 
 not permitted to possess Canaan for 400 years was, that the 
 iniquity of the Amorites was not yet full. Gen. xv. 16. 
 b Psalm xxxiii. 6 ; cxlviii. 5. 
 
196 BOOKS OF THE OLD TESTAMENT. [PART III. 
 
 Gen. xxvii. 20. — Jacob’s previous misconduct gives a 
 peculiar lustre to the compassion of God, in favouring him 
 with the vision of angels as described Gen. xxviii. 12 — 15 ; 
 and let us remember why these things were written. Rom. 
 xv. 4; Heb. i. 14. 
 
 God's readiness to hear 'prayer . Chap. xx. 17, the prayer 
 of Abraham for Abimelech : xviii. for Sodom: xxiv. 12, 
 that of Eliezer for Abraham : xix. 21, Lot’s prayer : xxi. 
 17, Ishmael’s prayer : xxxii. 24, (compared with Hos. xii. 
 4,) Jacob’s prayer : xlvi. 1 — 4, with Prov. xvi. 3. 
 
 The Providence of God : or, in other words, the way in 
 which God preserves and governs all things : his absolute 
 control over what to us seems “ the vast empire of chance,” 
 as seen in the critical moment, when the Ishmaelitish mer- 
 chants arrived c ; and in the circumstance connected with 
 Rebekah’s coming to the well d , which, though quite acci- 
 dental on her part, was evidently designed by God, and 
 showed that the prayer of the faithful servant had been 
 heard. Gen. xxiv. 7. 12 — 15. 
 
 Observe also God’s government over the minds, the wills, 
 passions, counsels, and actions of bad men ; as, for instance, 
 in the case of Joseph’s brethren 6 . In their thoughts were 
 envy, murder, covetousness, &c., and they sold their bro- 
 ther as a slave to prevent the fulfilment of his dreams ; but 
 the providence of God overruled that very act to the 
 accomplishment of those dreams and their own preservation 
 from famine. So the malice of the devil, the treachery of 
 Judas, the envy of the Jews, and the injustice of Pilate, 
 accomplished the crucifixion of our Lord, but caused 
 thereby the salvation of the world, and the brightest display 
 of the glory of God. Acts iv. 28 ; Rom. viii. 32. 
 
 God's faithfulness to his promises. Chap. viii. 22, “ seed- 
 time and harvest,” &c. Compare xxviii. 15, with xl viii. 15. 
 But the faithfulness of God is particularly seen in the pro- 
 vision made for the fulfilment of his great promise, iii. 15. 
 Trace this in his raising up Seth after Abel, iv. 25 : and 
 again in Enos, Enoch, Noah, Abraham, &c. ; particularly 
 observing how God most helped his Church when it 
 most needed help. In this period of the history of the 
 Church, the whole plan of redemption seems frequently 
 
 c Gen. xxxvii. 25. 
 
 d Gen. xxiv. 15. 
 
 e Gen. 1. 20. 
 
GENESIS. 
 
 197 
 
 CH. I. § i.] 
 
 to have depended upon a single life ; yet after 4000 years 
 of peril, in the fulness of time, how was the promise ful- 
 filled, in a manner which it had not entered into the heart 
 of man to conceive ! Ps. cv. 8. Luke i. 72, 73. 1 Cor. 
 
 ii. 9. 
 
 The honour which God 'puts upon his people . This is 
 shown by his blessing others for their sake. Chap, xviii. 
 32, for ten righteous He would have spared Sodom. 
 Again, xix. 21, God spared Zoar even for Lot’s sake, and 
 Sodom itself while Lot was in it. Chap. xxx. 27, selfish 
 Laban was blessed for Jacob’s sake ; xxxix. 5, Potiphar 
 for Joseph’s sake. 
 
 God tries the faith of his people. Trace this in Noah; 
 and again in Abraham f , “ whose whole life almost,” as Bp. 
 Newton remarks, “ was a series of trials. His leaving his 
 native country and kindred, his sojourning in the land of 
 promise as in a strange land, his being driven by famine to 
 seek for sustenance in Egypt, so long a time intervening 
 between the promise of a numerous posterity and the birth 
 of a son, the birth of Ishmael so many years before that of 
 Isaac, the painful operation of circumcision, the more pain- 
 ful expulsion of Hagar and Ishmael, were all so many 
 severe trials of his faith and obedience ; but severer than 
 all together was the command to offer up his beloved son, 
 who was to be heir of the promises, and father of the 
 blessed seed.” Notice also how Abraham’s other sons 
 abound in children, while Isaac, in whom his seed is to 
 be as the stars of heaven for multitude, goes childless for 
 twenty years after his marriage ; and that a marriage on 
 which the Divine blessing had been so remarkably sought 
 and obtained. Consider Esau’s posterity ; at first much 
 more numerous and distinguished among men than Jacob’s. 
 Gen. xxxvi. 15. 
 
 God's providence is unsearchable. The Scripture (as 
 Bishop Sherlock remarks) often resolves all things into the 
 sole will and pleasure of God, and in many cases will allow 
 us to seek for no other cause &. Thus Abel was slain for 
 righteousness’ sake; but Enoch was translated. Jacob was 
 preferred before Esau, and this was determined before they 
 
 f Gen. xxi. 5. 
 
 8 Dan. iv. 35 ; Psalm cxxxv. 6 ; Rom. ix. 20. 
 
 K 3 
 
198 BOOKS OF THE OLD TESTAMENT. [PART III. 
 
 were born h . When God called Abraham to offer up Isaac, 
 He gave him no reason why He called him to do so ; nor 
 probably was that reason fully comprehended by the Church 
 till the offering of Christ. 
 
 Similar illustrations of God’s thus acting may be seen in 
 other parts of Scripture. Thus Elijah was taken up to 
 heaven without dying 1 , but John the Baptist, who came in 
 the spirit of Elijah k , who was more than a prophet, and 
 than whom there had not arisen a greater among them that 
 were born of women seemed to be sacrificed to the re- 
 venge of an adulteress 111 . But we must remember, that 
 God’s providence is unsearchable, and his ways are past 
 finding out n . Our simple inquiry should be, “Lord, 
 what wouldest thou have me to do ?” assured that the 
 Judge of all the earth does right, and that what we know 
 not now we shall know hereafter, so far as that knowledge 
 will contribute to our happiness. The belief of another 
 world gives a general answer to all the difficulties of 
 Providence. 
 
 Observe also the practical use which God would have us 
 make of the consideration of his attributes as motives to 
 duty. Chap. xvii. 1, “I am the Almighty,” &c. This is 
 the. first time we meet with this name ; and God plainly 
 here uses it to confirm his covenant, and thus to strengthen 
 Abraham’s faith while the execution of God’s providence 
 respecting Isaac was delayed, and to prevent him from 
 adopting sinful expedients to hasten it. 
 
 The various motives by which God would lead men to 
 obedience . Thus with regard to Adam, even in Paradise, 
 an appeal is made to his fears as well as his hopes °. So 
 Noah was 44 moved with fear p.” Abraham rejoiced to see 
 the day of Christ, but on him the consideration of temporal 
 as well as eternal good was urged q . Nor are such motives 
 limited to the Old Testament r , though under the Gospel 
 the great constraining motive is the love of Christ. See 
 1 Pet. i. 8 ; 2 Cor. v. 14. 
 
 h Rom. ix. 11. 
 
 1 2 Kings ii. II. 
 k Luke i. 17. 
 
 1 Matt. xi. 11. 
 m Matt. xiv. 8 — 11. 
 
 n Prov. xxv. 2. 
 
 Rom. xi. 33, 34. 
 
 0 Gen. ii. 17. 
 
 P Heb. xi. 7. 
 q Gen. xiii. 14 — 17. 
 r See 1 Pet. iii. 10. 
 
CH. x. § i.] 
 
 GENESIS. 
 
 199 
 
 II. The Character and Condition of Man . 
 
 The nature of those temptations to which men are exposed . 
 Temptation is an enticement to transgress the law of God, 
 from some supposed advantage to be obtained or evil to be 
 avoided. Observe the nature of those enticements which 
 prevailed with Eve s ; the advantage she expected, and how 
 her fears were removed t . In the case of Abraham u , observe 
 the evil he feared. Eve was tempted by the devil, Adam 
 by his w ife, Sarah by her husband v , Jacob by his mother w , 
 See Matt. xxvi. 41 ; 2 Cor. xi. 3 ; Eph. vi. 11. 
 
 The liability of men to sin . Even in the families of the 
 patriarchs we find Ham disrespectful to bis father ; Ishmael 
 scoffing at his brother x ; Esau disobedient to his parents, 
 and negligent of his privileges y ; Joseph’s brethren envious ; 
 Simeon and Levi cruel 2 ; Reuben and Judah guilty of still 
 worse sins. But perhaps the liability of men to sin is more 
 strongly illustrated by the failings of God’s most faithful 
 servants, such as Noah, Abraham, Isaac, Jacob, &c. Noah 
 sinned after such a display of his faith in building the ark, 
 &c. ; Abraham twice offended in the same way, after hav- 
 ing given such repeated proofs of his obedience to God ; 
 Isaac committed the very sin which brought shame on his 
 father a . To these, illustrations from other parts of Scrip- 
 ture may be added ; as the murmuring of Elijah immedi- 
 ately after he had displayed such strong faith in destroying 
 the prophets of Baal b ; and the hastiness of David towards 
 Nabal c ; at the very moment he was exercising such for- 
 bearance toward Saul : men failing in the very graces for 
 which they were most distinguished. “ What are we men 
 when left to ourselves ! While God upholds us, no temp- 
 tation can move us. When He leaves us, no temptation is 
 too weak to overthrow us.” — Bp. Hall. 
 
 The tendency of men to neglect warnings , as shown by the 
 old world and the cities of the plain. See Luke xvii. 26 — 30. 
 
 The folly and deceit of sin . How strikingly is this shown 
 
 s Gen. iii. 6. 
 t Gen. iii. 4. 
 u Gen. xii. 12. 
 v Gen. xii. 13. 
 w Gen. xxvii. 6-17. 
 x Gen. xxi. 9 ; Gal. iv. 22. 
 
 y Gen. xxv. 33. 
 
 Heb. xii. 16. 
 z Gen. xlix. 5 — 7* 
 a Gen. xxvi. 7* 
 b 1 Kings xviii. ; xix. 3, 4. 
 c 1 Sam. xxv. 13. 
 
200 BOOKS OF THE OLD TESTAMENT. [PART III. 
 
 in the case of Adam, Eve, and Cain, imagining they could 
 hide themselves or their conduct from God ! Gen. iii. 8 ; 
 iv. 9 ; Jer. xxiii. 24 ; Ps. xciv, 9. 
 
 What advantage did Adam and Eve, Cain, Abraham, 
 Isaac, Jacob, or Joseph’s brethren, gain by their deceit? 
 Were they not deceived? particularly Jacob by Laban and 
 his own children. Compare xxvii. 9, with xxxvii. 31. By 
 such examples we are taught, “ that all is vanity that is not 
 honest, and that there is no solid wisdom but in real piety.” 
 — Evelyn. 
 
 The devil in tempting Eve, the builders of Babel, and 
 Joseph’s brethren, thought to defeat God’s purposes; but 
 did they do so ? Prov. xxi. 30. 
 
 The progress of sin . This may be noticed in Eve : 
 though made in the image of God d , yet as soon as she had 
 sinned, she became, like Satan, a tempter of others to sin e . 
 Observe, also, the progress of sin in Cain f : his first crime 
 was a disregard of sacred matters ; this was followed by 
 envy and murmuring against God, and at last led to the im- 
 pious and inhuman murder of his brother. 
 
 The resentment of Esau soon kindled into the intention 
 to murder, illustrating the description given of the wicked, 
 that “ their feet run to evil, and make haste to shed 
 bloods.” The envy of Joseph’s brethren, first shown in 
 not speaking peaceably to him, ended in the determination 
 to murder him 11 . Cruelty to their brother needed a lie to 
 hide it from their father 1 . No doubt also Jacob went 
 much further in lying than he intended, when, first yielding 
 to his mother’s entreaty, he deceived his father. Gen. 
 xxvii. 20. 
 
 “ Chap, xxxiv. shows how one sin leads to another, and, 
 like flames of fire, spreads desolation in every direction. 
 Dissipation leads to seduction, seduction produces wrath, 
 wrath thirst for revenge, the thirst of revenge has re- 
 course to treachery, treachery issues in murder, and murder 
 is followed by lawless depredation.” — Fuller on Genesis. 
 
 Observe the suffering which sin brings not only on those 
 who first commit it, but on others who are involved in its 
 consequences. Abraham’s equivocation involved his wife 
 
 d Gen. i. 26, 27. S Prov. i. 16 ; Rom. iii. 15. 
 
 e Gen. iii. 6. h Gen. xxxvii. 4. 18. 
 
 t Gen. iv. 8. 1 Gen. xxxvii. 31. 32 ; Rom. iii. 15. 
 
GENESIS. 
 
 201 
 
 CH. I. § i.] 
 
 in sin, and brought plagues on Pharaoh and Abimelech, 
 exposing them both to temptation. The strife between the 
 servants of Abraham and Lot k occasioned the separation 
 of their masters; and from that time Lot went wrong. 
 Lot’s sin in living in Sodom involved his family in those 
 strong temptations by which they were corrupted, and 
 perished 1 . Jacob’s sin provoked his brother to sin. Gen. 
 xxvii. 41. 
 
 These illustrations from Genesis may be compared with 
 illustrations taken from other parts of Scripture. Thus, the 
 sin of the Amalekites, the descendants of the eldest son 
 of Esau m , brought destruction upon them more than 400 
 years after 11 ; and from it we learn, as Bishop Butler 
 remarks, that where the majesty of Jehovah is insulted, 
 present delay of punishment affords no presumption of 
 final impunity 0 . “His blood be on us and our children,” 
 said the Jews at the crucifixion of Christ ; and now, for 
 more than 1700 years has that blood been required at 
 their hands. This example presents a yet more awful ex- 
 hibition of the evil of sin, from a consideration of its remote 
 consequences. 
 
 But the most awful fact illustrative of the consequences 
 of sin is, that Adam’s sin, the first sin of the first man, 
 corrupted the nature of mankind, and brought them under 
 condemnation to eternal wrath. Rom. v. 18; Eph. ii. 1. 3. 
 
 As illustrating what was said (p. 23), that the great evil 
 of sin is, that it dishonours God ; it is observable that the 
 reason given for the punishment of the murderer with death, 
 is taken from the affront which he offers to God, not from 
 the injury he does to man. See Gen. ix. 6. 
 
 In the same light the sin of Adam is to be viewed. The 
 act might in itself seem trifling, but by breaking one com- 
 mand he violated the authority on which all rest?. “ How 
 awful the thought, that the same God who condemned Adam 
 for one transgression, regards every sin of which we are guilty 
 with the same abhorrence, and that our iniquities are more 
 in number than the hairs of our head!” — Dwight. 
 
 Man' s false estimate of blessings . — As all our estimates 
 
 k Gen. xiii. 7. 
 
 1 Gen. xiii. 10 — 13 ; xix. 
 m Exod. xvii. 8. 14. 
 
 n 1 Sam. xv. 2. 
 
 0 Analogy, Part i. chap. ii. 
 P James ii. 10. 
 
202 BOOKS OF THE OLD TESTAMENT. [PART III. 
 
 of right and wrong, good and evil, should be derived from 
 the word of God, we may prove by its assistance the real 
 value of things which are highly esteemed among men. 
 For instance : 
 
 The riches of Abraham and Lot occasioned their separa- 
 tion ; Isaac’s wells led to strife 9; Sodom’s wealth was the 
 occasion of her corruption and destruction r . The beauty 
 of Sarah and Rebekah induced their husbands to practise 
 deceit. Gen. xx. 2 ; xxvi. 7. 
 
 The value of God's favour. Let the attention be con- 
 stantly directed to this subject, and to the means by which 
 it may be attained. 
 
 It was the favour of God which constituted the happiness 
 of Paradise, which delivered Enoch from death, Noah from 
 the flood, and Lot from the fiery tempest. It was Abra- 
 ham’s shield and reward ; it gave Isaac peace and honour 
 in the presence of his enemies ; delivered Jacob from all 
 evil.; comforted Joseph in slavery and in prison, and raised 
 him above the greater trials of worldly prosperity. 
 
 The favour of God is but little thought of ; men take 
 very little pains to obtain it ; but on a review of the history 
 of the world, what has survived the wreck of time, but the 
 Bible and the Church, God’s word and God’s people ? 
 
 The nature of human life. The young enter into life 
 expecting great things from the world. Observe then s , 
 Eve’s expectations from Cain, how disappointed ! She said, 
 “ I have gotten a man from the Lord ; ” perhaps hoping that 
 he would be that seed of the woman who should bruise the 
 serpent’s head ; but he proved a murderer. Observe, also, 
 Isaac’s anxiety for a family, and the little comfort he had 
 even from his favourite son t . He, who was so empha- 
 tically the child of promise u , was a stranger in the land of 
 promise x ; he spent nearly the last forty years of his life 
 bedridden and blind, had but two children, and those sepa- 
 rated by a deadly quarrel ; the one by his marriage, the 
 other by his deceit, embittering his declining years. But 
 thus was he led to desire a better, even a heavenly country. 
 
 Gen. xxxv. 1 ; xxxv. 19. — Mark Rachel’s wish, and Ra- 
 chel’s death ; and let the contrast check inordinate desires. 
 
 T Gen. xiii. 7 ; xxvi, 20. t Gen. xxvi. 35. 
 
 r Ezek. xvi. 49 ; see Mark x. 23. u Gen. xxi. 12. 
 
 s Gen. iv. 1. x Gen. xxxvii. 1. 
 
GENESIS. 
 
 203 
 
 CH. I. § L] 
 
 Gen. xlvii. 9. — Attend to Jacob’s testimony, (C Few and 
 evil,” &c. ; and let us thank God, as Fuller observes, that, 
 as “ we through our sins have made our days evil, He has 
 in mercy made them few. It is well for us that a life of 
 sin and sorrow is not immortal.” 
 
 Affliction. — We naturally shun affliction. But, now that 
 man is a sinner, a life of labour and sorrow has become a 
 restraint on sin, converting the curse into a blessing. The 
 Patriarchs were greatly benefited by affliction (particularly 
 Jacob, and Joseph’s brethren) ; contrast the unfeeling con- 
 duct of Joseph’s brethren to him and his father, with the 
 conviction of sin, brought upon them by their troubles, and 
 their tender solicitude for their father’s feelings in reference 
 to Joseph’s brother Benjamin. See Gen. xlii. 21 ; xliv. 16. 
 Joseph also was fitted for greater usefulness ; by suffering 
 from injustice, he was more effectually taught to sympathise 
 with the oppressed, and rule justly. The Book of Genesis 
 represents affliction to us, as the school in which wisdom is 
 acquired ; restraining men’s passions, exercising their graces, 
 weaning them from the world, and wonderfully displaying 
 the glory of God’s providence. It is this view of affliction 
 which leads the Apostle James to exhort believers to re- 
 joice in it. James i. See also Romans v. 3 — 5. 
 
 Counterfeit virtues. Every virtue has its counterfeit. 
 It is desirable to be wise, but not as Eve sought wisdom y. 
 Husbands should love their wives z , but not as Adam did, 
 in hearkening to Eve when she urged him to sin a . We 
 ought to worship God, but not as Cain did, disregarding 
 God’s appointed way b . Wives should obey their husbands 0 , 
 but not as Sarah did Abraham, in consenting to tell a lie d . 
 Servants should take care of their master’s property, but 
 not as Abraham and Lot’s herdsmen, to quarrel about it e . 
 Children should obey their parents f , but not as Jacob obeyed 
 Rebekah g . We should desire to forward the accomplish- 
 ment of God’s declared will, but not as Rebekah did h , by 
 doing evil that good might come. 
 
 y Gen. iii. 5, 6. d Gen. xii. 1 1 . 
 
 z Eph. v. 25 ; Col. iii. 19. e Gen. xiii. 6, 7* 
 
 a Gen. iii. 6. * Col. iii. 20. 
 
 b Gen. iv. 3. 5. S Gen. xxvii. 13, 14. 
 
 c Eph. v. 22. h Gen. xxvii. 6. 
 
 K 6 
 
204 BOOKS OF THE OLD TESTAMENT. [PART III. 
 
 Other parts of Scripture abound with illustrations of 
 counterfeit virtues. Such was Ahab’s compassion in sparing 
 Benhadad 1 , and his hospitality in entertaining Jehosha- 
 phat k : such was the delight of the Jews in God’s service, 
 alluded to in Isaiah lviii. 2 : such was the zeal of Paul 
 before his conversion 1 and that of the unbelieving Jews m . 
 It has been very justly said, that it is not enough that 
 we act from a sense of duty, that we feel a powerful 
 obligation to pursue a particular course of conduct, and 
 to avoid whatever is inconsistent with it ; we must in- 
 quire on what grounds our sense of duty is founded. 
 It is possible to have a high sense of duty, and even to 
 act consistently with it, without a deep reverence for 
 God, without a love to Christ, or of those affections which 
 Christianity requires. Our aim must be to do what is 
 right in the sight of God, and our rule must be the word 
 of God 11 . Pascal remarks, that “we never do evil so 
 thoroughly and cordially as when we are led to it by a 
 false principle of conscience,” and the conduct of Paul, 
 as described in Acts xxvi. 9 — 11, is an instance of this. 
 Conscience can only be a safe guide when enlightened 
 by the Holy Spirit, and directed by the Holy Scriptures. 
 Isa. viii. 20. 
 
 Particular virtues or vices . It may be desirable, after 
 having read a book of Scripture, for a time to limit the atten- 
 tion to the illustration it affords of some one virtue or vice, 
 observing its development under different circumstances. 
 
 Thus the different circumstances under which faith was 
 shown in Abel, Noah, Abraham, Isaac, Jacob, Joseph, &c. 
 may be compared. The same may be observed of particu- 
 lar vices, as lying in Cain, Abraham, Jacob, &c. ; envy, in 
 Cain, Rachel, Joseph’s brethren ; covetousness, in Lot, 
 Laban, &c. ; while, again, the pride of the Babel builders, 
 may be compared with some illustration from another part 
 of Scripture, as Nebuchadnezzar 0 , &c. 
 
 Relative duties . Having read through a book of Scrip- 
 ture, compare the conduct of different persons who are 
 mentioned in it, as filling the same relations, stations, &c. ; 
 
 * 1 Kings xx. 34. n Heb. xi. G. 
 
 k 1 Kings xxii. 4 ; 2 Chron. xviii. 2. 1 Cor. xvi. 22. 
 
 1 Gal. i. 14 ; Phil. iii. 6. John iii. 3G. 
 
 m Acts xxi. 3 ; Rom. x. 2. 0 Dan. iv. 30. 
 
GENESrS. 
 
 205 
 
 CH. I. § i.] 
 
 husbands, wives, parents, children, brothers, servants, &c. ; 
 rich, poor, kings, priests, &c. For instance : Abraham was 
 uncle to Lot, and Laban was uncle to Jacob ; compare 
 Abraham’s conduct to Lot, with Laban’s to Jacob. Eliezer 
 was a servant in Abraham’s house; Jacob in Laban’s P; 
 Joseph in Potiphar’s q . 
 
 Gen. xiii. 7, gives an account of quarrelsome servants. 
 These servants may be compared with other servants ; as 
 David r ; Jeroboam s ; Obadiah 1 ; Naaman’s captive maid 
 and his other servants 0 ; the centurion’s servant x ; Ge- 
 hazi, a deceitful and dishonest servant y ; Onesimus 7 , &c. 
 See also Job xix. 15, 16. And these examples may be com- 
 pared with passages where the duties of persons standing in 
 those relations, stations, &c., are enforced by precept, as 
 Eph. v. vi. ; Col. iii. 4 ; Titus ii. ; 1 Pet. ii. iii. 
 
 Joseph is a bright example in every relation and period 
 of life. At the age of seventeen years he appears uncor- 
 rupted by the wickedness of his brethren, or the partiality 
 of his father ; discountenancing the sin a of the former, and 
 prompt in his obedience to the latter b : though unjustly 
 sold as a slave, he is represented as strictly faithful to his 
 master 0 ; abhorring youthful lust, though exposed to the 
 strongest temptation d ; afflicted and persecuted, yet finding, 
 even when confined as a criminal, opportunity for doing 
 good e ; and though flattered by a king, disowning his own 
 power to interpret Pharaoh’s dream, and boldly avowing 
 before this heathen and despotic monarch the power of 
 God f . At the age of thirty years, he is suddenly raised 
 to the right hand of Pharaoh, yet is unseduced by the 
 splendour of his situation : being guided by the Spirit, he 
 becomes a pattern to rulers, of industry, prudence, and jus- 
 tice s. As a courtier, he shows the strictest regard to truth, 
 with true nobleness of mind avowing the disreputable em- 
 ployment of his connexions \ As a brother, he exhibits 
 
 P See Gen. xxxi. 38 — 41. 
 <1 See Gen. xxxix. 1 — 6. 
 r 1 Sam. xviii. 5. 
 s 1 Kings xi. 28. 
 t 1 Kings xviii. 3. 
 u 2 Kings v. 2, 3. 13. 
 x Luke vii. 8. 
 
 Acts x. 7. 
 
 y 2 Kings v. 20—27. 
 
 z Philemon 11. 
 a Gen. xxxvii. 2. 
 b Gen. xxxvii. 13, with 4. 8. 11. 
 c Gen. xxxix. 4 — 6. 
 d Gen. xxxix. 9. 
 e Gen. xxxix. 22; xl. 7* 
 f Gen. xli. 1G. 
 
 S Gen xli. 38. 4G. 48. 
 h Gen. xlvi, 31—34. 
 
206 BOOKS OF THE OLD TESTAMENT. [PART III. 
 
 unabated affection not only to Benjamin i , but to those who 
 had hated him even unto death ; for his apparent harsh- 
 ness arose from his anxiety to bring them to repentance ; and 
 when he had accomplished this k , his whole conduct to them 
 was marked by peculiar tenderness, and the most studied 
 attention to their feelings and welfare b As a son, though 
 lord of Egypt, he manifests the most affectionate respect 
 for his aged parent, who was now dependent upon him m . 
 As a father, his piety appears in the names he gave his 
 children 11 ; and his earnest desire for God’s blessing for 
 them, in bringing them to Jacob’s dying bed 0 . For eighty 
 years p he lived in the midst of the greatest worldly gran- 
 deur, surrounded with every temptation to worldliness and 
 idolatry ; but his dying breath testified how entirely his 
 heart and treasure were in God’s promises. Gen. 1. 25 ; 
 see also Heb. xi. 22 ; 1 John v. 4. 
 
 III. Preparation made for the coming of our Lord Jesus 
 Christ as a Saviour. 
 
 Collect the prophecies respecting Christ, iii. 15, &c. 
 This promise or covenant of grace was renewed to Noah 3, 
 and again to Abraham, who was born only two years 
 after the death of Noah. It was promised to him that 
 “ all the families of the earth should be blessed in his 
 seed 1 ,” and “that seed is Christ s .” Thus was the Gospel 
 preached to Abraham. 
 
 Notice the types, particularly that of sacrifice, as in the 
 case of Abel, iv. 4; and that of Noah, viii. 20. Observe 
 that the promise to Noah followed the acceptance of the 
 burnt-offering. (Compare Gen. viii. 21, with Eph. v. 2.) 
 When God made the covenant with Abraham, He ap- 
 pointed that sacrifice should be offered. Gen. xv. 9. 
 
 The offering up of Isaac by his own father, shadowed 
 forth the love of God to us in the sacrifice of the death of 
 Christ. Gen. xxii. 3 — 10; John iii. 16; Heb. xi. 17; 
 Rom. viii. 32. See also xxvi. 25, and xxxi. 54 ; xlvi. 1, 
 where we learn the use which Isaac and Jacob made of 
 sacrifice. 
 
 1 Gen. xliii. 29, 30 ; xlv. 14. ° Gen. xlviii. 1, &c. 
 
 * Gen. xliv. 18—34. P Gen. xli. 46 ; 1. 26. 
 
 1 Gen. xlv. 4 — 13; 1. 21. <1 Gen. vi. 18. 
 
 m Gen. xlvi. 29 ; xlvii. 7- r Gen. xxii. 18 ; xii. 3. 
 
 n Gen. xli. 51, 52. s Gal. iii. 16 ; Acts iii. 25. 
 
EXODUS. 
 
 207 
 
 ch. i. § ii.] 
 
 When prophecy declared that the sons of Jacob should 
 become heads of tribes, it pointed out the particular one 
 from which the Messiah should come. This privilege was 
 not given to either of Jacob’s favourite sons Joseph and 
 Benjamin, nor to his eldest son, but to Judah 1 , the fourth 
 in descent 11 . 
 
 The typical nature of the Old Testament history may 
 also be noticed. Adam was a type of Christ w . As the first 
 Adam was the original of our natural and earthly being, so 
 is Christ the second Adam of our spiritual and heavenly 
 being ; and as by the first, sin came into the world, so by 
 the second came righteousness x . From Abraham having 
 paid tithes to Melchizedek, St. Paul argues that the 
 Mosaic dispensation was intended to be subservient to that 
 of the Gospel L He also points out that the birth of 
 Abraham’s two sons was typical of the two covenants z ; 
 thus showing, as Lowth remarks, that the eminent persons 
 of foregoing ages, and the remarkable passages of their 
 lives, did bear some resemblance or representation of Him 
 that was to come. 
 
 These are some of the many hints which may be sug- 
 gested, to prompt the reader’s mind to further inquiry. 
 
 In reply to the objection, that such a plan involves con- 
 siderable repetition of the same subject, it may be said, in 
 the words of Locke, “ that repetition helps much to the 
 fixing of any ideas in the memory ; and those especially 
 that are conveyed into the mind in more ways than one , fix 
 themselves best in the memory, and remain clearest and 
 longest there.” 
 
 § ii. On the Booh of Exodus. 
 
 The title of this book is peculiarly appropriate. Exodus 
 means “ departure and this book contains the account of 
 the departure of the Israelites out of Egypt : an event 
 which is the foundation of their whole history as a nation, 
 and which is more frequently referred to than any other in 
 their subsequent history. 
 
 1 Gen. xlix. 10. y Gen. xiv. 20. 
 
 u 2 Pet. i. 21. Heb. vii. 2, &c. 
 
 w Rom. v. 14. z Gal. iv. 22. 
 
 x 1 Cor. xv. 22. 45 ; 2 Cor. v. 21. 
 
208 
 
 BOOKS OF THE OLD TESTAMENT. [PART III. 
 
 The two great subjects of this book are, the deliverance 
 of the Israelites from Egypt, and God’s covenant with 
 them in the wilderness. In reference to which events this 
 book may be thus divided. 
 
 I. Their oppressed state in Egypt after the death of 
 Joseph, ch. i. 
 
 II. The birth of Moses their deliverer, and the prepara- 
 tion for his great office, ch. ii. — vi. 
 
 III. Their miraculous deliverance, and the destruction 
 of their enemies, ch. vii. — xiv. 
 
 IV. Their entrance into the wilderness, and the miracu- 
 lous provision made for their guidance and support, ch. xv. 
 — xviii. 
 
 V. Their national covenant with God, made, broken, and 
 renewed, ch. xix. — xxxiv. 
 
 VI. The tabernacle built, and God’s solemn possession 
 of it, ch. xxxv. — xl. 
 
 Thus were they formed as a distinct people under Jeho- 
 vah as their king. See Exod. xix. 4 — 6. 
 
 Exodus comprehends a period of about 145 years, from 
 the death of Joseph to the erection of the Tabernacle. 
 
 Of the three subjects on which it is the principal intention 
 of the Bible to inform us — namely, the attributes of God, 
 the character of man, and the great work of man’s redemp- 
 tion — this book affords abundant illustration. For in- 
 stance : in reference to the attributes of God, a wonderful 
 view of his providence is shown, in leading Pharaoh’s 
 daughter to bring up him who should be the deliverer of 
 Israel from Pharaoh’s oppression a ; the long-suffering of 
 God to Pharaoh is no less observable b . The very plagues 
 of Egypt were calculated to expose to this king the folly of 
 his idolatry, and thus to lead him to renounce it. The Nile 
 and the fish in it were the objects of their idolatrous wor- 
 ship : God turned the waters of the Nile into blood, and 
 the fish died. The wind was one of their deities : God 
 made the wind the messenger of his wrath in bringing the 
 locusts, and again of his mercy in removing them. They 
 worshipped the sun : God brought upon them for three 
 days midnight darkness ; while in Goshen, where the 
 Israelites dwelt, it was light. Beasts, particularly the bull, 
 
 a Exod. ii. 5 — 10 ; iii. 10. 
 
 b Exod. viii. 13. 31 ; ix. 33 ; x. 19. 
 
EXODUS. 
 
 209 
 
 ch. i. § ii.] 
 
 were the representatives of some of their chief deities. 
 God sent a murrain among the cattle 0 , which destroyed 
 them. In Pharaoh and the Israelites is seen the depravity 
 of man by nature, and in Moses, the change which Divine 
 grace produces on man. 
 
 The limits, however, of this little work will only allow 
 the notice of that which is the peculiar feature of the Old 
 Testament (p. 61 ); namely, the preparation made for the 
 coming of our Lord Jesus Christ as a Saviour. 
 
 Preparation made for the coming of our Lord Jesus Christ 
 as a Saviour . 
 
 I. Object of the Mosaic dispensation to show man's need 
 of a Saviour. — This is remarkably shown in the miracles 
 of Moses so frequently inflicting death as the punishment 
 of sin, and in this respect so strikingly contrasted with the 
 miracles of our Lord, nearly all of which were miracles of 
 mercy d . In the manner in which the Law was given from 
 Mount Sinai, the same object appears e . “ If the Law was 
 thus given, how shall it be required ! O God, how power- 
 ful art Thou to inflict vengeance upon sinners, who didst 
 thus forbid sin ; and if Thou wert so terrible a lawgiver, 
 what a judge shalt Thou appear ! ” — Bp. Hall. 
 
 Man’s need of the outpouring of the Holy Spirit (which 
 was one great object of the Saviour’s coming) is in a striking 
 manner illustrated by the little effect produced by the most 
 stupendous miracles of mercy and judgment, in disposing 
 either Pharaoh or the Israelites to love God. 
 
 II. Appearances of the Angel of Jehovah. — In this book 
 of Exodus the same Angel, who had been through Jacob’s 
 life his deliverer from all evil f , appears as the great Re- 
 deemer of Israel from Egyptian bondage. The Angel of 
 Jehovah speaks of Himself as the God of Abraham, as “ I 
 am that I am s .” To the same person is attributed, in the 
 New Testament, the giving of the law to the Israelites 11 . 
 He is also described as conducting them through the wil- 
 derness 1 ; and is mentioned in the book of Joshua k , as 
 
 c Exod. ix. 3 — 7* g Exod. iii. 2 — 15. 
 
 d John i. 17. h Acts vii. 38, with 
 
 e Exod. xix. 16 ; xx. 18, with Exod. xix. 19, 20 ; xx. 1. 
 
 Heb. xii. 18. 1 Exod. xxiii. 20, 21. 
 
 f Gen. xlviii. 15, &c. k Josh. v. 15 ; vi. 2. 
 
210 BOOKS OF THE OLD TESTAMENT. [PART III. 
 
 appearing to give him possession of Canaan, and requiring 
 the same act of homage from him as he had from Moses. 
 See Exod. iii. 5. 
 
 As there seems no doubt that this Angel was the “ Word 
 of God,” these appearances made a preparation for his 
 coming as a Saviour, such temporal deliverances shadow- 
 ing forth that which was spiritual. 
 
 III. Types. — It is a remarkable circumstance that Christ 
 our passover was sacrificed for us, and our deliverance from 
 the bondage of sin completed, in the same month, and on 
 the same day of the month, that the Israelites were deli- 
 vered from the bondage of Egypt. The Israelites went out 
 of Egypt, and Christ was put to death, on the fifteenth day 
 of the month Nisan. Man did not intend this coincidence 
 (compare Matt. xxvi. 5, with Acts xiii. 27); but here is 
 evidently an adaptation by God of this part of the history 
 of his chosen people to the times of the Gospel. So, also, 
 their passing from Egypt through the Red Sea, the Wilder- 
 ness', and Jordan, to the promised land, is a lively represen- 
 tation of a Christian’s pilgrimage through life to that rest 
 which remaineth for the people of God. 
 
 The great subject of Revelation, which was to be fully 
 unfolded in the New Testament, was the mediatorial cha- 
 racter of Christ. This consists in his being a King, a Pro- 
 phet, and a Priest : and in each of these points He was 
 typified by Moses. As King, Christ rules over his Church : 
 and so Moses was a type of Him, in being appointed the 
 ruler and leader of the Israelites. As Prophet, Christ 
 has given laws to his Church ; and so Moses was a type of 
 Him, in being a lawgiver to the Israelites. As Priest, 
 Christ, by shedding his own blood has made a covenant 
 between God and man, and is now interceding for his 
 Church at the right hand of his Father ; and so also Moses 
 was a type of Him, 1st, in being commanded to ratify the 
 covenant made between God and the Israelites, by the 
 sprinkling of blood 1 (which act reminded them of their un- 
 fitness as sinners to enter into any covenant with God, except 
 through an appointed atonement) ; and, 2dly, in his power- 
 ful intercessions m , by which many blessings were obtained, 
 and the wrath of God was turned away from his people 11 . 
 
 1 Exod. xxiv. 8. n Matt. xxvi. 28. 
 
 m Exod. xv. 25 ; xvii. 12; xxxii. 11. Heb. ix. 19 — 22. 
 
EXODUS. 
 
 211 
 
 ch. i. § ii.] 
 
 Compare Exod. xii. 46, which gives an account of the 
 Paschal Lamb (or, as it is called in ver. 27, the “ sacrifice 
 of the Lord’s passover”), with John xix. 36, and 1 Cor. v. 
 7, 8, particularly observing how the blood of the victim 
 was made the means of preservation from the wrath of 
 God ; and how by partaking of its flesh, they were 
 strengthened for their journey. 
 
 The manna was a type : compare xvi. 15, with 1 Cor. 
 x. 3 ; John vi. 31. 49. 58. 
 
 The Red Sea was a type of baptism. 1 Cor. x. 1, 2. 
 
 The smitten rock was a type : compare xvii. 6, with 
 1 Cor. x. 4 ; John vii. 37 : and the Mercy-seat : compare 
 xxv. 17 — 22, with Rom. iii. 25 ; Heb. iv. 16. 
 
 The Tabernacle, built according to an exact pattern 
 given by God, and the solemn possession God took of it 
 by filling it with his glory, seem to have prefigured the 
 Word made flesh and tabernacling among us. Compare 
 Exod. xxv. 9. 40 ; xl. 34, with John i. 14. See also John 
 ii. 19. 21. Col. ii. 9. 
 
 The Daily Sacrifice and burning of incense shadowed 
 forth the sacrifice and intercession of Christ. (Rev. viii. 3 ; 
 Luke i. 10, with Exod. xxix, 42 ; xxx. 7.) 
 
 As to the use we may make of these types, let us re- 
 member, that under temptation we have a great Mediator ; 
 under a sense of sin, we are called to behold the very 
 Paschal Lamb who was offered for us, and hath taken 
 away the sin of the world. In his name, let us not fear to 
 come boldly to a mercy- seat ; and let our heart be filled 
 with love at his wonderful condescension in having taber- 
 nacled in our nature, praying that the same mind may be 
 in us which was in Him °. A day did not pass, but the 
 whole congregation were reminded of their constant need 
 of an atoning sacrifice, and invited by faith to partake of 
 its blessing. Let this teach us to live a life of faith in 
 Christ our Saviour ; esteeming, as Moses did, the reproach 
 of Christ greater riches than any thing that this world can 
 give. Heb. xi. 26. 
 
 This is to apply the types to their right use, and shows 
 how the Jewish and Christian dispensations mutually illus- 
 trate and confirm each other ; the sacrifices and ceremonies 
 
 ° Phil. ii. 5. 
 
212 BOOKS OF THE OLD TFSTAMENT. [PART III. 
 
 of the Law preparing for the atonement of Christ ; and that 
 atonement reflecting a dignity and glory upon them, by 
 manifesting their nature and completing their design. 
 
 § iii. On the Booh of Leviticus. 
 
 The Book of Exodus closes with God’s taking solemn 
 possession of the Tabernacle ; the Book of Leviticus treats 
 of the services enjoined there : or, in other words, the rites 
 and ceremonies of the Jewish religon. The descendants 
 of Levi, as has been already noticed (page 170), were set 
 apart to instruct the people in the knowledge of these rites, 
 and to conduct the religious worship of the Jews ; and 
 this book is called Leviticus, or the book of the Levites, 
 because it contains the rules which would enable them to 
 discharge those duties. 
 
 The rites and ceremonies contained in this book are re- 
 ducible to the three following heads : 
 
 I. Sacrifices ; all of which had a typical reference to 
 Christ, and especially to his atonement. 
 
 II. Purifications from legal uncleanness. These repre- 
 sented the necessity of inward purity of heart, and man’s 
 need of the Holy Spirit to purify the soul. 
 
 III. Various solemn Festivals , calculated to unite their 
 tribes as one nation ; to keep them separated from other 
 nations ; to promote among them piety, and prefigure to 
 them the blessings of the Gospel. See pages 176. 182. 
 
 This book records the transactions of but one month ; 
 but the facts it mentions are peculiarly appropriate to its 
 subject, viz. the public worship of God, by which especially 
 his great name was to be honoured. These facts are, the 
 consecration of Aaron and his sons to the priesthood, the 
 punishment of Nadab and Abihu, and the stoning of the 
 blasphemer. The first instructs us in the importance God 
 attaches to his worship ; the second shows, in a most awful 
 manner, the sinfulness of those who interfere with it, 
 without being duly appointed ; and the third is a solemn 
 warning of the danger of taking God’s holy name in vain. 
 “ Therefore,” says Bishop Hall, “ He strikes some that 
 He may warn all.” The prophecies contained in chapter 
 xxvi. have the same bearing ; showing the awful conse- 
 quences which would follow upon the neglect of God. 
 
 Aaron’s resignation is a touching example of the influence 
 
NUMBERS. 
 
 213 
 
 ch. i. § iv.] 
 
 of grace p. “ There is no greater proof of grace,” says the 
 same pious Bishop, “ than to smart patiently, and humbly 
 and contentedly to rest the heart on the justice and wisdom 
 of God’s proceeding.” Compare Micah vii. 9, with Exod. 
 xxxii. 2 — 5 ; Deut. ix. 20. 
 
 In Nadab and Abihu is also seen the tendency of the 
 heart of man to sin. Previously how honoured had they 
 been by God ^ ! they were just consecrated to his service ; 
 and a miracle had attended the consecration r . Their crime 
 consisted in performing their duty in an irregular manner : 
 they “ offered strange fire ” on the altar, contrary to God’s 
 express command. See Exod. xxx. 9. 
 
 Preparation made for the coming of our Lord Jesus Christ 
 as our Saviour. 
 
 Types . — The Levitical law is, throughout, a shadow of 
 good things to come s . But particularly observe the ser- 
 vices on the great day of Atonement t , as explained Heb. 
 ix. See page 179. 
 
 “ God came to dwell among them, and He dwelt upon a 
 mercy-seat, and all their worship was directed thither ; but 
 they were not to approach even the mercy-seat, but through 
 the mediation of an high-priest ; nor might the high-priest 
 himself come into the holy place, where God was supposed 
 to have his special residence, without the blood of sacri- 
 fices ; which blood is expressly declared to have been for 
 an atonement, because of the uncleanness of the children of 
 Israel, and because of their transgressions and their sins.” 
 See chap. xvi. 16 ; compare also xvii. 11, “ It is the blood 
 that maketh an atonement for the soul,” with Heb. x. 
 4, &c. 
 
 § iv. On the Booh of Numbers. 
 
 This name is given to the book, because it contains an 
 account of the numberings of the people of Israel ; the 
 first of which took place in the beginning of the second 
 year after their departure out of Egypt ; the second in 
 the plains of Moab, at the conclusion of their journey in 
 
 s Col. ii. 16, 17 . 
 
 1 Heb. x. 1 . 
 
 Lev. xvi. 
 
 P Lev. x. 3. 
 
 *1 Exod. xxiv. 9. 
 r Lev. ix. 24. 
 
214 BOOKS OF THE OLD TESTAMENT. [PART III. 
 
 the wilderness. This book comprehends a period of about 
 thirty-eight years ; but most of the events related in it 
 happened in the first and last of those years. The date of 
 the facts recorded in the middle of the book cannot be 
 precisely ascertained. The history presents us with an ac- 
 count of the consecration of the tabernacle, and the Levites ; 
 and of the journeys and encampments of the Israelites, 
 particularly marked by their murmurings and rebellions. 
 Various laws are repeated, and some new ones added. An 
 enumeration is also given of the twelve tribes, and direc- 
 tions for the division of the land of Canaan, of which they 
 were about to take possession. 
 
 This book abounds with the most signal displays of God’s 
 judgments against sin ; not only towards the heathen, as 
 Sihon and Og u , and the Midianites v , but towards his chosen 
 people. They were burnt by fire ; they were destroyed by 
 pestilence w : the very earth became both their executioner 
 and their grave ; and the plague swept them like grass 
 before the scythe x : all of that generation, who were twenty 
 years old and upwards when they came out of Egypt, 
 perished in the wilderness for their iniquity, except Caleb 
 and Joshua y . In Micah vi. 4, we read of God saying, “ I 
 send before thee Moses, and Aaron, and Miriam:” but even 
 these chosen individuals, if they sinned, were punished ; 
 Miriam was struck with leprosy for her sin ; Aaron, the 
 saint of the Lord z , and even Moses, than whom there arose 
 not a greater prophet, were excluded from the promised 
 land for having once spoke unadvisedly with their lips a . 
 Yet this book no less wonderfully displays the faithfulness 
 of God in the fulfilment of his promise to Abraham, that 
 his seed should be as the stars of heaven ; for at the close 
 of their journey, their number was found to be scarcely 
 less than when they went into the wilderness. When 
 Jacob’s family entered Egypt it consisted of only seventy 
 souls b ; but though grievously afflicted in Egypt, and after 
 forty years’ wandering in the wilderness, they left that 
 wilderness amounting to more than two millions. 
 
 u Numb. xxi. 21. y Numb. xiv. 29. 
 
 v Numb. xxxi. 1 — 18. z Psalm cvi. 1G. 
 
 w Numb. xi. 1 — 3 ; xi. 4 — 35. a Numb. xx. 12. 
 
 x Numb. xvi. 32, 33. 49; xxv. 9 ; b Gen. xlvi. 27. 
 
 with Psalm xc. 6. 
 
DEUTERONOMY. 
 
 215 
 
 CH. I. § V.] 
 
 The Psalms lxxviii. cv. cvi. cxxxvi. and 1 Cor. x. sug- 
 gest much practical improvement from the events recorded 
 in this book. 
 
 Preparation made for the coming of our Lord Jesus Christ 
 as a Saviour . 
 
 The facts of this history, particularly the awful punish- 
 ments inflicted upon sinners, show man’s need of deliver- 
 ance ; while the repeated proofs which are given of man’s 
 tendency to sin show his need of spiritual assistance to dis- 
 pose and enable him to overcome it ; but it was reserved 
 to the Gospel dispensation fully to reveal, in the offices of 
 the Son and Holy Spirit, the exact nature of the deliverance 
 and assistance thus required. 
 
 Typical Persons, — The intercession of Moses at Taberah, 
 at Hazerotli for Miriam, and at Kadesh-barnea, as also 
 Aaron’s atonement, are very observable. Ch. xi. 3 ; xii. 
 13 ; xiv. 19 ; xvi. 46. 
 
 Typical Things . — The circumstances of the Israelites’ 
 cure by the brazen serpent form a very illustrious type of 
 Christ, and particularly of his death upon the cross, by 
 which we are redeemed from the sting of death and the 
 power of the devil. Comp. ch. xxi. 7, with John iii. 14. 
 
 Prophecy . — Balaam’s prophecy of the star to come out 
 of Jacob c , points to the Bright and Morning Star d , which 
 through the tender mercy of our God was to visit us : and 
 his mention of the sceptre points to the spiritual kingdom 
 of Him, who must reign till He hath put all enemies under 
 his feet. See 1 Cor. xv. 25. 
 
 Particular opposers of God’s Church, as the Moabites 
 and Edomites, are, in the language of prophecy, put for 
 adversaries of the Lord in general ; and Israel represents 
 the true Church of God. 
 
 § v. On the Booh of Deuteronomy. 
 
 Deuteronomy means the “ law repeated and this fifth 
 and last book of the Pentateuch is so called because it 
 
 c Numb. xxiv. 17. 
 
 d Matt. ii. 2 ; Luke i. 78 ; Rev. xxii. 16. 
 
216 BOOKS OF THE OLD TESTAMENT. [rART III. 
 
 contains a repetition of the law, which was a second time 
 delivered by Moses, with some omissions, additions, and 
 explanations. The omissions are chiefly of such laws as 
 relate to the duties of the priests and Levites. The additions 
 are such as were peculiarly adapted to their state when just 
 entering the promised land. The explanations tend to illus- 
 trate the holiness of heart required by the Mosaic Law. As 
 the book of Leviticus would instruct them in the forms of 
 their worship, so may this book be considered as instructing 
 them in what spirit they should perform it. For instance, 
 chap. x. 16, explained the spiritual intention of circum- 
 cision, that it had reference to the purifying of the heart 
 from sin ; and (compared with xxx. 6) taught them, while 
 referring all holiness to God’s grace, to look for that grace 
 in the diligent use of every means appointed by God for 
 imparting it. (Compare chap. x. 16, and xxx. 6, with 
 Phil. ii. 12, 13.) Though this book is chiefly a repetition 
 of laws, it mentions some facts not recorded in either 
 Numbers or Exodus. See iv. 3, 4; viii. 4; xxix. 5. 
 
 The following remarkable particulars may also be noticed 
 in it. 
 
 I. It was (with the obvious exception of the last chapter) 
 not only written, but spoken by Moses to all Israel, imme- 
 diately before his death. The peculiar propriety of so 
 solemn an address appears when we remember, that the 
 generation which had originally heard the Law as delivered 
 from Mount Sinai, with the exception of those under twenty 
 years of age, had now perished in the wilderness. 
 
 II. The general outlines of it, if not the whole book, 
 were to be written upon stones, plastered and set up on 
 their entering the promised land ; — a solemn memento of 
 the terms on which alone they should retain possession of 
 it. Ch. xxiii. 2. 3. 8 . 
 
 III. The king (so far into futurity was Moses permitted 
 to look !) was to write a copy of it with his own hand, and 
 to read therein all the days of his life. Ch. xvii. 18, 19. 
 
 IV. It was to be read publicly by the priests every 
 seventh year, at the Feast of Tabernacles, in the hearing of 
 all Israel. Ch. xxxi. 9 — 13. 
 
 V. It was by a reference to this book that our Blessed 
 Saviour answered the suggestions of Satan. Comp. Matt, 
 iv. 4. 7. 10, with Deut. viii. 3 ; vi. 16. 13. 
 
DEUTERONOMY. 
 
 217 
 
 CH. I. § V.] 
 
 VI. Observe the very important use to be made of the 
 prophetic ode of Moses e , a portion of Scripture remarkably 
 displaying the attributes of God. Observe also the pro- 
 phecies uttered in this book concerning the Jewish nation ; 
 illustrating the moral use of prophecy — that is, the manner 
 in which God presented the future before men, in order to 
 influence their present conduct. Thus we see here foretold 
 the success of the Israelites as consequent upon their obe- 
 dience f ; God’s blessing on their tribes s ; their apostasy 
 and corruption h ; their punishments, dispersions, and deso- 
 lation 1 ; the idolatry and captivities of their kings k ; the 
 rapid victories of the Romans J , represented under the figure 
 of an eagle, which was their standard ; an enemy coming 
 from the end of the earth, as in fact Vespasian and Adrian 
 did, from Britain against Jerusalem (see page 29) ; the 
 miseries to be sustained by them when besieged (compare 
 Deut. xxviii. 52 — 58, with 2 Kings [vi. 28, 29 ; as also with 
 the account which the Jewish historian Josephus gives of 
 the taking of Jerusalem by the Romans) ; and their present 
 conduct and condition, as exhibited to our own observa- 
 tion m . This prophetic view of the whole history of the 
 Jews, from their first redemption, after the Egyptian bond- 
 age, until their final conversion to Christianity, would not 
 only prove a continual evidence to the Jews of the Divine 
 mission of their great lawgiver, but is a confirmation of the 
 inspiration of the Scriptures, and a most instructive display 
 of the providence of God to every age of the Church. 
 
 VII. Compare ch. xviii. 15, &c. with John i. 45 ; vi. 14 ; 
 Acts iii. 22; vii. 37. The Advent of the Messiah is here 
 more explicitly foretold than in the preceding books, as the 
 completion of the Mosaic dispensation. The preparation 
 which this prophecy made for the coming of Christ re- 
 markably appears in the expectation of the Samaritans n , 
 who admitted no other books as inspired than those of the 
 Pentateuch, but who to this day ground their expectation 
 of the Messiah on this prophecy. (See Jowett’s Christian 
 Researches in Syria and the Holy Land.) 
 
 e Deut. xxxii. with xxxi. 19. 21. 
 f Deut. xi. 22 — 25 ; xxx. 9. 
 
 S Deut. xxxiii. 6 — 26. 
 h Deut. xxxi. 27 — 29. 
 
 1 Deut. iv. 26, 27. 
 
 k Deut. xxviii. 36, with 2 Kings 
 xvii. 4 — 8 ; Jer. Iii. 11. 
 
 1 Deut. xxviii. 49 — 52. 
 m Deut. xxviii. 59, &c. 
 n John iv. 25. 
 
 L 
 
218 
 
 BOOKS OF THE OLD TESTAMENT. [PART III. 
 
 Ch. xxi. 22, 23. By comparing the law here given with 
 Gal. iii. 13, we find that it had a prophetic allusion to 
 Christ, who was hanged on a tree, and made a curse for us. 
 What a mystery of love is man’s redemption 0 ! who can 
 estimate the guilt of rejecting it p ? 
 
 These and other prophecies of Moses form an irresistible 
 evidence of the Divine authority under which he acted and 
 wrote. 
 
 But he was enabled to appeal to other evidence — that of 
 miracles. 
 
 § vi. The Miracles of Moses, 
 
 A miracle is an alteration of the established course of 
 nature. By the course of nature is meant that course 
 according to which it is observed from experience that God 
 usually acts, and which from its regularity is called the 
 established course of nature. This course so established, 
 mail by his own power cannot alter. But Moses did alter 
 that course ; and there are two considerations connected 
 with his miracles well worthy of attention. 
 
 I. He could not have any worldly motive for deceiving 
 either himself or others with respect to them . 
 
 The attachment of Moses to the people of Israel, on 
 whose behalf he wrought his miracles, had occasioned him 
 the loss of every thing dear to worldly ambition. In re- 
 fusing to be called the son of Pharaoh’s daughter, he had 
 renounced honour, wealth, pleasure q : and so great were 
 his cares and dangers, as leader of the Israelites, that 
 nothing short of the fullest conviction of his acting by 
 Divine authority could have led him to bear the weight of 
 such a charge. Even under the influence of this solemn 
 obligation, there were times when, in the bitterness of his 
 soul, he entreated to be released from his painful pre-emi- 
 nence. Numb. xi. 14, 15. 
 
 II. Again ; as Moses had no motive for deception, so 
 it was impossible that those among whom he wrought his mi- 
 racles could be deceived by them . 
 
 Nothing short of the fullest conviction that his miracles 
 
 0 Ephes. iii. 18, 19. 
 
 P Heb. ii. 3 ; x. 29. 
 
 q Heb. xi. 24—27, 
 
MIRACLES OF MOSES. 
 
 219 
 
 ch. i. § vi.] 
 
 were wrought by God, could have induced the Jews to 
 obey Moses. The laws he imposed were very burdensome, 
 purposely opposed to the dictates of their corrupt nature, 
 and the idolatrous habits they had contracted in Egypt : 
 and (as we might have supposed under the circumstances) 
 they were constantly rebelling against him, and showing a 
 disposition to return to Egypt whenever disasters overtook 
 them r . The most formidable conspiracies were raised 
 against him s ; nor had he any human means, any standing 
 army, any large party on his side, to enforce obedience t . 
 He sometimes stood alone. A most striking instance of 
 this is seen in the circumstance of his denouncing punish- 
 ment on the whole nation for murmuring at the report of 
 the spies u . On the very borders of the promised land, and 
 when the people were in a state of rebellion against him, 
 Moses commanded them never to attempt to enter Canaan. 
 He declared he would march and counter-march them for 
 forty years in the wilderness, that “ waste howling wilder- 
 ness v !” and that all who were then capable of bearing 
 arms should perish. For forty years he did thus march and 
 counter-march them. Two-and-forty of such journeyings 
 are mentioned in Numb, xxxiii. And the people sub- 
 mitted. They never cast him off, but held him in the 
 highest reverence (see Deut. xxxiv. 8). How could this 
 be, if his power had not been more than human, and there- 
 fore miraculous ? 
 
 We have thus the testimony of thousands of eye- wit- 
 nesses to a series of miracles — miracles inseparable from 
 the history — miracles wrought during a period of forty 
 years, and often as judgments on these very witnesses w . 
 We have a testimony opposed to the inclinations of those 
 who give it, and wrung from their convictions ; a testimony 
 from which they have never deviated, and which is con- 
 firmed to us by institutions still existing among them. 
 These miracles were wrought by one who also announced a 
 series of prophecies which, though recorded three thousand 
 years ago, are fulfilling before our eyes at this moment. 
 
 r Exod. xiv. 11, 12. 
 
 Numb. xi. 5 ; xiv. 3, 4 ; xx. 5. 
 s Numb. xvi. 1 — 3. 41. 
 t Numb. xii. 2. 
 u Numb. xiv. 29, &c. 
 
 L 2 
 
 v Deut. xxxii. 10. See also 
 Deut. viii. 15. 
 w Psalm cvi. 17- 23. 
 
 1 Cor. x. 8—10. 
 
220 BOOKS OF THE OLD TESTAMENT. [PART III. 
 
 Surely miracles thus attested must be believed, if we would 
 believe any thing. 
 
 Leslie, in his excellent work, entitled, “ Short Method 
 with the Deists,” has given the four following infallible 
 marks of the reality of a miracle. 
 
 First. Were the facts open to men’s senses ? — i. e. were 
 they of such a nature that men’s senses can clearly judge 
 of them? 
 
 Secondly. Were they public? 
 
 Thirdly. Were public monuments kept up, and some 
 outward actions constantly performed, in memory of the 
 facts thus publicly wrought ? 
 
 Fourthly. Were such monuments set up, and such actions 
 and observances instituted, at the very time when those 
 events took place ? And were they afterwards continued 
 without interruption ? 
 
 The first two render it impossible for men at the time to 
 be deceived ; the last two, for deception to be practised in 
 after- ages. 
 
 Let the reader apply these to the miracles and institu- 
 tions of Moses and our Lord ; particularly bearing in mind 
 the Passover, which was commemorated by the Jewish 
 Church from the time of its miraculous deliverance from 
 Egypt ; and the Lord’s Supper, which, from the resurrec- 
 tion of Christ to the present time, has been commemorated 
 by the Christian Church on the day on which our Saviour 
 rose from the dead. 
 
CH. II.] 
 
 HISTORICAL BOOKS. 
 
 221 
 
 CHAPTER IL 
 
 THE HISTORICAL BOOKS. 
 
 Contents. — § i. On the Book of Joshua. § ii. On the Book of Judges. 
 § iii. On the Book of Ruth. § iv. On the First Book of Samuel. § v. 
 On the Second Book of Samuel. § vi. On the First Book of Icings. 
 § vii. On the Second Book of Kings. § viii. On the two Books of 
 Chronicles. § ix. On the Book of Ezra. § x. On the Book of Nehe- 
 miah. § xi. On the Book of Esther. 
 
 The Pentateuch is partly historical ; but the leading feature 
 of it, particularly of the last four books, is, that it contains 
 the Law given by God to Moses. The next division of 
 the Old Testament is altogether historical. It comprises 
 twelve books : Joshua, Judges, Ruth, two books of Samuel, 
 two of Kings, two of Chronicles, Ezra, Nehemiah, and 
 Esther. It contains an account of the Jewish Church and 
 nation, from their first settlement in the promised land, 
 after their bondage in Egypt, and their wandering in the 
 wilderness, to their re-settlement there after seventy years’ 
 captivity in Babylon; including a period of 1042 years, 
 from the death of Moses, a. m. 2553, or b. c. 1451, to the 
 Reformation established by Nehemiah after the return from 
 the captivity, a. m. 3595, or b.c. 409. 
 
 The remark made, page 43, that the Old Testament is 
 not, strictly speaking, a history of the Jews, but such a 
 selection from their history by the Holy Spirit, as was best 
 adapted to make men wise unto salvation, admits of abun- 
 dant illustration in these books. Such political events are 
 brought forward as illustrate the moral state of the times. 
 The reigns of Jeroboam the son of Nebat, and of Ahab, are 
 given at length, because important epochs in the moral 
 history of the kingdom of Israel ; the one introduced the 
 worship of the two calves, the other that of Baal ; and 
 the reign of Ahab was distinguished by the ministry of 
 Elijah. We are told of Hiel building Jericho, because it 
 l 3 
 
222 
 
 BOOKS OF THE OLD TESTAMENT. [PART III. 
 
 shows the daring impiety of the age x . Immediately after 
 the record of a great political event — "the deliverance of 
 three kings and their armies from destruction y , an instance 
 is given of God’s tender care of the widow of an obscure 
 prophet z , a subject which an ordinary historian would have 
 thought beneath his notice. That which no merely human 
 history could give is here set before us. Men’s secret 
 motives are laid hare, stript of the disguises in which they 
 sought to involve them : contrast, for instance, the reason 
 which Jeroboam gave to the Israelites with the true reason 
 of his establishing calves at Dan and Bethel a : observe 
 also that Haman’s pretence for the destruction of the Jews 
 was regard for the public welfare, when the real motive 
 was resentment against Mordecai b . Often great political 
 events are passed by ; for instance, the reign of Jeroboam, 
 the son of Joash, which was longer than that of any other 
 king of Israel, is compressed into a few sentences c ; and 
 details of private life are dwelt upon d ; because they dis- 
 play to us those things which are of most esteem in God’s 
 sight, and which it is of most importance for us to know ; 
 viz. his attributes, his grace, his providence, &c. ; the 
 workings of the human heart, and the nature of man’s 
 duties, both to God and their fellow-creatures, in those 
 situations and under those circumstances in which men 
 are usually placed and most need instruction : while inter- 
 woven with the whole may be traced, as the great leading 
 subject, the preparation made for the coming of our Lord 
 Jesus Christ as a Saviour. 
 
 § i. On the Booh of Joshua. 
 
 So called, because it relates what was transacted by 
 Joshua as the successor of Moses in the government of 
 Israel. 
 
 It comprehends the history of about thirty years, and 
 may be divided into four parts. 
 
 I. God’s confirmation of Joshua as the successor of 
 
 x 1 Kings xvi. 34, with a 1 Kings xii. 26. 28. 
 
 Joshua vi. 26. b Esther iii. 8. 5, 6. 
 
 y 2 Kings iii. c 2 Kings xiv. 23—28. 
 
 z 2 Kings iv. d Ruth ; 1 Kings xvii. 
 
JOSHUA. 
 
 223 
 
 ch. ii. § i.] 
 
 Moses, ch. i. God’s promise of assistance to Joshua teaches 
 us the use we should make of his promises as encourage- 
 ments to exert ourselves, making his word our constant 
 study and only rule of action. 
 
 II. An account of the conquest of the land of Canaan, 
 ch. ii. — xii. Joshua had a general knowledge of the 
 country, having formerly been himself a spy e . He was a 
 man in whom was “the Spirit f : ” he had the promise of 
 success, yet availed himself of every advantage which the 
 use of means could give. He sent spies, disciplined his 
 forces, contrived stratagems. But, though using means, he 
 did not depend upon them. Before attacking the enemies 
 of God and his Church, he solemnly renewed the dedica- 
 tion of himself and his people to God, by the observance of 
 circumcision and the passover^. His courage was sup- 
 ported by prayer, and God signally blessed it h . The stand- 
 ing still of the sun and moon, at the prayer of Joshua, is a 
 remarkable illustration of James v. 16. “ The good man’s 
 
 prayer,” says Ogden, “is among the reasons by which 
 the Omnipotent is moved in the administration of the 
 universe.” 
 
 It is very important to observe the illustrations afforded, 
 in this conquest, of the honour God puts on faith and 
 obedience : for instance, Rahab staked her life upon God’s 
 promises, not fearing the wrath of the king, and thus 
 proved her faith by her works 1 . Through her faith, salva- 
 tion came, not only to her, but to her house ; she became a 
 wife and mother in Israel, and from her descended David 
 and Christ k — from her who had been a harlot, who was a 
 Gentile, and of the accursed race of Canaan : and thus she 
 became an earnest of the admission of the Gentile world 
 into the Church of God. 
 
 When we read of the awful judgments of God in the 
 destruction of these nations, let us remember their wicked- 
 ness 1 ; their apostasy and idolatry was not a mere error 
 in judgment, but sanctioned and encouraged the basest 
 
 e Numb. xiii. 8 ; xiv. 6. 
 f Numb, xxvii. 18. 
 g Josh. v. 
 h Josh. x. 12 — 14. 
 
 * Heb. xi. 31. 
 
 James ii. 25. 
 k Matt. i. 5. 
 
 1 Lev. xviii. 24, 25. 30. 
 Deut. ix. 4 ; xviii. 10 — 12. 
 L 4 
 
224 BOOKS OF THE OLD TESTAMENT. [PART III. 
 
 pollutions, and the most ferocious and unnatural cruelty, 
 which could outrage humanity" 1 . Consider also the neces- 
 sity for their extermination from the evil influence which 
 they were likely to exert upon the Israelites, who alone 
 stood forth as the light and hope of the world. (Deut. xx. 
 18 ; Numb. xxv. 1 — 3 ; xxxi. ; 1 Kings xi. 1, &c.) Con- 
 sider that these nations were the descendants of holy Noah ; 
 consider the warnings they had neglected — the deluge ; the 
 destruction of the five cities of the plain situated in the very 
 heart of Canaan ; the instruction and example of Abraham 
 and the Patriarchs ; the plagues of Egypt ; the destruction 
 of Pharaoh ; the recent destruction of their neighbours, the 
 Eastern Amorites ; the miraculous passage of Jordan ; the 
 overthrow of Jericho ; the faith and preservation of Rahab 
 and her family, &c. ; and the convictions of their own con- 
 sciences. Ch. ii. 9. 24; v. 1. 
 
 That God is no respecter of persons, was shown in the 
 punishment of Achan, though an Israelite ; and the curses 
 denounced from Mount Ebal. Ch. vii. 25, 26 ; xxii. 20 ; 
 viii. 30 — 35. See Deut. xi. 29; xxvii. 13. 
 
 III. The division of the conquered land according to the 
 tribes, ch. xii. — xxii. This kept them distinct, and thus 
 was provision made for the fulfilment of Jacob’s prophecy 
 respecting the Messiah springing from Judah. Gen. 
 xlix. 10. 
 
 IV. The dying address and counsels of Joshua to the 
 people ; their renewal of their covenant ; and his death and 
 burial, ch. xxiii. xxiv. As Moses, at the advanced age of 
 120 n , so Joshua, at that of 110 years, spent his last breath 
 in exhorting the Israelites to a remembrance of God’s 
 mercy, and to an observance of his laws 0 . The honour of 
 God was the great ruling principle of all his conduct. In 
 this respect compare this warrior and statesman with those 
 whom the world idolizes, that you may not be deceived by 
 the admiration of false glory and false patriotism. Joshua 
 is also a remarkable instance of the honour God puts upon 
 them that honour Him?, and of the beneficial influence 
 
 m See Graves on the Pentateuch, 
 part hi.; a review of the effects of 
 Judaism, as preparatory to Chris- 
 tianity. 
 
 n Deut. xxxi. 2. 
 
 0 Josh. xxiv. 14 , &c. 
 P Josh. iv. 14. 
 
JUDGES. 
 
 225 
 
 ch. ii. § ii.] 
 
 which one holy man may be permitted to exercise over 
 a whole nation (compare xxiv. 31, with Judges ii. 10). 
 Whoever acts with the resolution of Joshua will share his 
 blessing. Compare ch. xxiv. 15, with Matt. x. 32. 
 
 The great subject of this book is God’s fulfilment of his 
 promise to Abraham ^ Isaac r , and Jacob s , that their pos- 
 terity should possess the land of Canaan. Their difficulties 
 and sinfulness were great ; yet, to the praise of God’s 
 grace, Joshua again and again says, “Not one thing hath 
 failed,” &c. Ch. xxi. 45 ; xxiii. 14; Ps. cv. 42 — 45. 
 
 The name of Joshua is the same as Jesus, a Saviour h 
 Canaan is a type of heaven. The triumphs through faith" 
 of the Israelites under Joshua may be considered as typical 
 of the final triumph of the Church, and of every Christian, 
 through Jesus the Captain of our salvation v , the Author 
 and Finisher of our faith w ; while the destruction of the 
 Canaanites is an emblem of that which awaits the world of 
 the ungodly at the judgment of the great day. Ps. cx. ; 
 Luke xix. 27. 
 
 § ii. On the Book of Judges. 
 
 This book treats of events intermediate between the 
 death of Joshua and the establishment of regal govern- 
 ment, and gives the history of fourteen of those illustrious 
 persons whom, under the name of Judges, God raised up, 
 not in regular succession, but from time to time, to govern 
 Israel, and to deliver them from the oppressions of their 
 enemies. It may be divided into two parts. 
 
 I. It gives an account of the further conquests of the 
 Israelites in the land of Canaan, of their disobedience to 
 the commands of God, and of their consequent subjection 
 to the king of Mesopotamia. It then states the appoint- 
 ment of Othniel, the first Judge of Israel ; and carries on 
 the history to the death of Samson, recording the frequent 
 relapses of the people, their terrible oppressions, and 
 
 <1 Gen. xiii. 15 ; xxii. 17. 
 r Gen. xxvi. 3. 
 s Gen. xxviii. 4. 
 t Heb. iv. 8. See marg. refer. 
 
 Acts vii. 45. 
 u Heb. xi. 29. 
 v Heb. ii. 10. 
 w Heb. xii. 2. 
 
226 BOOKS OF THE OLD TESTAMENT. [PART III. 
 
 wonderful deliverances. These events are related in chap, 
 i. — xvi., where the regular history closes* including a period 
 of about 300 years. 
 
 II. It contains an appendix, informing us of events which 
 probably happened not long after the death of Joshua ; 
 particularly of the introduction of idolatry through Micah, 
 and the consequent corruption of manners illustrated by 
 the account of the horrible lust of the inhabitants of Gibeah, 
 and the almost utter destruction of the Benjamites for pro- 
 tecting them ; presenting, as indeed the whole book does, 
 a fearful view of the corruption of our nature, cli. xvii. — 
 xxi. 
 
 Among the topics to be noticed in this book are — 
 
 I. . The state of the Israelites before the appointment of the 
 Judges . — Every man did that which was right in his own 
 eyes x ; and then soon followed idolatry, and insecurity to 
 property and life ; showing that there can be neither true 
 religion nor true liberty, but in subjection to civil govern- 
 ment. The book of Joshua shows us the blessing which 
 attends union founded on religious principles ; the tribes 
 acting together under the commands of Joshua, and in the 
 fear of God, were irresistible. The book of Judges shows 
 the reverse of this. 
 
 Observe how idolatry began in the worship of the true 
 God under the form of an image, and was introduced by 
 one who thought he had the sanction of God’s providence 
 for what he did y . It, however, soon spread from one 
 family to the whole tribe of Dan, where it continued more 
 than 300 years ; for “ the captivity of the land,” spoken 
 of in ch. xviii. 30, is generally supposed to allude to the 
 taking of the ark, mentioned in 1 Sam. iv. So de- 
 ceitful is sin, so rapid its progress, so fatal in its conse- 
 quences ! 
 
 II. The issue of worldly friendships, — The league of the 
 Israelites with the Canaanites issued in that people be- 
 coming thorns in their sides, and subjecting them to many 
 grievous oppressions. Ch. ii. 3 ; iii. 8. 14. ; iv. 3 ; vi. 2 ; 
 x. 8 ; xiii. 1. 
 
 Judges xvii. 6. 
 
 y Judges xvii. 13. 
 
JUDGES. 
 
 CH. II. § ii.] 
 
 227 
 
 Micah’s sacrilegious agreement with Jonathan the Levite 
 issued in the Levite robbing Micah of his ephod, &c. Ch. 
 xviii. 20. 
 
 The Israelites after the death of Gideon remembered not 
 the Lord their God, neither showed they kindness to the 
 house of Gideon z ; thus instructing us, as Bishop Hall re- 
 marks, that if a man have cast off God, he will soon cast 
 off his friend, which is further seen in the case of Abimelech 
 the usurper and his friends the Shechemites. The blood 
 of Gideon’s sons is shed by the help of the Shechemites ; 
 the blood of the Shechemites is shed by Abimelech, who 
 had thus employed them. Ch. ix. 24. 
 
 Samson’s marriage-feast with the Philistines was dis- 
 graced by fraud in his friend, and treachery in his wife. 
 His connexion with Delilah is a yet more striking illustra- 
 tion of the fact, <e that the friendships which are begun in 
 wickedness cannot stand.” Bishop Hall. — See 2 Cor. vi. 
 14 — 18. 
 
 III. Illustrations , 1. of man’s need of salvation, 2. of 
 the readiness of God to save, and 3. of the manner in which 
 God saves. 
 
 1. Man’s need of salvation. As illustrating this, it may 
 be remarked, that with respect to the Canaanites, the mani- 
 festations of revealed truth through the laws and religious 
 institutions of the Israelites, and particularly the victories 
 and miracles of Joshua, had no other effect upon them than 
 to induce them to oppose and corrupt the professors of that 
 truth. And with respect to the Israelites, we see them at 
 the very moment they are appointed to be the executioners 
 of God’s wrath against idolatry, themselves becoming idol- 
 aters, notwithstanding severe punishments for so doing; 
 and we see succeeding generations, through a period of 300 
 years, relapsing into sin “ after the judge died a .” Such is 
 human nature on a large scale. In individual cases, ob- 
 serve the cruelties to which the love of power led Adoni- 
 bezek b , and Abimelech 0 ; as well as the idolatry to which 
 the love of ease led the Israelites. 
 
 2. The readiness of God to save. — In illustration of this, 
 see chap. iii. 7, 9, and 12. 15; iv. 1. 3. 23; vi. 1, 7; viii. 
 
 l 6 
 
 Judges viii. 33 — 35. 
 Judges ii. 19. 
 
 b Judges i. 7- 
 c Judges ix. 5. 
 
228 
 
 BOOKS OF THE OLD TESTAMENT, 
 
 [part III, 
 
 10. 33 ; x. 15 ; andxi. 32. That God should say his soul 
 was grieved for the misery of Israel d , and that for such a 
 people He worked such mighty deliverances, presents to 
 us an astonishing view of his readiness to save. Micah 
 vii. 18 — 20 ; Rom. v. 8. 
 
 3. The manner in which God saves. — The impenitent 
 Canaanites were not saved. Abimelech, though an Israelite, 
 was cut off in his iniquity e . Though such deliverers were 
 raised for the Israelites, they were made to feel how evil 
 and bitter a thing it is to sin against God. They were 
 saved in such a manner that the glory of their salvation be- 
 longed only to God ; that none could vaunt himself, and 
 say, “ Mine own hand hath saved me f .” All cause of 
 boasting was taken away, both from the deliverer and from 
 those whom he delivered. According to the principles on 
 which men usually act and think, there was a manifest dis- 
 proportion between the means used and the effect produced ; 
 this was probably done in order that the attention might 
 be especially directed to those points which are usually so 
 overlooked, — the importance of faith e , and the influences 
 of the Spirit of the Lord h . And thus by these temporal 
 deliverances is shadowed forth to us the manner in which 
 we are saved by Christ. The unbelieving world, and the 
 unholy professor perish ; while from those who are saved 
 all boasting is excluded. Faith, and the things of the 
 Spirit which to the natural man are foolishness i , God in 
 the Gospel especially honours. That treasure is com- 
 mitted to earthen vessels, that the excellency of the power 
 may be of God k . And thus is the harmony of the Old and 
 New Testaments remarkably seen, especially in regard to 
 the leading object of both, the making us “ wise unto sal- 
 vation.” 
 
 This book contains the history of Ruth, a native of 
 .Moab, who lived in the time of the Judges. Her son Obed 
 W'as David’s grandfather. It may therefore be considered 
 as an appendix to the book of Judges, which precedes it ; 
 
 § iii. On the Booh o/Ruth. 
 
 d Judges x. 16. 
 e Judges ix. 50. 
 f Judges vii. 2. 
 
 xiii. 25 ; xiv. 6. 19 ; xv. 14. 
 1 1 Cor. ii. 14. 
 k 2 Cor. iv. 7. 
 
 11 Judges iii. 10 ; vi. 34 ; xi. 29 ; 
 
 S Heb. xi. 32 — 40. 
 
RUTH. 
 
 229 
 
 ch. II. § iii.] 
 
 and an introduction to the two books of Samuel, which 
 follow 'it ; as the chief subject of those books is David. 
 The book of Ruth contains the origin of David’s family, 
 and his descent from Judah (compare ch. iv. 18, with Gen. 
 xxxviii. 29; Matt. i. 3). 
 
 Among the topics of this book may be noticed — 
 
 I. The Providence of God over individuals . — The won- 
 ders of that providence appear in the means by which God 
 brought about the conversion of Ruth, and her admission 
 into the family of the Messiah, through the famine in Israel. 
 Elimelech’s misfortunes, his son’s sin in marrying a Moab- 
 itess, and her own affliction in becoming a widow ; thus 
 does He overrule evil for good. Ps. cxix. 71. 
 
 II. Illustrations of the character and condition of man . — 
 Naomis afflictions are a striking instance of the changes 
 to which human life is subject. “Ten years,” writes Bishop 
 Hall, “ have turned Naomi into Mara. What assurance is 
 there of these earthly things, whereof one hour may strip 
 us ? What man may say of the years to come, ‘ Thus I 
 will be V ” But her afflictions exhibit to us her fortitude 
 under them, and give a lustre to her affectionate concern 
 for her daughters- in- law, in the expression of which she 
 shows equal wisdom and tenderness. Mothers-in-law and 
 daughters-in-law may learn much from this story. 
 
 Orpah wept, but returned to her idols ; her good resolu- 
 tions failed on trial. 
 
 Ruth loved Naomi for her piety ; her decision seems to 
 have been founded not merely on natural affection, but on 
 religious conviction. Her own declaration, “ thy God shall 
 be my God 1 ,’’ implied a direct renunciation of idolatry. 
 The testimony of Boaz shows this m . “ O the sure and 
 bountiful payment of the Almighty ! Who ever forsook 
 the Moab of this world for the true Israel, and did not at 
 length rejoice in the change ?” — Bp. Hall. 
 
 III. Preparation made for the coming of our Lord. — It 
 has been remarked, that the subject of this book might, at 
 the time it was written, have seemed of so private a nature, 
 that the generality of people might not have thought it worth 
 recording ; but we Christians may plainly see the wisdom 
 of God in having preserved it. It had been foretold to the 
 
 1 Ruth i. 16. 
 
 m Ruth ii. 12. 
 
230 
 
 BOOKS OF THE OLD TESTAMENT. [PART III. 
 
 Jews that the Messiah should he of the tribe of Judah n ; 
 and it was afterwards revealed further that He should be of 
 the family of David °. It was therefore necessary, for the 
 full understanding of these prophecies, that the history of 
 the family of David in that tribe should be written before 
 the prophecies were fulfilled, that so there might not be 
 the least suspicion of fraud or design ; and thus this book, 
 these prophecies and the accomplishment of them, serve to 
 illustrate and explain each other. The adoption into the 
 line of the Messiah of Ruth, a heathen, a MoabitessP, 
 seems also to be a pre-intimation of that great mystery, to 
 be revealed under the Gospel, that the Gentiles should be 
 fellow-heirs, and of the same body, and partakers of God’s 
 promises, in Christ. Eph. iii. 6 — 9. 
 
 § iv. On the First Book of Samuel. 
 
 The two books of Samuel are also called the First and 
 Second Books of Kings, as being two of those four books 
 which contain the history of the kings of Israel and Judah. 
 The First Book of Samuel contains the account of the 
 change of government from Judges to Kings ; including 
 a period of about eighty years, from the birth of Samuel, 
 during the judicature of Eli, to the death of Saul, the first 
 king of Israel. — It may be thus divided : 
 
 I. The judicature of Eli, as introductory to our notice 
 of Samuel, ch. i. — iv. 
 
 II. The judicature of Samuel, ch. v. — xii. 
 
 III. The reign of Saul, as introductory to our notice of 
 David, ch. xiii. — xxxi. 
 
 Among the topics of this book may be noticed, as in 
 other cases, the illustrations it affords of the attributes of 
 God, the character and condition of man, and the prepara- 
 tion made for the coming of our Lord. 
 
 I. The Attributes of God . 
 
 1. His justice in the punishment of sin in Eli, Hophni, 
 and Phinehas, the Israelites, the Amalekites, Agag, Saul, 
 and David, the latter of whom invariably increased his 
 
 n Gen. xlix. 10. 
 ° Jer. xxiii. 5. 
 
 P Deut. xxiii. 3. 
 
CH. II. §iv.] FIRST BOOK OF SAMUEL. 231 
 
 difficulties when he sought unlawful means to avoid them, 
 as in the case of Achish. 1 Sam. xxvii. ; xxix, 4. 
 
 2. His readiness to hear prayer , as in the case of Han- 
 nah for herself, and of Samuel for the Israelites. 1 Sam. i. 
 13 — 17 ; vii. 10. See also xxiii. 11 ; xxx. 8, comp, with 
 19, in reference to David. 
 
 3. His providence . — The first meeting of Saul and 
 Samuel was designed by God the day before^, but was 
 brought about by circumstances apparently the most acci- 
 dental and trifling 1 . “ How far,” as Bishop Hall remarks, 
 “ God fetches his purposes about ! The asses of Kish, 
 Saul’s father, are strayed away ; what is that to the news 
 of a kingdom ? God lays these small accidents for the 
 ground of greater designs. — The asses must be lost, none 
 but Saul must go with his father’s servants to seek them ; 
 Samuel shall meet them in the search ; Saul shall be pre- 
 monished of his ensuing royalty. Little can we, by the 
 beginning of any action, guess at God’s intention in the 
 conclusion.” 
 
 In the preservation also of David from the malice of 
 Saul, there are many illustrations of God’s providence. 
 See, for instance, 1 Sam. xxiii. 26, 27. 
 
 II. The Character and Condition of Man. 
 
 1. The snare of an easy , amiable temper. — Eli’s piety is 
 unquestionable ; his resignation under the Divine chastise- 
 ment is exemplary s : but his indulgence to his sons t shows 
 how a good man, by not restraining sin in others u , may 
 become partaker of their sin and punishment v , involving 
 even distant generations in suffering w . Such kindness is 
 cruelty. Prov. xiii. 24. 
 
 2. The consequences of self-will. — The Israelites casting 
 off such a man as Samuel, wishing to be like the other 
 nations from whom they had suffered so much, and to cast 
 off God x , by whom they had been so frequently delivered, 
 and still persisting in their wish, though they were warned 
 of the folly of it y , afford striking instances of the perversity 
 of man’s will. 
 
 ^ 1 Sam. ix. 15, 16. 
 r 1 Sam. ix. 3. 
 s 1 Sam. iii. 18; iv. 18. 
 t 1 Sam. ii. 29. 
 u 1 Sam. iii. 13. 
 
 v 1 Sam. ii. 31. 34 ; iv. 11—18. 
 w 1 Sam. xxii. 18 — 20. 
 
 1 Kings ii. 27. 
 x 1 Sam. viii. 7 ; x. 19. 
 y 1 Sam. viii. 19. 
 
232 
 
 BOOKS OF THE OLD TESTAMENT. [PART III. 
 
 Trace, as a warning against the indulgence of self-will, 
 the miseries which followed. Contrast their condition under 
 Samuel, whom God had chosen for them, with their dis- 
 tress at Gilgal and their defeat at Gilboa z . None of their 
 Judges had ever died in battle. 
 
 3 .The danger of trifling with the authority of God's 
 Word . — Saul’s sin in sacrificing at Gilgal a , was the first 
 step to his apostasy and self-murder ; and from this we 
 learn, that when once we begin to trifle with the authority 
 of God’s law, we know not where we shall stop. 
 
 4. The power of faith . — Many illustrations of this are 
 afforded by the history of David ; as xvii. 37, and xxx. 
 1 — 6. Saul had driven him from his country and the 
 Philistines from their camp, the Amalekites had plundered 
 his city, his own people spake of stoning him, but he yet 
 “ encouraged himself in the Lord his God.” 1 Sam. xxx. 6. 
 
 5. The character of Samuel . — Notice his early piety, his 
 obedience and respect for Eli, and his strict regard to truth. 
 1 Sam. i. 28 ; iii. 5. 18. 
 
 As a minister, observe his earnestness and perseverance 
 in leading men to repentance, and his zeal in teaching them 
 to improve seasons of conviction. 1 Sam. vii. 3. 
 
 As a judge, he ruled in the fear of God with unwearied 
 diligence. 1 Sam. vii. 15, 16 ; xii. 3, 4. 
 
 In success, he was grateful to acknowledge, and anxious 
 to preserve, memorials of God’s goodness ; while under 
 trouble he was diligent in seeking his direction. 1 Sam. 
 vii. 12 ; viii. 21. 
 
 In the reproof and punishment of sin, as in the case of 
 the Israelites and of Saul, he appears altogether raised 
 above the fear of men. 1 Sam. x. 19 ; xii. 17 ; xiii. 13. 
 
 Exalted to supreme power, he exercised it for twenty 
 years, without ambition, oppression, or avarice ; resign- 
 ing it without reluctance, when his God commanded him. 
 1 Sam. xii. 
 
 So far was he from envying his successor, that he used all 
 his influence to commend him to the people b , and when he 
 sinned, to turn away the Divine anger from him c . Rejected 
 by his countrymen, he still never ceased to pray for them d ; 
 
 z 1 Sara. vii. 13 ; xiii. G — 19 ; b 1 Sam. x. 24. 
 
 xxxi. 7* c 1 Sam. xv. 11. 
 
 a 1 Sam. xiii. 9 — 13. d 1 Sam. xii. 23. 
 
FIRST BOOK OF SAMUEL. 
 
 233 
 
 ch. ii. § iv.] 
 
 and to such an extent did he mourn for Saul as to bring 
 upon himself God’s reproof e . “ Those who attend to his life 
 may observe that he was modest without meanness, mild 
 without weakness, firm without obstinacy, and severe with- 
 out harshness. He lived to the noblest purposes — the glory 
 of God, and the good of his country, and died full of years 
 and honour, universally lamented.” — Stackhouse. 
 
 III. Preparation for the coming of our Lord . 
 
 Samuel w r as the most famous Prophet after Moses, dis- 
 tinguished f like him for the prevalence of his intercession s, 
 and the first of that succession of Prophets 11 , the great 
 subject of whose predictions was Christ ; David w 7 as the 
 greatest personal type of Christ 1 . These considerations 
 account for the prominency given to Samuel and David, 
 and further illustrate how interwoven with the historical 
 part of the Old Testament is the preparation for the coming 
 of Christ. 
 
 This book discloses a grand prophecy of Christ, who is k 
 here for the first time in Scripture spoken of as the Messiah, 
 or Anointed, and also as a king before that office was esta- 
 blished among the Israelites. “ Who doth not see,” saith St. 
 Austin, “ that the spirit of Hannah prophesied of the Chris- 
 tian religion, the city of God, whose King and Founder is 
 Christ ; and of the grace of God, from which the proud are 
 estranged, but with which the humble are filled ? ” This 
 indeed is the chief import of this hymn, the words of which 
 are too magnificent to be confined to so low a sense as that 
 of the circumstances which immediately respected Hannah. 
 — See Bishop Patrick on this passage ; and compare Han- 
 nah’s song with that of Mary. Luke i. 46— 55. 
 
 The character of the Mosaic dispensation, as “ a minis- 
 tration of death,” intended to show man his need of a 
 Divine Mediator, is seen in the awful punishment of the 
 men of Bethshemesh for their irreverence and presump- 
 tion 1 . In their inquiry, “who is able to stand before 
 
 e 1 Sam. xv. 35; xvi. 1. 
 
 1 Jer. xv. 1. 
 
 S Psalm cvi. 23. 
 
 Numb. xiv. 20, with 1 Sam. 
 vii. 9. 
 
 h Acts iii. 24. 
 
 1 Luke i. 32. 
 k 1 Sam. ii. 10. 
 1 1 Sam. vi. 19. 
 
234 
 
 BOOKS OF THE OLD TESTAMENT. [PART III. 
 
 this holy Lord God?” they asked a question which the 
 Gospel only can fully answer. Rom. iii. 21 — 26 ; 2 Cor. 
 v. 21. 
 
 Observe the honour put upon sacrifice 111 : as Samuel was 
 offering up the burnt-offering, the Lord smote the Philis- 
 tines. This also directs our thoughts to Christ, whom such 
 sacrifices typified. Rev. xii. 11. 
 
 § v. On the Second Booh of Samuel. 
 
 This book contains the history of the reign of David, 
 occupying a period of nearly forty years. The great im- 
 portance of the history of David, as a clue to our under- 
 standing so many parts of Scripture, particularly the Psalms, 
 seems to demand a fuller notice of him than of any other 
 person in the Old Testament. 
 
 It may be remarked, that David was crowned king at 
 Jerusalem rather more than a thousand years before our 
 Lord’s birth, and reigned over all the tribes as many years 
 as our Lord lived on earth — about thirty-two or thirty- 
 three years. 
 
 I. He made Jerusalem the seat of his kingdom, part of 
 which (the fort of Zion) till his reign was possessed by the 
 Jebusites. 
 
 II. He subdued the Philistines, Edomites, Amalekites, 
 Moabites, Ammonites, and Syrians ; and extended his 
 kingdom to the uttermost bound of that land, which had been 
 promised to the seed of Abraham, but had never hitherto 
 been possessed by them. 
 
 Among the topics to be noticed in this book, are — 
 
 I. The triumphs of David . — As in the First Book of 
 Samuel we observe David’s forbearance towards Saul, so in 
 this book, and after the death of Saul, is seen his anxiety 
 that every step he took towards the possession of the king- 
 dom should be directed by God n . It has been remarked, 
 that in a civil war of seven years’ continuance, which fol- 
 lowed upon Saul’s death, David never once lifted his sword 
 against a subject, and at the end of it, he punished no 
 rebel, he remembered no offence but the murder of his 
 rival °. The spoils of war he dedicated to God p. His first 
 
 m 1 Sam. vii. 10. 
 n 2 Sam. ii. 1. 
 
 0 2 Sam. iv. 10 — 12. 
 P 2 Sam. viii. 11. 
 
SECOND BOOK OF SAMUEL. 
 
 235 
 
 CH. II. § V.] 
 
 concern, when established on his throne, was to promote 
 the honour of God q , and the religious welfare of his people. 
 He thus expresses his earnestness to build a temple, — “ I 
 will not give sleep to mine eyes, or slumber to mine eye- 
 lids, until I find out a place for the Lord, a habitation for 
 the mighty God of Jacob.” Ps. cxxxii. 4, 5. 
 
 II. The troubles of David . — These followed upon his 
 grievous fall, and are the more remarkable as viewed in 
 connexion with his deep repentance. In reference to which, 
 the following points are to be observed : 
 
 1. His respect for his reprover. How different his con- 
 duct to Nathan from that of Herod to John the Baptist ! 
 David afterwards called one of his own children by the 
 prophet’s name r , and showed confidence in him as long as 
 he lived s . 2. His unreserved confession. How different 
 was the conduct of Adam and Eve *, and Saul u ! 3. His 
 
 deep humiliation before God and man. This is seen in 
 his earnest prayer for the infant’s life ; and in Ps. li. 4, 
 “ Against thee, thee only have I sinned,” &c. — words most 
 expressive of godly sorrow ; this psalm he not only wrote 
 but published, and that after he had received the assurance 
 of forgiveness, 2 Sam. xii. 13. 4. The resignation of his 
 
 after-life under the heavy chastisements of the Almighty. 
 See xv. 25, &c. 
 
 III. His heavy 'punishments. — The death of his infant v ; 
 Amnon’s crime and death ; Absalom’s murder of his bro- 
 ther Amnon ; rebellion, and its multiplied evils ; his own 
 flight from Jerusalem w ; the cursing of Shimei x ; the 
 treachery of Ahithophel, his own familiar friend y ; the 
 death of Absalom, his darling child, who was cut off in his 
 iniquity z ; the revolt of Sheba a ; “the sword never depart- 
 ing from his house b .” Who will dare to make David’s 
 fall an excuse for sin, when it was so severely punished 
 even after such repentance? 1 Pet. iv. 18. 
 
 IV. David's restoration to his throne. — Again we are 
 called to review his renewed concern for the promotion of 
 
 q 2 Sam. vi. 1 — 5 ; vii. 1, 2. 
 r 1 Chron. iii. 5. 
 s 1 Kings i. 24. 27. 32— 34. 
 t Gen. iii. ]2, 13. 
 u 1 Sam. xv. 20, 21. 
 v 2 Sam. xii. 19. 
 
 w 2 Sam. xv. 30. 
 x 2 Sam. xvi. 5 — 8. 
 y Psalm xii. 9. 
 z 2 Sam. xviii. 33. 
 a 2 Sam. xx. 2. 
 b 2 Sam. xii. 10. 
 
236 BOOKS OF THE OLD TESTAMENT. [PART III* 
 
 God’s honour, (xxii. xxiii. 1 — 5 ; see also 1 Chron. 
 xxviii. xxix.) Yet again also is he betrayed into sin, by 
 numbering his people c , which showed a disposition to put 
 his trust in men rather than God. By the display of this 
 tendency to sin in the best men, the need of the dispensa- 
 tion of the Gospel is strongly implied. 
 
 The most remarkable prophecies in this book respecting 
 the promised Messiah, are to be found in vii. 12 — 16; 
 xxiii. 5 : and by comparing these passages with Heb. i. 5, 
 and with Acts ii. 30, it will be found that the sure mercies 
 of David refer to our Lord. It is particularly to be ob- 
 served, that David knew that God had sworn to him to 
 raise up out of his family Christ, whose throne should be 
 established for ever ; and we may presume, from the de- 
 clarations he elsewhere makes of his confident expectation 
 of a future state of happiness d , that the assurance of ever- 
 lasting salvation, which God had given him, as one of 
 those who believed in the promised Saviour, was his great 
 support under the disappointments of life, and in the imme- 
 diate prospect of death. 
 
 The insufficiency of repentance alone, however sincere 
 and deep e , and God’s acceptance of sacrifice, as the divinely 
 appointed means of removing his anger, is remarkably seen 
 in ch. xxiv. 25, as compared with 1 Chron. xxi. 26, 27. 
 The Lord answered David’s prayer from heaven by fire 
 upon the altar of burnt-offering, and commanded the angel 
 to put up his sword again into the sheath. Thus is the 
 anger of God turned away from penitent sinners by the 
 sacrifice of Christ ; and thus is another illustration afforded, 
 how the historical parts of the Old Testament shadow forth 
 the doctrinal parts of the New. 
 
 § vi. On the First Book of Kings. 
 
 This book embraces a period of about one hundred and 
 twenty-six years, from the anointing of Solomon, and his 
 admission as a partner in the throne of David, to the death 
 of Jehoshaphat. It may be divided into two principal 
 parts. 
 
 I. The history of the undivided kingdom under Solomon, 
 ch. i. — xi. 
 
 c 2 Sam. xxiv. e 2 Sam. xxiv. 10. 17* 
 
 d Psalm xvii. 15. 
 
FIRST BOOK OF KINGS. 
 
 237 
 
 CII. II. § vi.] 
 
 II. The history of the divided kingdom : the tribes of 
 Judah and Benjamin forming the kingdom of Judah, under 
 Rehoboam, the son of Solomon, and his successors ; and 
 the ten tribes that of Israel under Jeroboam, the son of 
 Nebat, and his successors, ch. xii. — xxii. 
 
 After this division the ten tribes continued two hundred 
 and fifty-four years, under nineteen kings, all of whom were 
 idolaters. Yet to them were sent Elijah and Elisha : so 
 unwilling is God to punish the wicked f . The kingdom of 
 Judah continued three hundred and eighty-eight years, 
 under twenty kings of the line of David, of whom Asa, 
 Jehoshaphat, Jotham, Hezekiah, and Josiah, were pious, 
 and Manasseh a penitent. 
 
 The history of these thirty-nine kings is so given as to 
 show mankind the certainty of the fulfilment of God’s pro- 
 mises and threatenings ; and especially that righteousness 
 exalts a nation, and sin ruins it. Compare Levit. xxvi. 30, 
 with 1 Kings xiii. 2 ; 2 Kings xxiii. 8 ; also Deut. xxviii. 
 53, with 2 Kings vi. 28, &c. ; and Levit. xxvi. 31, with 
 2 Kings xxv. 9. 
 
 The fulfilment of prophecies spoken many hundred years 
 before is a pledge to us that those prophecies also will be 
 fulfilled which speak of the dead, small and great, standing 
 before God, and being judged, every man according to his 
 works. Rev. xx. 12 ; 2 Pet. iii. 11 — 14. 
 
 Among the topics to be noticed in this book, are — 
 
 I. The reign of Solomon , — the most distinguished feature 
 of which was the building and dedication of the temple, 
 and the solemn possession which God took of it. “ Let us 
 imagine to ourselves,” as Bishop Horne remarks, “ a build- 
 ing where scarce any thing appeared less valuable than 
 silver and gold; a building of which God Himself conde- 
 scended to be the Architect g , and which had therefore in 
 the design and execution all the perfection that Infinite 
 Wisdom could give it. Before this building, let us think we 
 see the nation of the Israelites assembled, encircling their 
 king seated upon an exalted throne of burnished brass, 
 with all the ensigns of majesty and royalty ; whilst, amid 
 the harmony of different kinds of instruments, with the 
 acclamations of a whole people joining in a grand chorus of 
 
 f Ezek. xxxiii. 11. 
 
 8 1 Cliron. xxviii. 12. 19. 
 
238 
 
 BOOKS OF THE OLD TESTAMENT. [PART III. 
 
 praise and thanksgiving, the glory of Jehovah, or a body of 
 light above the brightness of the sun, descends from heaven 
 and fills the temple. Imagination can hardly reach the 
 amazing idea. But this is the scene described by the sacred 
 writer in 2 Chron. v. 11 — 14. Never after this let us en- 
 tertain low notions, of God, or of the house where his 
 honour dwelleth. And let us not think that He is less 
 present with us than He was with Israel. Is the Christian 
 Church less favoured than the Jewish Church was? Have 
 we lost any thing by the Incarnation of his Son ? Surely 
 not. He hath declared, ‘ Where two or three are gathered 
 together in my name, there am I in the midst V ” Seeing 
 then that we have a great High Priest that is passed into 
 the heavens, Jesus the Son of God, let us therefore come 
 boldly unto the throne of grace, having boldness to enter 
 into the holiest by his blood. Heb. iv. 14 ; x. 19. See 
 also Eph. ii. 21, 22. 
 
 The grievous fall of Solomon has already been slightly 
 noticed, and forms the most striking instance on record of 
 the insufficiency of the highest endowments to preserve 
 man from the grossest folly and sin h He found also, as 
 all will find, that the way of transgressors is hard. 1 Kings 
 xi. 14. 23. 26. 
 
 II. The rebellion of the ten tribes under Jeroboam , and 
 the consequent division of the nation into two kingdoms . 
 
 Jeroboam presents a striking contrast to David. God 
 raised him to regal power k , and solemnly promised He 
 would make his throne as secure as that of David K But 
 Jeroboam did not trust in God, as David did, for the accom- 
 plishment of his promises. In violation of God’s com- 
 mand 111 , which had appointed to the twelve tribes one 
 temple, one priesthood, and one altar, at Jerusalem, he in- 
 troduced the worship of God by images at Dan and Bethel. 
 The difference of the issue in the cases of David and Jero- 
 boam is very remarkable. For nearly 500 years the throne 
 of Judah was preserved hereditary in the family of David ; 
 but the destruction of Jeroboam’s family almost imme- 
 diately after his death, and that of the kingdom of Israel 
 
 1 1 Kings xi. 38. 
 m Dent. xii. 5. 
 
 2 Chron. vii. 12. 
 
 h Matt, xviii. 20. 
 i John xv. 5. 
 k 1 Kings xi. 31 . 
 
FIRST BOOK OF KINGS. 
 
 239 
 
 CH. II. § vi.] 
 
 more than 200 years after, is traced to this sin 11 , the 
 motive to which was, that it would establish him and his 
 kingdom. Thus foolish is worldly wisdom, and thus is 
 illustrated what Holy Writ has declared, that “there is a 
 way which seemeth right unto a man, but the end thereof are 
 the ways of death °.” “ A man shall not be established by 
 
 wickedness p.” “ Righteousness keepeth him that is up- 
 
 right in the way, but wickedness overthroweth the sinner V* 
 
 III. The typical nature of the history of the Old Testa- 
 ment. — Solomon’s reign, the most peaceful, prosperous, and 
 glorious of the Jewish history, is also referred to by the 
 sacred writers as shadowing forth in these respects the reign 
 of the Messiah. See Ps. lxxii. 
 
 IV. The moral use of prophecies not immediately referring 
 to Christ. — This is illustrated by a consideration of the 
 very critical period in which God raised up the prophet of 
 Judah 1 , who was sent to Jeroboam not merely to certify 
 (as Davison remarks) the future fact that the altar should 
 be defiled, but to set a mark upon that sin which he calls 
 the original sin of the ten tribes, which was nothing short 
 of their adoption of a system of open idolatry as their 
 national established religion. The punishment of the pro- 
 phet would add great force to his warning ; for Jeroboam 
 might have reflected, in the words of the Apostle, “ If the 
 righteous scarcely are saved, where shall the ungodly and 
 sinner appear?” The prophecies and ministry of Elijah 
 and Elisha are to be viewed in the same light — as called 
 forth by the increasing iniquities of the ten tribes, to warn 
 them of their danger, and thus to display at once both the 
 long-suffering and the holiness of God. 
 
 The punishment of Hiel was also calculated to produce the 
 same effect. It was the execution of a threat pronounced 
 more than 500 years before s , and, being fulfilled in all its 
 circumstances, was an awful warning to the whole nation, 
 that the threatening of Ahijah as to their captivity 1 would 
 certainly be fulfilled, if they continued impenitent. 
 
 n 1 Kings xiv. 9, 10. 
 
 2 Kings xvii. 21 — 23. 
 0 Prov. xiv. 12. 
 
 P Prov. xii. 3. 
 
 <1 Prov. xiii. 6. 
 r 1 Kings xiii. 
 
 s 1 Kings xvi. 34 ; Josh. vi. 26. 
 t 1 Kings xiv. 15. 
 
240 
 
 BOOKS OF THE OLD TESTAMENT. [PART III. 
 
 § vii. On the Second Booh of Kings. 
 
 This is a continuation of the first book, and describes the 
 government and actions of many successive kings of Judah 
 and Israel, from the death of Jehoshaphat, a.m. 3115, to 
 the destruction of Jerusalem and of the temple, a.m. 3416. 
 It may be divided into two principal parts. 
 
 I. The contemporary history of the kingdoms of Judah 
 and Israel, to the end of that of Israel in its captivity 
 by Shalmaneser, king of Assyria, ch. i. — xvii. 
 
 II. The history of the decline and fall of the kingdom 
 of Judah, and its captivity by Nebuchadnezzar, king of 
 Babylon, ch. xviii. — xxv. 
 
 In tracing the decline and fall of idolatrous Israel, an 
 awful illustration is afforded of the fearful consequences of 
 sin. Zachariah, the son of Jeroboam the Second, after a 
 reign of six months, is killed by Shallum, who, after a 
 reign of one month, is killed by Menahem ; his son and 
 successor, Pekahiah, is assassinated by Pekah, who is him- 
 self put to death by Hoshea. 
 
 The preservation and continued pre-eminence of Judah, 
 and of the family of David, show very remarkably the 
 finger of Providence preparing for the coming of the Mes- 
 siah as foretold by prophecy u . While in the short period 
 of 254 years, the crown of Israel passed through nine dif- 
 ferent families, viz. those of Jeroboam, Baasha, Zimri, 
 Omri, Jehu, Shallum, Menahem, Pekah, Hoshea; the crown 
 of Judah was preserved in the family of David 388 years, 
 though at times the utmost effort was made to exterminate 
 it. Notice Rehoboam’s danger from Shishak v , Abijah’s 
 from Jeroboam w , that of Asa from Zerah x , &c. &c. ; but 
 particularly Athaliah’s attempt to destroy “ all the seed 
 royal y .” 
 
 The preservation of the house of David is the more re- 
 markable from the great wickedness of many of that family, 
 as Jehoram, Ahaziah, Ahaz, Amon ; see 2 Chron. xxi. 7. 
 See also Psalm lxxxix. 28 — 35 ; Luke i. 69 — 73. 
 
 u Gen. xlix. 10. w 2 Chron. xiii. 3. 
 
 Isaiah xi. 10. x 2 Chron. xiv. 9. 
 
 v 2 Chron. xii. 9. y 2 Kings xi. 1 — 3. 
 
241 
 
 CH. II. § vii.] THE SECOND BOOK OF KINGS. 
 
 Nor is it to be forgotten, that though the two Books of 
 Kings do not contain direct prophecies of Christ, yet during 
 this period of their history, (particularly from the time of 
 Jeroboam the second,) the prophets principally flourished ; 
 and to Christ “ give all the prophets witness.” Acts x. 43. 
 
 The importance attached to the passover in the revival of 
 religion by Hezekiah z , andJosiah a , is very observable, 
 because that feast, more than any other, pointed to Christ. 
 1 Cor. v. 7. 
 
 Of the many prophecies fulfilled in this book b , the most 
 remarkable is that respecting Josiah. (Compare 1 Kings 
 xiii. 3, with 2 Kings xxiii. 15 — 20.) The prediction was 
 delivered above 300 years before Josiah was born, yet 
 during all these years no one gave his son the name, or 
 assumed it himself, or attempted to fulfil the prophecy, 
 until the appointed time arrived, and then Amon, a wicked 
 prince, named his son Josiah, who himself does not appear 
 to have been aware of the prophecy till after he had ful- 
 filled it c . 
 
 Miracles , fyc, of Elijah and Elisha, 
 
 The great importance of their ministry is attested by 
 the number of their miracles and prophecies. Elijah 
 raised the dead d , opened and shut heaven e , and fetched 
 down fire and water with his prayer f : he was the most 
 illustrious prophet since the days of Moses, both in word 
 and deed, and in the mode of his removal from this 
 world, even more honoured than Moses, Elisha parted 
 
 z 2 Chron. xxx. c 2 Kings ix. 21. 26. 36. 
 
 a 2 Chron. xxxv. 1 Kings xxi. 23. 
 
 b The undesigned fulfilment of prophecy, i. e. the various instances 
 recorded in Scripture of people fulfilling God’s prophecies, without any 
 intention on their part, is a deeply interesting subject, and would afford 
 a very profitable exercise to the young. See 1 Kings xxii. 34 ; 2 Kings 
 ix. 34 — 37 ; and Luke ii. 4, from which it appears that the decree of 
 Csesar Augustus, bringing Mary to Bethlehem, caused the fulfilment 
 of Micah v. 2. “ The apparently casual utterance of the word Galilee 
 “ (Luke xxiii. 5) by the Jewish crowd when they accused Jesus before 
 “ Pilate, gave occasion to Pilate to send Him to Herod, by which 
 cc event the mystery was fulfilled, that He should be judged both by 
 “the Jews and the Gentiles. A mere accident, as far as we see, led 
 “ to the fulfilment of the predetermined mystery.” — Pascal. 
 d 1 Kings xvii. 22. f 1 Kings xviii. 1 ; xvii. 1. 
 
 e 1 Kings xviii. 42 — 45. James v. 17, 18. 
 
 2 Kings i. 10. 
 
 M 
 
242 
 
 BOOKS OE THE OLD TESTAMENT. 
 
 [part III. 
 
 the waters of Jordan s ; healed the bad waters of Jericho h ; 
 brought destruction on forty-two youths of the idolatrous 
 inhabitants of Bethel 1 II ; foretold the miraculous supply of 
 water to Jehoshaphat in the wilderness of Edom k ; multi- 
 plied the widow’s oil to pay her debt, and then to maintain 
 her 1 ; by his prayers procured a son for the rich and hos- 
 pitable Shunammite m , and when the child died restored it 
 to life again n ; cured the poisonous pottage in the course 
 of the seven years’ famine which he foretold 0 ; entertained 
 a hundred men with twenty loaves p ; cured Naaman the 
 Syrian, and transferred his leprosy to the covetous and ly- 
 ing Gehazi, his own servant q ; made an iron hatchet to rise 
 from the bottom of the water into which it had fallen r ; 
 discovered the secret counsels of Benhadad ; by his prayer, 
 caused Benhadad’s army to be smitten with blindness, and 
 his own servant’s eyes to be opened that he might see the 
 angelic hosts which guarded him 8 ; foretold abundance on 
 the morrow to Samaria, when besieged and in the extremity 
 of famine t ; and predicted the death of Benhadad, as well 
 as the cruelty and wickedness of Hazael u . 
 
 But the last miracle connected with Elisha, as Hales 
 remarks, was the most extraordinary of all ; a dead man 
 was restored to life by only touching the bones of this pro- 
 phet in his sepulchre x . “ This miracle,” observes the same 
 writer, “ was the immediate work of God, and concurred 
 with the translation of Elijah to keep alive and confirm, 
 in a degenerate and infidel age, the grand truth of a bodily 
 resurrection , which the translation of Enoch was calculated 
 to produce in the antediluvian world, and which the resur- 
 rection of Christ, in a glorified body, fully illustrated.” 
 See Hales, vol. ii. p. 397. 
 
 “ There are three bodily inhabitants of heaven, Enoch,. 
 Elijah, our Saviour Christ: the first before the law ; the 
 second under the law ; the third under the Gospel : all 
 three in a several form of translation. Our Blessed Saviour 
 
 8 2 Kings ii. 14. P 2 Kings iv. 42—44. 
 
 h 2 Kings ii. 19. 22. 
 1 2 Kings ii. 23, 24. 
 k 2 Kings iii. ij. 
 
 I 2 Kings iv. 1 — 7* 
 m 2 Kings iv. 8—17. 
 
 II 2 Kings iv. 18 — 37. 
 
 <1 2 Kings v. 1 — 27. 
 r 2 Kings vi. 1 — j. 
 s 2 Kings vi. 8 — 23. 
 t 2 Kings vi. vii. 
 u 2 Kings viii. 7 — 15. 
 x 2 Kings xiii. 20, 21. 
 
 0 2 Kings iv. 38—41 ; viii. 1 
 
 Ecclus. xlviii. 12—14. 
 
243 
 
 C1I. II. § viii.] THE TWO BOOKS OE CHRONICLES. 
 
 raised Himself to and above the heavens by his own imme- 
 diate power : He ascended as the Son, they as servants ; 
 He as God, they as creatures. Elijah ascended by the 
 visible ministry of angels, Enoch insensibly. Wherefore, 
 O God, hast thou done this, but to give us a taste of what 
 we shall be ; to let us see that heaven ivas never shut to the 
 faithful ; to give us an assurance of the future glorification 
 of this mortal and corruptible part ? Even thus, O Saviour, 
 when Thou shalt descend from heaven with a shout, with 
 the voice of the archangel, and with the trump of God, we 
 that are alive and remain shall be caught up, together with 
 the raised bodies of thy saints, into the clouds, to meet Thee 
 in the air, to dwell with Thee in glory.” — Bp. Hall. 
 
 § viii. On the Two Boohs of Chronicles. 
 
 These books were written after the return of the Jews 
 from the Babylonish captivity, and are called Chronicles, 
 because they contain an abstract, in the order of time, of 
 the whole sacred history to the period when they were 
 written, including about 3468 years. 
 
 One leading object of the waiter, who was probably Ezra, 
 appears to have been to point out from the public records, 
 still preserved, the state of the different families before the 
 captivity, that at their return they might again possess 
 their respective inheritances. That the worship of God 
 might be conducted as before, he enters minutely into the 
 duties, genealogies, families, and orders of the Priests and 
 Levites ; and to stir the Jews to a holy zeal for restoring 
 the temple and its service, he dwells on those parts of the 
 character of David, Solomon, Hezekiah, and Josiah, which 
 illustrate their pious care in these respects. 
 
 The First Booh of Chronicles may be divided into three 
 parts : 
 
 I. Genealogies from Adam to the time of Ezra, with 
 short historical notices intermixed, ch. i. — ix. 
 
 II. The history of Saul, with immediate reference to the 
 translation of the kingdom from him to David, ch. x. 
 
 III. The history of David, in which is an enlarged ac- 
 count of the regulations he made wdth regard to the public 
 worship of God, such as fixing the order of the Priests and 
 Levites, their various duties, &c., and the preparation made 
 for building the temple, ch. xi. — xxix. 
 
 m 2 
 
244 BOOKS OF THE OLD TESTAMENT. [PART III.. 
 
 In the effect of David’s liberality, particularly if we 
 observe the spirit in which he gave^, may be seen the 
 influence which a good example has on others. Precepts 
 may lead, but examples draw. 
 
 The concluding scenes of David’s life, as recorded in this 
 book, especially his solemn farewell to Solomon and his 
 subjects, throw great light and lustre on his character, as 
 the man after God’s own heart, pre-eminently zealous for 
 the glory of God, his worship and service, and ascribing all 
 that was good in himself, both as to act and intention, en- 
 tirely to God’s grace. The higher are our views of God, the 
 more lowly shall we think of ourselves. In proportion to 
 our gratitude will be our humility. 1 Chron. xxix. 13, 14. 
 
 One important use of the genealogical tables is to give 
 that succession of families through which it had been pro- 
 phesied that the Messiah was to come. Hence the descend- 
 ants of Abraham, Isaac, Jacob, and David, are marked with 
 the greatest care. It is a very striking fact, that while the 
 Jews were most careful to preserve the succession of their 
 families, from the beginning of their history to the time of 
 our Lord’s coming, no genealogies have since been kept 
 which can in any measure be depended upon ; the provi- 
 dence of God, even in this particular, proving Jesus to be 
 the Christ, for it is rendered impossible that any person, 
 since our Lord’s coming, could prove himself to be of that 
 tribe, to which prophecy had limited the Messiah. 
 
 The Second Booh of Chronicles begins with the reign of 
 Solomon and the building of the temple, and contains a 
 history of about 480 years, till the return from Babylon. 
 It coincides very much with the first and second Books of 
 Kings, except that, as in them, the history of Judah and 
 Israel were mixed together, in this we have scarcely any 
 thing but the history of David’s descendants, much of 
 which we had not before. 
 
 As an illustration of the importance of comparing these 
 two Books with the Books of Kings, and the writings of the 
 Prophets, in order to have a just view of the characters 
 described, it may be remarked, that the Books of Chronicles 
 give no account of Solomon’s apostasy, and the Books of 
 Kings no account of Manasseh’s repentance. 
 
 Again, in 2 Chron. xxxiv. 32, 33, referring to the reign 
 y 1 Chron. xxix. 14. 
 
:h. ii. § viii.] contemporary kings of judah and Israel. 245 
 
 of Josiah, it is said that “ the inhabitants of Jerusalem did 
 according to the covenant of God, the God of their fathers 
 and again, “ all his days they departed not from following 
 the Lord God of their fathers. ” This was a very remark- 
 able change from the state of wickedness into which they 
 had previously plunged during the reign of Amon. But 
 the description here given requires some qualification : for 
 from Jer. iii. 10, and other parts of the first twelve chap- 
 ters of his prophecy, delivered during this reign, we learn 
 that with regard to many it was but an external obedience, 
 a restraint upon, not a change of disposition, an hypocrisy 
 which threw off its mask as soon as Josiah died. These 
 passages of Jeremiah also explain 2 Kings xxiii. 26, where 
 it is said that notwithstanding Josiah’s piety, and the extent 
 to which he carried the reformation, “ the Lord turned not 
 from the fierceness of his great wrath.” 
 
 A COMPARATIVE VIEW OF THE REIGNS OF THE KINGS OF JUDAH AND 
 
 ISRAEL z . 
 
 Script. 
 
 Reference. 
 
 1 Kings xi. 
 xii. 
 
 2 Chr. xii. 
 
 1 Kings xv. 
 
 2 Chr. xiii. 
 
 1 Kings xv. 
 
 liehoboam, son of Solomon 
 
 Revolt of ten tribes 
 
 Temple plundered by Shishak.. 
 Abijali , or Abijarn 
 
 1 Kings xv. 
 
 2 Chr. xvii. 
 
 2 Kings iii. 
 
 2 Chr. xx. 
 1—26. 
 
 KINGS OF JUDAH. 
 
 heart not perfect with God 
 
 idolatry. 
 
 Victory over Zerah 
 
 Covenant with God 
 
 His league with Benhadad. 
 Misconduct under Hanani’s re- 
 
 the physicians .. 
 Jehoshaphat 
 
 expedition to Ramoth-Gilead, 
 which nearly cost him his life 
 
 B So 
 
 !£ cl 
 c 'S 
 
 Script. 
 
 of 2 
 
 Reference. 
 
 « o 
 
 ” o 
 
 
 . 975 W 
 
 
 • 975 
 
 
 1 Kings xii. . 
 
 • 971 
 
 
 
 s 
 
 3 
 
 xiii. 
 
 • 957 
 
 41 
 
 
 • 955 
 l 
 
 5 
 
 XV. 
 
 1 
 
 • 941 
 
 • 920 
 
 
 
 t 
 
 ) 
 
 
 xvi. 
 
 12. 
 
 • 914 
 f 
 
 r 
 
 5 
 
 S 
 
 I 
 
 S 
 
 25 
 
 ( 
 
 ’. 897 
 
 
 
 3 
 
 
 
 " 896 
 
 e 
 
 e 
 
 r 
 
 
 xvii. 
 
 xviii. 
 
 xxii. 
 
 2 Kings i. 
 
 .. 895 
 
 
 
 h 
 
 d 
 
 
 
 
 
 
 KINGS OF ISRAEL. 
 
 Outstrips his father’s idolatry 
 through the influence of his 
 wife Jezebel 
 
 Elijah foretels a famine — raises 
 the, widow’s son 
 
 Elijah’s sacrifice and destruction 
 of prophets of Baal 
 Seizure of Naboth’s vineyard 
 Ahaziah , son of Ahab 
 The persecutor of Elijah, 
 
 Jehoram , brother of Ahaziah, and 
 son of Ahab. 
 
 from the Moabites . ' 
 
 (z) The following dates may be given as introductory to this table : — 
 
 Saul reigned from b.c. 1095 to b.c. 1055 I Solomon reigned from b.c. 1015 to B.c. 976 
 David — 1055 — 1015 | The Temple was dedicated 1004 
 
 M 3 
 
 Idolatry of the golden calves 
 Warned by the prophet of Judah, 
 and again by the prophet Ahi- 
 jah, yet persisting in his idolatry 
 Jeroboam’s miserable death 
 
 « c |£ c 
 
 a bp bijwi 
 
 ‘So ‘<3 I c *S 
 
 975 22y. 
 975 
 
 Persisting in the sins for which 
 he was raised up to destroy the 
 house of Jeroboam 
 
 Murdered in his drunkenness by 
 Zimri, who destroys all the 
 house of Baasha, as foretold ., 
 
 Destroys himself by setting fire 
 to his palace after seven days’ 
 reign. — The kingdom then split 
 into two factions 
 
 Engaged in a civil war with Tibni 
 for six years, when Tibni is put 
 to death, and Omri reigns alone 
 Builds Samaria 
 
 953 
 
 928 
 
 897 
 
 12y. 
 
246 
 
 BOOKS OF THE OLD TESTAMENT 
 
 [part III, 
 
 Script. 
 
 Reference. 
 
 2 Chr. xxi. 
 
 KINGS OF JUDAH. 
 
 So ^5) 
 - 3p"S §£ 
 
 01 ‘ 3 o 
 
 2 Chr. xxii. 
 1-9. 
 
 2 Chr. xxii. 
 
 Jehoram , son of Jehoshaphat 
 
 Murders his six brothers, com. 
 pels his subjects to commit 
 idolatry, is punished by the re- 
 volt of the Edomites (fulfilling 
 Isaac’s prophecy, Gen. xxvii, 
 40), the invasion of the Philis- 
 tines , Arabians, &c. , and by an 
 agonizing, lingering disease, of 
 
 which he dies unlamented 
 
 Ahaziah , grandson of Jehoshaphat. 
 Follows the evil counsels of his 
 mother, engaged with his uncle 
 Jehoram against Hazael, in 
 which he is wounded and af- 
 terwards slain by Jehu 
 
 Athaliah, daughter of Ahab, 
 
 1 widow of Jehoram, and mother 
 
 of Ahaziah 
 
 Usurps the throne, and but 
 for the rescue of the infant 
 Joash, by his aunt, the wife of 
 Jehoiada, would have succeed- 
 ed in the murder of the whole 
 
 royal family of David 
 
 2 Kings xi. Joash, or Jehoaliaz, son of Ahaziah. 
 
 « Anointed king, andAthaliah slain 
 
 Repairs the temple 
 
 Apostasy after the death of Je- 
 hoiada, whose son he murders 
 in the house of the Lord, but 
 hisblood is requi r ed at his hand . 
 Hazael defeated him, he was af- 
 flicted with great diseases, and 
 slain by his own servants. 
 Amaziah 
 
 2 Chr.xxiii. 
 
 2 Chr. xxiv. 
 
 2 Kings xiv. 
 
 2 Chr. xxv. 
 
 2 Kings xv. 
 
 7y. 2 Kings ii. 
 
 KINGS OF ISRAEL. 
 
 eu u 5 
 
 S' -r. 
 
 Elijah taken up to heaven 
 
 Siege of Samaria 
 
 Jehoram killed in the field of 
 Naboth by Jehu 884 
 
 Jehu 
 
 2Kings xiii. 
 
 .40 
 
 Begins well, ends badly. 
 Enabled by God to overcome the 
 Edomites without the help of 
 the Israelites, he yet forsakes 
 God, and seeks after the gods 
 of the Edomites. — In the pride 
 ofconquesthechallengesJeho- 
 ash, and is overcome — the tem- 
 ple and his palace is pillaged, 
 Murdered by his own servants, 
 and an inter-regnum follows.. 
 
 Azariali , or Uzziah 
 
 A striking illustration of the dan- 
 ger of prosperity to a good man 
 — invades the priests’ office — 
 smitten with leprosy and diesr 
 leper 
 
 Joel and Isaiah prophesy in his 
 
 reign 
 
 The year of his death is distin- 
 guished by Isaiah’s remarkable 
 vision of the glory of Christ .. 
 
 Jotham 
 
 Mighty because he prepared his 
 way before the Lord, but the 
 people do yet corruptly. He is 
 the only king of Judah who has 
 not some evil laid to his charge 
 Micah begins to prophesy 
 Ahaz 
 
 Very wicked — shuts up the tem- 
 ple — burns his children in the 
 fire to Moloch, See.— his reign 
 
 very calamitous 
 
 Invasion of Rezin and Pekah 
 
 Isaiah’s prophecy 
 
 Ahaz delivered, but continues to 
 forsake God 
 
 Devastation of Judah 
 120,000 men of Judah slain in 
 one day, and 200,000 taken cap- 
 tive by Pekah, king of Israel 
 
 Hionon itrithTiul n ASPP.wll 
 
 Alliance withTiglath-pileser, who 
 
 increases his distress 
 
 Sacrificed to the gods of Damas- 
 cus “ which smote him,” and 
 they prove his ruin 
 
 Destroys the prophets of , 
 
 and for this his family are 
 permitted to inherit the throne 
 longer than any other of the 
 Kings of Israel ; but though 
 thus rewarded with temporal 
 blessing for a partial obedience, 
 his deceit and cruelty are not 
 overlooked, and continuing 
 to maintain the worship of the 
 golden calves, he is stripped 
 of his dominions eastward of 
 Jordan 
 
 884 28y. 
 
 Jehoahaz , son of Jehu .... 
 
 l Israel heavily oppressed by the 
 Syrians ; the king’s prayer un- 
 der his affliction.... 
 
 j Jehoash associatedwith his father 857 
 ' Jehoash — Begins to reign alone....... 841 
 
 Visits Elisha on his death-bed— | 839 
 smites the Syrians twice ac-j 
 cording to the prophecy of 
 Elisha, thus also fulfilling the 
 
 prayer of his father 
 
 Jeroboam II 
 
 roooam 
 
 Under whom the kingdom at- 
 tains its height of glory— the 
 downfall of the kingdom of 
 Israel most rapid alter his 
 death— a constant succession 
 of prophets from Samuel, as 
 Nathan, Gad, Hanani, Mi- 
 caiah, Jehu, Elijah, Elisha, 
 but none leave any writings 
 till about this reign, when 
 Jonah, Hosea, Amos, pro- 
 phesy in Israel contemporary 
 with Joel and Isaiah in Judah. 
 Inter-regnum 
 
 825 
 
 inter-regnum 
 
 Zachariah , fourth and last in de- 
 scent from Jehu, as foretold, 
 2 Kings x. 30 
 
 Murdered by Shallum . 
 
 SiiALLUMjWho in a month is killed 
 
 by 
 
 Menahem .. 
 
 1VILIN AHJJiM 
 
 Pckahiah, son of Menahem 
 Murdered by Pekah ... 
 Pekah 
 
 EKAH 
 
 Reuben, Gad, and half the tribe 
 of Manasseh, which dwelt be- 
 yond Jordan, taken captive by 
 Tiglath-pileser, king of Assyria 
 
 Pekah slain by Hoshea 
 
 Anarchy follows for nine years.. 
 
 10y. 
 
,11. II. § viii.] CONTEMPORARY KINGS OF JUDAH AND ISRAEL. 247 
 
 KINGS OF JUDAH. 
 
 G Sc * 
 
 ' t \ 
 
 Kings 
 xviii. — : 
 Chr. xxix. 
 i — xxxi. 
 
 : Chron. 
 xix. 1—36. 
 2 Chron. 
 Pxx. 1—27. 
 
 Kings 
 xxi. 1—9. 
 ; Chron. 
 xxxiii. 
 
 1—9. 
 
 12 Kings xxi. 
 2 Chron. 
 xxxiii. 
 
 2 Kings 
 xxii. 
 
 2 Chron. 
 xxxiv. 
 
 2 Kings 
 xxiii. 
 
 2 Chron. 
 xxxvi. 
 
 Jer. xxvii. 
 10 — 12 . 
 Jer. xxv. 
 
 — xxix.- 
 Dan. i. 
 
 Jer. xxii. 
 
 I 18. 
 
 —xxxvi. 
 
 1—30. 
 Jer. xxii. 
 
 24—30. 
 Ezek. i. 2. 
 Esther ii. 6 
 
 2 Kings 
 I xxiv. 
 
 — xxv. 
 
 Jer.lii. 
 
 Hezekiah 
 
 Distinguished for his trust in 
 God, yet, when left to himself, 
 
 falling into sin 
 
 Re-opens the temple the first 
 month of the first year of his 
 reign ; solemn passover kept. 
 
 Makes every effort to instruct the 
 
 people in the law of God 
 
 Sennacherib’s first invasion 
 
 Hezekiah’s sickness.... 
 
 The ambassadors from Babylon. 
 Sennacherib besieges Jerusalem.. 
 
 The Assyrian army destroyed 
 
 Micah, Isaiah, and Nahum pro. 
 
 phesy in his reign 
 
 Manasseh 
 
 Revives all the abominations 
 which his father Hezekiah de- 
 stroyed, making his people do 
 worse than the heathen, whom 
 the Lord had destroyed before 
 
 the children of Israel 
 
 Fills Jerusalem with blood of the 
 innocent, yet, on repenting, 
 finding mercy — a monument 
 of God’s grace sanctifying 
 
 affliction 
 
 Amon 
 
 Short and wicked reign — for- 
 sakes the Lord — is slain by 
 his own servants — imitates his 
 father’s sins but not his re- 
 pentance, perhaps presuming 
 to delay from the grace shown 
 
 to Manasseh 
 
 Josiafi 
 
 Early piety — great zeal in the re- 
 formation of religion — solemn 
 
 passover kept 
 
 Zephaniah and Jeremiah begin to 
 
 prophesy 
 
 Jehoahaz , or Shallum , son of Josiah 
 Relapses into the idolatries of 
 his forefathers Amon and 
 Manasseh, deposed by Pharaoh 
 Necho, who carries him cap- 
 tive into Egypt, where he dies, 
 
 as foretold by Jeremiah 
 
 Jehoiakim , brother of Shallum 
 Not reformed by adversity, mur- 
 ders the prophet Urijah, and 
 attempts to murder Jeremiah. 
 Carried captive to Babylon, and 
 
 Daniel with him 
 
 His miserable death, as foretold 
 
 by Jeremiah 
 
 Habakkuk prophesies 
 
 29y. 
 
 KINGS OF ISRAEL. 
 
 2 Kgs. xvii. 
 
 lly, 
 
 Jehoiakin , son of Jehoiakim 
 
 Carried captive to Babylon, and 
 with him Ezekiel and Mor- 
 decai t 
 
 Zedekiali , son of Josiah . 
 Also carried captive .... 
 
 Obadiah and Ezekiel 
 prophesy 
 
 599 
 
 599 
 
 588 
 
 ny. 
 
 Samaria taken — the remainder of 
 the ten tribes carried into cap. 
 tivity by Shalmanezer, son of 
 
 Tiglath-pileser 
 
 This was the end of the kingdom 
 of Israel, after having con- 
 tinued a separate kingdom 254 
 years. 
 
 |jj> M.Sl 
 
 Wo ) 
 
 ■J'g 
 
 730 
 
 lOy . 
 
 731 
 
 
 The temple destroyed, and Ju- 
 dah carried captive to Babylon 
 468 years after David began to 
 reign over it; 388 years after 
 the falling off of the ten tribes, 
 and 134 years after the destruc- 
 tion of the kingdom of Israel. 
 As with individuals so with 
 nations, iniquity is their ruin. 
 Ps. ix. 17. 
 
 N. B. Those names in Capitals are the heads of separate families. 
 
 The remarks already made on the chronological difficulties of Scripture must be borne in mind 
 on referring to this Table. 
 
 As an illustration of the value of this Table may be noticed the state of Israel during pious Asa’s^reign in Judah, 
 Jeroboam was on the throne at the beginning ol his reign and Ahab at the end of it » 
 
 Baasha, Elah, Zimhi, Tibni, and Omri, undermining and destroying one another, showan^ that for the 
 transgression of a land many are the princes thereof” (Prov. xxviii. 2), and that as they increased in idolatry, they 
 increased in misery. 
 
 M 4 
 
248 
 
 BOOKS OF THE OLD TESTAMENT. [PART III. ‘ 
 
 § ix. On the Booh of Ezra. 
 
 Ezra was a priest, and is generally supposed to have 
 revised all the books of which the Holy Scriptures then 
 consisted, disposing them in their proper order, and settling 
 the canon of Scripture for his time a . He was a man of 
 deep humility 5 , and fervent zeal for God’s honour 0 ; 
 anxious to commend his service to others d ; deeply grieving 
 over those who were departing from it e ; and sparing no 
 pains to bring them to repentance f . 
 
 This book gives the history of about eighty years, being 
 a continuation of Jewish history from the time at which the 
 Chronicles conclude ; for it begins with a repetition of the 
 tw r o verses with which the Second Book of Chronicles ends. 
 It consists of three parts. 
 
 I. It relates the return of the Jews from their capti- 
 vity in Babylon under the charge of Zerubbabel, the grand- 
 son of Jehoiakin king of Judah, particularly informing us 
 upon what encouragement and in what numbers they re- 
 turned, ch. i. ii. 
 
 II. It gives an account of the rebuilding and dedication 
 of the temple, notwithstanding the repeated hindrances 
 from the Samaritans, ch. iii. — vi. 
 
 III. It relates the journey of Ezra to Jerusalem as a 
 deputy of Artaxerxes, and, on his arrival, his deep mourn- 
 ing over and dissolution of the marriages of the Jews with 
 heathen women, ch. vii. — x. The great effects following 
 upon his earnest intercession or this account are a strong 
 encouragement to us to pray for each other, ch. ix. 5 ; 
 x. 1. 
 
 This book records the fulfilment of the prophecies of 
 Isaiah (xliv. 28), and Jeremiah (xxv. 12; xxix. 10), one 
 of whom had predicted the name of their deliverer, the 
 other the exact time of their deliverance. It is important 
 also to remark, that God foretold by his prophet Jeremiah, 
 not only the time of the return of the Jews, but also the 
 penitent state of heart which should be the cause of it. 
 Jer. xxix. 12 — 14 ; xxxi. 8, 9. 18 — 20, &c. 
 
 a See Poole. d Nell. viii. 2 — 8. 
 
 b Ezra ix. 10 — 15. e Ezra ix. 3 ; x. 0. 
 
 c Ezra vii. 10 ; viii. 21 — 23* f Ezra x. 10. 
 
NE II EMI AH. 
 
 249 
 
 CH. II. § X.] 
 
 The gracious commission of Artaxerxes s is also a won- 
 derful illustration of God’s power over men’s hearts, and of 
 his care of his Church ; Artaxerxes’ decree being much 
 more advantageous to the Jews than even that of Cyrus. It 
 is very remarkable how every opposition they met with 
 wrought for their good in the end n . 
 
 The book of Ezra should be read with the prophecies of 
 Haggai and Ze chari ah. Compare Ezra v. 2, with Hag. i. 12, 
 and Zech. iii. iv. These prophets were raised up particu- 
 larly to encourage the people in the arduous work of build- 
 ing the temple, which was to be glorified by the presence 
 of Christ. See Haggai ii. 7- 9 ; Zech. ii. 10 ; iii. 8 — 10. 
 
 In observing the preparation made for the coming of our 
 Lord Jesus Christ in the events of this book, we may not 
 only remark the rebuilding of the temple, which was a type 
 of his Church, but may also observe, that an ancestor of 
 the promised Messiah 1 (Sheshbazzar or Zerubbabel) was 
 appointed in the providence of God to lead his people from 
 Babylon ; and that their first care on their return was to 
 renew their daily sacrifice k , that rite in their dispensation 
 which in so especial a manner pointed to the sacrifice of 
 Christ. 
 
 The return of the Jews from Babylon is described by the 
 prophets as a most glorious display of the providence of 
 God 1 ; and, like the deliverance of the Israelites from 
 Egypt, is typical of the deliverance of sinners from spiritual 
 bondage, and of their pilgrimage to the heavenly Canaan 
 under the care of God their Saviour. Isa. xxxii. 2 ; xlii. 
 16 ; xlix. 10 ; li. 11. 
 
 § x. On the Booh o/Nehemiaii. 
 
 It appears that though the temple had been rebuilt under 
 the administration of Ezra, the walls and gates of the city 
 were yet in the state of ruin in which the Chaldeans had 
 left them, and that consequently the inhabitants lay open to 
 the insult of every enemy who chose to attack them : Nehe- 
 miah, the writer of this book, was the instrument raised up 
 for their protection. Though a Jew and a captive, he was,, 
 through the overruling providence of God, selected to the 
 
 8 Ezra vii. 11 — 26. k Ezra iii. 2. 
 
 h Ezra v. vi. 1 Isa. xliii. 19 ; liv. 17* 
 
 1 Matt. i. 12 ; Ezra i. 8 ; iii. 8. 
 
 M 5 
 
250 
 
 BOOKS OF THE OLD TESTAMENT. [PART HI. 
 
 office of cupbearer to Artaxerxes, the king of Persia ; one 
 of the most lucrative and confidential situations in that 
 court. Though thus in the midst of abundance and honour, 
 yet when he heard of the distressed state of his city, Jeru- 
 salem, he was deeply afflicted by it m . He made it the 
 subject of solemn prayer 11 ; and after four months an op- 
 portunity was given him of petitioning the king for leave 
 to go to Jerusalem. The spirit of prayer, in which he 
 made this petition, is very observable °. The king, probably 
 influenced by Esther his queen, appointed Nehemiah 
 governor of Jerusalem, with a commission to rebuild the 
 walls, and provide for the welfare of his people. Nehemiah 
 executed his commission for twelve years with great suc- 
 cess, amidst much opposition?, consecrating both his labour 
 and wealth to the object Q. After this he returned to Arta- 
 xerxes at Shushan ; but at length went back to Jerusalem, 
 and employed various measures to promote the further re- 
 formation of the Jews, particularly in the correction of 
 those abuses which had crept in during his absence. This 
 book' may be thus divided : — 
 
 Chap. i. and ii. 1 — 11, contains the account of Nehe- 
 miah’s departure from Shushan, and arrival at Jerusalem ; 
 Chap. ii. 12 — 20; iii. — vi. 15, the building of the walls; 
 Chap. vii. — xii., the first reformation accomplished by 
 Nehemiah ; Chap, xiii., the second reformation accom- 
 plished by Nehemiah on his return to Jerusalem. 
 
 Nehemiah presents to us a noble example of true pa- 
 triotism ; the fear of God r being the principle from which 
 it flows, and the making religion the foundation of our 
 country’s welfare the good at which it chiefly aims. In 
 this view it may be remarked how anxious he was to pro- 
 mote among his people the due observance of the Sabbath ; 
 the neglect of which had brought upon them the wrath of 
 God s . In his devout acknowledgment of God in every 
 thing t (deriving the chief motives to perseverance from a 
 consideration of his attributes u ) ; in his union of watchful- 
 ness with prayer, of diligence with dependence x ; and in 
 
 m Neh. i. 3, 4. 
 n Neh. i. 5 — 11 
 0 Neh. ii. 4. 
 
 P Neh. iv. 23. 
 
 <1 Neh. v. 14. 
 
 r Neh. v. 15. 
 s Neh. xiii. 18. 
 t Neh. i. 11; ii. 18. 
 u Neh. iv. 14. 
 x Neh. iv. 9. 20. 
 
ESTHER. 
 
 251 
 
 ch. ii. § xi.] 
 
 his humility in tracing all good in himself to the grace of 
 God y , we may also imitate him. Sanballat and others 
 ridiculed and persecuted him, and attempted to draw him 
 into sin 2 : yet still he was successful, and his success 
 should be our encouragement, assuring us of the blessed- 
 ness of the man that trusteth in God. 
 
 This book takes up the history of the Jews about twelve 
 years after the close of the book of Ezra. In the 9th chap., 
 which contains a confession of the sins of the Jews, a valu- 
 able epitome of their history is given, in the light in which 
 it is ever of such importance to view it, viz. as a moral his- 
 tory, i. e. a selection of facts to illustrate principles, to teach 
 us wdiat God is, and what we are. It gives exalted views 
 of the majesty a , justice b , and mercy of God c , suggesting 
 the influence such views ought to have on us. It presents 
 awful views of the depravity of human nature d , and of the 
 evil of sin, and thus shows man’s need of redemption. 
 In the allusion to the Spirit e , is also seen the germ of that 
 doctrine which is unfolded in the Gospel. 
 
 The administration of Nehemiah lasted about ihirty-six 
 years ; and with this book closes the history of the Old 
 Testament. 
 
 § xi. On the Book of Esther. 
 
 The events recorded in this book may be classed under 
 the three following heads : — 
 
 I. The evil anticipated by the providence of God, in the 
 promotion of Esther, a poor Jewish orphan, to the throne of 
 Persia, and in the great service rendered to the king by her 
 relation Mordecai, in detecting a plot against his life, ch. i. ii. 
 
 II. The evil threatened , in the advancement of Haman, 
 and his design of utterly extirpating the whole Jewish 
 nation, ch. iii. 
 
 III. The evil defeated, and overruled to the greater good 
 of the Jews, and even of the heathens, ch. iv. — x. 
 
 The power of the Persians being at that time paramount in 
 Asia, if the design of Haman had succeeded, the Jews, not 
 only in Persia, but throughout the world, would have been 
 annihilated f , and with them the whole visible Church of 
 
 y Neh. ii. 12 ; vii. 5. 
 z Neh. ii. 19 ; vi. 6 — 12. 
 & Neh. ix. 6 — 32. 
 b Neh. ix. 33. 
 
 c Neh. ix. 17. 
 d Neh. ix. 16. 26. 28. 
 e Neh. ix. 20. 30. 
 f Esther iii. 13, &c. ; viii. 9. 
 
252 
 
 BOOKS OF T$E OLD TESTAMENT. [PART III. 
 
 God. In observing the means by which this evil was 
 defeated, Ahasuerus’ sleepless nights appears a very im- 
 portant link in the chain, and illustrates how the providence 
 of God makes use of the most trifling, and what to us might 
 seem the most accidental circumstances, to accomplish his 
 will h . The time also when it was defeated is no less 
 remarkable. Haman’s plot was confounded when he had 
 procured the royal decree, when he had fixed a time, when 
 he had issued forth letters to destroy the people of God, 
 and when they were on the brink of ruin, and he in the 
 height of confidence. 
 
 The Feast of Purim, instituted in commemoration of this 
 deliverance of the Jews, is still kept annually by them, in 
 their month Adar, which corresponds with part of our 
 February and March. 
 
 In reference to the confidence with which Mordecai anti- 
 
 cipated deliverance i , Bishop Hall has the following im- 
 portant remark : — “ He saw the day of their common 
 destruction enacted ; he knew the Persian decrees to be 
 unalterable, but withal he knew there was a Messias to 
 come. He was so well acquainted with God’s covenant 
 assurances to his Church, that he can, through the midst of 
 those bloody resolutions, foresee indemnity to Israel ; ra- 
 ther trusting the promises of God than the threats of man. 
 This is the victory that overcomes all the fears and fury of 
 the world, even our faith.” See 1 John v. 4, 5. 
 
 As the events recorded in the Book of Esther happened 
 before some of those recorded in Ezra and Nehemiah, the 
 following dates may be of use : — 
 
 Date 
 
 Cyrus proclaims liberty to 
 the Jews (Ezra i. 2) .... 536 
 Foundation of the Temple 
 laid (Ezra iii. 8 — 13) .... 535 
 Samaritans hinder the build- 
 ing of it (Ezra iv. 5) .... 534 
 Artaxerxes (called in profane 
 history Cambyses) forbids 
 it (Ezra iv. 17 — 25) .... 529 
 Haggai and Zechariah urge 
 them to proceed (Ezra v. 1) 520 
 The Samaritans again inter- 
 fere, but are restrained by 
 a decree of Ahasuerus (or 
 
 Date 
 
 Darius Hystaspes) (Ezra 
 
 v. vi.) 519 
 
 Esther made queen (Esther 
 
 i. ii.) 518 
 
 The Temple finished (Ezra 
 
 vi. ) 515 
 
 Haman plots the destruction 
 
 of the Jews (Esther iii. iv.) 510 
 Ezra sent to govern Judea 
 
 (Ezra vii.) 467 
 
 Nehemiah sent (Neh. ii.) . . 445 
 Malachi, the last of the pro- 
 phets, contemporary with 
 Nehemiah 415 
 
 £ Esther vi. 1. h Rom. viii. 28. Esther iv. 14. 
 
CH. II.] QUESTIONS. 253 
 
 Questions adapted to any Chapter of the Historical Parts of the Old 
 Testament . 
 
 After having read a chapter in the Historical Parts of the Old Tes- 
 tament, the following questions may be asked, as an assistance to 
 draw out the improvement to be derived from it. 
 
 1. What persons are mentioned in this chapter ? 
 
 2. What facts ? 
 
 3. What places ? 
 
 4. Point out the places in the map. 
 
 5. Are these persons, facts, places, mentioned in any other parts of 
 the Bible ? 
 
 6. Is there an account in this chapter of any duty performed ? 
 
 7. Does it appear to have been performed in a right or a wrong 
 spirit % 
 
 8. Is there any thing in this chapter which shows you the value of 
 God’s blessing, or the means by which you may obtain or lose it ? 
 
 9. Is there an account of any sin committed ? 
 
 10. Can you trace what led to the commission of that sin k ? 
 
 11. Can you trace by what consequences, either to themselves or 
 to others, it was followed * 1 * ? 
 
 12. Were they such consequences, as they, who committed the sin, 
 had previously expected 111 ? 
 
 13. How does God speak of that sin in other parts of the Bible ? 
 
 14. Can you compare what the persons did in this chapter, with 
 the conduct of any others mentioned in Scripture ? 
 
 15. Does God give in this chapter any example, any command, 
 promise, threatening, &c., which you can apply to yourself? 
 
 16. What may you learn of the attributes of God from this chapter % 
 
 17. Is there any prophecy given or fulfilled in this chapter ? 
 
 18. Is there any thing which reminds you of the Lord Jesus Christ, 
 any type, or any thing which shows man’s need of Him as a Saviour ? 
 
 19. Is there any thing which shows man’s need of the Holy Spirit ? 
 
 20. Is there any proverb of Scripture illustrated by any of the 
 events recorded in this chapter ? 
 
 k Thus Saul at one time greatly loved David (1 Sam. xvi. 21) : 
 observe what first excited his jealousy. (1 Sam. xviii. 8.) 
 
 Indolence prepared the way for David’s grievous fall (2 Sam. xi. 1) ; 
 and probably pride led him to number the people. (1 Chron. xxi. 1.) 
 Evil counsellors led to the apostasy of Joash. (2 Chron. xxiv. 17.) 
 
 1 Thus the sin of Dathan and Abiram (Numb. xvi. 27. 32), and of 
 Achan (Joshua vii. 24), involved the destruction of their families as 
 well as of themselves. 
 
 Hiel was punished in the death of his children, while probably he 
 was suffered to live. (1 Kings xvi. 34.) 
 
 m Thus when Gideon made the ephod, he little thought of the snare 
 it would become (Judges viii. 27) ; when Saul forced himself to offer 
 a burnt offering, he little thought it would cost him his throne (1 Sam. 
 xiii. 12. 14) : David little thought the assistance he obtained through 
 deceit from Ahimelech would be the occasion of the destruction of a 
 city of the priests. (1 Sam. xxi. 2; xxii. 19.) 
 
254 
 
 BOOKS OF THE OLD TESTAMENT. [PART III. 
 
 21. Are you reminded in reading this chapter of any part of the 
 prayers, or other formularies, of the Church of England ? 
 
 For further hints, refer to Archbishop Seeker’s Advice, p. 47. 
 
 Questions which may he used after having read through any of the Histo- 
 rical Books of the Old Testament , or parts of such hooks which include 
 
 several chapters. 
 
 I. General Questions. 
 
 1. Why is this book called ? 
 
 2. Over how long a period does the history contained in this book 
 (or part of the book) extend ? 
 
 3. How long was this before the birth of our Saviour ? 
 
 4. What is the number of chapters in this book ? 
 
 5. What are the principal subjects ? 
 
 6. Can you arrange the chapters under these subjects ? 
 
 7. Are there any references made to these subjects in any other 
 parts of the Bible ? 
 
 8. Have we any notice of these subjects in the Book of Psalms ? 
 
 9. In what places did the principal events mentioned in this book 
 happen ? 
 
 10. Are any other remarkable events recorded in the Bible, said 
 to have happened in those places ? 
 
 11. Are any other nations than that of the Israelites mentioned in 
 this book ? Give some account of them. 
 
 12. What are the names of the persons whose history is most pro- 
 minent in this book ? 
 
 13. Mention some of the most remarkable circumstances in the 
 lives of those persons. 
 
 14. What are the excellences or defects of their character 11 ? 
 
 15. Is any reference made to these persons in other parts of 
 Scripture ? 
 
 16. Bo such references throw any additional light on their character? 
 
 17. Is there any person in Scripture of whom you are reminded as 
 having acted like them, or who, under the same circumstances, acted 
 very differently from them ? 
 
 18. Does it contain any instance illustrating the influence of exam- 
 ple, i. e. of one person’s conduct inducing others to act like him 0 ? 
 
 19. Is there any reference to natural history, as animals, trees, 
 plants, &c. ? (See page 123.) 
 
 20. Is there any reference to manners and customs, &c., peculiar 
 to Eastern nations, their houses, dress, &c. ? (See page 136, &c.) 
 
 21. Are any, and what, miracles recorded in this book ? 
 
 n Sometimes our particular attention is drawn to this. Thus of 
 Hananiah (Neh. vii. 2) it is said he was a faithful man, and feared 
 God above many. See also 2 Kings xviii. 5, as to Hezekiah ; 2 Chron, 
 xxiv. 7, as to Athaliah ; and 1 Kings xviii. 3, as to Obadiah. 
 
 0 Thus Hezekiah’s confidence in God inspired a like confidence in 
 his people. (2 Chron. xxxii. 7, 8.) The example of Jeroboam, the first 
 king of the ten tribes of Israel, was followed by every succeeding 
 king. They all trod in the steps of the idolatry he established. Lot’s 
 sons-in-law were not influenced by his example, but remained in 
 Sodom. (Gen. xix. 14.) 
 
QUESTIONS. 
 
 255 
 
 CH. II.] 
 
 22. What prophecies are given or fulfilled respecting either per- 
 sons or nations ? If gradually fulfilled, trace the various steps of the 
 fulfilment P. 
 
 23. Did any, and what prophets, whose writings form part of the 
 Bible, live during this period ? 
 
 24. Do their writings throw any light on the history here recorded, 
 particularly on the moral conduct of the Jews, their sins, &c. ? 
 
 II. Questions on the attributes of God. 
 
 What illustrations does this book (or part of a book) give of (1) the 
 power of God ? (2) God’s knowledge and notice of what men do and 
 
 think ? (3) the justice of God in punishing sin? (4) his long-suffering 
 in delaying to punish the wicked ? (5) his mercy in forgiving ? (6) his 
 grace in helping ? (7) his readiness to hear prayer? (8) his providence, 
 particularly in his direction of what seemed to be chance, his control 
 over men’s minds, wills, passions, counsels, actions, &c., and in over- 
 ruling evil for good ? (9) his faithfulness in fulfilling his promises ? 
 &c. &c. (10) and what effect ought these several views of God to have 
 on your feelings and character ? What practical use should you make 
 of these attributes as motives to duty q ? (See page 1 98.) 
 
 III. Questions on the Character and Condition of Man. 
 
 1. With the views given above of the perfections of God, contrast 
 the character of man ; any instances which occur in this book of men’s 
 (1 ) weakness, (2) ignorance of the future, (3) injustice, (4) impatience, 
 (5) cruelty, (6) inconstancy, &c. (7) What effect ought these several 
 views of the character of man to have on you in your intercourse with 
 your fellow-creatures r ? 
 
 2. Are there any instances in this book of those who resisted 
 temptation ? 
 
 3. Are there any instances of the blessings attending obedience to 
 God ? 
 
 4. Are there any instances of those who yielded to temptation ? 
 
 5. What was the nature of the temptation by which they were 
 overcome ? (See page 199.) Was it the praise or the fear of men, 
 the example of others, &c. ? 
 
 6. What illustrations do you here find of the folly and deceit of sin s ? 
 
 7. From passages in this book, show the progress of sin. (See p. 200.) 
 
 8. Show also the evil of sin. (See p. 200.) 
 
 P Thus the prediction against Eli (1 Sam. ii. 31 — 34) began to be 
 fulfilled when Hophni and Phineas were killed (1 Sam. iv.); then 
 again by the massacre of his descendants by Saul (1 Sam. xxii.) ; and 
 eighty years after the threatenings, by the deposition of Abiathar 
 from the priesthood. (1 Kings ii. 27.) 
 
 q See 1 Chron. xxviii. 9; Job xlii. 2 — 6; Nehem. iv. 14; Psalm 
 cxxx. 4 ; 2 Cor. xii. 9, in some measure illustrating this. 
 
 r Isaiah ii. 22; xli. 10 — 12; li. 12, 13; xxxi. 1 — 3. Gal. vi. 1. 
 s For instance, the men of Ashdod acknowledge and smart under 
 the power of God, and yet cling to the worship of Dagon (1 Sam. v. 
 2—7) ; and Ainaziah worships the very gods whom Jehovah enabled 
 him to overcome. (2 Chron. xxv. 14.) 
 
256 
 
 BOOKS OF THE OLD TESTAMENT* [PART III. 
 
 9. Of what particular virtues is there any illustration, any instance 
 of repentance, faith, &c,, returning good for evil, &c. M 
 
 10. Is there any illustration of counterfeit virtues ? of conduct that 
 seemed right, but did not proceed from right motives ? of false re- 
 pentance, zeal, &c. ? Are any persons mentioned who either by what 
 they said or did, seemed to be influenced by right feeling, but after- 
 wards turned aside u % 
 
 11. Of what particular sins is there any illustration, as idolatry, 
 unbelief, neglect of warnings, abuse of God’s blessings, &c., lying, 
 covetousness, envy, pride, impatience of reproof, &c. ? 
 
 12. Are there any instances of good children, good parents, ser- 
 vants, masters, husbands, wives ; good kings, magistrates, &c. ; or 
 the contrary ? 
 
 13. What instances are given of those in affliction ? 
 
 14. What were its effects upon them l Did it lead them to pray ? 
 Did it lead them to alter their conduct, &c. ? 
 
 15. Give some illustration of the nature of human life ; that is, 
 of the disappointments, the fears, the sudden changes to which men 
 are liable * * * * v . 
 
 16. Is there any illustration in this book of the vanity of the world, 
 the insufficiency of things which men most esteem, to make them 
 happy, as riches, power, &c. % 
 
 IV. Questions in reference to the Preparation made for the Coming of 
 our Lord Jesus Christ. 
 
 1. What types are given in this book concerning our Saviour, 
 either in persons or things ? 
 
 2. Can you show from the New Testament in what the resemblance 
 consisted ? 
 
 3. What prophecies are there in this book respecting the Saviour l 
 Is there any allusion to these prophecies in the New Testament ? 
 
 4. What general proofs are afforded by the events of this book of 
 man’s need of a Saviour, or of the holiness of God in his abhorrence 
 of sin ? 
 
 5. What proof does this book afford of man’s need of the Holy 
 Spirit to expose to him his sin, and to enable him to overcome it ? 
 (These proofs may be shown by instances of men’s tendency to sin, 
 the self-deceit accompanying it, the vain excuses made for the com- 
 mission of it, &c.) 
 
 6. Do you, from any thing recorded in this book, learn how and for 
 what you ought to pray ? 
 
 t See Rom. xii. 9—21 ; 1 Cor. xiii. ; and Gal. v. 22, &c., noticing 
 
 the examples from Scripture which illustrate any of the fruits of the 
 
 Spirit referred to in these passages. 
 
 u 1 Kings xviii. 39; 2 Chron. xi. 17; xii. 1 ; Deut. v. 28, 29. 
 
 v See, for instance, Jephthah’s disappointment, and at such a 
 moment, in the loss of his only child (Judges xi. 34, 35) ; Naaman’s 
 leprosy (2 Kings v. 1) ; Jeroboam’s bereavement (l Kings xiv. 12 — 
 17); Benhadad (1 Kings xx. 3. -31); the Shunammite (2 Kings iv. 
 20); Nebuchadnezzar’s insanity (Dan. iv. 30, 31); and his grand- 
 son’s destruction on the very night of his festivity. (Dan. v. 9. 30. ) 
 
CH. III. § i.] 
 
 JOB. 
 
 257 
 
 CHAPTER III. 
 
 THE POETICAL BOOKS. 
 
 Contents — § i. On the Book of Job. § ii. On the Book of Psalms. 
 
 § iii. On the Book of Proverbs. § iv. On the Book of Ecclesiastes. 
 
 § v. On the Song of Solomon. 
 
 These Books, which are five in number — namely, Job, 
 Psalms, Proverbs, Ecclesiastes, and the Canticles or Song 
 of Solomon, are so called, because they are almost wholly 
 composed in Hebrew verse. 
 
 § i. On the Book of Job. 
 
 That Job was a real character, is proved by the manner 
 in which he is spoken of by Ezekiel and St. James w . He 
 was an inhabitant of Uz, in that part of Arabia bordering 
 on Judea; and has been supposed to be descended from 
 Uz, the elder son of Nahor, Abraham’s brother. 
 
 Elihu, in reckoning up the modes of Divine revelation, 
 takes no notice of the delivery of the Mosaic Law ; nor 
 does there seem any allusion to the Jewish history in any 
 part of the book. Hence Job is supposed to have lived 
 before Moses, and this book to be the oldest in the world. 
 
 It may be divided into three parts. 
 
 I. A narrative of an eminent servant of God suddenly 
 plunged from the greatest prosperity into deep affliction — 
 the entire loss of property, children, health — which he 
 bears with the most exemplarv patience, ch. i. ii. 1- — 10. 
 
 II. A controversy, which was a source of yet heavier 
 trial to Job, and which originated in the visit of his three 
 friends, Eliphaz, Bildad, and Zophar. He was tempted to 
 complain to them of his situation ; but they, having taken 
 up the erroneous notion that deep affliction was a certain 
 proof of the great wickedness of him who suffered it, instead 
 
 w Ezek. xiv. 14 ; James v. 11. 
 
258 BOOKS OF THE OLD TESTAMENT. [PART III. 
 
 of comforting Job, charged him with hypocrisy, as guilty of 
 some hidden wickedness x . In the vehemence with which 
 Job asserts his integrity, he reflects not only on the injustice 
 of his friends, but in some measure on the inequality of the 
 providence of God ; as though the tenor of his past life 
 entitled him to other treatment than that which he received 
 at God’s hands. But his appearing thus to account himself 
 righteous in his own eyes y kindled the wrath of a fourth 
 friend, who had hitherto been silent. While condemning the 
 unjust insinuations of Job’s three friends, because they had 
 found no answer, i, e. no convincing reply, and yet had 
 condemned Job as a hypocrite and ungodly man z , Elihu 
 also sharply reproves Job for “ justifying himself, rather 
 than God a .” After which the Lord Himself answers Job out 
 of the whirlwind ; not condescending to enter into any par- 
 ticular explanation of his conduct ; but from a consideration 
 of his infinite and unsearchable greatness as seen even in 
 creation b , convincing Job of his presumption, his ignorance, 
 and guilt, in arraigning his providence, ch. ii. 11 ; xli. 
 
 III.’ The issue of the narrative and of the contro- 
 versy seen in the deep repentance of Job; God’s reproof 
 of Job’s three friends ; his appointing them to offer sacri- 
 fice, which, through the intercession of Job, removed from 
 them God’s anger; and his promoting Job to yet greater 
 prosperity than he had before his affliction, ch. xlii. 
 
 This book is interesting as containing the earliest record 
 of Patriarchal religion, as it was professed by one probably 
 not of the promised seed. 
 
 This book also remarkably displays the providence of God, 
 and the plan of his moral government, and illustrates with 
 unrivalled magnificence the glory of the Divine attributes : 
 see, particularly, when the Almighty addresses Job. It 
 forcibly alludes to the doctrine of human depravity c , speaks 
 of sacrifice as the divinely appointed means of removing 
 God’s anger d , and shows the benefit of intercessory prayer e . 
 
 In ch. xix. 25 — 29, Job is generally understood to have 
 spoken of a future resurrection and judgment to come. 
 
 x Job iv. 7 — 9 ; viii. 13 ; xviii. 21 ; 
 xtii. 5. 
 
 y Job xxxii. 1, 2. 
 z Job xxxii. 3. 
 
 a Job xxxiii. 8, 9 ; xxxiv. 5. 9. 35. 
 
 b Job xxxviii. — xlii. 
 c Job xiv. 4 ; xv. 14 — 16. 
 d Job i. 5 ; xlii. 8. 
 e Job xlii. 8, 9. 
 
THE PSALMS. 
 
 259 
 
 ch. hi. § ii.] 
 
 Under this view of the passage, his faith in a promised 
 Redeemer is especially to be noticed : as showing the har- 
 mony of character in the servants of God in every age. Job, 
 Abraham f , Moses s, David h , the Prophets *, derived their 
 chief happiness from the same source as those who are born 
 under the Christian dispensation. See Art. VII. of the 
 Church of England. 
 
 1. Let the young imitate Elihu’s humility k . Though 
 competent to speak best he spoke last. 
 
 2. How much of heavenly wisdom is necessary to con- 
 duct controversy properly, when even Job failed in it! 
 
 3. It well becomes us to confess ourselves to be miser- 
 able offenders, when even Job abhorred himself, and said, 
 “ Behold, I am vile 1 .” He who knows himself best, esteems 
 himself least. 
 
 § ii. On the Booh of Psalms. 
 
 This is a collection of sacred hymns, most of which were 
 composed by David, who is hence called the sweet Psalmist 
 of Israel. 2 Sam. xxiii. 1. 
 
 Bishop Horne describes the Book of Psalms as an epitome 
 of the Bible, adapted to the purposes of devotion ; and in 
 the language of this Divine book, the prayers of the Church 
 have been offered up to the throne of grace from age to age. 
 The Fathers assure us that in the earlier times, the whole 
 Book of Psalms was generally learnt by heart ; the Psal- 
 mody was every where used at meat, and in business ; that 
 it enlivened the social hours, and softened the fatigues of life. 
 
 Hooker says, “ What is there necessary for man to know, 
 which the Psalms are not able to teach ? Let there be any 
 grief or disease incident unto the soul of man, any wound 
 or sickness named, for which there is not in this treasure- 
 house a present comfortable remedy at all times to be found.” 
 
 In illustration of these remarks, it may be noticed that 
 some of the Psalms are expressions of praise and adoration, 
 which display the majesty, power, goodness, and other at- 
 tributes of God, as Psalm civ. cxxxix. : others are songs of 
 thanksgiving, blessing God for mercies bestowed, as Psalm 
 
 f John viii. 56. 
 
 S Heb. xi. 26. 
 h 2 Sam. xxiii. 5. 
 
 1 1 Pet. i. 10. 
 k Job xxxii. 4 — 6. 
 
 1 Job xlii. 6 ; xl. 4. 
 
260 BOOKS OF THE OLD TESTAMENT. [PART III. 
 
 ciii. : others are prayers in which are implored the mercy of 
 God, the pardon of sin, as Psalm li. ; deliverance from 
 danger, as Psalm xvii. ; deliverance from affliction, as Psalm 
 cxxiii. : while in others intercession is made — for the Church, 
 as Psalm cxxii. — for the heathen, as Psalm lxvii. Some of the 
 Psalms are historical, as Psalm lxxviii., composed with a view 
 to preserve the remembrance of the most considerable events 
 which befel the Jewish nation ; while others describe the ex- 
 cellency of God’s law, as Psalm xix. and cxix. ; the character 
 of good and bad men, as Psalm i. ; the vanity of human life, 
 as Psalm xc. Lastly, some of them are prophetical, pre- 
 senting us with predictions relating to the Lord Jesus Christ 
 and the times of the Gospel ; finely illustrating the 4 4 con- 
 nexion which subsisted between the two covenants, and 
 shedding an evangelical light on the Mosaic dispensation by 
 unveiling its inward radiance.” Thus, — 
 
 Psalm xl. 6, speaks of our Lord’s coming in our nature 
 to abolish the Mosaic dispensation, of which 44 sacrifice and 
 offering” was the distinguishing feature (see Heb. x. 5). 
 
 Psalm cxxxii. 11, predicts that the Messiah should be of 
 the family of David (see Acts ii. 30). 
 
 Ps. xlv. 6, 7, declares his Divine nature (see Heb. i. 8). 
 
 Psalm cxviii. 22, quoted six different times in the New 
 Testament, foretels the rejection of Him by the Jews ; 
 
 Psalm xxii. his suffering on the cross ; 
 
 Psalm xvi. 9 — 11, his resurrection (see Acts ii. 27); 
 
 Psalm Ixviii. 18, his ascension, and sending the Holy 
 Spirit (see Eph. iv. 8) ; 
 
 Psalm Ixix. and cix., the sore judgment which should 
 befal Judas and the Jewish nation (see Rom. xi. 9, 10, and 
 Acts i. 20) ; 
 
 Psalm cxvii., the call of the Gentiles (see Rom. xv. 11) ; 
 and Psalm Ixxii., the final triumph and universal establish- 
 ment of Messiah’s kingdom throughout the earth. 
 
 Of the prophetic Psalms, the most remarkable, as apply- 
 ing throughout and exclusively to Christ, is Psalm cx. 
 
 Nearly fifty of the Psalms are quoted in the New Testa- 
 ment, which shows how frequently our Lord made use oi 
 that book to instruct his disciples that He was the Christ. 
 See Luke xxiv. 44. 
 
 What is historical, as it relates to David and the Jewish 
 Church, is often typical, and so prophetic as it relates to 
 
THE PSALMS. 
 
 261 
 
 ch. iii. § ii.] 
 
 Jesus Christ and to his Church, either militant or triumph- 
 ant m . While David is describing his own enemies, suffer- 
 ings, and triumph, the Spirit enlarges his sentiments, and 
 swells out his expressions to a proportion adapted to the 
 character of the Messiah, of whom David was so eminent a 
 type, that our Saviour is often expressly described in Scrip- 
 ture by his name n . 
 
 Forgiveness and mercy towards the persons of his own 
 enemies were distinguishing parts of David’s character ; of 
 which we see very beautiful proofs in 1 Sam. xxiv. 4 — 10 ; 
 xxvi. 7 — 13 ; 2 Sam. i. 17 — 27 ; iv. 8 — 12 ; xix. 16 — 
 23. But in some of the Psalms, David utters bitter curses 
 against his enemies. The most remarkable in this respect 
 are Ps. Ixix. and cix. ; but these, as is seen above, Peter 
 applies as prophecies fulfilled in the punishment of Judas 
 and of the Jews. This teaches us that we are to understand 
 the curses contained in the Psalms, as threatenings ut- 
 tered, or judgments foretold, by a Prophet of God, against 
 hardened and finally impenitent sinners : and that the 
 feeling with which we should repeat them, should be an 
 aw r ful sense of God’s holiness and justice in the punishment 
 of sin. 
 
 m In reference to this subject, Bishop Horne has the following re- 
 mark : “ Upon this principle it is easily seen that the objections which 
 may seem to lie against the use of Jewish services in Christian con- 
 gregations, cease at once. Thus it may be said, Are we concerned 
 with the affairs of David and of Israel ? Have we any thing to do with 
 the ark and with the temple ? They are no more. Are we to go up to 
 Jerusalem and to worship on Zion ? They are desolated and trodden 
 under foot by the Turks. Are we to sacrifice young bullocks accord- 
 ing to the law ? The law is to be abolished, never to be observed again. 
 Do we pray for victory over Moab, Edom, Philistia, or for deliverance 
 from Babylon ? There are no such nations, no such places in the world. 
 — What then do we mean, when, taking such expressions in our mouths, 
 we utter them in our own persons as parts of our devotions before God ? 
 Assuredly we must mean, a spiritual Jerusalem and Zion; a spiritual 
 ark and temple ; a spiritual law ; spiritual sacrifices, and spiritual vic- 
 tories over spiritual enemies, all described under the old names, which 
 are still retained, though old things are passed away and all things are 
 become new. By substituting Messiah for David, the Gospel for the 
 law, the Church Christian for that of Israel, and the enemies of one for 
 those of the other, the Psalms are made our own. 5 ’ — Bishop Horne on 
 Psalms , Preface . 
 
 n Isa. lv. 3; Jer. xxx. 9 ; Ezek. xxxiv. 23; Hosea iii. 5. 
 
262 
 
 BOOKS OF THE OLD TESTAMENT. 
 
 [part III, 
 
 The following TABLE, showing the probable occasion when 
 each Psalm was composed, is abridged from Townsend’s 
 Harmony of the Old Testament. 
 
 Psalms. 
 
 vii. . 
 
 viii. 
 
 ix. ... 
 
 x. .... 
 
 xiii ^ 
 
 xiv V 
 
 XV ) 
 
 XI. 
 
 xii. 
 
 xiii. 
 
 xiv. 
 
 xv. 
 
 xvi. . 
 
 xvii. 
 xviii. 
 
 xix. . 
 
 xx. 
 
 xxi. 
 
 xxii. 
 xxiii, 
 xxiv, 
 
 XXV. 
 
 xxvi. 
 xxvii, 
 xxviii. 
 
 xxix. 
 
 xxx. 
 
 xxxi. 
 xxxii 
 xxxiii, 
 xxxiv. 
 xxxv, 
 xxxvi, 
 xxxvii 
 xxxviii'x 
 xxxix. | 
 
 After what 
 Scripture. 
 
 x : \ 
 
 XI J 
 
 rii 
 
 xiii. ...\ 
 
 xiv. ... J 
 v : ...| 
 
 Vll... ) 
 
 t} 
 
 xii. ..) 
 
 xiii. ./ 
 
 iv. ... 
 v 
 
 4 . \ 
 
 Vll. / 
 
 Nehem. xiii. 3 
 
 1 Chron. xvii. 27 ... 
 
 2 Sam. xv. 29 
 
 2 Sam. xvii. 29 
 
 2 Sam. xvii. 29 
 
 1 Chron. xxviii. 21. 
 
 2 Sam. xvi. 14 
 
 1 Chron. xxviii. 21. 
 
 1 Sam. xvii. 4 
 
 Dan. vii. 28 
 
 1 Sam. xix. 3 
 
 1 Chron. xxviii. 1... 
 
 Dan. vii. 28 
 
 1 Chron. xvii. 27 ... 
 
 1 Sam. xxii. 19 ..... 
 
 2 Sam. xxii. 51 
 
 1 Chron. xxviii. 21. 
 
 2 Sam. x. 19 , 
 
 1 Chron. xvii. 27 ... 
 1 Chron. xxviii. 21. 
 
 Probable occasion on which each Psalm was 
 composed. 
 
 §} 
 
 Dan. vii. 28 
 
 1 Chron. xxviii. 21. 
 1 Chron. xxi. 30 .... 
 
 1 Sam. xxiii. 12 .... 
 
 2 Sam. xii. 15 
 
 1 Sam. xxi. 15 .. 
 
 1 Sam. xxii. 19- 
 
 Dan. vii. 28 
 
 Chron. xxviii. 21 
 
 Written by Ezra as a preface to the Book of Psalms 
 j On the delivery of the promise by Nathan to 
 \ David— a prophecy of Christ’s kingdom 
 
 On David’s flight from Absalom 
 
 During the flight from Absalom 
 
 During the flight from Absalom 
 
 Inserted towards the end of David’s life 
 
 On the reproaches of Shimei 
 
 Inserted towards the end of David’s life .... 
 
 On the victory over Goliath 
 
 During the Babylonish captivity 
 
 When David was advised to flee to the mountains 
 Inserted towards the end of David’s life 
 
 During the Babylonish captivity 
 
 On the delivery of the promise by Nathan to David 
 
 On the murder of the priests by Doeg 
 
 On the conclusion of David’s wars 
 
 Inserted towards the end of David’s life 
 
 On the war with the Ammonites and Syrians. . 
 
 On the delivery of the promise by Nathan 
 
 Inserted towards the end of David’s life 
 
 xl. 
 
 xii J 
 
 xiii ) 
 
 xliii / 
 
 xliv 
 
 xiv 1 Chron. xvii. 27 ... 
 
 xlvi 2 Chron. xx. 26 
 
 xlvii 2 Chron. vii. 10 
 
 2 Sam. xvii. 29 
 2 Kings xix 7 . 
 
 xlviii, 
 
 xlix. 
 
 1 
 
 li. ... 
 
 111. . .. 
 
 1111. . .. 
 liv.... 
 lv. ... 
 
 :::} 
 
 Ezra vi. 22- 
 Dau. vii. 28 
 
 2 Sam. xii. 15 ... 
 
 1 Sam. xxii. 19.., 
 
 Dan. vii. 28 
 
 Sam. xxiii. 23 . 
 
 2 Sam. xvii. 29... 
 
 During the Babylonish captivity 
 
 Inserted towards the end of David’s life 
 
 On the dedication of the threshing-floor of Araunah 
 On David’s persecution by Saul 
 
 On the pardon of David’s adultery 
 
 On David’s leaving the city of Gath 
 
 On David’s persecution by Doeg 
 
 During the Babylonish captivity 
 
 B.C. 
 
 444 
 1044 
 
 1023 
 
 1015 
 1023 
 1015 
 1063 
 539 
 1062 
 1015 
 
 539 
 
 1044 
 
 1060 
 
 1019 
 
 1015 
 
 1036 
 
 1044 
 
 1015 
 
 539 
 
 1015 
 
 1017 
 
 1060 
 
 . 1034 
 
 . 1060 
 . 1060 
 
 ... 539 
 
 Inserted towards the end of David’s life , 
 
 On David’s flight from Absalom 
 
 On the blasphemous message of Rabshakeh . 
 On the delivery of the promise by Nathan ... 
 
 On the victory of Jehoshaphat 
 
 On the removal of the ark into the temple ... 
 On the dedication of the second temple 
 
 During the Babylonish captivity 
 
 Confession of David after his adultery 
 
 On David’s persecution by Doeg 
 
 During the Babylonish captivity 
 
 On the treachery of the Ziphims to David 
 
 During the flight from Absalom 
 
 ... 1015 
 
 1023 
 
 710 
 
 1044 
 
 896 
 
 1004 
 
 515 
 
 539 
 
 1034 
 
 1060 
 
 539 
 
 1060 
 
 1023 
 
ch. hi. § ii.] 
 
 THE PSALMS, 
 
 263 
 
 Psalms 
 
 After what 
 Scripture. 
 
 Probable occasion on which each Psalm was 
 composed. 
 
 B.C. 
 
 lvi 
 
 Ivii. . 
 
 lviii 
 
 lix. 
 
 lx 
 
 lxi 
 
 lxii. ...... 
 
 lxiii 
 
 lxiv 
 
 lxv 
 
 Ixvi 
 
 lxvii 
 
 lxviii. ... 
 Ixix. 
 
 1 Sam. xxi. 15 
 
 1 Sam. xxiv. 22 .... 
 1 Sam. xxiv. 22 .... 
 1 Sam. xix. 17 
 
 1 Kings xi. 20 
 
 Chron. xxviii. 21. 
 
 2 Sam. xvii. 29 
 
 Sam. xxiv. 22 .... 
 
 1 Sam. xxii. 19 
 
 1 Chron. xxviii. 21. 
 
 Ezra iii. 13 
 
 Dan. vii. 28 
 
 2 Sam. vi. 11 
 
 Chron. xxviii. 21 
 
 lxx. ...1 
 lxxi. .. J 
 
 2 Sam. xvii. 29 
 
 Ixxii 
 
 1 Chron. xxix. 19... 1 
 
 lxxiii. ... 
 
 2 Kings xix. 19 
 
 lxxiv. ... 
 
 Jer. xxxix. 10 
 
 lxxv...\ 
 lxxvi.. / 
 
 2 Kings xix. 35 
 
 
 
 Ixxviii... 
 
 1 Chron. xxviii. 21. 
 
 lxxix 
 
 Jer. xxxix. 10 ' 
 
 
 
 Ixxxi 
 
 Ezra vi. 22 
 
 lxxxii.... 
 
 2 Chron. xix. 7 
 
 lxxxiii... 
 
 Jer. xxxix. 10 
 
 lxxxiv... 
 
 Ezra iii. 13 
 
 lxxxv.... 
 
 Ezra i. 4 
 
 lxxxvi... 
 
 1 Chron. xxviii. 21. 
 
 lxxxvii.. 
 
 Ezra iii. 7 
 
 lxxxviii. 
 
 Exod. ii. 25 
 
 lxxxix... 
 
 Dan. vii. 28 
 
 xc 
 
 Numb. xiv. 45 
 
 xci 
 
 1 Chron. xxviii. 10. 
 
 xcii.... 1 
 
 Dan. vii. 28 
 
 xciii... J 
 xciv 
 
 Jer. xxxix. 10 
 
 xcv 
 
 1 Chron. xxviii. 21. 
 
 xcvi 
 
 1 Chron. xvi. 43 ... 
 
 xcvii. ^ 
 xcviii. I 
 xcix. j 
 
 2 Chron. vii. 10 .... 
 
 ci 
 
 1 Chron. xxviii. 21. 
 
 cii 
 
 Dan. ix. 27 
 
 ciii 
 
 2 Sam. xii. 15 
 
 civ 
 
 1 Chron. xxviii. 21. 
 
 cv \ 
 
 cvi. ...J 
 
 1 Chron. xvi. 43 .... 
 
 cvii 
 
 Ezra iii. 7 
 
 cviii 
 
 1 Kings xi. 20 
 
 cix 
 
 2 Sam. xxii. 19 
 
 cx 
 
 1 Chron. xvii. 27 ... 
 
 
 cxii.... ( 
 
 Ezra iii. 7 
 
 cxiii. .. f 
 cxiv... J 
 cxv 
 
 2 Chron. xx. 26 
 
 cxvi...\ 
 
 Ezra iii. 7 
 
 cxvii../ 
 
 cxviii.... 
 
 1 Chron. xvii. 27 ... 
 
 cxix 
 
 Neh. xiii. 3 
 
 When David was with the Philistines in Gath .... 
 
 On David's refusal to kill Saul in the cave 
 
 Continuation of Ps. Ivii 
 
 On Saul surrounding the town of David 
 
 On the conquest of Edom by Joab 
 
 Inserted towards the end of David’s life 
 
 In David’s persecution by Absalom 
 
 Prayer of David in the wilderness of Engedi .. 
 
 On David’s persecution by Saul 
 
 Inserted towards the end of David’s life 
 
 On laying the foundation of the second temple ... 
 
 During the Babylonish captivity 
 
 On the first removal of the ark 
 
 Inserted towards the end of David’s life 
 
 On Absalom’s rebellion 
 
 On Solomon being made king by his father.. 
 
 On the destruction of Sennacherib 
 
 On the destruction of the city and temple ... 
 
 On the destruction of Sennacherib 
 
 During the Babylonish captivity 
 
 Inserted towards the end of David’s life 
 
 On the destruction of the city and temple .... 
 
 During the Babylonish captivity 
 
 On the dedication of the second temple 
 
 On the appointment of Judges by Jehoshaphat... 
 On the desolation caused by the Assyrians .... 
 
 On the foundation of the second temple 
 
 On the decree of Cyrus 
 
 Inserted towards the end of David’s life 
 
 On the return from the Babylonish captivity . 
 
 During the affliction in Egypt 
 
 During the Babylonish captivity 
 
 On the shortening of man’s life, &c 
 
 After the advice of David to Solomon 
 
 During the Babylonish captivity 
 
 On the destruction of the city and temple .... 
 
 Inserted towards the end of David’s life 
 
 On the removal of the ark from Obed-edom’s house 
 
 On the removal of the ark into the temple . 
 
 Inserted towards the end of David’s life 
 
 On the near termination of the captivity 
 
 On the pardon of David’s adultery 
 
 Inserted towards the end of David’s life 
 
 On the removal of the ark from Obed-edom’s house 
 
 On the return from the captivity 
 
 On the conquest of Edom by Joab 
 
 On David’s persecution by Doeg 
 
 On the promise by Nathan to David 
 
 On the return from the captivity 
 
 On the victory of Jehoshaphat 
 
 On the return from the captivity 
 
 On the promise by Nathan to David . 
 Manual of devotion by Ezra 
 
 1060 
 
 1058 
 
 1058 
 
 1061 
 
 1040 
 
 1015 
 
 1023 
 
 1058 
 
 1060 
 
 1015 
 
 535 
 
 593 
 
 1045 
 
 1085 
 
 1023 
 
 1015 
 
 710 
 
 58 8 
 
 710 
 
 539 
 
 1015 
 
 588 
 
 539 
 
 515 
 
 897 
 
 588 
 
 535 
 
 536 
 1015 
 
 536 
 
 1531 
 
 539 
 
 1489 
 
 1015 
 
 539 
 
 588 
 
 1015 
 
 1051 
 
 1004 
 
 1015 
 
 538 
 
 1034 
 
 1015 
 
 1051 
 
 536 
 
 1040 
 
 1060 
 
 1044 
 
 536 
 
 896 
 
 536 
 
 1044 
 
 444 
 
264 
 
 LOOKS OF THE OLD TESTAMENT [PART III. * 
 
 Psalms. 
 
 exx 'l 
 
 cxxi. ... > 
 cxxii. 
 cxxiii. ... 
 cxxiv. ... 
 
 cxxv 
 
 cxxvi. .... 
 cxxvii..\ 
 cxxviii. J 
 
 cxxix 
 
 cxxx 
 
 cxxxi 
 
 cxxxii. ... 
 cxxxiii. .. 
 cxxxiv.... 
 cxxxv .. \ 
 cxxxvi. J 
 cxxxvii... 
 cxxxviii.. 
 cxxxix. .. 
 
 cxl 
 
 cxli 
 
 cxlii 
 
 cxliii 
 
 cxliv. 
 
 cxlv 
 
 cxlvi. to 
 cl. 
 
 After what 
 Scripture. 
 
 1 Chron. xxviii. 21 
 
 Dan. vii. 28 .... 
 
 1 Chron. xxviii. 21. 
 
 Ezra iii. 7 
 
 Ezra i. 4 
 
 Ezra iii. 7 
 
 Ezra iv. 24 
 
 Dan. vii. 28 
 
 1 Chron. xxviii. 21. 
 
 2 Chron. xv. 14. 
 
 1 Chron. xxviii. 21. 
 Ezra iii. 7 
 
 2 Chron. vii. 10 .... 
 
 Dan. vii. 28 
 
 Ezra vi. 13 
 
 1 Chron. xiii. 4 
 
 1 Sam. xxii. 19 
 
 1 Sam. xxvii. 1 
 
 1 Sam. xxii. 1 
 
 2 Sam. xvii. 29 
 
 2 Sam. xvii. 29 
 
 Probable occasion on which each Psalm was 
 composed, 
 
 Inserted towards the end of David’s life 
 
 During the Babylonish captivity 
 
 Inserted towards the end of David’s life 
 
 On the return from the captivity 
 
 On the decree of Cyrus 
 
 On the return from the captivity 
 
 On the opposition of the Samaritans 
 
 During the Babylonish captivity 
 
 Inserted towards the end of David’s life 
 
 On the second removal of the ark 
 
 Inserted towards the end of David’s life 
 
 On the return from the captivity 
 
 On the removal of the ark into the temple 
 
 During the Babylonish captivity 
 
 On the rebuilding of the temple 
 
 Prayer of David when made king over all Israel... 
 
 On David’s persecution by Doeg 
 
 Prayer of David when driven from Judea 
 
 Prayer of David in the cave of Adullam 
 
 During the war with Absalom 
 
 On the victory over Absalom 
 
 1 Chron. xxviii. 10. David, when old, reviewing his past life 
 
 Ezra vi. 22 On the dedication of the second temple 
 
 B.C. 
 
 1015 
 
 539 
 
 1015 
 
 536 
 
 536 
 
 536 
 
 535 
 539 
 
 1015 
 
 1051 
 
 1015 
 
 536 
 
 1004 
 
 539 
 
 519 
 
 1048 
 
 1060 
 
 1055 
 
 1060 
 
 1023 
 
 1023 
 
 1015 
 
 515 
 
 § iii. On the Boole of Proverbs. 
 
 The general design of this book is to instruct the young 
 at their entrance into public and active life : — that they may 
 “ know wisdom and instruction ; perceive the w T ords of un- 
 derstanding ; receive the instruction of wisdom, justice, 
 and judgment ; to give subtilty to the simple, to the young 
 man knowledge and discretion.” Ch. i. 2 — 4. 
 
 It is very important to observe, that Solomon, the writer 
 of this book, lays down this rule as the foundation of all his 
 instructions: “The fear of the Lord is the beginning of 
 wisdom thus teaching us there can be no virtue in our 
 intercourse with our fellow-creatnres, where this is wanting 
 as the motive of action. 
 
 We are not, says Bishop Hopkins, generally to expect 
 any connexion, either of sense or sentences, in this book of 
 Proverbs. Other parts of Scripture are like a rich mine, 
 where the precious ore runs along in one continued vein ; 
 
THE PROVERBS. 
 
 265 
 
 ch. hi. § iii.] 
 
 but this is like a heap of pearls, which, though they are 
 loose and unstrung, are not therefore the less excellent and 
 valuable. 
 
 This book may however be thus divided into five parts. 
 
 Part I., containing the first nine chapters, is a sort of 
 preface — the teacher giving his pupil a connected series of 
 admonitions, cautions, and encouragements to the study of 
 wisdom. 
 
 Part II., extending from chap. x. to xxii. 16, comprises 
 what may be strictly called Proverbs — namely, unconnected 
 maxims, expressed with much neatness and simplicity. 
 
 Part III. reaches from chap. xxii. 17 toxxiv. inclusive, 
 in which the teacher renews his connected admonitions to 
 the study of wisdom. 
 
 Part IV. contains proverbs supposed to have been se- 
 lected from some larger collection of Solomon by the men 
 of Hezekiah — that is, by the Prophets whom he employed 
 to restore the service and writings of the Jewish Church ; 
 as Eliakim, and Joah, and Shebna, and probably Hosea, 
 and Micah, and even Isaiah. This part, like the second, 
 consists of unconnected sentences, and extends from chap, 
 xxv. to xxix. 
 
 Part V. consists of the last two chapters ; the first of 
 which contains the wise observations and instructions de- 
 livered by Agur to his pupils Ithiel and Ucal ; and the 
 other the excellent lessons addressed to king Lemuel by 
 his mother. 
 
 With regard to the interpretation of the Proverbs, it is 
 important to remark, that some of them, though expressed 
 without limitation, are yet not to be understood as univer- 
 sally true. Thus, — 
 
 Prov. x. 15. “ The destruction of the poor is their po- 
 
 verty inasmuch as it exposes them to injuries and abuses. 
 But sometimes poverty is a protection, as appears in the 
 tremendous judgment inflicted on the Jews by Nebuchad- 
 nezzar ; where we are told, he burnt every great man’s 
 house, taking all that had property captive, but leaving the 
 poor of the land to be vinedressers, &c. 2 Kings xxv. 9. 12. 
 
 Prov. x. 27. The fear of the Lord prolongeth days, 
 but the years of the wicked shall be shortened.” It is true, 
 as a general remark, that piety contributes both to the 
 length and enjoyment of life ; but Abel was murdered, and 
 
266 
 
 BOOKS OF THE OLD TESTAMENT. [PART III. 
 
 the life of Cain prolonged. Abijah 0 meets an early death, 
 and his wicked father’s life is prolonged to a reign of twenty- 
 two years. Though Daniel was preserved p, Naboth fell a 
 victim to his obedience^. Pious Jonathan 1 and apostate 
 Saul perished in the same battle ; “ the corn is cut down 
 with the weeds, but to a better purpose.” God inflicts 
 judgments, in some instances, to show He governs the 
 world at present ; He withholds them in others, to show 
 that He will judge it hereafter. 
 
 Prov. xi. 15. “ He that hateth suretyship is sure ” (see 
 also xvii. 18). This is not a condemnation of suretyships 
 under all circumstances, but a strong warning against un- 
 dertaking them rashly. 
 
 Prov. xvi. 7 . “ When a man’s ways please the Lord, he 
 maketh even his enemies to be at peace with him.” — Under 
 the Old Testament dispensation, when temporal prosperity 
 was promised as the reward of obedience, this was, as a 
 general truth, remarkably illustrated in the history of the 
 Israelites s , more particularly in the cases of Solomon, Jeho- 
 shaphat, Asa, &c. Yet, though David’s ways pleased the 
 Lord, Saul was never at peace with him. Still more truly 
 may this be said of Him, who was David’s son and David’s 
 Lord. The Apostle also warns Timothy that all that will 
 live godly in Christ Jesus shall suffer persecution t . There is 
 however something in the meekness and love of the Christian 
 character which tends to conciliate ; and God not unfre- 
 quently does cause them to produce this effect. Acts ii. 47 . 
 
 Prov. xviii. 22. “ Whoso findeth a wife, findeth a good 
 thing, and obtaineth favour of the Lord.” — Manoah found 
 it so u ; but Ahab did not v , nor Job w , nor Jehoram x . 
 
 Prov. xxii. 6. “ Train up a child in the way he should 
 go, and when he is old he will not depart from it.” Pious 
 principles instilled in youth seldom fail of operating in old 
 age. Moses, Samuel, Timothy, &c., are instances of it. 
 Yet wicked Ahaz, one of the most dreadful examples re- 
 corded in Scripture of sin and of its consequent punishment* 
 was the son of a godly father, and the father of a godly son, 
 
 o 1 Kings xiv. 13 — 17- 1 2 Tim. iii. 12. 
 
 f* Dan. vi. 23. u Judges xiii. 23. 
 
 q 1 Kings xxi. 3, v 1 Kings xxi. 25. 
 
 Lev. xxv. 23. w Job ii. 10. 
 
 r 1 Sam. xxxi. x 2 Kings viii, 13, 
 
 s Exod, xxxiv. 24, 
 
THE PROVERBS. 
 
 267 
 
 ch. hi. § iii.] 
 
 Pious Hezekiah was the son of a wicked father, and the 
 father of a wicked son. Jeroboam had a pious son, Abijah ; 
 and Samuel a Joel and Abiah, who turned out unjust 
 judges, though we have no intimation, as in the case of Eli, 
 that he had been too indulgent to them. 
 
 We shall find the reading of the Proverbs more profitable, 
 if we illustrate the general truths contained in them by 
 examples from the historical parts of the Old and New 
 Testament *. 
 
 Prov. i. 7. “ The fear of the Lord is the beginning of knowledge : 
 but fools despise wisdom and instruction.” (Rehoboam, 1 Kings xii. 
 13 ; Eli’s sons, 1 Sam. ii. 25 ; Athenian philosophers, Acts xvii. 18.) 
 
 Prov. i. 10. “ My son, if sinners entice thee, consent thou not.” 
 (Adam, Gen. iii. 6; Balaam, Numb. xxii. ; Jehoshaphat, 1 Kings 
 xxii. 4 ; Prophet of Judah, 1 Kings xiii. 15 — 19. 24 ; Micaiah’s firm- 
 ness, 1 Kings xxii. 13, 14.) 
 
 Prov. i. 32. “ The prosperity of fools shall destroy them.” (The 
 
 Israelites, Deut. xxxii. 15 — 25 ; Hos. xiii. 6 ; Tyre, Ezek. xxviii. 2. 
 16, 17 ; Sodom, Ezek. xvi. 49.) 
 
 Prov. i. 33. “ But whoso hearkeneth unto me shall dwell safely, 
 
 and shall be quiet from fear of evil.” (Noah, Gen. vi. 22 ; vii. 23; 
 Heb. xi. 7 ; see also John x. 28.) 
 
 Prov. iii. 5, 6. “ Trust in the Lord with all thine heart ; and lean 
 not unto thine own understanding. In all thy ways acknowledge him, 
 and he shall direct thy paths.” (Asa, 2 Chron. xiv. 9 — 15 ; Hezekiah, 
 2 Kings xix. 14, &c. ; Abraham’s servant, Gen. xxiv. 12 — 27 ; Nehe- 
 miah vii. 4 ; Ezra viii. 21 — 23 ; David, 1 Sam. xxx. 6 — 8.) 
 
 Prov. iii. 33. “ The curse of the Lord is in the house of the wicked:” 
 (Jeroboam, 1 Kings xiii. 34 ; xv. 29, 30 ; Baasha, 1 Kings xvi. 1 — 4. 
 12, 13 ; Ahab, 1 Kings xxi. 17 — 22 ; Jehu, Hos. i. 4 ; Hazael, Amos 
 i. 4 ; Esau, Obad. 18.) “ But he blesseth the habitation of the 
 just.” (Abraham, Heb. xi. 12, contrasted with 2 Kings x. 1 — 8 ; 
 Obed-edom, 2 Sam. vi. 11.) 
 
 Prov. iv. 14. “Enter not into the path of the wicked.” (Lot, 
 Gen. xiii. 10 — 13 ; David, 1 Sam. xxvii. 1.) 
 
 Prov. iv. 18, 19. “The path of the just is as the shining light.” 
 (The wise men, Matt. ii. 1—13; Nathanael, John i. 46 — 51 ; the 
 Eunuch, Acts viii. 27 — 40 ; Cornelius, Acts x. ; Paul, 2 Cor. iii. 18.) 
 “ The way of the wicked is as darkness : they know not at what they 
 stumble.” (Ahab, 1 Kings xviii. 17 ; the Jews, Ezek. xviii. 29 ; Jer. 
 v. 19. 25. Also, their ignorance, that the cause of their present 
 miseries is their rejection of the Messiah, Deut. xxviii. 29.) 
 
 Prov. v. 21. “ For the ways of man are before the eyes of the Lord, 
 and he pondereth all his goings.” (Nathanael, John i. 48 ; Babel, 
 Gen. xi. 4 — 7 ; Sodom and Gomorrah, Gen. xviii. 21.) 
 
 * The author has treated this subject more at large in a work 
 entitled, “ The Book of Proverbs explained and illustrated from 
 Holy Scripture.” 
 
 N 2 
 
268 BOOKS OF THE OLD TESTAMENT. [PART III. • 
 
 Prov. v. 22. “ His own iniquities shall take the wicked himself.” 
 (Agag, l Sam. xv. 33 ; Adoni-bezek, Judges i. 7 ; Haman, Esther vii. 
 
 10 ; Judas, Matt, xxvii. 3 — 5.) 
 
 Prov. viii. 17. “I love them that love me ; and those that seek 
 me early shall find me.” (Josiah, 2 Chron. xxxiv. 1 — 3 ; Samuel, 
 
 1 Sam. ii. 26.) 
 
 Prov. ix. 8. “ Rebuke a wise son, and he will love thee.” (David 
 loved Nathan, see page 235 ; Peter loved our Lord, John xxi. 17 ; 
 the two disciples constrained their reprover to abide with them, Luke 
 
 xxiv. 25. 29.) 
 
 Prov. x. 1. 66 A foolish son is the heaviness of his mother.” (Esau, 
 Gen. xxvi. 34, 35 ; xxvii. 46.) 
 
 Prov. x. 2. u Treasures of wickedness profit nothing :” (Tyre, 
 Ezek. xxvi. 15 ; xxvii. ; xxviii. The rich man, Luke xvi. 23.) “ But 
 righteousness delivereth from death.” (Noah, Gen. vii. 1, with Heb. 
 xi. 7 ; Dan. v. vi. Belshazzar contrasted with Daniel.) 
 
 Prov. x. 7- <c The memory of the just is blessed (Elisha, 2 Kings 
 xiii. 21 ; Jehoiada, 2 Chron. xxiv. 15, &c. ; Dorcas, Acts ix. 36, &c. ; 
 Mary, Mark, xiv. 9.) 66 But the name of the wicked shall rot.” Absa- 
 lom, 2 Sam. xviii. 17 ; Jehoiakim, Jer. xxii. 18, 19 ; Jezebel, 2 Kings 
 ix. 37 ; Jeroboam, son of Nebat, 2 Kings xiii. xiv. xv.) 
 
 Prov. x. 8. “ The wise in heart will receive commandments :” 
 
 (David, 2 Sam. vii. ; the mother of our Lord, John ii. 4, 5 ; the 
 nobleman, John iv. 50.) “ But a prating fool shall fall.” (Amaziah, 
 
 2 Kings xiv.) 
 
 Prov. x. 14. “ Wise men lay up knowledge :” (Mary, Luke ii. 51.) 
 ec But the mouth of the foolish is near destruction.” (Nabal, 1 Sam. 
 
 xxv. 10 — 13 ; the Israelites, Numb. xiv. 27 — 39.) 
 
 Prov. x. 23. u It is as sport to a fool to do mischief.” (Prov. xiv. 
 
 9, “ Fools make a mock at sin.”) (Abner, 2 Sam. ii. 14 — 17.) 
 
 Prov. x. 24. “ The fear of the wicked, it shall come upon him :” 
 
 (The Canaanites, Josh. v. ; Belshazzar, Dan v. ; Ahab, 1 Kings xxii. ; 
 Haman, Esth. vii. 7 — 10.) “ But the desire of the righteous shall be 
 granted.” (Hannah, 1 Sam. i. ; Esther iv. 16 ; viii. 15 — 17 ; Simeon, 
 Luke ii. 29, 30 ; see also Ps. xxxvii. 4 ; John xvi. 23, 24.) 
 
 Prov. x. 25. “ As the whirlwind passeth, so is the wicked no more 
 (Elah, 1 Kings xvi. 9 ; Zimri, 1 Kings xvi. 18, 19.) “ But the 
 
 righteous is an everlasting foundation.” (Abraham, Gen. xvii. 1 — 8 ; 
 David, 2 Sam. vii. 16; see also Matt. vii. 24, 25.) 
 
 Prov. xi. 2. u When pride cometh, then cometh shame :” (Miriam, 
 Numb. xii. 10 ; Uzziah, 2 Chron. xxvi. 16—21 ; Nebuchadnezzar, 
 Dan. iv. 30, &c.) “ But with the lowly is wisdom.” (Daniel, Dan. ii. 
 30 ; Joseph, Gen. xli. 16.) 
 
 Prov. xi. 3. “ The integrity of the upright shall guide them 
 
 (Joseph, Gen. xxxix. xl. xli.) “ But the perverseness of transgres- 
 sors shall destroy them.” (Saul, l Sam. xv.) 
 
 Prov. xi. 5, 6. “ The righteousness of the perfect shall direct his 
 
 way : but the wicked shall fall by his own wickedness. The righte- 
 ousness of the upright shall deliver them : but transgressors shall be 
 taken in their own naughtiness.” (Haman, Esther vii. 10 ; viii. 7 ; 
 Daniel’s accusers, Dan. vi. 24, &c. ; Ahithophel’s death, 2 Sam. xvii. 
 23, contrasted with David’s restoration to his throne.) 
 
THE PROVERBS. 
 
 269 
 
 ch. hi. § iii.] 
 
 Prov. xi. 7. {t When a wicked man dieth, his expectation shall 
 perish.” (Absalom, 2 Sam. xviii. ; the rich fool, Luke xii. 16 — 20.) 
 
 Prov. xi. 10. “ When it goeth well with the righteous, the city 
 
 rejoiceth.” (Mordecai, Esth. viii. 16.) “ When the wicked perish, 
 
 there is shouting.” (Sisera, Judges v. ; Atlialiah, 2 Kings xi. 13. 20 ; 
 see Rev. xix. 1 — 3.) 
 
 Prov'. xi. 21. “ Though hand join in hand, the wicked shall not be 
 
 unpunished (Tower of Babel, Gen. xi. 4, &c. ; the kings who com- 
 bined together, Josh. ix. 1, 2 ; Adoni-zedec, Josh, x.) “ But the seed 
 of the righteous shall be delivered.” (Mephibosheth, 2 Sam. xxi. 7 ; 
 Solomon, 1 Kings xi. 12. 34 ; Abijam, 1 Kings xv. 4 ; the Israelites 
 often, Exod. iii. 15. 17 ; 2 Kings viii. 19.) 
 
 Prov. xi. 25. 66 The liberal soul shall be made fat : and he that water- 
 eth shall be watered also himself.” (Abraham, Gen. xiii. 9. 14 ; widow 
 of Zarephath, 1 Kings xvii. 10, &c. ; the Shunammite, 2 Kings iv.) 
 
 Prov. xii. 5. “ The counsels of the wicked are deceit.” (Geshem, 
 
 Neh. vi. 2 ; Ishmael, Jerem. xii. 1 — 7 ; Daniel’s accusers to Darius, 
 Dan. vi. 8 ; Herod’s to the w T ise men, Matt. ii. ; the Pharisees re- 
 specting the tribute money, Matt. xxii. 15 ; the Jews laying wait for 
 Paul, Acts xxiii. 15.) 
 
 Prov. xii. 10. “A righteous man regardeth the life of his beast 
 (Jacob, Gen. xxxiii. 13.) u But the tender mercies of the wicked are 
 cruel.” (Judah, Gen. xxxvii. 27 ; Pilate, Luke xxiii. 16.) 
 
 Prov. xii. 11. “ He that folio weth vain persons is void of under- 
 
 standing.” (Followers of Abimelech, Judges ix.; and of Absalom, 
 2 Sam. xv. ; of Theudas and Judas, Acts v. 36, 37.) 
 
 Prov. xii. 13. “The wicked is snared by the transgression of his 
 lips : but the just shall come out of trouble.” ( Adonijah, 1 Kings ii. 
 23 ; Daniel’s accusers, Dan. vi. 24 ; the Jews, Matt, xxvii. 25.) 
 
 Prov. xii. 15. “ The way of a fool is right in his own eyes 
 
 (Lot’s sons-in-law, Gen. xix. 14 ; Pharisees, John ix. 34.) “ But he 
 
 that hearkeneth unto counsel is wise.” (Moses, Exod. xviii. 19 — 24 ; 
 Apollos, Acts xviii. 24 — 26 ; Pharaoh, Gen. xii. 37 — 45 ; Jacob, 
 Gen. xliii. 11 ; Nathanael, John i. 46, 47.) 
 
 Prov. xii. 18. “ There is that speaketli like the piercings of a 
 
 sword (Saul against his son Jonathan, 1 Sam. xx. 30 ; Jews, John 
 viii. 48.) “ But the tongue of the wise is health.” (Abigail, 1 Sam. 
 
 xxv. 24 — 35 ; Jethro, Exod. xviii. 18 — 26 ; contrast Stephen and his 
 accusers, Acts vii. 54. 57. 59, 60.) 
 
 Prov. xii. 19. " The lip of truth shall be established for ever 
 
 (Caleb and Joshua, Numb. xiii. xiv. ; Nathan to David, 2 Sam. vii. 
 12 — 17, with Luke i. 32.) “ But a lying tongue is but for a moment.” 
 (Gehazi, 2 Kings v. ; Ananias, Acts v.) 
 
 Prov. xii. 24. “ The hand of the diligent shall bear rule.” (Jero- 
 
 boam, 1 Kings xi. 28 ; Joseph in prison, Gen. xxxix. 22.) 
 
 Prov. xii. 25. " Heaviness in the heart of man maketh it stoop : 
 
 but a good word maketh it glad.” (Nehemiah, ii. 1 — 9 ; the woman 
 that was a sinner, Luke vii. 38. 50; Mary Magdalene, John xx. 
 11 — 18; see also Luke xxiv. 17 — 32.) 
 
 Prov. xiii. 7* u There is that maketh himself rich, yet hath 
 nothing.” (Haman, Esth. v. 13 ; Church of Laodicea, contrasted with 
 the Church of Smyrna, Rev. iii. 17 ; ii. 9 ; Aliab, 1 Kings xxi. 4. 16. 
 N 3 
 
270 
 
 BOOKS OF THE OLD TESTAMENT. [PART III* 
 
 22.) “ There is that maketh himself poor, yet hath great riches.” 
 (Matthew, Luke v. 27, 28 ; Paul, 2 Cor. vi. 10 ; Phil. iii. 8.) 
 
 Prov. xiii. 10. “ Only by pride cometh contention :” (Men of 
 
 Ephraim, Judges xii. 1, &c.) “ But with the well-advised is wisdom.” 
 Prov. xiii. 24. “He that spareth his rod hateth his son : but he 
 that loveth him chasteneth him betimes.” (Eli, 1 Sam. iii. 13; David, 
 1 Kings i. 5, 6.) 
 
 Prov. xiv. 6. “ A scorner seeketh wisdom, and findeth it not 
 
 (Athenian philosophers, Acts xvii. 18 ; Herod, Luke xxiii. 8 ; the Jews 
 looking for the Messiah, and yet rejecting Christ, Acts xiii. 41 ; John 
 ix. 29.) “ But knowledge is easy unto him that understandeth.” (David, 
 Psalm cxix. 18. 98 — 100 ; see also James i. 5 ; Matt. xi. 25.) 
 
 Prov. xiv. 8. “ The wisdom of the prudent is to understand his 
 
 way:” (Job xxviii. 28; Deut. iv. 6; Eccles. xii. 13.) “But the 
 folly of fools is deceit.” (Gehazi, 2 Kings v. 20. 27; Daniel’s accusers, 
 Dan. vi. 24 ; Ananias and Sapphira, Acts v. 1 — 11.) 
 
 Prov. xiv. 32. “ The wicked is driven away in his wickedness 
 
 (Hophni and Phinehas, 1 Sam. iv. 11.) “ But the righteous hath hope 
 in his death.” (Jacob, Gen. xlix. 18 ; Stephen, Acts vii. 55 — 60 ; 
 Paul, 2 Tim. iv. 6—8 ; Peter, 2 Pet. i. 14. 16 ; iii. 13.) 
 
 Prov. xv. 1. “A soft answer turneth away wrath :” (The Reu- 
 benites, Josh. xxii. 15. 21 — 30 ; Gideon, Judges viii. 1 — 3 ; Abigail, 
 
 1 Sam. xxv. 23, &c.) “ But grievous words stir up anger.” (Reho- 
 
 boam, 2 Chron. x. 13, &c. ; Paul and Barnabas, Acts xv. 39 ; Saul 
 and Jonathan, 1 Sam. xx. 30 — 34.) 
 
 Prov. xv. 8. “ The sacrifice of the wicked is an abomination to the 
 Lord (Cain, Gen. iv. 5 ; Saul, 1 Sam. xv. 15. 22.) “ But the prayer 
 of the upright is his delight.” (Dan. ix. 23.) 
 
 Prov. xv. 10. “Correction is grievous unto him that forsaketh the 
 way:” (Asa, 2 Chron. xvi. 10; the Jews, Isa. i. 5 ; Jer. v. 3; John viii. 
 40.) “And he that hateth reproof shall die.” (Amaziah,2 Kings xiv. 11 ; 
 
 2 Chron. xxv. 27; the Jews, 2 Chron. xxxvi. 15 — 17 ; Luke xix. 42, 43.) 
 Prov. xv. 14. “ The heart of him that hath understanding seeketh 
 
 knowledge.” (Solomon, 1 Kings iii. 5 — 10; Nicodemus, John iii. ; 
 the Ethiopian eunuch, Acts viii. 28 ; Mary, Luke x. 39 ; Cornelius, 
 Acts x. 33 ; the Bereans, Acts xvii. 11.) 
 
 Prov. xv. 23. “A word spoken in due season, how good is it ! ” (Naa- 
 raan’s servants, 2 Kings v. 3. 13; Joseph to Pharaoh, Gen. xii. 33 — 37 ; 
 Paul to the Philippian jailor, Acts xvi.; Manoah’s wife, Jud. xiii. 22,23.) 
 
 Prov. xv. 33. “ The fear of the Lord is the instruction of wisdom; ” 
 (Thessalonians, 1 Thess. i. 9 ; Ephesians, Acts xix. 18 — 20 ; Eph. v. 
 8.) “ And before honour is humility.” (Joseph, Gen. xii. 16. 39, 40 ; 
 Dan. ii. 30 — 48 ; Saul, 1 Sam. xv. 17; ix. 21, &c. ; Ephraim, Hos. xiii. 
 1 ; Gideon, Judges vi. 15 ; Centurion, Matt. viii. 8.) 
 
 Prov. xvi. 9. “ A man’s heart deviseth his way : but the Lord di- 
 
 recteth his steps.” (Saul, 1 Sam. ix.; Joseph’s brethren, Gen. xxxvii. 
 26 — 28 ; xiv. 5 ; Pharaoh’s daughter, Exod. ii. 5, &c. ; woman of Sa- 
 maria, John iv. 7, &c. ; Saul, Acts ix. 1, &c. ; Zaccheus, Luke xix.) 
 
 Prov. xvi. 18. “ Pride goeth before destruction, and a haughty 
 
 spirit before a fall.” (Goliath, 1 Sam. xvii. 42 — 44 ; Nebuchadnezzar, 
 Dan. iv. 30, 31 ; Herod, Acts xii. 21 — 23 ; Asahel, 2 Sam.ii. 18 — 23; 
 Benhadad, l Kings xx. 3. 32; Babylon, Isa. xlvii. 10. 11.) 
 
THE PROVERBS. 
 
 271 
 
 ch. hi. § iii.] 
 
 Prov. xvii. 3. “ The fining pot is for silver, and the furnace for 
 
 gold : hut the Lord trieth the hearts.” (Abraham, Gen. xxii. 1 ; 
 Hezekiah, 2 Chron. xxxii. 31 ; the Israelites, Deut. viii. 2 ; the 
 woman of Canaan, Matt. xv. 23 — 28.) 
 
 Prov. xvii. 16. “ Wherefore is there a price in the hand of a fool 
 
 to get wisdom, seeing he hath no heart to it 1” (The Jews, John v. 
 40 ; viii. 45 ; Nazareth, Luke iv. 28 ; Chorazin, Bethsaida, and Caper- 
 naum, Matt. xi. 21 ; the rich young man, Mark x. ; Herod, Luke xxiii. 
 11 ; Pilate, John xviii. 38; the dying thief, Luke xxiii. 39; Felix, 
 Acts xxiv. 25 — 27 ; Agrippa, Acts xxvi. 28 ; the Athenians, Acts xvii. 
 32, 33 ; see also 2 Chron. xxx. 10, and Heb. iv. 1.) 
 
 Prov. xvii. 17. “ A friend loveth at all times, and a brother is born 
 for adversity.” (Abraham, Gen. xiv. 14 ; Jonathan, 1 Sam. xix. xx. ; 
 Ebed-melech, Jer. xxxviii. 8, &c. ; Barzillai, 2 Sam. xix. 32 ; xvii. 27.) 
 
 Prov. xviii. 7. “ A fool’s mouth is his destruction.” (Children of 
 Bethel, 2 Kings ii. 24 — 25 ; see also Luke xix. 22 — 27.) 
 
 Prov. xviii. 17. “ He that is first in his own cause seemeth just ; 
 
 but his neighbour cometh and searcheth him.” (Ziba, 2 Sam. xvi. 
 1 — 3 ; xix. 26 ; Tertullus, Acts xxiv. 5. 13.) 
 
 Prov. xix. 3. “ The foolishness of man perverteth his way ; and 
 
 his heart fretteth against the Lord.” (Jonah iv. 1. 4. 9 ; Cain, Gen. 
 iv. 13, 14 ; Jehoram, 2 Kings vi. 33.) 
 
 Prov. xix. 11. <e The discretion of a man deferrethhis anger; and it 
 is his glory to pass over a transgression.” (Joseph, Gen. 1. 21 ; David, 
 2 Sam. xix. 18 — 23 ; 1 Sam. xxiv. xxvi. 5, &e. ; the Prophet of Judah, 
 1 Kings xiii. 6 ; our Lord, Luke ix. 56 ; xxii. 51 ; Moses, Numb, xii.) 
 
 Prov. xxi. 1. “The king’s heart is in the hand of the Lord, as the 
 rivers of water : he turneth it whithersoever he will.” (Cyrus, Ezra 
 i. 1 ; Darius, Ezra vi. 22 ; Artaxerxes, Ezra vii. 27 ; Sennacherib, Isa. 
 x. 7 ; Nebuchadnezzar, Ezek. xxix. 18, &c. ; Jehoram granting the 
 Shunammite’s request, 2 Kings viii. 1 — 6.) 
 
 Prov. xxi. 3. “ To do justice and judgment is more acceptable to 
 the Lord than sacrifice.” (Saul, 1 Sam. xiii. xv. ; Judah, Isa. i. 11; 
 Pharisees, Matt. ix. 13 ; the Scribe, Mark xii. 33.) 
 
 Prov. xxi. 28. iC A false witness shall perish.” (Aliab, and Zede- 
 kiah, Jer. xxix. 21 ; Hananiah, Jer. xxviii. 3. 17 ; Shemaiah, Jer. xxix. 
 32 ; Pashur, Jer. xx. 4 — 6.) 
 
 Prov. xxi. 30. “ There is no wisdom nor understanding nor counsel 
 against the Lord.” (Babel, Gen. xi.; Sennacherib, 2 Kings xix. 20 — 28; 
 Pharaoh, Acts vii. 19; Exod. i. 10; Herod, Matt, ii.; Herod, Acts xii.) 
 
 Prov. xxii. 8. “ He that soweth iniquity shall reap vanity : and the 
 rod of his anger shall fail.” (Rebekah, Gen. xxvii. 6 — 17* 41 — 46 ; 
 Rechab and Baanah, 2 Sam. iv. 11, 12.) 
 
 Prov. xxiv. 17. “ Rejoice not when thine enemy falleth, and let 
 
 not thine heart be glad when he stumbleth.” (Edom, Obad. 12 ; Ezek. 
 xxxv. 15 ; Ammon, Ezek. xv. 6 ; David, 2 Sam. i. 11, 12 ; our Lord, 
 Luke xix. 41. 44.) 
 
 Prov. xxv. 8. “ Go not forth hastily to strive, lest thou know not 
 
 what to do in the end thereof, when thy neighbour hath put thee to 
 shame.” (Men of Ephraim, Judges xii. 1 — 8 ; Abner’s challenge to 
 Joab, 2 Sam. ii. 14 ; Asahel’s pursuit of Abner, 2 Sam. ii. 18 — 23 ; 
 Amaziah, 2 Kings xiv. 8 — 15.) 
 
 N 4 
 
272 
 
 BOOKS OF THE OLD TESTAMENT. [PART III. * 
 
 Prov. xxv. 21. “ If thine enemy be hungry, give him bread to eat ; 
 and if he be thirsty, give him water to drink.” (Elisha, 2 Kings vi. 
 21, 22.) 
 
 Prov. xxvi. 28. “ A flattering mouth worketh ruin.” ( Ahab’s pro- 
 phets, 1 Kings xxii. ; the false prophets among the Jews, Jer. xiv. 14 
 — 16 ; false teachers under the Gospel, 2 Pet. ii. 1 — 3; 2 Thess. ii. 10; 
 those who flattered Herod, Acts xii.) 
 
 Prov. xxvii. 17. “ Iron sharpeneth iron ; so a man sharpeneth the 
 
 countenance of his friend.” (Moses and Jethro, Exod. xviii. 7 — 9 ; 
 Paul by Titus, 2 Cor. vii. 6. See also Acts xxviii. 15.) 
 
 Prov. xxvii. 21. “ As the fining pot for silver, and the furnace for 
 gold ; so is a man to his praise.” (Joseph, Gen. xli. 15,16; Paul and 
 Barnabas, Acts xiv. 11 — 15; Peter, Acts iii. 11 — 16; x. 25, 26; Herod, 
 Acts xii. 21 — 23.) 
 
 Prov. xxviii. 1. u The wicked flee when no man pursueth :” (Adam 
 and Eve, Gen. iii. 8 ; Syrian host, 2 Kings vii. 6; Herod, Matt. xiv. 2.) 
 
 " But the righteous are bold as a lion.” (Elijah, 2 Kings i. 15; Sha- 
 drach, Dan. iii. 16 — 18 ; Nehemiah, vi. 11 ; Peter and John, Acts iv. 
 18, 19 ; Paul, Acts xx. 22 — 24; Paul before Felix, Acts xxiv. 25.) 
 
 Prov. xxviii. 13. “ He that covereth his sins shall not prosper 
 
 (Adam, Gen. iii. 12; Cain, Gen. iv. 9; Saul, 1 Sam. xv. 19—21.) “But 
 whoso confesseth and forsaketh them shall have mercy.” (David, 
 
 2 Sam. xii. 13 ; Manasseh, 2 Chron. xxxiii. 12, 13 ; the thief on the 
 cross, Luke xxiii. 39, &c. ; Prodigal Son, Luke xv.) 
 
 Prov. xxviii. 26. “ He that trusteth in his own heart is a fool : but 
 whoso walketh wisely, he shall be delivered.” (Hazael,2 Kings viii. 
 13; Peter, Matt. xxvi. 33; the vain confidence of Absalom, 2 Sam. xv. 
 
 4, contrasted with the diffidence of his brother Solomon, the wisest 
 of men, 1 Kings iii. 7 — 9.) 
 
 Prov. xxix. 25. “ The fear of man bringeth a snare.” (Parents 
 
 of blind man, John ix. 22 ; chief rulers, John xii. 42 ; Nicodemus, 
 John iii. ; Joseph of Arimathea, John xix. 38.) See also p. 112. 
 
 This book, though chiefly serving as a guide to our inter- 
 course with our fellow-creatures, yet gives such views of 
 the nature and consequences of sin 1 as strongly imply our 
 need of salvation through Christ, and of those sanctifying in- 
 fluences of the Holy Ghost which we are here encouraged 
 to pray for 2 . It is through the teaching of the Holy Ghost 
 that we are made partakers of that wisdom which is trea- 
 sured up in Christ, and which alone can guide us through 
 this life to heaven. Compare ch. viii. 22, with John i. 1 ; 
 
 1 Cor. i. 24—30. 
 
 § iv. On the Booh of Ecclesiastes. 
 
 The great subject of this book is “happiness and its 
 chief object is to correct one of the commonest and most 
 
 y Ch. i. 24 ; xvi. 5 ; xxi. 4 ; xxiv. 9. 2 Prov. i. 23. 
 
SONG OF SOLOMON. 
 
 273 
 
 CH. III. § V.] 
 
 fatal of all delusions, that of supposing the things of this 
 world to be sufficient for our happiness, and pursuing them 
 as our chief good ; and also to direct us to true happiness. 
 It especially instructs us, that knowledge is not our proper 
 happiness a , but, as Bishop Butler remarks, that another end 
 is appointed to direct our lives to, an end which the most 
 knowing may fail of, and the most ignorant arrive at ; and 
 the author sums up the purpose of the whole book in these 
 remarkable words: “Let us hear the conclusion of the 
 whole matter : Fear God and keep his commandments : for 
 this is the whole duty of man.” Ch. xii. 13. 
 
 This book was evidently written by Solomon 5 ; and is 
 generally considered as a penitential discourse, composed a 
 little before his death, to warn others, by his own sad expe- 
 rience, of the vanity of all created things, and of the misery 
 of sin both here and hereafter. Let the young, learning 
 from it the guilt and danger of yielding to the imaginations 
 of their heart 0 , remember their Creator in the days of their 
 youth d ; old age, even if they reach it, being a very unfit 
 season to begin so infinitely important a concern as the 
 salvation of the souk 
 
 “ Use temporal things, but desire eternal. To seek God, 
 is to desire happiness — to find Him, is that happiness.” — 
 Augustine . 
 
 § v. On the Song of Solomon. 
 
 This represents, under a mystical allegory, the mutual 
 love of Christ and his Church, under the endearing relation 
 of a bridegroom and his bride. 
 
 It was the practice of the Jews to forbid their children 
 the reading of this book till their judgment was sufficiently 
 matured, lest, in the fervour of youth, they should give too 
 wide a scope to fancy, and interpret in a bad sense the 
 spiritual ideas of Solomon— a prudent and judicious pre- 
 caution. 
 
 Yet it is justly entitled a Song of Songs, or most excel- 
 lent song, as being superior to any that an uninspired writer 
 could have produced, and tending, if properly understood, 
 to purify the mind, and raise the affections from earthly to 
 heavenly things. (See Bp. Gray.) 
 
 a Eccles. i. 18 ; xii. 12. c Eccles. xi. 9. 
 
 b Eccles. i. 12. 16, with d Eccles. xii. 1, &c. 
 
 ii. 4—9 ; xii. 9, 10. 
 
 N 5 
 
274 BOOKS OF THE OLD TESTAMENT. [PART III. 
 
 For the use of similar figures in other parts of Scripture, 
 see Ps. xlv. ; Jer. iii. 12 — 14; Hos. ii. 14 — 23; Matt, 
 ix. 15 ; xxii. 2 ; xxv. 1 — 11 ; John iii. 29 ; 2 Cor. xi. 2 ; 
 Eph. v. 23 — 27 ; Rev. xix. 7 — 9 ; xxi. 2 — 9 ; xxii. 17. 
 
 CHAPTER IY. 
 
 THE PROPHETS. 
 
 Contents. — § i. On the Booh of the Prophet Isaiah. § ii. On the Book 
 of the Prophet Jeremiah. § iii. On the Booh of the Lamentations of 
 Jeremiah. § iv. On the Booh of the Prophet Ezekiel. § v. On the 
 Booh of the Prophet Daniel. § vi. On the Booh of the Prophet Hosea . 
 
 § vii. On the Booh of the Prophet Joel. § viii. On the Book of the 
 Prophet Amos. § ix. On the Booh of the Prophet Obadiah. § x. On 
 the Booh of the Prophet Jonah. § xi. On the Booh of the Prophet 
 Micah. § xii. On the Booh of the Prophet Nahum. § xiii. On the 
 Booh of the Prophet Habahhuh. § xiv. On the Booh of the Prophet 
 Zeplianiah. § xv. On the Booh of the Prophet Haggai. § xvi. On the 
 Book of the Prophet Zechariah. § xvii. On the Booh of the Prophet 
 Malachi. § xviii. History of the Jews in the period between the Old 
 and New Testament . 
 
 Prophecy is interwoven with every part of the Bible, 
 from Genesis to the Revelation; but this part is distin- 
 guished from the rest of the Old Testament by the name 
 of “ the Prophets,” partly because, though history is slightly 
 introduced (as Isa. xxxvi. — xxxix. &c.), its leading subject 
 is prophecy ; and partly because, in the progress of God’s 
 revelation to man, these writings hold, in the gradual deve- 
 lopment of evangelical truth, an intermediate place between 
 the Law and the Gospel. Luke xvi. 16. 
 
 This portion of the Old Testament contains the writings 
 of the four greater Prophets, viz. Isaiah , Jeremiah (in- 
 cluding the Lamentations, a kind of Appendix to his pro- 
 phecy), Ezekiel , and Daniel ; and of the twelve minor Pro- 
 phets ; viz. Hosea , Joel , Amos , Obadiah, Jo7iah, Micah , 
 Nahum , Habahhuh, Zephaniah, Haggai, Zechariah, Ma- 
 lachi . 
 
 This distinction of the Prophets into Greater and Less, 
 alludes to the size of their books, and not in any measure 
 to their authority or importance. They are all but parts of 
 an entire work of a single author, the Holy Spirit dividing 
 to every man severally as He will ; and the great subject of 
 the prophecies contained in them is the promulgation of the 
 
CH. IV.] 
 
 THE PROPHETS. 
 
 275 
 
 Gospel, and the complete establishment of the Messiah’s 
 kingdom. 
 
 A consideration of the fact, that the prophets were raised 
 up, not only to prepare by their predictions for the coming 
 of the Messiah, but also as 'preachers to their respective 
 generations, will throw light on the scope of their writings, 
 which may be generally described as containing : — 
 
 I. Denunciations of judgment, with a notice of the sins 
 which were the cause of them. In this point of view, they 
 throw great light on the Historical Books of the Old Testa- 
 ment considered as a religious history ; that is, a history 
 of the moral character, rather than the political relations, of 
 the Jews as a nation. 
 
 II. Exhortations to repentance : from which we may 
 gather motives to repentance. 
 
 III. Comfort to the truly pious , in the midst of all the 
 judgments denounced against the wicked. This comfort was 
 given by prophetic promises of the Messiah, and encouraged 
 the Jews to look beyond the miseries around them to the 
 joyful and eternal deliverance which, in the fulness of time, 
 He should bring. For it may be remarked, that these pro- 
 phets do not confine themselves to the first coming of Christ, 
 but, “ as if impatient to be confined to so narrow bounds, 
 they overflow, as it were, into the more distant future, and 
 expatiate on the principal facts of his second coming.” 
 How deeply interesting is it to us thus to see, that faith in 
 Christ has been the great support of the true servants of 
 God in every age of the Church ! 
 
 The Prophetic Books may be thus arranged, according 
 to the order of time in which they were written : — 
 
 I. Before the captivity of the ten f Jonah, Amos, Hosea, 
 
 tribes by Shalmanezer, king of< Joel, Isaiah, and 
 Assyria, h Micah. 
 
 II. Between that and the seventy f Nahum, Zephaniah, 
 
 years’ captivity of Judah in< Jeremiah, Habak- 
 Babylon, [ kuk, Obadiah. 
 
 III. During this captivity, 
 
 IV. After this captivity, 
 
 f Jeremiah, 
 \ Daniel, 
 f Haggai, 
 
 Zechariah, 
 
 Ezekiel, 
 
 Malachi. 
 
 n 6 
 
276 
 
 BOOKS OF THE OLD TESTAMENT. [PART III. 
 
 Altogether they occupy a period of about 400 years, be- 
 ginning about 600 years after the giving of the law at 
 Sinai, and ending about 400 years before the coming of 
 Christ. 
 
 If in these four periods we compare the prophetic writings 
 with the historical books written during the same times, 
 they will materially illustrate each other. The following 
 table, taken from T. H. Horne’s Introduction, may assist 
 in this object : — 
 
 
 Before 
 
 Christ. 
 
 KINGS of JUDAH. 
 
 KINGS of ISRAEL. 
 
 Jonah 
 
 Between 
 856 and 784. 
 
 
 Jehu and Jehoahaz, 
 according to Lloyd. 
 Joash&Jeroboamll. 
 according to Blair. 
 
 Amos 
 
 Between 
 810 and 785. 
 
 Uzziah, ch. i. 1. 
 
 Jeroboam II. ch.i.l. 
 
 Hosea 
 
 Between 
 810 and 725. 
 
 Uzziah, Jotham, Ahaz, 
 the third year of Heze- 
 kiah. 
 
 Jeroboamll.ch.i.l. 
 
 Isaiah 
 
 Between 
 810 and 698. 
 
 Uzziah, Jotham, Ahaz, 
 and Hezekiah, ch. i. 1, 
 and perhaps Manasseh. 
 
 
 Joel 
 
 Between 
 810 and 660, 
 or later. 
 
 Uzziah, or possibly 
 Manasseh. 
 
 
 Micah 
 
 Between 
 758 and 699. 
 
 Jotham, Ahaz, and He- 
 zekiah, ch. i. 1. 
 
 Pekah and Hosea. 
 
 Nahum 
 
 Between 
 720 and 698. 
 
 Probably towards the 
 close of Hezekiah's 
 reign. 
 
 
 Zephaniah 
 
 Between 
 640 and 609. 
 
 Josiah, ch. i. 1. 
 
 
 Jeremiah 
 
 Between 
 628 and 598. 
 
 In the thirteenth year 
 of Josiah, began to 
 prophesy. 
 
 
 Habakkuk 
 
 Between 
 612 and 586. 
 
 Probably in the reign of 
 Jehoiakim. 
 
 
 Daniel 
 
 Between 
 606 and 534. 
 
 During all the captivity. 
 
 
 Obadiah 
 
 Between 
 588 and 583. 
 
 Between the taking of 
 Jerusalem by Nebu- 
 chadnezzar to the de- 
 struction of the Edom- 
 ites by him. 
 
 
 Ezekiel 
 
 Between 
 595 and 536. 
 
 During part of the 
 captivity. 
 
 
 Haggai 
 
 About 
 520 to 518. 
 
 After the return from 
 Babylon. 
 
 
 Zechariah 
 
 From 
 520 to 518. 
 
 
 
 Malachi 
 
 Between 
 436 and 397. 
 
 
 
CH. iv. § i.] 
 
 ISAIAH. 
 
 277 
 
 § i. On the Booh of the Prophet Isaiah. 
 
 B. C. BETWEEN 810 AND 698 . 
 
 Of Isaiah’s personal history little is known, though he 
 was so eminent a man, and prophesied during a period of 
 fifty or sixty years. There is a Jewish tradition that he 
 was sawn asunder by Manasseh for his fidelity b . But it is 
 not the purpose of the Holy Scriptures to exalt man. We 
 know much, however, in knowing that he had a broken and 
 contrite spirit 0 , and that he felt deep commiseration, not 
 only for his own people d , but for the heathen, his enemies, 
 whose desolations he announced e , thus showing that mind 
 to be in him which was in Christ Jesus f . The name of 
 Isaiah is very descriptive of that which distinguishes his 
 writings. Isaiah means “ salvation of Jehovah and so 
 pre-eminently is this the leading subject of his book, that he 
 has been called the Evangelical Pophet. 
 
 The contents of this book may be divided into Six 
 Parts : — 
 
 Part I. contains a general description of the state and 
 condition of the Jews in the several periods of their his- 
 tory ; with prophecies of the promulgation and success of 
 the Gospel, and the coming of the Messiah to judgment, 
 ch. i. — v. These predictions were delivered during the 
 reign of Uzziah, king of Judah. 
 
 Part II. comprises the predictions delivered in the reigns 
 of Jotham and Ahaz, ch. vi. — xii. 
 
 Part III. contains various predictions against the Baby- 
 lonians, Assyrians, Philistines, and other nations with whom 
 the Jews had any intercourse, ch. xiii. — xxiii. 
 
 Part IV. contains a prophecy of the great calamities that 
 should befal the people of God, of his merciful preserva- 
 tion of a remnant of them, and their restoration to their own 
 country, of their conversion to the Gospel, and the destruc- 
 tion of Antichrist, ch. xxiv. — xxxv. 
 
 Part V. comprises the historical part of the book of 
 Isaiah, ch. xxxvi. — xxxix. It relates the invasion of Sen- 
 nacherib, and the destruction of his army in answer to 
 
 b Heb. xi. 37. 
 c Isaiah vi. 5 ; lxvi. 
 d Isaiah xxi. 3. 
 
 e Isaiah xvi. 9. 
 * Luke xix. 41. 
 
278 
 
 BOOKS OF THE OLD TESTAMENT. [PART III. 
 
 Hezekiah’s prayer ; Hezekiah’s sickness, his miraculous 
 recovery, and the prolongation of his life for fifteen years. 
 
 Part VI. comprises a series of prophecies delivered 
 towards the close of Hezekiah’s reign, ch. xl.* — lxvi. The 
 chief subject of them is the restoration of the Church. The 
 redemption from Babylon is employed as an image, to shadow 
 out a redemption of an infinitely higher nature ; the Prophet 
 so connecting these two events, as scarcely ever to treat of 
 the former without introducing some allusion to the latter. 
 
 This Prophet’s writings contain a view of the Gospel state, 
 from the very birth of the Messiah to that glorious period 
 when the kingdoms of the world shall become the kingdoms 
 of God and his Christ. Thus are foretold — 
 
 The Divine nature of Christ s ; his human descent h ; 
 his threefold character of Prophet \ Priest k , and King l ; 
 his coming to be proclaimed by the Baptist m ; his appoint- 
 ment to preach 11 ; his miracles 0 ; the rejection of his per- 
 sonal ministry P ; his sufferings for our sins q ; his death 
 and burial, with remarkable circumstances attending them r ; 
 his victory over the grave s ; the rejection of the Jews 1 ; 
 the call of the Gentile world 11 ; the increase and perfection 
 of his kingdom v . 
 
 The office of the Holy Spirit is also noticed w : while it is 
 shown that the full manifestation of his office and influence 
 was reserved for the times of the Gospel. Ch. xxxii. 15 ; 
 xxxv. 6 ; xliv. 3. 
 
 The moral use of prophecies against heathen nations may 
 be thus illustrated. The prediction to the Jews of the 
 miserable captivity of Egypt and Ethiopia *, shows the 
 fate of Ethiopia “ their expectation,” and of Egypt “ their 
 glory,” and therefore the folly of fleeing to them and not 
 to God for protection. In ch. xvii. is predicted the ruin of 
 Damascus, the capital of Syria, and it is called “ the for- 
 
 g Isaiah vii. 14 ; ix. 6. P Isaiah vi. 9 — 12 (with 
 
 h Isaiah xi. 1. Matt. xiii. 14) ; liii. 3. 
 
 i Isaiah xlii. 1. 6, 7 ; xlix. 1, <1 Isaiah 1.6 ; liii. 4 — 11. 
 
 &c. ; lv. 4, 5. r Tsaiah liii. 10 — 12. 
 
 k Isaiah liii. 12. s Isaiah xxv. 8 ; liii. 10 — 12. 
 
 1 Isaiah ix. 6, 7 ; xxxii. 1, 2. t Isaiah lxv. 2 — 7* 
 m Isaiah xl. 3, 4, with u Isaiah xlix. 5 — 12 ; lxv. 1. 
 
 Matt. iii. 3, &c. v Isaiah ix. 7 ; xi. 4 — 10; lix. 1G, &c. 
 
 n Isaiah lxi. 1, 2. w Isaiah lxiii. 10, 11. 14. 
 
 ° Isaiah xxxv. 5. x Isaiah xx. 5. 
 
ISAIAH. 
 
 279 
 
 ch. iv. § i.] 
 
 tress of Ephraim,” because the ten tribes had idolatrously 
 put their trust in it. The remarkable predictions con- 
 cerning the desolation of Idumea y and Babylon 7 ', were 
 calculated to comfort the pious Jews under the prospect of 
 the afflictions which they were about to suffer from those 
 nations on account of the iniquities of their countrymen, 
 while at the same time they present a warning to the wicked 
 of every age of the awful consequences of sin. 
 
 The authority of his more remote prophecies, such as 
 those which related to the return from Babylon, and the 
 Gospel times, was established by the fulfilment of some 
 more immediate. Thus Syria and Israel were to be sub- 
 dued by Assyria before Isaiah’s infant son could say “ my 
 father a .” The glory of Kedar should fail in one year b ; 
 that of Moab in three years 0 ; that of Ephraim in sixty-five 
 years d ; that of Tyre in seventy years e . The fulfilment of 
 these prophecies would both establish the authority of the 
 prophet, and tend to that which was a most important use 
 of prophecy, namely, to keep up in men’s minds a sense of 
 God’s providence. 
 
 In reading this and every other book of the Prophets, 
 particular attention should be paid to the sins which pecu- 
 liarly called forth the indignation of God, that we may 
 avoid them. Thus, besides the grosser sins of bloodshed, 
 oppression, slaying the children in the valleys, in the clifts 
 of the rocks, &c., maybe noticed covetousness f ; confound- 
 ing the distinctions between right and wrong s • self-con- 
 ceit h ; disregard of God’s providence 1 ; a heart intoxicated 
 with success, and giving itself up to worldly pleasure k . So 
 also the evil of pride in Babylon 1 , Moab m , Tyre n , 
 Ephraim °, Shebna p, Sennacherib q , and the blessing of 
 humility r , are very observable. “Huuian philosophy thought 
 humility incompatible with other virtues ; the Bible declares 
 all other virtues to be vices and defects without it.” 
 
 y Isaiah xxxiv. 
 z Isaiah xiv. xxi. ; viii. 4. 
 a Isaiah viii. 4. 
 b Isaiah xxi. 16. 
 c Isaiah xvi. 14. 
 d Isaiah vii. 6. 
 e Isaiah xxiii. 15. 
 f Isaiah v. 8. 
 
 S Isaiah v. 20. 
 h Isaiah v. 21. 
 
 1 Isaiah v. 12 ; xxix. 15. 
 k Isaiah xlvii. 8 ; xxii. 13. 
 1 Isaiah xiv. 13. 
 m Isaiah xvi. 6. 
 n Isaiah xxiii. 9. 
 
 ° Isaiah xxviii. 3. 
 
 P Isaiah xxii. 16 — 19. 
 
 <1 Isaiah xxxvii. 23. 
 r Isaiah lvii. 15. 
 
280 
 
 BOOKS OF THE OLD TESTAMENT. [PART III. * 
 
 § ii. On the Booh of the Prophet Jeremiah. 
 
 B. C. BETWEEN 628 AND 586. 
 
 The Book of Jeremiah differs from that of Isaiah in this 
 respect, that while it was the leading object of Isaiah to 
 attempt the reformation of the Jews, the awful nature of 
 Jeremiah’s message was, to proclaim the near desolation of 
 his country, now hardened in impenitence. This gives a 
 peculiar feature both to his character and writings, which 
 has led to his being called the weeping Prophet (see chap, 
 ix. 1.) His name translated is, “ He shall exalt Jehovah 
 and his whole life was spent in endeavouring to promote 
 God’s glory. 
 
 Jeremiah was a priest, set apart to the prophetic office 
 from his birth s , and was expressly addressed by the word of 
 God at the early age of fourteen years |. He was called to 
 his office nearly at the same time with Zephaniah, in the 
 thirteenth year of Josiah, and continued to exercise it above 
 forty- years, during the reigns of the wicked sons of that 
 pious king, to whom he fearlessly revealed those marks of 
 the Divine vengeance which their fluctuating and rebellious 
 conduct drew on themselves and their country u . He w r as 
 suffered to remain in Judea when Zedekiah and the nation 
 generally were carried away captive by Nebuchadnezzar ; 
 but after the murder of Gedaliah, the governor w r hom Ne- 
 buchadnezzar had placed in Judea in the room of Zedekiah, 
 Jeremiah was forced by his countrymen to retire with them 
 into Egypt v , where, according to the account of St. Jerome, 
 he was stoned to death for his bold reproof of their iniquities. 
 He appears during his whole life to have been exposed to 
 cruel persecutions from the Jews, and especially from those 
 of his own village w . In his character is presented a bright 
 example of the strictest fidelity in reproving sin, united 
 with the deepest compassion for the sinner. 
 
 His predictions are not arranged in this book as they 
 were delivered. The following order may be adopted, for the 
 sake of classing them more nearly according to their dates : 
 
 s Jer. i. 5. xxxii. 3, 4 ; xxxiv. 2 — 6 ; 
 
 t Bp. Gray’s Key to the Old xxxvi. 30, 31. 
 
 Testament. v Jer. xliii. 3—7* 
 
 u Chap. xxi. 4 — 11 ; xxiv. 8. 10 ; w Jer. vi. 21 ; Luke iv. 24. 
 
CH. IV. § ii.] JEREMIAH. 281 
 
 Part I. The prophecies delivered in the reign of the good 
 king Josiah, ch. i. — xii. inclusive. 
 
 (During the short reign of Shallum or Jehoahaz, his 
 second son, who succeeded Josiah — no prophecies). 
 
 Part II. The prophecies delivered in the reign of Jehoia- 
 kim, the eldest son of Josiah, ch. xiii. — xx. xxii. xxiii. 
 xxv. xxvi. xlv. — xlviii. xlix. 1 — 33. 
 
 (During the short reign of Jeconiah, or Jehoiachin, or 
 Coniah, the son and successor of Jehoiakim — no pro- 
 phecies.) 
 
 Part III. The prophecies delivered in the reign of Zede- 
 kiah, the uncle of Jeconiah, youngest son of Josiah, and the 
 last of the kings of Judah, ch. xxi. xxiv. xxvii. — xxxiv. 
 xxxvii. — xxxix. xlix. 34 — 39 ; 1. li. 
 
 Part IV. The prophecies delivered in the government of 
 Gedaliah, from the taking of Jerusalem to the retreat of the 
 people into Egypt, and the prophecies delivered to the Jews 
 in that country, ch. xl. — xliv. inclusive. 
 
 Ch. lii. was added after Jeremiah’s death. It is a short 
 historical account of the taking of Jerusalem. 
 
 Jeremiah foretels the precise time of the Babylonish 
 captivity x , the destruction of Babylon, and the downfal of 
 many other nations alluded to by Isaiah. A remarkable 
 feature of his prophecies against several of these nations, 
 was the publicity he gave them among those nations, by 
 sending bonds and yokes to their kings, ch. xxvii. 3. 
 
 From his predictions also may be clearly shown, that the 
 prophets under the Mosaic law foresaw its abrogation, and 
 acknowledged it was intended to introduce the Gospel 
 scheme. He speaks of the ark being no more remembered* 
 of the abolition of legal ordinances, the propagation of a 
 more spiritual religion, and says that the new covenant 
 which God would make with Messiah would set aside the 
 old one. He also foretels the call of the Gentiles, and the 
 final restoration of Israel. (Jer. iii. 15 — 18 ; xxxi. particu- 
 larly verses 31 — 34, with Heb. x. 15, &c. 
 
 Of the prophecies in this book more immediately pointing 
 to Christ, the following may be noticed : — 
 
 Ch. xxiii. 5, 6, foretels the mediatorial kingdom of the 
 Messiah, who is called the Lord, or Jehovah our Righteous- 
 
 x Jer. xxv. 12 ; xxix. 10. 
 
282 
 
 BOOKS OF THE OLD TESTAMENT. [PART III. * 
 
 ness. The title of Jehovah is elsewhere given to the Mes- 
 siah by the prophets. (Isa. xl. 10 ; xlviii. 17 ; Hosea i. 7 ; 
 Mai. iii. 1.) 
 
 Ch. xxxi. 31 — 34, xxxiii. 8, clearly and forcibly de- 
 scribe the efficacy of Christ’s atonement, the spiritual cha- 
 racter of the Gospel, and its excellence in giving, not only 
 pardon but holiness. (See Heb. viii. 8 — 13, and x. 14, 
 &c.) 
 
 For the first fulfilment of the prophecies respecting the 
 return of the Jews, read Ezra and Nehemiah. 
 
 § iii. On the Booh of the Lamentations of Jeremiah. 
 
 The Lamentations of Jeremiah are composed after the 
 manner of funeral hymns. They express with most pathetic 
 tenderness, his grief for the desolation of Jerusalem, the 
 captivity of Judah, the miseries of famine, the cessation of 
 all religious worship, and the various other calamities by 
 which his countrymen had been visited, according to his 
 predictions. 
 
 His leading object is to teach his countrymen neither to 
 despise the chastening of the Lord, nor to faint when they 
 were rebuked of Him, but turning to God with deep 
 repentance, to look to Him alone for deliverance. It 
 is a book suited to those under affliction, particularly 
 ch. iii. 
 
 When we consider the ill-treatment which Jeremiah re- 
 ceived from his countrymen, the spirit which he here dis- 
 plays is a striking illustration of the influence of the Holy 
 Ghost on the heart of a true servant of God. 
 
 § iv. On the Book of the Prophet Ezekiel. 
 
 B.c. BETWEEN 595 AND 536. 
 
 Ezekiel was, like Jeremiah, a priest as well as a prophet. 
 He was among the first of the captives carried by Nebu- 
 chadnezzar to Babylon with Jehoiachin, king of Judah, and 
 his ministry was to his captive countrymen, among whom 
 he prophesied for about twenty-one years. They, not 
 seeing the prophecies of Jeremiah fulfilled by the destruc- 
 tion of the temple and city of Jerusalem, considered their 
 
EZEKIEL. 
 
 ch. iv. § iv.] 
 
 283 
 
 own condition to be far worse than that of their brethren 
 who yet remained in Judea. Ezekiel, therefore, 
 
 I. Describes, in confirmation of Jeremiah’s prophecies, 
 the calamities about to arise in Judea, attributing them to 
 the same cause — the wickedness of the inhabitants ; 
 
 II. Reproves his captive countrymen for their murmur- 
 ing and continued impenitence : 
 
 III. Invites them to repentance, with the prospect of the 
 fulfilment of God’s promises to them in the destruction of 
 those enemieswho were insulting over their afflictions ; pro- 
 mising their restoration, and interspersing these assurances 
 with prophetic declarations of the coming of the Messiah, 
 and of the spiritual blessings He would communicate. 
 
 As to the moral intention of the obscurity of his prophe- 
 cies, written in the gloom of captivity, it appears to have 
 been God’s design to cheer the drooping spirits of his 
 people, but only by communicating such encouragement as 
 was consistent with a state of punishment, and calculated, 
 by indistinct intimations of future blessings, to awaken re- 
 pentance, and keep alive a watchful and submissive confi- 
 dence. See Bp. Tomline. 
 
 His prophecies and character are marked by a peculiar 
 energy, of which his name is expressive ; Ezekiel meaning 
 “ the power of God girding with strength.” 
 
 His writings may be divided into four parts. 
 
 Part I. contains the glorious appearance of God to the 
 prophet, and his solemn appointment to his office, with 
 instructions and encouragement for the discharge of it, ch. 
 i. — iii. 
 
 Part II. contains denunciations against the Jewish people, 
 foretelling the total destruction of the temple and city of 
 Jerusalem, and occasionally predicting another period of 
 yet greater desolation, and more general dispersion, ch. 
 iv. — xxiv. 
 
 Part III. contains prophecies against various neighbour- 
 ing nations, enemies and oppressors of the Jews, ch. xxv. 
 — xxxii. 
 
 Part IV. contains a series of warnings, exhortations, 
 and promises to the Jews, of future deliverance under 
 Cyrus, but principally of their final restoration and con- 
 version under the kingdom of the Messiah, ch. xxxiii. — 
 xlviii. 
 
284 BOOKS OF THE OLD TESTAMENT. [PART III. * 
 
 Among the many topics which may be noticed in this 
 book, are the self-denial and suffering to which Ezekiel was 
 called in the discharge of his office y , and yet his ardent 
 love for his countrymen 2 ; the wickedness of the Jews at 
 Jerusalem, immediately before their destruction, particu- 
 larly illustrated by the conduct of Pelatiah, and his awful 
 death, producing no change in their conduct a ; the deceit 
 they practised on themselves in the commission of sin b ; 
 the mention of disobedience to parents, and profanation of 
 the Sabbath c , as among the sins which brought upon them 
 God’s wrath ; the treatment of Ezekiel’s ministry by the 
 Jews in captivity d ; the conduct of the Jews in Judea, who, 
 after the destruction of Jerusalem 0 , instead of being awed 
 by so terrible a visitation, persisted in the same sins, and 
 confidently hoped to be enriched by the ruin of their bre- 
 thren. These are views of human nature given by the 
 Holy Spirit for our admonition. Observe also Pharaoh’s 
 pride, and God’s notice of it f . 
 
 The vision of the dry bones, setting forth the restoration 
 of the people of Israel, illustrates to us the only means by 
 which our nature can be raised from the death of sin to the 
 life of righteousness s. But let us remember, that though 
 God works in us to will and to do h , we must seek his grace 
 by sincere prayer i . The elders of Israel, regarding iniquity 
 in their hearts, were not heard k . 
 
 Of the prophecies and types respecting the Messiah’s 
 kingdom, may be particularly noticed — 
 
 The prophecies in which Christ is spoken of in the cha- 
 racter of a shepherd, and under the title of David, as being 
 the person in whom all the promises made to David are 
 fulfilled 1 ; and the vision of the holy waters, issuing out 
 of the temple, and their virtue m ; a most beautiful emblem 
 of the gradual progress of the Gospel, and of the influences 
 of the Holy Spirit accompanying it. 
 
 y Ezek. iv. ; xxiv. 15, 16. 
 z Ezek. ix. 8 ; xi. 13. 
 a Ezek. xi. 1. 13. 
 
 Ezek. viii. 12 ; ix. 9. 
 c Ezek. xxii. 7. 
 d Ezek. xxxiii. 30 — 32. 
 e Ezek. xxxiii. 21 — 24. 
 f Ezek. xxix. 3. 9. 
 
 Psalm xi. 4 ; cxxxix. 1 — 4. 
 
 S Ezek. xxxvii. with 
 Eph. i. 19, &c. ; ii. 1. 
 h Phil. ii. 13. 
 i Ezek. xxxvi. 26, 27- 37. 
 k Ezek. xiv. 1 — 4, with 
 Psalm lxvi. 18. 
 
 1 Ezek. xxxiv. 23; xxxvii. 24. 
 m Ezek. xlvii. 1 — 12. 
 
CH. IV. § V.] 
 
 DANIEL. 
 
 285 
 
 § v. On the Booh of the Prophet Daniel. 
 
 B. C. BETWEEN 606 AND 534. 
 
 Daniel was not, like Jeremiah and Ezekiel, a priest, but 
 like Isaiah, of the tribe of Judah, and probably of the 
 royal family. He was carried to Babylon in the fourth 
 year of Jehoiakim, king of Judah, in the year b. c. 606 
 (i. e. eight years before Ezekiel), and probably about the 
 eighteenth year of his age. He was placed in the court of 
 Nebuchadnezzar, and was afterwards raised to great rank 
 and power in the courts both of the Babylonish and the 
 Persian princes n . He died at a very advanced age, hav- 
 ing prophesied during the whole period of the seventy 
 years’ captivity. His last vision, respecting the succession 
 of the kings of Persia, was written in his ninetieth year, and 
 the third year of the reign of Cyrus. His eminence for 
 wisdom and piety, even in early life, appears from Ezekiel 
 xiv. 14 — 20, and xxviii. 3, to have been almost proverbial ; 
 and this book shows he preserved that eminence to its close, 
 amidst the temptations of deepest adversity and most ex- 
 alted prosperity. 
 
 This book may be divided into two parts. 
 
 Part I. is chiefly historical, comprising the education of 
 Daniel and his three friends, their advancement and trials 
 issuing in their great honour, the punishment of Nebuchad- 
 nezzar, and the fall of Babylon, ch. i. — vi. 
 
 Part II. comprises various prophecies respecting the four 
 great monarchies of Assyria, Persia, Greece, and Rome 0 — 
 
 n Proverbs xxi. 1. 
 
 0 The selection of these monarchies as subjects of prophecy illus- 
 trates the remark already made, that the Messiah and his kingdom 
 are the great subjects of prophecy. 
 
 “ There have been,” as Bishop Newton remarks, “as great or greater 
 empires than some of these, as those of the Tartars, for instance, and 
 of the Saracens, and of the Turks ; and we may think perhaps they 
 were as well deserving of a place in this succession of kingdoms, and 
 were equally worthy to be made the objects of prophecy, being as emi- 
 nent for the wisdom of their constitution, the extent of their dominion, 
 and the length of their duration. But these four empires had a par- 
 ticular relation to the Church and people of God, who were subject to 
 them in their turn. They were, therefore, particularly predicted, and 
 we have in them, without the intermixture of others, a line of prophecy 
 extending from the reign of Nebuchadnezzar to the full and complete 
 establishment of the kingdom of the Messiah.” — Bp. Newton. 
 
286 BOOKS OF THE OLD TESTAMENT. [PART III. . 
 
 to be succeeded by the establishment of Christianity ; the 
 division of the empire of Alexander into four, and of the 
 Roman into ten kingdoms ; the persecution of the Jews by 
 Antiochus Epiphanes ; the desolation of J erusalem, and of 
 the sanctuary ; the power and destruction of Antichrist ; 
 distinct assurance of the resurrection of the just and the 
 unjust p , chap. vii. — xii. 
 
 Of the prophecies more particularly referring to the 
 person and office of Christ, the following are very observ- 
 able : — 
 
 Chap. ix. 24 — 26, foretels his atonement, stating the 
 exact time when He would thus make a reconciliation for 
 iniquity and bring in everlasting righteousness. 
 
 Chap. vii. 13, 14, speaks of Him as the “Son of Man,” 
 and unfolds the scene when He should appear coming in 
 clouds to the Father, to receive dominion and glory, and a 
 kingdom, that all people, nations, and languages, should 
 serve Him. See Matt, xxviii. 18; Acts i. 9; ii. 34; vii. 56; 
 Eph. i. 20 — 22; Phil. ii. 9 — 11; Heb. i. 3 ; Rev. xix. 16. 
 
 Much may often be learned by observing the occasions 
 when prophecies were delivered. Thus the glorious display 
 of the great work of redemption was made to Daniel when 
 in the act of prayer, deeply bewailing his sin. Compare 
 Dan. ix. 4. 21, &c. with Isa. lvii. 15. 
 
 The Book of Daniel was written in the darkness of the 
 most terrible captivity the Church had ever suffered. 
 “By the rivers of Babylon, there we sat down, yea, we 
 wept when we remembered Zion. We hanged our harps 
 upon the willows in the midst thereof^.” But then “the 
 harp of prophecy was most inspired with hope, then the 
 grandest revelations were made of the future glories of the 
 Church, and of the providence of God controlling all events 
 for her good.” — See Davison on Prophecy ; particularly in 
 reference to the adaptation of prophecy to the exigencies of 
 religion. 
 
 The prophecies of this book extend from the first 
 establishment of the Persian empire, more than 500 years 
 before Christ, to the general resurrection. The fulfilment 
 of some of these prophecies gives us the greatest assurance 
 that the rest will also be fulfilled, and at the same time 
 
 P Dan. xii. 2, 3. 
 
 <1 Psalm cxxxvii. 
 
HOSEA. 
 
 287 
 
 CH. IV. § vi.] 
 
 affords an unanswerable proof that the Bible is the word 
 of God r . It shows, moreover, that (to use an expression 
 of Bishop Butler) the world is God’s world 8 ; that God is 
 the Judge; that He putteth down one and setteth up 
 another x ; and that the manifestation of his glory, in the 
 salvation of man, is the great purpose He is carrying on 
 in it. 
 
 The wisdom of God in overruling the punishment of the 
 Jews to the spreading of the knowledge of Himself among 
 the Gentiles, is very striking. Their seventy years’ cap- 
 tivity in Babylon, and the miraculous events recorded in 
 this book, would prove before the world, w 7 hat Nebuchad- 
 nezzar u and Darius v were forced to acknowledge, that the 
 God of Shadrach, Meshach, and Abednego, the God of 
 Daniel, w r as the living God, the great King above all gods. 
 See also Ezra i. 3, with regard to Cyrus. 
 
 § vi. On the Booh of the Prophet Hosea. 
 
 B.C. BETWEEN 810 AND 725. 
 
 Hosea was contemporary with Isaiah, and began to pro- 
 phesy a little before him (compare Isa. i. 1, and Hosea i. 
 1). But whereas Isaiah touches frequently on the history 
 of surrounding nations, and prophesies chiefly to Judah, 
 Hosea does not refer to other nations, and prophesies 
 almost exclusively to the ten tribes, whom he addresses 
 not only under the title of Israel, but also under the title of 
 Samaria, which was the capital of the kingdom, and under 
 the title also of Ephraim, which was the most distin- 
 guished of the ten tribes, and to which Jeroboam, their first 
 king, belonged. The great sin of that king, in having set up 
 the calves at Dan and Bethel, uninterruptedly persisted in 
 by the Israelites during the course of 150 years, had spread 
 every form of vice among priests and people ; and though, 
 when Hosea began to prophesy in the reign of Jeroboam 
 the Second, there was great outward prosperity, iniquity 
 was fast working their ruin. Hosea, therefore, in the 
 strongest terms points out their guilt and danger, using 
 the expressive figures of adultery and whoredom to reprove 
 
 r Isaiah xlvi. 9, 10. u Dan. iii. 28 ; iv. 34. 
 
 s Psalm lxxv. j. v Dan. vi. 26. 
 
 t Dan. ii. 35 ; ix. 24. 
 
288 BOOKS OF THE OLD TESTAMENT. [PART III. * 
 
 their idolatry, which implied the violation of their covenant 
 with God, and the alienation of their affections from Him ; 
 and in the most earnest manner calls them to repentance, 
 showing how vain was their dependance on other nations, 
 and their pursuit of happiness in departure from God : 
 they were sowing the wind, and would reap the whirlwind. 
 He laboured more than sixty years, but with very little 
 success, and probably lived to see his awful threatenings 
 executed in the captivity of the ten tribes. He was a 
 bright example, in the midst of an adulterous and sinful 
 generation, of persevering fidelity under the greatest dis- 
 couragements. 
 
 The principal events predicted in this book are — the 
 captivity and dispersion of the kingdom of Israel w ; the 
 deliverance of Judah from Sennacherib, figurative of salva- 
 tion by Christ x ; the present destitute state of the Jews y ; 
 their future restoration and union with the Gentiles in the 
 kingdom of the Messiah 2 ; the call of our Saviour out of 
 Egypt 3 ; and his resurrection on the third day b : while the 
 assurance of a final ransom to his people from the power of 
 death and the grave is celebrated in the loftiest strains of 
 triumph and exultation c . 
 
 Chap. vi. xiii. xiv. will be found particularly useful to 
 awaken those feelings of repentance and faith, which it is 
 the daily duty of every Christian to cherish. May each of 
 us learn what is here enforced by God upon Israel, “ Thou 
 hast destroyed thyself, but in me is thy help ! ” Chap, 
 xiii. 9. 
 
 § vii. On the Booh of the Prophet Joel. 
 
 B.c. BETWEEN 810 AND 660. 
 
 Joel is supposed to have delivered his prophecies soon 
 after Hosea had commenced his ministry. As Hosea’s 
 were addressed to Israel, so were those of Joel to Judah. 
 
 w Hosea v. 5. 7 ; he. 3. 6 — 11 ; 
 
 x. 5, 6 ; xiii. 16. 
 x Hosea i. 7? with 
 2 Kings xix. 35. 
 y Hosea iii. 4. 
 
 z Hosea i. 1 0, 1 1 ; iii. 5, with 
 Rom. ix. 24. 26. 
 
 a Hosea xi. 1, with 
 Matt. ii. 15. 
 b Hosea vi. 2, with 
 1 Cor. xv. 4. 
 c Hosea xiii. 14, with 
 1 Cor. xv. 55. 
 
AMOS. 
 
 289 
 
 ch. iv. § viii.] 
 
 He sets forth with peculiar force the terrible judgments 
 threatened against them, exhorts them to repentance, fasting, 
 and prayer, and promises the favour of God to those who 
 should be obedient. 
 
 The principal events predicted in this book are — the 
 Chaldean invasion, under the figure of locusts, &c. d ; 
 the destruction of Jerusalem by Titus e , described with 
 such force and aggravation of circumstances, as to be in 
 some measure descriptive of that final judgment which 
 every temporal dispensation of the Almighty must faintly 
 prefigure ; the blessings of the Gospel dispensation ; the 
 general outpouring of the Holy Spirit which was to accom- 
 pany it f ; the conversion and restoration of the Jews to 
 their own land ; the destruction of the enemies of God ; 
 and the glorious state of the Christian Church which is to 
 follow it £. 
 
 Joel is generally supposed to have lived in the reign of 
 Uzziah, and to have predicted the overthrow of Judah by 
 the Chaldeans, at the time when Uzziah was confiding in 
 his military power, and “ his heart was lifted up to his 
 destruction.” 2 Chron. xxvi. 16. 
 
 § viii. On the Book of the Prophet Amos. 
 
 B.C. BETWEEN 810 AND 785. 
 
 Amos was a herdsman and gatherer of sycamore fruit h ; 
 not having had any regular education in the schools of the 
 prophets, but being called by the Holy Spirit, as he fol- 
 lowed the flock \ He who “ selects his ministers as w r ell 
 from the tents of the shepherd as from the palace of the 
 sovereign,” qualified him for the duties to which He called 
 him. See 1 Cor. i. 27. 29. 
 
 Amos was contemporary with Hosea, and, like him, 
 directed his prophecies chiefly to the ten tribes of Israel ; 
 though not exclusively, for he denounces judgments also 
 against Judah, and threatens the kingdoms that bordered 
 on Palestine, — as the Syrians, Philistines, Tyrians, 
 
 d Joel i. 4, &c. 
 e Joel ii. 30, & c., with 
 Matt. xxiv. 29. 
 
 Luke xxi. 11. 
 
 f Joel ii. 28 — 32, with Acts ii. 
 17. 21 ; xxi. 9. 
 
 S Joel iii. 
 h Amos vii. 14. 
 
 * Amos vii. 14, 15, with 
 2 Pet. i. 21. 
 
 o 
 
290 
 
 BOOKS OF THE OLD TESTAMENT. [PART III. * 
 
 Edomites, Ammonites, and Moabites. He foretels in clear 
 terms the captivity of the ten tribes, and the awful calami- 
 ties attending it k ; concluding with assurances that God 
 would not utterly destroy the house of Jacob, but after 
 sifting, as it were, and cleansing it, among the nations, He 
 would raise it again to more than its former splendour and 
 happiness in the kingdom of the Messiah, by the accession 
 of Gentile subjects. Compare ch. ix. 11 -—15, with Acts 
 xv. 16. 
 
 No prophet has more magnificently described the Deity, 
 more gravely rebuked the luxurious, or reproved injustice 
 and oppression with greater warmth or more generous 
 indignation. — Dr. Gray. 
 
 § ix. On the Booh of the Prophet Obadiah. 
 
 B.C. BETWEEN 588 AND 583. 
 
 Obadiah probably lived about the same time with Jere- 
 miah and Ezekiel, and delivered his prophecy soon after the 
 destruction of Jerusalem by Nebuchadnezzar. 
 
 It denounces the utter destruction of the Edomites or 
 Idumaeans, the descendants of Esau, who, proud of their 
 wisdom, and of their fancied security among the clefts of 
 the rock, had rejoiced at the destruction of the children of 
 Judah, had insulted them in their affliction, though they 
 were descendants of Jacob, the brother of Esau. From 
 their doom we may learn how hateful are such dispositions 
 in the sight of God : “ He that is not concerned that his 
 brother should not perish, is in great danger of perishing 
 himself.” The prophet assures us that the people of God, 
 though chastened, shall not be finally cast off; and that the 
 great Redeemer, whom preceding deliverers had fore- 
 shadowed, shall Ireign over every enemy. Compare verse 
 21 with Luke i. 33 ; Rev. xi. 15 ; xix. 6. 
 
 § x. On the Booh of the Prophet Jonah. 
 
 B.C. BETWEEN 856 AND 784. 
 
 Two remarkable circumstances characterize this book : — 
 First . — That though Jonah is placed fifth in the order of 
 
 k Amos viii. 8 — 14. 
 
JONAH. 
 
 291 
 
 CH. IV. § X.] 
 
 the minor prophets, he is generally considered as the most 
 ancient of all the prophets whose writings we possess 1 . 
 He is thought by some to have lived in the beginning of 
 the reign of Jehoahaz, when Hazael, by his cruel treatment 
 of Israel, was verifying the predictions of Elisha m . He is 
 mentioned in 2 Kings xiv. 25. 
 
 Secondly . — That he here appears as a prophet to the 
 Gentiles. The subject of this book, which is chiefly nar- 
 rative, is Jonah’s mission to Nineveh, a city equally distin- 
 guished for its magnificence and corruption, its careless 
 merriment, and licentious dissipation. Nineveh was much 
 greater than Babylon, and may be said to have been at that 
 time the chief city of the Gentile world. 
 
 The book of Jonah may be thus divided : 
 
 Ch. i. ii. relate th e first mission of Jonah, his disobedi- 
 ence and punishment. 
 
 Ch. iii. iv. the second mission — his success, and yet his 
 discontent. 
 
 Very instructive views of the attributes of God are given 
 in this book : — His long-suffering to sinners in sparing the 
 Ninevites on their repentance ; the tenderness with which, 
 while He chastened, He bore with his servant Jonah ; his 
 overruling Jonah’s punishment as a sign to the Ninevites ; 
 the miracle attending that punishment proving his Divine 
 mission. Thus does God bring good out of evil. Did 
 Jonah, when fleeing from the presence of the Lord, find a 
 ship ready to take him to Tarshish? This shows us we 
 must never so interpret the events of God’s providence, as 
 to imagine they will justify us in a departure from his 
 word. 
 
 Much also of the character of man, his depravity and in- 
 consistency, appears in Jonah’s disobedient conduct under 
 reproof. His prayer expresses deep repentance. Yet 
 again we are called to notice his discontent and proud re- 
 pining at that mercy being extended to others, of which he 
 had lately been so distinguished a monument. Compare 
 Jonah iv. with Job vii. 17- 
 
 1 Elisha’s ministry reaches m 2 Kings viii. 12 ; x. 32 ; 
 
 nearly to that of Jonah, and from xiii. 22. 
 
 Jonah we enter the prophetic 
 canon. — Damson on Prophecy. 
 
 o 2 
 
292 
 
 BOOKS OF THE OLD TESTAMENT. [PART III. * 
 
 As it is generally agreed that Jonah was the writer of 
 this book, this record of his sin affords another illustration 
 of that strict regard to truth in the sacred writers, which has 
 been already noticed among the grounds of their claim to 
 inspiration. 
 
 This book also contains a reference to our Lord Jesus 
 Christ. The time of Jonah’s continuance in the belly of the 
 fish was a type of our Lord’s continuance in the grave n . 
 
 Thus (as Davison remarks), in the first and oldest of the 
 prophets, we perceive that the first image, the introductory 
 representation, which meets us in the opening of the pro- 
 phetic canon, when we explore it in a Christian sense, is 
 that of the great fact of Christ’s resurrection. 
 
 § xi. On the Booh of the Prophet Micah. 
 
 B.C. BETWEEN 758 AND 699. 
 
 Micah prophesied in the reigns of Jotham, Ahaz, and 
 Hez'ekiah, kings of Judah, contemporary with whom were 
 Pekah and Hoshea, the two last kings of Israel. He began 
 to prophesy a little after Isaiah, confirming his predictions 
 both against Judah and Israel, urging them to repent- 
 ance both by threatened judgments and promised mercies. 
 One of his predictions is related to have saved the life of 
 Jeremiah 0 . He foretels in clear terms the invasion of 
 Shalmaneser p, and that of Sennacherib q ; the cessation of 
 prophecy r ; and the utter destruction of Jerusalem 8 by 
 Vespasian : yet for the encouragement of the pious, he 
 also predicts the destruction of Assyria, the representative 
 of the enemies of the Christian Church 4 ; the promulgation 
 of the Gospel from Mount Zion ; its beneficial effects u ; 
 the birth-place of Christ ; his Divine nature, “ whose goings 
 forth have been from of old, from everlasting v and the 
 
 n Matt. xii. 39, 40. 
 
 ° Micah iii. 12, with 
 Jer. xxvi. 18 — 24. 
 JP Micah i. 6 — 8. 
 
 2 Kings xvii. 4. 6. 
 q Micah i. 9 — 16. 
 
 2 Kings xviii. 13. 
 r Micah iii. 6, 7* 
 
 s Micah iii. 12. 
 t Micah vii. 8. 10. 
 
 11 Micah iv. 1 — 8, with 
 Isaiah ii. 2—4. 
 v Micah v. 2, witli 
 Matt. ii. 6. 
 
 John vii. 42. 
 
NAHUM. 
 
 293 
 
 ch. iv. § xii.] 
 
 exaltation of his kingdom over all nations (compare ch. iv. 
 2. 7, with Luke i. 33; ch. v. 5, with Eph. ii. 14; and 
 ch. vii. 18. 20, with Luke i. 72, 73). This was a splendid 
 anticipation of those glorious displays of Divine mercy to 
 be more fully revealed in the New Testament. 
 
 In illustration of the spirit of love which distinguishes 
 the writers of the Bible, (as referred to p. 18,) observe the 
 deep sorrow of the prophet w , on account of the calamities 
 which he foretels, and how he tempers his denunciations of 
 judgment with promises of mercy *. 
 
 § xii. On the Booh of the Prophet Nahum. 
 
 B. C. BETWEEN 720 AND 698. 
 
 This book is a striking illustration of the moral use of 
 prophecy ; by which is meant, that the prophecies of Scrip- 
 ture are not mere anticipations of the future, but are in- 
 tended, by confirming the faith of the true believer, to 
 strengthen him for his present duties. 
 
 Nahum probably prophesied in the period between Israel’s 
 being carried captive into Assyria by Shalmaneser, and the 
 destruction of Jerusalem being attempted by Sennacherib. 
 At this period of perplexity and distress, when the fate of 
 Samaria was present to the apprehension of Judah, when 
 her own cities had been taken by Sennacherib, and Heze- 
 kiah had drained his treasure, and even despoiled the 
 temple, in the vain hope of turning away the fury of Sen- 
 nacherib y ; then was Nahum, whose name signifies “ com- 
 forter,” raised up to console Judah, and to proclaim destruc- 
 tion to him that imagined evil against the Lord z . 
 
 His prophecy is one entire poem, which opens with a 
 sublime description of the justice and power of God, tem- 
 pered with long suffering a , and foretels the destruction of 
 Sennacherib’s forces, and the subversion of the Assyrian 
 empire 5 , together with the deliverance of Hezekiah, and 
 the death of Sennacherib c . The destruction of Nineveh is 
 
 w Micali i. 8. 
 x Micah vii. 18. 
 y 2 Kings xviii. 16. 
 z Nahum i. 11, &c. 
 
 a Nahum i. 1 — 8. 
 b Nahum i. 9 — 12. 
 c Nahum i. 13 — 15. 
 
 o 3 
 
294 
 
 BOOKS OF THE OLD TESTAMENT. [PART III. . 
 
 then predicted in the most glowing colours, and with sin- 
 gular minuteness ; and profane history assures us that these 
 predictions have been exactly fulfilled d . 
 
 The Book of Nahum will be best understood (remarks 
 Davison), by being read as a continuation or supplement 
 to the Book of Jonah. The prophecies of both are directed 
 against Nineveh. They form connected parts of one moral 
 history ; the remission of God’s judgments being illustrated 
 in one — the execution of them in the other. 
 
 § xiii. On the Booh of the Prophet Habakkuk. 
 
 B.C. BETWEEN 612 AND 598. 
 
 Habakkuk probably prophesied in the reign of Jehoia- 
 kim, king of Judah, in the time of Jeremiah, a few years 
 before the captivity of the Jews by Nebuchadnezzar. 
 
 Of all the nations that had most afflicted the Jews, and 
 in them the Church of God, the chief were — the Edomites 
 — the Assyrians — the Chaldeans ; and three of the prophets 
 were raised up on purpose to pronounce the destruction 
 of these nations : Obadiah, that of the Edomites ; Nahum, 
 that of the Assyrians, who had carried the ten tribes into 
 captivity ; and now Habakkuk, that of the Chaldeans, who 
 completed the captivity of the remaining tribes. 
 
 This book remarkably breathes a spirit of prayer. It 
 expresses the prophet’s holy indignation at the iniquity of 
 his countrymen, with earnest intercession for their welfare. 
 The concluding prayer, in which he describes the wonders 
 God had wrought for Israel in times past, was admirably 
 calculated to inspire the pious among them with confidence 
 in the prospect of their approaching calamity — the destruc- 
 tion of Jerusalem, and their captivity in Babylon. 
 
 From ch. ii. 3, 4, we may observe the great principle 
 which forms the character of the true servant of God in 
 every age — a passage quoted three times in the New Testa- 
 ment (Rom. i. 17 ; Gal. iii. 11 ; Heb. x. 37, 38 ; see also 
 Heb. xi. ; Gal. ii. 20). This principle will enable us, like 
 Habakkuk e , to joy even in tribulation. Rom. v. 1 — 3. 
 
 d Nahum ii. iii. 
 
 Habakkuk iii. 17 — 19. 
 
CH. IV. § xiv.] 
 
 ZEPIIANIAH. 
 
 295 
 
 § xiv. On the Booh of the Prophet Zephaniah. 
 
 B.C. BETWEEN 640 AND 609. 
 
 Zephaniah was contemporary with Jeremiah, and pro- 
 phesied with the same object, viz. to declare that the great 
 day of trouble, distress, desolation, and darkness, was at 
 hand in the approaching captivity of Judah f , and to point 
 out the sins which were the causes of it. He denounces 
 God’s wrath against the nations which assisted in oppress- 
 ing the Jews, or rejoiced over them in their calamities ; and 
 he foretels their present dispersion and ultimate conversion, 
 when the name of God, through them, shall be glorified 
 throughout the world. 
 
 He describes the desolation of Nineveh with remarkable 
 accuracy. See ii. 14, 15 : compare also iii. 10, with Acts 
 viii. 27. 
 
 Zephaniah prophesied in the early part of Josiah’s reign ; 
 assisting him in his zealous effort of bringing back the 
 people to the worship and obedience of the true God. 
 
 To awaken an interest on the subject of fulfilled pro- 
 phecy, and to show the connexion betw r een the prophetic 
 books, it may be remarked, that by comparing Amos i. 
 6 — 8, and Zechariah ix. 5, with Zephaniah ii. 4 — 6, it will 
 appear that the prophets made the following discrimination 
 as to the fate of the four neighbouring and chief cities of 
 Philistia, viz. Gaza, Ashkelon, Ashdod, and Ekron. They 
 declared of Gaza that baldness should come upon it, that 
 it should be forsaken and bereaved of its king. At the 
 present moment, as Keith remarks, amid ruins of white 
 marble, showing its former princely magnificence, a few 
 villages badly built of dried mud are the only abode of 
 its inhabitants, amounting altogether to less than 2000. Of 
 Ashkelon and Ashdod they had said, “ I will cut off the 
 inhabitants from Ashdod ; Ashkelon shall be a desolation — 
 it shall not be inhabited and so it is. Gaza is inhabited, 
 but Ashkelon and Ashdod are not ; their ruins mark their 
 site, but no human beings live there : they are the abode 
 only of scorpions, though many hundreds of years after 
 
 f Zephaniah i. 15. 
 o 4 
 
296 BOOKS OF THE OLD TESTAMENT. [PART III. 
 
 these prophecies were delivered they were among the most 
 celebrated cities. But as distinct from Gaza, which was to 
 be the abode of poverty, and Ashkelon and Ashdod, which 
 were to exist, but be without inhabitants, it was foretold of 
 Ekron, “ it shall be rooted up and such is the fact. Its 
 very name is lost, nor is the spot certain on which it stood ; 
 though at the time the predictions were uttered, it was 
 equally flourishing with the rest. 
 
 One great intention of prophecy, as has been already 
 remarked, is to keep up in men’s minds a sense of God’s 
 providence ; and, with such facts, and such prophecies be- 
 fore them, who can doubt either the providence of God, or 
 the inspiration of those Scriptures in which such prophecies 
 abound ? 
 
 We are now brought to the prophets Haggai, Zechariah, 
 and Malachi, who flourished after the return of the Jews 
 from Babylon : and their predictions (as Davison remarks) 
 are confined almost entirely to two subjects : — 1. The re- 
 establishment of the Hebrew people and their temple ; — 
 2. The annunciation of the Gospel. 
 
 § xv. On the Booh of the Prophet Haggai. 
 b.c. about 520 to 518. 
 
 Haggai is generally reputed to have been born in the 
 captivity, and to have returned from Babylon with Zerub- 
 babels. He is the first of the three prophets who flourished 
 among the Jews after their return to their country ; and 
 appears to have been raised up by God to exhort Zerub- 
 babel h and Joshua the high-priest, to resume the work of 
 the temple, which had been interrupted nearly fourteen 
 years by the Samaritans and others, artfully attempting to 
 defeat the edict of Cyrus l . But now that these hindrances 
 were removed, the Jews had become lukewarm in this great 
 public work, and more solicitous to build and adorn their 
 own houses than to labour in the service of God. He 
 continued prophesying about four months, and his earnest 
 remonstrance appears to have had the desired effect k . 
 
 8 Ezra ii. 2. * Ezra iv. 24. 
 
 h Ezra v. 1. k Ezra vi. 14. 
 
ZECHARIAH. 
 
 297 
 
 CH. IV. § xvi.] 
 
 Of the prophecies more immediately relating to the 
 Messiah and his kingdom, we may remark the following : — 
 
 Ch. ii. 7 — 9, foretels that the second temple, though 
 much inferior as a building to the first, should far exceed it 
 in glory. This was fulfilled by our blessed Lord, in whom 
 dwelt all the fulness of the Godhead bodily \ honouring it 
 with his presence and preaching. 
 
 Ch. ii. 20 — 23, also predicts the important revolutions 
 which would precede the great and final coming of the 
 Messiah, typically described under the name of Zerubbabel, 
 when the kingdoms of the world would become subject to 
 his chosen servant 1 * 111 . The grandeur of this event was 
 perhaps foreshadowed in the temporal commotions which 
 happened before the first coming of our Saviour, viz. the 
 subversion of the Persian monarchy by the Grecian, and of 
 the Grecian by the Romans ; and in the terrible destruction 
 of Jerusalem, and the ruin of the civil government of the 
 Jews shortly after his ascension. 
 
 § xvi. On the Booh of the Prophet Zechariah. 
 
 B.c. FROM 520 TO 518, OR LONGER. 
 
 Zechariah began to prophesy about two months after 
 Haggai, in the second year of Darius Hystaspes, and con- 
 tinued to prophesy about two years. He had the same 
 general object with Haggai, to encourage and urge the Jews 
 to rebuild the temple, and restore its public ordinances. A 
 blessing, we are told n , attended his ministry. The temple 
 was finished in about six years. 
 
 With this immediate object were connected, as was the 
 universal custom of the prophets, others more remote and 
 important. He emblematically describes the four great 
 empires (the chariots and horses probably representing the 
 Babylonian, Persian, Macedonian, and Roman empires 0 ); 
 he foretels many circumstances respecting the future con- 
 dition of the Jews, and their destruction by the Romans p ; 
 
 1 Col. ii. 9. 
 
 1X1 Dau. ii. 44 ; Rev. xi. 15. 
 n Ezra vi. 14. 
 
 o 5 
 
 ° Zecb. vi. 1. 
 
 P Zecb. xiv., &c. 
 
298 BOOKS OF THE OLD TESTAMENT. [PART III. 
 
 and with these he intersperses many moral instructions and 
 admonitions. 
 
 Of his predictions relative to our Saviour and his king- 
 dom, the following may be compared : — 
 
 Ch. ii. 10, 11, with John i. 14 : a remarkable allusion to 
 the Divinity of Christ. “ It being here said that Jehovah 
 being sent by Jehovah, should come and dwell in the 
 Church, enlarged by the accession of the Gentiles ; who can 
 that be but our Lord Christ, who dwelt among us, and was 
 by God his Father sent to us ?” — Barrow. 
 
 Ch. iv. 6, 7, alludes to the Holy Spirit perfecting 
 strength in the weakness of his people, and rendering his 
 Church triumphant over all opposition. 
 
 Ch. ix. 9, with Matt. xxi. 2 — 9 : our Lord’s riding into 
 Jerusalem. 
 
 Ch. xi. 12, 13, with Matt. xxvi. 15 ; xxvii. 3 — 10 : 
 what our Lord would be sold for, and what w ould be done 
 with the money. 
 
 Ch. xii. 10, with John xix. 34 — 37, and Rev. i. 7 : the 
 piercing of our Lord’s side ; alluding also to the final con- 
 version of the Jews, and their bitter compunction for having 
 murdered the Messiah. 
 
 Ch. xiii. 1, with 1 John i. 7 : the promulgation of the 
 Gospel ; and its distinguishing feature, deliverance from 
 the guilt and power of sin through the blood of- Christ. 
 
 Ch. xiii. 7, with Phil. ii. 6 ; John x. 30 : an atonement 
 made by God manifest in the flesh ; “ the man that is my 
 fellow, saith the Lord of Hosts.” 
 
 Ch. xiii. 7, with Matt. xxvi. 31 : the desertion of our 
 Lord by his Apostles. 
 
 Ch. vi. 10 — 15; xiv. 8, 9: the glory of the Christian 
 Church, uniting Jew and Gentile, under their great High- 
 Priest and Governor, Jesus Christ, of whom Joshua the 
 liigh-priest, and Zerubbabel the governor, were types — a 
 priest upon his throne, exercising dominion over all the 
 earth. 
 
 It thus appears, from the foregoing references, that, next 
 to Isaiah, Zechariah has the most frequent and plain allu- 
 sions to the character and coming of Christ ; and he even 
 specifies some points which had not been noticed by 
 Isaiah. 
 
ch. iv. § xvii.] 
 
 MALACHI. 
 
 299 
 
 § xvii. On the Book of the Prophet Malachi. 
 
 B. C. BETWEEN 436 AND 397. 
 
 Malachi is the last of the prophets of the Old Testament, 
 as Nehemiah is of the historians ; and the time of his 
 ministry nearly coincides with that of Nehemiah’s adminis- 
 tration. 
 
 His immediate object as a Minister was to reprove the 
 Jews for many great abuses which, even so soon after such 
 judgments and such mercies as attended their captivity and 
 return from Babylon, still prevailed among both priests and 
 people. 
 
 Compare Mai. ii. 11, with Neh. xiii. 23 — 31 : and Mai. 
 i. 10 ; iii. 8, with Neh. xiii. 10, 11. 
 
 But his object as a Prophet was to foretel the coming of 
 our Lord, the Messenger of the covenant, the Sun of 
 righteousness, and his forerunner, John the Baptist. As the 
 spirit of prophecy was now to cease, the Messiah having 
 been clearly and progressively made known to the Jews, by 
 a long succession of Prophets more and more distinct in 
 their predictions, Malachi with peculiar solemnity concludes 
 his mission, seals up the volume of prophecy by a descrip- 
 tion of a prophet, which is applied in the New Testament 
 to Him, with an account of whom the Evangelists begin 
 their Gospel history. 
 
 “ Prophecy had been the oracle of the Mosaic and 
 Christian dispensations, to uphold the authority of the one, 
 and reveal the promise of the other ; and now its latest 
 admonitions were like those of a faithful departing minister 
 embracing and summing up his duties. Resigning its 
 charge to the personal precursor of Christ, it expired with 
 the Gospel on its tongue.” — Davison. 
 
300 
 
 THE PROPHETS, 
 
 [part III. 
 
 The following Table, showing when each Prophecy was 
 written, is extracted from Townsend’s valuable Work on 
 the Old Testament. 
 
 Prophecy. 
 
 After what 
 Scripture. 
 
 Isaiah. 
 
 i. 1 
 
 2 Chron. xxvi. 21... 
 
 2, to end 
 
 2 Chron. xxviii. 19. 
 
 ii. iii. iv. v. vi. ... 
 vii.viii.ix. x. 1 — 5 
 5toend — xi.xii.) 
 xiii. xiv. 1—28/ 
 
 2 Chron. xxvi. 21... 
 2 Kings xvi. 5 
 
 Isaiah xxiii. 18 
 
 28, to end ... 
 
 2 Chron. xxviii. 27. 
 
 xv. xvi 
 
 2 Chron. xxxi. 21... 
 
 
 Isaiah x. 4 
 
 xviii. xix. 
 
 2 Kings xviii. 8 .... 
 
 XX 
 
 2 Kings xviii. 16.... 
 Isaiah xxii. 14 
 
 xxi 
 
 xxii. 1—15 
 
 Isaiah xxvii. 13 .... 
 
 15, to end... 
 
 2 Kings xxi. 16 .... 
 
 xxiii 
 
 Nahum iii. 19 
 
 xxiv.xxv.xxvi. ) 
 xxvii j 
 
 Isaiah xiv. 27 
 
 xxviii 
 
 2 Kings xvi. 9 
 
 xxix. xxx. xxxi. 
 
 Isaiah xx. 6 
 
 xxxii. xxxiii... \ 
 xxxiv. xxxv..../ 
 xxxvi. xxxvii. ... 
 
 xxxviii. 1—9 
 
 9—21 
 
 2 Kings xx. 11 
 
 2 Chron. xxix. 2 ... 
 Isaiah xxxvii. 38... 
 Isaiah xxxv. 10 .... 
 
 21, 22 
 
 Isaiah xxxviii. 8 ... 
 
 xxxix 
 
 Isaiah xxxviii. 22... 
 
 xl. xli. to end of) 
 the Book of ( 
 Isaiah’s Pro- J 
 phecies J 
 
 2 Kings xix. 37 .... 
 
 Jeremiah. 
 
 
 i. ii. iii. 1—6 
 
 2 Chron. xxxiv. 7 ... 
 
 6, to end; iv. v. vi. 
 
 2 Chron. xxxv. 19.. 
 
 vii. viii. ix. x. ... 
 xi. xii. . 
 
 Habak. iii. 19 
 
 Jer. x. 25 
 
 xiii. xiv. xv.xvi. \ 
 xvii. xviii. xix. / 
 
 XX 
 
 2 Kings xxiii. 37 ... 
 Jer. xix. 15 
 
 xxi 
 
 Jer. xxxvii. 21 
 
 
 Jer. xx. 18 
 
 24, to end.... 
 
 2 Kings xxiv. 9 .... 
 
 Probable occasion, or period, in "which the IDate 
 Prophecy was written. B.C. 
 
 General preface to the prophecies of Isaiah 
 /On the desolate state of Judea on Pe-\ 
 
 l kah’s invasion / 
 
 Designation of Isaiah to the prophetic office 
 On the invasion of Judea byRezinandPekah 
 fOn the first invasion of Palestine by) 
 
 X Sennacherib / 
 
 /On the death of Ahaz and the acces-) 
 
 X sion of Hezekiah / 
 
 ( On the approaching invasion of Moab) 
 
 X by Shalmaneser / 
 
 Against Damascus on the invasion of Rezin 
 f On the approaching captivity of the) 
 
 1 ten tribes, and against Egypt / 
 
 On the capture of Ashdod 
 
 /On the appearance of the Medes and) 
 
 l Persians in Sennacherib’s army / 
 
 ( On the expected appearance of Sen- j 
 
 \ nacherib’s army / 
 
 On the luxury and pride of Shebna 
 
 f On the exultation of the Tyrians, after ) 
 
 \ the retreat of Shalmaneser / 
 
 On the desolation of Sennacherib’s army... 
 
 f To the ten tribes, after the destruction) 
 
 t of Damascus j 
 
 On Hezekiah’s alliance with Egypt 
 
 On Hezekiah’s recovery 
 
 History of Sennacherib’s invasion 
 
 History of Hezekiah’s sickness 
 
 Hezekiah’s thanksgiving on his recovery... 
 
 Recovery of Hezekiah 
 
 Visit of Merodach Baladan 
 
 { Written in the latter years of the reign ~) 
 of Hezekiah, while the kingdom en- | 
 joyed peace after the destruction of ( 
 Sennacherib’s army J 
 
 758 
 
 740 
 
 758 
 
 742 
 
 715 
 
 72G 
 
 726 
 
 742 
 
 721 
 
 713 
 
 713 
 
 713 
 
 698 
 
 715 
 
 715 
 
 740 
 
 713 
 
 713 
 
 713 
 
 713 
 
 713 
 
 713 
 
 713 
 
 710 
 
 to 
 
 690 
 
 f On the designation of Jeremiah to the) 
 
 X prophetic office / 
 
 /On the backsliding after the reforma- ) 
 
 \ tionbyJosiah / 
 
 On the near approach of the captivity 
 
 To remind the people of Josiah’s covenant. 
 
 629 
 
 612 
 
 612 
 
 610 
 
 Appeals to the people before the captivity . 
 
 On Jeremiah’s imprisonment by Pashur ... 
 Jeremiah repeats hispredictions to Zedekiah 
 /On the approaching fate of Shailum ) 
 
 1 and Jehoiakim I 
 
 On the approaching captivity of Jehoiakim 
 
 609 
 
 609 
 
 588 
 
 609 
 
 599 
 
CH. IV.] 
 
 ARRANGEMENT OF EACH PROPHECY, 
 
 301 
 
 Prophecy. 
 
 After what 
 Scripture. 
 
 Jeremiah. 
 xxiii 
 
 Jer. xxii. 30 
 
 
 Jer. lii. 3 
 
 xxv 
 
 Jer. xxxv. 19 
 
 xxvi 
 
 Jer. xxii. 23 
 
 xxvii. xxviii 
 
 Jer. xxxi. 40 
 
 xxix 
 
 Jer. xxiv. 10 
 
 X3 tx. xxxi 
 
 Jer. xxix. 32 
 
 xxxii. xxxiii 
 
 Jer. xxxiv. 10 
 
 xxxiv. 1—11 
 
 Jer. xxxvii. 4 
 
 11, to end 
 
 Jer. xxxvii. 10 
 
 XXXV 
 
 Jer. xlvi. 12 
 
 xxx vi. 1—9 
 
 Jer. xxv. 38 
 
 9, to end 
 
 2 Kings xxiv. 4 .... 
 Jer. xxxix. 1 
 
 xxxvii. 1 — 5 
 
 
 Jer. xxxiii. 26 . . 
 
 xxxvii. 6— 11 .... 
 
 Jer. xlvii. 7 
 
 11, to end 
 
 Jer. xxxiv. 22 
 
 xxxviii 
 
 Jer. xxi. 14 
 
 xxxix. 1 
 
 2 Kings xxv. 2 
 
 Jer. lii. 4 ... 
 
 — 3 
 
 Jer lii 6 
 
 4 10 
 
 .Tpr yyyiy j) 
 
 10 
 
 .Ter lii. 16 
 
 xxxix. 11 — 15 .... 
 
 Jer. lii. 11 
 
 15, to end 
 
 Jer. xxxviii. 28 
 
 xl. 1—13 
 
 2 Kings xxv. 22 .... 
 Jer. xl. 12 
 
 13, to end— xli.) 
 
 1-11 ) 
 
 11, to end 
 
 Jer. xli. 10 
 
 xlii. xliii. 1—8 ... 
 
 Jer. xli. 18 
 
 8, to end 
 
 Jer. xliii. 7 
 
 xliv 1 
 
 Jer. xlvi. 28 
 
 xlv 1 
 
 Jer. xxxviii. 8 
 
 xlvi. 1—13 
 
 Jer. xxvi. 24 
 
 13, to end 
 
 Jer. xliii. 13 
 
 xlvii 
 
 Jer. xxxvii. 5 
 
 xlviii. xlix 
 
 Jer. xxviii. 17 
 
 1. li 
 
 Jer. xlix. 30 1 
 
 lii. 1—4 
 
 2 Chron. xxxvi. 10. ' 
 
 — 4 
 
 2 Kings xxiv. 20 ... 
 Jer. xxxix. 18 
 
 — 5, 6 
 
 — 7—12 
 
 Jer. xxxix. 3 
 
 — 12—15 
 
 Jer. lii. 27 
 
 — 15. 16 
 
 Ter. lii. 23 
 
 — 17—24 ,... Jer. lii. 14 
 
 Probable occasion, or period, in wliich the 
 Prophecy was written. 
 
 / On the overthrow of the temporal king-) 
 
 On Jehoiachin being carried to Babylon ... 
 / On the immediate approach of Nebu-) 
 
 Apprehension of Jeremiah 
 
 (On the approaching ruin of Zedekiah) 
 
 1 and of the surrounding nations j 
 
 ( Letter from Jeremiah to the captives at\ 
 
 \ Babylon J 
 
 Prediction of the restoration of the Jews ... 
 /Imprisonment of Jeremiah, and pur-) 
 
 t chase of the field of Hananeel j 
 
 / On the commencement of the siege of) 
 
 \ Jerusalem ) 
 
 f On the recall of the Hebrew slaves to) 
 
 t their former servitude j 
 
 /On the Rechabites taking refuge in) 
 
 First reading of the roll by Baruch 
 
 Second reading of the roll by Baruch 
 
 Zedekiah sends for Jeremiah 
 
 /Part of the narrative of the siege of/ 
 
 Prediction of the return of Pharaoh’s army 
 Jeremiah attempts to escape from Jerusalem 
 i Jeremiah is committed to the dungeon ) 
 
 \ of Malchiah J 
 
 Commencement of the siege of Jerusalem . 
 
 Capture of Jerusalem 
 
 / Part of the history of the capture of) 
 
 ( Jerusalem J 
 
 Flight of Zedekiah 
 
 / Account of those who were left in Judea) 
 
 \ by Nebuzar-adan j 
 
 / Jeremiah committed to the care of) 
 
 t Nebuzar-adan J 
 
 The promise to Ebed-melech 
 
 / Conduct of Jeremiah after his capture) 
 
 / by Nebuzar-adan / 
 
 Conspiracy of Ishmael against Gedaliah ... 
 
 Johanan rescues the captives from Ishmael 
 
 Jeremiah reproves Johanan 
 
 On the arrival of Jeremiah in Egypt 
 
 Predictions of Jeremiah at Tahpanhes 
 
 Address to Baruch on reading the roll 
 
 / On the defeat of Pharaoh Necho at Car-) 
 
 \ chemish / 
 
 On the arrival of Jeremiah in Egypt 
 
 Before the conquest of Gaza by Pharaoh ... 
 
 { On the ruin of the surrounding nations ) 
 
 by Nebuchadnezzar / 
 
 On Seraiah’s going to Babylon 
 
 Part of the life of Zedekiah 
 
 / Nebuchadnezzar commences the siege) 
 
 Part of the history of the siege of Jerusalem 
 Part of the history of the siege of Jerusalem 
 
 Burning of the temple of Jerusalem 
 
 / Account of those who were left in Judea ) 
 t by Nebuchadnezzar / 
 
 Date 
 
 B.C. 
 
 599 
 
 599 
 
 606 
 
 608 
 
 595 
 
 597 
 
 597 
 
 589 
 
 590 
 
 589 
 
 606 
 
 606 
 
 605 
 
 590 
 
 589 
 
 589 
 588 
 
 588 
 
 590 
 588 
 
 588 
 
 588 
 
 588 
 
 588 
 
 588 
 
 588 
 
 588 
 
 581 
 
 587 
 
 587 
 
 587 
 
 606 
 
 606 
 
 587 
 580 
 595 
 
 595 
 
 599 
 
 588 
 
 588 
 
 588 
 
 588 
 
 588 
 
 588 
 
302 
 
 THE PROPHETS 
 
 Prophecy. 
 
 After what 
 Scripture. 
 
 Jeremiah. 
 lii. 24—28 
 
 .Ter. xxxiv 14 
 
 — 28—31 
 
 •Ter. xliv. 80 
 
 — 31, to end 
 
 Dan. iv. 37 
 
 LAMENTATIONS. 
 
 2 Kings xxv. 21 .... 
 
 EZEKIEL. 
 
 
 i. ii. iii. 1—22 .... 
 
 Daniel i. 20 
 
 22, to end— iv.) 
 
 v. vi. vii j 
 
 viii. ix. x. xi. 1) 
 
 —22 / 
 
 22 to end — xii.^j 
 xiii. xiv. xv. 1 
 xvi. xvii.xviii. j 
 
 xx*xxi.xxii.xxiii. 
 
 Ezek. iii. 21 
 
 Ezek. vii. 27 
 
 Ezek. xi. 21 
 
 Ezek. xix. 14 
 
 xxiv 
 
 Ezek. xxiii. 49 
 
 xxv.xxvi.xxvii\ 
 xxviii J 
 
 Ezek. xxxiii. 33 ... 
 
 xxix. 1 — 17 
 
 Ezek. xxiv. 27 
 
 17, to end— xxx) 
 
 1—20 / 
 
 xxx. 20; to end) 
 
 — xxxi ) 
 
 xxxii. 1—17—) 
 17, to end ... J 
 
 xxxiii. 1 — 21 
 
 21, to end 
 
 Ezek. xlviii. 35 
 
 Ezek. xxix. 16 
 
 Ezek. xxviii. 26 .... 
 
 Ezek. xxxii. 32 
 
 Jer. lii. 30 
 
 xxxiv. xxxv. 1 
 xxxvi.xxxvii. / 
 xxxviii. xxxix... 
 xl.xli.xlii.xliii.) 
 xliv. xlv. xlvi. > 
 xlvii. xlviii.... j 
 
 Jer. xxxiii. 20 
 
 Ezek. xxxvii. 28 ... 
 
 Ezek. xxxix. 29 ... 
 
 DANIEL. 
 
 i. 1 — 8 
 
 2 Chron. xxxvi. 7.. 
 
 8, to end 
 
 Lament, v. 22 
 
 ii 
 
 Ezek. xxx. 19 
 
 
 Daniel ii. 49 
 
 iy 1 — 28 
 
 Daniel iii. 30 
 
 28, t.n end 
 
 Daniel iv. 27 
 
 y f fttt 
 
 Psalm cxxiii 
 
 yj t M 
 
 Psalm cii 
 
 vii 
 
 2 Kings xxv. 30.... 
 Daniel v. 31 
 
 viii 
 
 ix. 
 
 Daniel viii. 27 
 
 x. xi. xii 
 
 Psalm cxxix 
 
 HOSEA. 
 
 
 i. ii. iii 
 
 2 Kings xiv. 27 
 
 
 
 y t 
 
 2 Kings xiv. 29 
 
 y t yi 
 
 2 Chron. xxviii. 25. 
 
 vii. viii. ix. x. \ 
 xi. xii. xiii... / 
 
 2 Kings xvii. 4 
 
 . [part III* 
 
 Probable occasion, or period, in which the Date 
 Prophecy was written. B.C. 
 
 /Murder of the chief priests after the) 
 
 \ capture of Jerusalem / 
 
 Recapitulation of the captivities 
 
 Release of Jehoiachin 
 
 Jeremiah laments the desolation of Judea. 
 
 Commission of Ezekiel 
 
 Prediction of the destruction of Jerusalem. 
 / On the idolatries which occasioned the) 
 l Babylonish captivity / 
 
 / On the approaching ruin of Zedekiah) 
 \ and the surrounding nations J 
 
 /On Ezekiel’s being consulted by the) 
 
 l Jewish elders / 
 
 / On the commencement of the siege of) 
 \ Jerusalem / 
 
 On hearing of the capture of the city 
 
 / On Pharaoh’s retreat before Nebuchad-) 
 
 \ nezzar ) 
 
 / After the siege of Tyre. — Final predic-) 
 
 t tion against Egypt J 
 
 / On Pharaoh’s retreat before Nebuchad-) 
 
 t nezzar j 
 
 /On hearing of the fall of Jerusalem — ) 
 
 \ Against Egypt / 
 
 To the captives in Babylon 
 
 On hearing of the fall of Jerusalem 
 
 f Appeal to the heads of the Jewish na-\ 
 
 I tion, after the fall of Jerusalem ) 
 
 Prophecy of Gog and Magog...... 
 
 Vision of the future spiritual temple . 
 
 Capture of Daniel by Nebuchadnezzar 
 
 Condition of Daniel at Babylon 
 
 Nebuchadnezzar’s first dream 
 
 The golden image set up 
 
 Nebuchadnezzar’s second dream 
 
 Madness of Nebuchadnezzar 
 
 Belshazzar’s feast 
 
 Daniel is cast into the den of lions 
 
 Daniel’s vision of the four living creatures. 
 Daniel’s vision of the ram and the he goat. 
 
 Prophecy of the seventy weeks 
 
 / On the interruption to the building of) 
 \ the second temple J 
 
 /On the distress of Israel in the reign) 
 \ of Jeroboam the second J 
 
 { On the state of the country during the] 
 interregnum after the death of Jer v 
 
 roboam the second j 
 
 On Ahaz’s alliance with Tiglath-pileser .... 
 
 On the revolt of Hoshea from Assyria 
 
 588 
 
 587 
 561 
 
 588 
 
 595 
 
 595 
 
 594 
 
 594 
 
 593 
 
 591 
 
 587 
 589 
 572 
 
 588 
 
 587 
 
 587 
 
 587 
 
 587 
 
 587 
 
 574 
 
 606 
 
 606 
 
 570 
 
 570 
 
 569 
 
 569 
 
 539 
 
 537 
 541 
 539 
 
 538 
 
 534 
 
 801 
 
 776 
 
 739 
 
 725 
 
CH. IV.] 
 
 ARRANGEMENT OF EACH PROPHECY, 
 
 303 
 
 Prophecy. 
 
 After what 
 Scripture. 
 
 JOEL. 
 
 2 Chron. xxvi. 15... 
 
 AMOS. 
 
 i. ii. iii. iv. v.) 
 vi. vii. 1— 10. J" 
 
 Hosea iii. 5 
 
 
 lOtoend— viii.ix. 
 
 2 Kings xiv. 28 
 
 OBADIAH. 
 
 2 Chron. xxviii. 19. 
 
 JONAH. 
 
 i. ii. iii. iv 
 
 Amos vii. 9 
 
 MICAH. 
 
 
 i. ii 
 
 2 Kings xv. 35 
 
 iii. iv. v. vi. vii. . 
 
 Isaiah xvi. 14 
 
 NAHUM. 
 
 
 i. ii. iii 
 
 Tsfliflh xix 25 
 
 HABAKKUK. 
 
 
 i. ii. iii 
 
 Jeremiah vi. 30 
 
 ZEPHANIAH. 
 
 
 i. ii. iii 
 
 1 Chron. xxxiv. 32. 
 
 HAGGAI. 
 
 i. 1—12 
 
 Ezra v. 1 
 
 12, to end) 
 
 Ezra v. 2 
 
 ii. 1—10 / 
 
 
 10, to end 
 
 Zechariah i. 6 
 
 ZECHARIAH. 
 
 
 i. 1—7 
 
 TTa.P’gai ii. 9 
 
 7, to end\ 
 
 Ha.ggai ii. 23 
 
 ii. iii. iv. v. vi. J 
 vii. viii 
 
 Psalm cxxxviii... 
 
 ix. x. xi. xii.) 
 
 Ezra x. 44 
 
 xiii. xiv / 
 
 
 MALACHI. 
 
 
 ii. iii. 1 — 16 
 
 Psalm cxix 
 
 16, to end — iv. 
 
 Nehem. xiii. 31 .... 
 
 Probable occasion, or period, in which the 
 Prophecy was written. 
 
 Date 
 
 B.C. 
 
 On Uzziah’s increasing his army 
 
 787 
 
 In the reign of Jeroboam the second 
 
 /On being accused of a conspiracy 
 \ against Jeroboam the second 
 
 793 
 
 784 
 
 Against Edom, on their assisting Pekah 
 
 740 
 
 /Soon after the accomplishment of\ 
 \ Jonah’s first prophecy, 2 Kings xiv. 25. j 
 
 /On the continuance of idolatry in the) 
 
 \ reign of Jotham ( 
 
 /Written to support the reformation by) 
 t Hezekiah / 
 
 / Against Nineveh, immediately after the 
 \ captivity of the ten tribes 
 
 / On the backsliding after the reforma-' 
 \ tion by Josiah 
 
 7 87 
 
 753 
 
 722 
 
 720 
 
 612 
 
 To assist the reformation by Josiah 
 
 624 
 
 { On resuming the building of the second) 
 
 temple / 
 
 / To encourage the builders of the second ) 
 
 Address to the builders of the second temple 
 
 520 
 
 520 
 
 520 
 
 Exhortation to repentance 
 
 Address to the builders of the second temple 
 
 To the messengers from Babylon 
 
 / Probably about the time of Ezra’s refor- ) 
 \ mation / 
 
 520 
 
 520 
 
 519 
 
 457 
 
 ("On the corruptions introduced, after' 
 
 \ the reformation by Nehemiah 
 
 f After the completion of the reforma- 
 \ tion by Nehemiah 
 
 433 
 
 400 
 
 The above Table states after what Scripture the different portions of the prophetic 
 books are to be read in the order of time, but it does not necessarily imply that there 
 is any connexion of subject between the Scripture and the prophecy; as, for instance, 
 Mai. i. ii. iii. 1—16, following Psalm cxix. Often, however, there is an important 
 connexion : for instance, 2 Kings xvi. 5, with Isa. vii. — x. 1 — 5, presents us with an 
 astonishing view of the long-suffering of God to one of the most wicked of men : the 
 prophet Isaiah, for the consolation of Ahaz, was sent not only to assure him of imme- 
 diate safety, but to announce to him one of the most splendid prophecies in the Old 
 Testament respecting the promised Messiah. (Isa. vii. 14 ; ix. 6, &c.) 
 
304 
 
 GENERAL QUESTIONS 
 
 [part III. . 
 
 General Questions on the Prophets . 
 
 1. Why is this part of the Old Testament distinguished by the 
 name of THE PROPHETS ? 
 
 2. Which are the greater and which are the minor Prophets ? 
 
 3. Why are they so called ? 
 
 4. Which of them prophesied before, during, and after, the Baby- 
 lonish captivity ? 
 
 5. What is their great subject ? (1 Pet. i. 10 ; Rev. xix. 10.) 
 
 6. Considering the Prophets as preachers also to their respective 
 generations, what is the scope of their writings ? and what the benefits 
 we may derive from them ? (See page 275.) 
 
 7. Were the people generally obedient to the Prophets, and re- 
 formed by their ministry ? 
 
 Questions adapted to any particular Booh of the Prophets . 
 
 I. The Writer. 
 
 1. About what time did he begin, and through what period did he 
 continue to prophesy? 
 
 2. If before the Babylonish captivity, what kings of Judah or Israel 
 lived at the same time with him ? 
 
 3. ' What parts of the historical books of the Old Testament treat of 
 the period in which he lived ? 
 
 4. Is any part of his book historical ? (See Isaiah xxxvi. — xxxix.) 
 
 5. Have we any, and what account of his personal history ? 
 
 6. Is he mentioned in the New Testament ? 
 
 7. Is there any allusion in this book to the previous history of the 
 Jews, or to any other event recorded in the Old Testament ? 
 
 Considered in his office as a Preacher . 
 
 1. What sins does he notice (see page 279) as committed by (1) 
 Judah, (2) Israel, (3) other nations, (4) any particular individuals ? 
 
 2. How does he speak of sins against God, as idolatry, neglect of 
 his service, the performance of it in a formal manner, or the disregard 
 of moral duties ? 
 
 3. What punishment does he threaten the Jewish people on account 
 of their sins ? 
 
 4. Does he exhort them to repentance ? 
 
 5. By what motives ? 
 
 6. To what other duties does he exhort them ? 
 
 7. Is there any allusion in this book to false prophets ? 
 
 8. By what means did they seek to draw the people from the truth, 
 and with what success ? 
 
 II. Fulfilled Prophecies, 
 
 arranged under three classes, relating 1st, to the Jewish nation ; 2nd, 
 to other nations, and chiefly those neighbouring to the Jews \ 3rd, 
 to the Messiah and his kingdom. 
 
CH. IV.] ON THE PROPHETS. 305 
 
 1. Does this book contain any prophecies now fulfilled, relating to 
 the Jewish nation, viz. 
 
 (1.) Concerning the captivity of the ten tribes of Israel ? 
 
 (2.) Concerning the kingdom of Judah, its punishments, its 
 captivity in Babylon, &c. ? 
 
 (3.) Concerning the nation generally, as the destruction of 
 Jerusalem by the Romans, dispersion of the Jews, &c. ? 
 
 2. Does this book contain any prophecies now fulfilled relating to 
 other nations, (1) Nineveh, (2) Babylon, (3) Egypt, (4) Tyre, (5) 
 Ethiopia, (6) Edom, (7) Moab, (8) Philistia, &c. ? (See page 295.) 
 
 3. Does this book contain any prophecy relating to the Messiah 
 and his kingdom, viz. 
 
 (1.) His person, his Divine, or human nature ? 
 
 (2.) His character ? 
 
 (3.) His office as prophet, priest, king, &c. ? 
 
 (4.) The events of his life, as his birth, ministry, sufferings, 
 death, resurrection, and ascension ? 
 
 (5.) His names, as shepherd, &c., David, &c. ? 
 
 (6.) The call of the Gentiles to form part of his kingdom ? 
 
 4. Compare these different prophecies with each other. 
 
 5. Compare them with the event. 
 
 6. Does any other prophet speak of the same event ? 
 
 7. Is there any thing remarkable as to the time when any of these 
 prophecies were delivered? (See pages 239. 286. 303.) 
 
 8. What illustration does the New Testament afford of the fulfil- 
 ment of any of these prophecies ? (See page 298.) <1 
 
 9. In comparing the prophecies already fulfilled respecting the 
 Jews, other nations, or the Messiah, with their fulfilment, is there 
 any illustration of the improbability at the time the prophecy was 
 delivered, of its being fulfilled ? (See page 27.) 
 
 10. Of its descending to those minute particulars which clearly 
 show it was beyond human forethought or conjecture ? 
 
 III. Unfulfilled Prophecy. 
 
 1. What general caution does Sir Isaac Newton give on this sub- 
 ject? (See page 86.) 
 
 2. Is there any prophecy in this book respecting 
 
 (1.) The conversion of the Jews ? 
 
 (2.) The universal extension of Christ’s kingdom ? 
 
 (3.) His second corning to judgment ? 
 
 3. What effect ought the expectation of these glorious and solemn 
 
 events to have upon your conduct ? (2 Peter iii. 14.) 
 
 Q How unlikely that the Jews, who so ardently expected their Mes- 
 siah, should reject Him when He came, as foretold, Isaiah liii. ; that 
 being rejected and put to death at their instigation, He should, as 
 foretold, Psalm xxii. 16, die by crucifixion, a punishment not in use 
 among them ; that dying the vilest of deaths, He should yet be buried 
 honourably ; that all his bones should be out of joint, and yet not one 
 broken ; that though He came to confer eternal glory on his disciples, 
 they should all forsake Him in his greatest extremity, as foretold by 
 Zechariah, xiii. 7. 
 
306 
 
 HISTORY OF THE JEWS BETWEEN [PART III.. 
 
 To these questions, more especially applicable to the 
 Prophets, may be added some of those referred to in the 
 Historical Books, as, for instance, those (page 255) re- 
 lating to the attributes of God. Very sublime views are 
 given by the Prophets of the majesty (see Isa. xl. 12 — 28), 
 the power, the grace, (Isa. i. 18 ; xlviii. 13 ; xlix. 15 ; lv. 
 
 1 — 7) and the providence of God. 
 
 Many instructive views are presented to us of human 
 nature generally, and illustrated by examples, such as 
 Nebuchadnezzar, Jonah, &c. 
 
 § xviii. History of the Jews in the period between the Old 
 and New Testament, 
 
 In closing this account of the Books of the Old Testa- 
 ment, and before proceeding to those of the New, it seems 
 desirable to give a slight sketch of the history of the Jews 
 during the intermediate period. 
 
 The Political History of the Jewish Nation in the interval 
 between the close of the Old Testament and the coming of 
 our Blessed Lord, 
 
 This, as gathered principally from the Books of Macca- 
 bees and Josephus, may be thus briefly stated. The in- 
 spired history leaves the Jews subject to the Persians. 
 When that power was overthrown by Alexander the Great, 
 b. c. 330, they became subject to him, and on his death, to 
 his successors, forming a part of the Egyptian monarchy. 
 During this period, many thousands of them were carried 
 into Egypt, and their Scriptures, as has been already re- 
 marked, page 5, were translated into the Greek language. 
 After this, the Jews were subject to the Syrian monarchy. 
 During this period they were so violently persecuted by 
 Antiochus Epiphanes (b. c. 168), as to be altogether de- 
 prived, for three years and a half, of their civil and religious 
 liberties. (See page 4.) He went so far as to dedicate the 
 temple of Jehovah to Jupiter Olympus, erecting his statue 
 on the altar of burnt-offering, and punishing with death all 
 that could be found acting contrary to his decree : this 
 rousing them to resistance, they were restored to liberty by 
 
CH. IV. § xviii.] THE OLD AND NEW TESTAMENT. 307 
 
 the piety and bravery of the family of the Maccabees. 
 These princes continued to flourish with diminished splen- 
 dour, and in subserviency to the Roman power, till the 
 days of Herod, an Idumean by birth, but of the Jewish 
 religion, who conquered and deposed the family of the 
 Maccabees, and was appointed king of the Jews by the 
 Romans ; under him our Lord Jesus Christ was born, and 
 then, and not till then, was the power of life and death 
 taken away from the Jewish nation. 
 
 The Moral History of the Jewish nation in the interval 
 
 between the close of the Old Testament and the coming of 
 
 our Blessed Lord. 
 
 This period of four hundred years presents the same 
 illustration of human depravity as their former history 
 had done. A striking effect of the Babylonish captivity 
 was to destroy in them all tendency to idolatry, to which 
 before that event they had always been so prone ; but it 
 presented their depravity under a new shape, that of zeal 
 for the form of religion, while they denied its power. Mul- 
 tiplying human traditions, and teaching for doctrines the 
 commandments of men, they made the word of God of 
 none effect : and neglecting the only standard of truth, 
 they were divided into numberless sects, and were filled 
 with contempt of each other, and of the world around 
 them r . Their very teachers are described by our Lord s 
 as full of hypocrisy and iniquity ; and their doctrines such 
 as rendered those who embraced them twofold more the 
 children of hell than before. 
 
 If, with this view of the moral state of the Jew r s, at the 
 time of our Lord’s advent, we connect the account given 
 by Mosheim of the Gentile world 1 — that, under every 
 advantage which the wisdom of this world could give, 
 polytheism was increasing among the vulgar, while among 
 the learned, the prevailing systems of philosophy were the 
 Epicurean and the Academic, which struck at the founda- 
 
 Rom. ii. 17 — 20. 
 
 1 Thess. ii. 15. 
 Acts xxii. 21, 22. 
 
 s Matt, xxiii. 
 
 * Yol. i. p. 32, &c. 
 
308 BOOKS OF THE NEW TESTAMENT. [PART III.- 
 
 tion of all religion — we may see at what a crisis of the 
 world’s state its Redeemer appeared. Who then can doubt 
 the necessity for his coming, or not admire the providence 
 by which the time of it was determined ? Nor let us forget 
 the purpose for which He came, and that the great event 
 for which we should be preparing, is his second coming to 
 judgment. Tit. ii. 11 — 14; 2 Cor. xiii. 5; Luke vi. 
 47 — 49 ; Ps. cxxxix. 23, 24. 
 
 CHAPTER V. 
 
 THE GOSPELS. 
 
 Contents. — § i. On the Gospel of St, Matthew, § ii. On the Gospel of 
 St, Mark, § iii. On the Gospel of St. Luke. § iv. On the Gospel of 
 St. John. § v. On the Character of our Lord. § vi. On the Resur- 
 rection of our Lord. § vii. The Miracles of our Lord. 
 
 Gospel means good tidings ; and this name is applied to 
 the first four books of the New Testament, which contain 
 a history, or rather such memoirs as it pleased the Holy 
 Spirit should be recorded, of the life of our Lord Jesus 
 Christ, God manifest in the flesh, the Saviour of the world a . 
 Hence also the writers, Matthew, Mark, Luke, and John, 
 are called evangelists, as being the bearers of these good 
 tidings. St. Matthew and St. Luke trace this history from 
 our Lord’s conception by the Holy Ghost : St. Mark and 
 St. John begin their accounts with his public appearance at 
 his baptism. 
 
 The following consideration will throw great light on the 
 reading of the Gospels,— that some things were not made 
 known, or not so clearly made known by our Lord to his 
 disciples, till towards the close of his ministry b . The 
 importance of this view of his ministry will appear in its 
 explaining what might otherwise seem to present a diffi- 
 culty to one just entering on the study of the Bible ; namely, 
 
 a Luke ii. 10, 11. Character of Christ.” Chap. v. 
 
 b See Bp. Sumner, ‘‘Ministerial The gradual teaching of Christ. 
 
THE GOSPELS. 
 
 309 
 
 CII. V.] 
 
 the difference between his mode of teaching and that of 
 his Apostles. The law and the prophets were until John c . 
 John said enough to show that he was acquainted with the 
 peculiar object of our Saviour’s coming to take away the 
 sins of the world d , &c., but he did not enlarge upon it ; he 
 came preaching the baptism of repentance for the remission 
 of sin, and proclaiming this warning, — “ the kingdom of 
 heaven is at hand.” Our Lord took up the truth as his 
 forerunner left it, enforcing the same elementary e doctrine 
 of repentance, and urging it from the same consideration, 
 “ the kingdom of heaven is at hand f .” Hence in the 
 Sermon on the Mount, our Lord enforces chiefly the spiri- 
 tuality of the moral law, touching very little on the doctrine 
 of the atonement, the great doctrine of revelation, so much 
 and so plainly insisted upon in the Epistles s ; because just 
 views of the spirituality of the moral law — that it reached 
 to the most secret thoughts, condemning anger without 
 cause as murder, and a wanton look as adultery — were (to 
 those who had so lost sight of this) a necessary prepara- 
 tion for their reception of the doctrine of the atonement. 
 Gal. iii. 24. 
 
 Again, because the people were too prejudiced to be 
 instructed more clearly, our Lord spoke to them in para- 
 bles, — a mode not at all followed by his Apostles, — 
 parables which, in many cases, He left unexplained. For 
 some time our Lord avoided an open disclosure of his cha- 
 racter 11 ; even forbidding others to declare it. He almost 
 always calls Himself the Son of Man \ and sometimes 
 waives the assertion of his Divinity, as in his conversation 
 with the rich young man. He generally, throughout the 
 earlier part of his ministry, speaks of Himself as not sent 
 
 Luke xvi. 16. 
 Isaiah liii. 
 
 Dan. ix. 24, with 
 John i. 29. 
 Heb. vi. 1. 
 
 f Matt. iii. 2 ; iv. 17. 
 S 1 Cor. ii. 2, &c. 
 h Matt. xvi. 20. 
 
 Mark iii. 11, 12. 
 Luke iv. 41. 
 
 1 “ The title * Son of Man’ is in all the Gospels found under the 
 peculiar circumstances of its being applied by Christ to Himself, but 
 of never being used of Him, or towards Him, by any other person. 
 It occurs seventeen times in St. Matthew’s Gospel, twelve times in 
 St. Mark, twenty-one times in St. Luke, and eleven times in St. John, 
 and always with this restriction.” — Paley. 
 
310 BOOKS OF THE NEW TESTAMENT. [PART III.- 
 
 but unto the lost sheep of the house of Israel j ; and when 
 sending his disciples to preach k , He forbids them to go into 
 the way of the Gentiles, though it was one of the distin- 
 guishing features of his advent to be “a light to lighten the 
 Gentiles 1 .” This, to one just entering on the study of the 
 Bible, might present difficulties, which are removed by the 
 consideration that our Lord was carrying forward the same 
 principle which had characterised the dispensation of mercy 
 from the beginning, that of its gradual development. The 
 doctrine of approaching the mercy-seat of God through 
 Christ as our great High Priest, is one of the most distin- 
 guishing features of the Gospel m ; but our Lord seems for 
 the first time to allude to it in the discourse which He held 
 with his Apostles the very night before his crucifixion n : 
 “ hitherto have ye asked nothing in my name and though 
 in that discourse He explained to them 0 more of the mys- 
 teries of the Gospel than He had previously done, He adds, 
 “ I have yet many things to say unto you, but ye cannot 
 bear them now doctrines which (though He had touched 
 upon them) yet even their minds were too prejudiced to re- 
 ceive, which it required his death, resurrection, and ascen- 
 sion to illustrate, and which they would not fully under- 
 stand, until “ He, the Spirit of truth,” had come to “ guide 
 them into all truth.” See Matt. xvi. 22 ; Mark ix. 32 ; Luke 
 xviii. 34 ; xxiv. 25 ; Mark xvi. 14 ; Acts i. 6. Archbishop 
 Magee remarks, that “ until it was clearly established that 
 Jesus was the Messiah, and until by his resurrection, crown- 
 ing all his miraculous acts, it was made manifest that He 
 who had been crucified by the Jews was He who should 
 save them and all mankind from their sins, it must have 
 been premature to explain how this was to be effected.” 
 
 To which a remark of Macknight may be added, “ that 
 our Lord came from Heaven, not so much to make the 
 Gospel revelation, as to be the subject of it, by doing and 
 
 j Matt. xv. 24. 
 k Matt. x. 5. 
 
 1 Luke ii. 32. 
 
 Isaiah xlii. 6. 
 m Heb. ii. 17. 
 
 Rom. viii. 32. 34. 
 Eph. ii. 4 — 18. 
 
 Heb. iv. 14 — 16 ; vii. 23 — 25 ; 
 
 x. 19. 22 ; xiii. 15, 16. 
 
 1 Pet. ii. 4 — 6. 
 
 1 John ii. 1, 2. 
 n John xvi. 24. 
 
 0 John xiv. — xvi. 
 
 Matt. xxvi. 28. 
 
GOSPEL OF ST. MATTHEW. 
 
 311 
 
 ch. v. § i.] 
 
 suffering all that was necessary to procure the salvation of 
 mankind, appointing his Spirit, after his ascension, to be 
 its chief interpreter.” And thus are we taught to look to 
 the preaching of the Apostles in the Acts, and to their 
 Epistles, (both dictated by that Spirit who is emphatically 
 called the Spirit of Christ p,) for the full view of the 
 Christian dispensation q . 
 
 § i. On the Gospel of St. Matthew. 
 
 St. Matthew, surnamed Levi, was a native of Galilee. 
 His occupation was that of a publican, or tax-gatherer, 
 under the Romans at Capernaum. While thus employed 
 in collecting the customs due upon commodities which 
 were carried, and from persons who passed over the Lake 
 of Gennesareth, he was called by our Lord to be his dis- 
 ciple r , and under the influence of his grace immediately 
 obeyed. As an illustration of the spirit in which he wrote, 
 Bp. Hall has remarked 8 , that in recording the names of 
 the twelve Apostles, he particularly speaks of himself 
 under the opprobrious term of Matthew the publican t , as 
 one anxious to magnify the goodness of God in his election. 
 See page 189. 
 
 It is observable, also, that the only notice he takes of the 
 act by which he abandoned every worldly prospect for 
 Christ, is in the following words : “ As Jesus passed forth 
 from thence, he saw a man, named Matthew, sitting at the 
 receipt of custom : and he saith unto him, Follow Me. 
 And he arose, and followed Him u .” He thus presents to 
 us a bright example of humility ; and suggests to us the 
 prayer for grace to forsake, as he did, all covetous desires 
 and inordinate love of riches, and follow the same Saviour. 
 — See Collect for St. Matthew’s day. 
 
 St. Matthew wrote his Gospel in Palestine. It may be 
 thus divided : 
 
 Ch. i. ii. treats of the infancy of our Blessed Lord. 
 
 Ch. iii. iv. 1 — 11, records events preparatory to our 
 
 P 1 Pet. i. 11. s Hall’s Contemplations, book iii. 
 
 <1 John xv. 26, 27. cont. iv. 
 
 r Matt. ix. 9. t Matt. x. 3. 
 
 u Matt. ix. 9. 
 
312 BOOKS OF THE NEW TESTAMENT. [pART III.* 
 
 Lord’s public ministry ; including the account of the minis- 
 try of John the Baptist, his forerunner ; and his own bap- 
 tism and temptation. 
 
 Ch. iv. 12, — xx. 16, relates to our Lord’s public 
 ministry, particularly in Galilee. 
 
 Ch. xx. 17, — xxviii., mentions transactions more im- 
 mediately connected with his last sufferings, death, and 
 resurrection. 
 
 As the Evangelists have many qualities in common, so 
 there is in each that which distinguishes him from the rest. 
 There are two points which distinguish the Gospel of 
 St. Matthew. The adaptation of his narrative to the Jews , 
 and the distinctness and particularity with which he has 
 related many of our Lord's discourses . 
 
 1. The adaptation of his narrative to the Jews , which 
 appears, (1.) In his reference to Jewish customs, cities, 
 and places, as well known by his readers. (2.) In the 
 prominency which He gives to those particulars of our 
 Lord’s history, which were most likely to convince the 
 Jews that Jesus was the Christ : for instance, “ No senti- 
 ment relative to the Messiah was more prevalent among 
 them than that He should be of the race of Abraham, and 
 family of David ; and accordingly we find that St. Matthew 
 begins his narrative by showing the descent of Jesus from 
 these two illustrious persons. He then relates the birth of 
 Jesus in Bethlehem, the city in which the Messiah was ex- 
 pected to be born, and throughout his Gospel he omits no 
 opportunity of explaining the Scriptures, and of pointing 
 out the fulfilment of prophecy, which was known to have 
 greater weight with the Jews than any other species of 
 evidence. Moreover, he records many of our Saviour’s 
 reproofs to the Jews for their errors and superstitions ; thus 
 endeavouring to remove from their minds those prejudices 
 which impeded the progress or sullied the purity of the 
 Christian faith.”- — Tomline. 
 
 2. As an illustration of the distinctness and particularity 
 with which he relates many of our Lord's discourses , may 
 be mentioned, his charge to his Apostles. — Matt. x. 1 — 42, 
 with Luke ix. 1 — 5. 
 
 Among the most remarkable things recorded in St. Mat- 
 thew’s Gospel, and not found in any other, are the follow- 
 ing : — The visit of the wise men ; our Saviour’s flight into 
 
GOSPEL OF ST. MARK. 
 
 313 
 
 ch. v. § ii.] 
 
 Egypt ; the slaughter of the infants by Herod ; the parable 
 of the ten virgins ; the dream of Pilate’s wife ; the resur- 
 rection of many saints, and their appearing unto many im- 
 mediately after our Saviour’s resurrection ; and the bribing 
 of the Roman guard appointed to watch the sepulchre. Our 
 Lord’s description of the last judgment, as recorded by this 
 Evangelist, demands our special attention w , in order that, 
 while looking simply to his merits for the remission of 
 sins x , we may manifest our interest in those merits, by 
 active love to his people y . 
 
 § ii. On the Gospel of St. Mark. 
 
 This Evangelist was not, like St. Matthew, one of the 
 twelve Apostles. He was probably nephew to Barnabas 2 , 
 and the son of Mary, a pious woman at Jerusalem, at whose 
 house we read a , many were gathered, praying on behalf of 
 St. Peter, when cast into prison by Herod. His Hebrew 
 name appears to have been John b . The further notices 
 of St. Mark in the New Testament are in Acts xiii. 5 ; 
 Philemon 24; 2 Tim. iv. 11 ; 1 Pet. v. 13; in which 
 last passage the Apostle calls Mark his son, thus leading 
 us to infer that Peter was the instrument of his conversion. 
 Mark probably wrote his Gospel about the year a. d. 60 , 
 when he was residing at Rome with Peter, whose familiar 
 companion he was. In connexion with the fact of his 
 writing under the direction of St. Peter, it is interesting to 
 remark, that many things honourable to that Apostle, and 
 mentioned in the other Evangelists, are omitted by St. 
 Mark, whilst the failings of St. Peter are all recorded in 
 this Gospel. Thus St. Mark does not add the benediction 
 and promise which St. Peter received from our Lord upon 
 his acknowledging Him to be the Messiah c , but he relates 
 at large the severe reproof which he received soon after, 
 for not bearing to hear that Christ must suffer d ; and he has 
 fully related Peter’s crime of denying our Lord e . 
 
 w Matt. xxv. 
 x Matt. xxvi. 28. 
 y Matt. xxv. 40. 
 z Col. iv. 10. 
 a Acts xii. 12. 
 
 b Acts xv. 37 — 39. 
 c Mark viii. 29, with 
 Matt. xvi. 17. 
 d Mark viii. 33. 
 e Mark xiv. 31 — 71- 
 V 
 
314 BOOKS OF THE NEW TESTAMENT. [PART III.. 
 
 It has been already remarked, that St. Matthew in his 
 Gospel more particularly addresses the Jews ; and that 
 hence he quotes frequently from the ancient prophets, and 
 alludes to Jewish customs, &c. as well known. St. Mark, 
 on the contrary, writing for the immediate use of Christians 
 at Rome, w r hich was at that time the great metropolis of the 
 world, and common centre of all civilized nations, accom- 
 modates himself to every description of persons. Quota- 
 tions from the ancient prophets, and allusions to Jewish 
 customs, are, in a great measure, avoided ; or such explana- 
 tions are added as might be necessary for Gentile readers 
 at Rome. Thus, when Jordan is first mentioned in this 
 Gospel, the word river is prefixed f ; the oriental word 
 Corban is said to mean a gift % ; the Preparation is said to 
 be the day before the Sabbath h ; defiled, or common hands, 
 are said to mean unwashed hands 1 ; and instead of the 
 word mammon, he uses the term riches. Having mentioned 
 Simon the CyrenianJ, he adds, that he was the father of 
 Alexander and Rufus, because both those persons resided 
 at. Rome, and were known to the Roman Christians. Rom. 
 xvi. 13. 
 
 St. Mark alludes to most of the events recorded by St. 
 Matthew, though more concisely ; as an instance of this 
 conciseness compare Mark xii. 38 — 40, with Matt, xxiii. 
 Omitting some things related by St. Matthew, as the 
 genealogy and birth of Christ, and the Sermon on the 
 Mount, he enlarges on some facts mentioned by that Evan- 
 gelist, such as die cure of the paralytic k , and the miracle 
 among the Gadarenes 1 ; and he records two miraculous 
 cures — of the deaf man who had an impediment in his 
 speech m , and of the blind man at Bethsaida n — which are 
 not mentioned by any other evangelist. He alone mentions 
 the parable of the seed growing gradually but insensibly 0 ; 
 illustrative of the progress of the Gospel in the world. 
 It is to be remarked, also, that he opens his Gospel by 
 
 f Mark i. 5. 
 
 S Mark vii, II. 
 
 Mark xv. 42. 
 
 1 Mark vii. 2. 
 j Mark xv. 21. 
 k Mark ii. with Matt. ix. 
 
 1 Mark v. 1, with 
 Matt. viii. 28. 
 m Mark vii. 31 — 37. 
 n Mark viii. 22 — 24. 
 0 Mark iv. 26 — 29. 
 
GOSPEL OF ST. LUKE. 
 
 315 
 
 ch. v. § iii.] 
 
 announcing the Saviour to be the Son of God ; and records 
 at the close of it, the following declaration of that Saviour, 
 “ He that believeth and is baptized shall be saved ; but 
 he that believeth not shall be damned p which, in the 
 most solemn manner, implies our responsibility for our 
 belief. 
 
 § iii. On the Gospel of St. Luke. 
 
 St. Luke is generally supposed to be that beloved phy- 
 sician who is mentioned in Col. iv. 14. He was probably 
 a Gentile proselyte. St. Luke also wrote the Acts of the 
 Apostles q ; and it is inferred from the 11th verse of the 
 xvith chapter of that book, that he was a fellow-traveller 
 with St. Paul ; for he says, “ Loosing from Troas we came 
 with a straight course to Samothracia.” After St. Paul left 
 Philippi, Luke again uses the third person r : and he does 
 not resume the first person till St. Paul was in Greece the 
 second time s . From this period he probably continued 
 with that Apostle till his death ; being mentioned in an 
 Epistle written just before St. Paul’s death t . St. Luke’s 
 account of the Last Supper remarkably agrees with that 
 given by St. Paul u . Tertullian and Chrysostom call St. 
 Paul, Luke’s master and teacher, and Eusebius says he was 
 for the most part a companion of that Apostle. 
 
 Though, like St. Mark, he was not an Apostle, nor is 
 once mentioned in the Gospels, yet this does not diminish 
 the credit due to his narrative, because he himself has told 
 us the sources of information to which the Holy Spirit 
 directed him v . His Gospel was written about a. d. 63 or 
 64, and while passing over various particulars mentioned 
 by St. Matthew and St. Mark (who are generally supposed 
 to have written before him), contains many things not men- 
 tioned by them ; among which are : — 
 
 Miracles of our Lord . — His raising the widow ’s son w ; 
 
 P Mark xvi. 16. 
 <1 Acts i. 1 . 
 r Acts xvii. 1. 
 s Acts xx. 5, 6. 
 4 2 Tim. iv. 11. 
 
 u Luke xxii. 19, 20, with 
 1 Cor. xi. 23 — 25. 
 v Luke i. 2. 
 w Luke vii. 
 
 P 2 
 
316 BOOKS OF THE NEW TESTAMENT. [PART III.. 
 
 his healing the deformed woman x ; and his cleansing the 
 ten lepers L 
 
 Discourses of our Lord . — His first public preaching at 
 Nazareth z ; and his conversation with two disciples going 
 to Emmaus a . 
 
 Parables of our Lord . — The good Samaritan b ; the rich 
 fool c ; the barren fig-tree d ; the prodigal son e ; the unjust 
 steward f ; the rich man and Lazarus g ; the importunate 
 widow ; the Pharisee and publican h . 
 
 Events , fyc. of our Lord's life . — Many circumstances 
 connected with his birth 1 ; the poverty of his parents, and 
 his being neglected by man, though announced by angels ; 
 the return of the spirit of prophecy, as seen in Elisabeth, 
 Mary, Zacharias, Anna, and Simeon ; his early piety k ; his 
 obedience to his parents 1 ; and his compassion to sinners, 
 as seen in his weeping over apostate Jerusalem m . 
 
 Circumstances of his death , tyc. — His being sent to 
 Herod n ; his prayer for his murderers 0 ; and his forgive- 
 ness of the dying thief p : by which last act He showed 
 Himself, in the moment of his greatest weakness, able to 
 save to the uttermost all that come unto God by Him ; and 
 exercised the prerogative of Deity q in the very agonies of 
 death. 
 
 § iv. On the Gospel of St. John. 
 
 The following references show what the Scriptures re- 
 cord concerning the writer of this Gospel : John xiii. 
 23 — 26; xix. 26,27.35; xx. 2 — 10; xxi. 2. 7. 20 — 25; 
 Matt. iv. 21, 22; x. 2 ; xx. 20 — 23 ; Mark i. 19, 20; 
 v. 37 ; ix. 2. 38 ; xiv. 33 ; Luke ix. 49 — 56 ; xxii. 8 ; 
 
 x Luke xiii. 
 y Luke xvii. 
 z Luke iv. 
 a Luke xxiv. 
 b Luke x. 
 c Luke xii. 
 d Luke xiii. 
 e Luke xv. 
 f Luke xvi. 
 S Luke xvi. 
 
 h Luke xviii. 
 
 * Luke i. ii. 
 k Luke ii. 40. 
 
 1 Luke ii. 51. 
 m Luke xix. 41. 
 n Luke xxiii. 5 — 11. 
 ° Luke xxiii. 34. 
 
 P Luke xxiii. 43. 
 
 H Luke v. 21. 
 
CH. V. § iv.] GOSPEL OF ST. JOHN. 317 
 
 Acts iii. 1 — 11 ; iv. 13 — 20 ; viii. 14 ; Gal. ii. 9 ; Rev. i. 
 1.9; xxi. 2. 
 
 Not however to omit all notice of one so distinguished, 
 it may be mentioned, that he was the son of Zebedee and 
 Salome, and younger brother of James (generally called 
 James the Great), with whom he was brought up as a 
 fisherman, and with whom he was called to be an Apostle. 
 Our Saviour surnamed these two brothers, Boanerges 1 , 
 sons of thunder, which title we may understand as a pro- 
 phetic declaration of the zeal and resolution with which 
 they would hereafter bear testimony to the great truths of 
 the Gospel. They and St. Peter were chosen to accom- 
 pany our Lord on several occasions, when the other 
 Apostles were not permitted to be present. 
 
 But St. John was yet more honoured. He is the only 
 Apostle mentioned as having been present at the crucifixion ; 
 and to him our Blessed Lord, just as He was expiring on 
 the cross, gave the strongest proof of his confidence and 
 affection, by consigning to him the care of his mother s . 
 As he was the witness of our Lord’s death t , so was he the 
 first who believed his resurrection" . The following remark 
 of Lowth describes the general character of his writings : — 
 “ God, who distributes his graces and gifts severally as He 
 pleases, seems to have given John a peculiar insight into 
 the mysteries of the Divine love. He takes a particular 
 pleasure in enlarging upon it, and he treats of it in a plain 
 and inartificial style, but yet with such a lofty eloquence as 
 is above the rules of human art, and can only be ascribed 
 to the influence of that Holy Spirit which gave him 
 utterance.” 
 
 St. John probably wrote his Gospel about the year 97, 
 i. e. more than twenty-five years after the destruction of 
 Jerusalem, and evidently considers those whom he addresses 
 (who were probably Gentiles in Asia Minor) as but little 
 acquainted with the Jewish customs and names v . 
 
 This Evangelist has omitted many things recorded by the 
 others, for instance, the birth, baptism, and temptation of 
 our Saviour, several of his parables, discourses, and jour- 
 
 u John xx. 8. 
 v John i. 38. 41 ; ii. 6. 13 ; 
 iv. 9 ; xi. 55. 
 
 r Mark iii. 17. 
 s John xix. 26, &c. 
 1 John xix. 34, 35. 
 
318 
 
 BOOKS OF THE NEW TESTAMENT. [PART III. * 
 
 neyings, and the call of the twelve Apostles ; nor does he 
 mention any miracle related by them, except that of feeding 
 the five thousand w . 
 
 He has recorded many things omitted by the other 
 Evangelists ; as John the Baptist directing his disciples to 
 Christ x ; Christ turning water into wine^; his healing the 
 nobleman’s son z , the infirm man at the pool of Bethesda a , 
 and the blind man at the pool of Siloam b ; and his raising 
 Lazarus from the dead c : to which may be added his dis- 
 courses with Nicodemus d , with the Samaritan woman e , 
 with the Pharisees concerning his Divinity f , at Capernaum 
 concerning Himself as the bread of lifeS, and with his 
 disciples on various occasions, particularly on the night 
 preceding his crucifixion 11 ; his intercessory prayer 1 ; and 
 after his resurrection his appearance to his disciples at 
 the sea of Tiberias, and his restoration of Peter to his 
 apostolic office k . 
 
 Clement of Alexandria calls this a spiritual Gospel, by 
 wffiich he meant that it contains less of historical narrative 
 than any other, and more of doctrine : it gives a fuller de- 
 velopment of Christian truth, admirably adapted to confute 
 various heresies, which, since the writing of the first three 
 Gospels, had sprung up respecting the person of our blessed 
 Lord. 
 
 The first eighteen verses of the first chapter are a clue 
 to the intention of the whole Gospel ; such discourses and 
 miracles being collected afterwards, as confirm the doctrine 
 there laid down, and prove that Jesus is indeed the Son of 
 God, one with the Father. 
 
 These things were written that we “ might believe that 
 Jesus is the Christ the Son of God, and that believing we 
 might have life through his name 1 .” Let the solemn 
 thought sink deep into our hearts, that “ he that believeth 
 not the Son shall not see life, but the wrath of God abideth 
 on him m .” 
 
 w John vi. 
 
 e John iv. 
 
 x John i. 
 
 f John v. 
 
 y John ii. 
 
 S John vi. 
 
 z John iv. 
 
 h John xiv. — xvi. 
 
 a John v. 
 
 i John xvii. 
 
 b John ix. 
 
 k John xxi. 
 
 c John xi. 
 
 1 John xx. 31. 
 
 d John iii. 
 
 m John iii. 36; see also iii. 3, &c. 
 
QUESTIONS. 
 
 319 
 
 CH. V.] 
 
 This Gospel was probably written the last of all the 
 books of the Bible, and more than fifty years after the 
 Gospel of St. Matthew. In reference to the circumstances 
 which called it forth, it may be remarked, that the various 
 heresies which sprang up in the very first age of Christianity 
 illustrate how God overrules evil for good, as He has thus 
 furnished his Church with adequate instruction and guidance 
 in every subsequent age. 
 
 Questions adapted to any Chapter in the Gospels . 
 
 1. What are the principal subjects of this chapter ? 
 
 2. Do you find the same subjects in any of the other Gospels ? 
 
 3. What do you learn from this chapter respecting the person 
 of Christ — his Divine or his human nature ? 
 
 4. What doctrines are you here taught to believe ? 
 
 5. What duties are here enjoined upon you, and from what 
 motives ? 
 
 6. What promises or threatenings does this chapter contain ? 
 
 7. In what respect is our Lord here placed before us as an example \ 
 
 8. Are any other persons mentioned in this chapter % 
 
 9. Were they remarkable for excellences or faults ? 
 
 10. Do you find mention of them in any other parts of Scripture ? 
 
 11. Is any sin reproved in this chapter % 
 
 12. Is any thing good commended ? 
 
 13. Do you, in any respect, learn from it how and for what you 
 ought to pray ? 
 
 14. Do you discover here the fulfilment of any prophecy % 
 
 15. Is any prophecy delivered in this chapter ? 
 
 16. Do you find reference to any type, or ceremonial observance of 
 the law ? 
 
 17- Are you reminded by any part of this chapter of points of 
 history which occur in any other places in the Bible ? 
 
 18. Is any religious sect introduced ? What do you know of that 
 sect ? 
 
 19. Do you observe a notice of any Eastern custom ? 
 
 20. What places are here mentioned ? Find them out in a map. 
 
 21. Do you remember any event which is said to have happened 
 in those places 1 
 
 22. Does this chapter contain any references to Natural History ? or 
 to animals, trees, plants, &c. ? 
 
 23. Is use made of this part of Natural History in any of the 
 figurative language of Scripture ? 
 
 24. Do you observe any thing which strikes you in the language of 
 any part of this chapter ? 
 
 25. Are you reminded, by what you here find, of any proverb of 
 Scripture ? 
 
 P 4 
 
320 BOOKS OF THE NEW TESTAMENT. [PART III. • 
 
 26. Does any part of it occur in the services or formularies of the 
 Church ? 
 
 27. Is any verse of a Psalm or Hymn brought to your recollection 
 while you read any part of this chapter ? 
 
 28. Is there any thing in this chapter which on reading you did 
 not understand, and wish to be explained ? 
 
 § v. On the Character of our Lord . 
 
 A most important subject to which the attention should 
 be directed, is, the character of our blessed Lord, considered 
 as an example to us. After having read a Gospel, the 
 following questions and suggestions, bearing chiefly on this 
 point, may profitably exercise the minds of the young. 
 They are merely given as specimens ; many more might be 
 added. 
 
 1. Give some instances of our Lord’s attendance on public worship, 
 at the temple, and in the synagogue ; his admission to the rites and 
 ceremonies of the Mosaic law (Luke iv. 16 ; John vii. 37) ; his retire- 
 ment for private prayer, and under what circumstances (Matt. xiv. 
 23; xxvi. 36; Mark i. 35; Luke vi. 12) ; his prayers for others (Luke 
 xxii. 32, for Peter ; John xvii. for his Church ; Luke xxiii. 34, for his 
 enemies) ; his prayer with others (Luke ix. 28). 
 
 2. Collect the different prayers of our Lord, and observe their chief 
 subjects, also his directions on the subject of prayer ; his acts of 
 praise and thanksgiving, and the occasions, &c. (Matt. xi. 25 ; Luke 
 xxii. 17 ; John xi. 41, &c.) ; and his reference to the Holy Scrip- 
 tures ; as in his temptation, in his discourses with his disciples, and 
 with his enemies, and on the cross. 
 
 3. Give instances of his submission to the will of his Heavenly 
 Father (John iv. 34 ; v. 30 ; xviii. 11) ; his zeal (John ii. 17 ; iv. 31 
 — 34 ; Luke ix. 51, &c.) ; his giving an improving turn to events and 
 circumstances around Him (Matt. ix. 27 ; Luke xii. 15 ; John iv. 32 ; 
 vi. 27 ; vii. 37) ; his humility (John viii. 50 ; xiii. 1, &c.) ; and his 
 self-denial. 
 
 4. Collect the expressions of his tenderness towards his disciples, 
 the multitude, &c. (Matt. ix. 2. 22; Luke xxiii. 28 ; John xiv. — 
 xvi.) ; and of his love for his enemies. 
 
 5. Give illustrations how our Lord acted as a son (Luke ii. 51 ; 
 John xix. 26) ; as a master ; as a friend (John xi.) ; as a subject 
 (Matt. xvii. 24) ; as a teacher (Matt. xi. 29). 
 
 6. Give instances of his reproof, and show the grounds of it in the 
 following cases : (his Apostles, as Peter, Matt. xvi. 23; Luke xxii. 61 ; 
 John xxi. ; James and John, Luke ix. 55 ; Thomas, John xx. 27 ; 
 Judas, John xii, 7> 6 ; other disciples, Luke xxiv. 25.) What sins 
 seemed to call forth his severest reproof (John viii. 44 ; Matt, xxiii.)? 
 
 7. What does our Lord say of unbelief (Matt. xi. 21 ; John iii. 36)? 
 of anger, covetousness, and other vices ; and of particular virtues, as 
 meekness, &c. ? Give instances in which our Lord made people 
 reprove themselves. (Mark xii. 16, &c. ; John iv. 16, &c.) 
 
321 
 
 CH. Y. § V.] CHARACTER OF OUR LORD. 
 
 8. Who were particularly the objects of our Lord’s commendation, 
 and for what (Matt. viii. 10 ; xv. 28 ; xxvi. 13 ; Luke x. 42 ; xxi. 3) ? 
 
 9. Under what circumstances did our Lord receive honour and 
 praise from God or man (Luke iii. 22 ; iv. 22 ; Mark i. 28 ; vii. 37) ? 
 
 10. When did our Lord give offence, and what occasioned it 
 (Mark vi. 3 ; John vi. 66 ; xix. 7) 1 
 
 11. What charges were brought against our Lord ? By what op- 
 probrious names was He called ? Collect the different reasons which 
 were given by different individuals for not following, or for rejecting 
 Him, as his low origin, &c. (Mark vi. 3 ; x. 22 ; John vii. 41.) 
 
 12. What reasons does our Lord give why He was rejected (John 
 
 vii. 7) ? 
 
 13. Give instances of our Lord’s command of temper under cir- 
 cumstances calculated greatly to irritate it (Matt, xxvii. 14; Luke 
 xxii.; John xiii.) ; and of his condescension to the infirmities of others 
 (John xx. 27 ; Matt. xxvi. 41). 
 
 1 4. Under what circumstances did our Lord turn away from those 
 who applied to Him, or refuse to comply with their request (Mark 
 
 viii. 11, 12 ; x. 35, &c. ; Luke xxiii. 8), or seem to check their coming 
 (Matt. viii. 19, 20 ; Mark v. 19 ; Luke xiv. 25, &c.) ? 
 
 15. Mention some of the occasions on which our Lord wrought his 
 miracles. When did He perform a miracle though not asked (John 
 ii. v. 5 ; ix. 1 ; Luke xxii. 51) ? Give instances in which He required 
 faith as a condition (Matt. ix. 29). Did He perform any miracle at 
 the intercession of others (Matt. ix. 2, &c.) ? 
 
 16. What questions were asked our Lord ? What rich people came 
 to Him, and poor, and learned, and Gentiles ? Did any fathers or 
 mothers come to Him on behalf of their children, any masters, 
 brothers, &c. ? What questions did our Lord ask ? 
 
 17. What views had the Prophets given of our Lord’s character, 
 and what illustrations does his conduct afford of those views (Isa. xi. 
 1 — 9 ; xiii. I — 4 ; 1. 4 ; liii. lxi.) ? 
 
 18. Isa. Iii. 13, speaks of his dealing prudently. Observe his pru- 
 dence in declining all interference with civil affairs (Luke xii. 13 ; 
 John vi. 15) ; and in the use of means for the preservation of his life 
 (Matt. iv. 12 ; Mark iii. 6, 7 ; John vii. 1 — 10; x. 39 ; xi. 53,54); as 
 also his wisdom in suiting his instructions to his hearers (J olm xvi. 12). 
 
 19. Show our Lord’s respect for the distinctions of civil life, 
 authority of rulers, &c. (Luke xiv. 7; xvii. 7; Mark xii. 17). 
 
 20. What does our Lord say, as to the great principle which inflm 
 enced Him in all He did (John iv. 34)? also as to his object in coming 
 into the world (Matt. xx. 28 ; Luke xix. 10; John ix. 39 ; x. 10; xviii. 
 37)? By what titles does He speak of Himself? What does He 
 promise to those who become his disciples (John x. 11. 28) ? 
 
 21. How does He describe the character of such (Matt, v.) ? To 
 what extent does He require they should love Him ? In what terms 
 does He assert his Divinity (John v. 23.) ? How does He describe the 
 office of the Holy Spirit (John xiv. — xvi.) ? 
 
 22. How does our Lord describe a future state of happiness and of 
 misery ? How does He describe his second coming ? 
 
322 
 
 BOOKS OF THE NEW TESTAMENT. [PART III. . 
 
 The following remarks on the miracles of our Lord, as 
 illustrative of his character, will, in some measure, show 
 the use to be made of the above questions. 
 
 Our Lord’s miracles illustrate (1 ) his devotional spirit. — Thus, (John 
 xi. 41) ? He accompanied the miracle with prayer, and (Johnvi. 11) 
 with giving of thanks. That his miracles, his acts of love to man, 
 were not suffered to interfere with his practice of private devotion, is 
 seen Mark i. 34, 35. After sunset, at the close of a day of labour, 
 multitudes are brought to Him and healed ; none are turned away ; 
 hut his own rest is sacrificed : rising up a great while before day, He 
 went out and departed into a solitary place, and there prayed. 
 
 (2) His self-denial , and submission to the will of his Heavenly Father. 
 
 — He wrought no miracle till He was thirty years of age, and none 
 afterwards to promote his own ease and comfort. The intention of 
 those He wrought for the preservation of his own life, was that He 
 might reserve Himself for that to which He often distinctly alluded 
 (Matt. xvi. 21 ; xx. 19, &c.) — the sacrifice of Himself in the agony of 
 the cross. Neither extreme hunger in the wilderness (Matt. iv. 2), 
 nor intense suffering in the garden of Gethsemane, and on the cross, 
 could drive Him to work a miracle for his relief, when the glory of 
 God would not be promoted by it, though legions of angels waited his 
 command (Matt. xxvi. 53). It must have been very painful to our 
 Lord’s natural feelings to wound those of Martha and Mary, by suf- 
 fering Lazarus to die (John xi. 6). But He would show us, that 
 whatever be our power to help our friends, or inclination to do so, we 
 must be guided in the exercise of that power by a regard to the 
 glory of God (John xi. 4) and their spiritual welfare, rather than the 
 gratification of their present feelings. 
 
 (3) The activity of his love to man. — He went about doing good, 
 healing, &c. (Acts x. 38), seeking out opportunities (Matt. iv. 23), — 
 He was found of them who sought Him not (John v. 6), as by the 
 man at the pool of Bethesda. Nor was our Lord ever induced, by 
 the discouraging conduct of others, to neglect, or defer, an exercise 
 of mercy. Thus (Mark v. 40) they laughed Him to scorn, but He took 
 the damsel by the hand and raised her from the dead.- — Matt. xx. 31, 
 the multitude rebuked the blind men, but our Lord healed them. — 
 John viii. 59, ix. 1, they took up stones to cast at Him, but though, 
 as it were, escaping for his life, yet as He passed by He healed a man 
 born blind, stopping , and with some deliberation anointing his eyes. — 
 Matt. xii. 14, the Pharisees held a council how they might destroy 
 Him : our Lord withdrew, but not to cease to labour ; great multi- 
 tudes followed Him, and He healed them all. — Mark vi. 31, our Lord 
 had gone into a desert place, apart, wishing for retirement, but a 
 heedless multitude brake in upon Him, and He comes forth, instructs, 
 and then miraculously feeds them (34 — 44). 
 
 (4) The tenderness of his love. — Mark vii. 34, He sighed, &c. John 
 
 xi. 35, He wept. Matt. ix. 2. 22, Son, be of good cheer. Daughter , 
 be of good comfort. Our Lord’s consideration is seen in Luke vii. 15 ; 
 He delivered the young man to his mother, though He might have 
 required him as an attendant. His condescension is seen in Matt, 
 viii. 7. “ I will come and heal him i. e . the servant of a Gentile. 
 
CHARACTER OF OUR LORD. 
 
 323 
 
 CH. V. § V.] 
 
 In healing the leper (Matt. viii. 3) our Lord disdained not to touch 
 him. Thus did He weep with them that wept, and condescended to 
 men of low estate. 
 
 (5) The expansiveness of his love . — The Syro- Phoenician ; a Canaanite 
 (Matt. xv. 22) ; the Samaritan (Luke xvii. 16) ; the servant of a Gen- 
 tile soldier garrisoned at Capernaum, to keep the Jews in subjection ; 
 those who applied to Him from wrong motives, Luke xvii. 11. 19 ; his 
 very enemies, when exercising violence against Him, as Malchus 
 (Luke xxii. 51), the servant of the High Priest — all felt the merciful 
 effects of that heavenly love. Thus does He teach us to love man- 
 kind, and overcome evil with good. 
 
 (6) His wisdom and prudence. — Our Lord wrought a miracle (Matt, 
 xiv. 29) to support Peter on the water, and then allowed him to sink, 
 to check that self-confidence which threatened his ruin (Luke xxii. 33). 
 His ordering the fragments to be gathered up (John vi. 12), teaches us 
 that command over abundance does not justify waste ; and compared 
 with Mark vi. 39, instructs us in the duty of order as well as economy. 
 The demoniac restored to his right mind (Mark v. 18) prayed our Lord 
 that he might be with Him : but our Lord says, “ Go home to thy 
 friends, and tell how great things the Lord hath done for thee.” The 
 inhabitants of the country where the demoniac lived had besought our 
 Lord to depart out of their coasts ; but his wisdom and mercy alike 
 appear, in his leaving this memorial of his grace among them, to bring 
 them to repentance. In many of our Lord’s miracles He made use 
 of the co-operation of human agency. Thus (Luke v. 4) He bade his 
 disciples let down their nets for a draught. To the man with a withered 
 hand (Matt. xii. 13) He said, 6i Stretch forth thine hand and with 
 his attempt was given by our Lord the power. Matt. xiv. 19, &c. 
 through the medium of the Apostles He fed the multitude. To the 
 ten lepers (Luke xvii. 14) He said, “ Go, show yourselves to the 
 priests and as they went they were cleansed. Before raising 
 Lazarus our Lord bade them roll away the stone, John xi. 39. Our 
 Lord’s miracles never fostered indolence, but qualified those who were 
 the subjects of them for the discharge of the duties of life ; none were 
 ever raised by them above the station in which Providence placed 
 them. This suggests to us, that whatever be our means, the wisest 
 charity is that which helps people to assist themselves. The miracle 
 of paying tribute, by a piece of money found in the mouth of a fish, 
 showed our Lord’s command over all the treasures of the deep ; yet, 
 more was not provided than was adequate to the present necessity : 
 the motive of working this miracle was to avoid giving needless 
 offence ; suggesting a most important lesson to us, and illustrating 
 the advice of the Apostle, — “ If it be possible, as much as lieth in you, 
 live peaceably with all men.” When dying, our Blessed Lord wrought 
 no miracle for the support of his aged and widowed mother, because 
 the end could be better accomplished by ordinary means, though at 
 the very moment He showed his Divine power in the pardon of the 
 dying thief. When there was determined unbelief, our Lord acted 
 by the rule, not to cast pearls before swine (Mark viii. 11, 12). The 
 Pharisees (Mark viii.23 — 26, with Matt. xi. 21), Bethsaida (Luke iv.), 
 Nazareth (where our Lord wrought no miracles, because its inhabit- 
 ants had had the evidence of his character, as having lived thirty 
 
 P 6 
 
324 BOOKS OF THE NEW TESTAMENT. [PART III. . 
 
 years among them), and Herod, (Luke xxiii. 8), are instances of 
 this. He wrought very few miracles at Jerusalem in the earlier part 
 of his ministry, and the wisdom and prudence of this appear in the 
 effect produced at its close by the raising of Lazarus (John xi. 47), 
 which makes it evident, that not to have acted so would, humanly 
 speaking, have hastened his crucifixion before his ministry was 
 accomplished. 
 
 It thus appears, that in the principles on which our Lord acted in 
 the exercise even of his miracles, there is much for our imitation. 
 
 The importance of making use of the character of our 
 Lord as an example to ourselves is strongly urged in Scrip- 
 ture n . It is also beautifully alluded to in the baptismal 
 service of the Church of England, as the very principle on 
 which the education of her members should, from their 
 earliest years, be conducted. See exhortation to Godfathers 
 and Godmothers, particularly the part beginning, “Remem- 
 bering always, that Baptism doth represent unto us our pro- 
 fession, which is to follow the example of our Saviour 
 Christ,” &c. 
 
 § vi. The Resurrection of our Lord . 
 
 The resurrection of our Lord is the foundation of Chris- 
 tianity. On it the writers of the New Testament chiefly 
 rest his claim to be the Son of God 0 , and consequently 
 their own claim to inspiration ; for if He were not risen, 
 then was their preaching vain p . Some notice, therefore, of 
 the evidence by which it is established may be here taken : 
 though little more can be done than to recommend some of 
 the works of those who have written professedly on it. 
 
 I. West has entered fully into the question, admirably 
 harmonizing the different accounts of the four Evangelists. 
 
 II. Bishop Sherlock has thrown the evidence for the 
 resurrection of our Lord into the very interesting form of a 
 supposed trial in a court of justice. Witnesses are ex- 
 amined, counsel heard, the judge sums up, the jury give 
 their verdict. 
 
 III. Others have dwelt on the results of the Apostles* 
 preaching this fact of the resurrection of our Lord on the 
 very spot where it happened, immediately after the occur- 
 rence, and before the very men who had procured his cruci- 
 
 n 1 Pet. ii. 21. 0 Rom. i. 4. 
 
 Rom. viii. 29 ; xv. 2, 3. Pi Cor. xv. 14. 
 
 Phil. ii. 5. 1 John ii. 6 ; iii. 2. 
 
325 
 
 CH. V. § vi.] THE RESURRECTION OF OUR LORD. 
 
 fixion, to whom his body was committed, and who were 
 aware that He said He should rise again ( 3. On the first 
 appeal of the Apostles, three thousand persons, many of 
 whom had assisted in the crucifixion of our Lord r , became 
 his disciples, thus giving fresh proof of the power of his re- 
 surrection ; and in a few r years many thousands more s , in 
 defiance of the severest persecution, attested the same great 
 truth. 
 
 IV. Lord Lyttelton has shown that the conversion of 
 St. Paul is in itself an unanswerable proof of our Lord’s re- 
 surrection. 
 
 V. But out of the many proofs of which the subject 
 admits, and which have been often urged, one of the most 
 striking is the alteration in the state of mind and conduct of 
 the Apostles. Even before his crucifixion they all forsook 
 their Lord, and fled ; and so abandoned w r ere they almost 
 to despair, so hardened were their hearts by unbelief, that 
 though their own prophets had foretold that Christ should 
 rise again from the dead, though He had often asserted it 
 Himself*, yet they would not believe it : and when certain 
 women of their own company declared “ that they had also 
 seen a vision of angels which said that He was alive 11 ,” 
 “ their words seemed to them as idle tales, and they believed 
 them not v .” 
 
 With this state of mind contrast their conduct as recorded 
 in the Acts of the Apostles w : mark the resolution with 
 which they testified to the resurrection of their Lord : and 
 observe the glow of holy joy which, in the midst of their 
 bitterest sufferings, showed them to be more than conquer- 
 ors x . Read the Epistles of St. Peter, who had denied 
 his Master with oaths and cursing, who knew that if Chris- 
 tianity was true, He should die by crucifixion y ; and then 
 ask yourself, whence could he have attained such ability, 
 such feelings, such hopes, but as he had been begotten 
 again to them, “by the resurrection of Jesus Christ from 
 
 the dead ?” 1 Pet. i. 3 
 
 <1 Matt, xxvii. 62, 63. 
 r Acts ii. 36. 
 s Acts xxi. 20. 
 
 1 John ii. 19. 21; x. 17- 
 Mark x. 34; Luke ix. 22. 
 
 u Luke xxiv. 23. 
 v Luke xxiv. 11. 
 w Acts iv. i 3, &c. 
 x Acts v. 41. 
 
 y John xxi. 18, 19. 
 
326 
 
 BOOKS OE THE NEW TESTAMENT. [PART III. 
 
 § vii. The Miracles of our Lord . 
 
 He turns water into wine, John ii. 1—11; 
 
 Raises the dead, Luke vii. 11 — 17; viii. 41 — 56; John xi. 1—57; 
 Matt. ix. 18 — 26 (Jairus’s daughter was raised immediately after her 
 death ; the widow’s son when being carried out to burial ; and 
 Lazarus after he had been dead four days) ; 
 
 Heals the sick, Mark iii. 1 — 5 ; Luke iv. 38 — 41 ; v. 17 — 26 ; vii. 
 1 — 10; viii. 43—48; xiii. 10—17; John iv. 46—54 ; v. 1 — 16; 
 Mark x. 30, 31; Matt. viii. 5 — 13; ix. 1 — 8; xii. 10 — 13; xv. 
 22 — 28 ; Luke xiv. 1 — 6 ; xxii. 50, 51 ; 
 
 Cleanses the lepers, Matt. viii. 1 — 4 ; Luke xvii. 11 — 19 ; Mark i. 
 40 — 45 ; 
 
 Casts out devils, Luke iv. 33 — 37 ; Matt. viii. 28 — 34 ; Luke viii. 
 2; Matt. xv. 21 — 28 ; xvii. 14 — 21 ; Mark i. 23 ; Matt. xii. 22 ; 
 
 Makes the deaf to hear, Mark vii. 31 — 37 ; the dumb to speak. 
 Matt. ix. 32,33; xii. 22; and the blind to see, Matt. ix. 27 — 31 ; xx. 
 29 — 34; John ix. 1 — 7 ; Mark viii. 22 — 26 ; 
 
 Walks on the sea, Matt. xiv. 25 — 32 ; 
 
 Calms the tempest, Matt. viii. 24 — 27 ; 
 
 Feeds five thousand, John vi. 5 — 14; Matt. xiv. 15 — 21 ; 
 
 Feeds four thousand, Mark xv. 32—39 ; 
 
 Procures tribute money, Matt. xvii. 24 — 27 ; 
 
 Escapes the Jews, John viii. 59 ; 
 
 Causes the barren fig-tree to wither, Matt. xxi. 18 — 22 ; 
 
 Causes a miraculous draught of fishes, Luke v. 1 — 11 ; John xxi. 
 1—6. 
 
 It may be observed, that with few exceptions, all these 
 miracles were acts of mercy. One of the first miracles of 
 Moses was to turn water into blood ; our Lord’s first miracle 
 was to turn water into wine. John i. 17. 
 
 Our Lord’s miracles were figurative of the spiritual bless- 
 ings of the Gospel. 
 
 In healing the lepers, He illustrated his power to cleanse 
 from all sin. 
 
 In feeding the multitudes, He showed that He is the 
 bread of life — our “ spiritual food and sustenance.” 
 
 In giving sight to the blind, He illustrated his power to 
 enlighten the soul with spiritual truth. 
 
 In casting out devils who tormented the bodies of men, 
 He gave assurance of his final victory over Satan as the 
 adversary of our souls. 
 
 His raising the dead is the pledge of his accomplishing 
 the restitution of all things. 2 Cor. ix. 15. 
 

 5 
 
 
 
CH. VI.] 
 
 ACTS OF THE APOSTLES. 
 
 327 
 
 CHAPTER YI. 
 
 THE ACTS OF THE APOSTLES. 
 
 Luke has been already referred to as the writer of this 
 book ; and his humility appears in this fact, that though at- 
 tending St. Paul in various scenes referred to in the Acts, 
 he never mentions any thing in the course of his narrative 
 reflecting credit on himself, though he is always spoken of 
 by Paul in his Epistles with commendation. — Col. iv. 14; 
 2 Tim. iv. 11 : see Prov. xxvii. 2. 
 
 The Gospels close with a prophetic allusion to several 
 facts recorded in the Acts, and with a promise of the Holy 
 Spirit, of which this book gives the fulfilment. — Luke 
 xxiv. 47 — 49; Mark xvi. 17 ; John xiv. 12 — 17. 
 
 The Epistles also plainly suppose that those facts had 
 actually occurred which this history relates. Hence appears 
 the importance of the Acts, as a kind of postscript to the 
 Gospels, and as an introduction to the Epistles, to the study 
 of which it forms a most useful guide: — See Paley’s Horae 
 Paulinae ; also pages 65. 342. 
 
 As the Gospels are far from being a complete history of 
 all our blessed Lord said and did, but are rather memoirs 
 illustrating his person and office, in connexion with the 
 rise of the Christian dispensation, of which He is the great 
 subject a ; so the book of the Acts of the Apostles is far 
 from being a complete history of his Apostles, but is rather 
 a narrative of such facts as illustrate the establishment of 
 that dispensation : it dwells therefore most largely upon 
 that particular feature which distinguished it from Judaism, 
 and against which the greatest opposition was made, the 
 preaching “ among the Gentiles the unsearchable riches of 
 Christ.” — Eph. iii. 8. 
 
 These remarks suggest the following division of its 
 contents : 
 
 Ch. i. ii. point to the great foundation of Christianity, 
 the resurrection and ascension of Christ, and the descent of 
 the Holy Spirit ; facts to which alone its progress in the 
 world can be attributed, and on which alone the hope of 
 its final triumph can rest. 
 
 a Dan. ix. 24. 2 Cor. i. 20. 1 John v. 11. 
 
328 
 
 BOOKS OF THE NEW TESTAMENT. [PART III.. 
 
 Ch. ii. — ix. contain an account of the spreading of Chris- 
 tianity among the Jews , from a.d. 33 — 40. 
 
 Ch. x. — xii. contain an account of the spreading of 
 Christianity among the devout Gentiles ; that is, among 
 those Gentiles who, like Cornelius, had before worshipped 
 the one true God ; together with its further progress among 
 the Jews, a.d. 40 — 45. 
 
 Ch. xiii. — xxviii. contain an account of the spreading of 
 Christianity among the idolatrous Gentiles , together with 
 its further progress among the Jews and Gentile proselytes, 
 a.d. 44 — 62. 
 
 A comparison of this book with the Epistles will throw 
 great light on a subject of the deepest practical importance, 
 namely, the conduct of the first Christians. With their cha- 
 racter, so brightly exhibiting the genuine fruits of Christi- 
 anity, we may compare our own, that we may all be ashamed 
 of our iniquities, and our deviation from such a standard. 
 
 The Divinity and offices of the Son and Holy Spirit ap- 
 pear with great clearness in this book. 
 
 Th e Divine nature of the Son, our Lord Jesus Christ, 
 appears in that He was made the object of Divine worship 
 by Stephen b . Prayer to Christ is implied to be necessary 
 to salvation 0 . Ananias speaks of prayer to Christ as a 
 distinguishing mark of being a Christian d . Peter speaks 
 of Jesus Christ as Lord of all e . Compare also xiv. 23 ; 
 xx. 32 ; also xx. 28. It is very observable, that the term 
 “ Lord,” as applying indiscriminately to God the Father and 
 God the Son, constantly occurs throughout this book. (See 
 ch.x. 36; ix. 34, 35. 42 ; xi. 16. 20, 21. 23, and xiii. 2. 
 7. 10—12. 48.) 
 
 The Divine nature of the Holy Ghost is also clearly stated. 
 Compare the third and fourth verses of chap, v., where the 
 Holy Ghost is called God. The awful punishment of 
 Ananias was for conduct which implied a denial of his 
 Omniscience. He whom Paul f speaks of as the Holy 
 Ghost, Isaiah s declares to be the Lord. Illustrations of 
 the personality of the Holy Ghost occur in ch. viii. 29 ; 
 x. 19 ; xiii. 2 ; xvi. 7 ; xx. 28. 
 
 To see the reference in this book to the office of the Son, 
 
 b Acts vii. 59, 60. 
 c Acts ii. 21. 
 
 d Acts ix. 14, with 1 Cor. 1, 2. 
 
 e Acts x. 36. 
 
 1 Acts xxviii. 25. 
 s Isaiah vi. 8, 9. 
 
CH. VI.] 
 
 ACTS OF THE APOSTLES 
 
 329 
 
 read it over with this immediate view, noting down the 
 principal passages bearing upon the subject. 
 
 The first general truth which will present itself is, that 
 Jesus Christ is the great subject of the Apostles’ preaching, 
 as having fulfilled “the promise made to the fathers 11 .” 
 Thus i , daily in the temple, and in every house, they ceased 
 not to teach and preach Jesus Christ. 
 
 Every where Jesus Christ is the subject of St. Paul’s 
 ministry. He began with it at his conversion ; “ straight- 
 way he preached Christ k .” Twenty-eight years afterwards, 
 the last record the book contains of him 1 is, that “he 
 preached and taught those things which concern the Lord 
 Jesus thus faithfully fulfilling the great purpose for which 
 he had been chosen, to bear his name before the Gentiles, 
 and kings, and the children of Israel™. 
 
 Descending to the particulars of the office of Christ, we 
 see that they preached Jesus as a Saviour n ; that we are to 
 look to Him for remission of sin °, for our full justification 
 before God p , and for a resurrection to eternal life ; that 
 these blessings are purchased to us by his sufferings q (as 
 predicted by the prophets), and particularly by his death r , 
 the Church being purchased by his blood. 
 
 It is to be remembered, that in the Acts we have only a 
 few discourses of the Apostles, the subject-matter of which 
 is more fully explained in the Epistles ; but referring to 
 Isa. liii. (by which Philip preached Jesus to the Ethiopian), 
 we learn that justification is ascribed to belief in Christ (see 
 verse 11), that He “ was wounded [for our transgressions.” 
 that “ the Lord laid on Him the iniquity of us all, making 
 his soul an offering for sin and that as He “ bare the sin 
 of many,” so He “ makes intercession for the transgressors.” 
 
 The benevolent and pious Cornelius is a striking instance 
 of the need all have of the knowledge of Christ. Devout 
 as he was, it was necessary that he should be brought to 
 Peter, to hear words whereby he might be saved s . Observe 
 also the great topics on which St. Peter dwelt 1 , viz. peace 
 
 h Acts iii. 24; xiii.32; xxvi. C, 0 Acts ii. 38 ; iii. 19. 
 
 1 Acts v. 42. P Acts xiii. 39. 
 
 k Acts ix. 20. <1 Acts xvii. 3 ; xxvi. 23. 
 
 1 Acts xxviii. 31. 
 m Acts ix. 15. 
 n Acts xiii. 23. 
 
 r Acts xx. 28. 
 s Acts xi. 14. 
 
 1 Acts x. 36, &c. 
 
330 BOOKS OF THE NEW TESTAMENT. [PART III.- 
 
 through Jesus Christ, his life, death, resurrection, &c., and 
 the witness of all the prophets to the great doctrine of re- 
 mission of sins, through faith in his name u . 
 
 We further learn, that salvation is bestowed on those only 
 who believe in Christ v , that it consists in deliverance from 
 the power as well as the guilt of sin w , and that Christ is 
 exalted a prince and a Saviour to give repentance x and the 
 Holy Spirit (i. 4; ii. 33, compared with Eph. iv. 8). 
 
 The office the Son has yet to sustain, as the appointed 
 Judge of mankind, by which his great work as Mediator 
 will be consummated, is again and again referred to in this 
 book. — Ch. iii. 21 ; x. 42 ; xvii. 31. 
 
 The office of the Holy Ghost may be illustrated in the 
 same way ; a distinction being made between his miraculous 
 and ordinary influences ; the latter of which it more imme- 
 diately concerns us to observe. 
 
 We may notice, on the day of Pentecost, the Holy Spirit 
 convincing of sin through the preaching of a crucified and 
 risen Saviour (ii. 36, 37, compared with John xvi. 8); thus 
 leading the very murderers of our Lord to the entire sur- 
 render of themselves to his service. 
 
 His enlightening the understanding, as the teacher of 
 those already converted, appears in the alteration produced 
 on the minds of the Apostles. Even when our Lord 
 ascended, they still clung to the hope of a temporal king- 
 dom y ; but never after the descent of the Spirit on that day 
 did this delusion affect them z . So in the dispositions of the 
 Christians at Jerusalem, who are said to have been filled with 
 the Holy Ghost a , is illustrated the office of the Holy Ghost 
 as the Sanctifier and Comforter . Their liberty from the fear 
 of man, their union b , diligence in spreading the Gospel c , 
 liberality d , spirit of prayer, love for God’s ordinances 6 , and 
 joy in Christ amid the severest sufferings for his name, were 
 all the fruit of the Spirit. See Gal. v. 22, compared with the 
 facts recorded in the Acts. Stephen’s wisdom in argument, 
 his love for his enemies, his zeal for God’s glory, his peace 
 
 u Acts x. 43. 
 v Acts iv. 11, 12. 
 w Acts iii. 26 ; xxvi. 18. 
 x Acts v. 31. 
 y Acts i. 6 . 
 
 z Luke xxiv. 51 — 53 ; 1 Pet. i. 4. 
 
 a Acts ii. 4 ; iv. 31. 
 b Acts iv. 32. 
 c Acts viii. 5. 
 d Acts iv. 34 ; ii. 45. 
 e Acts ii. 41, & c. 
 
THE EPISTLES. 
 
 331 
 
 CH. VII.] 
 
 in death, were derived from his being “ full of the Holy 
 Ghost f .” In Barnabas, the son of consolation, we find 
 another disciple “ full of the Holy Ghosts.” The happi- 
 ness enjoyed by the Samaritans h , the Ethiopian eunuch i , 
 the Church at Antioch k , Paul and Silas in prison \ and the 
 Philippian jailor on his conversion 111 , arose from the same 
 source, the sanctifying and comforting influences of the 
 Holy Spirit. Every instance of true conversion in this 
 book is an illustration of the office of the Holy Spirit; 
 whose great work is to apply to each soul the blessings 
 of redemption, which the Son, by his obedience unto death, 
 has purchased. This book is the history of the early 
 triumphs of Christianity — of the triumphs of that dispen- 
 sation which is distinguished as the ministration of the 
 Spirit n . Remembering the great encouragement our Lord 
 has given us to seek the influence of the Holy Spirit °, and 
 the blessings to which we have been called by baptism, let 
 it be our prayer that we may daily increase in the manifold 
 gifts of his grace, proving that ours is a faith which worketh 
 by love . — See Confirmation Service of the Church of 
 England. 
 
 CHAPTER VII. 
 
 Contents — § i. General Remarks on the Epistles. § ii. On the Epistles 
 of St. Paul. § iii. On the Epistle to the Romans. § iv. On the first 
 Epistle to the Corinthians. § v. On the second Epistle to the Co- 
 rinthians. § vi. On the Epistle to the Galatians. § vii. On the Epistle 
 to the Ephesians. § viii. On the Epistle to the Philippians. § ix. 
 On the Epistle to the Colossians. § x. On the first Epistle to the 
 Thessalonians. § xi. On the second Epistle to the Thessalonians. 
 § xii. On the first Epistle to Timothy. § xiii. On the second Epistle 
 to Timothy. § xiv. On the Epistle to Titus. § xv. On the Epistle 
 to Philemon. § xvi. On the Epistle to the Hebrews. § xvii. On the 
 seven Catholic Epistles. § xviii. On the Epistle of James . § xix. 
 
 On the first Epistle of Peter. § xx. On the second Epistle of Peter . 
 
 f Acts vii. 55. 
 S Acts xi. 24. 
 h Acts viii. 8. 
 i Acts viii. 39. 
 k Acts xiii. 52. 
 
 THE EPISTLES. 
 
 1 Acts xvi. 25. 
 m Acts xvi. 34. 
 n 2 Cor. iii. 8. 
 ° Luke xi. 13. 
 
332 BOOKS OF THE NEW TESTAMENT. [PART III.- 
 
 § xxi. On the first Epistle of John. § xxii. On the second Epistle of 
 John. § xxiii. On the third Epistle of John . § xxiv. On the Epistle 
 
 of Jude . 
 
 § i. General Remarks on the Epistles . 
 
 The Epistles contained in the New Testament are twenty- 
 one in number; of which fourteen were written by St. Paul, 
 three by St. John, two by St. Peter, and one each by St. 
 James and St. Jude. 
 
 The practical improvement peculiarly to be derived from 
 the Epistles has been already suggested, page 66. 
 
 They present us with enlarged views of (1) The Attri- 
 butes of God ; of God the Father, God the Son, and God 
 the Holy Ghost. (2) The character , condition , and duties 
 of man ; being particularly copious in precepts, explaining 
 and enforcing our duty to our fellow- creatures in every 
 relation in which we stand to them, as princes and sub- 
 jects a , pastors and people b , husbands and wives c , parents 
 and children d , masters and servants e . (3) The great 
 work of man's redemption *. The Epistles contain the com- 
 plete development of those “ many things ” which, before 
 our Lord’s death, his Apostles were “ not able to bear f 
 as, for instance, the spiritual nature of his kingdom ; the 
 doctrine of his dying for our sins, and rising again for our 
 justification; and the call of the Gentiles, to make one and 
 the same Church with the Jews, by the abolition of the 
 ceremonial law\ They particularly instruct us on the per- 
 son and office of the Son as our Mediator, and of the Holy 
 Spirit as our Sanctifier ; and they urge these relations as 
 
 a Rom. xiii. d Epli. vi. 
 
 1 Pet. ii. 13. 1 Tim. v. 
 
 b 1 & 2 Tim. Tit. ii. 4. 
 
 Titus. e Eph. vi. 5. 
 
 1 Thess. v. 12, 13. Col. iii. 22 ; iv. 1. 
 
 Heb. xiii. 7- 17- Tit. ii. 9. 
 
 c Eph. v. 22—33. 1 Pet. ii. 18. 
 
 Col. iii. 18. f John xvi. 12. 
 
 1 Pet. iii. 1. 
 
 * “ The apostolical writings have this particular advantage, that 
 they are a Divine and infallible commentary , or an authentic explication 
 of Christ’s words in the Gospels, wherein the fundamentals of 
 Christianity are admirably illustrated, and the mysterious parts of our 
 holy faith more fully opened and explained than they were by Christ 
 Himself.” — Lowth. 
 
THE EPISTLES. 
 
 333 
 
 ch. vii. § i.] 
 
 a motive not only to the performance of our duties to these 
 Divine Persons, by showing them all “ reverence, honour, 
 love, trust, gratitude, fear, hope,” but also to the discharge 
 of our duties to our fellow-creatures — a subject already 
 partially illustrated (p. 76). See Butler’s Analogy, Part II. 
 ch. i. p. 211 ; where he shows in what sense the essence 
 of revealed religion consists in religious regards to the Son 
 and Holy Ghost. 
 
 Two general remarks may be made as a clue to our 
 understanding the Epistles, and they are here introduced, 
 because in this little w 7 ork, which is meant to be only a first 
 step to the Bible, it will not be possible to enter largely 
 into the contents of each Epistle. 
 
 I. The first general remark regards the nature of the 
 writings . 
 
 It has seemed fit to the infinite wisdom of the Holy 
 Spirit, in this portion of his word, to instruct mankind — 
 not in the form of regular treatises, but in letters written 
 indeed under his guidance, but often at the spur of the 
 moment, and with immediate reference to the circumstances 
 of those who were particularly addressed. A knowledge of 
 those circumstances, therefore, as gathered chiefly from the 
 Epistle itself, must be acquired, to obtain a just view 
 of its scope. For this purpose the plan recommended by 
 Locke should be adopted by all who would attain a com- 
 prehensive view of truth. The plan of Mr. Locke was as 
 follows — to read the whole Epistle through at a sitting, 
 and to observe, as well as he could, the drift and design 
 of the writer. “ If the first reading (he says) gave me 
 some light, the second gave me more ; and so I persisted 
 on, reading constantly the whole Epistle over at once, 
 till I came to have a good general view of the Apostle’s 
 main purpose in writing the Epistle ; the chief branches of 
 his discourse, wherein he prosecuted it ; the arguments he 
 used ; and the disposition of the whole. This, I confess, 
 is not to be obtained by one or two hasty readings ; it 
 must be repeated again and again, with a close attention 
 to the tenor of the discourse, and a perfect neglect of the 
 divisions into chapters and verses. The safest way is to 
 suppose the Epistle has but one business and one aim, 
 until, by a frequent perusal of it, you are forced to see there 
 
334 
 
 BOOKS OE THE NEW TESTAMENT. [PART III.. 
 
 are distinct independent matters in it, which will forwardly 
 enough show themselves.” 
 
 II. The second general remark refers to some 'prevailing 
 errors of the times , which distracted the Christian Church. 
 
 1. One error arose from the very great difficulty which 
 
 the converted Jews had in believing that the Mosaic dispen- 
 sation, so clearly founded by Divine authority, and espe- 
 cially the rite of circumcision, which from the very time of 
 Abraham had been so solemnly enforced as generally neces- 
 sary to salvation g , were no longer binding on all who hoped 
 for acceptance with God ; and that the Gentiles were ad- 
 mitted by the Gospel to equal privileges with themselves. 
 The following passages, among many others which might 
 have been taken, show the importance of attending to this 
 as a prevailing error of the times. Acts xv. 1. “ Except 
 
 ye be circumcised after the manner of Moses, ye cannot be 
 saved ; ” implying that salvation could be obtained no 
 where but in the Jewish Church. See also 2 Cor. ix. 3 ; 
 Gal. ii. 4; v. 1. 10 — 12; vi. 12; Phil. iii. 2; Col. ii. 4. 
 8. 16; Tit. i. 10, 11. 14, &c. In fact, almost all of St. 
 Paul’s Epistles have some allusion to it. 
 
 2. Another source of error was the 'philosophy of the 
 Greeks , of which Burton remarks, that it became more 
 fatal to the souls of men than the sword of persecution. 
 Men previously educated in the vain deceits of man’s wis- 
 dom, and puffed up with the sufficiency of human reason, 
 endeavoured to force Christianity into a conformity with 
 their various systems and opinions. Allusions are made to 
 this in 1 Tim. vi. 20 ; Tit. iii. 9 ; Col. ii. 8. The two prin- 
 cipal subjects on which they speculated were, the origin of 
 evil, and the person of Christ. Simon Magus was probably 
 the first person who mixed these notions with the system of 
 Christianity ; and the general name given to his followers 
 was that of Gnostics, from a Greek word signifying know- 
 ledge, on account of the superior knowledge of God to which 
 they laid claim. They were subdivided into many sects. 
 
 (1) Some (called Docetae), because they could not com- 
 prehend how a Divine Person (which they did not doubt our 
 Lord to be) could really unite Himself with that which was 
 human, contended that his body was only a body in appear- 
 
 8 Genesis xvii. 14. 
 
THE EPISTLES. 
 
 335 
 
 ch. vii. §. i.] 
 
 ance, and that He only seemed to suffer and die ; a heresy 
 which involved the denial of the Atonement. This is re- 
 ferred to in 1 John iv. 2, 3. 
 
 (2) Others (called Cerinthians from Cerinthus their 
 founder), upon the same principle of not believing what they 
 could not comprehend, came to an opposite conclusion as 
 to the person of Jesus. They had no doubt of his human 
 nature, or that He had really done all that was recorded of 
 Him in the Gospels ; but then they could not reconcile the 
 things which happened to Him with their idea of the Son 
 of God ; and therefore they denied his Divinity, supposing 
 that Christ, whom they considered an emanation from the 
 Godhead, descended upon the man Jesus at his baptism, 
 and so continued with Him till his crucifixion, when Christ 
 left Him and returned to heaven. — 1 Johnii. 22 ; iv. 15 ; 
 
 These opposite conclusions from the same principle, of 
 making our reason the standard of revelation, show the 
 inability of man to teach himself religion h , and the folly 
 of seeking to bring down God’s mysteries to the level of 
 man’s understanding, instead of raising men’s faith to an 
 humble reception of God’s mysteries *. Lord Bacon says, 
 “ He laboureth in vain who shall endeavour to draw down 
 heavenly mysteries to human reason ; it rather becomes 
 us to bring our reason to the adorable throne of Divine 
 truth b” 
 
 (3) The Ebionites differed little in their views of Christ 
 from the Cerinthians, except that they adhered to the 
 Mosaic law. They rejected part of Scripture, and thus 
 destroyed the harmony of the whole — unwilling to receive 
 “ the truth as it is in Jesus.” 
 
 (4) Others again (called Nicolaitans, and who are ex- 
 pressly mentioned in the Revelation of St. John), asserted, 
 that whoever possessed the knowledge of God and of Christ, 
 were sure of salvation, whatever his character might be. — 
 They affirmed that Christ had purchased for his people an 
 absolute freedom from the law, even as a rule of life, so 
 that they were incapable of sinning, and therefore not sub- 
 ject to punishment. See Rev. ii. 6. 15 ; 1 John 1. 8. 10; 
 
 h 1 Cor. ii. 14. * Job xi. 7. 
 
 j “ The highest perfection of human reason is to know there is an 
 infinity of truth beyond its reach.’ 7 — Pascal. 
 
336 BOOKS OF THE NEW TESTAMENT. [PART III. 
 
 ii. 1.3; iii. 4. They were ever ready to comply with hea- 
 thenism rather than suffer persecution. The profligacy of 
 their character, and that of most of the other heretics, sug- 
 gests how intimately principles are connected with practice, 
 and errors in doctrine with immorality of life. 
 
 And, as the wreck becomes a sea-mark to the mariner, 
 so may these heresies, thus traced to their principles, warn 
 us of our danger k ; especially teaching us that the system 
 of Christianity needs no human additions to make it more 
 perfect 1 ; that to be content to remain ignorant of what 
 God has not thought proper to reveal, forms no inconsider- 
 able part of Christian learning ; and that the proper evi- 
 dence of saving faith is subjection to the law as a rule of 
 life. 1 Cor. ix. 21 ; Jude 3. 
 
 § ii. On the Epistles of St. Paul. 
 
 The prominent place St. Paul holds as the writer of four- 
 teen out of the twenty-one inspired Epistles, renders some 
 notice of him necessary, as an introduction to his Epistles. 
 
 His Hebrew name was Saul : but after his conversion it 
 was changed to Paul. The change appears to have been 
 made in Cyprus 111 , perhaps in compliment to Sergius 
 Paulus, the proconsul of the island, who was converted to 
 Christianity. His history, as collected from different parts 
 of the New Testament, and as given principally by himself, 
 is as follows : — He was a Jew of Tarsus, a city of Cilicia 11 ; 
 a freeborn Roman citizen ° ; a Pharisee, and the son of a 
 Pharisee p ; circumcised the eighth day ; of the tribe of 
 Benjamin ; a Hebrew of the Hebrews q ; brought up at the 
 feet of Gamaliel ; taught according to the perfect manner 
 of the law of the fathers r ; being conversant also not only 
 with Jewish but Greek literature s ; and thus distinguished 
 from the rest of the Apostles as a man of education and 
 learning. 
 
 He is first mentioned in the New Testament 1 as a young 
 
 k 1 Pet. ii. 2. 
 
 Mark x. 15. 
 
 1 Col. ii. 10. 
 m Acts xiii. 4. 9. 
 n Acts xxi. 39. 
 
 ° Acts xxii. 28. 
 P Acts xxiii. 6. 
 
 q Phil. iii. 5. 
 r Acts xxii. 3. 
 
 Gal. i. 14. 
 s Acts xvii. 28. 
 
 Tit. i. 12. 
 
 1 Acts vii. 58. 
 
337 
 
 CII. VII. § ii.] THE EPISTLES OF ST. PAUL. 
 
 man at whose feet the witnesses laid their garments on the 
 stoning of Stephen, and who was therefore consenting to that 
 martyr’s death u . From the eighth chapter of the Acts of 
 the Apostles, it appears that he took an active part in the 
 persecution which followed this martyrdom, but that, wdiile 
 breathing out threatening and slaughter on a persecuting 
 errand to Damascus (probably a. d. 35), he was miracu- 
 lously converted'. He that was once a persecutor, a blas- 
 phemer, and injurious w , became, as ordained by the Lord, 
 and instructed immediately by Him x , a chosen vessel to 
 bear his name before the Jews?, but more particularly 
 before the Gentiles 2 . He continued thus labouring for 
 thirty years, till, as is generally believed, he was beheaded 
 by order of Nero at Rome, about a. d. 66. 
 
 Two particulars respecting his history and character, 
 during this period, may be here noticed. He was distin- 
 guished — 
 
 First, by zeal — “ labouring more abundantly than they 
 all a .” We see him (as Paley has forcibly remarked), in 
 the prosecution of his purpose, travelling from country to 
 country b , enduring every species of hardship, encountering 
 every extremity of danger c , assaulted by the populace d , 
 punished by the magistrates 6 , scourged, beaten, stoned, left 
 for dead f , expecting wherever he came a renewal of the 
 same treatment and the same dangers s, yet when driven 
 from one city preaching in the next 11 , spending his whole 
 time in the employment i , sacrificing to it his pleasures, his 
 ease, his safety k , persisting in this course to old age 
 (through more than thirty years), unaltered by the expe- 
 rience of perverseness ] , ingratitude 111 , prejudice n , and de- 
 sertion 0 , unsubdued by anxiety, want, labour, or persecu- 
 
 u Acts xxii. 20. 
 v Acts ix. 3 — 8. 
 w 1 Tim. i. 13. 
 x Gal. ii. 1. 
 y Acts ix. 15. 
 z Acts xiii. 46; xxii. 21. 
 
 Gal. ii. 8, 9. 
 a 1 Cor. xv. 10. 
 b Rom. xv. 19. 
 c 2 Cor. xi. 23—27. 
 d Acts xxi. 27, &c. 
 
 £ Acts xvi. 19, 20. 
 
 f Acts xiv. 19, 20. 
 s Acts xx. 23. 
 
 h Acts xiii. 50, 51; xiv. 5 — 7- 
 19—21. 
 
 1 Rom. i. 14, 15. 
 
 Acts xx. 24. 
 k Phil. iii. 8 ; i. 20. 
 
 1 Acts xxviii. 17. 
 m Gal. i. 6 ; iv. 14 — 20. 
 n 2 Cor. xii. 15. 
 o 2 Tim. iv. 10. 16. 
 
 Q 
 
338 BOOKS OF THE NEW TESTAMENT. [PART III,. 
 
 tions, unwearied by long confinement, undismayed by the 
 prospect of death. — See Acts xxi. 13; 2 Cor. xii. 10; 
 Phil. ii. 17; iv. 18 ; 2 Tim. iv. 17. 
 
 Secondly, by knowledge — “ the abundance of revelations 
 given to him.” 2 Cor. xii. 7. 
 
 Macknight observes, u While the inspired epistles of the 
 other Apostles deserve to be read with the utmost attention, 
 on account of the explication of particular doctrines and 
 facts which they contain, and of the excellent precepts of 
 piety and morality with which they abound, the Epistles of 
 Paul must be regarded as the grand repository in which the 
 whole of the Gospel doctrine is lodged, and from which the 
 knowledge of it can be drawn with greatest advantage.” 
 — Macknight, Prelim. Ess., p. 72. 
 
 In illustration of this it may be briefly noticed, that in 
 the Epistle to the Romans is a full declaration of the doc- 
 trine of original sin, and the way of man’s justification. In 
 the First Epistle to the Corinthians is the most complete 
 account of the spiritual gifts bestowed on the Church ; in 
 that to the Galatians, of the design of the Mosaic law. The 
 Epistles to the Ephesians and Colossians are distinguished 
 as presenting most exalted views of Christian privilege, as 
 asserting with peculiar force the right of the Gentiles to be 
 admitted to all the blessings of the Gospel equally with the 
 Jews, and without submitting to the Jewish law. In the 
 Epistles to the Thessalonians, especially as connected with 
 1 Cor. xv., are many particulars respecting the future judg- 
 ment and the resurrection from the dead. The Epistles to 
 Timothy and Titus contain the fullest account of the quali- 
 fications and duties of Christian ministers ; while in the 
 Epistle to the Hebrews is given the largest explanation of 
 the typical intention of the Levitical priesthood, and of the 
 nature of Christ’s priesthood, especially of his sacrifice and 
 intercession. The Epistles of St. Paul contain no doctrines 
 or duties which are not expressed or implied in the Epistles 
 of the other Apostles, but, as in the instances above re- 
 ferred to, we have the same doctrines and duties, &c., more 
 fully unfolded. 
 
ch. vii. § iii.] 
 
 ROMANS. 
 
 339 
 
 § iii. On the Epistle to the Romans. 
 
 This Epistle was written about a.d. 58, and was ad- 
 dressed to the Church at Rome, which consisted partly of 
 Jewish and partly of heathen converts. Its great design is 
 to show how, as sinners, we are admitted into the favour of 
 God. 
 
 The Apostle proves the Gentiles and the Jews to be 
 guilty before God ; and having arrived at this conclu- 
 sion, that by the deeds of the law no flesh can be jus- 
 tified, he then declares how we are justified ; namely, 
 freely by the grace of God, through the redemption which 
 is in Christ Jesus, whom God hath set forth to be a pro- 
 pitiation through faith in his blood, to declare his right- 
 eousness for the remission of sins that are past, that He 
 might be just, and yet the justifier of him that believeth in 
 Jesus. He confirms this view of justification, by showing 
 the agreement of the sacred writers on the subject ; that 
 Abraham was thus justified before God, not by works, but 
 of grace ; adding the testimony of David to the same effect. 
 He then proceeds to state the privileges of justification by 
 faith, as flowing from the obedience of Christ ; proving 
 them to be far greater than the evils arising out of Adam’s 
 disobedience. 
 
 He then guards the doctrine from abuse, showing that 
 holiness is the necessary effect of justification ; he again 
 enlarges on its privileges, mourns over the state of his 
 countrymen, in rejecting, through self-righteousness, this 
 doctrine ; vindicates their rejection by God on this account; 
 intimates, however, that this is not a final rejection, but a 
 dispensation which shall ultimately issue in their salvation 
 and God’s glory. He then particularly dwells on the mercy 
 of God as appearing in this mode of justification, urging it 
 as the strongest motive to the entire dedication of themselves 
 to his service in the diligent improvement of every Christian 
 grace, and the faithful discharge of every Christian duty. 
 Recommending himself to their prayers, he concludes with 
 various salutations. 
 
 Macknight’s concluding observation on this Epistle is, 
 that “ it is a writing which, for sublimity and truth of sen- 
 timent, for brevity and strength of expression, for regularity 
 q 2 
 
340 BOOKS OF THE NEW TESTAMENT. [PART III.* 
 
 in its structure, and, above all, for the unspeakable import- 
 ance of the discoveries which it contains, stands unrivalled 
 by any mere human composition, and as far exceeds the 
 most celebrated productions of the learned Greeks and 
 Romans, as the shining of the sun exceeds the twinkling of 
 the stars.” 
 
 § iv. On the First Epistle to the Corinthians. 
 
 Corinth, situated on the isthmus which joins Peloponnesus 
 to the rest of Greece, was, at the time when this Epistle 
 was written, a place of extensive commerce, and the capital 
 of the Roman province of Achaia. Its inhabitants were 
 great admirers of eloquence, and of the vain philosophy then 
 much cultivated ; were filled with self-conceit, and noto- 
 rious for their profligacy, which formed a distinguishing 
 part even of their religion. 
 
 St. Paul came to Corinth about a. d. 51, when, as his 
 general custom was, he first attempted the conversion of 
 the Jews p . But, finding them obstinate in their opposition 
 to the Gospel, he turned to the Gentiles % and from them 
 the Church was principally formed, as appears from Acts 
 xviii. and 1 Cor. xii. 2. He remained there about a year 
 and six months 1 ". But shortly after his departure, the 
 peace of the Church was disturbed by one or more false 
 teachers, probably Jews s , who endeavoured to draw aside 
 the converts from Paul and his doctrines, by calling in 
 question the authority of his mission, and ridiculing the 
 plain and simple style in which he delivered his instructions. 
 Hence arose divisions and other irregularities among the 
 Corinthians, totally inconsistent with the genuine spirit of 
 the Gospel : such as uncleanness, covetousness, litigation, 
 feasting with idolaters in their sacrifices, want of decorum 
 in public worship, particularly in receiving the Lord’s 
 Supper ; spiritual pride, on account of their miraculous 
 gifts ; uncharitableness ; and by some, even a denial of the 
 resurrection. 
 
 To correct these abuses, and also to answer some ques- 
 tions which the Corinthians had in a letter proposed to St. 
 
 P Acts xviii. 4. r Acts xviii. 11. 
 
 T Acts xviii. 6. s 2 Cor. xi. 22. 
 
2ND CORINTHIANS. 
 
 341 
 
 CH. VII. § V.] 
 
 Paul (in which letter, however, they had not mentioned the 
 existence of those abuses, 1 Cor. i. 11, 12 ; v. 1), was 
 the design of this Epistle ; it was written from Ephesus, 
 and sent to Corinth by Titus, who was directed to bring an 
 account to Paul of the manner in which it w'as received by 
 the Corinthians. He preferred writing to coming, as he 
 had first intended, on account of the severities which, if 
 present, he would have been obliged to exercise. 
 
 A careful study of this Epistle, with reference to the 
 character of the Apostle, will afford a fine illustration of 
 the practical influence of those doctrines of grace which he 
 taught ; for instance, his awful sense of his responsibility 
 as a minister, and his jealousy over himself 11 ; his entire 
 dependence for success on the Divine blessing, yet his 
 diligent use of means u ; his prudence, fidelity, and tender- 
 ness v ; his humility, even while asserting his apostolic 
 authority ; and his little regard for those gifts, by which he 
 was so distinguished, as compared with charity, i. e. Chris- 
 tian love w . 
 
 Such conduct is a pattern not only to ministers, but also 
 to private Christians, in every age. 
 
 § v. On the Second Epistle to the Corinthians. 
 
 This Epistle was written about a year after the first, and 
 explains more at length the motives and feelings by which 
 St. Paul had been influenced in writing that Epistle x . It 
 is addressed not merely to the Church at Corinth, but to the 
 saints in all Achaia, the province of which Corinth was the 
 capital. 
 
 The leading object of the Apostle seems to be, the 
 further vindication of his apostolic authority, which the 
 success of his first Epistle enabled him more fully to en- 
 large upon. He enumerates his labours and sufferings, 
 appeals to his success and character among them, yet with 
 the most zealous care not to praise himself, but to establish 
 them in those truths with which he had been entrusted by 
 God for their salvation, and on the glory of which he par- 
 ticularly dwells. 
 
 t 1 Cor. ii. 3 ; ix. 16. 27- w 1 Ccr. xiii. 1, &c. 
 
 u 1 Cor. iii. 6 — 9 ; xv. 10. x 2 Cor. ii. 1 — 3. 9, &c. 
 
 v 1 Cor. iii. 2 ; vi. 12; iv. 14. 2 Cor. ii. 4. 
 
 Q 3 
 
342 
 
 BOOKS OF THE NEW TESTAMENT. [PART HI. 
 
 In reading this Epistle, we should not overlook the cir- 
 cumstances of the writer, who (as it seems probable from 
 ch. i. 8) had just escaped from the riot occasioned by 
 Demetrius at Ephesus y . “ Nothing,” remarks Paley, in 
 his Horae Paulinae, “ could be more expressive of the circum- 
 stances in which the history z describes Paul to have been 
 at the time when this Epistle purports to have been written, 
 or rather, nothing could be more expressive of the sensa- 
 tions arising from those circumstances, than this passage a . 
 It is the calm recollection of a mind emerged from the con- 
 fusion of instant danger. It is that devotion and solemnity 
 of thought which follows a recent deliverance.” And this 
 seems to give a tone to the whole letter b . 
 
 This Epistle, as well as the first, displays the character 
 of the Apostle in many interesting points of view. His 
 intense affection c for the Corinthians, as his spiritual 
 children d in Christ ; his joy at their return to repentance, 
 yet anxiety that it should be perfected among those who 
 still inclined to the false teacher ; the delicacy and address 
 with which he exhorts them to a more liberal contribution e ; 
 his astonishing labours f taken in connexion with the deep 
 
 y Acts xix. 
 z Acts xix. 
 a 2 Cor. i. 8. 
 b 2 Cor. iv. 8 ; v. 2 ; 
 vi. 9 ; vii. 4. 
 
 c 2 Cor. xii. 15. 
 d 1 Cor. iv. 14, 15. 
 e 2 Cor. ix. 
 f 2 Cor. xi. 23, &c. * 
 
 * A striking illustration of the agreement of the Acts with the 
 Epistles of Paul is noticed by Paley, in this enumeration of the 
 Apostle’s sufferings : — 
 
 “ St. Paul says (xi. 24, 25), ‘ Of the Jews five times received I forty 
 stripes save one ; thrice was I beaten with rods, thrice I suffered 
 shipwreck ; a night and a day have 1 been in the deep.’ Of these 
 no notice occurs in the Acts, as it was not the purpose of that book 
 to give a history of all Paul’s travels : but Paul also says , 6 once was I 
 stoned.’ In Acts xiv. 19, and prior to the date of this second Epistle 
 to the Corinthians, is an account of his being stoned at Lystra, but a 
 violent attempt to stone him was made at Iconium, also prior to the 
 date of this Epistle, which, the history informs us, he was enabled, by 
 flight, to escape. Now, had the assault been completed, had the his- 
 tory related that a stone was thrown, as it relates that preparations 
 were made, both by Jews and Gentiles, to stone him and his com- 
 panions, or even had the account of this transaction stopped without 
 going on to inform us that Paul and his companions were aware of their 
 
GALATIANS. 
 
 343 
 
 CH. VII. § vi.] 
 
 sense he every where expresses of his insufficiency to think 
 or to do any thing as of himself s ; his humility in noticing 
 his thorn in the flesh, and in allowing fourteen years to 
 elapse, before he mentioned the extraordinary mark he had 
 of the Divine favour, in being caught up into the third 
 heaven h ; with various other topics, on which it is not 
 within the limits of this work to enlarge, may be very pro- 
 fitably followed out by the reader of this Epistle ; while, 
 interwoven with the whole, he will easily discover the 
 most important doctrines of the Gospel. Thus iii. 5, &c. 
 shows us the inability of man ; v. 21, the righteousness 
 which God has provided for him ; v. 9, 10, the diligence 
 with which we must nevertheless labour in the great work 
 of our salvation ; vii. 1, instructs us as to the proper effect 
 of the promises of the Gospel ; v. 14, what is its great 
 motive to obedience ; xiii. 14, concentrates every blessing 
 which language can express, or the heart of man conceive, 
 as flowing to us from that love of God which leads us to 
 love Him in return. 
 
 § vi. On the Epistle to the Galatians. 
 
 Galatia was not a city, but a province of Asia Minor, 
 and derived its name from the Gauls, who (about 240 years 
 b.c.) took possession of it by force of arms, and settled 
 there. Its inhabitants were but imperfectly civilized. St. 
 Paul visited Galatia about a.d. 51, and was the instrument 
 of planting several Churches there 1 . From chap. i. 6, it 
 would appear that this Epistle was written not long after- 
 wards. 
 
 The subject of this Epistle partakes of the nature both 
 of those to the Corinthians and of that to the Romans. 
 Like those to the Corinthians, it involves Paul’s vindication 
 of his apostolic authority ; in which he proves that he was 
 
 8 2 Cor. iii. 5. 1 Comp. Acts xvi. 6* ; xviii. 23 ; 
 
 h 2 Cor. xii. and Gal. iv. 13 — 15. 
 
 danger and fled ; a contradiction between the history and the Epistle 
 would have ensued. Truth is necessarily consistent; but it is scarcely 
 possible that independent accounts, not having truth to guide them, 
 should thus advance to the very brink of contradiction without falling 
 into it.” — Page 218. 
 
344 BOOKS OF THE NEW TESTAMENT. [PART III. . 
 
 taught immediately by Christ k , and was therefore on an 
 equal footing with the other Apostles. Like that to the 
 Romans, it treats of the great doctrine of justification by 
 faith alone, from which the Galatians, very soon after St. 
 Paul had left them \ and greatly to his surprise, had been 
 seduced by false teachers, who insisted that submission to 
 the Mosaic law, and especially to circumcision, was neces- 
 sary to salvation : probably insinuating, that whatever Paul 
 might profess among them, he had himself at other times 
 and other places urged the same doctrine. This the Apostle 
 sharply m , yet with the tenderest affection n , refutes, by 
 showing that the design of that law was not to justify, but 
 to convince of sin, and lead to Christ ; by faith in whom, 
 Abraham, the father of the faithful, 430 years before the 
 giving of that law, was justified 0 ; and that he himself, so 
 far from having ever preached the necessity of the Gentiles 
 submitting to Jewish institutions, as circumcision, &c., was 
 daily suffering the bitterest persecution from the Jews for 
 preaching the contrary p. 
 
 He does not enter so much at length on the subject of 
 justification by faith alone, as in his Epistle to the Ro- 
 mans, probably because the Galatians had had the previous 
 benefit of his ministry, which the Romans had not. But 
 he places the doctrine in a very striking point of view, by 
 declaring, “ Christ is become of none effect to you, whoso- 
 ever of you are justified by the law ; ye are fallen from 
 grace q .” 
 
 Let us, then, through the Spirit, wait for the hope of 
 righteousness by faith ; like the Apostle, glorying only in 
 the cross of Christ r : while our lives, exhibiting the fruit 
 of the Spirit s , prove that ours is that faith which worketh 
 by love t . 
 
 The fickleness of the Galatians, as manifested in this 
 Epistle, shows how little we can depend upon warmth of 
 feeling in religion as an evidence of strength of religious 
 principle u . 
 
 k Gal. i. 1. 
 
 1 Gal. i. 6. 
 m Gal. iii. 1, &c. 
 n Gal. iv. 19. 
 
 ° Gal. iii. 6, &c. 
 
 P Gal. v. 11. 
 
 q Gal. v. 4. 
 r Gal. vi. 14. 
 s Gal. v. 22. 
 t Gal. v. 6. 
 u Gal. iv. 15, 1G. 
 
ch. vii. § vii.] 
 
 EPHESIANS. 
 
 345 
 
 § vii. On the Epistle to the Ephesians. 
 
 Ephesus was a city of Ionia, and capital of Proconsular 
 Asia ; it was also famous for a temple of Diana, which 
 was esteemed one of the seven wonders of the world. Its 
 inhabitants were noted for their superstitious arts v , luxury, 
 and lasciviousness. St. Paul preached the Gospel for a 
 short time at Ephesus, about a. d. 53 w ; and in the follow- 
 ing year returned and remained there more than two years x . 
 He wrote this Epistle about a.d. 61, during the early part 
 of his imprisonment at Rome. It consists of six chapters ; 
 the first three of which are usually considered as doctrinal, 
 and the others practical. 
 
 “ Its scope is to establish the Ephesians in the faith, and 
 to this end to give them more exalted views of the eternal 
 love of God, and of the excellency and dignity of Christ ; 
 to show them that they were saved by grace, and that the 
 Gentiles, however wretched they had formerly been, now 
 had equal privileges with the Jews ; to encourage them by 
 declaring with what stedfastness he suffered for the truth, 
 and with what earnestness he prayed for their estab- 
 lishment and perseverance in it; and, finally, in conse- 
 quence of their profession, to engage them to the practice 
 of those duties which became them as Christians.” — Dod- 
 dridge. 
 
 The style of this Epistle remarkably shows the state of 
 the Apostle’s mind at the time of his writing it — a mind 
 transported with the unsearchable riches of God’s wisdom 
 and love in the redemption of man, though at the very time 
 his body was restrained by bonds and a prison: of this, his 
 prayer for the Ephesians is a striking example 5 ’. Yet, 
 with a heart thus filled with heavenly things, his minute 
 attention to relative and moral duties z is very observable, 
 as also his resting the motive to every duty on the relation 
 in which we stand to Christ a and the Holy Spirit b . 
 
 This Epistle contains no blame or complaint whatever ; 
 
 v Acts xix. 18, 19. z Eph. iv. 28 ; v. vi. 1 — 9. 
 
 w Acts xviii. 19 — 21. a Eph. iv. 32; v. 2. 25; vi. 5. 
 
 x Acts xix. 1, &c. b Eph. iv. 30. 
 
 y Eph. iii. 14 ; &c. 
 
 a 5 
 
346 BOOKS OF THE NEW TESTAMENT. [PART III. * 
 
 and the distinguished faith and holiness of this Church, 
 contrasted with its state a few years after c , is a solemn 
 warning to Christians in every age, of the fearful conse- 
 quences of forsaking their first love d . 
 
 § viii. On the Epistle to the Philippians. 
 
 Philippi was a city of Macedonia, and a Roman colony ; 
 and is distinguished as being the first place in Europe 
 where St. Paul preached the Gospel, probably about a.d. 
 51. Acts xvi. 12. 
 
 The Philippians were greatly attached to St. Paul, and 
 testified their affection by sending him supplies, even when 
 labouring for other Churches e ; and when they heard he 
 was under confinement at Rome, they sent Epaphroditus, 
 one of their pastors, to minister to his wants f . On the 
 return of Epaphroditus, St. Paul, by this letter, written 
 towards the conclusion of his first imprisonment (about 
 a.d. 62), acknowledges their kindness. His leading object 
 seems to be, while cautioning them against Judaizing 
 teachers, to urge them to higher attainments in holiness s 
 and mutual love h ; directing them to the wonderful con- 
 descension of Christ as their pattern 1 ; his righteousness 
 as their only dependence k ; his grace as their strength 1 ; 
 and presenting his own example 111 to enforce his pre- 
 cepts. 
 
 Here again the tenderness n , the dignity °, the humility p, 
 the disinterestedness of the Apostle, are very observable. 
 He wrote this Epistle “ weeping.” 
 
 The remarks of Archbishop Seeker on the character of St. Paul, as 
 illustrated by this Epistle, are so very appropriate, that, though long, 
 the writer cannot refrain from copying them. “ As the excellent cha- 
 racters of the first believers and teachers of Christianity are in general 
 a strong recommendation of it to mankind, so that of St. Paul in par- 
 
 c Rom. ii. 1 — 7. 
 d Rev. ii. 4. 
 e Phil. iv. 15, 16. 
 
 2 Cor. xi. 9. 
 
 f Phil. ii. 25; iv. 10. 14.18, 
 S Phil. ii. 12 ; iv. 8. 
 h Phil. ii. 1, &c. 
 
 i Phil. ii. 5. 
 k Phil. iii. 9. 
 
 1 Phil. iv. 13. 
 m Phil. iii. 17 ; iv. 9. 
 n Phil. iii. 18. 
 o Phil. iv. 11. 18. 
 
 P Phil. iii. 12. 
 
COLOSSIANS. 
 
 347 
 
 CH. VII. § ix.] 
 
 ticular shines with distinguished lustre throughout his whole history, 
 but especially his Epistles, the faithful pictures of his soul. Even in 
 this short one to the Philippians, it is surprising to observe how great 
 a variety of most exalted and engaging virtues he shows. The autho- 
 rity of the Apostle is so perfectly tempered with the condescension of 
 the fellow- Christian ; the expressions of his tenderness for those to 
 whom he writes are so endearing and instructive at the same time; his 
 acknowledgments of their kindness to him so equally full of dignity, 
 humility, and disinterestedness ; his mention of his past persecutions 
 is so mild, and of his present danger (for he wrote in a prison) so cheer- 
 ful ; his attention to the supporting of their courage is so affecting, and 
 his confidence, that both he and they should persevere and conquer, is 
 so noble and yet so modest ; his deliberation whether life or death be 
 eligible, is so calm, and his preference to live even in misery for their 
 sakes and that of the Gospel, is so genuinely heroic, yet fully equalled 
 by the composed and triumphant mention which he elsewhere makes 
 of his approaching martyrdom ; his zeal for propagating religion is so 
 ardent, yet attended with so deep a concern that it be true religion ; 
 he is so earnest to guard them both against a superstitious reliance on 
 outward ordinances and a licentious abuse of the doctrines of faith and 
 grace ; so solicitous to improve them in rational piety and meek bene- 
 ficent virtue ; so intent to fix their minds on every thing worthy and 
 amiable, and raise them above every thing gloomy and anxious ; his 
 warmth in this glorious cause is so far from being affected or forced, 
 and every expression so evidently flows from a heart which cannot 
 help overflowing; that whoever shall read this one Epistle with atten- 
 tion and fairness, under all the disadvantages of a translation made 
 word for word and broken into short verses, will feel a strong impres- 
 sion on his mind, that the writer of it must have been an uncommonly 
 great and good man, every way deserving of the high rank which he 
 claims, of a commissioned servant of God, and incapable of claiming 
 it falsely.” 
 
 § ix. On the Epistle to the Colossians. 
 
 Colosse was a city of Phrygia, in Asia Minor, and in the 
 neighbourhood of Laodicea and Hierapolis q . The Colos- 
 sians, having heard of St. Paul’s imprisonment at Rome, 
 sent thither Epaphras, a minister of their Church, to com- 
 fort the Apostle, and to inform him of their state. Epa- 
 phras, shortly after his arrival at Rome, was also im- 
 prisoned, St. Paul therefore sends this Epistle by 
 Tychicus and Onesimus, who were also the bearers of 
 that to the Ephesians, to which this Epistle bears a near 
 resemblance. 
 
 Its great subject is the glory of the person and office of 
 Christ ; on which he founds a caution r , that being com- 
 
 Q 6 
 
 q Col. iv. 13. 
 
 r Col. ii. 4. 
 
348 BOOKS OF THE NEW TESTAMENT. [PART III. • 
 
 plete in Christ, they should be on their guard against 
 subjection to Mosaic ceremonies or human philosophy, as 
 though they could add any thing to the perfect work of 
 Christ. On the same great and only foundation, the Apostle 
 urges the discharge of every relative duty, so that whatever 
 they did in word or deed, they should do all in the name 
 of the Lord Jesus, giving thanks to God and the Father by 
 Him s . 
 
 “ Whoever,” says Michaelis, “ would understand the 
 Epistles to the Ephesians and Colossians, must read them 
 together. The one is, in most places, a Commentary on 
 the other, the meaning of single passages in one Epistle, 
 which, if considered alone, might be variously interpreted, 
 being determined by the parallel passages in the other 
 Epistle.” 
 
 § x. On the First Epistle to the Thessalonians. 
 
 Thessalonica w r as the chief city of Macedonia, and, being 
 a sea-port, was the constant resort of strangers from all 
 quarters. St. Paul established a Church there, chiefly among 
 the Gentiles. Great success at first attended his labours t , 
 but after a short stay, he was driven away by the fury of 
 the Jews u . Attempting to return to them v , but being 
 hindered by the same cause, he first sent Timothy from 
 Athens to confirm them in their faith, and to inquire into 
 their conduct; and when Timothy came back from them to 
 Corinth w , wrote this letter ; the leading object of which is 
 to encourage them under their persecutions, particularly 
 by a consideration of Christ’s second coming, which he 
 urges as a ground of comfort under bereavement, and as a 
 motive to holiness. 
 
 The Apostle’s joy at their stedfastness, his tenderness of 
 affection x , his fervent prayer for them and earnest desire 
 for their prayers z , are very observable. Highly as he 
 commends them, yet, from the caution he still finds it 
 
 s Col. iii. 17. 
 t Acts xvii. 4. 
 u Acts xvii. 5 — 15. 
 v 1 Tliess. ii. 18. 
 
 w Acts xviii. 5. 
 x 1 Tliess. ii. 7, &c. 
 y ] Tliess. i. 2 ; iii. 10. 13. 
 * 1 Thess. v. 25. 
 
349 
 
 CH, VII. § xi.] 2nd thessalonians. 
 
 necessary to give a , we see the difficulty of escaping alto- 
 gether from those vices which have been deeply rooted by 
 education and habit. 
 
 This is generally admitted to have been one of the earliest 
 written of all St. Paul’s letters, probably about a. d 51. 
 
 § xi. On the Second Epistle to the Thessalonians. 
 
 This Epistle breathes the same spirit of earnest affection 
 and prayer which characterizes the first. It was evidently 
 written soon after it, and corrects a mistake of the Thessa- 
 lonians, who, from some passages in that Epistle, imagined 
 that the day of judgment was near at hand. In removing 
 this misunderstanding, however, the Apostle introduces a 
 very remarkable prophecy, respecting an awful apostasy 
 which should first come upon the Church, and adds various 
 precepts, particularly with regard to their intercourse with 
 those among them who walked disorderly. 
 
 The predictions of St. Paul in this Epistle afford another 
 illustration how the thread of prophecy is interwoven with 
 the whole scheme of revelation, and evidently proceeds from 
 the mind of Him who alone knows the end from the begin- 
 ning. For the Apostle takes up a subject which Daniel 
 500 years before had introduced 13 , adding various particu- 
 lars, but leaving it to St. John 0 to perfect all that prophecy 
 intended to communicate. 
 
 The three following Epistles, — namely, the First and 
 Second to Timothy, and that to Titus — are distinguished 
 from the other Epistles of the New Testament, as being 
 addressed personally to Christian ministers ; but though of 
 especial importance to them, as containing “a complete 
 body of divinity, inspired ecclesiastical canons, to be ob- 
 served by the Christian clergy of all communions to the 
 end of the world,” these Epistles also contain general in- 
 structions for all, regarding both doctrine and precept. — 
 See Macknight. 
 
 b Dan.vii. 25 ; viii. 25; xi. 36. 
 c Rev. xviii. 
 
 a 1 Thess. iv. 3. 
 
350 
 
 BOOKS OF THE NEW TESTAMENT. [PART III. • 
 
 § xii. On the First Epistle to Timothy. 
 
 Timothy, to whom this Epistle was addressed, was a 
 native of Lystra, a city of Lycaonia, in Asia Minor. His 
 father was a Gentile, but his mother Eunice was a Jewess d , 
 herself the daughter of a pious mother. By her care he 
 was from a child instructed in the knowledge of the Holy 
 Scriptures e ; and is a remarkable proof of the blessing 
 which attends such an education. He was of a sickly con- 
 stitution f , but eminent for his gifts and graces g . When 
 young, he was ordained a minister by St. Paul h ; and 
 after being circumcised (not as a thing necessary to salva- 
 tion, but to render him more acceptable to the Jews), he 
 from that time regularly acted with that Apostle, both 
 attending him personally, and being sent by him to other 
 places. St. Paul, to whom probably Timothy owed his 
 conversion \ always mentions him with the greatest affec- 
 tion, and joins his name with his own in six Epistles ; viz. 
 in the 2nd to the Corinthians, in those to the Philippians 
 and Colossians, in the 1st and 2nd to the Thessalonians, 
 and in that to Philemon. 
 
 Timothy was left at Ephesus to preserve sound doctrine k , 
 to exercise a wholesome discipline 1 , and to ordain others 
 for the ministry m . The title of Bishop is given to him by 
 ecclesiastical writers. St. Paul wrote this Epistle in order 
 to instruct him how to perform his various duties, charging 
 him to “lay hands suddenly on no man 11 ,” describing the 
 qualifications and duties of Christian ministers, and showing 
 him how to regulate his own conduct and ministry, both in 
 the refutation of error and the establishment of truth. 
 
 § xiii. On the Second Epistle to Timothy. 
 
 This Epistle was written during St. Paul’s second im- 
 prisonment at Rome, about a. d. 66. It derives a peculiar 
 solemnity from its having been written just before the 
 
 <1 Acts xvi. 1. 
 e 2 Tim. iii. 15. 
 f 1 Tim. v. 23. 
 g 2 Tim. i. 5 ; iii. 15. 
 
 1 Cor. iv. 17. 
 h 1 Tim. iv. 12. 
 
 2 Tim. i. 6. 
 
 i 1 Tim. i. 2. 
 k 1 Tim. i. 3. 
 
 1 1 Tim. v. 1—21. 
 m 1 Tim. v. 22. 
 
 2 Tim. ii. 2. 
 n 1 Tim. v. 22. 
 
TITUS. 
 
 351 
 
 CH. VII. § xiv.] 
 
 Apostle’s martyrdom, and a peculiar grandeur from the 
 feelings which he displays in the immediate view of that 
 awful event. To him death appears already abolished 0 , 
 and heaven openP; yet in no Epistle does he seem more 
 impressed with the necessity of personal holiness, or more 
 urgent to enforce it q . “ Imagine a pious father, under sen- 
 tence of death for his piety and benevolence to mankind, 
 writing to a dutiful and affectionate son, that he might see 
 and embrace him again before he left the world, particularly 
 that he might leave with him his dying commands, and 
 charge him to live and suffer as he had done, and you will 
 have the frame of the Apostle’s mind during the writing of 
 the whole Epistle.” — Benson’s Preface to 2nd Timothy. 
 
 § xiv. On the Epistle to Titus. 
 
 Though Titus was so eminent as a Christian minister, he 
 is not once mentioned in the Acts of the Apostles. The 
 few particulars which are known concerning him are ga- 
 thered from the Epistles of St. Paul ; from which we learn 
 that he was a Greek or Gentile r , probably converted from 
 idolatry by that Apostle s . He is first mentioned as accom- 
 panying Paul and Barnabas, when they went up from An- 
 tioch to the council at Jerusalem 1 . An attempt was made 
 to oblige him to submit to circumcision ; but as a Gentile, 
 and therefore under very different circumstances from 
 Timothy, St. Paul resolutely withstood it, as involving a 
 compromise of principle u . It is probable that Titus often 
 attended the Apostle, being spoken of by him v as his 
 partner and fellow-labourer w . But Crete was the chief seat 
 of his labours, of which place he is always spoken of in 
 ecclesiastical history as the first Bishop. Crete is a large 
 island in the Mediterranean, and is now called Candia. 
 
 This Epistle has the same general purpose as the Epistles 
 to Timothy ; Titus having been left at Crete, as Timothy 
 had been at Ephesus, to “ set in order the things that were 
 wanting,” and to “ordain elders in every cityV’ With 
 directions respecting the qualifications and duties of Chris- 
 
 0 2 Tim. i. 10. 
 
 P 2 Tim. iv. 8. 18. 
 <1 2 Tim. ii. 19. 
 r Gal. ii. 3. 
 s Tit. i. 4. 
 
 1 Gal. ii. 1. 
 u Gal. ii. 5. 
 v 2 Cor. viii. 23. 
 w See also 2 Cor. ii. 13. 
 x Tit. i. 5. 
 
352 
 
 BOOKS OF THE NEW TESTAMENT. [PART III. . 
 
 tian ministers, the treatment of false teachers and heretics, 
 and his own conduct generally, are mingled the most im- 
 portant doctrines. Nor are the duties of the humblest 
 ranks of life overlooked. Even slaves are called upon to 
 adorn the doctrines of the Gospel by a holy example. It 
 is particularly observable, that while referring man’s sal- 
 vation wholly to grace u , to the free mercy of God through 
 Christ v , the Apostle urges this as laying us under the 
 strongest obligation to holiness ; the end of Christ’s re- 
 demption being to purify unto Himself a peculiar people, 
 zealous of good works w . 
 
 § xv. On the Ejpistle to Philemon. 
 
 Philemon, to whom St. Paul wrote this Epistle, was an 
 inhabitant of Colosse x , and probably owed his conversion 
 to the Apostle (ver. 19). 
 
 Onesimus, his slave, had run away, and wandered to 
 Rome, where he met with Paul, then a prisoner there, 
 through whom he was converted to Christianity. The ob- 
 ject of this Epistle, of which Onesimus was the bearer, was 
 to persuade his master to receive him back, not merely as 
 a slave, but with feelings of esteem as a fellow- Christian. 
 To accomplish this, the Apostle uses the most skilful ad- 
 dress, touching with the greatest delicacy, yet with much 
 force, on those points which were most likely to influence 
 Philemon. “ We have here,” as Paley remarks, “ the warm, 
 affectionate, authoritative teacher interceding with an ab- 
 sent friend for a beloved convert ; aged, and in prison, con- 
 tent to supplicate and entreat, yet so as not to lay aside the 
 respect due to his character and office.” 
 
 Besides the somewhat new point of view in which it pre- 
 sents the Apostle’s character, the most important truths are 
 implied in this Epistle. In the conversion of a runaway 
 slave by one himself in prison, are displayed the wonders of 
 God’s providence and grace, overruling evil for good ; it also 
 affords great encouragement to us, even when our means 
 are most limited, to attempt to reclaim the wicked. The 
 nature of Christian liberty is also illustrated. While One- 
 
 u Tit. ii. 11, 
 v Tit. iii. 
 
 w Tit. ii. 14. 
 x Col. iv. 9. 
 
HEBREWS. 
 
 353 
 
 CH. VII. § xvi.] 
 
 simus, as a Christian, became the Apostle’s son, and Phile- 
 mon’s brother, this in no respect interfered with the civil 
 duties he owed to Philemon as his master y . Yet those 
 of the highest rank are taught by this Epistle to con- 
 descend to men of low estate, and especially to those who, 
 however mean their station, are truly the disciples of 
 Christ. 
 
 § xvi. On the Epistle to the Hebrews. 
 
 This Epistle was written by St. Paul, about a. d. 62 , to 
 the converted Jews living in Judaea. He has not affixed 
 his name, which, as he was peculiarly the Apostle to the 
 Gentiles, was offensive to the unconverted Jews, and hoped, 
 probably, by this means, to remove an objection to their 
 reading it. 
 
 He seems in this Epistle to have two leading objects : — 
 
 First , — To guard them against falling back into Judaism. 
 
 Secondly , — To comfort them under the persecution they 
 were suffering on account of their religious profession. 
 
 I. The first ten chapters are chiefly employed in the 
 first of these objects. In order to comprehend the scope of 
 them, consider, when a Jew gave up Judaism, and embraced 
 Christianity, what it required of him to renounce : — a ritual 
 of much outward splendour, which he knew had been 
 divinely appointed by the ministration of angels, and 
 which had hitherto honourably distinguished him from 
 the rest of the world. That he was to renounce as no 
 longer essential. Consider, further, what he was called 
 upon to believe ; — That his temple and city were fore- 
 doomed to destruction ; that the customs which Moses, 
 the most distinguished of prophets, had delivered, were to 
 be changed 2 , and by whom? by Jesus of Nazareth — de- 
 spised, rejected, and crucified, by those who sat in Moses’ 
 seat. 
 
 To meet this state of mind, the Apostle establishes, by 
 quotations from their own Scriptures (which quotations 
 form a very observable peculiarity of this Epistle), the 
 Divinity of Christ, and therefore that this dispensation 
 
 y Philemon ver. 12. 
 
 z Acts vi. 14. 
 
354 BOOKS OF THE NEW TESTAMENT. [PART III. . 
 
 was far superior even to that which had been introduced 
 by the ministration of angels. He shows that the humi- 
 liation to which Christ had been subject was a necessary 
 part of what He came to do ; that as He was superior to 
 Moses as a Mediator, so was He a Priest of a higher order 
 than that of Aaron — one established before that of Aaron, 
 and to which Abraham himself had owned submission ; 
 a priest after the order of Melchizedek, who united in his 
 person the office of Priest and King, and whose mysterious 
 origin well typified the Divine nature of Christ. He 
 further shows from their own Scriptures, that the covenant 
 of Moses was temporary ; that the sacrifices of the law were 
 necessarily in their own nature insufficient, and, being de- 
 signed to be typical of Christ, were abolished by his coming. 
 These arguments are interspersed with various earnest ex- 
 hortations to stedfastness, and were directly of a tendency 
 to guard them against those subtleties by which they would 
 be tempted to apostasy. 
 
 II. In the eleventh and twelfth chapters his object seems 
 to be to suggest such considerations as would tend to sup- 
 port them under their trials ; by directing their attention to 
 the great principle which has sustained those saints who 
 had gone before them in suffering, and also to the example 
 and grace of Christ Jesus, the author and finisher of their 
 faith. The thirteenth chapter concludes with various ad- 
 monitions suited to their circumstances. 
 
 § xvii. On the Seven Catholic or General Epistles. 
 
 These last seven Epistles have, for many centuries, been 
 termed “ Catholic ” or “ General ” Epistles, because most 
 of them were addressed, not to particular Churches or per- 
 sons, as those of St. Paul, but to the body either of Jewish 
 or Gentile converts, dispersed over several countries. 
 
 “ A wicked opinion having sprung up even in the Apos- 
 tles’ days, by misunderstanding Paul’s arguments, Peter, 
 John, James, and Jude, aimed in their Epistles principally 
 at this end, to vindicate the doctrine of Paul from the false 
 consequences charged upon it, and to show that faith 
 without works is nothing worth. But indeed Paul does 
 
JAMES. 
 
 355 
 
 ch. vii. § xviii.] 
 
 not speak of faith at large, but only of that living, fruitful, 
 evangelical faith, which he himself saith worketh by love. 
 As for that faith void of good works, which these men 
 thought sufficient for salvation, he declareth positively 
 against it. Peter calls it wresting a , because Paul was in 
 truth of the same opinion with the other Apostles, and held 
 eternal life impossible to be attained by any faith which 
 had not the attestation of a holy life.” — Augustine, quoted 
 by Macknight. 
 
 § xviii. On the Epistle of James. 
 
 In the catalogue of the Apostles, given by the Evange- 
 lists, we find two persons of the name of James, of whom 
 one was the son of Zebedee, and brother of John, the other 
 the son of Alpheus or Cleophas (which are supposed to be 
 different modes of writing the same name, or different 
 names for the same person). The latter James is the author 
 of this Epistle. He was a near relation of our Lord b , and 
 is called 0 James the Less, probably to distinguish him from 
 the other James, who was called James the Great. 
 
 He appears, from Acts xv. 13. 19, to have presided over 
 the Church at Jerusalem ; and this is confirmed by ancient 
 testimony. His constant residence there exposed him to 
 great danger and difficulty, but he admirably united zeal 
 with discretion, was greatly revered for his devotion, and 
 was termed by way of eminence, James the Just. A re- 
 ference to the following passages will further show how 
 highly he w r as esteemed : Acts xii. 17 ; xxi. 18 ; 1 Cor. xv. 
 7; Gal. i. 19; ii. 9. 12. He held his perilous situation 
 of Bishop of Jerusalem for about thirty years. There are 
 different accounts of the circumstances of his death, but all 
 are agreed that he died a violent death from the persecution 
 of the Jews. 
 
 This Epistle was written not long before his death, and 
 the destruction of Jerusalem. One of its objects is, to 
 encourage the believing Jews under their present and 
 approaching sufferings. But its distinguisning feature is 
 
 a 2 Pet. iii. 16. 
 b Gal. i. 10. 
 
 c Mark xv. 40. 
 
356 BOOKS OF THE NEW TESTAMENT. [PART III. . 
 
 that of reproof on account of an error, to which allusion has 
 been already made, and into which many had fallen. 
 
 The prevailing error which attended the introduction of 
 the Gospel, (and which Paul was appointed by the Holy 
 Spirit to meet, especially in his Epistles to the Romans and 
 Galatians), was that we are justified in part by works ; as 
 opposed to this, St. Paul shows that we are justified freely 
 by grace through faith alone. But now', w^here the Gospel 
 had been some time established , the tendencies of corrupt 
 nature were, to pervert it by overlooking the importance 
 of works as a necessary evidence of saving faith. Many 
 professing Christians, it appears, were guilty of partiality 
 to the rich, contempt of the poor, censoriousness, envy, 
 contention, covetousness, presumptuous disregard of God’s 
 providence, oppression, and luxury ; and yet confident of 
 salvation, because they held a speculative belief of the doc- 
 trines of the Gospel. To show them the unsoundness of 
 such a faith, is the object of the Apostle’s arguments ; and 
 from the very example of Abraham, by which St. Paul 
 illustrates the doctrine of justification by faith alone, he 
 proves, that it is of the very nature of saving faith to bring 
 forth good works ; and that if good works are not the 
 result, though a man say he have faith, he has none which 
 will profit to his salvation. 
 
 This Epistle may be considered as of the greatest prac- 
 tical importance, especially as a test of character to those 
 who have long made a profession of religion. The vigour 
 of Abraham’s faith appeared in that more than twenty years 
 after he was admitted into a state of justification before 
 God, he displayed its continued practical influence in his 
 readiness to offer up even his son Isaac at the command of 
 God. Compare Gen. xv. 6, with xxii. 9 — 12. 
 
 § xix. On the First Epistle of Peter. 
 
 Simon, surnamed Peter by our Lord, w r as the brother of 
 Andrew, and through him Peter seems first to have been 
 introduced to the knowledge of the Saviour d . He was a 
 married man, had a boat and nets, and a furnished house, 
 
 d John i. 41. 
 
1st peter. 
 
 357 
 
 CH. VII. § xix.] 
 
 and maintained himself as a fisherman. After he entered 
 on the duties of his apostolic office, we see him distinguished 
 by ardent affection to our Lord, and a natural forwardness 
 to speak on behalf of the rest e . He was on various occa- 
 sions distinguished by our Lord. He was one of the three 
 Apostles admitted by Him to witness the raising of Jairus’s 
 daughter f , the transfiguration s, and the agony in Geth- 
 semane h . 
 
 In the narrative of our Lord’s death and resurrection, St. 
 Peter’s fall and recovery form a deeply interesting and in- 
 structive part. To him the merciful Redeemer first ap- 
 peared after He had risen from the grave, as if to encourage 
 him in his repentance : and subsequently invited him, by 
 an appeal to his love, to feed the lambs of his fold. 
 
 After our Lord’s ascension, St. Peter appears prominently 
 in the earlier part of the Acts of the Apostles 1 ; and there 
 is one fact in which he stands pre-eminent above the rest, 
 namely, that, as on the day of Pentecost he was the first to 
 preach the Gospel to the Jews , so also in his mission to 
 Cornelius, the Roman soldier, he was the first to preach 
 the Gospel to the Gentiles ; and, in this sense, the keys of 
 the kingdom of heaven were given to him, that he might 
 be the first to unlock to mankind and open before them 
 the unsearchable riches of Christ. These facts do not 
 imply he had any supreme dignity or jurisdiction over the 
 other Apostles ; and Matt, xxiii. 8, and Gal. ii. 11, plainly 
 prove he had not. The testimony of antiquity confirms 
 the same truth. 
 
 No mention is made of St. Peter in the Acts of the 
 Apostles after the council at Jerusalem, nor is any subse- 
 quent circumstance recorded of him in the Epistles, except 
 that he was at Antioch not long afterwards k . His minis- 
 try was chiefly among the Jews 1 : and he is supposed to 
 have preached to the Jews of the dispersion who were 
 dwelling in Pontus, Galatia, Bithynia, Cappadocia, and 
 Proconsular Asia, and at length, coming to Rome, about 
 
 e Mark viii. 32. 
 
 John vi. 68, 69. 
 f Mark v. 37. 
 g Matt. xvii. 1. 
 h Matt. xxvi. 37. 
 Mark xiv. 33. 
 
 1 Acts i. 15 ; ii. 14 ; iii. 12 ; iv. 8 ; 
 v. 3. 29 ; viii. 14 ; x. 5 ; xi. 2 ; 
 xii. 3 ; xv. 7» 
 k Gal. ii. 11. 
 
 1 Gal. ii. 7. 
 
358 BOOKS OF THE NEW TESTAMENT. [PART III. * 
 
 the year 66, to have been crucified m with his head down- 
 wards ; himself, as Ambrose informs us, having desired 
 that his crucifixion might be in that manner, not thinking 
 himself worthy to die in the same manner as his Divine 
 Master had died. His humility, as illustrated by the Gos- 
 pel of St. Mark, has already been alluded to. His honour- 
 able notice of Paul as his beloved brother, though Paul had 
 publicly exposed him to reproof, and had recorded that 
 reproof in his Epistle to the Galatians, to whom Peter him- 
 self was writing n , exhibits a fine comment on his exhorta- 
 tion to others, “ Be clothed with humility °.” 
 
 This Epistle was probably written to both Jewish and 
 Gentile converts scattered throughout Asia Minor, and is 
 peculiarly characterized by energy and dignity. It is, as 
 Ostervald remarks, one of the finest books of the New Tes- 
 tament. Its general design is to animate Christians to walk 
 worthy of their exalted privileges, by well-doing to put to 
 silence their adversaries, and also to suggest such conside- 
 rations as would support them under those severe persecu- 
 tions to which they were becoming more and more subject. 
 This design naturally introduces the great doctrines of the 
 Gospel, as the motive and guide to their conduct ; he points 
 out to them Christ as the great foundation On which to 
 build ; his atonement foretold by prophets, the subject of 
 the contemplation of angels (ch. i. 12), ordained before the 
 foundation of the world ; his glorious resurrection, ascen- 
 sion, and gift of the Spirit; his continued care, as the shep- 
 herd and bishop of their souls ; his example as a suffering 
 Saviour ; the obligations of their baptismal covenant ; and 
 the awful solemnity of the last judgment. These are the 
 great motives to patience and holiness which, like his be- 
 loved brother Paul, he continually urges : like him also he 
 descends to the minute enforcement of every relative duty, 
 while he gives the most exalted view of the privileges to 
 which we are called as believers in Christ. 
 
 § xx. On the Second Epistle of Peter. 
 
 As in his first Epistle Peter exhorts to patience under 
 the tyranny of persecutors , so in this he exhorts to perse- 
 
 m John xxi. 18. n Gal. ii. 11 ; 1 Pet. i. 1 ; 2 Pet. iii. 1. 
 
 2 Pet. i. 14. o i p e t. v . 5. 
 
1ST JOHN. 
 
 359 
 
 ch. Vii. § xxi.] 
 
 verance in the truths of the Gospel against the deceptions 
 of heretics , and the profaneness of scoffers, describing their 
 character, and the certainty of their destruction, and urging, 
 as the best preservative against their influence, diligence in 
 the improvement of every Christian grace. 
 
 This Epistle, like the 2nd of those from St. Paul to 
 Timothy, was penned when the writer knew himself to be 
 drawing near to martyrdom ; and it derives a solemn in- 
 terest from that consideration. It may be remarked, how 
 important holiness appears to him at the moment when he 
 was enjoying the highest anticipation of a glorious immor- 
 tality ; and with what peculiar earnestness, as in the pros- 
 pect of Christ’s second coming, he urges it. On reading 
 the views which are here presented to us of the perfections 
 of God, the glory of Christ, the tremendous consequences 
 of sin, and the grandeur of the coming judgment, we are 
 naturally led to ask, whence had this poor fisherman such 
 wisdom, but from God ? Lardner observes, that Peter’s 
 two Epistles, with his two discourses in the Acts, and the 
 multitudes who were converted by these discourses, are 
 monuments of a Divine inspiration, and of the fulfilment of 
 Christ’s promise to Peter and Andrew, “ Follow Me, and 
 I will make you fishers of men.” 
 
 St. Peter, after a life of suffering, and with the immediate 
 prospect of the agonies of crucifixion, rejoices in the choice 
 he had made of the service of Christ. Let this encourage 
 us to make that choice also. His last exhortation to the 
 Christian Church is, “ Grow in grace, and in the knowledge 
 of our Lord and Saviour Jesus Christ and his last testi- 
 mony is to the divinity of his Lord : “To Him be glory 
 both now and for ever. Amen p.” 
 
 § xxi. On the First Epistle of John. 
 
 It is a remarkable fact, that the denial of the human , 
 and not of the Divine nature of our Blessed Lord, was the 
 first error respecting his person, with which the Church was 
 disturbed. To establish the Church, therefore, in sound 
 views respecting the person and office of Christ, his human 
 
 P 2 Pet. iii. 18. 
 
360 BOOKS OF THE NEW TESTAMENT. [PART III.. 
 
 and Divine nature, and his atonement, is the leading object 
 of this Epistle. But, as is the case with all the inspired 
 Epistles, this is done, not in the form of abstract discussion, 
 but in a spirit of the most persuasive tenderness. St. 
 John particularly enlarges on the love of God in redemp- 
 tion, urging it as a motive to holiness and mutual love. 
 This Epistle is, throughout, especially useful, as offering 
 many tests by which to try the sincerity of our Christian 
 profession q . 
 
 § xxii. On the Second Ejpistle of John. 
 
 Of the thirteen verses contained in this second Epistle, 
 eight are in substance found in the first. St. John is 
 supposed by some persons to have written this letter to a 
 particular Church ; but the more common opinion is, that it 
 was addressed to a woman, and a mother, particularly to 
 guard her against the prevailing error of the times, respect- 
 ing the person of our Blessed Lord. 
 
 An Apostolic Epistle, so addressed, and on such a sub- 
 ject, would seem to imply the importance in the sight of 
 God of the station of a Christian mother, the earnestness 
 with which she should interest herself in the religious wel- 
 fare of her children, and the encouragement which, by so 
 doing, she will give to Christian ministers, and to the pro- 
 gress of truth. 
 
 § xxiii. On the Third Epistle of John. 
 
 Gaius, to whom this Epistle is addressed, and who is 
 probably the person mentioned 1 Cor. i. 14, and Rom. xvi. 
 23, was an eminent Christian, particularly distinguished 
 for his hospitality to those who went about preaching the 
 Gospel. The Apostle expresses his affectionate joy at this 
 and other evidences of his piety, cautions him against one 
 Diotrephes, noted for his ambition and turbulence, and 
 strongly recommends Demetrius to his friendship ; deferring 
 other things to a personal conversation. 
 
 § xxiv. On the Epistle of Jude. 
 
 Jude, or Judas, who was surnamed Thaddeus, or Leb- 
 beus, and was also called the brother (i. e . a near relation 
 
 <1 1 John ii. 4, 5. 15 ; iii. 7. 15 J iv. 13 ; v. 4. 18. 
 
CH. VII.] QUESTIONS. 361 
 
 of our Lord r , was the son of Alpheus, brother of James 
 the Less, and one of the twelve Apostles. 
 
 The design of his Epistle is to guard the Christian 
 Church against those false teachers who had already insi- 
 nuated themselves into it, and to contend with the utmost 
 earnestness for the true faith, against the dangerous tenets 
 which they disseminated, resolving the whole of Christianity 
 into a speculative belief and outward profession of the 
 Gospel. One of the perverse things which these corrupt 
 teachers spoke, for the purpose of alluring the wicked, was, 
 that God is so good that He will not punish men for in- 
 dulging those natural appetites which He has Himself im- 
 planted in them ; nor be displeased with them for commit- 
 ting a few sins, which can do Him no harm, but which are 
 necessary to their present happiness. Wherefore, to show 
 the impiety and falsehood of that doctrine, and to secure 
 the disciples from being seduced by it, the Apostle Jude 
 wrote this Epistle, in which, by facts recorded in Scripture, 
 he proved that, as God had already punished the angels 
 who sinned, notwithstanding their dignity, and the antedi- 
 luvians, notwithstanding their number, so He will at length 
 most assuredly punish all obstinate sinners in the severest 
 manner. — See Macknight. 
 
 QUESTIONS SUGGESTING SOME HINTS AS TO THE IMPROVE- 
 MENT WHICH MAY BE DERIVED FROM THE EPISTLES. 
 
 I. Questions in reference to the Writer, 
 
 1. Who wrote this Epistle ? 
 
 2. Give some account of his history. 
 
 3. What illustration of his character is afforded by this Epistle ? 
 What illustration can you mention of his humility, his zeal, his love 
 to God, or his feelings towards those whom he addresses \ 
 
 4. Was there any thing remarkable in his circumstances at the 
 time he wrote this Epistle ? 
 
 II. Questions in reference to those to whom the Epistle is addressed . 
 
 If to the members of a Church, 
 
 1. Can you give any account of their character and manners before 
 they embraced Christianity ? 
 
 2. Is this alluded to in this Epistle ? 
 
 r Matt. xiii. 55. 
 
 R 
 
362 BOOKS OF THE NEW TESTAMENT. [PART III.. 
 
 3. Is there any account in the Acts of the Apostles of the planting 
 of that Church ? 
 
 4. What appears from the Epistle to have been the state of that 
 Church when the Epistle was written ? 
 
 (1.) Are its members commended, and for what ? 
 
 (2.) Are they blamed, and for what ? 
 
 (3.) Are they cautioned or warned of any danger? 
 
 (4.) Is there any allusion to false teachers ? 
 
 III. Questions in reference to the Epistles. 
 
 1. At what time was it written ? 
 
 2. At what place ? 
 
 3. What was the occasion of its being written ? 
 
 4. What are its leading topics ? 
 
 Referring to page 332 , “ General Remarks on the 
 Epistles/’ the following questions are suggested : — 
 
 TV. What views are given in this Epistle concerning God ? 
 
 1. The nature of God : 
 
 (1.) What proofs of the Deity of Christ ? 
 
 (2.) What of the Deity of the Holy Ghost % 
 
 2. The attributes of God : 
 
 (1.) What illustrations or declarations of his holiness ? 
 
 (2.) 
 
 
 (3.) 
 
 
 (4.) 
 
 
 (5-) 
 
 
 (6.) 
 
 
 (70 
 
 
 Y. What light is thrown by this Epistle on the great work of man’s 
 redemption ? 
 
 1. Tn reference to the work of Christ as our Mediator : 
 
 (1.) Is there any reference in this Epistle to what Christ 
 has done, is doing, or will do, to save sinners ? 
 
 (2.) Is there any reference to our Lord’s death, his re- 
 surrection, his present state, or his coming again to 
 judge the world ? 
 
 2. In reference to the office of the Holy Ghost : 
 
 (1.) Is the Holy Spirit mentioned in this Epistle ? 
 
 (2.) Is there any notice of the blessings we are to expect 
 from Him \ 
 
 (3.) Is there any notice of the relation in which true 
 Christians stand towards Him % 
 
 3. Does this Epistle throw any light on the means by which we 
 become individually partakers of this salvation ? 
 
CII. VII.] 
 
 QUESTIONS. 
 
 363 
 
 VI. What is said in this Epistle of the character , condition , and duties 
 of man ? 
 
 1. Is there any thing said of man’s character by nature since sin 
 entered ? 
 
 2. Is any thing said of his state by nature ? Any reference to the 
 evil of sin, and the punishment of sinners ill another world ? 
 
 3. Is there any reference in this Epistle to the change by grace, 
 produced in the character and condition of men when they become 
 Christians ? Any reference to the privileges of Christians ? 
 
 4. Is there any reference to the dispositions and conduct which 
 Christians should cultivate, 
 
 (1.) Towards God the Father ? 
 
 (2.) — the Lord Jesus Christ ? 
 
 (3.) — the Holy Spirit ? 
 
 (4.) — their fellow Christians ? 
 
 (5.) — enemies, persecutors ? 
 
 (6.) — the world ? 
 
 (7.) In affliction, prosperity, &c. 1 
 
 5. Are relative duties enforced in this Epistle ; as, for instance, 
 those between husbands and wives, children and parents, servants 
 and masters, ministers and people, or subjects and rulers ? 
 
 6. By what motives are these relative duties enforced ? 
 
 7 - Are the same duties enforced in any other Epistle ? 
 
 8. Compare the accounts. 
 
 VII. General Topics . 
 
 1 . Is there any prophecy in this Epistle ? 
 
 2. Is there any allusion to the Old Testament, to any prophecy, 
 type, promise, precept, or threatening ; or to any person mentioned 
 in the Old Testament * 
 
 3. Is there any reference to the Law, or the Gospel, to Angels, to 
 Satan, the influence he exerts over the wicked, and how we are to 
 resist his temptations ? Any reference to Baptism, or the Lord’s 
 Supper, to temptation, to particular vices, as drunkenness, covetous- 
 ness ; to particular virtues, as diligence, honesty, &c. 1 
 
 4. Give some examples, either from the Old or New Testament, of 
 persons practising any of the duties enjoined in this Epistle, as re- 
 pentance, faith, prayer, watchfulness, humility, forgiveness of in- 
 juries, &c. 
 
 5. Give also some examples of persons committing any of the sins 
 referred to in this Epistle. 
 
 6. Is there any reference to the subject of death, and under what 
 figures is it alluded to ? 
 
 7 . Is there any reference to the resurrection of the body, to the 
 influence which the Day of Judgment and the hope of heaven ought 
 to have on your present conduct ? 
 
 8. Are there any prayers in this Epistle, and can you learn from 
 them for what you ought to pray ? 
 
364 
 
 BOOKS OF THE NEW TESTAMENT. [PART III* 
 
 CHAPTER VIII. 
 
 THE REVELATION OF ST. JOHN. 
 
 It has been remarked by Sir Isaac Newtoh, that no book 
 of the New Testament has been so strongly attested, or 
 commented upon so early as this : nor does any other 
 equal it in the dignity and sublimity of its composition. — 
 The Revelation contained in it was made by our Blessed 
 Lord to John, during his exile in the Isle of Patmos, and 
 w r as published not long before his death, about the year 97. 
 The book may be divided into three parts. Ch. i. con- 
 tains John’s vision of Christ in glory : Ch. ii. iii. the 
 seven letters addressed by our Lord to the seven Churches 
 of Asia Minor. The remainder of the book, after pre- 
 senting us (ch. iv.), with a description of the Lamb on the 
 throne, and bringing to our notice the book of God’s decrees 
 as. to future events, is occupied in showing the contents of 
 that book, the subject of which is the state of the Church, 
 from the close of the sacred volume till the consummation 
 of all things : and thus it forms a suitable continuation to 
 the prophecies of Daniel. 
 
 The Epistles to the seven Churches supply the most im- 
 portant instruction to the Universal Church in every age, 
 and may be profitably read by every Christian. As 
 general hints for the profitable reading of this invaluable 
 book, which, as ages roll on, affords to each succeeding 
 generation a brighter evidence of the Divine origin of our 
 holy religion, and of the gracious intentions of God to man, 
 the following remarks from Lowth are extremely valuable. 
 
 “ An ordinary reader may receive great edification from 
 those noble hymns offered up to God and Christ a ; and 
 may likewise discover many useful truths, such as the 
 adoration of the one Supreme God, in opposition to all 
 creature worship b ; the relying upon the merits of Christ 
 only for pardon, sanctification, and salvation 0 ; and that w r e 
 ought to wait patiently for Christ’s appearing and his 
 
 a Rev. iv. 8 — 11 ; v. 8 — 13 ; b Rev. ix. 20 ; xiv. 7 ; xxi. 8 ; 
 
 vii. 12 ; xv. 3, 4. xxii. 15. 
 
 c Rev. v. 9 ; vii. 14 ; xii. 11. 
 
CH. VIII.] THE REVELATION OF ST. JOHN. 365 
 
 kingdom, and, in an earnest expectation of it, to continue 
 stedfast in the profession of the true faith and practice of 
 sincere holiness, notwithstanding all the sufferings which 
 may attend a good conscience d . All may learn those 
 marks and characters of Antichrist, which it most nearly 
 concerns us to take notice of, viz., pride, ambition, and 
 affectation of worldly pomp and grandeur e ; a cruel and 
 persecuting spirit f , seeking to reduce others rather by force 
 and compulsion than by reason and argument ; the love of 
 ease and softness, and a careless and luxurious life 5 ; and 
 that whosoever are guilty of these things, are so departed 
 from the true spirit of Christianity : and surely he that 
 takes warning from the plain and frequent admonitions of 
 this book to avoid these sins, has not wholly lost his 
 labours in reading it ; and withal, has entitled himself to 
 the blessings pronounced upon those who keep its say- 
 ings 11 .” 
 
 To those who would presumptuously intrude into the 
 things which are secret and belong to God, the remark of 
 Sir Isaac Newton, already alluded to, page 86, suggests a 
 wholesome caution. To those who would trifle with the 
 prophetic parts of this book, because of their mystery, the 
 following considerations may not be without value : — “ No 
 prophecies in the Revelation can be more clouded with 
 obscurity, than that a child should be born of a pure virgin, 
 — that a mortal should not see corruption, — that a person 
 despised and numbered among malefactors should be esta- 
 blished for ever on the throne of David. Yet still the pious 
 Jew preserved his faith entire, amidst all these wonderful, 
 and, in appearance, contradictory intimations. He looked 
 into the holy books in which they were contained with 
 reverence, and with an eye of patient expectation 4 waited 
 for the consolation of Israel.’ We in the same mannei 
 look up to these prophecies of the Apocalypse for the full 
 consummation of the great scheme of the Gospel, when 
 Christianity shall finally prevail over all the corruptions 
 of the world, and be universally established in its utmost 
 
 d Rev. xiii. 10; xiv. 12, 13; f Rev. ix. 21 ; xi. 7 ; xiii. 7 — 17 ; 
 xvi. 15. xvi. 6; xviii. 20 — 24; xix. 2. 
 
 e Rev. xiii. 7 ; xviii. 4. £ Rev. iii. 2; xviii. 3 — 14. 
 
 h Rev. i. 3. 
 
 R 3 
 
366 
 
 BOOKS OF THE NEW TESTAMENT. 
 
 purity.” — Gilpin's Exposition of the New Testament, vol. 
 ii. p. 428. 
 
 The conclusion of this book is deeply solemn, character- 
 istic of the Gospel, as distinct from the Law (ch. xxii. 21. 
 with Malachi iv. 6, and John i. 17), and expressive of the 
 design of the whole Bible, which is to point to Christ as the 
 Alpha and Omega, the beginning and the end, the first and 
 the last 1 ; and to invite mankind to take of the water of 
 life freely offered through Him — that life of which the 
 in-dwelling of his Spirit in our heart is the pledge k : for 
 without holiness no man shall see the Lord 1 . 
 
 Let these books, then, of the Holy Scriptures, be much 
 in our hands, in our eyes, in our ears, in our mouths, but 
 most of all in our hearts. For the Scripture of God is the 
 heavenly meat of our souls ; the hearing and keeping of it 
 maketh us blessed, sanctifieth us, and maketh us holy : 
 it turneth our souls ; it is a light-lantern to our feet ; it is 
 a sure, stedfast, and everlasting instrument of salvation ; 
 it giveth wisdom to the humble and lowly heart ; it com- 
 forteth, maketh glad, cheereth and cherisheth our con- 
 science ; it is a more excellent jewel or treasure than any 
 gold or precious stone : it is more sweet than honey and 
 the honeycomb ; it is called the best part, which Mary 
 did choose, for it hath in it everlasting comfort. — Homily, 
 Exhortation to Reading the Scripture . 
 
 i Rev. xxii. 13. 
 
 k Rev. xxii. 17- John vii. 37 — 39. Gal. v. 22, 23. 
 
 1 Rev. xxi. 27. 
 
367 
 
 CHRONOLOGICAL INDEX 
 
 TO 
 
 THE BIBLE, 
 
 REFERRING TO THE PRINCIPAL EVENTS RECORDED IN THE HOLY 
 SCRIPTURES, AND INCLUDING A PERIOD OF 4104 YEARS. 
 
 N.B. The true date of the birth of our Lord is four years earlier than the 
 common era a. d. 
 
 First Period. — From the Creation to the Flood , 1656 years. 
 
 B.C. 
 
 Scripture. 
 
 Contents. 
 
 4004 
 
 Gen. i. iii 
 
 The Creation. Man formed in the image of God, holy 
 and happy — his fall — promise of a Saviour. (Eph. iv. 
 24 ; 1 John iii. 8.) 
 
 3875 
 
 — iv. 8 
 
 Cain murders Abel. (1 John iii. 12. 15.) 
 
 3874 
 
 — iv. 25 
 
 Seth born to take the place of Abel. 
 
 3769 
 
 — iv. 26 
 
 Enos born — “ Then began men to call on the name of 
 the Lord.” 
 
 3382 
 
 — v. 18 
 
 Enoch born, the seventh from Adam. (Jude 14.) 
 Methuselah, the son of Enoch, born. 
 
 Adam dieth, aged 930 years. 
 
 3317 
 
 — v. 21 
 
 3074 
 
 — v. 5 
 
 3017 
 
 — v. 23, 24 
 
 Enoch, in the 365th year of his age, taken up to God. 
 (Heb. xi. 5.) 
 
 2948 
 
 — v. 28, 29 
 
 Noah born. 
 
 2469 
 
 — vi. 3 
 
 The flood threatened — Noah commanded to preach re- 
 pentance, and build the ark. (1 Pet. iii. 20; 2 Pet. ii. 
 5 ; Heb. xi. 7.) 
 
 2349 
 
 — vii. 11 
 
 Methuselah dies, aged 969 years, and the flood comes in 
 
 
 — v. 27 
 
 the 600th year of Noah’s age. (Matt. xxiv. 37.) 
 
 
 Second Period. — From the Flood to the calling of Abraham. 
 
 2348 
 
 Gen. viii. 18, &c. 
 
 Noah leaves the ark — offers sacrifice — God’s covenant 
 
 
 — ix 
 
 with him. 
 
 2234 
 
 2188 
 
 1998 
 
 1996 
 
 — x. 
 
 — xi. , 
 
 Gen. ix. 28, 29 ... 
 — xi. 32 
 
 About this time Nimrod begins to exalt himself, by 
 laying the foundation of the Assyrian or Babylonian 
 monarchy — Nineveh and Babel are built, and man- 
 kind are dispersed by the confusion of their language. 
 
 Mizraim, the grandson of Ham, is supposed at this time 
 to have led colonies into Egypt, and to have laid the 
 foundation of a kingdom which lasted 1663 years; 
 whence Egypt is called the land of Ham, and the 
 Egyptian Pharaohs boasted themselves to be the sons 
 of ancient kings. (Ps. cv. 23; Isa. xix. 11.) 
 
 Noah dies, aged 950 years, 350 years after the flood. 
 
 Abram born, the youngest son of Terah, then 130 years 
 old. (Compare Gen. xi. 32, with Gen. xii. 4; Acts 
 vii. 4.) 
 
 R 4 
 
368 
 
 CHRONOLOGICAL INDEX, 
 
 B.C 
 
 Scripture. 
 
 Contents. 
 
 1921 
 
 Gen. xii 
 
 Abram, at God’s command, leaves Haran, and comes to 
 Canaan, which is promised to his seed ; as also, that in 
 that seed should all the nations of the earth be bless- 
 ed. (Heb. xi. 9.) 
 
 1920 
 
 Gen. xii. 10, to'v 
 — xiii. 1 — 4 ... 1 
 
 Gal. iii. 17 f 
 
 Exod. xii. 40... J 
 
 Abram driven by famine from Canaan to Egypt ; his sin 
 there, and return to Bethel. From his first coming 
 into Egypt to the departure of the children of Israel 
 out of it are reckoned 430 years. 
 
 Third Period. — From the Call of Abraham to the entrance of the Israelites into 
 Canaan . 
 
 1920 
 
 1913 
 
 1910 
 
 1897 
 
 Gen. xiii 
 
 — xvi 
 
 — xvii. 5 ; xix. 
 
 
 24—28. 
 
 1896 
 
 1892 
 
 — xxi 
 
 — xxi. 9 
 
 1871 
 
 1859 
 
 • — xxii 
 
 — xxiii 
 
 1846 
 
 — xi. 10, 11 
 
 1837 ' 
 
 — xxv. 24 
 
 1821 
 
 — xxv. 7, 8 
 
 1817 
 
 — xi. 17 
 
 1760 
 
 — xxviii. 10 
 
 1753 
 
 ) f 
 
 to 
 
 > — xxix. xxx. < 
 
 1732 
 
 ) ( 
 
 1729 
 
 — xxxvii 
 
 1716 
 
 — xxxv. 28 
 
 1715 
 
 — xii. 25. 
 
 1706 
 
 — xlvi 
 
 1689 
 
 — xlviii. ; ( 
 
 — xlix.; | 
 
 Heb. xi. 21 ; 1 
 
 Gen. 1. 7—13... ^ 
 
 1635 
 
 Heb. xi. 22; 
 
 1619 
 
 1577 
 
 1574 
 
 Exod. i 
 
 — vi. 20 
 
 1571 
 
 1531 
 
 1491 
 
 — ii 
 
 — iii.— xiv 
 
 Lot leaves Abram to dwell near Sodom. 
 
 The rescue of Lot from Chedorlaomer — yet his return 
 to Sodom— Abram’s interview with Melchisedek. 
 
 Ishmael born. 
 
 God makes a covenant with Abram — changes his name 
 — promises Isaac — ordains circumcision as the seal of 
 this covenant (Rom. iv. 11)— Sodom and Gomorrah 
 destroyed— The Dead Sea the monument thereof to 
 this day. 
 
 Isaac born 25 years after God’s promise to Abraham. 
 
 Hagar the bondwoman, and her son Ishmael, cast out. 
 (Gal. iv. 22—30.) 
 
 God tempteth Abraham to offer Isaac. 
 
 Sarah dies at Hebron in Canaan, in the 127th year of 
 her age. 
 
 Shem, the son of Noah, dies. 
 
 Esau and Jacob born twenty years after their father 
 Isaac’s marriage. 
 
 Abraham dies, aged 175 years. 
 
 Heber, the fifth from N oah, dies ; from him Abraham and 
 his posterity were called Hebrews. (Gen. xiv. 13.) 
 
 Jacob, having obtained the blessing, flees to Mesopo- 
 tamia, to his uncle Laban. 
 
 The twelve sons of Jacob born — Reuben, Simeon, Levi, 
 Judah, Dan, Naphtali, Gad, Asher, Issachar, Zebulun, 
 Joseph, and Benjamin. 
 
 Joseph sold to the Midianites, aged 17 years, and carried 
 into Egypt. 
 
 Isaac dies, and is buried by his sons Jacob and Esau. 
 
 Joseph interprets Pharaoh’s two dreams, gives Pharaoh 
 counsel, and is made governor of Egypt. 
 
 Jacob goes with his family into Egypt in the third year 
 of the famine, and the 130th year of his age. 
 
 Jacob adopts Ephraim and Manasseh, the two sons of 
 Joseph, blesses them and all his sons, prophesies the 
 descent of the Messiahfrom Judah, and dies, aged 147 
 years. He is with great pomp carried into Canaan, 
 and buried in the sepulchre of his father. 
 
 Joseph on his death-bed prophesies to his brethren their 
 return to Canaan, takes an oath of them to carry his 
 bones out of Egypt, and dies, aged 110 years. 
 
 Levi dies, the grandfather of Aaron and Moses. 
 
 Bondage of the children of Israel begins. 
 
 Aaron born. 
 
 Moses born— adopted by Pharaoh’s daughter. 
 
 Moses’ flight from Egypt (Heb. xi.) into Midian. (Acts 
 vii. 23.) 
 
 Moses returns to Egypt, having received God’s com- 
 mission to deliver the Israelites— The plagues are 
 sent — ThePassover instituted — Their passage through 
 the Red Sea, and entrance into the wilderness, under 
 the guidance of the pillar. 
 
CHRONOLOGICAL INDEX 
 
 369 
 
 B.C. 
 
 Scripture. 
 
 Contents. 
 
 1490 
 
 Exod. xx. — xl.... 
 
 The Law given — God’s covenant with them made — 
 broken by them, renewed by God — The Tabernacle 
 set up, and the Israelites condemned to wander forty 
 years in the wilderness for their rebellion. (Lev. i. 
 — xxvi. ; Num. i. — xiv.) 
 
 1451 
 
 Deut. xxxiv 
 
 Moses dies, aged 120. Here ends the Pentateuch. 
 
 Fourth Period. — From the entrance of the Israelites into Canaan to the building 
 of the Temple. 
 
 1450 
 
 Josh 
 
 The Israelites, under Joshua, pass over Jordan. The 
 gradual conquest of Canaan. 
 
 1443 
 
 — xxiii. xxiv. ... 
 
 Joshua dies, aged 110 years. 
 
 1413 
 
 Judg. xvii. — xxi. 
 
 Anarchy and confusion in the succeeding generation. 
 Idolatry of the tribe of Dan ; and the tribe of Benja- 
 min nearly destroyed. The Israelites delivered up to 
 captivity. 
 
 1394 
 
 
 Othniel, son-in-law of Joshua, delivers them, and after 
 him various other judges, of whom Barak, Gideon, 
 Jephthah, and Samson, are particularly noticed. 
 (Heb. xi.) 
 
 1116 
 
 1 Sam. iv 
 
 The ark taken by the Philistines. Eli’s death. Judi- 
 cature of Samuel. 
 
 1095 
 
 — viii. — x 
 
 Saul anointed king by Samuel. 
 
 1085 
 
 — xvii. 12 
 
 David born at Bethlehem. 
 
 1063 
 
 — xvi. 13 
 
 David anointed king, God having rejected Saul for 
 disobedience. 
 
 1055 
 
 — xxxi 
 
 Saul kills himself in despair. David acknowledged king 
 of Judah. 
 
 1048 
 
 2 Sam. v 
 
 David anointed king over all Israel, after a civil war 
 of seven years. 
 
 1035 
 
 — xi 
 
 David’s great, sin. 
 
 1023 
 
 — xv. — xviii 
 
 Absalom’s rebellion and death. 
 
 1015 
 
 1 Kings i. ii 
 
 David’s death. Solomon succeeds him. 
 
 1004 
 
 — vi. vii 
 
 2 Chron. v.vi. vii. 
 
 Solomon’s temple, which had been seven years and a 
 half in building, is dedicated with great solemnity 
 and joy, God giving a visible sign of his favour. 
 
 Fifth Period. — From the Dedication of the Temple to the Babylonian 
 Captivity. 
 
 Mcst of the dates of this period will be found in the Table of the Kings of Israel 
 and Judah, see page 245. 
 
 622 I Nahum i. — iii I Nineveh is taken and desolated by the Medes and 
 
 Chaldeans. 
 
 Sixth Period. — From the Babylonian Captivity till the Coming of Christ. 
 
 569 
 
 538 
 
 Dan. iv. 29 — 33... 
 
 — v 
 
 — v. 31 
 
 — ii. 36— 46 \ 
 
 — vii. 5 / 
 
 Nebuchadnezzar deprived of reason for his pride. 
 
 Babylon taken by Cyrus, and the empire translated to 
 the Medes and Persians, as foretold by the prophet, 
 Isa. xiii. ; Hab. ii. ; Jer. xxv. 12; 1. li. With the 
 fall of Babylon ends the Assyrian, or First Universal 
 Empire. 
 
 For the dates between this period and the close of the 
 Old Testament history, see p. 252. 
 
 R 5 
 
370 CHRONOLOGICAL INDEX. 
 
 B.C. 
 
 Scripture. 
 
 Contents. 
 
 332 
 
 
 Sanballat builds a temple on Mount Gerizim, *ee John 
 iv. 20. 
 
 332 
 
 
 Alexander the Great visits Jerusalem peaceably, is 
 shown the prophecy of Daniel respecting himself. 
 (Dan. viii. 7 ; xi. 13.) 
 
 330 
 
 
 Alexander overthrows the Persians, i. e. the Second 
 Universal Empire, and establishes the Third Universal 
 Empire , that of the Macedonian or Grecian. (Dan. 
 xi. 39 ; vii. 6 ; xi.) 
 
 323 
 
 
 Alexander, having reigned six years and ten months, 
 dies ; his army and dominion are divided among his 
 captains. Antigonus makes himself governor of Asia ; 
 Seleucus of Babylon and the bordering nations ; Lysi- 
 machus has the Hellespont ; Cassander, Macedon ; 
 and Ptolemeus, the son of Lagus, gets Egypt. (Dan. 
 ii. 39; viii. 8 ; xi. 4, &c.) 
 
 The Old Testament translated out of the original Hebrew 
 into the Greek language. 
 
 2 77 
 
 
 170 
 
 
 Antiochus Epiphanes’ cruel treatment of the Jews. 
 Judas Maccabeus’ restoration of the daily sacrifice, and 
 purification of the temple. 
 
 165 
 
 
 63 
 
 
 Jerusalem taken by the Romans under Pompey. The 
 Roman, or Fourth Universal Empire. 
 
 40 
 
 
 Herod the Great, an Idumean, declared king of the 
 Jews, by the Romans. 
 
 
 Matt. ii. Luke ii. 
 
 Jesus Christ, the Saviour of the world, born at Bethle- 
 hem, four years earlier than the common reckoning, 
 Anno Domini. 
 
 Seventh Period. — From the Birth of Christ to the Temptation . (a) 
 
 A.D. 
 
 Place. 
 
 Scripture. 
 
 Contents. 
 
 
 
 Mark i. 1 ; 
 
 Luke i. 1. 
 
 John i. 1 — 19 
 
 General Preface. 
 
 The Divinity, Humanity, and Office of 
 Christ. 
 
 6 
 
 Jerusalem ... 
 
 Luke i. 5 — 26 
 
 Birth of John the Baptist. 
 
 5 
 
 Nazareth .... 
 
 Luke i. 26 — 39 
 
 The Annunciation. 
 
 — 
 
 Hebron 
 
 Luke i. 39 — 57 
 
 Interview between Mary and Elizabeth. 
 
 — 
 
 Hebron 
 
 Luke i. 57, to the 
 end. 
 
 The Birth and Naming of John the Bap- 
 tist. 
 
 — 
 
 Nazareth .... 
 
 Matt. i. 18, to the 
 end. 
 
 An Angel appears to Joseph. 
 
 — 
 
 Bethlehem... 
 
 Luke ii. 1—8 
 
 Birth of Christ. 
 
 
 
 Matt. i. 1 ; Lukeiii. 
 23, to the end ; 
 Matt. i. 2 — 18. 
 
 The Genealogies of Christ. 
 
 
 Fields near 
 Bethlehem. 
 
 Luke ii. 8 — 21 
 
 The Angels appear unto the Shepherds. 
 
 (a) This and the following periods are slightly abridged from Townsend’s Harmony 
 of the New Testament. 
 
CHRONOLOGICAL INDEX, 
 
 371 
 
 A.D. 
 
 Place. 
 
 Scripture. 
 
 Contents. 
 
 5 
 
 Temple of 
 Jerusalem. 
 
 Luke ii. 21 
 
 The Circumcision. 
 
 
 Temple of 
 Jerusalem. 
 
 Luke ii. 22 — 40 
 
 The Purification — Presentation of Christ in 
 the Temple, where He is acknowledged 
 by Simeon and Anna. 
 
 — 
 
 Bethlehem... 
 
 Matt. ii. 1 — 13 
 
 The Offering of the Magi. 
 
 — 
 
 
 Matt. ii. 13, 14, 15. 
 
 The Flight into Egypt. 
 
 — 
 
 Bethlehem... 
 
 Matt. ii. 16, 17, 18. 
 
 Slaughter of the Innocents. 
 
 3 
 
 
 Matt. ii. 19, to the 
 end ; Luke ii. 39. 
 
 Joseph returns from Egypt to Nazareth. 
 
 7 
 
 Jerusalem ... 
 
 Luke ii. 41, to the 
 end. 
 
 History of Christ at the age of twelve 
 years. 
 
 
 The Wilder- 
 ness of Ju- 
 dea. 
 
 Matt. iii. 1 — 13; 
 Mark i. 2 — 9 ; 
 Luke iii. 1 — 19. 
 
 Commencement of the Ministry of John 
 the Baptist. 
 
 26 
 
 Bethabara, 
 where the 
 ark had 
 rested, on 
 its passage 
 from the 
 Wilderness 
 intoCanaan. 
 
 Matt. iii. 13, to the 
 end : Marki. 9, 10, 
 11; Luke iii. 21,22, 
 and part of 23. 
 
 The Baptism of Christ. 
 
 
 The Wilder- 
 ness. 
 
 Matt. iv. 1 — 12 ; 
 Mark i. 12, 13 ; 
 Luke iv. 1 — 13. 
 
 The Temptation of Christ. 
 
 Eighth Period. — From the Temptation of Christ to the Commencement of his 
 more public Ministry after the imprisonment of John. 
 
 26 
 
 Bethabara ... 
 
 John i. 19 — 35 
 
 Farther testimony of John the Baptist. 
 
 
 Bethabara, 
 road to Ga- 
 lilee. 
 
 John i. 35, to the 
 end. 
 
 Christ obtains his first Disciples from 
 John. 
 
 27 
 
 Cana in Ga- 
 lilee. 
 
 John ii. 1—12 
 
 Marriage at Cana in Galilee. 
 
 — 
 
 Capernaum 
 
 John ii. 12 
 
 Christ goes down to Capernaum, and con- 
 tinues there some short time. 
 
 — 
 
 Jerusalem ... 
 
 John ii. 13, to the 
 end. 
 
 The Buyers and Sellers driven from the 
 Temple. 
 
 — 
 
 Jerusalem ... 
 
 John iii. 1 — 22 
 
 Conversation of Christ with Nicodemus. 
 
 — 
 
 Judea 
 
 John iii. 22, to the 
 end. 
 
 John’s last testimony to Christ. 
 
 
 
 Matt. xiv. 3, 4, 5; 
 Mark vi. 17—21 ; 
 Luke iii. 19, 20. 
 
 Imprisonment of John the Baptist. 
 
 Ninth Period.— 
 
 ■From the Commencement of the more public Ministry of Christ 
 to the Mission of the Twelve Apostles. 
 
 27 
 
 Judea 
 
 Matt. iv. 12 — 18 ; 
 Mark i. 14, 15 ; 
 Luke iv. 14, 15. 
 
 General Introduction to the History of 
 Christ’s more public Ministry. 
 
 — 
 
 Samaria 
 
 John iv. 1 — 43 
 
 Christ’s Conversation with the Woman of 
 Samaria. 
 
 — 
 
 Cana in Ga- 
 lilee. 
 
 John iv. 43, to the 
 end. 
 
 Second Miracle at Cana in Galilee. 
 
 
 Nazareth ... 
 
 Luke iv. 16 — 31 ... 
 
 First public preaching of Christ in the 
 Synagogue at Nazareth, and his danger 
 there. 
 
 — 
 
 Capernaum 
 
 Luke iv. 31, 32 
 
 Christ sojourns at Capernaum. 
 
 r 6 
 
372 
 
 CHRONOLOGICAL INDEX, 
 
 Place. 
 
 Scripture. 
 
 Contents. 
 
 27 
 
 Sea of Galilee 
 
 Capernaum 
 
 Capernaum 
 
 Galilee 
 
 Galilee 
 
 Capernaum 
 
 Capernaum 
 
 Jerusalem ... 
 Jerusalem ... 
 In a progress 
 
 In a progress ( 
 
 Galilee 
 Galilee 
 
 Capernaum 
 
 Nain 
 
 On a Tour ... 
 
 Capernaum 
 
 Matt. iv. 18-23 ; 
 Mark i. 16-21 ; 
 Luke v. 1-12. 
 Mark i. 21-29; 
 
 Luke iv. 33-38. 
 Matt. viii. 14, 15 ; 
 Mark i. 29-31 ; 
 Luke iv. 38, 39. 
 Matt. iv. 23, 24, 25 ; 
 viii. 16, 17 ; Mark 
 
 i. 32-40 ; Luke iv. 
 40, to the end. 
 
 Matt. viii. 2-5 ; 
 Mark i. 40, to the 
 end; Luke v. 12-15 
 Matt. ix. 2-9 ; 
 
 Mark ii. 1-13; 
 Luke v. 17-27. 
 Matt. ix. 9; Mark 
 
 ii. 13, 14; Luke v. 
 27, 28. 
 
 John v. 1-16 
 
 The miraculous Draught of Fishes, and the 
 calling of Andrew and Peter, James and 
 John. 
 
 The Demoniac healed. 
 
 Peter’s Mother-in-Law cured of a Fever. 
 
 Christ teaches and performs Miracles and 
 Cures throughout Galilee. 
 
 Christ cures a Leper. 
 
 The Paralytic cured, and the Power of 
 Christ to forgive sins asserted. 
 
 The calling of Matthew. 
 
 Seaof Galilee 
 
 John v. 16, to the 
 end. 
 
 Matt. xii. 1-9 ; Mark 
 ii. 23, to the end ; 
 Luke vi. 1-6. 
 Matt. xii. 9-15; 
 Mark iii. 1-7 ; 
 Luke vi. 6-12. 
 Matt. xii. 15-22; 
 
 Mark iii. 7-13. 
 Mark iii. 13-19 ; 
 
 Luke vi. 12-20. 
 Matt. v. vi. vii. and 
 viii. 1 ; Luke vi. 
 20, to the end; xi. 
 33-37. 
 
 Matt. viii. 5-14 ; 
 Luke vii. 1-11. 
 
 Luke vii. 11-19 
 
 Matt. xi. 2-7 ; Luke 
 
 vii. 19-24. 
 
 Matt. xi. 7-16 ; 
 
 Luke vii. 24-31. 
 Matt. xi. 16-25 ; 
 
 Luke vii. 31-36. 
 Matt. xi. 25, to the 
 end. 
 
 Luke vii. 36, to the 
 end. 
 
 Luke viii. 1, 2, 3 ... 
 Matt. xii. 22-46 ; 
 Mark iii part of 
 ver. 19-31 ; Luke 
 xi. 14-33. 
 
 Matt. xii. 46, to the 
 end ; Mark iii. 31, 
 to the end; Luke 
 
 viii. 19, 20, 21. 
 Matt. xiii. 1-10 ; 
 
 Maik iv. 1-10 ; 
 Luke viii. 4-9. 
 
 The infirm Man healed at the Pool of 
 Bethesda. 
 
 Christ vindicates the Miracle, and asserts 
 the dignity of his Office. 
 
 Christ defends his Disciples for plucking 
 the ears of corn on the Sabbath Day. 
 
 Christ heals the withered hand. 
 
 Christ is followed by great Multitudes, 
 whose Diseases He heals. 
 
 Preparation for the Sermon on the Mount 
 — Election of the Twelve Apostles. 
 
 The Sermon on the Mount. 
 
 The Centurion’s Servant healed. 
 
 The Widow of Nain’s Son is raised to life. 
 
 Message from John, who was still in prison, 
 to Christ. 
 
 Christ’s testimony concerning John. 
 
 Christ reproaches the Jews for their Impe- 
 nitence and Insensibility. 
 
 Christ invites all to come to Him. 
 
 Christ forgives the sins of a female Peni- 
 tent, at the house of a Pharisee. 
 
 Christ preaches again throughout Galilee. 
 
 Christ cures a Demoniac — Conduct of the 
 Scribes and Pharisees. 
 
 Christ declares his faithful Disciples to be 
 his real kindred. 
 
 Parable of the Sower. 
 
CHRONOLOGICAL INDEX, 
 
 373 
 
 A.D. 
 
 Place. 
 
 Scripture. 
 
 Contents. 
 
 27 
 
 
 Matt. xiii. 10-18; 
 Mark iv. 10, 11,12 ; 
 Luke viii. part of 
 9, 10. 
 
 Reasons for teaching by Parables. 
 
 
 
 Matt. xiii. 18-24; 
 Mark iv. 13-24; 
 Luke viii. part of 
 ver. 9, and 11-16. 
 
 Explanation of the Parable of the Sower. 
 
 — 
 
 
 Mark iv. 24, 25; 
 Luke viii. 18. 
 
 Christ directs his Hearers to practise what 
 they hear. 
 
 — 
 
 
 Matt. xiii. 24-54; 
 Mark iv. 26-35. 
 
 Various Parables descriptive of Christ’s 
 kingdom. 
 
 
 
 Matt. viii. 18-28; 
 Mark iv. part of 
 ver. 35, to the end ; 
 Luke viii. 22-26. 
 
 Christ crosses the Sea of Galilee, and calms 
 the tempest. 
 
 ■ 
 
 Gadara 
 
 Matt. viii. 28, to the 
 end ; Mark v. 1-21; 
 Luke viii. 26-40. 
 
 Christ heals the Gadarene Demoniac. 
 
 
 Capernaum 
 
 Matt. ix. 10 18; 
 Mark ii. 15-23 ; 
 Luke v. 29, to the 
 end. 
 
 Christ dines with Matthew. 
 
 
 
 Matt. ix. 18-27 ; 
 Mark v. 21, to the 
 end ; Luke viii. 40, 
 to the end. 
 
 Jairus’ Daughter is healed, and the infirm 
 Woman. 
 
 — 
 
 On a Tour ... 
 
 Matt. ix. 27-32. 
 Matt. ix. 32, 33, 34. 
 
 Christ restores two blind Men to sight. 
 Christ casts out a dumb spirit. 
 
 — 
 
 Nazareth ... 
 
 Matt. xiii. 54, to the 
 end ; Mark vi. 1-7. 
 
 Christ returns to Nazareth, and is again 
 ill-treated there. 
 
 28 
 
 Galilee 
 
 Matt. ix. 35, to the 
 end. 
 
 Christ preaches again throughout Galilee. 
 
 Tenth Period. — From the Mission of the Twelve Apostles to the Mission of the 
 Seventy . 
 
 28 
 
 On a Pro- 
 
 Matt. x. and xi. 1 ; 
 
 gress, pro- 
 bably in 
 
 Mark vi. 7-14; 
 
 Luke ix. 1-7. 
 
 Galilee. 
 
 Matt. xiv. 1, 2, and 
 
 Bethsaida ... 
 
 6-13; Mark vi. 14, 
 15, 16, and 21-30; 
 Luke ix. 7, 8, 9. 
 Matt. xiv. 13, 14; 
 
 On the way 
 
 Mark vi. 30-35 ; 
 Luke ix. 10, 11 ; 
 John vi. 1, 2. 
 Matt. xiv. 15-22; 
 
 to Jerusa- 
 
 Mark vi. 35-45 ; 
 
 lem. 
 
 Luke ix. 12-18 ; 
 
 Probably 
 
 John vi. 3-15. 
 Matt. xiv. 22, 23; 
 
 near Jeru- 
 
 Mark vi. 45, 46; 
 
 salem. 
 
 John vi. 15. 
 
 Galilee 
 
 Matt xiv. 24-34 ; 
 
 
 Mark vi. 47-53 ; 
 John vi. 16-22. 
 Matt. xiv. 34, 35,36; 
 
 - 
 
 Mark vi. 53, to the 
 end. 
 
 Christ’s Commission to the Twelve Apos- 
 tles. 
 
 Death of John the Baptist — Herod desires 
 to see Christ. 
 
 The Twelve return, and Christ retires with 
 them to the Desert of Bethsaida. 
 
 Five thousand are fed miraculously. 
 
 Christ sends the Multitude away, and prays, 
 alone. 
 
 Christ walks on the Sea to his Disciples* 
 who are overtaken by a Storm. 
 
 Christ heals many people. 
 
374 
 
 CHRONOLOGICAL INDEX, 
 
 A.D. 
 
 Place. 
 
 Scripture. 
 
 Contents. 
 
 28 
 
 Capernaum 
 
 John vi. 22, to the 
 end; vii. 1. 
 
 Christ teaches in the Synagogue of Caper- 
 naum— Conversation with his Disciples. 
 
 
 
 Matt. xv. 1-21 ; 
 Mark vii. 1-24. 
 
 Christ converses with the Scribes and Pha- 
 risees on the Jewish Traditions. 
 
 
 Tyre 
 
 Matt. xv. 21-29 ; 
 Mark vii. 24-31. 
 
 Christ heals the Daughter of the Canaanite, 
 or Syro-Phoenician Woman. 
 
 
 Decapolis ... 
 
 Matt. xv. 29, 30, 31; 
 Mark vii. 31, to 
 the end. 
 
 Christ goes through Decapolis, healing and 
 teaching. 
 
 
 
 On a Mount 
 
 Matt. xv. 32, to the 
 
 Four thousand men are fed miraculously. 
 
 
 by the Sea 
 of Galilee. 
 
 end; Mark viii. 
 1-11. 
 
 — 
 
 Magdala 
 
 Matt. xvi. 1-13 ; 
 Mark viii. 11-14. 
 
 The Pharisees require other signs — Christ 
 charges them with Hypocrisy. 
 
 — 
 
 Bethsaida ... 
 
 Mark viii. 22-27 ... 
 
 Christ deals a blind Man. 
 
 
 Csesarea- 
 
 Philippi. 
 
 Matt. xvi. 13-21 ; 
 Mark viii. 27-31 ; 
 Luke ix. 18-22. 
 
 Peter confesses Christ to be the Messiah. 
 
 
 Galilee 
 
 Matt. xvi. 21, to the 
 end; Mark viii. 31, 
 to the end ; Mark 
 ix. 1 ; Luke ix. 22- 
 28. 
 
 Matt. xvii. 1-14; 
 Mark ix. 2-14; 
 Luke ix. 28-37. 
 
 Christ astonishes the Disciples, by de- 
 claring the necessity of his Death and 
 Resurrection. 
 
 
 
 The Transfiguration of Christ. 
 
 
 
 Matt, xvii 14-22 ; 
 Mark ix. 14-30 ; 
 Luke ix. 37-43. 
 
 The Deaf and Dumb Spirit cast out. 
 
 
 
 Matt. xvii. 22, 23; 
 Mark ix. 30-33; 
 Luke ix. 43-46. 
 
 Christ again foretels his Death and Resur- 
 rection. 
 
 — 
 
 Capernaum 
 
 Matt. xvii. 24, to 
 the end. 
 
 Christ works a Miracle to pay the Half- 
 shekel for the Temple Service. 
 
 
 
 Matt, xviii. ; Mark 
 ix. 33, to the end; 
 Luke ix. 46-51. 
 
 The Disciples contend for Superiority. 
 
 Eleventh Period. — From the Mission of the Seventy Disciples to the triumphal 
 Entry of Christ into Jerusalem , six days before the Crucifixion. 
 
 28 
 
 Galilee 
 Jerusalem ... 
 
 Near Jerusa- 
 lem. 
 
 On a Tour... 
 
 Luke x. 1-17 
 
 Matt. xix. 1,2; 
 Mark x. 1 ; John 
 vii. 2-11. 
 
 John vii. 11, to the 
 end; John viii. 1. 
 John viii. 2-12 .. 
 
 John viii. 12-21.. 
 John viii. 21, to the 
 end. 
 
 Luke x. 17-25 .. 
 
 Luke x. 25-29 
 
 Luke x. 29-38 .. 
 Luke x. 38, to the 
 end. 
 
 Luke xi. 1-14 
 
 Luke xi. 37, to the 
 end. 
 
 The Mission of the Seventy. 
 
 Christ goes up to the Feast of Tabernacles. 
 
 Agitation of the public mind at Jerusalem 
 concerning Christ. 
 
 Conduct of Christ to the Adulteress and her 
 Accusers. 
 
 Christ declares Himself to be the Son of God. 
 Christ foretels the manner of his Death. 
 
 The Seventy return with joy. 
 
 Christ directs the Lawyer how he may 
 attain Eternal Life. 
 
 The Parable of the Good Samaritan, 
 
 Christ in the House of Martha. 
 
 Christ teaches his Disciples to pray. 
 
 Christ reproves the Pharisees and Lawyers. 
 
CHRONOLOGICAL INDEX 
 
 375 
 
 a.d. Place. 
 
 28 
 
 On a Tour ... 
 
 — Jerusalem ... 
 
 Scripture. 
 
 Luke xii. 1-13 
 
 Luke xii. 13, 14 ... 
 Luke xii. 1 5-34 
 
 Luke xii. 35, to the 
 end; and Luke xiii. 
 1-10. 
 
 Luke xiii. 10-18 ... 
 Luke xiii. 18-23 ... 
 
 John ix. 1-35 
 
 John ix. 35, to the 
 end; John x. 1-22. 
 John x. 22-39 
 
 Contents. 
 
 Christ cautions his disciples against Hy- 
 pocrisy. 
 
 Christ refuses to act as a judge. 
 
 Christ cautions the Multitude against 
 Worldly-mindedness. 
 
 Christ exhorts to Watchfulness, Fidelity, 
 and Repentance. 
 
 Christ cures an infirm Woman in the Syn- 
 agogue. 
 
 Christ begins his Journey towards Jerusa- 
 lem, to be present at the Feast of the 
 Dedication. 
 
 Christ restores to Sight a Blind Man, who 
 is summoned before the Sanhedrim. 
 
 Christ declares that He is the true Shep- 
 herd. 
 
 Christ publicly asserts his Divinity. 
 
 John x. 39, to the 
 end. 
 
 Luke xiii. 23, to the 
 end. 
 
 Luke xiv. 1-25 
 
 On a Tour . 
 
 Luke xiv. 25, to the 
 end. 
 
 Luke xv. 1-1 1 
 
 Luke xv. 11, to the 
 end. 
 
 Luke xvi. 1-14 
 
 Luke xvi. 14-18 ... 
 
 In consequence of the opposition of the 
 Jews, Christ retires beyond Jordan. 
 
 Christ, leaving the City, laments over Jeru- 
 salem. 
 
 Christ dines with a Pharisee— Parable of 
 the Great Supper. 
 
 Christ’s Disciples must forsake the World. 
 
 Parables of the lost Sheep, and of the lost 
 piece of Silver. 
 
 Parable of the Prodigal Son* 
 
 Parable of the unjust Steward. 
 
 Christ reproves the Pharisees. 
 
 , Matt. xix. 3-13 ; 
 Mark x. 2-13; 
 Luke xvi. 18. 
 
 , Matt. xix. 13, 14, 
 15; Mark x. 13-17; 
 Luke xviii. 15, 16, 
 17 . 
 
 , Luke xvi. 19, to the 
 end. 
 
 , Luke xvii. 1-11 
 
 Luke ix. 51, to the 
 end; xvii. 11. 
 
 , Luke xvii. 12-20 ... 
 
 , Luke xvii. 20, to the 
 end. 
 
 , Luke xviii. 1-9 
 
 Luke xviii. 9-15 ... 
 
 Christ answers the question concerning 
 Marriage and Divorce. 
 
 Christ receives and blesses little Children. 
 
 Parable of the Rich Man and Lazarus. 
 
 On Forgiveness of Injuries. 
 
 Christ journeys towards Jerusalem. 
 
 Christ heals ten Lepers. 
 
 Christ declares the lowliness of his King- 
 dom, and the sudden Destruction of Je- 
 rusalem. 
 
 Christ teaches the true Nature of Prayer. 
 Parable of the Pharisee and Publican. 
 
 — Matt. xix. 16, to the 
 
 end; Mark x. 17- 
 32 ; Luke xviii. 
 18-31. 
 
 — Malt. xx. 1-17 
 
 — John xi. 1-17 
 
 29 Matt. xx. 17, 18, 19; 
 
 | Mark x. 32, 33, 34 ; 
 i Luke xviii. 31-35. 
 
 — On the way Matt. xx. 20-29; 
 
 to Bethany. | Mark x. 35-46. 
 
 From the Conduct of the young Ruler, 
 Christ cautions his Disciples on the 
 Danger of Wealth. 
 
 Parable of the Labourers in the Vineyard. 
 Christ is informed of the Sickness of La- 
 zarus. 
 
 Christ again predicts his Sufferings and 
 Death. 
 
 Ambition of the Sons of Zebedee. 
 
376 
 
 CHRONOLOGICAL INDEX, 
 
 A.D. 
 
 Place. 
 
 Scripture. 
 
 29 
 
 Jericho 
 
 Matt. xx. 29, to the 
 end; Mark x. 46, 
 to the end; Luke 
 xviii. 35, to the 
 end. 
 
 Luke xix. 1-29 
 
 - 
 
 Bethany 
 
 Jerusalem ... 
 
 John xi. 17-47 
 
 John xi. 47, 48 
 
 
 
 John xi. 49-53 
 
 
 
 John xi. 53 
 
 
 F.ph ra.im 
 
 John xi. 54 . ^ 
 
 — 
 
 Jerusalem ... 
 
 John xi. 55, to the 
 end. 
 
 — 
 
 Bethany 
 
 Matt. xxvi. 6-14 ; 
 Mark xiv. 3-10 ; 
 John xii. 1-12. 
 Matt. xxi. 1-8 ; 
 
 
 
 Mark xi. 1-8 ; 
 I,uke xix. 29-36 ; 
 John xii. 12-19. 
 
 Contents. 
 Two Blind Men healed. 
 
 Conversion of Zacehgeus, and the Parable 
 of the Pounds. 
 
 The Resurrection of Lazarus. 
 
 The Sanhedrim assemble to deliberate con- 
 cerning the Resurrection of Lazarus. 
 
 Caiaphas prophesies. 
 
 The Sanhedrim resolve to put Christ to 
 death. 
 
 Christ retires to Ephraim, or Ephrata. 
 
 State of the public mind at Jerusalem 
 immediately before the last Passover at 
 which Christ attended. 
 
 Christ comes to Bethany, where He is 
 anointed by Mary. 
 
 Christ prepares to enter Jerusalem. 
 
 Twelfth Period.— From Christ's triumphant Entry into Jerusalem to his 
 Apprehension. — Sunday , the fifth day bejore the last Passover. 
 
 Jerusalem ... 
 
 Matt. xxi. 8, 9 ; 
 Mark xi. 8, 9, 10 ; 
 Luke xix. 36-41 ; 
 John xii. 19. 
 
 Luke xix. 41-45 ... 
 
 Matt. xxi. 10-14 ; 
 Mark xi. part of 
 ver. 11 ; Luke xix. 
 45, 46. 
 
 Matt. xxi. 14,15, 16. 
 John xii. 20-44 
 
 
 
 
 
 John xii. 44, to the 
 end. 
 
 Matt. xxi. 17; Mark 
 xi. part of ver. 1 1. 
 
 Matt. xxi. 18, 19; 
 Mark xi. 12, 13,14. 
 
 Mark xi. 15, 16, 17. 
 
 Mark xi. 18; Luke 
 xix. 47, 48. 
 
 Mark xi. 19 
 
 Bethany 
 
 Jerusalem ... 
 
 
 
 
 Matt, xxi.20, 21,22; 
 Mark xi. 20-27. 
 Matt. xxi. 23, to the 
 end,andxxii. 1-15; 
 Mark xi. 27, to the 
 end, and xii. 1-13 ; 
 Luke xx. 1-20. 
 
 
 
 The People meet Christ with Hosannahs— 
 Christ approaches Jerusalem. 
 
 Christ's Lamentation over Jerusalem, and 
 the Prophecy of its Destruction. 
 
 Christ, on entering the City, casts the 
 Buyers and Sellers out of the Temple. 
 
 Christ heals the Sick in the Temple, and 
 reproves the Chief Priests. 
 
 Some Greeks at Jerusalem desire to see 
 Christ — The Voice from Heaven. 
 
 Christ declares the object of his Mission. 
 
 Christ leaves the City in the Evening, and 
 goes to Bethany. 
 
 Monday — Fourth Day before the Passover 
 — Christ, entering Jerusalem again, 
 curses the barren Fig-tree. 
 
 Christ again casts the Buyers and Sellers 
 out of the Temple. 
 
 The Scribes and Chief Priests seek to de- 
 stroy Christ. 
 
 Christ retires in the Evening from the 
 City. 
 
 Tuesday — Third Day before the Passover — 
 The Fig-tree is now withered. 
 
 Christ answers the Chief Priests, who in- 
 quire concerning the Authority by which 
 He acted — Parables of the Vineyard and 
 Marriage-Feast. 
 
CHRONOLOGICAL INDEX, 
 
 377 
 
 A.D. 
 
 Place. 
 
 Scripture. 
 
 Contents. 
 
 29 
 
 Jerusalem 
 
 Matt. xxii. 15-23; 
 Mark xii. 13-18; 
 Luke xx. 20-27. 
 Matt. xxii. 23-34; 
 Mark xii. 18-28; 
 Luke xx. 27-41. 
 Matt. xxii. 34-41 ; 
 Mark xii. 28-35. 
 Matt. xxii. 41, to 
 the end ; Mark xii. 
 35, 36, 37; Luke 
 xx. 41-45. 
 
 Matt, xxiii. ; Mark 
 xii. 38,39,40 ; Luke 
 xx. 45, to the end. 
 Mark xii. 41, to the 
 end; Lukexxi.1-5. 
 
 Christ replies to the Herodians. 
 
 Christ replies to the Sadducees. 
 
 Christ replies to the Pharisees. 
 
 Christ inquires of the Pharisees concerning 
 the Messiah. 
 
 Christ severely reproves the Pharisees. 
 
 Christ applauds the liberality of the poor 
 Widow. 
 
 Matt. xxiv. 1-36 
 Mark xiii. 1-32; 
 Luke xxi. 5-34. 
 
 ; Christ foretelsthe Destruction of Jerusalem 
 — the End of the Jewish Dispensation — 
 and of the World. 
 
 Matt. xxiv. 36, to 
 the end; Mark xiii. 
 32, to the end ; 
 Luke xxi. 34, 35, 
 36. 
 
 Christ compares the suddenness of his 
 second Advent to the coming of the 
 Deluge. 
 
 Matt. xxv. 1-14 
 
 Matt. xxv. 14-31 
 
 Matt. xxv. 31, 
 the end. 
 
 to 
 
 The Parable of the wise and foolish Vir- 
 gins. 
 
 The Parable of the Servants and the Ta- 
 lents. 
 
 Christ declares the Proceedings at the Day 
 of Judgment. 
 
 Luke xxvi. 37, 38... 
 
 Matt. xxvi. 1,2; 
 Mark xiv. part of 
 ver. 1. 
 
 Matt. xxvi. 3, 4, 5 ; 
 Mark xiv. part of 
 ver.l, ver. 2; Luke 
 xxii. 1, 2. 
 
 Matt. xxvi. 14, 15. 
 16; Mark xiv. 10. 
 11 ; Luke xxii. 
 3-7. 
 
 Matt. xxvi. 17, 18, 
 19; Mark xiv. 12- 
 17; Luke xxii. 7- 
 14. 
 
 Christ retires from the City to the Mount 
 of Olives. 
 
 Wednesday — Second Day before the Cruci- 
 fixion — Christ foretels his approaching 
 Death. 
 
 The Rulers consult how they may take 
 Christ. 
 
 Judas agrees with the Chief Priests to 
 betray Christ. 
 
 Thursday— The Day before the Crucifixion 
 — Christ directs two of his Disciples to 
 prepare the Passover. 
 
 Matt. xxvi. 20; 
 Mark xiv. 17 ; 
 Luke xxii. 14-19 ; 
 John xiii. 1. 
 
 Luke xxii. 24-28 ; 
 John xiii. 2-17. 
 
 Christ partakes of the last Passover. 
 
 Christ again reproves the Ambition of his 
 Disciples. 
 
 Matt. xxvi. 21-26; 
 Mark xiv. 18-22; 
 Luke xxii. 21, 22, 
 23 ; John xiii. 17- 
 
 Christ, sitting at the Passover, and con- 
 tinuing the Conversation, speaks of his 
 Betrayer. 
 
 Luke xxii. 
 John xiii. 
 the end. 
 
 28-39 ; Judas goes out to betray Christ, who pre- 
 31, to diets Peter’s denial of Him, and the 
 danger of the rest of the Apostles. 
 
378 
 
 CHRONOLOGICAL INDEX, 
 
 A.D. 
 
 29 
 
 Place. 
 
 Scripture. 
 
 Contents. 
 
 Jerusalem ... 
 
 Matt. xxvi. 26-30; 
 Mark xiv. 22-26; 
 Luke xxii. 19, 20. 
 John xiv 
 
 Matt. xxvi. 30 ; 
 Mark xiv. 26 ; 
 Luke xxii. 39. 
 
 John xv. 1-9 
 
 John xv. 9, to the 
 end ; xvi. 1-5. 
 John xvi. 5, to the 
 end. 
 
 John xvii. ... 
 
 Matt. xxvi. 31-36; 
 Mark xiv. 27-32. 
 Matt. xxvi. 36-47 ; 
 Mark xiv. 32-43; 
 Luke xxii. 40-47 ; 
 John xviii. 1, 2. 
 Matt. xxvi. 47-57 ; 
 Mark xiv. 43-51 ; 
 Luke xxii. 47-54; 
 John xviii. 3-12. 
 
 Christ institutes the Eucharist. 
 
 Christ exhorts the Apostles, and consoles 
 them on his approaching Death. 
 
 Christ goes with his Disciples to the Mount 
 of Olives. 
 
 Christ declares Himself to be the true Vine. 
 
 Christ exhorts the Apostles to mutual Love, 
 and to prepare for Persecution. 
 
 Christ promises the gifts of the Holy- 
 Spirit. 
 
 Christ intercedes for all his Followers. 
 
 Christ again predicts Peter’s denial of Him. 
 
 Christ goes into the Garden of Gethsemane 
 — His Agony there. 
 
 Christ is betrayed and apprehended — The 
 Resistance of Peter. 
 
 Thirteenth Period. — From the Apprehension of Christ to the Crucifixion. 
 
 29 Jerusalem . 
 
 Matt. xxvi. 57 ; 
 Mark xiv. 51, 52, 
 53 ; Luke xxii. 54 ; 
 John xviii. 12, 13, 
 14. 
 
 Matt. xxvi. 58; 
 Mark xiv. 54; 
 Luke xxii. 55 ; 
 John xviii. 15, 16. 
 Matt. xxvi. 59-67, 
 Mark xiv. 55-65 ; 
 John xviii. 19-25. 
 
 Matt. xxvi. 67, 68 ; 
 Markxiv.65; Luke 
 xxii. 63, 64, 65. 
 Matt. xxvi. 69, 70 ; 
 Mark xiv. 66, 67, 
 68 ; Luke xxii. 56, 
 57; John xviii. 17, 
 18, and 25, 26, 27. 
 
 Matt. xxvi. 71, 72; 
 Mark xiv. 69, part 
 of 70; Luke xxii. 
 58. 
 
 Matt. xxvi. 73, to 
 the end; Mark xiv. 
 70, to the end ; 
 Luke xxii. 59-62. 
 
 Matt, xxvii. 1 ; 
 Mark xv. part of 
 ver. 1 ; Luke xxii.. 
 66, to the end. 
 Matt, xxvii. 3-11 
 
 Christ is taken to Annas, and to the Palace 
 of Caiaphas. 
 
 Peter and John follow their Master. 
 
 Christ is first examined and condemned in 
 the House of the High Priest. 
 
 Twelve at Night — Christ is struck, and in- 
 sulted by the Soldiers. 
 
 Peter’s first Denial of Christ in the Hall of 
 the High Priest. 
 
 After Midnight— Peter’s second Denial of 
 Christ, at the Porch of the Palace of the 
 High Priest. 
 
 Friday, the Day of the Crucifixion— Time, 
 about Three in the Morning — Peter’s third 
 Denial of Christ, in the Room where 
 Christ was waiting among the Soldiers, 
 till the Dawn of Day. 
 
 Christ is taken before the Sanhedrim, and 
 condemned. 
 
 Judas declares the Innocence of Christ. 
 
CHRONOLOGICAL INDEX, 
 
 379 
 
 A.D. 
 
 Place. 
 
 Scripture. 
 
 Contents. 
 
 29 
 
 Jerusalem.... 
 
 Matt, xxvii. 2, and 
 11-15; Mark xv. 
 part of ver. 1-6 ; 
 Luke xxiii. 1-5 ; 
 John xviii. 28-39. 
 
 Christ is accused before Pilate, and is by 
 him also declared innocent. 
 
 
 
 
 Luke xxiii. 5-13 ... 
 
 Christ is sent by Pilate to Herod. 
 
 
 
 Matt, xxvii. 15-21 ; 
 Mark xv. 6 12 ; 
 Luke xxiii. 13-20; 
 John xviii. 39. 
 
 Christ is brought back again to Pilate, who 
 again declares Him innocent, and endea- 
 vours to persuade the people to ask Bar- 
 abbas. 
 
 
 
 Matt, xxvii. 21, 22, 
 23; Mark xv. 12, 
 13, 14; Luke xxiii. 
 20.24; John xviii. 
 40. 
 
 Pilate three times endeavours again to 
 release Christ. 
 
 — 
 
 
 Matt, xxvii. 24, 25. 
 
 The Jews imprecate the punishment of 
 Christ’s Death upDn themselves. 
 
 
 
 Matt, xxvii. 26-31; 
 Mark xv. 15-20; 
 Luke xxiii. 24, 25 ; 
 John xix. 1, part 
 of ver. 16. 
 
 Pilate releases Barabbas, and delivers 
 Christ to be crucified. 
 
 
 
 Matt, xxvii. 31, 32 ; 
 Mark xv. 20, 21; 
 Luke xxiii. 26-33 ; 
 John xix. part of 
 ver. 16 and ver. 17. 
 
 Christ is led away from the Judgment-hall 
 of Pilate to Mount Calvary. 
 
 
 Calvary 
 
 Matt, xxvii. 33, 34. 
 37, 38; Mark xv. 
 22, 23. 26, 27, 28; 
 Luke xxiii. 33-38 ; 
 John xix. 18-23. 
 
 Christ arrives at Mount Calvary, and is 
 crucified. 
 
 — 
 
 
 Luke xxiii. part of 
 ver. 34. 
 
 Christ prays for his Murderers. 
 
 
 
 Matt, xxvii. 35, 36; 
 Mark xv. 24, 25; 
 Luke xxiii. part of 
 ver. 34 ; John xix. 
 23, 24. 
 
 The Soldiers divide and cast Lots for the 
 Raiment of Christ. 
 
 
 
 Matt, xxvii. 39-45 ; 
 Mark xv. 29-33; 
 Luke xxiii. 35, 36, 
 37. 
 
 Christ is reviled, when on the Cross, by the 
 Rulers, the Soldiers, the Passengers, the 
 Chief Priests, and the Malefactors. 
 
 ~ 
 
 
 Luke xxiii. 39-44... 
 
 Christ, when dying as a Man, asserts his 
 Divinity, in his answer to the penitent 
 Thief. 
 
 — 
 
 
 John xix. 25, 26, 27. 
 
 Christ commends his Mother to the Care of 
 John. 
 
 
 
 Matt, xxvii. 45, part 
 of ver. 52. 54, 55, 
 56; Mark xv. 33- 
 42 ; Luke xxiii. 
 44-50; John xix. 
 28-38. 
 
 The Death of Christ and its attendant 
 Circumstances. 
 
 Fourteenth Period. — From the Death of Christ till his Ascension into 
 Heaven. 
 
 Matt, xxvii. 57-61 ; Joseph of Arimathea, and Nicodemus, bury 
 Mark xv. 42-47 ; the Body of Christ. 
 
 Luke xxiiL 50-55 ; 
 
 John xix. 38, to 
 the end. 
 
 29 
 
 Jerusalem ... 
 
380 
 
 CHRONOLOGICAL INDEX, 
 
 A.D. 
 
 Place. 
 
 Scripture. 
 
 29 
 
 Jerusalem ... 
 
 Mark xv. 47 ; Luke 
 xxiii. 55. 
 
 
 
 Luke xxiii. 56 
 
 
 
 Matt, xxvii. 61 
 
 
 
 Matt, xxvii. 62, to 
 
 
 
 the end. 
 
 
 
 Mark xvi. 1 
 
 
 
 Matt, xxviii. 1 ; 
 Mark xvi. part of 
 ver. 2 ; John xx. 
 part of ver. 1. 
 
 Matt, xxviii. 2, 3,4. 
 
 Matt, xxvii. part of 
 ver. 52, and ver. 53. 
 
 Mark xvi. part of 
 ver. 2, and ver. 3, 4; 
 John xx. part of 
 ver. 1. 
 
 John xx. 2 
 
 
 
 
 
 
 
 
 
 
 
 Matt, xxviii. 5, 6, 7. 
 Mark xvi. 5, 6, 7. 
 
 
 
 
 
 Matt, xxviii. 3 ; 
 
 
 
 Mark xvi. 8. 
 John xx. 3-11. 
 
 
 
 John xx. part of 
 ver. 11. 
 
 
 
 John xx. part of 
 ver.ll, 12, 13, and 
 part of 14 . 
 
 Mark xvi. 9 ; John 
 
 
 
 
 
 xx. part of ver. 14, 
 and 15-18. 
 
 Matt, xxviii. 9, 10 ; 
 
 
 
 John xx. 18. 
 
 
 
 Matt, xxviii. 11-16. 
 
 
 
 Luke xxiv. 1, 2, 3. 
 
 
 
 Contents. 
 
 Mary Magdalene, and the other Mary, and 
 the Women from Galilee, observe where 
 the Body of Christ was laid. 
 
 The Women from Galilee hasten to return 
 Home before the Sabbath began, to pre- 
 pare Spices. 
 
 Mary Magdalene, and the other Mary, con- 
 tinue to sit opposite the Sepulchre, till it 
 is too late to prepare their Spices. 
 
 The Sabbath being ended, the Chief Priests 
 
 ' prepare a Guard of Soldiers to watch the 
 Sepulchre. 
 
 The Sabbath being over, Mary Magdalene, 
 the other Mary, and Salome, purchase 
 their Spices to anoint the Body of Christ. 
 
 The Morning of Easter- day — Mary Magda- 
 lene, the other Mary, and Salome, leave 
 their Homes very early to go to the 
 Sepulchre. 
 
 After they had left their Homes, and before 
 their arrival at the Sepulchre, Christ rises 
 from the Dead. 
 
 The Bodies of many come out of their 
 Graves, and go to Jerusalem. 
 
 Mary Magdalene, the other Mary, and Sa- 
 lome, arrive at the Sepulchre, and find 
 the Stone rolled aw'ay. 
 
 Mary Magdalene leaves the other Mary and 
 Salome, to tell Peter. 
 
 Salome and the other Mary, during the 
 absence of Mary Magdalene, enter the 
 Porch of the Sepulchre, and see one 
 Angel, who commands them to inform 
 the Disciples that Jesus was risen. 
 
 Salome and the other Mary leave the Se- 
 pulchre. 
 
 Peter and John, as soon as they hear the 
 report of Mary Magdalene, hasten to the 
 Sepulchre, which they inspect, and im- 
 mediately depart. 
 
 Mary Magdalene, having followed Peter 
 and John, remains at the Sepulchre after 
 their departure. 
 
 Mary Magdalene looks into the Tomb, and 
 sees two Angels. 
 
 Christ first appears to Mary Magdalene, and 
 commands her to inform the Disciples 
 that He has risen. 
 
 Mary Magdalene, when going to inform the 
 Disciples that Christ had risen, meets 
 again with Salome and the other Mary — 
 Christ appears to the three Women. 
 
 The Soldiers, who had fled from the Sepul- 
 chre, report to the High Priest the Re- 
 surrection of Christ. 
 
 The Second Party of Women from Galilee, 
 who had bought their Spices on the Even- 
 ing previous to the Sabbath, having had 
 a longer way to come to the Sepulchre, 
 arrive after the departure of the others, 
 and find the stone rolled away. 
 
CHRONOLOGICAL INDEX, 
 
 381 
 
 A.D. 
 
 Place. 
 
 Scripture. 
 
 Contents. 
 
 29 
 
 Jerusalem ... 
 
 Luke xxiv. 4-10 .... 
 
 Two Angels appear to them also, assuring 
 them that Christ was risen, and remind- 
 ing them of his foretelling this Fact. 
 
 — 
 
 
 Mark xvi. 10 ; Luke 
 xxiv. 10. 
 
 Mary Magdalene unites her Testimony to 
 that of the Galilean Women. 
 
 — 
 
 
 Mark xvi. 11 ; Luke 
 xxiv. 11. 
 
 The Apostles are still incredulous. 
 
 — 
 
 
 Luke xxiv. part of 
 ver. 12. 34. 
 
 Peter goes again to the Sepulchre. 
 
 — 
 
 
 Luke xxiv. part of 
 ver. 12. 
 
 Christ appears to St. Peter. 
 
 — 
 
 
 Mark xvi. 12 ; Luke 
 xxiv. 13-33. 
 
 Christ appears to Cleopas and another Dis- 
 ciple, going to Emmaus. 
 
 
 
 Mark xvi. 13; Luke 
 xxiv. 33, 34, 35. 
 
 Cleopas and his Companion return to Jeru- 
 salem, and assure the Apostles that Christ 
 had certainly risen. 
 
 
 
 Luke xxiv. 36-43; 
 John xx. 19-23. 
 
 Christ appears to the assembled Apostles, 
 Thomas only being absent, convinces 
 them of the Identity of his resurrection- 
 Body, and blesses them. 
 
 — 
 
 
 Mark xvi. 13; John 
 xx. 24, 25. 
 
 Thomas is still incredulous. 
 
 — 
 
 
 Mark xvi. 14; John 
 xx. 26-29. 
 
 Christ appears to the Eleven, Thomas being 
 present. 
 
 - 
 
 
 Matt, xxviii. 16, 17, 
 and part of ver. 18. 
 John xxi. 1-24 
 
 Christ appears to a large number of his 
 Disciples on a Mountain in Galilee. 
 Christ appears again at the Sea of Tiberias 
 — His Conversation with St. Peter. 
 
 
 
 Luke xxiv. 44-49; 
 Acts i. 4, 5. 
 
 Christ appears to his Apostles at Jerusalem, 
 and commissions them to convert the 
 World. 
 
 
 
 Matt, xxviii. 1S-20 ; 
 Mark xvi. 15-20; 
 Luke xxiv. 50-53 ; 
 Acts i. 6-12. 
 
 Christ leads out his Apostles to Bethany, 
 within sight of Jerusalem, renews tlieir 
 Commission, blesses them, and ascends 
 up visibly into Heaven; from whence He 
 shall come to judge the Living and the 
 Dead. 
 
 — 
 
 
 John xx. 30, 31 ; 
 John xxi. 25. 
 
 St. John’s Conclusion to the Gospel History 
 of Jesus Christ. 
 
 Fifteenth Period. — From the Ascension of Christ to the Termination of the 
 Period in which the Gospel was preached to the Proselytes of Righteousness, and 
 to the Jews only. 
 
 29 
 
 30 
 
 Jerusalem ... 
 
 Acts i. 1, 2, 3, and 
 ver. 13, 14. 
 
 Acts i. 15, to the 
 end. 
 
 Acts ii. 1-14 
 
 
 
 Arts ii. 1 4-37 
 
 
 Acts ii. 37-42 
 
 
 Acts ii. 42, to the 
 end. 
 
 Arts iii. 1-12 
 
 
 
 Acts iii. 12, to the 
 end. 
 
 Acts iv. 1-8 
 
 
 
 
 After the Ascension of Christ the Apostles 
 returned to Jerusalem. 
 
 Matthias is appointed to the Apostleship in 
 the place of Judas. 
 
 Descent of the Holy Spirit on the Day of 
 Pentecost. 
 
 Address of St. Peter to the Multitude. 
 
 Effects of St. Peter’s Address. 
 
 Union of the first Converts in the primitive 
 Church. 
 
 A Cripple is miraculously and publicly 
 healed by St. Peter and St. John. 
 
 St. Peter again addresses the People. 
 
 St. Peter and St. John are imprisoned by 
 order of the Sanhedrim. 
 
382 
 
 CHRONOLOGICAL INDEX, 
 
 a.d. 
 
 30 
 
 31 
 
 32 
 
 33 
 
 33 
 or 
 
 34 
 
 33 
 or 
 
 34 
 
 34 
 
 35 
 
 38 
 
 to 
 
 40 
 
 40 
 
 Place. 
 
 Scripture. 
 
 Contents. 
 
 Jerusalem ... 
 
 Acts iv. 8-23 
 
 Acts iv. 23-32 
 
 Acts iv. 32, to the 
 end. 
 
 Acts v. 1-11 
 
 St. Peter’s Address to the assembled San- 
 hedrim. 
 
 The Prayer of the Church on the Liberation 
 of St. Peter and St. John. 
 
 The Union and Munificence of the primi- 
 tive Church. 
 
 Death of Ananias and Sapphira. 
 
 Acts v. 11-17, 
 
 State of the Church at this time. 
 
 Acts v. 17, part qf 
 ver. 21. 
 
 Acts v. part of 21- 
 34. 
 
 Acts v. 34, to the 
 end. 
 
 Acts vi. 1-7 
 
 An Angel delivers the Apostles from Pri- 
 son. 
 
 The Sanhedrim again assemble — St. Peter 
 asserts before them the Messiahship of 
 Christ. 
 
 By the advice of Gamaliel the Apostles are 
 dismissed. 
 
 The Appointment of Seven Deacons. 
 
 Actsvi. 7 .... 
 Acts vi. 8-15 . 
 
 Samaria . 
 
 Acts vi. 15, and vii. 
 1-51. 
 
 Acts vii. 51, 52, 53, 
 
 Acts vii. 54, to the 
 end; viii. part of 
 ver. 1 and 2. 
 
 Acts viii. part o: 
 ver. 1 , and ver. 3 
 
 Acts viii. 5-14 .. 
 
 Acts viii. 14-17 .. 
 Acts viii. 18-25.. 
 
 The Church continues to increase in num- 
 bers. 
 
 St. Stephen, having boldly asserted the 
 Messiahship of Christ, is accused of 
 Blasphemy before the Sanhedrim. 
 
 St. Stephen defends himself before the San- 
 hedrim. 
 
 Stephen, being interrupted in his Defence, 
 reproaches the Sanhedrim as the Mur- 
 derers of their Messiah. 
 
 Stephen, praying for his Murderers, is 
 stoned to death. 
 
 if] General Persecution of the Christians, in 
 which Saul (afterwards St. Paul) particu- 
 larly distinguishes himself. 
 
 Philip the Deacon, having left Jerusalem 
 on account of the Persecution, goes to 
 Samaria, and preaches there, and works 
 Miracles. 
 
 St. Peter and St. John come down from 
 Jerusalem to Samaria, to confer the gifts 
 of the Holy Ghost on the New Converts. 
 St. Peter reproves Simon Magus. 
 
 Acts viii. 25 
 
 Gaza 
 
 Acts viii. 26, to the 
 end. 
 
 Provinces of 
 Judaea, &c. 
 
 Acts viii. 4. 
 
 Near Da- 
 mascus. 
 
 Acts ix. 1-10 
 
 Damascus ... 
 Palestine .... 
 
 Acts ix. 10-20 
 
 Acts ix. 20-31 
 
 Acts ix. 32, to the 
 end. 
 
 Acts ix. 31 
 
 St. Peter and St. John preach in many Vil- 
 lages of the Samaritans. 
 
 The Treasurer of Queen Candace, a Prose- 
 lyte of Righteousness, is converted and 
 baptized by Philip, who now preaches 
 through the cities of Judaea. 
 
 Many of the Converts who had fled from 
 Jerusalem in consequence of the Perse- 
 cution there, preach the Gospel to the 
 Jews in the Provinces. 
 
 Saul, on his way to Damascus, is converted 
 to the Religion he was opposing, on hear- 
 ing a voice from heaven, and seeing the 
 Shechinah. 
 
 Saul is baptized. 
 
 Saul preaches in the Synagogue of the Jews. 
 
 St. Peter, having preached through Judaea, 
 comes to Lydda, where he cures iEneas, 
 and raises Dorcas from the dead. 
 
 The Churches are at rest from Persecution, 
 in consequence of the conversion of Saul, 
 and the conduct of Caligula. 
 
CHRONOLOGICAL INDEX, 
 
 383 
 
 Sixteenth Period. — The Gospel having now been preached to the Jews in Jeru- 
 salem , Judea, Samaria, and the Provinces, the time arrives for the Conversion of 
 the devout Gentiles, or Proselytes of the Gate. 
 
 Place. 
 
 Scripture. 
 
 Contents. 
 
 40 
 
 Caesarea and 
 Joppa 
 
 Acts x. 1-17 
 
 Acts x. 17-34.. 
 Acts x. 34-44.. 
 
 42 
 
 44 
 
 45 
 
 Jerusalem .. 
 
 Judea and 
 the Pro- 
 vinces. 
 
 Jerusalem 
 and Anti- 
 och. 
 
 Tarsus 
 
 Acts x. 44, to the 
 end. 
 
 Acts xi. 1-19 
 
 Acts xi. 19, 20, 21.. 
 
 Acts xi. 22, 23,24... 
 Acts xi. 25, 26 
 
 Jerusalem ... 
 
 Acts xii. 1, part ol 
 ver. 19. 
 
 Acts xi. 27, to the 
 end. 
 
 Caesarea . 
 
 Acts xii. part of ver. 
 19, and 20-24. 
 
 Acts xii. 24 
 
 Acts xii. 25 
 
 St. Peter sees a Vision, in which he is 
 commanded to visit a Gentile, who had 
 been miraculously instructed to send for 
 St. Peter. 
 
 St. Peter visits Cornelius, a Roman Cen- 
 turion. 
 
 St. Peter first declares Christ to be the 
 Saviour of all, even of the Gentiles, who 
 believe in Him. 
 
 Cornelius and his friends receive the Holy 
 Ghost, and are baptized. 
 
 St. Peter defends his Conduct in visiting 
 and baptizing Cornelius. 
 
 The Converts who had been dispersedby the 
 Persecution after the Death of Stephen, 
 having heard of the Vision of St. Peter, 
 preached to the devout Gentiles also. 
 
 The Church at Jerusalem commissions 
 Barnabas to make inquiries into this 
 matter. 
 
 Barnabas goes to Tarsus for Saul, whom 
 he takes with him to Antioch, where the 
 Converts were preaching to the devout 
 Gentiles. 
 
 if Herod Agrippa condemns James, the Bro- 
 ther of John, to death, and imprisons 
 Peter, who is miraculously released, and 
 presents himself to the other James, who 
 had been made Bishop of Jerusalem. 
 
 The Converts at Antioch, being forewarned 
 by Agabus, send Relief to their Brethren 
 at Jerusalem, by the hands of Barnabas 
 and Saul. 
 
 The death of Herod Agrippa. 
 
 The Church continues to increase. 
 
 Saul, having seen a Vision in the Temple, 
 in which he is commanded to leave Je- 
 rusalem, and to preach to the Gentiles, 
 returns with Barnabas to Antioch. 
 
 Seventeenth Period. — Period for preaching the Gospel to the idolatrous 
 Gentiles, and St. Paul’s First Apostolical Journey. 
 
 45 
 
 Antioch 
 
 Acts xiii. 1, 2, 3 .... 
 
 
 Seleucia 
 
 Acts xiii. part of 
 
 
 
 ver. 4. 
 
 
 
 Salamis, 
 
 Acts xiii. part of 
 
 
 Paphos. 
 
 ver. 4 to 13. 
 
 The Apostles having been absent from Je- 
 rusalem when Saul saw his Vision in the 
 Temple, he and Barnabas are separated 
 to the Apostolic Office by the heads of the 
 Church at Antioch. 
 
 Saul, in company with Barnabas, commences 
 his first apostolical Journey, by going 
 from Antioch to Seleucia. 
 
 From Seleucia to Salamis, and Paphos, in 
 Cyprus, where Sergius Paulus is con- 
 verted ; being the first known or recorded 
 Convert of the idolatrous Gentiles. 
 
384 
 
 CHRONOLOGICAL INDEX 
 
 A.D. 
 
 Place. 
 
 Scripture. 
 
 Contents. 
 
 45 
 
 Perga 
 
 Acts xiii. 13 
 
 From Cyprus to Perga in Pamphylia. 
 
 46 
 
 Antioch in ... 
 Pisidia. 
 
 Acts xiii. 14-51 
 
 From Perga to Antioch in Pisidia— St. Paul, 
 according to his custom, first preaches 
 to the Jews — They are driven out of 
 Antioch. 
 
 
 Iconium 
 
 Acts xiii. 51, 52 ; 
 xiv. 1, part of ver. 
 6. 
 
 From Antioch in Pisidia to Iconium in 
 Lycaonia — The People about to stone 
 them. 
 
 
 Lystra 
 
 Actsxiv. 8, andpart 
 of ver. 20. 
 
 From Iconium to Lystra — The People at- 
 tempt to offer them Sacrifice, and after- 
 wards stone them. 
 
 47 
 
 
 Acts xiv. last part 
 of ver. 20, part of 
 ver. 6, and ver. 7. 
 
 From Lystra to Derbe. 
 
 
 Lystra, 
 
 Iconium, 
 
 Antioch. 
 
 Acts xiv. 21, 22, 23. 
 
 St. Paul and Barnabas return to Lystra, 
 Iconium, and Antioch in Pisidia, ordain- 
 ing in all the Churches. 
 
 48 
 
 Pisidia, 
 
 Perga, 
 
 Attalia. 
 
 Acts xiv. 24, 25 
 
 They proceed through Pisidia, Perga, and 
 Attalia, in Pamphylia. 
 
 
 Antioch 
 
 Acts xiv. 26, to the 
 end. 
 
 They return to Antioch, and submit an 
 account of their proceedings to the Church 
 in that place. 
 
 49 
 
 
 Acts xv. 1, 2 
 
 Dissensions at Antioch concerning Circum- 
 cision, before the commencement of St. 
 Paul’s second apostolical Journey. 
 
 
 Jerusalem ... 
 
 Acts xv. 3-30 
 
 St. Paul and Barnabas go up to Jerusalem, 
 to consult the Apostles and Elders — 
 Decree of James and of the Church in 
 this matter. 
 
 
 Antioch 
 
 Acts xv. 30-33 
 
 St. Paul and Barnabas return to the Church 
 at Antioch, with the decree of the Church 
 at Jerusalem, on the subject of the Ne- 
 cessity of Circumcision. 
 
 
 Eighteenth Period.— The Second Apostolical Journey of St. Paul. 
 
 50 
 
 Antioch 
 
 Acts xv. 36 
 
 After remaining some time at Antioch, St. 
 Paul proposes to Barnabas to commence 
 another Visitation of the Churches. 
 
 — 
 
 Syria and 
 
 Acts xv. 37, to the 
 
 St. Paul, separating from Barnabas, pro- 
 
 
 Cilicia. 
 
 end, and xvi. 4, 5. 
 
 ceeds from Antioch to Syria and Cilicia. 
 
 — 
 
 Derbe and 
 Lystra. 
 
 Acts xvi. 1, 2, 3 .... 
 
 St. Paul proceeds to Derbe and Lystra, in 
 Iconium — Timothy his Attendant. 
 
 — 
 
 Phrygia and 
 Galatia. 
 
 Acts xvi. 6 
 
 They proceed from Iconium to Phrygia and 
 Galatia. 
 
 
 
 Acts xvi. 7. 10 
 
 From Galatia to Mysia and Troas. 
 From Troas to Samothrace. 
 
 
 Samothrace.. 
 
 Acts xvi. part of 
 ver. 11. 
 
 — 
 
 Neapolis 
 
 Acts xvi. part of 
 ver. 11. 
 
 From Samothrace to Neapolis. 
 
 
 Philippi 
 
 Acts xvi. 12, to the 
 end. 
 
 From Neapolis to Philippi, where the Py- 
 thoness is dispossessed, and the Jailor 
 converted. 
 
 — 
 
 Thessalonica 
 
 Acts xvii. 1-10 
 
 From Philippi to Amphipolis and Apollonia, 
 to Thessalonica. 
 
 St. Paul writes his Epistle to the Galatians. 
 
 From Thessalonica to Berea — The Causes 
 for which the Bereans are favourably 
 disposed to receive the Gospel. 
 
 51 
 
 Berea 
 
 Acts xvii. 10-15 .... 
 
CHRONOLOGICAL INDEX, 
 
 385 
 
 A.D. 
 
 Place. 
 
 Scripture. 
 
 51 
 
 Athens 
 
 Acts xvii. 15, to the 
 
 - 
 
 Corinth 
 
 end. 
 
 Acts xviii. 1-6 
 
 
 
 
 52 
 
 
 Acts xviii. 6-12 
 
 
 
 
 
 
 
 
 Corinth 
 
 Acts xviii. 12, to 
 
 53 
 
 Crete, 
 
 part of ver. 18. 
 
 54 
 
 Nicopolis. 
 Cenchrea .... 
 
 Acts xviii. part of 
 
 — 
 
 Ephesus 
 
 ver. 18. 
 
 Acts xviii. 19 
 
 55 
 
 Caesarea, 
 
 Acts xviii. 20, 21, 
 
 
 Jerusalem, 
 
 22. 
 
 
 Antioch in 
 Syria. 
 
 
 Contents. 
 
 From Berea, having left there Silas and 
 Timothy, St. Paul proceeds to Athens, 
 where he preaches to the Philosophers 
 and Students. 
 
 From Athens St. Paul proceeds to Corinth, 
 where he is reduced to labour for his 
 support — Silas and Timothy join him at 
 Corinth. 
 
 St. Paul writes his first Epistle to the Thes- 
 salonians. 
 
 St Paul, being rejected by the Jews, con- 
 tinues at Corinth, preaching to the Gen- 
 tiles. 
 
 St. Paul writes his second Epistle to the 
 Thessalonians. 
 
 St. Paul, still at Corinth, is brought before 
 the Judgment-seat of Gallio the Procon- 
 sul, the brother of Seneca. 
 
 St. Paul writes his Epistle to Titus. 
 
 St. Paul proceeds to Cenchrea. 
 
 From Cenchrea to Ephesus, where he dis- 
 puted with the Jews. 
 
 From Ephesus St. Paul proceeds to Caesa- 
 rea ; and, having saluted the Church at 
 Jerusalem, completes his second aposto- 
 lical Journey, by returning to Antioch in 
 Syria. 
 
 Nineteenth Period. — The third Apostolical Journey of St. Paul . 
 
 55 
 
 56 
 
 58 
 
 Antioch, 
 
 Galatia, 
 
 Phrygia. 
 
 Ephesus ., 
 
 Ephesus 
 
 Macedonia.. 
 
 Macedonia, 
 
 Achaia. 
 
 Achaia, 
 
 Corinth, 
 
 Macedonia. 
 
 Corinth 
 
 Troas 
 
 Acts xviii. 23 St. Paul again leaves Antioch, to visit the 
 
 Churches of Galatia and Phrygia. 
 
 Acts xviii. 24, to the History of Apollos, who was now preaching 
 end. to the Church at Ephesus, planted by St. 
 
 Paul. 
 
 Acts xix. 1-11 St. Paul proceeds from Phrygia to Ephesus, 
 
 and disputes there with the Jews. 
 
 Acts xix. 11-21 St. Paul continues two years in Ephesus — 
 
 The people burn their magical Books. 
 Acts xix. 21, part St. Paul sends Timothy and Erastus to 
 of ver. 22. Macedonia and Achaia. 
 
 St. Paul writes his first Epistle to the 
 
 Corinthians. 
 
 Acts xix. part of St. Paul continues at Ephesus — A Mob is 
 ver. 22, to the end. occasioned at that place by Demetrius. 
 Acts xx. 1 St. Paul leaves Ephesus, and goes to Mace- 
 
 donia. 
 
 St. Paul writes his first Epistle to Timothy. 
 
 Acts xx. 2, and part St. Paul proceedsfrom Macedonia to Greece, 
 of ver. 3. or Achaia, and continues there three 
 
 months. 
 
 St. Paul writes his second Epistle to the 
 
 Corinthians. 
 
 Acts xx. part of ver. St. Paul returns from Achaia and Corinth 
 3, to ver. 6. to Macedonia, sending his companions 
 
 forward to Troas. 
 
 St. Paul writes his Epistle to the Romans. 
 
 Acts xx. 6-13 From Macedonia St. Paul proceeds to Troas, 
 
 where he raises Eutychus to life. 
 
 S 
 
386 
 
 CHRONOLOGICAL INDEX 
 
 a.d. Place. 
 
 58 
 
 Assos and 
 Mitylene. 
 Chios 
 
 Acts xx. 13, 14 From Troas to Assos and Mitylene. 
 
 Samos and 
 Trogy Ilium 
 
 Miletus 
 
 Acts xx. part of 
 ver. 15. 
 
 Acts xx. part of 
 ver. 15. 
 
 Coos and 
 Rhodes, 
 Patara, 
 Tyre. 
 
 Tyre 
 
 Ptolemais ... 
 Csesarea 
 
 Jerusalem .. 
 
 Scripture. 
 
 Contents. 
 
 From Mitylene to Chios. 
 
 From Chios to Samos and Trogyllium. 
 
 Acts xx. part of 
 ver. 15, to the end. 
 
 Acts xxi. 1, 2, 3 . 
 
 Acts xxi. 4, 5, 6 .... 
 
 Acts xxi. 7 
 
 Acts xxi. 8-15 
 
 Acts xxi. 15-27.. 
 
 Acts xxi. 27-37.. 
 
 Antipatris- 
 Csesarea .. 
 
 60 
 
 From Trogyllium to Miletus, where St. 
 Paul meets, and takes his farewell of the 
 Elders of the Church at Ephesus. 
 
 From Miletus to Coos and Rhodes and 
 Patara ; whence St. Paul, together with 
 St. Luke, the writer of the Book of the 
 Acts of the Apostles, sail in a Phoenician 
 vessel to Syria, and land in Tyre. 
 
 St. Paul and St. Luke continue at Tyre 
 seven days. 
 
 They proceed from Tyre to Ptolemais. 
 
 From Ptolemais to Csesarea, to the house 
 of Philip the Evangelist— Agabus pro- 
 phesies the near imprisonment of St. 
 Paul. 
 
 St. Paul and St. Luke arrive at Jerusalem, 
 and present themselves to St. James and 
 the Church. 
 
 St, Paul is apprehended by the chief Cap- 
 tain of the Temple, in consequence of a 
 Mob, occasioned by some of the Asiatic 
 Jews, who met St. Paul in the Temple. 
 Acts xxi. 37, to the St. Paul makes his defence before the 
 end, and xxii. 1-22. populace. 
 
 Acts xxii. 22 . On declaring his mission to preach to the 
 
 Gentiles, the Jews clamour for his death. 
 Acts xxii. 23-30 .... St. Paul claims the privilege of a Roman 
 citizen. 
 
 St. Paul is brought before the Sanhedrim, 
 who are summoned by the Captain of the 
 Temple. 
 
 St. Paul is encouraged by a Vision to per- 
 severe. 
 
 Acts xxiii. 12, to the In consequence of the discovery of a con- 
 spiracy to kill St. Paul, he is removed by 
 night from Jerusalem, through Antipa- 
 tris to Csesarea. 
 
 St. Paul is accused of sedition before Felix, 
 the Governor of Judea. 
 
 After many conferences with Felix, St. Paul 
 is continued in prison till the arrival of 
 Porcius Festus. 
 
 Trial of St. Paul before Festus— -He appeals 
 to the Emperor. 
 
 Curious account given to Agrippa by Festus 
 of the accusation against St. Paul. 
 
 St. Paul defends his cause before Festus 
 and Agrippa — their conduct on that oc- 
 casion. 
 
 St. Paul, being surrendered as a prisoner to 
 the Centurion, is prevented from com- 
 pleting this Journey, by returning to 
 Antioch, as he had usually done. 
 
 Acts xxii. 30, 
 xxiii. 1-11. 
 
 Acts xxiii. 11 . 
 
 and 
 
 end. 
 
 Acts xxiv. 1-22.. 
 
 Acts xxiv. 22, to the 
 end. 
 
 Acts xxv. 1-13 . 
 
 Acts xxv. 13-23 ... 
 
 Acts xxv. 23, to the 
 end, chap. xxvi. 
 
 Acts xxvii. 1 
 
CHRONOLOGICAL INDEX, 
 
 387 
 
 Twentieth Period. — St. Paul commences Ms Voyage to Rome as a Prisoner. 
 
 A.D. 
 
 Place. 
 
 Scripture. 
 
 Contents. 
 
 60 
 
 Caesarea 
 
 
 St. Paul commences his voyage to Rome as 
 a prisoner. 
 
 The ship arrives at Sidon, from whence it 
 proceeds tb Cyprus. 
 
 After changing their ship at Tyre, they pro- 
 ceed to Cnidus, Salmone in Crete, and 
 the city of Lasea. 
 
 St. Paul warns the master of the ship of 
 the danger they were in — They attempt 
 to reach Phenice in Crete. 
 
 The ship is wrecked, but the lives of all 
 on board are saved, as St. Paul had fore- 
 told. 
 
 They land on the Island of Melita. 
 
 After three months they sail to Rome. 
 
 St. Paul arrives at Rome, and is kindly 
 received by the Brethren. 
 
 St. Paul summons the Jews at Rome, to 
 
 
 
 
 
 
 Acts xxvii. 5-9 
 
 Acts xxvii. 9' r l4 
 
 
 
 
 
 Acts xxvii. 14, to 
 the end. 
 
 Acts xxviii. 1-11.... 
 
 
 
 
 
 
 Acts xxviii. 11, to 
 
 
 Rome 
 
 part of ver. 14. 
 Acts xxviii. part of 
 ver. 14 to 17. 
 
 Acts xxviii. 17-30... 
 
 
 
 61 
 
 
 explain to them the causes of his impri- 
 sonment. 
 
 St. Paul writes his Epistle to the Ephesians. 
 
 St. Paul writes his Epistle to the Philip- 
 pians. 
 
 St. Paul writes his Epistle to the Colossians. 
 
 St. Paul writes his Epistle to his friend 
 Philemon. 
 
 St. James writes his Epistle to the Jewish 
 Christians in general. 
 
 St. Paul remains at Rome for two years, 
 during which time the Jews do not dare 
 to prosecute him before the Emperor. 
 
 62 
 
 Rome 
 
 
 
 
 
 
 
 
 
 
 Jerusalem 
 
 
 
 Rome 
 
 Acts xxviii. 30, 31.. 
 
 
 
 Twenty-first Period. — From the Commencement of the fifth and last Journey 
 of St. Paul, to the Completion of the Canon of the whole Scriptures. 
 
 During this period, the New Testament gives no regular history of St. Paul. 
 The account, therefore, of his journeyings, after his liberation from Rome, is only 
 to be gathered from the incidental allusions which occur in his subsequent 
 Epistles, and from the narratives of Early Ecclesiastical Writers. 
 
 He seems to have written his Epistle to the Hebrews before he left Italy, where 
 he remained for a short time, waiting for Timothy. He afterwards visited Jeru- 
 salem, Antioch in Syria, Colosse, Philippi, Corinth, Troas, and Miletum. He is 
 supposed also to have travelled westward, into Spain, and perhaps Britain. About 
 the year a.d. 65, he returned to Rome, and was again imprisoned, in the general 
 persecution by Nero. 
 
 The remaining events of this period may be thus arranged;: — 
 
 65 
 or 
 
 66 
 
 66 
 
 Italy 
 
 
 Italy, or 
 Rome. 
 
 
 
 St. Paul, in the anticipation of the near 
 approach of Death, writes his second 
 Epistle to Timothy. 
 
 St. Peter writes his first Epistle. 
 
 St. Peter, under the impression of ap- 
 proaching Martyrdom, writes his second 
 Epistle. 
 
 s 2 
 
388 
 
 CHRONOLOGICAL INDEX, 
 
 66 
 
 70 
 
 -96 
 
 96 
 
 to 
 
 106 
 
 Place. 
 
 Scripture. 
 
 Probably 
 
 Syria. 
 
 Rome 
 
 
 
 Jerusalem ... 
 
 
 Asia Minor .. 
 
 
 Asia Minor . 
 
 
 
 
 
 Contents. 
 
 Jude writes his Epistle. 
 
 Martyrdom of St. Peter and St. Paul. 
 Destruction of Jerusalem, a.d. 70. 
 
 St. John writes the Apocalypse, or Book of 
 Revelation. 
 
 St. John writes his Epistle. 
 
 St. John sanctions the Books of the New 
 Testament, and completes the Canon of 
 Scripture, by writing his Gospel, at the 
 request of the Church at Ephesus. 
 
TABLES 
 
 OF 
 
 WEIGHTS, MEASURES, AND MONEY, 
 
 MENTIONED IN THE BIBLE: 
 
 CHIEFLY EXTRACTED FROM DR. ARBUTHNOT’s TABLES OF ANCIENT COINS, 
 WEIGHTS, AND MEASURES, AND QUOTED BY HORNE. 
 
 1. Jewish weights reduced to English troy weight. 
 
 lbs. oz. 
 
 The gerah, one-twentieth of a shekel 0 ... 0 
 
 Bekah, half a shekel 0 ... 0 
 
 The shekel 0 ... 0 
 
 The maneh, 60 shekels 2 ... 6 
 
 The talent, 50 maneh, 3000 shekels 125 ... 0 
 
 pen. gr. 
 ... 0 ... 12 
 ... 5 ... 0 
 
 ... 10 ... 0 
 ... 0 ... 0 
 ... 0 ... 0 
 
 2. Scripture measures of length reduced to English measure . 
 
 Eng. feet. inch. 
 
 A digit. , Jer. lii. 21 0 ... 0.912 
 
 4 | A p alm, Exod. xxv. 25 0 ... 3.648 
 
 12 j 3 | A sp an, Exod. xxviii. 16 0 ... 10.944 
 
 24 | 6 | 3 | A c ubit, Gen.vi. 15 1 ... 9.888 
 
 96 | 24 | 6 | 2 | A fathom, Acts xxvii. 28 7 ... 3.552 
 
 144 j 36 | 12 | 6[ 1.5 j Ezek iel's reed, Ezek. xl. 3—5 10 ... 11.328 
 
 192 | 48 1 16 | 8 | 2 | 1.3 | A n Arabian pole 14 ... 7.104 
 
 1920 | 480 | 160 | 80 | 20 | 13.3 [ 10 | Measuring line, Ez. xl. 3.145 ... 11.04 
 
 3. The long Scripture measures. 
 
 Eng. miles, paces. feet. 
 
 A cubit 0 ... 0 ... 1.824 
 
 400 | A stadium or furlong, Luke xxiv. 13 0 ... 145 ... 4.6 
 
 2000 | 5 | A sabbath day’s journey, Acts i. 12 0 ... 729 ... 3.0 
 
 4000 | 10 | 2| An eastern mile, Matt. v. 41 1 ... 403 ... 1.0 
 
 12000 | 30 | 6 | 3 J A parasang 4 ... 153 ... 3.0 
 
 96000 | 240 | 48 1 24 | 8~ j A day's journey 33 ... 172 ... 4.0 
 
 s 3 
 
390 TABLES OE WEIGHTS, MEASURES, AND MONEY, 
 
 4. Scripture measures of capacity for liquids , reduced to English 
 wine measure. 
 
 1.3 1 
 
 | A log, Lev. xiv. 10 
 
 
 
 5.3 1 4 | 
 
 1 A cab 
 
 
 
 
 16 
 
 1 12 
 
 3 1 
 
 i A hin, Exod. xxx. 24 
 
 32 | 
 
 1 24 j 
 
 6 1 
 
 1 2 | 
 
 A seah ... 
 
 
 96 
 
 | 72" 
 
 18 
 
 1 6 1 
 
 1 3 1 
 
 j A bath, or ephah, 1 Kings vii. 
 26 ; John ii. 6 f 
 
 960 
 
 720 
 
 180 
 
 60 
 
 20 
 
 10 
 
 A kor or homer, Ezek. xiv. I 
 14; Isaiah v. 10 / 
 
 Gal. 
 
 0 . 
 0 . 
 0 . 
 
 75 
 
 pints. 
 
 0.625 
 
 0.833 
 
 3.333 
 
 2 
 
 4 
 
 5. Scripture measures of capacity for things dry , reduced to English 
 corn measure. 
 
 A gachal 
 
 20 | A cab or chcenin, 2 Kings vi. 25; Rev. vi. 6 
 
 • 8 I An om er > Exod. xvi. 36, and xxix. 40 
 
 Peck. gal. 
 
 36 | 
 
 120 | 6 | 3.3 | A seah, Matt. xiii. 33.. 
 
 360 | 18 | 10 | 3 | An ephah, Ezek. xiv. 11., 
 
 pints. 
 , 0.1416 
 2.8333 
 5.1 
 1 
 
 1800 | 90 | 50 | 15 | 5 | 
 
 A letech, Hos. iii. 2 16 ... 0 ... 0 
 
 3600 
 
 180 
 
 100 
 
 30 
 
 10 
 
 2 
 
 A homer or kor, Num.\ o 9 n i 
 
 xi. 32 ; Hosea iii. 2... 1 u *" 1 
 
 6. Jewish money reduced to English standard. 
 
 A gerah, Exod. xxx. 13 
 
 10 | A bekah, Exod. xxxviii. 26 „ 
 
 A shekel, Exod. xxx. 13 ; Isa. vii. 23; Matt.\ 
 
 xvii. 27 ...J 
 
 A maneh or minab Hebraica, Luke \ 
 xix. 13 J 
 
 20 
 
 2 1 
 
 1200 
 
 120 
 
 50 
 
 60000 1 6000 | 3000 | 60 | A talent 342 
 
 A solidus aureus, or sextula, was worth 0 
 
 A siculus aureus, or gold shekel, was worth 1 
 
 A talent of gold was worth 5475 
 
 In the preceding table, silver is valued at 5s. and gold at 41. per oz. 
 
 s. 
 
 d. 
 
 0 
 
 1.2687 
 
 1 
 
 1.6875 
 
 2 
 
 3.375 
 
 14 
 
 0.75 
 
 3 
 
 9 
 
 12 
 
 0.5 
 
 16 
 
 6 
 
 0 
 
 0 
 
 7. Roman money mentioned in the New Testament , reduced to the 
 English standard. 
 
 £ s. d.far. 
 
 A mite (\e7rroi/ or aaaapiov), Mark xii. 42 0 0 0 Of 
 
 A farthing (Kodpavri;?), Mark xii. 42 about 0 0 0 If 
 
 ^A penny or denarius ( dnvapiov ), Matt. xxii. 19 0 0 7 2 
 
 A pound or mina 3 2 6 0 
 
391 
 
 PRAYERS. 
 
 FOR THE TRUE UNDERSTANDING OF GOD’S WORD. 
 
 O Lord, as Thou alone art the Author of the Holy 
 Scriptures, so likewise can no man, although he be never 
 so wise, politic, and learned, understand them, except he be 
 taught by thy Holy Spirit, which alone is the schoolmaster 
 to lead the faithful into all truth. Vouchsafe, therefore, I 
 most humbly beseech Thee, to breathe into my heart thy 
 blessed Spirit, which may renew the senses of my mind, 
 open my wits, reveal unto me the true understanding of 
 thy holy mysteries, and plant in me such a certain and 
 infallible knowledge of thy truth, that no subtle persuasion 
 of man’s wisdom may pluck me from thy truth ; but that 
 as I have learned the true understanding of thy blessed will, 
 so I may remain in the same continually, come life, come 
 death ; unto the glory of thy blessed name. Amen. (King 
 Edward VI. — Primer.) 
 
 Blessed Lord, who hast caused all Holy Scriptures to be 
 written for our learning ; grant that we may in such wise 
 hear them, read, mark, learn, and inwardly digest them: 
 that by patience and comfort of thy holy word, we may 
 embrace and ever hold fast the blessed hope of everlasting 
 life, which Thou hast given us in our Saviour Jesus Christ. 
 Amen. 
 
 FOR A LIFE AGREEABLE TO OUR KNOWLEDGE. 
 
 As I have prayed unto Thee, O heavenly Father, to be 
 taught the true understanding of thy blessed word, by thy 
 Holy Spirit, so I most entirely beseech Thee to give me 
 grace to lead a life agreeable to my knowledge. Suffer me 
 not to be of the number of those which profess that they 
 s 4 
 
392 
 
 PRAYERS. 
 
 know God with their mouth, but deny Him with their 
 deeds. Let me not be like unto that son which said unto 
 his father, that he would labour in his vineyard, and yet 
 laboured nothing at all, but went abroad, loitering idly. 
 Make me rather like unto that good and fruitful land which 
 yieldeth again her seed with great increase, that men, seeing 
 my good works, may glorify Thee, my Heavenly Father. 
 Amen. (King Edward VI. — Primer.) 
 
 A PRAYER PREFIXED TO SOME EDITIONS OF THE EARLY 
 ENGLISH VERSIONS. 
 
 O gracious God and most merciful Father, which hast 
 vouchsafed us the rich and precious jewel of thy holy word, 
 assist us by the Spirit, that it may be written in our hearts, 
 to our everlasting comfort, to reprove us, to renew us, ac- 
 cording to thine own image ; to build us up, and edify us, 
 unto the perfect building of thy Christ ; sanctifying and 
 increasing in us all heavenly virtues. Grant this, O 
 Heavenly Father, for Jesus Christ’s sake. Amen. 
 
 SCRIPTURE PRAYERS. 
 
 Thy hands have made me and fashioned me ; give me 
 understanding, that I may learn thy commandments. The 
 entrance of thy word giveth light ; it giveth understanding 
 to the simple. Open Thou mine eyes, that I may behold 
 wondrous things out of thy law a . 
 
 Order my steps in thy word, and let not any iniquity 
 have dominion over me. O that my ways w r ere directed 
 to keep thy statutes ! then shall I not be ashamed wdien I 
 have respect unto all thy commandments. I will run the 
 way of thy commandments when Thou shalt enlarge my 
 heart b . 
 
 See also Col. i. 9, 10 ; Eph. i. 17, &c ; 1 Pet. ii. 1, 2 ; 
 Psalm cxix. ; suggesting other topics for prayer. 
 
 a Psalm cxix 73. 130. 18.. 
 
 b Psalm cxix. 135. 5, 6. 32. 
 
393 
 
 HYMN. 
 
 OLD TESTAMENT GOSPEL. 
 
 Israel, in ancient days, 
 
 Not only had a view 
 Of Sinai in a blaze, 
 
 But learn’d the Gospel too : 
 
 The types and figures were a glass, 
 
 In which they saw a Saviour’s face. 
 
 The Paschal sacrifice, 
 
 And blood-besprinkled door c , 
 
 Seen with enlighten’d eyes, 
 
 And once applied with power, 
 
 Would teach the need of other blood, 
 
 To reconcile an angry God. 
 
 The lamb, the dove, set forth 
 His perfect innocence d , 
 
 Whose blood, of matchless worth, 
 
 Should be the soul’s defence ; 
 
 For he who can for sin atone 
 Must have no failings of his own. 
 
 The scape-goat on his head e 
 The people’s trespass bore, 
 
 And to the desert led, 
 
 Was to be seen no more : 
 
 In him our Surety seem’d to say, 
 
 “ Behold, I bear your sins away.” 
 
 c Exod. xii. 13. d Lev. xii. 6. e Lev. xvi. 21. 
 
 s 5 
 
394 
 
 HYMN. 
 
 Dipt in his fellow’s blood, 
 
 The living bird went free f ; 
 
 The type well understood, 
 
 Express’d the sinner’s plea ; 
 
 Described a guilty soul enlarged, 
 
 And by a Saviour’s death discharged. 
 
 Jesus, I love to trace, 
 
 Throughout the sacred page, 
 
 The footsteps of thy grace, 
 
 The same in every age ! 
 
 O grant that I may faithful be 
 To clearer light vouchsafed to me ! 
 
 Cowper 
 
 f Lev. xiv. 51 — 53. 
 
I 
 
 V 
 
 V 
 
 
INDEX 
 
 Aaron, his appointment to the 
 priesthood, 170; the record of his 
 sin, 16; his vain excuse, 58; his 
 resignation, 212 ; his punishment, 
 214 ; his family still known among 
 the Jews, 30. 
 
 Abel, his sacrifice, what implied by 
 it, 62 ; his death, how an intimation 
 of a future state, 60. 
 
 Abigail, an instance of a soft answer 
 turning a^vay wrath, 270. 
 
 Abihu (son of Aaron), his punish- 
 ment, 212. 
 
 Abimelech, meaning of the term, 
 and to the kings of what country 
 this name was common, 109. 
 
 Abimelech (son of Gideon), his 
 ambition, 57 ; an illustration of the 
 issue of worldly friendships, 227 ; 
 the justice of God shown in his 
 death, 52 ; followers of, void of un- 
 derstanding, 269. 
 
 Abishai (nephew of David), his 
 misinterpretation of God’s provi- 
 dence, 51. 
 
 Abner (son of Ner, Saul’s uncle), 
 making it his sport to do mischief, 
 268 ; issue of his challenge to Joab, 
 271 ; his desertion of Ishbosheth, 
 53 ; his being “more righteous than 
 Joab” explained, 97 ; by whom as- 
 sassinated, 57. 
 
 ABRAHAM,meaningofhisname,110; 
 in God’s covenant with him every 
 animal mentioned which is com- 
 manded to be sacrificed under the 
 Mosaic law, 64 ; justified by faith, 
 339. 356; howto obtain his blessing, 
 79 ; impartiality of Moses in the re- 
 cord of his sin, 1 6 ; offering Isaac a 
 type, 88 ; his life a series of trials, 
 
 197 ; his death, 368 ; remarkable 
 preservation of his posterity, 28 — 30. 
 
 Abraham, his servant, the notice 
 taken of him in Scripture, 55 ; his 
 trust in the Lord, and the blessing 
 attending it, 267. 
 
 Absalom, a demagogue, 57 ; con- 
 trasted with Solomon, 272 ; the fa- 
 vourite son of David, 235 ; his death, 
 269 ; his memory infamous, 268; his 
 followers void of understanding, 269. 
 
 Achan, his covetousness, 57 ; his 
 name as connected with his history, 
 110; his punishment, 224. 253, 
 note. 
 
 Actions of those recorded in Scrip- 
 ture to be traced to their principle 
 in order to derive improvement 
 from them, 72. 324. 
 
 Acts of the Apostles, book of, 65. 
 327; illustrating theDeity and offices 
 of the Son and Holy Ghost, 328— 
 331 ; its harmony with the Epistles 
 of St. Paul illustrated, 342. 
 
 Adam enticed to sin, 267 ; by his 
 wife, 199 ; thus hearkening to her, 
 no proof of true love to her, 203 ; 
 his vain excuse, 58 ; consequence of 
 covering his sin, 272 ; in what the 
 evil of his sin consisted, 201 ; a 
 type of Christ, 207. 
 
 Adonibezek, his punishment an il- 
 lustration of God’s justice, 52. 268. 
 
 Adonijah, a spoiled and undutiful 
 son, 57 ; snared by the transgression 
 of his lips, 269. 
 
 Adonizedec, his vain attempt to 
 resist God, 269. 
 
 Adultery, its figurative meaning in 
 the prophets, 84. 287. 
 
 Affliction, its benefits, 203. 247 ; our 
 
 a This index might easily be reduced to questions, and form a profitable 
 examination for the instruction of the young, as already suggested, p. 2. 
 
 s 6 
 
396 
 
 INDEX. 
 
 duty under it particularly set forth 
 in the Lamentations of Jeremiah, 
 282 . 
 
 Africans, their present state de- 
 scribed in prophecy, 34. 
 
 Agag, spared by Saul, 73 ; taken by 
 his own iniquity, 268 ; a name com- 
 mon to the kings of the Amalekites, 
 109. 
 
 Agriculture in eastern countries, 
 mode of threshing and grinding 
 wheat, 143; of sowing rice, 143; 
 value of labour, rate of daily wages, 
 146. 
 
 Agrippa had no heart for wisdom, 
 271. 
 
 Ahab (king of Israel) blaming others 
 for the consequences of his own sin, 
 58; sparing Benhadad, 73. 204; 
 threatened by God, 79. 267; the in- 
 fluence of his wife, 59 ; his hospi- 
 tality to Jehoshaphat, 204 ; in what 
 sense poor, 269 ; Micaiali’s address 
 to him, 92 ; his false prophets by 
 flattery worked his ruin, 272 ; his 
 death, 268; why his reign is re- 
 corded at length, 221. 
 
 Ahab (a false prophet), his awful 
 death by Nebuchadnezzar, 271. 
 Ahasuerus, capricious, 57 ; his 
 sleepless night, an illustration of 
 God’s providence, 252 ; by what name 
 called in profane history, 252. 
 Ahaz, his great wickedness, 57. 246 ; 
 God’s long-suffering to him, 303; 
 contrasted with Hezekiah, 73; in 
 what sense distressed by Tiglath 
 Pileser, 148. 
 
 Ahaziah (king of Israel), Jehosha- 
 phat’s connexion with him led to 
 the destruction of his fleet, 100; the 
 persecutor of Elijah, 245. 
 
 (king of Judah), sketch 
 
 of his history, 246. 
 
 Ahijah the prophet, his threatening 
 how confirmed, 239. 
 AHiMELECH(thehighpriest), David’s 
 deceit to, 72; its consequences, 253. 
 Ahithophel, a worldly-wise poli- 
 tician, 57; his counsel to Absalom, 
 in what sense good, 96 ; his death, 
 268. 
 
 Alexander the Great, his attempt 
 to restore Babylon, 27; Daniel’s 
 prophecy respecting him, 34. 370 ; 
 the Jews subject to him, 306. 
 Almighty, when this term is first 
 applied to God in Scripture, 198.' 
 
 Amalekites, cause of their destruc- 
 tion, 23; an instance of the remote 
 consequences of sin, 201. 
 
 Amasa (nephew of David), in what 
 sense righteous, 97. 
 
 Amaziah (king of Judah), his de- 
 feat by Jehoash, 268 ; an instance of 
 the progress of sin, 58 ; sketch of 
 his history, 246. 
 
 Amaziah, an idolatrous priest, 108. 
 Ambition, instances in Scripture, 16. 
 57. 
 
 America, its present state an illus- 
 tration of prophecy, 34; religious 
 use of a better acquaintance with 
 its geographical position, 115. 
 Ammonites, descendants of Lot, their 
 defeat by Jehoshaphat, 22 ; remark 
 on David putting them under saws 
 and harrows of iron, 149. 
 
 Amon (son of Manasseh), remark 
 on his naming his son Josiah, 241; 
 contrasted with his father, 247. 
 Amorites, an illustration of God’s 
 long-suffering, 195. 
 
 Amos, book of, 289. 
 
 Amusements, cruelty of them among 
 the heathen, 9. 
 
 Ananias (the high priest), Paul’s 
 prophetic rebuke of him, 132. 
 
 ■ and Sapphira, an awful in- 
 
 stance of the folly of lying, 269 ; 
 and of deceit, 270, 
 
 Angel of Jehovah, to whom it refers, 
 50. 209. 
 
 Angels ministering spirits, 196; their 
 deep contemplation of the scheme 
 of redemption, 358. 
 
 Anger, instances from Scripture, 73. 
 270. 
 
 Anointed, the term when first ap- 
 plied in Scripture to Christ, 233. 
 Anointing, what it intended to repre- 
 sent in the consecration of Aaron 
 and his sons, 170. 
 
 of our Lord’s feet, 141. 
 
 Antichrist, practical view of, 365. 
 Antioch ; two places of that name 
 mentioned in Scripture, 109. 
 Antiochus Epiphanes, his vain 
 attempt to destroy the Scriptures, 4 ; 
 his persecution of the Jews, 306; 
 foretold by Daniel, 286; renewed 
 dedication of the Temple after his 
 profanation of it, 181. 
 
 Apis, the honour which the Egyp- 
 tians paid to it, 40. 
 
 Apocrypha, 7, note. 
 
INDEX, 
 
 397 
 
 Apollos, liis wisdom in hearkening 
 to counsel, 269. 
 
 Apostles, their strict regard to truth, 
 16 ; the effect upon them of the 
 day of Pentecost, 330 ; their travels, 
 as gathered chiefly from ecclesiasti- 
 cal history, 133. 
 
 Apparel ; force of the remark, that 
 St. Paul had coveted that of no 
 man, 139. 
 
 Arabians, prophecy respecting them, 
 35. 
 
 Archelaus, his cruelty, 130. 
 
 Ark, account of it, 174; alluded to 
 by Jeremiah, 281. 
 
 Arm, u making it bare ” explained, 
 139. 
 
 Artaxerxes, an instance of the 
 king’s heart being in the hand of the 
 Lord, 249, 250. 271 ; a name com- 
 mon to the kings of Persia, 109. 
 
 Articles of the Church of England, 
 sixth, 191; seventh, 259; seven- 
 teenth, 76 ; twentieth, 153. 
 
 Arts and sciences ; the Egyptians 
 probably derived a knowledge of 
 them from the Edomites, 31 ; the 
 extent to which the Egyptians 
 carried them, 40 ; the little notice 
 of them in Scripture, 55. 
 
 Arundel, Abp., his opposition to the 
 translation of the Scriptures, 154. 
 
 Asa, his prayer, 22; his trust in 
 God, 267 ; his misconduct under 
 correction, 270 ; some particulars 
 of his history, 245. 
 
 A sahel, his rashness, 271 ; his pride 
 his destruction, 270. 
 
 Ascension of our Lord, on the place 
 of, 1 15 ; compared with the transla- 
 tions of Enoch and Elijah, 242. 
 
 Ashdod, folly of its inhabitants, 256; 
 prophecy respecting it, 295. 
 
 Ashtaroth, the high places Solo- 
 mon built for her, 126. 
 
 Asia, meaning of the term in the 
 New Testament, 113. 
 
 Ass, its character in eastern coun- 
 tries, 123. 
 
 Assyria, kingdom of, the first notice 
 of it in Scripture after the days of 
 Nimrod, 45, note ; why the subject 
 of prophecy, 285, note. 
 
 Athaliah, her revenge, 57 ; sketch 
 of her history, 246; her marked 
 wickedness, 254, note ; her death, 
 269. 
 
 Athenian philosophers, whvthough 
 
 professing to seek wisdom they 
 found it not, 270 ; despised instruc- 
 tion, 267 ; contrasted with the 
 writers of the Bible, 13. 
 
 Athenians, an instance of the force 
 of prejudice, 58. 271. 
 
 Athens, its idolatry, 40. 132. 135. 
 
 Atonement, day of, 179. 213 ; of 
 Christ, the dignity it reflects on the 
 sacrifices of the law, 212 ; the great 
 doctrine of the Bible, 66 ; how re- 
 vealed by Christ, 310; one of the 
 strongest motives to the practice of 
 morality, 76 ; Scripture references 
 to it, 47. 329. 
 
 Attributes of God, what is meant by 
 this, 51 ; every act of God the re- 
 sult of the combined exercise of all 
 of them, 69. 
 
 Augustinou Seneca’s inconsistency, 
 40; note ; on the prophetic import 
 of Hannah’s hymn, 233 ; on happi- 
 ness, 273; on the design of the seven 
 Catholic epistles, 354. 
 
 Augustus, those of that name 
 mentioned in the New Testament, 
 109 ; fulfilled undesignedly a pro- 
 phecy respecting our Lord, 241, 
 note. 
 
 Azariah (king of Judah), 246. See 
 Uzziah. 
 
 B. 
 
 Baal, meaning of the term, 110; 
 worship of, introduced into Israel 
 by Ahab, 221 ; Jehoram’s (his son) 
 inconsistency, though putting away 
 the image of it, 57. 
 
 prophets of, Jehu destroyed 
 
 them, but not from right motives, 
 59. 246. 
 
 Baasha, his sin, 245 ; the curse of 
 God in his house, 267. 
 
 Babel builders, their perverseness, 
 45 ; God’s exact notice of them, 
 267 ; their vain attempt to defeat 
 God’s purpose, 200. 271; their 
 punishment notwithstanding their 
 combination, 269. 
 
 Babylon, prophecies respecting it, 
 24. 279. 281 ; captivity of Jews in, 
 4. 281. 283. 286; their redemption 
 from it, shadowed forth our redemp- 
 tion by Christ, 278; Alexander’s 
 attempt to restore it, 27. 
 
 Bacon, Lord, his remark on hea- 
 venly mysteries, 335. 
 
 Balaam, his prophecy ,64. 114. 215 ; 
 
398 
 
 INDEX. 
 
 a striking instance of self-deceit, 
 58 ; his history illustrating the im- 
 portance of comparing Scripture 
 with Scripture, 100 ; contrasted 
 with Micaiah, 267. 
 
 Baptism, sacrament of, danger of its 
 abuse, 82 ; Red Sea, a type of it, 
 211; service of, referred to, 324. 
 
 Barnabas, full of the Holy Ghost, 
 331 ; his conduct in reference to 
 Mark, 100. 270; contrasted with 
 Herod, 73. 272. 
 
 Barzillai, a friend in adversity, 
 271 ; a pattern to the aged, 56. 
 
 Basil, (Abp. of Caesarea), on the 
 best way to find out truth, 153. 
 
 Battlements to houses, why required 
 to he made by the Mosaic law, 136. 
 
 Beard, esteem for it in eastern coun- 
 tries, 141. 
 
 Beersheba, remark on Jacob offering 
 sacrifice there, 117. 
 
 Belial, son of, meaning of the 
 term, 105. 
 
 Bellarmin, Cardinal, by what 
 Scripture he justifies putting here- 
 tics to death, 151. 
 
 Belshazzar (grandson of Nebu- 
 chadnezzar), his neglect of warnings, 
 57 ; what he feared came upon him, 
 268 ; the cause of his destruction, 
 23; the suddenness, 256, note. 
 
 Belteshazzar, this name given to 
 Daniel, in what sense a snare to 
 him, 112. 
 
 Belzoni, his account of a whirl- 
 wind, 120. 
 
 Benhadad, his boasting, 270; 
 Ahah’s league with him, 73; three 
 of that name mentioned in the 
 books of Kings, 109. 
 
 Bereans, their search after know- 
 ledge, 270 ; an example to us, 38. 
 
 Bethel, remark on sons of the pro- 
 phets being found there, 118 ; chil- 
 dren of, their destruction, 271. 
 
 Bethlehem, two places of that name 
 mentioned in Scripture, 109. 
 
 Bethshemesh, men of, their punish- 
 ment, 233. 
 
 Bible, when divided into chapters 
 and verses, 98 ; disposition in which 
 it should be read, 3. 37 ; texts 
 quoted by Bp. Butler on this sub- 
 ject, 3 ; its antiquity, 3 ; state of 
 the world when the first portions of 
 it were written, 44; its beneficial 
 effects illustrated, 8 ; that these 
 
 effects have not been universal, an 
 evidence of its truth, 9 ; notice re- 
 specting writers of it, 12. 14; a 
 simplicity quite peculiar to itself 
 distinguishes it, 18 ; its great pur- 
 pose, 43 ; traces events to their 
 moral causes, 51 ; harmony of its 
 doctrines with its facts, 66 ; danger 
 of quoting detached passages of it, 
 95 ; fanciful interpretations of it, 
 90 ; its sufficiency for salvation, 
 191. 
 
 Birds, instruction from their migra- 
 tion, 123. 
 
 Bishop, the nature of the office as 
 inferred from St. Paul’s direction to 
 Timothy, 350. 
 
 Bithynia, in what sense not in Asia, 
 113. 
 
 Blessing of God to be sought in the 
 use of appointed means, 81. 141. 
 203. 
 
 Blomfield, Bp., his suggestion for 
 the profitable reading of Scripture, 
 194. 
 
 Blood, different senses in which the 
 term is used in Scripture, 101 ; the 
 eating of, why forbidden to the 
 Jews, 161. 
 
 Bosom, leaning on, the term ex- 
 plained, 142. 
 
 Bottles, used in the East, 141. 
 
 Boyle, on the abrupt digressions of 
 the prophets, 86 ; that the difficul- 
 ties of Scripture should not discou- 
 rage us from reading it, 152 ; on its 
 silence, 45, note. 
 
 Bruce, the effect on him of a 
 whirlwind, 119. 
 
 Bryant, on the divine origin of 
 the Mosaic law, 166. 
 
 Burnet, Bp., his remark on the 
 Apocrypha, 8, note . 
 
 Butler, Bp., on the disposition in 
 which the Scriptures should be 
 read, 3; on the nature of the Chris- 
 tian dispensation, 43 ; on the me- 
 diatorial office of Christ, 47 ; on 
 the hardening effect of passive im- 
 pressions, 58 ; on the influence 
 which the command of God has as 
 to the morality of an action, 71 ; on 
 the punishment of the Amalekites, 
 201 ; on the essence of revealed as 
 distinct from natural religion, 332. 
 
 C. 
 
 Cabalists, 184. 
 
INDEX. 
 
 399 
 
 Caiaphas, a Sadducee, 187. 
 
 Cain, his sacrifice, 203 ; his covering 
 his sin, 272; his fretting against the 
 Lord, 271 ; an instance of the folly of 
 sin, 200; and of God’s justice, 195. 
 
 and Abel, the representatives 
 
 of the two great classes into which 
 all mankind may he divided, 55. 
 
 Calendar of the Jews, 182. 
 
 Cana of Galilee, its position and 
 distance from Capernaum, 116. 
 
 Canaan, its situation, 116; its allot- 
 ment to the Israelites, 158. 224. 
 
 , woman of, in what sense a 
 
 Greek, 114; Christ’s trial of her 
 heart, 271 ; an instance of his love, 
 323. 
 
 Canaanites, that which they feared 
 came upon them, 268; their de- 
 struction, 224; the curse upon 
 them did not affect either nations 
 or individuals among them so long 
 as they continued righteous, 113. 
 
 Carthage, 200 children sacrificed to 
 Saturn, 39. 
 
 Catholic Epistles, 354. 
 
 Celsus, value of his testimony to 
 the authenticity of the gospels, 7. 
 
 Ceremonies of the Jews, their moral 
 object, 160 ; the most important in 
 their public worship, 167. 
 
 of the Mosaic law and of 
 
 Christianity contrasted, 13. 
 
 Cerinthians, their heresy, 335. 
 
 Chance, God’s government of, 53. 
 241, note , 252. 
 
 Character, developed by circum- 
 stances, 59 ; how to be estimated, 
 71. 
 
 Chief priests, 172. 
 
 Children, duties of, 332; false views 
 of the Pharisees on this subject, 
 186 ; the example of Joseph, 206 ; 
 when not to obey their parents, 
 203 ; correction of, a proof of love 
 to them, 270; trained up aright 
 will seldom go wrong, though there 
 are exceptions, 266 ; there should 
 be a constant reference to the ex- 
 ample of our Lord in their educa- 
 tion, 324 ; Adonijah a spoiled child, 
 
 Chinese, their present state a proof 
 of man’s need of revelation, 41. 
 
 Christ, some prophecies respecting 
 Him, 36 ; harmony of Old and New 
 Testaments respecting Him, 66 ; 
 genealogies of Him, 128 ; described 
 
 by Jeremiah as the Lord our Righte- 
 ousness, 281 ; his mediation the 
 great subject of the Bible, 43; texts 
 quoted by Bp. Butler as descriptive 
 of his office, 47 ; Moses a type of 
 Him, 210 ; preparation made for his 
 coming, 65. 206. 209. 213. 215. 229. 
 233. 240 ; his person and work the 
 grand medium by which the cha- 
 racter of God is manifested, 54 ; 
 remarks on his character, 320 ; 
 views given by Him of the punish- 
 ment ofthewicked, 61 ; his example 
 to be the foundation of education, 
 324 ; his divine nature and offices 
 as illustrated in the Acts, 328 ; his 
 Divinity the doctrine of the Fathers 
 of the first three centuries, 134; 
 alluded to in the Old Testament, 
 50. 298. 
 
 Christianity, the critical moment at 
 which it was introduced, 308 ; its 
 rapid progress, 6. 325; its beneficial 
 effects on society and individuals, 
 9. 11 ; as illustrated by the conduct 
 of St. Paul, 18. 347 ; Bp. Butler’s 
 view, 43; the masterpiece of the 
 Divine providence, 66 ; needs no 
 human addition to make it more 
 perfect, 336. 
 
 Christians, the first, their character 
 as exhibited in the Acts of the 
 Apostles, 330 ; the practical use we 
 should make of it, 328. 
 
 Chronicles, two books of, 243, 244. 
 
 Chronology, value of, 125. 
 
 Chronological order of the prophets, 
 276 ; of their prophecies, 300 ; of 
 the Psalms, 262. 
 
 index of the Bible, 367. 
 
 Chrysostom on the interpretation 
 of parables, 92 ; on the duty of 
 reading the Scriptures, 134 ; his 
 allusion to St. Luke, 315. 
 
 Church of God, the Bible chiefly a 
 history of it, 194. 13 ; what has 
 been its support in every age, 275 ; 
 the Spirit exercises an invisible 
 agency over it, 48; prophecy adapted 
 to its moral exigencies as illus- 
 trated by those of Moses, 217 ; of 
 Ezekiel, 283 ; of Daniel, 286 ; of 
 Nahum, 293 ; errors which dis- 
 tracted it in the times of the Apos- 
 tles, 334 ; what has been a chief 
 source of division in it, 191. 
 
 Circumcision, remark on, 82; its 
 spiritual intention, 216. 
 
400 
 
 INDEX, 
 
 Civilization opposed no check to 
 idolatry, 39. 132. 
 
 Clement, Epistle of, remark on its 
 exclusion from the Sacred Writings, 
 
 6 . 
 
 Climate of Judea, 118. 182. 
 
 Coasts, meaning of this term, 113. 
 Colossians, Epistle to, 347. 
 Commandments, the Ten. — Abp. 
 Seeker’s rules for their interpreta- 
 tion, 80. 
 
 Compassion, an instance of counter- 
 feit, 204. 
 
 Condescension enforced from the 
 Epistle to Philemon, 353; of St. 
 Paul, 347 ; of our Lord, 322 ; a 
 pattern to us, 76. 
 
 Confession, form of, when a Jew 
 offered his sacrifice, 169. 
 Connexions, evil of ungodly, 59; 
 check which the Mosaic law placed 
 against forming them, 161. 
 Conscience, Scriptural examples of 
 its power, 58. 187 ; different effects 
 of a good and bad, 74. 272 ; when 
 only a safe guide, 204. 
 Consequences, in Scripture God’s 
 disapprobation of sin is sometimes 
 marked by a silent record of them, 
 72 ; importance of considering those 
 that are remote, 201. 253, note 111 . 
 Context, importance of observing, 
 95. 
 
 Contradictions, seeming, of Scrip- 
 ture, some explained, 148. 
 Controversy, the difficulty of con- 
 ducting it properly, 259. 
 
 Cook, Captain, religious use of his 
 geographical discoveries, 115. 
 Corinthians, two Epistles to, 340, 
 341. 
 
 Corn, eastern mode of treading it 
 out and grinding it, 143. 
 Cornelius, an instance of the need 
 which all have of Christ, 329 ; his 
 desire of instruction, 270 ; his path, 
 
 267. 
 
 Covenant, the term explained, 102 ; 
 Oldand New, these terms explained, 
 102 ; Abraham’s two sons typical of 
 them, 207 ; abrogation of the Old 
 foreseen by the prophets, 15. 281 ; 
 New, shadowed forth in the Old 
 Testament, 210. 212. 228 ; the 
 great promise of the New, 78. 282. 
 Covetousness, Scripture examples of, 
 57 ; its idolatry, 20. 
 
 Counsel, none against the Lord, 271. 
 
 Counterfeit virtues, 203 ; as enjoined 
 by the Pharisees, 186. 
 
 Creation, the great purpose of God 
 in it, 24. 
 
 Crom-Cruach, some account of an 
 Irish idol of that name, 11. 
 
 Cyrus, his conquests an illustra- 
 tion of God’s providence, 21.271. 
 287. 
 
 D. 
 
 Damnation, the term explained, 97. 
 Daniel, book of, 285 ; his confes- 
 sion of sin, 19; his supreme regard 
 to God’s glory, 21 ; an instance of 
 making the promises of God a mo- 
 tive to prayer, 78; and of the ho- 
 nour God puts on the prayer of 
 the contrite, 286; in what sense 
 he speaks of his innocency, 97 ; 
 contrasted with Belshazzar and Ne- 
 buchadnezzar, 268 ; and also with 
 Saul, 270; his accusers, 268, 269, 
 270. 
 
 Darius the Median, his decree in 
 favour of the Jews, 271 ; the effect 
 upon him of Daniel’s deliverance, 
 287. 
 
 Dathan, the peculiar sin of his re- 
 bellion explained by reference to 
 his genealogy, 129. 
 
 David, the origin of his family, 229 ; 
 his establishment on the throne of 
 Israel how brought about, 53 ; con- 
 trasted with Jeroboam, 238; his 
 curses against his enemies explain- 
 ed, 261; his piety, 234, 235. 244; his 
 practical use of God’s promises, 77 ; 
 his indolence preparing for his fall, 
 253; his punishment a solemn de- 
 claration of God’s anger against sin, 
 52. 235 ; his declaration of his own 
 righteousness explained, 97; also his 
 putting the Ammonites under saws, 
 149 ; his knowledge of Christ, 236 ; 
 the greatest personal type of Christ, 
 233; Christ spoken of under his 
 name, 284. 
 
 Davison on prophecy, quoted on the 
 inspiration of Moses, 15; on the 
 prophecies of Daniel, 33 ; on Jonah 
 being a type of Christ’s resurrec- 
 tion, 292; on the connexion of 
 Malachi’s prophecy with the New 
 Testament, 299. 
 
 Death, denounced as a curse, but first 
 lights on a saint, what we may learn 
 
INDEX, 
 
 401 
 
 from this, 60 ; how shadowed forth 
 as the wages of sin to the Old Tes- 
 tament Church, 63 ; of the wicked 
 compared to a whirlwind, 268 ; is- 
 sues in the disappointment of all 
 their expectations, 269 ; of the 
 righteous, 270 ; of our Lord, 63. 
 278. 310. 316. 329; who came to 
 abolish it, 37. 288 ; of Stephen, 
 11. 330 ; feelings ofPaul, 338. 351, 
 and of Peter, 359, in the prospect 
 of it ; instances of Moses and others’ 
 impatience to die, 73. 
 
 Deceit, its folly, 200. 270. 
 Deceitfulness of sin, 58. 
 
 Decision, religious instances of, in 
 Caleb, 56 ; in Daniel, and Sha- 
 drach, &c., 112; in Ruth, 229; in 
 Elijah, Nehemiah, Peter, and Paul, 
 
 Dedication, feast of, 181. 
 
 Depravity, our natural, accumulated 
 proofs of, 60 ; means by which our 
 nature is to he restored, 43. 284. 
 330. 
 
 Deuteronomy, hook of, 215. 
 
 Devil, practical view of his tempta- 
 tions, 75. 199 ; misquoting Scrip- 
 ture among the most dangerous of 
 his devices, 95 ; to which book of 
 Scripture our Lord referred, to de- 
 feat his temptations, 216. 
 
 Dew, figurative of influences of the 
 Holy Spirit, 84; peculiarity of it in 
 eastern countries, 118. 
 
 Difficulties of Scripture, their chief 
 origin, 147 ; their practical use, 150; 
 some explained, 115. 127. 146. 308; 
 in religion chiefly regard the Divine 
 conduct, not our duty, 70. 
 Diligence, its tendency to advance 
 men in society, 269 ; of Joseph, 
 205 ; of Samuel, 232 ; of Paul, 116. 
 337 ; motive to it in studying the 
 Scriptures, 150. 
 
 Direction from God, how to obtain 
 
 it, 267. 
 
 Dispensation, Patriarchal, Mosaic, 
 and Christian, compared, 63 — 67. 
 7L 
 
 Mosaic, as a minis- 
 tration of death alluded to, 233 ; 
 the severity of its enactments, 163. 
 Docet^e, heresy of, 334. 
 
 Doctrines of the Law, 184. 
 
 Doctrines of Scripture, the great mo- 
 tives to duty, 75 ; practical use of 
 the most mysterious, 75. 
 
 Doeg, a slanderer, 57. 
 
 Domestic usages among the Jews — 
 flax for lamps, 144 ; mode of heat- 
 ing ovens, 143; sitting at table, use 
 of oil, washing hands, 142. 
 Dorcas, her memory blessed, 268. 
 Dress, eastern mode of, 138; the 
 term naked explained, 1 39 ; distinc- 
 tion between shoes and sandals, 140. 
 Duty, , acting from a sense of, not a 
 certain evidence of our acting right, 
 204. See Relative Duties. 
 
 E. 
 
 Eagle, a remarkable instance of it 
 alluded to, 124. 
 
 Earth, the division of it among the 
 three sons of Noah, 34. 
 
 Ebal, the curses denounced on it, 224. 
 Ebed-melech, a true friend to Je- 
 remiah, 271. 
 
 Eeenezer, meaning of the term, 1 1 0. 
 Ebionites, heresy of, 335. 
 Ecclesiastes, book of, 272. 
 
 Eclipse at the crucifixion, 145. 
 Economy taught by our Lord, 323. 
 Edom, the term explained, 110. 
 Edomites (or Idumaeans) ; their ex- 
 tirpation contrasted with the preser- 
 vation of the Jews, 30 ; their here- 
 ditary hatred of the descendants 
 of Jacob, 290; put for opposers of 
 God’s Church generally, 215. 
 Education, view of the Church of 
 England, 324 ; Timothy an illus- 
 tration of the blessing attending a 
 right one, 266. 350. 
 
 Edwards on man’s need of revela- 
 tion, 41. 
 
 Egypt, fulfilled prophecy respecting 
 it, 26. 28 ; future conversion of it, 
 how expressed in prophecy, 84 ; its 
 ancient religion, showing what man 
 is when left to himself, 40 ; its cli- 
 mate, in what way throwing light 
 on the character of Pharaoh, 120; 
 its plagues exposed the folly of ido- 
 latry, 208 ; tendency of the Israel- 
 ites to return to it, 219; and de- 
 pend upon it, 278. 
 
 Ekron, remarkable prophecy respect- 
 ing it, 296. 
 
 Elah (son of Baasha), by what 
 awful death overtaken, 245 ; passed 
 away as the whirlwind, 268. 
 
 Eli, his punishment, 23; his con- 
 duct under reproof contrasted with 
 
402 
 
 INDEX, 
 
 that of Saul, 73 ; an instance of the 
 snare of an amiable temper, 231 ; 
 the prediction against him gradually- 
 fulfilled, 255 ; his sons, sons of Be- 
 lial, 105 ; despised wisdom and in- 
 struction, 267 ; driven away in their 
 wickedness, 270; in what sense 
 hated by their father, 270. 
 ELiHU,an example to the young, 259. 
 Elijah, his motive for calling down 
 fire contrasted with that of John 
 and James, 72; contrasted with 
 Paul, 73; compaxed with Paul, 
 272 ; his prayer for the fulfilment 
 of God’s promise, 78; his finding 
 shelter at Zarephath, a singular 
 illustration of God’s providence, 
 117; his translation contrasted with 
 the death of John the Baptist, 198 ; 
 compared with that of Enoch and 
 the ascension of our Lord, 243; the 
 great moral object of his prophecies 
 and ministry, 239. 
 
 Elisha, his refusal of Naaman’s 
 present, 145 ; his numerous miracles, 
 242 ; his grief at the sins of others, 
 73 ; “ had poured water on the 
 hands of Elijah,” meaning of this, 
 142"; his memory blessed, 268. 
 Emmaus, the two disciples going to, 
 their conduct under reproof, 268. 
 Enemies, forgiveness of, strongly 
 urged by the Mosaic law, 162. 272 ; 
 caution against rejoicing over their 
 
 fall, 271. 
 
 English translations of the Bible, 
 
 154. 
 
 Enoch, his character, 55; his pro- 
 phecy, 64 ; his translation an inti- 
 mation of a life to come, 60 ; com- 
 pared with our Lord’s ascension, 
 243. 
 
 Envy, Scripture examples of, 57. 
 200. 253. 
 
 Ephesians, an instance of force of 
 prejudice, 58 ; Church of, a warn- 
 ing, 80. 346 ; Epistle to, 345. 
 Ephesus, in what sense the capital of 
 Asia, 114. 
 
 Ephraim, use of the term in Scrip- 
 ture, 108; men of, 270. 
 Epicureans, 190. 
 
 Epistles, their practical use, 66. 332 ; 
 Locke’s rule for the interpretation 
 of, 333; questions on them, 361; 
 of St. Paul, by what distinguished, 
 338 ; the faithful pictures of his 
 soul, 347. 
 
 Epochs, the term explained, and some 
 of the most remarkable in the Bible 
 given, 127, 128. 
 
 Error in religion, arising from a 
 wrong state of the heart, 3. 147. 
 190. 271. 334 ; arising from a disre- 
 gard of the sufficiency of Scripture, 
 191 ; its danger, 315. 
 
 Esau, his hatred of Jacob, 57. 200 ; 
 in what sense hated by God. 106 ; 
 his marriage, 59 ; a heaviness to his 
 mother, 268; the curse of Godin 
 his house, 267. See Edomites. 
 Essenes, 187. 
 
 Establishments, religious, no argu- 
 ment against them from our Lord’s 
 declaration, “ My kingdom is not 
 of this world,” 96. 
 
 Esther, her patriotism, 56; her de- 
 sire granted, 268; hook of, 251. 
 Ethiopian eunuch, his zeal for pub- 
 lic worship, 116; his desire after 
 instruction, 270 ; the subject of 
 Philip’s preaching to him, 329 ; its 
 result an illustration of the office 
 of the Holy Ghost, 331 ; his path, 
 267. 
 
 Evangelists, their strict regard to 
 truth, 16. 
 
 Europe, its state when Paul first 
 entered it, 11. 
 
 Eusebius, his valuable testimony to 
 the divinity of Christ, 134. 
 
 Eve, her vain excuse, 58; an in- 
 stance of the progress of sin, 200 ; 
 the disappointment of her expecta- 
 tion in Cain, 202. 
 
 Evelyn quoted, 200. 
 
 Evil, instances of its being overruled 
 for good. 7. 52. 130. 196 ; examples 
 of overcoming it with good, 18. 56. 
 205. 272. 
 
 . — — spirits worshipped by the hea - 
 then, 41. 
 
 Examples of Scripture, instruction 
 to be derived from them, 71. 
 Exodus, book of, 207. 
 
 Expediency, its folly as illustrated 
 in the case of Ahithophel, 57 ; 
 Jeroboam, 238; and others. See 
 Wisdom, Worldly. 
 
 Ezekiel, book of, 282. 
 
 Ezra, his trust in the Lord, 267 ; 
 book of, 248. 
 
 F. 
 
 Faith, how to be measured, 71 ; 
 different senses in which the word 
 
INDEX, 
 
 403 
 
 •is used in Scripture, 102; justifi- 
 cation by it does not weaken the 
 obligation to good works, 75. 339 ; 
 essentially the same in every age, 
 259. 275; the gift of God, 46. 74; 
 man responsible for it, 315 ; in what 
 sense it is the great principle which 
 accomplishes every thing, 22 ; God 
 tries that of his people, 197 ; in- 
 stances of its power in Joseph, 206 ; 
 David, 232; Mordecai, 252; Asa, 
 Hezekiah, &c., 267. 
 
 Fear of God, in what sense pro- 
 longeth days, 265 ; the whole duty 
 of man, 273; no virtue where this 
 is wanting as a motive of action, 
 264. 
 
 of man, its snare, 112. 272. 
 
 of evil, who are quiet from it, 
 
 267. 
 
 Feet, anointing, 141 ; sitting at the, 
 explained, 142. 
 
 Felix, Paul’s treatment of, 132. 
 272. 
 
 Festivals of the Jews, their moral 
 use, 212 ; our Lord’s observance 
 of one not of divine appointment, 
 
 181. 
 
 Figures, practical use of them, 125 ; 
 remarks on them, 82. 
 
 Flattery, how spoken of in Scripture, 
 14; instances of its working ruin, 
 272 . 
 
 Flesh, different sense of the term, 
 103. 
 
 Food, reason of God’s direction re- 
 specting that of the Jews, 161. 
 
 Forgery of an Epistle of Paul, how 
 treated by the early Christians, 6. 
 
 Forgiving temper, by what motive 
 urged in Scripture, 76 ; Scripture 
 instances of it, 56. 58. 271 ; princi- 
 ples by which it should be regulated, 
 323 ; particularly urged upon the 
 Jews by their law, 162. 
 
 Found, on the use of this term in 
 Scripture, 106. 
 
 Friendship, its effect compared to 
 iron sharpening iron, 272 ; Scrip- 
 ture examples of, 56. 271 ; danger- 
 ous with ungodly persons, 59. 227 ; 
 caution against their enticement, 
 267 ; our Lord’s, for the family at 
 Bethany, 322. 
 
 Future state, how revealed under 
 the Old Testament, 60; implied 
 from the inequalities of our present 
 state, 266. 
 
 G. 
 
 Galatians, Epistle to, 343. 
 
 Galileans, 188. 
 
 Garments, the rending of, 140 ; wed- 
 ding, 141 ; fringes to, 161 ; “ Let 
 thy garments be always white,” 
 explained, 139. See Apparel, Rai- 
 ment. 
 
 of the Jewish priests, their co- 
 lour, and its symbolical meaning, 
 
 171. 
 
 Gate, the place of resort for public 
 business, various texts thus ex- 
 plained, 137. 
 
 Gehazi, his covetousness, 57 ; con- 
 trasted with Elisha, 145 ; compared 
 with Ananias, 269. 
 
 Gemara, the term explained, 184, 
 note. 
 
 Genealogies, their use in Scripture, 
 128. 244. 
 
 of Christ, 129. 
 
 Genesis, book of, 193. 
 
 Gentiles, in what part of the temple 
 allowed to worship, 189. 
 
 Gentile world, why given over to a 
 reprobate mind, 23 ; influence of the 
 Jews upon it, 65. 125. 287 ; its 
 moral state at the coming of our 
 Lord, 307 ; terms in which pro- 
 phecy speaks of its conversion, 84 ; 
 why our Lord forbade his disciples 
 to go in the way of it, 310. 
 
 G eography of the Holy Land, 120. 
 Geshem (the Arabian), the deceit 
 of his counsels, 269. 
 
 Gideon, his defeat of the Midianites, 
 22 ; his soft answer to the men of 
 Ephraim, 270 ; the ingratitude of 
 the Israelites to his family, 227 ; 
 the snare his ephod became, 253, 
 note. 
 
 Gilgal, in what sense the angel com- 
 ing from it added to the force of his 
 reproof of the Israelites, 117. 
 Girdles, 138. 
 
 Glory of God, instances of men’s re- 
 gard to it, 20, 21 ; consequences of 
 disregarding it, 23 ; a regard to it 
 the great principle of right action, 
 24 ; the great end of creation, 24. 
 Gnostics, some account of, 334. 
 
 God, just views of Him how ob- 
 tained, 68; his nature and attri- 
 butes, in what manner revealed, 
 49. 54; this illustrated by the 
 book of Genesis, 195 ; a supreme 
 
404 
 
 XNDEX 
 
 regard to his glory a remarkable fea- 
 ture of the Bible, 20 ; sometimes 
 said to do what He permits, 70; 
 his command altei’9 the whole na- 
 ture of an action, 71 ; no respecter 
 of persons, 54. 165. 224 ; his omni- 
 potence conspicuous in the weak- 
 ness of his instruments, 22; his in- 
 conceivable greatness and majesty, 
 195; very sublime views given of 
 this by the prophets, 290. 293. 306 ; 
 motives to duty from a considera- 
 tion of his attributes, 19. 198; the 
 value of his favour, 202. 
 
 Goliath, his pride and destruction, 
 270 ; how overcome, 22. 
 
 Gomorrah, a moral lesson to be learnt 
 from its position, 116; the guilt of 
 its inhabitants, shown from chrono- 
 logy, 125. 
 
 Gospel, subserviency of the Law to it, 
 163 ; preached to Abraham, 206 ; 
 the danger of unbelief of it, 315. 
 Gospels, 65. 308. 
 
 Government of the Jews, 157. 
 Grace, different senses of the term, 
 103 ; of God, examples of its effects, 
 55 ; its connexion with man’s agen- 
 cy, ’74. 284; illustrated by our 
 Lord’s miracles, 323. 
 
 Graves on the Pentateuch quoted, 
 on the great principle of the Mosaic 
 law, 160 ; on Tacitus’ allusion to 
 the Jews, 162 ; on the appointment 
 of Aaron to the priesthood, 170, 
 note . 
 
 Greece, its religion more degenerate 
 as it became more civilized, 40. 
 Greeks, Grecians, meaning of the 
 terms as used in the Acts of the 
 Apostles, 114. 
 
 Grotius, quoted on human sacrifices 
 offered by the heathen, 39; and 
 their worship of evil spirits, 41. 
 Groves, worship in, 82. 
 
 H. 
 
 Habakkuk, book of, 294. 
 
 Habit, examples of its force, 59. 
 
 Hagar, her address to the angel, 50. 
 
 Haggai, book of, 296. 
 
 Hales’ Chronology quoted on the 
 religious use of Captain Cook’s 
 voyages, 115; on Sanballat, 190, 
 note . 
 
 Hall, Bishop, on God’s omnipo- 
 tence, 22; on the rebellion of Da- 
 than, 130 ; on the woman’s offering 
 of the alabaster box of ointment, 
 141 ; on sobriety of mind in the 
 study of Scripture, 154 ; on the call 
 of Matthew, 189 ; on the giving of 
 the law from Mount Sinai, 209 ; on 
 Ruth’s decision, 209 ; on the three 
 bodily inhabitants of heaven, 242 ; 
 on Mordecai’s faith, 252. 
 
 Ham, the fulfilment of the curse on 
 him, 34. 
 
 Haman, his hypocrisy, 222 ; his plot 
 confounded, 252 ; taken in his own 
 naughtiness, 268. 
 
 Hananiah(w1io opposed Jeremiah), 
 an instance of a false witness perish- 
 ing, 271. 
 
 Hands, imposition of, on the head of 
 the sacrifice, what was meant by it, 
 169. 
 
 Hannah, the first who prophesied of 
 Christ under the title of Messiah, 
 233 ; a pattern to mothers, 56 ; her 
 desire granted, 268. 231. 
 
 Happiness, the Scriptures our only 
 guide to it, 13, 14 ; man’s false esti- 
 mate of it, 201, 202 ; the gift of the 
 Holy Ghost, 331; the chief subject 
 of Ecclesiastes, 272 ; vanity of the 
 pursuit of it in departure from 
 God, 288 ; its perfection consists in 
 the full enjoyment of God for ever, 
 49. 
 
 Harmony of the several parts of 
 the Bible with each other, 66 ; of 
 the Gospels, 370. 381. 
 
 Harvest, different kinds of, 182 ; 
 allusion to thunder and rain in 
 wheat harvest, 120; feast of, 179. 
 Hatred, Scripture instances, 57 ; is 
 murder in God’s sight, 20 ; of a 
 father, in what sense enjoined in 
 Scripture, 106. 
 
 Hazael, Ills ignorance of himself, 
 59 ; his seeking in his own way to 
 fulfil God’s prophecy, 88 ; the curse 
 of the Lord in his house, 267. 
 Heart, the Lord tries it, 271 ; his re- 
 gard to it in those who offered sacri- 
 fice, 169 ; his estimate of its state 
 by nature, 59 ; men very little ac- 
 quainted with their own, 59 ; folly 
 of trusting it, 272 ; hardened by im- 
 pressions which are not followed up 
 by action, 58 ; in what sense God 
 hardens it, 70 ; the writing of God’s 
 
INDEX 
 
 405 
 
 law in it is a promise of the new 
 Covenant, 78. 
 
 Heart of the king in the hand of the 
 Lord, 271. 
 
 Heathenism, its debasing influence, 
 10. 39; some prohibitions of the 
 .Mosaic law to preserve the Jews 
 from it, 161. 
 
 Hebraisms, 104. 
 
 Hebrews, Epistle to, 353. 
 
 Heresies in the time of the Apostles, 
 334. 
 
 Herod, some account of persons of 
 that name mentioned in Scripture, 
 108. 
 
 Herod Agrippa, defeat of his 
 counsel, 271 ; his death, 23. 270. 
 Herod Antipas, an instance of the 
 power of conscience, 187. 272. 
 Herodians, 188. 
 
 Herodotus and Thucydides, with 
 whom of the sacred writers contem- 
 porary, 3. 
 
 Hezekiah, Sennacherib’s vain at- 
 tempt against him, 22; his trust in 
 the Lord, 267 ; the confidence he 
 inspired in his people, 254 ; God’s 
 threat to take away his life, 80 ; the 
 Lord tried his heart, 271 ; God's 
 punishment of him, 23. 52 ; some 
 particulars of his history, 247. 
 Hiel, his daring impiety, 57 ; why 
 recorded, 221 ; his punishment, 
 239 ; punished in the death of his 
 children, 253, note. 
 
 High Priest, who condemned our 
 Lord, was a Sadducee, 187 ; office 
 of, &c., 170; typical of Christ, 47. 
 171. 213 ; our Lord’s first allusion 
 to it as such, 310. 
 
 Hiram (King of Tyre), Solomon’s 
 letter to him, 175. 
 
 Historical books of the Old Testa- 
 ment, general remarks on, 221. 
 History of the Bible, its object, 43 ; 
 a selection of facts to illustrate prin- 
 ciples, 251 ; information respecting 
 mankind, which it alone gives, 51. 
 194. 222. 
 
 ■ ■ , profane, light it throws on that 
 
 of the Bible, 130. 
 
 . , ecclesiastical, its use in the in- 
 
 terpretation of Scripture, 133. 
 
 , natural allusions to it in Scrip- 
 ture, 123. 
 
 Holiness distinguishes the Bible, 19 ; 
 the grace of the Gospel lays us un- 
 der peculiar obligations to it, 352 ; 
 
 St. Peter’s view of its importance, 
 359 ; without it no man shall see 
 the Lord, 366. 
 
 Holy of Holies, the most remarkable 
 thing in it, 174 ; who alone might 
 enter it, 180. 213 ; our greater pri- 
 vileges as Christians, 238 ; attempt 
 of Caligula to set up his statue in 
 it, how overruled for good, 131. 
 Holy Spirit, his assistance neces- 
 sary to our understanding the Bible, 
 38 ; references to Him in the Old 
 Testament, 50. 284. 289; facts in 
 the Old Testament illustrating 
 man’s need of his influences, 44. 236 ; 
 his deity, personali ty, and office, 328. 
 330 ; prayer for, 391. 
 
 Homily on reading the Scriptures 
 quoted, 153. 366. 
 
 Honour, which God puts on them 
 that honour Him illustrated, 224; 
 which the Jew r s paid to the memory 
 of Moses, 219; humility the way 
 to it, 270 ; under what circum- 
 stances our Lord when on earth 
 received it, 321. 
 
 Hooker quoted on the danger of 
 speculating on the Divine nature, 
 70 ; on the interpretation of Scrip- 
 ture, 90. 151 . 
 
 Hophni and Phineas, 267. 270. 
 Hopkins, Bishop, to what he com- 
 pares the book of Proverbs, 264. 
 Horeb,in what respect different from 
 Sinai, 107 ; force of the remark, 
 “ they made a calf at Horeb,” 99. 
 Horn, its figurative meaning in Scrip- 
 ture, 84. 
 
 Horne, Bp., quoted on the contrast 
 between the writings of men and 
 the Scriptures, 2 ; on the character 
 of Noah, 56 ; on the dedication of 
 Solomon’s temple, 237 ; on the 
 suitableness of the Psalms to Chris- 
 tian congregations, 261. 
 
 Horne, T. H.,on the king of Assy- 
 ria’s help to Ahaz, 148; on Lampe’s 
 Commentary, 151; his chronologi- 
 cal arrangement of the prophets, 
 276. 
 
 Horsley, Bishop, on the evidence of 
 prophecy, 24 ; on comparing Scrip- 
 ture with Scripture, 153. 
 
 Hosea, book of, 287. 
 
 Hospitality, Ahab an instance of 
 counterfeit, 204. 
 
 Hours, wffiere first mentioned in 
 Scripture, 144. 
 
406 
 
 INDEX. 
 
 Houses, construction of, in the East, 
 
 137. 
 
 Human nature, how to acquire a bet- 
 ter insight into it, 55. 74 ; Scripture 
 view of it, 59. 
 
 life, Scripture view of, 202. 
 
 256. 
 
 Humanity to the brute creation en- 
 forced, ] 63. 269. 
 
 Humility, Scripture illustrations of, 
 20. 73. 248. 311 ; the best prepara- 
 tion for honour, 270 ; there can be 
 no virtue without it, 279. 
 
 Hurd, Bp., the three leading points 
 in the prophecies of the Bible to 
 which he refers, 37; his reference 
 to a passage of Scripture as contain- 
 ing the substance of the plan of sal- 
 vation, 48. 
 
 Hypocrisy, instances of, in Johanan, 
 57 ; Jeroboam, Haman, 222 ; Ge- 
 shem, Ishmael, Herod, &c. 269. 
 
 I. 
 
 Idolatry, tendency of mankind to it, 
 42 ; not a mere error in judgment, 
 223; the history and government 
 of the Jews intended by God to be 
 a continual protest against it, 157. 
 208; of the Jews, 22 7. 239. 245. 
 247 ; of the Egyptians, its folly ex- 
 posed by the plagues of Egypt, 208. 
 Idumea, its present state compared 
 with that of Judea, 32; moral use 
 of the prophecy of its desolation, 
 279. See Edom. 
 
 Ignorance not always an excuse for 
 sin, 168 ; of what God has not re- 
 vealed, 336. 152. 154 ; of what God 
 has revealed, 42. 
 
 Impatience, examples from Scripture, 
 73. 
 
 Impressions, passive, being repeated, 
 grow weaker, and tend to harden the 
 heart, 58. 
 
 Inability to do the will of God pro- 
 ceeds from disinclination, 75. 
 Incense, meaning of it in prophetic 
 language, 85 ; when and by whom 
 offered, 172. 176. 
 
 Infanticide, instances of itin Ireland, 
 
 1 1 ; and in Carthage, 39. 
 
 Infidelity taken in its own craftiness, 
 136 ; is destructive of social order, 
 
 187. 
 
 Influence of Joshua, 225 ; of Heze- 
 kiah, 254; of Jeroboam on the 
 kingdom of Israel, 238. 254. 
 
 Ingathering, the Feast of, the same 
 as that of Tabernacles, 180. 
 Inspiration defined, 14. 
 
 Instruments by which God usually 
 effects his greatest designs, 22. 
 Integrity, its guidance in difficulties 
 (generally the best casuist), 268 ; of 
 Samuel as a judge, 232. 
 Intercession, Moses and Samuel dis- 
 tinguished for, 233 ; of Christ, 47. 
 31 0 ; typified by that of Moses, 210 ; 
 and the burning of incense, 211. 
 Interpretation of the Bible, 67 ; error 
 of the Essenes in this respect, 187 ; 
 of the Cerinthians, 335. 
 
 IreNjEUS, his testimony to the divi- 
 nity of Christ, 134. 
 
 Irish, anciently sacrificed their first- 
 born children, 1 1. 
 
 Isaac, a type of Christ, 88. 206 ; the 
 record of his sin by Moses, 16 ; an 
 instructive illustration of the nature 
 of human life, 202 ; his death, 127. 
 Isaiah, his character, 19. 277 ; saw 
 the glory of Christ, 100; book of, 
 2 77. 
 
 Ishbosheth, in what sense righte- 
 ous, 96 ; deserted by Abner, 53. 
 Ishmael, prophecy respecting him, 
 35 ; his mocking Isaac, 72 ; though 
 the son of Abraham, the little notice 
 of his descendants in Scripture, rea- 
 son for this, 45, note. 
 
 Ishmael, son of Nethaniah, his de- 
 ceit, 269. 
 
 Isles, meaning of the term in Scrip- 
 ture, 113. 
 
 Israel, meaning and application of the 
 term, 110. 113. 
 
 Israelites, the remarkable state of 
 their health when leaving Egypt, 
 100; their worship of the calf at 
 Horeb, 99 ; their journey ings in the 
 wilderness, by what marked, 214; 
 their state under Joshua, 225 ; be- 
 fore the appointment of the Judges, 
 226 ; consequences of their self-will, 
 231 ; their division into two king- 
 doms, 23. 237 ; comparative view of 
 the kings of Judah and Israel, 245 
 — 247. See Jews. 
 
 Issachar, in what sense compared to 
 an ass, 123. 
 
 Jabesh Gilead, silence of Scripture 
 on the sinfulness of the murder of 
 the people there, 72. 
 
 Jacob, his deceiving Isaac, 16. 87. 
 
INDEX. 
 
 407 
 
 200 ; his ladder ; the compassion of 
 God in favouring him with this 
 vision, 196 ; his offering sacrifice at 
 Beersheba, 117 ; his review of his 
 life, 203; his hope in death, 270; 
 his prophecy respecting the Mes- 
 siah, 207. 
 
 James, Epistle of, 355. 
 
 Japheth (eldest son of Noah), re- 
 markable prophecy concerning him, 
 34. 
 
 Jehoiada, his memory blessed, 268 ; 
 wife of, 246. 
 
 Jehoiakim, by what other names 
 called, 129; not rending his gar- 
 ment, 140 ; sketch of his history, 
 247 ; his memory infamous, 268. 
 Jehoram (king of Israel), his in- 
 consistency, 57 ; his vain excuse, 
 58 ; his fretting against the Lord, 
 
 271. 
 
 Jehoram (king of Judah), some 
 particulars of his history, 246 ; the 
 evil consequences of his marriage 
 with the wicked daughter of Ahab, 
 266. 
 
 Jehoshaphat, his remarkable vic- 
 tory over the Ammonites, 22 ; the 
 evil of his connexion with Ahab, 
 59. 245. 267. 100. 
 
 Jehovah, meaning of the term, 50 ; 
 title given by the prophets to the 
 Messiah, 282. 
 
 Jehu (king of Israel), his corrupt 
 motives, 59. 246 ; compared with 
 Zimri, 71. 
 
 Jephthah, an illustration of the 
 nature of human life, 256. 
 
 J eremiah, his prophecy of the re- 
 turn of the Jews from Babylon, 29 ; 
 his boldness in reproving sin, 72 ; 
 his compassion for the sinner, 73. 
 282 ; his prophecy respecting Zede- 
 kiah, 87 ; sketch of his history, 280 ; 
 Lamentations of, 282. 
 
 Jericho, by what means taken, 22 ; 
 why the rebuilding of it is recorded, 
 221 ; remark on finding sons of the 
 prophets there, 117, 118. 
 Jeroboam, son of Nehat (first king 
 of Israel), his diligence and its re- 
 ward, 269 ; compared with Uzziah, 
 and contrasted with Jehoshaphat, 
 73 ; his bereavement, 256 ; his reign, 
 why given at length, 221; contrasted 
 with David, 238 ; a striking instance 
 of the force of example, 254 ; his 
 memory infamous, 268. 
 
 Jeroboam II. (king of Israel), 
 reigns longer than any other, 222. 
 246. 
 
 Jerome, his notice respecting a 
 forgery of a piece under the name 
 of Paul, 6 ; his remark on the duty 
 of the laity reading the Scripture, 
 135; his account of the death of 
 Jeremiah, 280. 
 
 Jerusalem, destruction of, by Titus, 
 29 ; our Lord’s prophecy respecting 
 this destruction, 131. 
 
 Jethro, his different names, 107 ; 
 his meeting Moses, 272 ; and good 
 advice to him, 269. 
 
 Jewel, Bp., compares Scripture to 
 manna, 2 ; on the preservation of the 
 Scriptures, 8 ; heathen England con- 
 trasted with Christian, 11 ; on the 
 difficulties of Scripture, 150 ; on its 
 mysteries, 152. 
 
 J ews, a remarkably oppressed people, 
 4 ; their preservation a proof of 
 the divine authority of the Bible, 
 28 ; purpose for which they were 
 selected by God, 157 ; their influ- 
 ence on the Gentile world, 65. 116. 
 125. 249. 287 ; their character as 
 given by Moses, 14 ; their history 
 between the Old and New Testa- 
 ment, 306 ; why God hid his face 
 from them, 23; their restoration 
 foretold, 32. 289. 290. 339; Paul’s 
 love for them, 18. 
 
 Jezebel, her attempt to destroy the 
 prophets of the Lord, 4 ; her evil 
 influence over Ahab, 59 ; her false 
 inference from Zimri’s destruction, 
 71 ; the providence of God illustrat- 
 ed by Elijah’s deliverance from her, 
 117; her death an illustration of the 
 undesigned fulfilment of prophecy, 
 241, note; her memory infamous, 
 268. 
 
 Joab (David’s nephew), sketch of 
 his character, 57 ; his death an 
 illustration of God’s justice, 52. 
 Joash, (king of Israel), visits Elisha 
 on his death-bed, 246 ; an instance 
 of the exact notice God takes of our 
 motives, 52. 
 
 Joash (king of Judah), his apos- 
 tasy, 59 ; cause of his defeat by the 
 Syrians, 22. 
 
 Job, an Edomite, 31 ; his patience, 
 56 ; his reply to his wife, 147 ; his 
 confession of sin, 19. 259 ; his sacri- 
 fice, 64 ; book of, 257 ; his friends, 
 
408 
 
 INDEX, 
 
 their misinterpretation of God’s pro- 
 vidence respecting him, 52. 257. 
 Joel, book of, 288. 
 
 Johanan, hypocrisy of, 57. 
 
 John, St., Gospel of, 316; Epistles 
 of, 19. 359, 360 ; Revelation of, 364. 
 66 ; short account of him, 317 ; his 
 false zeal, 72. 
 
 John the Baptist, the subject of 
 prophecy, 278. 299; his faithful- 
 ness, 72; contrasted with Simon 
 Magus, 73 ; subject of his preaching, 
 309 ; his testimony to our Blessed 
 Lord, 169; his death, 198. 
 
 Jonah contrasted with St. Paul, 73; 
 an instance of God’s readiness to 
 hear prayer, 52; his fretting against 
 the Lord, 271; book of, 290. 
 Jonathan, his trust in God, 22; 
 his conduct as a son and friend, 56. 
 271 ; Saul’s conduct to him, 58 ; 
 his death, 266. 
 
 Jordan River, allusion to, 121. 314. 
 Joseph, his history a display of God’s 
 providence, 52 ; his glory in passing 
 over transgression, 271 ; sketch of 
 his character, 205 ; remark on the 
 prophecy of Jacob that Judah, not 
 Joseph, should be the ancestor of 
 the promised Messiah, 207. 
 Joseph’s brethren contrasted with 
 Paul and Silas, 74 ; benefited by 
 affliction, 203. 
 
 Joseph, (the husband of the Virgin 
 Mary,) his genealogy, 129: his fear 
 of Arclielaus, 130. 
 
 Josephus, on the care the Jews took 
 of their Scriptures, 5 ; on the pro- 
 phecies of Jeremiah and Ezekiel 
 respecting Zedekiah, 87 ; on the de- 
 struction of Jerusalem, 131 ; on the 
 death of Ananias the high priest, 
 132; his account of Felix, 132; of 
 the number of victims offered at a 
 passover, 178. 
 
 Joshua, his humility, 21 ; his trust 
 in God, yet diligent use of means, 
 223; God’s promise to him, how 
 applied by St. Paul, 78 ; an instance 
 of his neglecting to consult God, 
 171; a type of Christ, 225; book 
 of, 222. 
 
 Josiah, his early piety, 56. 268 ; 
 for some time destitute of an au- 
 thentic copy of the Scriptures, 4; a 
 striking instance of the power of 
 God’s word, 9 ; his zeal, 88 ; how 
 far blessed, 245 ; remarkable fulfil- 
 
 ment of a prophecy respecting him, 
 241 ; some particulars of his his- 
 tory, 247. 
 
 Jubilee, account of, 164. 
 
 Judah, meaning of the name, 110; 
 the fourth in descent from Jacob, 
 207 ; David’s descent from, 229. 
 
 , tribe of, their pre-eminence 
 
 and preservation, 240. 
 
 J udas warned by our Lord, 96 ; the 
 sum for which he betrayed our Lord, 
 146; his repentance contrasted with 
 Peter’s, 73; in what sense he pur- 
 chased the potter’s field, 1 48 ; taken 
 by his iniquities, 268 ; a son of per- 
 dition, 105. 
 
 Jude, the different names by which 
 he is called, 107 ; Epistle of, 360. 
 Judea, the prophecies respecting it 
 compared with those respecting 
 Idumea, 32. 
 
 Proper, its situation, 122. 
 
 Judges, book of, 225. 
 
 Judgment Day, the holiness which 
 will regulate the decisions then 
 made, 20; shadowed fortli in the 
 Old Testament by temporal judg- 
 ments, 225 ; should be constantly 
 in our thoughts, 308. 
 
 Julia, the profligate daughter of 
 Augustus, worshipped by the Athe- 
 nians, 135. 
 
 Julian the Apostate, his testimony 
 to the character of the early Chris- 
 tians, 10; his objection to the para- 
 ble of the unjust steward, 93. 
 
 Just, their path, as the shining light, 
 267 ; their memory blessed, 268. 
 
 J ustice, its importance in God’s sight 
 above sacrifice, 271; of God, awfully 
 illustrated by the present state of the 
 Jews, 30. 201 ; how exhibited in the 
 mode of man’s pardon, under the 
 Mosaic law, 169. 
 
 Justification before God, by faith, 
 view of it given by St. Paul, 339. 
 344 ; strengthens the obligation to 
 good works, 75. 
 
 Justin the Martyr, an instance of 
 the moral effects of the Bible, 10. 
 
 K. 
 
 Karaites and Rabbinists, the terms 
 explained, 184. 
 
 Keith quoted, 32. 295. 
 
 Kennicott, value of his collation 
 of Hebrew manuscripts, 6. 149. 
 
INDEX, 
 
 409 
 
 Keys of the kingdom of heaven, in 
 what sense given to St. Peter, 357. 
 
 Kings, two hooks of, 236. 240 ; im- 
 portance of comparing them with 
 the books of Chronicles, 244. 
 
 comparative view of the reigns 
 
 of those of Judah and Israel, 245; 
 the great moral lesson learnt by 
 their history, 237. 
 
 Knowledge, compared with obe- 
 dience, as a source of happiness, 
 273; Locke’s remark on acquiring 
 it, 74; Bishop Hall’s prayer, 154. 
 
 Knowledge of God, the foundation of 
 all right knowledge in religion, 68 ; 
 revealed in Christ, 54. 
 
 Korah, his contempt of God’s mi nis- 
 ters, 57 ; the cause of his rebellion 
 explained by his genealogy, 129 ; 
 his punishment, 172. 
 
 L. 
 
 Laity, their right to receive the cup 
 of the Lord in the Lord’s Supper, 
 100; their duty to search the Scrip- 
 tures, 134. 
 
 Laodicea, church of, its vain boast- 
 ing, 269. 
 
 Lardner referred to, 17. 359. 
 
 Law, different senses in which the 
 term is used in Scripture, 103. 
 
 . — ■, moral, holiness of, 19.201 ; its 
 use, under the Gospel, 46. 
 
 , Mosaic, 159. 209. 281. 
 
 Lawyers, term as used in the New 
 Testament explained, 185. 
 
 Learning, human, its insufficiency in 
 religion without the teaching of the 
 Spirit, 391 ; as illustrated by the 
 Egyptians, 40; and the Greeks, 334; 
 13, note; its use, 150 ; Christian, what 
 forms no inconsiderable part of it, 
 336 ; the meek instructed in it, 150. 
 
 Lebanon, the former magnificence of 
 its cedars, 118; prophecy of their 
 destruction, and how fulfilled, 34. 
 
 Leslie’s marks of a real miracle, 
 
 220 . 
 
 Levi (the grandfather of Moses), the 
 fidelity of Moses in recording his 
 sin, 16. 
 
 Levi, remarks on the tribe of, 170. 
 173. 
 
 Leviticus, book of, 212. 
 
 Liberality, its effect in making others 
 liberal, 244; it enriches those who 
 
 practise it, 269 ; of the first Chris- 
 tians, 330; Paul’s exhortation to it, 
 342. 
 
 Liberty, its true nature illustrated by 
 the books of Joshua and Judges, 
 226 ; and by St. Paul’s Epistle to 
 Philemon, 352. 
 
 Life eternal brought to light by the 
 Gospel, 61 ; Paul’s anticipation of 
 it, 351. 
 
 Locke quoted on the improvement 
 of the memory, 207; his plan for 
 reading the Epistles, 333. 
 
 Lord’s Prayer, its principal subject, 
 24. 
 
 Lord’s Supper, its institution, 178 ; 
 danger of neglecting it, 82 ; com- 
 mand of Christ to receive the cup 
 of the Lord, extends to the laity, 
 100 . 
 
 Lot, his separation from Abraham, 
 202 ; entered the path of the wicked, 
 267 ; Abraham’s rescue of him ,271 ; 
 consequences of his living atSodom, 
 201 . 
 
 , servants of, 201. 203. 
 
 , sons-in-law right in their ow r n 
 
 eyes, 269. 
 
 Lot’s wife, her death shows the 
 notice God takes of our motives, 
 52. 
 
 Love, distinguishing feature of the 
 Bible, 18, 19; of Christ, illustrated 
 by his miracles, 322 ; to Christ, the 
 great constraining motive of the 
 Gospel, 198. 358, 359. 141. 
 
 Lowth, William, quoted, 17. 
 
 Lucian, his remark respecting Ba- 
 bylon, 28. 
 
 Luke, his humility, 327 ; gospel of, 
 315. 
 
 Luther’s remark on the interpreta- 
 tion of Scripture, 151. 
 
 Lying, Scripture illustrations of its 
 folly, guilt, and danger, 14. 200. 269. 
 
 Lypsius, his reference to the combats 
 of gladiators, 9. 
 
 M. 
 
 Macknight quoted on our Lord’s 
 personal ministry, 310 ; on the cha- 
 racter of Paul’s Epistles, 338 ; on 
 the object of the seven Catholic 
 Epistles, 354 ; on the design of the 
 Epistle of Jude, 361. 
 
 Magee, Abp., quoted on the in- 
 tention of animal sacrifice, 63 ; on. 
 
 T 
 
410 
 
 INDEX. 
 
 the form of confession used by the 
 Jews in offering it, 169 ; on the rea- 
 son why our Lord did not speak 
 more of his atonement, 310. 
 
 Magnanimity illustrated by Joseph, 
 205; and Elijah, Shadrach,&c. 272. 
 
 Malachi, book of, 299. 
 
 Man, his creation, 44; the attributes 
 of God manifested through his fall, 
 195; his state by nature, 43. 59; his 
 character and prospects, in what 
 manner revealed, 55 ; his character 
 and condition illustrated, 199. 227. 
 229. 231 ; his need of the Bible, 
 41 ; the greatness of the Saviour pro- 
 vided for him, 66 ; and the danger of 
 neglecting Him, 67. 315; his re- 
 sponsibility for his belief, 315. 
 
 Manasseh, found mercy on repent- 
 ance, 272; book of Kings gives no 
 account of his repentance, 244; his 
 reign, 247. 
 
 Manna, Scripture compared to, 2; 
 a type of Christ, 211. 
 
 Manners and customs of Eastern 
 nations, 136. 
 
 Manoah, wife of, a great blessing to 
 him, 266 ; her address a word spoken 
 in season, 270. 
 
 Manuscripts of the Old Testament, 
 how many extant, 6 ; Alexandrian 
 and Vatican, 7. 
 
 Mark, gospel of, 313. 
 
 Marriage, Scripture instances of the 
 evil of ungodly, 59 ; sense in which 
 the term is used by the Prophets, 
 84. See Wedding-garment. 
 
 Marsh, Bp., remarks on what con- 
 stitutes a type, 89. 
 
 Mary the Virgin, her genealogy, 128. 
 
 Matthew, gospel of, 311. 
 
 Measures, Table of, 389 ; its use illus- 
 trated, 145. 
 
 Melanchthon on the interpreta- 
 tion of Scripture, 150. 
 
 Melch jzedec, meaning of the name, 
 111; a Canaanite, but not involved 
 in their curse, 113; what was in- 
 tended by Abraham paying tithes to 
 him, 207 ; a type of Christ, 64. 354. 
 
 Memory, Locke’s suggestion how to 
 fix ideas on the mind, 207. 
 
 Mercy-seat, what part of the ark, 174 ; 
 how the Israelites were to approach 
 it, 213; our greater privileges, 238. 
 
 Messiah, meaning of the term, 111; 
 the impression of his coming, -how’ 
 preserved from age to age, 65 ; the 
 
 promise of his coming made before 
 the sentence on manwaspronounced, 
 195 ; when our Saviour is first spoken 
 of under this name in Scripture, 
 233; how the Jews appealed te 
 Scripture in rejecting Jesus as Mes- 
 siah, 101. 
 
 Micah, book of, 292. 
 
 the Ephraimite, his misinter- 
 pretation of God’s providence, 51 ; 
 the punishment of his sacrilege, 227. 
 
 Micaiah, an instance of boldly 
 speaking the truth, 72 ; and of firm- 
 ness in resisting enticement to sin, 
 267 ; his speech to Ahab paraboli- 
 cal, 92. 
 
 Miracles defined, 218; do not alter 
 the principles upon which God acts, 
 53 ; of Moses, 218; contrasted with 
 those of our Lord, 209. 326 ; of 
 Elijah and Elisha, 241 ; of our Lord 
 as illustrative of his character, 322; 
 allusion to some of the occasions 
 and circumstances under which He 
 wrought them, 320. 
 
 Miriam, her sin and punishment, 
 214. 268. 
 
 Mishna, term explained, 184. 
 
 Mitford, his remark on the religion 
 of Greece, 40. 
 
 Mizpeh, several places of that name. 
 
 Months, Jewish, 177. 182. 
 
 Moral government of God, how ex- 
 plained in the Bible, 53. 
 
 Morality of Scripture built on its- 
 doctrines, 75. 
 
 Mordecai, Bp. Hall’s remark on 
 his faith, 252 ; the rejoicing that 
 arose from his promotion, 269. 
 
 Moses, meaning of his name, 111 ; 
 his disinterestedness, 170, 7iote; his 
 passing over the transgression of his 
 brother and sister, 27 1 ; his charac- 
 ter, as illustrated by his writings, 
 14 — 16. 18; compared with Joshua, 
 224 ; a type of Christ, 210; proofs 
 of his divine legation from his laws, 
 165, 166. 181 ; from his miracles, 
 218 ; from his prophecies, 29. 33. 
 217 ; his sin and punishment, and 
 what w r e may learn from them, 23. 
 52. 214. 
 
 , law of, awfulness of its pro- 
 mulgation, 209 ; its remarkable fea- 
 ture, 159; its wisdom, 160; moral 
 object of its rites, 160; its spiritual 
 principle, 162; its impartiality, 163; 
 
INDEX. 
 
 411 
 
 its subserviency to the gospel, 163; 
 caution against a hasty judgment 
 respecting parts of it, 1 8l ; who were 
 the expounders of it, 172. 185 ; 
 abrogation of it foreseen by the pro- 
 phets, 281 ; its ceremonies contrasted 
 with those of Christianity, 13. 
 
 Mosheim quoted, on the absurdities 
 of the Greek and Roman philoso- 
 phers, 13; on the method of in- 
 terpreting Scripture in the early 
 Church, 150 ; on the state of the 
 Gentile world at the time of our 
 Lord’s appearing, 307. 
 
 Mothers, some of those referred to 
 in Scripture, Hannah, 56 ; Athaliah, 
 the counsellor of her son Ahaziah, 
 to evil, 246 ; Esau’s mother, 268 ; 
 Eunice, 350 ; the importance of the 
 relation, 360. 
 
 Motives, importance of observing 
 those urged in Scripture, 198. 204. 
 264 ; God’s regard to them, as illus- 
 trated in Scripture, 52. 59. 222. 
 267 ; considerations of temporal 
 good urged in Scripture, 198 ; regard 
 to Christ and the Holy Spirit, the 
 distinguishing feature of Christian 
 motives, 198. 332. 343. 
 
 Murderer, who considered so by God, 
 
 20 . 
 
 Music, accompanying sacrifices, 168. 
 
 Mystery of iniquity in the character 
 of the Pharisees, 186. 
 
 Mysteries of religion, their practical 
 use, 75. 150. 152; not to be drawn 
 down to human reason, 335. 
 
 N. 
 
 Naaman, an instance of the force of 
 prejudice, 58. 
 
 Nabal, his mouth nearly proved his 
 destruction, 268. 
 
 Naboth, his death an argument for 
 a j udgment to come, 266 ; his sons 
 murdered by Jezebel, 100. 
 
 Nadab and Abihu, their sin and 
 punishment, 23. 213 ; Graves’ re- 
 mark on their death, 170, note. 
 
 Nahum, book of, 293. 
 
 Naked, the term explained as used in 
 Scripture, 139. 
 
 Nam es, proper, their im portance, 1 07. 
 
 Naomi, 229. 
 
 Nathan, David's respect for, 235. 
 
 Nathanael, our Lord’s notice of 
 him, 267 ; hearkened to counsel, 
 269 ; his path, 267. 
 
 Nations of the earth, where alone is 
 a correct account of their origin, 
 194; on what alone their prosperity 
 depends, illustrated by the princi- 
 ple on which the Mosaic law was 
 founded, 159; heathen, moral use 
 of prophecies against them, 278. 
 Nature, the operations of, how spoken 
 of in Scripture, 21 ; what is meant 
 by its established course, 218. 
 Nazarites, 188. 
 
 Nebuchadnezzar, an instance of 
 God’s providence, 21.271; his pride, 
 57; his fall, 270; its suddenness, 256. 
 Nehemiah, his humility, 21 ; his 
 trust in the Lord, 267 ; his heavi- 
 ness of heart, how relieved, 269 ; 
 use he made of God’s promise to 
 Moses, 79 ; a noble example of pa- 
 triotism, 56. 250 ; his boldness, 272 ; 
 book of, 249. 
 
 Nero, by w 7 hat names referred to in 
 Scripture, 109; though a tyrant, 
 the honour due to him, 127 ; Paul 
 beheaded by his order, 337. 
 Nethinims, assistants to the Le- 
 vites, 172. 
 
 New moon, feast of, 177. 
 
 New Testament, its connexion with 
 the Old, 61. 65 ; preserved un- 
 altered, 6. 
 
 Newton, Bp., quoted, on the mise- 
 ries of the Jews, 29 ; on tradition, 
 39 ; on the interpretation of Scrip- 
 ture, 153; on the selection of As- 
 syria, Persia, Greece, and Rome, 
 as subjects of prophecy, 285. 
 , Sir Isaac, on unfulfilled pro- 
 phecy, 86 ; to what nation he traces 
 the origin of letters, 31. 
 NicoDEMU3,his seeking knowledge, 
 270; his fear of men, 272. 
 Nicolaitans, some account of, 335. 
 Nineveh, prophecy respecting it, 26 ; 
 Jonah’s mission to it, 79. 291 ; its 
 present state, 28. 80. 
 
 Noah, meaning of his name, 111 ; 
 in what sense perfect, 104; his 
 prophecy, 34 ; his preservation in 
 the ark, 267 ; his sacrifice, 64. 206 ; 
 Bp. Horne’s remark on his charac- 
 ter, 56; the time of his death an 
 aggravation of the guilt of Sodom, 
 125. 
 
 Numbers, book of, 213. 
 
 T 2 
 
412 
 
 INDEX 
 
 0 . 
 
 Obadiah, Book of, 290. 
 Obed-Edom, 267. 
 
 Obedience, the gift of God, 74 ; the 
 various motives by which God 
 would lead men to it, 198. 
 
 Oil, use of, in feasts, 142 ; used in 
 consecration of Aaron, 170. 
 
 Old Testament, has been preserved 
 unaltered, 5 ; our Lord’s testimony 
 to its inspiration, 6 ; a moral his- 
 tory, 221 ; its great object to make 
 men u wise unto salvation,” 43 ; 
 typical nature of its history illus- 
 trated, 207. 210. 215. 225. 227. 
 229. 233. 249 ; harmony of it with 
 the New Testament illustrated, 66 ; 
 its temporal promises how far appli- 
 cable to us, 77. 
 
 Olives, Mount of, a difficulty re- 
 moved in reference to our Lord’s 
 ascension from it, 115; the many 
 interesting associations connected 
 with it, 118. 
 
 Origen, his reference to Celsus, 7. 
 10; his exhortation to search the 
 Scriptures, 135. 
 
 Original sin, practical view of it, 70. 
 75. 201. 207. 339. 
 
 Ovens, on the mode of heating them 
 in the East, 143. 
 
 P. 
 
 Paley quoted, on the influence of 
 Christianity, 8; concerning Socrates, 
 40 ; in explanation of Acts ix. 31. 
 131 ; on the use of the term 44 Son 
 of man” in the Gospels, 309; on the 
 character of St. Paul, 337 ; on the 
 undesigned agreement of the Acts 
 with the Epistles, 342. 
 
 Palm Tree, description of, 125. 
 Parables, definition of, 90 ; Chrysos- 
 tom’s remark on the interpretation 
 of them, 92; why our Lord used 
 them, 309 ; list of those in the Old 
 and New Testaments referred to, 
 94, 95 ; Good Samaritan, 90 ; rich 
 man and Lazarus, 91 ; wicked hus- 
 bandmen, 91 ; ten virgins, 91, 92 ; 
 prodigal son, 19. 91, 92 ; unjust 
 steward, 93; Pharisee and Publi- 
 can, 93 ; mustard seed, 94 ; tares, 
 94; net, 95; wedding garment, 141; 
 talents, 146. 
 
 Parallels, the importance of attend- 
 
 ing to them, in the interpretation 
 of Scripture, 153. 
 
 Parents, disobedience to, one of the 
 sins which brought upon Jerusalem 
 its destruction, 284 ; when not to 
 be obeyed, 203. See Children. 
 
 Pascal, on the force of apparently 
 weak points of evidence, 129; on 
 the evil of an unenlightened con- 
 science, 204 ; on God’s control of 
 what may seem mere accident, 241, 
 note ; on what constitutes the per- 
 fection of reason, 335. 
 
 Pashur (chief governor of the house 
 of the Lord), a false witness, and 
 his awful death, 271. 
 
 Passover, the feast of, 178. 211.241; 
 when kept, and the importance of 
 this consideration, 145. 210 ; the 
 promise made by God to those who 
 left their home to attend it, 180. 
 
 Patriarchal dispensation, remarks on, 
 63. 
 
 Patriarchs lived by faith, 44 ; their 
 regard to a future state, 60. 202. 
 
 Patriotism, Scripture examples of, 
 18. 56. 224. 250. 
 
 Paul, account of him, 336 ; a seem- 
 ing contradiction between the two 
 narratives of his conversion ex- 
 plained, 148; allusion to his travels, 
 116; his rebuke of the high priest, 
 132; his character as illustrated 
 by his Epistles, 18. 341, 342. 345, 
 346. 348, 349. 352; in what sense 
 he pleased all men, 97 ; great sub- 
 ject of his preaching, 329; his 
 Epistles, the grand repository of the 
 Gospel, 338. 
 
 Paul and Barnabas contrasted 
 with Herod, 73; their contention, 
 
 70. 
 
 Penny, a Roman, its value in our 
 money, and a practical use of a 
 knowledge of this, given, 146. 
 
 Pentateuch, observations on, 193 ; 
 Samaritan, 5. 
 
 Pentecost, feast of, 178. 
 
 Perfect, different senses in which 
 used in Scripture, 104. 
 
 Persian Empire, prophecy respecting, 
 33. 285. 
 
 Peter, two Epistles of, 356. 358; 
 the snare which the fear of man 
 roved to him, 112 ; his humility 
 7. 21. 313. 358; contrasted with 
 Herod and Judas, 73. 
 
 I Pharaoh, in what sense God hard- 
 
INDEX, 
 
 413 
 
 encd liis heart, 70 ; illustration of 
 the hardness of his heart, 120. 208. 
 
 Pharaoh’s daughter, an instance of 
 God’s providence, 208. 270 ; Moses’ 
 refusal to be called her son, 218. 
 
 Pharaohs, some account of those 
 mentioned in Scripture, 109. 
 
 Pharisees, their prejudices, 58 ; their 
 self-conceit, 269 ; sect of, 185. 
 
 Philemon, Epistle to, 352. 
 
 Philippian jailor, an instance of a 
 word spoken in season, 270; and 
 an illustration of the office of the 
 Holy Ghost, 331. 
 
 Philippians, Epistle to, 346. 
 
 Philistia, prophecy respecting, 295. 
 
 Philosophers, heathen, their immo- 
 rality, 10 ; their writings con- 
 trasted with the Bible, 13; Athe- 
 nian, 270. 
 
 Philosophy, human, proofs of its 
 insufficiency to rescue man from 
 idolatry, 40. 132. 307 ; of the 
 Greeks, a fruitful source of error 
 to the Primitive Church, 334. 
 
 • and vain deceit explained, 
 
 105. 
 
 Phylactery explained, 111. 
 
 Piety the only true wisdom, 200; 
 early, God’s special promise to it, 
 268; instances of, in Joseph, 205; 
 Samuel, 232 ; Daniel, 285 ; Timo- 
 thy, 350. 
 
 Pilate, in what respect a warning 
 to us, 153. 271. 
 
 Plagues of Egypt, their design, 208. 
 
 Pliny, reference to his letter to 
 Trajan, 132; his persecution of 
 Christians, 41. 
 
 Plutarch, his life of Numa referred 
 to, 41. 
 
 Polycarp, 7. 133. 
 
 Poor, their treatment from heathen 
 philosophy, 10 ; contrasted with the 
 Mosaic law, 162. 164, 165. 
 
 Praise, a searching test of character, 
 illustrated by the conduct of Jo- 
 seph, who stood the severe test of 
 being flattered by a king without 
 being moved to vanity by it ; also 
 Paul and Peter contrasted with 
 Herod, 272 ; of man, undue regard 
 to, 186. 
 
 Prayer, the promises of God, a motive 
 to it, 77 ; the powder of, 223 ; to 
 Christ a distinguishing mark of 
 being a Christian, 132. 328 ; the 
 readiness of God to answer it, 196. 
 
 231 ; instances of his refusing to 
 answer it, 16. 284; for the right 
 understanding and use of the Holy 
 Scriptures, 397. 
 
 Prayers of Christ, 320; his retire- 
 ment for private prayer, 322. 
 
 Precepts, distinction between positive 
 and moral, 81 ; of God, not his pur- 
 poses, the rules of our conduct, 88. 
 
 Predestination, Bp. Ridley’s remark 
 on it, 152. 
 
 Prejudice, illustrations of, 58; Paul’s 
 condescension to, 97. 350. 
 
 Preservation of the Bible unaltered, 
 3—8. 
 
 Pride, sinfulness of, 20 ; Scripture 
 examples of, 57. 270. 279. 
 
 Priests, account of Jewish, 171 ; 
 who were before the appointment 
 of the family of Aaron, 170, note ; 
 Moses’ limitation of their office to 
 the family of Aaron, an argument 
 for his divine legation, 170, note. 
 
 Principles, their intimate connexion 
 w 7 ith practice, 76. 204. 336. 
 
 Promises of God ; his faithfulness to 
 them, 196; Joseph’s regard to, 206; 
 David’s, 236. 
 
 ■ of Scripture, their interpreta- 
 
 tion, 76. 223. 
 
 Prophecy, its extent, 33 ; its value, 
 as an evidence that the Bible is the 
 word of God, 35; its figurative lan- 
 guage, 82 ; has often an immediate 
 and remote accomplishment, 86 ; 
 Christ the great subject of, 36. 274; 
 the first concerning Him an outline 
 of the whole plan, 62 ; its adapta- 
 tion to the moral exigencies of the 
 Church, 283. 286. 293 ; moral use 
 of those not immediately referring 
 to Christ, 217. 239. 278. 293; one 
 important use of it to preserve an 
 awful sense of God’s providence in 
 an impious and careless world, 279. 
 296. 
 
 Prophet of Judah ; his readiness to 
 pray for Jeroboam, 271 ; enticed to 
 sin, 267 ; his punishment a warning 
 to Jeroboam, 239. 
 
 Prophets, their tw r o-fold office, 275 ; 
 foresaw the abrogation of the Mosaic 
 law 7 , 28 1 ; questions on their writings, 
 304; table showing when each pro- 
 phecy was written, 300. 
 
 Proselytes, 189. 
 
 Prosperity, danger of, 59. 267 ; na- 
 tional, on what it depends, 159. 237. 
 T 3 
 
414 
 
 INDEX. 
 
 Proverbs, book of, 264. 
 
 Providence of God in the preserva- 
 tion of the Bible, 8 ; in the pre- 
 servation of the family of David, 
 240; in the preservation of the ge- 
 nealogy of our Lord, 244 ; illustrated 
 in the government of the Jews, 158; 
 illustrated by the fulfilment of pro- 
 phecy, 217. 296; over chance, 231. 
 53. 252 ; over individuals, 208. 229; 
 over “the king’s heart,” 271; various 
 instances of its overruling evil for 
 good, 196 ; on the interpretation of 
 it, 51. 197. 291. 
 
 Prudence of our Lord, 321 ; as illus- 
 trated by his miracles, 323. 
 
 Psalms, book of, 259 ; table showing 
 the probable occasions when they 
 were written, 262. 
 
 Ptolemy, this name when applied 
 to the kings of Egypt, 1 09. 
 Publicans, 189. 311. 
 
 Punishment of the wicked, instances 
 of it, 223. 268 ; the most awful de- 
 nunciations respecting it from the 
 lips of the Saviour, 61. 
 
 Purifications of the Jews; their spi- 
 ritual import, 169. 212. 
 
 Purim, feast of, 181. 252. 
 
 Q. 
 
 Questions on the historical parts of 
 the Old Testament, 253; on the 
 prophets, 304; on the Gospels, 319 ; 
 on the Epistles, 361. 
 
 R. 
 
 Rachel’s wish and death, 202. 
 
 Rahab, the Messiah descended from 
 her, 129 ; her faith, 223. 
 
 Raiment, changes of, among the most 
 valued presents in the East, 139. 
 See Garment. 
 
 Rain, Scripture references to it as 
 immediately directed by God, 21 ; 
 very unusual in harvest, 120; false 
 teachers compared to clouds with- 
 out it, 119. 
 
 Ravens which fed Elijah, 124. 
 
 Reason, the mind of man too infirm 
 to discover spiritual truth by its 
 unassisted power, 40. 335 ; proved 
 by the history of all nations, 4-1 ; 
 imminent danger of being puffed up 
 
 j by a sense of its sufficiency, 334; 
 Pascal’s remark on what consti- 
 tutes its highest perfection, 335 ; 
 we are of yesterday, and know no- 
 thing, 8 ; Bp. Hall’s prayer, 154 ; 
 see also 391. 
 
 Rebekah, in her deception towards 
 Isaac, an illustration of the danger 
 of taking the purposes rather than 
 the precepts of God as the guide of 
 our conduct, 87; sowing iniquity 
 she reaped vanity, 271 ; a warning 
 against doing evil that good may 
 come, 203. 
 
 Re hobo am, headstrong, 57 ; an in- 
 stance of grievous words stirring up 
 anger, 270; despised instruction, 
 267 ; an instance of the danger of 
 worldlyprosperity, 59; whyhis fenced 
 cities were no security, 22; con- 
 trasted with Jehoshaphat, 75. 
 Relative duties, illustrations from 
 Scripture, 204 ; the marked notice 
 the Scriptures take of domestic, 55 ; 
 particularly enforced in the Epis- 
 tles, 332 ; example of our Lord as 
 a son, &c., 320 ; by what motives 
 enforced, 76. 204. 
 
 Religion, true, man’s inability to teach 
 himself it, when left without the 
 Bible, 38 — 42; as God is the au- 
 thor of truth, so is He the teacher, 
 153. 391. 
 
 Repentance of Peter and Judas con- 
 trasted, 73 ; the gift of God, 330 ; 
 the guilt of the want of it, 74; its 
 insufficiency without an atone- 
 ment, 236 ; Scripture examples of 
 it, 235. 272 ; anxiety of Samuel to 
 firing the Israelites to, 232 ; also of 
 Ezra, 248; subject of our Lord’s 
 preaching, 309. 
 
 Reproof, Scripture examples of the 
 manner in which it has been re- 
 ceived, 73. 235. 268 ; consequences 
 of hating it, 270. 
 
 Reproofs, some of those given by our 
 Lord, 320. 
 
 Resignation to the will of God as 
 illustrated hy our Lord in his 
 miracles, 322. 
 
 Resurrection, doctrine of, shadowed 
 out in the Old Testament, 60.242. 
 
 of our Lord, 324. 
 
 Reubenites contrasted with Relio- 
 boam, 270. 
 
 Revelation, man’s need of, 41. 
 of St. John, 364. 
 
INDEX, 
 
 415 
 
 Revenge forbidden by Mosaic law, 
 162 ; one of the virtues of heathen- 
 ism, 10; Athaliah an instance of 
 it, 57 ; Elijah not an instance of 
 it, 72. 
 
 Rice, method of sowing in eastern 
 countries, 143. 
 
 Rich young man — had no heart for 
 wisdom, 271. 
 
 Riches, false estimate of their value, 
 202. 268. 
 
 Ridley the Martyr, remark on Pre- 
 destination, 152. 
 
 Righteous, used in different senses, 
 96; their hope in death, 270. 
 
 Righteousness by Christ, 207. 281. 
 343. 
 
 Rites, heathen, some referred to by 
 Mosaic law, 161. 
 
 Rollin', on the absurdity of Egyp- 
 tian idolatry, 40 ; on the failure of 
 Alexander’s attempt to restore Ba- 
 bylon, 27 ; the key to God’s provi- 
 dence, 51. 
 
 Romans, Epistle to, 339; not less 
 idolatrous as they became more 
 refined, 41. 
 
 Roman Empire, prophecy respecting 
 it 800 years before its existence, 33 ; 
 its downfal foretold by Balaam, 
 114. 
 
 Rulers, honour due to them, 127 ; 
 enforced by our Lord’s example, 
 321. 
 
 Ruth, book of, 228. 
 
 S. 
 
 Sabbath, account of, 176 ; profana- 
 tion of, 177. 284. 
 
 Sabbatical year. See Year. 
 
 Sacraments, remarks on, 82. 
 
 Sacrifice, animal, the distinguishing 
 rite of revealed religion till the 
 coming of Christ, 44. 62 — 65 ; of 
 Christ, in what respects it differed 
 from those under the law, 169 ; of 
 the wicked an abomination, 270. 
 
 Sacrifices of the Jews, 167 — 170; 
 the daily, 176. 211; remarkable 
 instances of their use, 234. 236. 
 249. 
 
 Sadducees, 186. 
 
 Salvation, man’s need of it illustrated 
 from the facts of the Old Testa- 
 ment, 44. 209. 227. 236 ; its nature 
 
 illustrated by the historical parts of 
 the Old Testament, 228 ; by Christ, 
 the great subject of the Bible, 194. 
 366 ; danger of neglecting it, 67. 
 141. 315. 318. 
 
 Samaria, its situation, 114; woman 
 of, 270. 
 
 Samaritans, in what sense they feared 
 the Lord, 104; short account of 
 them,. 190 ; their enmity against the 
 Jews, how overruled for good, 7 ; 
 the conversion wrought among them 
 by Philip, an illustration of the 
 office of the Holy Ghost, 331 ; on 
 what prophecy they now ground 
 their expectation of the Messiah, 
 
 217. 
 
 Samson, reason for his hair being 
 the seat of his power, 22 ; an illus- 
 tration of the evil of worldly friend- 
 ships, 227 ; his death, 137. 
 Samuel, why so called, 111 ; cha- 
 racter of, 232 ; compared with Jo- 
 siah, 268; two books of, 230. 234. 
 Sanballat, a scoffer, 57 ; two of 
 that uame, 190. 
 
 Sanderson, Bp., on the interpreta- 
 tion of God’s threats, 80. 
 
 Saul compared with Ahab, and con- 
 trasted with Eli, 73 ; an instance of 
 the progress of sin, 58. 253; his 
 sacrifice, 270, 271. 
 
 Saxons, their help of the Britons, 
 suggesting an illustration of a Scrip- 
 ture difficulty, 148. 
 
 Scape-goat, what represented by it, 
 180. 393. 
 
 Scorners, Scripture instances, 270. 
 Scribes, 58. 185. 
 
 Scripture, importance of comparing 
 one part of it with another, 95; 
 contrasted with the writings of 
 men, 2 ; passages implying the duty 
 of searching it, 134; holds forth a 
 mirror to the human heart, 13. 
 See Bible. 
 
 Season, a word spoken in, 270. 
 Seasons, in the Holy Land, 182. 
 Secker, Abp., his advice for the 
 profitable reading of Scripture, 46 ; 
 rules for the interpretation of the 
 ten commandments, 80; on the cha- 
 racter of St. Paul, 346. 
 
 Sects, Jewish, origin of, 184. 
 Self-conceit, 272 ; of the Pharisees, 
 269. 186. 
 
 Self-deceit, Scripture examples of, 
 58. 
 
 T 4 
 
416 
 
 INDEX. 
 
 Self-denial of our Lord, as illustrated 
 fey his miracles, 322. 
 Self-government of our Lord, 321. 
 Self-will, its evil consequences, 231. 
 Sennacherib, cause of his failure 
 against Hezekiah, 22; and of his 
 death, 23; an instance of God’s 
 providence, 271. 
 
 Sermon on the Mount, why contain- 
 ing so little reference to the atone- 
 ment, 309. 
 
 Servant, Scripture phrase used to 
 express one, 142. 
 
 Servants, Scripture examples of 
 them, 203. 205 ; and reference to 
 their duties, 332. 
 
 Shadrach, and Meshach, and 
 Abednego, meaning of the names, 
 112 ; their boldness, 272. 
 
 Shame, which pride brings, illustrat- 
 ed, 268; those who glory in it, 42. 
 Shamgar, 22. 
 
 Shekel, value of, 145. 389. 
 
 Shem, in what sense Japhetli now 
 dwells in his tents, 34. 
 
 Shemaiah (who wrote against Jere- 
 miah) an instance of a false wit- 
 ness perishing, 271. 
 
 Shepherds, why abhorred by the 
 Egyptians, 130. 
 
 Shoe, distinguished from the sandal, 
 140. 
 
 Silence of Scripture in not condemn- 
 ing does not always imply approba- 
 tion, 72; in what respect instruc- 
 tive, 45, note. 
 
 Simeon, his desire granted, 268. 
 Simon Magus contrasted with John 
 the Baptist, 73; exhorted by St. 
 Peter to repentance, 74 ; the first 
 who introduced Gnosticism into 
 Christianity, 334. 
 
 Sin, in what the evil of it consists, 
 23 ; overruled by God to good, 53; 
 Scripture examples of its cause and 
 effects, 56. 235; liability of men to 
 it, 56. 199. 213. 236; its folly, de- 
 ceit, and progress, 199, 200. 256; 
 its remote consequences, 201 ; the 
 pardon of it, by what rite sealed to 
 the Israelites, 169 ; fools make a 
 mock at it, 268; the grief of good 
 men on account of it, 73. 248. 280. 
 293; light sins weigh heavy in 
 God’s balance, 361. 14. 20. See 
 Evil. 
 
 Sinners, the danger of connexion 
 with them, 267. 
 
 Sisera, his death, 22. 
 
 Sitting, mode of it in the East ex- 
 plained, 142. 
 
 Smyrna, Church of, poor yet rich, 
 269. 
 
 Socrates encouraged idolatry, 40. 
 Sodom, its geographical situation a 
 condemnation of the Canaanites, 
 116; its guilt illustrated from chro- 
 nology, 125; ruined by prosperity, 
 267. 
 
 Solomon, meaning of the name, 111; 
 contrasted with Absalom, 272 ; his 
 dedication of the temple, 237 ; the 
 cause of his calamities, 23 ; a strik- 
 ing instance of the power of sin, 56. 
 238 ; from what his repentance* 
 though not directly recorded, is in- 
 ferred, 273 ; long continuance of the 
 corruptions in religion which he in- 
 troduced, 126 ; Song of, 273. 
 
 Son of Man, this title how applied 
 in the Gospels, 309. 
 
 Stephen, his prayer for his mur- 
 derers, 11 ; his hope in death, 270; 
 his character an illustration of the 
 office of the Holy Ghost, 330. 
 Stoics, 190. 
 
 Strife, caution against rashly enter- 
 ing into it, 271. 
 
 Submission to the will of God in 
 Aaron, 212 ; Eli, 231 ; David, 235 ; 
 J ob, 257 ; our Lord, 320. 322. 
 See Resignation. 
 
 Sumner, Bp., on the gradual preach- 
 ing of Christ, 308. 
 
 Synagogues, origin of, 176. 
 
 T. 
 
 Tabernacle, account of, 173. 211. 
 
 Tabernacles, feast of, 85. 180. 
 
 Tables of weights, &c., 389. 
 
 Tacitus, his remark on the opposi- 
 tion of the rites of the Jews to 
 those of the rest of mankind, 162, 
 note. 
 
 Talent, value of, 145, 146. 
 
 Talmud, the term explained, 184. 
 
 Targums, 184. 
 
 Tarshish, ships of, term explained, 
 84. 
 
 Temper, snare of an amiable, 231 ; 
 instances of an angry, 270; our 
 Lord’s command of, 321. 
 
 Temple, a reason for limiting the 
 
INDEX. 
 
 417 
 
 offering of sacrifice to it, 168 ; in 
 what part of it Gentiles were al- 
 lowed to offer sacrifice, 189. 
 
 Temple of Solomon, 174; solemn 
 possession taken of it by God, 237 ; 
 its destruction, 4. 175. 247. 
 
 of Zerubbabel, what was 
 
 wanting in it that was in Solomon’s, 
 Mb, note; its profanation by An- 
 tiochns, 306 ; feast in honour of its 
 renewed dedication to God’s ser- 
 vice, 181 ; Herod’s improvement of 
 it, 175; its destruction, 30. 
 
 on Mount Gerizim, 190. 
 
 Temples to Diana and Apollo, in 
 what part of London they once 
 stood, 11. 
 
 Temptation, 199 ; its effect on Abra- 
 ham and Pharaoh contrasted, 70; 
 Joseph, a remarkable instance of 
 preservation from it, 206 ; and 
 Daniel, 112; Micaiah’s firmness, 
 267. 
 
 Teraphim explained, 111. 
 Tertullian, notice of, 10 ; his al- 
 lusion to St. Luke, 315. 
 
 Testament. See Old and New Tes- 
 tament. 
 
 Theocracy, the distinguishing feature 
 of the government of the Jews, 
 
 157. 
 
 Theodoret, 135. 
 
 Thessalonians, two Epistles to, 348, 
 349. 
 
 Threatenings of Scripture, bow to be 
 interpreted, 79. 195. 261. 
 Tillotson, Abp., his remark on the 
 interpretation of parables, 92 ; on 
 the perfections of God, 195. 
 
 Time, Jewish mode of computing, 
 144. 
 
 Timothy, two Epistles to, 350 ; 
 date of first Epistle, allusion to, 126. 
 Titus, Epistle to, 351. 
 
 T obiah (the Ammonite) a scoffer, 57. 
 Tophet, meaning of, 111. 
 
 Townson quoted, 66. 
 
 Tradition, oral, truth soon corrupted 
 by it, 39. 
 
 of the elders, evil of the 
 
 belief of its divine authority, 184. 
 Translations, English, of the Bible, 
 154; of the Jewish Scriptures, 5. 
 Transubstantiation, unscriptural, 98. 
 Travels, modern, illustrating Scrip- 
 ture, 135. 
 
 Trespass offerings, 168. 
 
 Tribes, ten, of Israel, their revolt 
 under Jeroboam, 53. 238 ; contrast- 
 ed with Judah, 240. 
 
 Trifles, the importance of what to us 
 may seem such, 53. 252. 
 
 Trinity, doctrine of, in the Old 
 Testament, 49. 171 ; practical view 
 of, 76. 
 
 Trumpets, feast of, 179. 
 
 Trust in God, Scripture examples 
 of, 22. 232. 267 ; in man, its folly, 
 22. 278. 288 ; in our own heart, 
 272. 
 
 Truth, instances of those showing 
 a strict regard to, 14. 72. 205; the 
 Bible distinguished by a regard to 
 it, 14; the best way to find it, 153; 
 God must be our teacher, 391 ; 
 prejudices which oppose its recep- 
 tion, 58 ; its stability, 269 ; an in- 
 finity of it beyond our reach, 335, 
 note ; Bp. Jewell’s caution in search 
 of it, 152. 
 
 Types defined, 62 ; on the interpreta- 
 tion of them, 88; some of those refer- 
 red to in Scripture; — (1) Personal: 
 Adam, 207; Noah, 64. Ill ; Melchi- 
 zedek, 64. 207. 354 ; Abraham, 88. 
 207 ; the birth of his two sons, 207 ; 
 Isaac, 88. 207 ; Joseph, 64. 67 ; 
 Moses, 210. 215; Aaron, 215; 
 Joshua, 225; the Judges, Gideon, 
 Samson, &c., 228; David, 233. 
 67; Solomon, 239; Jonah, 292; 
 Zerubbabel, 249. 297 ; Lowth’s re- 
 mark on the typical nature of the 
 history ofthe Old TestamentSaints, 
 207 ; — (2) Historical : Passage of 
 Red Sea, 211 ; Manna, 211 ; the 
 Smitten Rock, 211 ; Brazen Ser- 
 pent, 215; — (3) Religious Institu- 
 tions , Ac. Tabernacle and Temple, 
 211; the Mercy Seat, 211; Ser- 
 vices of the Jewish ritual, 88. 354 ; 
 daily sacrifice, 211 ; birds offered 
 for the plague of leprosy, 394 ; dove, 
 393; scape-goat, 180.393; Passover, 
 178; day of atonement, 179. 213; 
 use to be made of the types, 89. 211. 
 393, 394. 
 
 Tyre, prophecy respecting it, 24 ; de- 
 stroyed by her prosperity, 267 ; why 
 her treasures profited nothing, 268; 
 the daughter of, to whom it refers, 
 84. 
 
 T 5 
 
418 
 
 INDEX. 
 
 u. 
 
 Unbelief, a sin, 74 ; cause of the re- 
 jection of the Jews, 24 ; its danger, 
 315. 
 
 Urijah (the priest), his sinful com- 
 pliance with the command of an 
 idolatrous king in setting up an altar 
 to a false god, 172. 
 
 Urim and Thummim explained, 111. 
 Uzzah, the death of, 23. 174. 
 Uzziah, an instance of the danger of 
 worldly prosperity, 59; compared 
 with Jeroboam, and contrasted with 
 Jehoshaphat, 73 ; his punishment, 
 lightly esteeming God’s institutions, 
 by invading the priest’s office he 
 was himself despised, 53; the shame 
 which followed his pride, 268; died 
 a leper, 246. 
 
 V. 
 
 Vanity of dishonesty, 200 ; of riches, 
 202. 269; of the world, 273. 
 Versions of Scripture, some referred 
 to, 5. 7. 154. See Translations. 
 Virtues, counterfeit, 203. 
 Voltaire, folly of his objections to 
 Scripture, 136. 147. 
 
 W. 
 
 Warnings, tendency to neglect them, 
 199. 224. 
 
 Wash, spiritual sense of this term in 
 Scripture, 170. 
 
 Watches, a division of time, 145. 
 Wedding-garment, 141. 
 
 Weeks, feast of, 178. 182. 
 
 Wells, their importance in the East, 
 118. 
 
 Whitby’s remarks on the Jews jus- 
 tifying their rejection of our Lord 
 by an appeal to Scripture, 101. 
 Whirlwind described, 119. 
 
 Wicked, allusions to their state and 
 prospects, 61 . 267. 288 ; their friend- 
 ships with each other cannot last, 
 227 ; conscience makes cowards of 
 them, 272; their sin often seen in 
 their punishment, 268; caution 
 against entering into their path, 
 267 ; the suddenness with which 
 their destruction comes upon them, 
 270. 
 
 Wickliffe, price of a Bible before 
 his translation of it, 154. 
 
 Wisdom, Eve’s desire of, 203 ; in- 
 stances from Scripture of gross ne- 
 glect to obtain it, 271 ; is with the 
 lowly, 268 ; unattainable by the 
 scorner, 270. 150 ; of our Lord, as 
 illustrated by his miracles, 323; 
 worldly instances of its folly, in 
 Ahithophel, 57; Jeroboam, 238; 
 Pharaoh, Herod, Rebekah, 271. 
 Wisdom of the Mosaic Law, 160. 
 Wise men, their path compared to 
 that of the sun, 267. 
 
 Word of God, danger of trifling with 
 it, 232. 
 
 Words, different senses in which 
 used, 101. 
 
 W orld, by wisdom knew not God, 40 ; 
 being in a state of ruin the very 
 ground ofthe Christian dispensation, 
 43; vanity of, 273; the great work 
 God is carrying on in it, 13. 24. 287. 
 Worldly spirit incompatible with 
 love to God, 20. 
 
 Worship, the first recorded act in 
 which it was acceptable after the 
 fall, 62. 
 
 ■, public, of the Jews, 167; 
 
 the honour God put upon it, by the 
 manifestation of his glory at the 
 Dedication of the Tabernacle, 208 ; 
 and more especially of the Temple 
 of Solomon, 237 ; our Lord’s at- 
 tendance on it, 320. 
 
 Writers, notice of heathen, Herodo- 
 tus, 3. 27 ; Thucydides, 3 ; Celsus, 
 7; Diodorus Siculus, 26. 39; Lu- 
 cian, 28 ; JElian, 40 ; Pausanias, 
 40 ; Suetonius, 65 ; Tacitus, 65. 
 162; Manetho, 130; Pliny, 132. 
 
 Y. 
 
 Year, civil and ecclesiastical, 177 ; 
 sabbatical, 164 ; of J ubilee, 164. 
 Yearly feasts, 178. 
 
 Young, the, encouraged to seek God, 
 268. 273; admonished not to expect 
 great things from the world, 202. 
 
 Z. 
 
 Zaccheus, an illustration of God’s 
 providence, 270 . 
 
 Zachariah, some account of those 
 ofthe name mentioned in Scripture, 
 108. 
 
 Zarephath, Elijah at, 117; widow of, 
 I enriched by her liberality, 269. 
 
INDEX 
 
 419 
 
 Zeal, instances of, 224. 232. 244. 
 248- false, 204. 
 
 Zechariah, book of, 297. 
 
 Zedekiah, an instance of indeci- 
 sion, 57 ; remarkable fulfilment of 
 two seemingly contradictory pro- 
 phecies respecting him, 87. 
 
 Zephaniah, book of, 295. 
 
 Zerah, how overcome by Asa, 22. 
 Zerubbabel, a type of Christ, 249. 
 297. 
 
 Ziba, a slanderer, 57 ; detected, 271. 
 Zimri, a traitor, 245; contrasted 
 with Jehu, 71 ; his death, 268. 
 
INDEX 
 
 OP THE 
 
 PRINCIPAL TEXTS OF SCRIPTURE. 
 
 EXPLAINED OB REFERRED TO IN THE WORK. 
 
 
 GENESIS. 
 
 Ch 
 
 Ver. 
 
 Page 
 
 Ch 
 
 . Ver. 
 
 Page 
 
 Ch 
 
 Ver. 
 
 Page 
 
 10, 
 
 5 
 
 
 20, 
 
 2 
 
 
 1, 
 
 2 
 
 
 
 8—11.. 
 
 55 
 
 
 2—11 
 
 112 
 
 
 3 
 
 195 
 
 
 10 
 
 26 
 
 
 17 
 
 
 
 5 
 
 180 
 
 
 10, 11 .. 
 
 55 
 
 21, 
 
 5 
 
 
 
 2G 
 
 13. 49 
 
 
 15, &c. 
 
 122 
 
 
 9 
 
 ... 72. 199 
 
 
 26, 27 .. 
 
 200 
 
 11, 
 
 4, &c. 
 
 269 
 
 
 12 
 
 ... 29. 202 
 
 2, 
 
 2, 3 .... 
 
 
 
 4—7 .. 
 
 267 
 
 
 17 
 
 196 
 
 
 7 
 
 110 
 
 
 7 
 
 49 
 
 
 33 
 
 ... 82. 117 
 
 
 17 
 
 
 
 31 
 
 127 
 
 22, 
 
 1 
 
 271 
 
 3, 
 
 4 
 
 199 
 
 12, 
 
 1 
 
 126 
 
 
 17 
 
 225 
 
 
 5 
 
 107 
 
 3 
 
 36. 206 
 
 
 18 
 
 
 
 5, 6 ... 
 
 
 
 7 
 
 121 
 
 
 19 
 
 
 
 6 
 
 . 199, 200. 267 
 
 
 11 
 
 203 
 
 24, 
 
 7 
 
 196 
 
 
 8 
 
 200. 272 
 
 
 11—13.. 
 
 .... 16. 56. 112 
 
 
 12 
 
 
 
 12' 
 
 272 
 
 
 12, 13 .. 
 
 199 
 
 
 12—27 
 
 267 
 
 
 12, 13 ... 
 
 58. 235 
 
 
 18 
 
 109 
 
 
 15 
 
 
 
 15 ... 13. 
 
 36.44.62. 195 
 
 13, 
 
 6, 7 ... 
 
 203 
 
 25, 
 
 30 
 
 
 
 16—19 . 
 
 
 
 7 
 
 201, 202. 205 
 
 
 33 
 
 199 
 
 
 22 
 
 49 
 
 
 9—14.. 
 
 
 26, 
 
 3 
 
 225 
 
 4, 
 
 1 
 
 202 
 
 
 10—13 . 
 
 201. 267 
 
 
 4 
 
 64 
 
 
 3. 5 .... 
 
 203 
 
 
 14—17.. 
 
 198 
 
 
 7 ... 16. 112. 199. 202 
 
 
 4 
 
 45. 206 
 
 
 15 
 
 121. 225 
 
 
 8 
 
 
 
 5 
 
 270 
 
 14, 
 
 14 
 
 271 
 
 
 20 
 
 202 
 
 
 8 
 
 
 
 18 
 
 Ill 
 
 
 34 
 
 59 
 
 
 9 
 
 200. 272 
 
 
 18—20.. 
 
 
 
 34, 35 
 
 268 
 
 
 13, 14 ... 
 
 271 
 
 
 20 
 
 207 
 
 
 35 
 
 202 
 
 
 26 
 
 44 
 
 15, 
 
 7 
 
 127 
 
 27, 
 
 6 
 
 203 
 
 5, 
 
 24 
 
 
 
 9 
 
 
 
 6—17 
 
 . 199. 271 
 
 6, 
 
 3 
 
 45. 50 
 
 
 16 
 
 113. 195 
 
 
 9 
 
 
 
 5 
 
 
 
 18—21 .. 
 
 122 
 
 
 13, 14 
 
 
 
 6 
 
 
 16, 
 
 7 
 
 50 
 
 
 20 
 
 
 
 8 
 
 45 
 
 
 10—12... 
 
 35 
 
 
 35. 41, &c. .. 
 
 87 
 
 
 9 
 
 
 
 13 
 
 
 
 41 
 
 57 
 
 
 12 
 
 103 
 
 17, 
 
 1 
 
 198 
 
 
 46 
 
 268 
 
 
 18 
 
 206 
 
 
 1—8 ... 
 
 268 
 
 28, 
 
 4 
 
 225 
 
 
 22 
 
 
 
 5 
 
 
 
 12—15 
 
 196 
 
 7, 
 
 1 
 
 268 
 
 
 14 
 
 82. 334 
 
 30, 
 
 1 
 
 
 
 23 
 
 267 
 
 
 19 
 
 
 
 27 
 
 197 
 
 8, 
 
 20 
 
 
 
 20 
 
 
 31, 
 
 29 
 
 
 
 21 
 
 ....59. 68.206 
 
 18, 
 
 20 
 
 125 
 
 
 38—41 
 
 205 
 
 
 22 
 
 196 
 
 
 21 
 
 70. 267 
 
 
 40 
 
 183 
 
 9, 
 
 6 
 
 
 
 23, &c. . 
 
 196 
 
 32, 
 
 24 
 
 196 
 
 
 25 
 
 113 
 
 
 32 
 
 
 
 28 
 
 110 
 
 
 25—27... 
 
 35 
 
 19, 
 
 14 
 
 254 
 
 33, 
 
 13 
 
 269 
 
 
 27 
 
 34 
 
 
 21 
 
 196, 197 
 
 34, 
 
 
 200 
 
 10, 
 
 
 
 
 23—25... 
 
 116 
 
 
 25 
 
 16 
 
 
 4 
 
 
 
 26 
 
 
 35, 
 
 19 
 
 
INDEX OF 
 
 Ch. Ver. Page 
 
 35, 29 127 
 
 37, 1 202 
 
 2 205 
 
 4 200 
 
 11 57 
 
 13, with 4. 8. 11.. 205 
 
 18 200 
 
 25 196 
 
 26—28 270 
 
 31, 32 200 
 
 34 140 
 
 38, 29 229 
 
 39, 1—6 205 
 
 4—6 205 
 
 5 197 
 
 9 56. 205 
 
 22 205 
 
 40, 7 . 205 
 
 41, 16 205. 268. 270 
 
 38 205 
 
 38—45 109 
 
 46 205, 206 
 
 48 205 
 
 51, 52 206 
 
 42, 9. 31 130 
 
 21 74. 203 
 
 38 148 
 
 43, 29, 30 206 
 
 44, 16 203 
 
 18—34 206 
 
 45, 4—13 206 
 
 5 270 
 
 14 206 
 
 22 139 
 
 46, 1 117. 206 
 
 27 29. 214 
 
 29 206 
 
 31—34 205 
 
 34 130 
 
 47, 7 206 
 
 48, 1 206 
 
 5 108 
 
 8. 10 148 
 
 49, 3 130 
 
 5—7 16. 199 
 
 10 15. 36. 64. 110. 
 
 207. 224.230. 240 
 
 14 123 
 
 18 60. 270 
 
 50, 20 196 
 
 21 206. 271 
 
 25 206 
 
 EXODUS. 
 
 2, 5, &c 270 
 
 5—10 208 
 
 10 Ill 
 
 3, 2—15 209 
 
 5, 6 140 
 
 10 208 
 
 4, 21 70 
 
 24 16 
 
 5, 2 113 
 
 6, 3 51. 113 
 
 20 15 
 
 8, 13. 3i 203 
 
 THE TEXTS OF SCRIP 
 
 Ch. Ver. Page 
 
 9, 3—7 209 
 
 12 70 
 
 18—26 120 
 
 33 208 
 
 10, 19 208 
 
 12, 2 182 
 
 7 81. 178 
 
 12 99 
 
 13 81. 178 
 
 21 178 
 
 26 178 
 
 13, 2—10 Ill 
 
 4 182 
 
 9 Ill 
 
 11—16 Ill 
 
 16 Ill 
 
 14, 11, 12 219 
 
 28 109 
 
 zo 
 
 15, 14 
 
 121 
 
 25 
 
 210 
 
 16, 15 
 
 211 
 
 22—20 
 
 176 
 
 17, 6 
 
 
 8. 14 
 
 201 
 
 11 
 
 
 12 
 
 210 
 
 16 
 
 
 18, 8 
 
 
 18—26 
 
 
 19—24 
 
 269 
 
 19, 4 
 
 
 4—6 
 
 208 
 
 16 
 
 209 
 
 18—23 
 
 
 19,20 
 
 209 
 
 20, 1 
 
 
 4 
 
 99 
 
 18 
 
 209 
 
 21, 2 
 
 
 32 
 
 
 23, 4, 5 
 
 162 
 
 ‘t, U 1 
 
 8 148 
 
 11 164 
 
 11, 12 163 
 
 16 179 
 
 19 162 
 
 20, 21 209 
 
 24, 3 99 
 
 8 210 
 
 9 213 
 
 25, 
 
 8, 
 
 9 
 
 
 158 
 
 
 9 
 
 
 ... 173, 
 
 211 
 
 
 10- 
 
 -16 .. 
 
 
 174 
 
 
 17- 
 
 -22 .. 
 
 
 211 
 
 
 21 
 
 
 
 174 
 
 
 40 
 
 
 
 211 
 
 26, 
 
 31, 
 
 &c 
 
 
 173 
 
 27, 
 
 1- 
 
 -5 
 
 
 173 
 
 28, 
 
 
 
 
 170 
 
 
 29 
 
 
 
 171 
 
 
 30 
 
 
 
 112 
 
 
 36 
 
 
 
 171 
 
 29, 
 
 5 
 
 
 
 139 
 
 
 38 
 
 
 
 176 
 
 
 40 
 
 
 
 167 
 
 
 42 
 
 
 
 211 
 
 30, 
 
 7 
 
 
 
 211 | 
 
 >TURE, &C. 
 
 421 
 
 : Ch. Ver. 
 
 Page 
 
 30, 9 
 
 
 ' 18—21 .. 
 
 
 i 30 
 
 
 ; 31, 14 
 
 
 32, 
 
 
 10 
 
 
 11 
 
 210 
 
 22, 23 ... 
 
 
 32 
 
 18 
 
 33, 18—20 
 
 113 
 
 34, 5—7 .. 
 
 51. 113 
 
 24 
 
 181. 266 
 
 39, 14. 27 
 
 171 
 
 40, 15 
 
 170 
 
 LEVITICUS. 
 
 1, 2 
 
 167 
 
 3 
 
 168 
 
 4 
 
 64. 169 
 
 3, 1 
 
 
 4, 2—4 ... 
 
 
 20 
 
 171 
 
 6, 1—8 ... 
 
 168 
 
 2—7 ... 
 
 
 9 
 
 168 
 
 13 
 
 173 
 
 7, 20, 21, & c 163 
 
 9, 24 
 
 213 
 
 10, 1—3 .... 
 
 23 
 
 3 
 
 
 11 
 
 161 
 
 12, 1—8... 
 
 168 
 
 14, 2—7 ... 
 
 
 22 
 
 167 
 
 16, 
 
 170. 213 
 
 2 
 
 
 14 
 
 169 
 
 16 
 
 213 
 
 21 
 
 .64. 169. 179 
 
 22 
 
 
 29 
 
 179 
 
 29, 30 .... 
 
 182 
 
 17, 11 ... 64. 
 
 101. 169. 213 
 
 18, 24, 25 .... 
 
 116 
 
 24, 25. 30 
 
 223 
 
 25 
 
 
 19, 2 
 
 19 
 
 18 
 
 162 
 
 26 
 
 
 27, 28 .... 
 
 161 
 
 22, 20 
 
 167 
 
 23, 3 
 
 177 
 
 5. 32 .... 
 
 180 
 
 17. 20 .... 
 
 
 24, 25 
 
 179. 182 
 
 27 
 
 179 
 
 27, 28 .... 
 
 182 
 
 34 
 
 182 
 
 39 
 
 1S2 
 
 25, 2—21 ... 
 
 164 
 
 8 
 
 
 9 
 
 110. 165 
 
 10 
 
 165 
 
 23 
 
 158. 266 
 
 25, 
 
INDEX OF THE TEXTS OF SCRIPTURE 
 
 422 
 
 Ch. Ver. 
 
 
 Page 
 
 26, 30, 31 ... 
 
 
 
 44 
 
 
 
 NUMBERS. 
 
 
 3, C 
 
 
 . 172 
 
 10, &c... 
 
 
 . 170 
 
 17 
 
 
 
 27. 30 ... 
 
 
 . 129 
 
 4, 15—20.. 
 
 
 . 174 
 
 6, 23—27 .. 
 
 
 . 171 
 
 24—26 .. 
 
 50. 171 
 
 9, 9—13 .. 
 
 
 . 163 
 
 10, 11 ... 
 
 
 . 182 
 
 30, 10 
 
 
 . 177 
 
 33, &c .. 
 
 
 . 174 
 
 11, 1—3 ... 
 
 
 . 214 
 
 3 
 
 
 215 
 
 4-35... 
 
 
 . 214 
 
 5 
 
 
 . 219 
 
 14, 15.... 
 
 
 . 218 
 
 15 
 
 
 . 733 
 
 12, 2 
 
 
 
 3 
 
 
 . 56 
 
 10 
 
 
 . 268 
 
 13 
 
 
 . 215 
 
 13, 8 
 
 
 . 223 
 
 18—20 .. 
 
 
 . 166 
 
 23 
 
 
 , 183 
 
 14, 3,4.... 
 
 
 , 219 
 
 4 
 
 
 , 44 
 
 6 
 
 
 223 
 
 11—19 .., 
 
 
 18 
 
 12. 20 .... 
 
 
 79 
 
 19 
 
 
 215 
 
 20 
 
 
 233 
 
 23—35 ... 
 
 
 29 
 
 24 
 
 
 56 
 
 29 
 
 
 219 
 
 40. 45 .... 
 
 
 166 
 
 15, 35 
 
 
 177 
 
 38 
 
 160, 
 
 161 
 
 16, 1 
 
 129, 
 
 130 
 
 1—3 .... 
 
 
 219 
 
 27. 32 .... 
 
 
 253 
 
 32, 33 
 
 
 214 
 
 41 
 
 
 219 
 
 46 
 
 
 215 
 
 49 
 
 
 214 
 
 18, 20 
 
 
 170 
 
 20, 1—12 ... 
 
 
 16 
 
 2 
 
 
 166 
 
 5 
 
 
 219 
 
 10—12 ... 
 
 
 56 
 
 12 .... 23. 
 
 52. 147. 
 
 214 
 
 21, 7 
 
 
 215 
 
 9 
 
 
 81 
 
 21 
 
 
 214 
 
 22, 
 
 58. 
 
 100 
 
 12.20. 32 
 
 
 96 
 
 23, 9 
 
 
 29 
 
 13 
 
 
 58 
 
 21 
 
 
 113 
 
 24, 
 
 58. 
 
 100 
 
 5. 17 .... 
 
 
 313 
 
 7 
 
 
 109 
 
 17 
 
 
 215 j 
 
 Ch. Ver. 
 
 Page 
 
 25, 1—3 
 
 
 2 
 
 
 9 
 
 
 27, 12—14 ... 
 
 16 
 
 15, &c 
 
 159 
 
 15—23 ... 
 
 18 
 
 18 
 
 
 21 
 
 171 
 
 28, 9, 10 .... 
 
 177 
 
 11 
 
 
 26 
 
 
 29, 
 
 
 1 
 
 ....179. 182 
 
 7 
 
 179 
 
 12, &c 
 
 180 
 
 31, 
 
 100. 224 
 
 1—18 ... 
 
 214 
 
 33, 4 
 
 
 34, 11 
 
 
 35, 7 
 
 
 DEUTERONOMY. 
 
 1, 31 
 
 20 
 
 41,42 .... 
 
 
 2, 33 
 
 
 3, 3 
 
 
 23—27 ... 
 
 16. 23 
 
 4, 1, 2 
 
 159 
 
 3, 4 
 
 216 
 
 25, &c 
 
 
 26, 27 
 
 217 
 
 31 
 
 
 32—38 ... 
 
 
 33 
 
 
 5, 2 
 
 
 28, 29 ..... 
 
 
 6, 4—9 
 
 Ill 
 
 5 
 
 19. 162 
 
 7 
 
 
 11 
 
 
 13 
 
 
 16 
 
 
 8, 2 
 
 
 3 
 
 
 4 
 
 
 8 
 
 166 
 
 15 
 
 
 20 
 
 
 9, 4 
 
 ... 162. 223 
 
 6 
 
 165 
 
 20 
 
 213 
 
 24 
 
 15 
 
 10, 1—5 
 
 
 16 
 
 
 17 
 
 54. 163 
 
 11, 13 
 
 162 
 
 13—21 .... 
 
 Ill 
 
 14 
 
 
 18 
 
 
 22—25 .... 
 
 217 
 
 12, 5, &c. ... 
 
 ....168. 238 
 
 14 
 
 30 
 
 29—31 .... 
 
 167 
 
 31 
 
 39 
 
 32 
 
 159 
 
 13, 12, &c 
 
 163 
 
 Ch. Ver. 
 
 Page 
 
 15, 1, 2 
 
 
 164 
 
 16, 13 
 
 
 180 
 
 16 
 
 
 . 180 
 
 21 
 
 
 82 
 
 17, 15 
 
 
 159 
 
 16 
 
 
 22 
 
 18, 19 
 
 
 216 
 
 18, 10—12 
 
 
 223 
 
 15 
 
 
 . 217 
 
 15. 18 
 
 
 15 
 
 20, 18 
 
 
 224 
 
 21, 22,23 
 
 
 218 
 
 22, 7 
 
 
 163 
 
 8 
 
 
 136 
 
 9 
 
 
 161 
 
 23, 3 
 
 
 230 
 
 7 
 
 
 162 
 
 24, 10,11 
 
 
 162 
 
 14.17.19 .... 
 
 
 162 
 
 25, 4 
 
 143. 
 
 163 
 
 26, 2. 10. 16 .... 
 
 
 182 
 
 27, 2, 3. 8 
 
 
 216 
 
 13 
 
 
 224 
 
 28, 29 
 
 
 267 
 
 36 
 
 167. 
 
 217 
 
 49, 50 
 
 
 33 
 
 49—52 
 
 
 217 
 
 53 
 
 
 237 
 
 59 
 
 
 217 
 
 29, 5 
 
 
 216 
 
 29 
 
 
 195 
 
 30, 6 
 
 162. 
 
 216 
 
 9 
 
 
 217 
 
 11—15 
 
 
 134 
 
 15, &c 
 
 
 163 
 
 31, 2 
 
 
 224 
 
 9—13 
 
 
 216 
 
 10—13 
 
 
 164 
 
 19. 21 
 
 
 217 
 
 27 
 
 
 160 
 
 27—29 
 
 
 217 
 
 29 
 
 
 15 
 
 32, 2 
 
 
 118 
 
 10 
 
 
 219 
 
 11, 12 
 
 
 124 
 
 15—25 
 
 
 267 
 
 20 
 
 
 24 
 
 39 
 
 
 158 
 
 33, 3 
 
 
 142 
 
 6—26 
 
 
 217 
 
 8, 9 
 
 
 170 
 
 8—10 
 
 
 173 
 
 26—29 
 
 
 20 
 
 28 
 
 
 113 
 
 34, 8 
 
 
 219 
 
 10 
 
 
 23 
 
 JOSHUA. 
 
 
 
 1, 5 
 
 
 78 
 
 2, 9 
 
 
 224 
 
 24 
 
 
 224 
 
 3, 6 
 
 
 174 
 
 15 
 
 
 183 
 
 4, 10 
 
 
 22 
 
 14 
 
 
 224 
 
 20 
 
 
 117 
 
REFERRED TO IN THE WORK. 423 
 
 Ch. Ver. Page 
 
 5, 1 224 
 
 15 HO. 209 
 
 6, 2 140. 209 
 
 6 174 
 
 20 22 
 
 26 117. 222. 239 
 
 7, 24 253 
 
 25, 26 224 
 
 8, 30—35 224 
 
 9, 1, 2 269 
 
 8—14... 171 
 
 13 141 
 
 14, 15 158 
 
 10, 11 183 
 
 12— 14 223 
 
 40 116. 158 
 
 11, 1 109 
 
 12, 3 107 
 
 19 109 
 
 19, 15 109 
 
 29 28 
 
 35 107 
 
 21, 45 225 
 
 22, 15 270 
 
 20 224 
 
 21—30 270 
 
 23, 3 21 
 
 14 225 
 
 24, 14, &c 224 
 
 15 225 
 
 JUDGES. 
 
 1, 7 ...227. 268 
 
 11 158 
 
 19 147 
 
 2, 1 117 
 
 3 226 
 
 19 15. 227 
 
 3, 7. 9 227 
 
 8 226 
 
 10 228 
 
 12. 15 227 
 
 14 226 
 
 31 22 
 
 4, 1 227 
 
 2 109 
 
 3 22. 226, 227 
 
 5 125 
 
 9 22 
 
 21 22 
 
 23 227 
 
 5, 26 22 
 
 6, 1 227 
 
 2 226 
 
 2—6 4 
 
 7 227 
 
 15 270 
 
 34 228 
 
 7, 2 228 
 
 13— 15 53 
 
 16—25 22 
 
 8, 1—3 270 
 
 27 253 
 
 33—35 227 
 
 1—5 57 
 
 1—6 53 
 
 Ch. Ver. 
 
 Page 
 
 9, 5 
 
 227 
 
 7—15 
 
 
 24 
 
 227 
 
 34—49 
 
 53 
 
 52—56 
 
 52 
 
 53 
 
 144 
 
 56 
 
 228 
 
 10, 8 
 
 
 13 
 
 79 
 
 15 
 
 228 
 
 16 
 
 .. 79. 228 
 
 11, 29 
 
 228 
 
 32 
 
 228 
 
 34 
 
 110 
 
 34, 35 
 
 256 
 
 12, 1, &c 
 
 270 
 
 13, 1 
 
 226 
 
 22, 23 
 
 270 
 
 23 
 
 266 
 
 25 
 
 228 
 
 14, 6. 19 
 
 228 
 
 15, 14 
 
 
 16, 17—20 
 
 22 
 
 21 
 
 143 
 
 29, 30 
 
 
 17, 6 
 
 
 13 
 
 ,. 51. 226 
 
 18, 20 
 
 
 30 
 
 226 
 
 21, 10 
 
 
 RUTH. 
 
 
 1, 16 
 
 
 2, 12 
 
 229 
 
 4, 1 
 
 138 
 
 18 
 
 
 1 SAMUEL. 
 
 I, 13—17 
 
 
 16 
 
 105 
 
 20 
 
 
 27, 28 
 
 
 28 
 
 232 
 
 2, 3 
 
 52 
 
 10 
 
 .111. 233 
 
 12 
 
 
 25 
 
 
 26 
 
 
 29 
 
 
 29, 30 
 
 
 30 
 
 
 31—34 
 
 255 
 
 31. 34 
 
 
 3, 5 
 
 
 10 
 
 
 13 
 
 ..231. 270 
 
 16, &c 
 
 
 18 
 
 ..231, 232 
 
 4, 8 
 
 
 11 
 
 
 11—18 
 
 
 17, 18 
 
 172 
 
 18 
 
 231 
 
 5, 2—7 
 
 
 3 
 
 
 Ch. Ver. Page 
 
 6, 19 233 
 
 7, 3 75. 232 
 
 5, 6 110 
 
 10 231. 234 
 
 12 110. 232 
 
 13 232 
 
 15, 16 232 
 
 8, 7. 19 231 
 
 21 232 
 
 9, 3 231 
 
 3. 15, 16 53 
 
 15, 16 231 
 
 16 159 
 
 21 58. 270 
 
 23, 24 143 
 
 25 137 
 
 10, 16 58 
 
 19 231, 232 
 
 24 232 
 
 27 58 
 
 11, 5 58 
 
 13 58 
 
 12, 12 15 
 
 16, 17 120 
 
 17 183. 232 
 
 23 232 
 
 13, 6—19 232 
 
 9—13 232 
 
 12. 14 253 
 
 13 232 
 
 20 4 
 
 14, 13 — 16 22 
 
 15, 2 201 
 
 3 73 
 
 8 73. 109 
 
 11 232 
 
 15. 22 270 
 
 17 270 
 
 19—21 272 
 
 20, 21 235 
 
 22 169 
 
 26—28 159 
 
 33 268 
 
 35 233 
 
 16, 1 233 
 
 12, 13 96 
 
 21 253 
 
 17, 37 232 
 
 42—44 270 
 
 45. 49 22 
 
 18, 5 205 
 
 8 58. 253 
 
 28, 29 57 
 
 19, 1—15 58 
 
 4—6 56 
 
 20, 5. 24 177 
 
 30 58. 269 
 
 30—34 270 
 
 33 58 
 
 21, 1—10 72 
 
 2 253 
 
 22, 3 110 
 
 9 57 
 
 18 58 
 
 18—20 231 
 
 19 253 
 
 23, 7 51 
 
INDEX OF THE TEXTS OF SCRIPTURE 
 
 424 
 
 Ch. Ver. 
 
 Page 
 
 23, 11 
 
 
 26, 27 
 
 231 
 
 24, 4—10 
 
 261 
 
 7 
 
 56 
 
 16, 17 
 
 58 
 
 25, 10—13 
 
 268 
 
 13 
 
 199 
 
 17 
 
 105 
 
 21, 22 
 
 147 
 
 26, 5, &c 
 
 271 
 
 7—13 
 
 261 
 
 8 
 
 51 
 
 9 
 
 56 
 
 21 
 
 58 
 
 27, 1 
 
 .... 112. 267 
 
 28, 17 
 
 96 
 
 29, 4 
 
 231 
 
 30, 1—6 
 
 232 
 
 6—8 
 
 ... 171. 267 
 
 8 
 
 231 
 
 19 
 
 231 
 
 31, 4 
 
 
 7 
 
 
 2 SAMUEL. 
 
 1, 17—27 
 
 
 2, 1 
 
 234 
 
 14 
 
 271 
 
 14—17 .... 
 
 268 
 
 18—23 
 
 .... 70, 271 
 
 3, 8 
 
 53 
 
 9 
 
 96 
 
 2'7. 39 
 
 57 
 
 4, 8 
 
 53 
 
 8—12 
 
 261 
 
 10—12 
 
 234 
 
 11 
 
 96 
 
 11, 12 
 
 271 
 
 6, 1—5 
 
 235 
 
 6, 7 
 
 174 
 
 7 
 
 23 
 
 11 
 
 267 
 
 7, 1,2 
 
 235 
 
 2 
 
 174 
 
 16 
 
 268 
 
 8, 4 
 
 149 
 
 11 
 
 234 
 
 10 4,5 
 
 141 
 
 11, 1 
 
 253 
 
 12, 1—4 
 
 
 5—7 
 
 58 
 
 9 
 
 23 
 
 10 
 
 
 11, 12 
 
 70 
 
 13 
 
 .... 235. 272 
 
 19 
 
 
 28 
 
 57 
 
 31 
 
 149 
 
 14, 17.20 
 
 107 
 
 15, 3.10 
 
 57 
 
 4 
 
 272 
 
 30 
 
 235 
 
 16, 1, &c 
 
 57 
 
 1 — 3 
 
 271 
 
 5—8 
 
 235 
 
 17, 12 
 
 
 Ch. Ver. Page 
 
 17, 14 53. 96 
 
 23 268 
 
 25 107 
 
 27 271 
 
 18, 17 268 
 
 33 235 
 
 19, 16—23 261 
 
 18—23 271 
 
 26 271 
 
 32 271 
 
 34, 35 56 
 
 41—43 147 
 
 20, 2 235 
 
 10. 57 107 
 
 21, 7 269 
 
 23, 2 50 
 
 5 236. 259 
 
 24, 1 70 
 
 3 57 
 
 10. 17 236 
 
 11. 15 52 
 
 25 236 
 
 1 KINGS. 
 
 1, 5 57 
 
 5,6 270 
 
 19 57 
 
 24. 27 235 
 
 32—34 127. 235 
 
 2, 23 269 
 
 27 255 
 
 32 97 
 
 3, 1 109 
 
 5—10 270 
 
 6, 1 182 
 
 7 ..175 
 
 21 175 
 
 38 182 
 
 8, 2 182 
 
 13 173 
 
 29 175 
 
 11, 1, &e 224 
 
 1—8 59 
 
 4—8 56 
 
 8 175 
 
 9—14 23 
 
 12.34 268 
 
 14. 23. 26 238 
 
 28 205. 269 
 
 31. 38 238 
 
 12, 13 267 
 
 15 53 
 
 24 158 
 
 25—33 128 
 
 26. 28 222 
 
 32 180 
 
 33 117 
 
 13, 2 237 
 
 3 241 
 
 4 73 
 
 6 271 
 
 15—19. 24 267 
 
 32 180 
 
 34 267 
 
 14, 9,10 239 
 
 12— 17 «... 256 
 
 Ch. Ver. 
 
 Page ' 
 
 14, 13—17 
 
 
 15 
 
 
 16 
 
 
 25, 26 
 
 175 
 
 15, 4 
 
 
 14 
 
 
 29, 30 
 
 
 16, 1—4 
 
 
 9 * 
 
 
 18, 19 
 
 268 
 
 34 57. 
 
 117. 222. 
 
 
 239. 253 
 
 17, 1 
 
 
 6 
 
 124 
 
 10, &c 
 
 269 
 
 22 
 
 
 18, 1 
 
 . 78.241 
 
 3 
 
 205 
 
 4 
 
 4 
 
 17 
 
 
 17,18 
 
 
 27 
 
 72 
 
 28 
 
 161 
 
 39 
 
 
 42—44 
 
 
 42—45 
 
 241 
 
 45 
 
 183 
 
 46 
 
 138 
 
 19, 4 
 
 . 73. 199 
 
 20, 3 
 
 250 
 
 3 
 
 270 
 
 31 
 
 
 32 
 
 270 
 
 34 
 
 ,. 73.204 
 
 21, 3 
 
 
 7.25 
 
 59 
 
 17—22 
 
 267 
 
 19 
 
 79 
 
 21,22 
 
 79 
 
 23 
 
 241 
 
 25 
 
 266 
 
 27 
 
 . 59. 140 
 
 29 
 
 79 
 
 22, 4 
 
 ..204. 267 
 
 6 
 
 59 
 
 13, 14 
 
 267 
 
 14 
 
 
 15 
 
 96 
 
 19—23 
 
 92 
 
 23 
 
 
 34 
 
 
 34. 38 
 
 53 
 
 48 
 
 
 2 KINGS. 
 
 1 , 2 
 
 
 8 
 
 138 
 
 10 
 
 241 
 
 15 
 
 
 2, 2 5 
 
 117 
 
 11 
 
 198 
 
 14 
 
 
 19—22 
 
 242 
 
 20—22 
 
 
 23,24 
 
 242 
 
 23—25 
 
 
 3, 1—3 
 
 
REFERRED TO IN THE WORK, 
 
 425 
 
 Ch. V er. Page 
 
 3, 11 142 
 
 17 242 
 
 4, 1 222. 242. 2G9 
 
 18, &c 118 
 
 19,20 183 
 
 20 256 
 
 29 138 
 
 5, 1 256 
 
 1—27 242 
 
 2, 3, 13 205 
 
 3. 13 270 
 
 5. 16 145 
 
 10 81 
 
 11, 12 58 
 
 20 57 
 
 20— 27 205. 270 
 
 22 139 
 
 6, 1—7, 8—23 242 
 
 21,22 272 
 
 28, 29 217. 237 
 
 33 58. 271 
 
 8, 4 57 
 
 7—15 242 
 
 12 59. 291 
 
 13 59. 272 
 
 13. 15 88 
 
 18 266 
 
 18—26 59 
 
 9 21. 26. 36 241 
 
 ' 26 100 
 
 31 71 
 
 34—37 241 
 
 37 268 
 
 10, 1—8 267 
 
 30 108 
 
 32 291 
 
 11, 1 59 
 
 I— 3 57. 240 
 
 13. 20 269 
 
 13, 7, &c 4 
 
 19 52 
 
 20, 21 242 
 
 21 268 
 
 22 291 
 
 14, 8—15 271 
 
 11 270 
 
 23—28 222 
 
 25 291 
 
 15, 8 108 
 
 30 127 
 
 33 127 
 
 16, 9 147 
 
 II— 16 172 
 
 17, 4. 6 292 
 
 6 4 
 
 14—20 23 
 
 21— 23 180. 239 
 
 33 104 
 
 18, 5 254 
 
 13 292 
 
 16 293 
 
 17 22 
 
 19, 14, &c 267 
 
 15 159 
 
 20—28 271 
 
 22— 37 23 
 
 35 22.288 
 
 Ch. Ver. 
 
 Page 
 
 20, 7,8 
 
 
 22, 8 
 
 5 
 
 11 
 
 
 16 
 
 88. 146 
 
 23, 5 
 
 
 8 
 
 
 13 
 
 126 
 
 15—20 
 
 
 26 
 
 
 29 
 
 109 
 
 34 
 
 
 25, 9 
 
 175. '237 
 
 9. 12 
 
 
 1 CHRONICLES. 
 
 2, 13—16 .... 
 
 
 
 107 
 
 3, 5 
 
 
 
 235 
 
 10, 13 
 
 
 
 58 
 
 12, 15 
 
 
 
 183 
 
 16, 7 
 
 
 
 172 
 
 18, 4 
 
 
 
 149 
 
 20, 3 
 
 
 
 149 
 
 21, 1 
 
 
 
 253 
 
 26, 27 
 
 
 
 236 
 
 22, 9 
 
 
 
 111 
 
 23, 3—5 
 
 
 
 172 
 
 13 
 
 
 
 171 
 
 28, &c 
 
 
 
 172 
 
 24, 6 
 
 
 
 172 
 
 28, 9 
 
 
 . 79. 
 
 255 
 
 12 
 
 
 
 174 
 
 12. 19 
 
 
 
 237 
 
 29, 1 
 
 
 
 158 
 
 11. 14 
 
 
 
 21 
 
 13, 14 
 
 
 
 244 
 
 2 CHRONICLES 
 
 
 2, 3—6 
 
 
 
 175 
 
 3, 1 
 
 
 
 174 
 
 5, 3 
 
 
 
 182 
 
 11—14 .... 
 
 
 
 238 
 
 7, 1—4 
 
 
 
 175 
 
 12 
 
 .30. 
 
 168. 
 
 238 
 
 13 
 
 
 
 21 
 
 14—16 
 
 
 
 175 
 
 10, 13, &c 
 
 
 
 270 
 
 11, 6—12 .... 
 
 
 
 22 
 
 17 
 
 
 
 256 
 
 12, 1 
 
 
 ,.5*9. 
 
 256 
 
 2—9 
 
 
 
 4 
 
 4, 5 
 
 
 
 22 
 
 9 
 
 
 
 240 
 
 14 
 
 
 
 75 
 
 13, 3 
 
 
 
 240 
 
 10, 11 
 
 
 
 171 
 
 10 
 
 
 
 172 
 
 14, 9 
 
 
 
 240 
 
 9—15 
 
 
 .22. 267 
 
 18, 2 
 
 
 
 204 
 
 19, 2. 4, &c. 
 
 
 
 73 
 
 3 
 
 
 
 75 
 
 7 
 
 
 
 54 
 
 20, 20—30 
 
 
 
 22 
 
 21, 7 
 
 
 
 240 
 
 24, 2 17, 18. 
 
 
 
 59 
 
 Ch. Ver. Page 
 
 24, 7 254 
 
 it, / 
 
 17 
 
 253 
 
 20—22 
 
 108 
 
 24 
 
 22 
 
 25, 2. 9, 10 
 
 
 14 
 
 255 
 
 27 
 
 270 
 
 26, 16 
 
 59 
 
 18 
 
 172 
 
 19 
 
 
 16—21 
 
 268 
 
 28, 3—5 
 
 168 
 
 3. 24 
 
 175 
 
 22 
 
 57 
 
 30, 10 
 
 
 15. 23 
 
 182 
 
 32, 7,8 
 
 73. 254 
 
 25 
 
 
 25. 31 
 
 23 
 
 33, 12, 13 
 
 52 
 
 34, 1—3 
 
 
 30—33 
 
 9 
 
 32, 33 
 
 
 36, 15—17 
 
 
 16, 17 
 
 
 EZRA. 
 
 
 1, 8 
 
 249 
 
 2, 2 
 
 296 
 
 3, 2 
 
 249 
 
 4 
 
 180 
 
 8 
 
 249 
 
 10, &c 
 
 175 
 
 4, 1—4 
 
 5 
 
 24 
 
 
 5, 1 
 
 ,.108. 296 
 
 2 
 
 249 
 
 6, 14 
 
 ,.296, 297 
 
 22 
 
 
 7, 9 
 
 
 10 
 
 248 
 
 11—26 
 
 249 
 
 27 
 
 
 28 
 
 
 8, 20 
 
 
 21—23 
 
 .248. 267 
 
 9, 3 
 
 ,.140. 248 
 
 10—15 
 
 248 
 
 10, 6 
 
 248 
 
 9. 13 
 
 
 10 
 
 
 N EH EMI AH 
 
 1, 1 
 
 .178. 182 
 
 4 
 
 . 56. 250 
 
 5—11 
 
 ...79. 250 
 
 11 
 
 250 
 
 2, 1 
 
 .178. 182 
 
 1—9 
 
 269 
 
 4 
 
 .250. 267 
 
 12 
 
 . 21. 251 
 
 17 
 
 
 18 
 
 
 19 
 
 
INDEX OF THE TEXTS OE SCRIPTURE 
 
 426 
 
 Ver. 
 
 Page 
 
 Ch. Ver. 
 
 Page 
 
 Ch. 
 
 Ver. 
 
 1 
 
 1—3 
 
 57 
 
 14, 4 
 
 
 69, 
 
 
 
 9. 20 
 
 250 
 
 15, 14—16 
 
 258 
 
 72, 
 
 
 
 14 
 
 ... 250. 255 
 
 16 
 
 59 
 
 74, 
 
 8 
 
 
 23 
 
 250 
 
 18, 21 
 
 258 
 
 74, 
 
 20 
 
 39. 
 
 14 
 
 56. 250 
 
 19, 25 
 
 .60. 64 
 
 75, 
 
 7 
 
 
 15 
 
 250 
 
 25—29 
 
 
 76, 
 
 10 
 
 
 2 
 
 269 
 
 21, 30 
 
 61 
 
 78, 
 
 59—61 .... 
 
 
 6—12 .... 
 
 251 
 
 22, 5 
 
 258 
 
 
 60 
 
 
 11 
 
 
 30 
 
 
 o' 
 
 00 
 
 10 
 
 
 15 
 
 182 
 
 26, 14 
 
 54 
 
 82, 
 
 6 
 
 
 2 
 
 254 
 
 27 , 16 
 
 139 
 
 84, 
 
 11, 12 
 
 
 
 251 
 
 28' 28 
 
 104 
 
 85, 
 
 8 
 
 
 1 
 
 
 29', 19.23.... 
 
 183 
 
 89, 
 
 28—35 .... 
 
 
 2 
 
 
 32, 1, 2 
 
 
 
 36, 37 
 
 
 2—8 
 
 248 
 
 3 
 
 258 
 
 90, 
 
 4 
 
 
 14—17 
 
 
 4—6 
 
 259 
 
 
 6 
 
 
 16 
 
 137 
 
 33, 8, 9 
 
 258 
 
 92, 
 
 
 
 15 
 
 24 
 
 48 
 
 
 12 
 
 
 5, &c 
 
 
 34, 5.9.35 
 
 258 
 
 97, 
 
 11 
 
 
 6—32 
 
 251 
 
 39, 5—8 
 
 123 
 
 99, 
 
 6 
 
 
 16. 26. 28 . 
 
 251 
 
 13, &c 
 
 124 
 
 103, 
 
 15, 16 .... 
 
 
 17 
 
 251 
 
 40, 4 
 
 259 
 
 104, 
 
 , 3 
 
 
 20. 30 
 
 
 42, 2—6 
 
 255 
 
 
 10, &c 
 
 
 33 
 
 251 
 
 6 
 
 259 
 
 105, 
 
 8 
 
 
 1 
 
 129 
 
 7, 8 
 
 
 
 37 
 
 
 2 
 
 
 8, 9 
 
 258 
 
 
 42—45 .... 
 
 
 10, 11 
 
 299 
 
 
 
 106, 
 
 , 16 
 
 
 18 
 
 ... 177. 250 
 
 
 
 
 17. 23 
 
 
 23—31 
 
 299 
 
 PSALMS. 
 
 
 
 19 
 
 
 26 
 
 
 
 
 
 23 
 
 
 
 
 1 . 2 
 
 
 
 33 
 
 
 ESTHER. 
 
 2, 10 147. 266 
 
 3, 3, &c 
 
 4, 7 52 
 
 7—9 258 
 
 5, 13 136 
 
 6, 8, &c 73 
 
 8, 9 8 
 
 13 258 
 
 7 335 
 
 7—9 195 
 
 n, 
 
 I, 6 
 
 142 
 
 9, 
 
 17 
 
 
 4 . 
 
 2, 16 
 
 
 12, 
 
 3 
 
 
 117, 
 
 19 
 
 138 
 
 14, 
 
 2 
 
 59 
 
 118, 22 . 
 
 3, 7 
 
 182 
 
 
 7 
 
 113 
 
 119, . 
 
 8 
 
 
 16, 
 
 9—11 .... 
 
 
 71 . 
 
 8. 5, 6 
 
 222 
 
 17, 
 
 15 
 
 61. 236 
 
 83 . 
 
 12 
 
 57 
 
 18, 
 
 33 
 
 123 
 
 136 . 
 
 13, &c 
 
 251 
 
 20, 
 
 7 
 
 22 
 
 121, 6. 
 
 4, 14 
 
 252 
 
 22, 
 
 16 
 
 
 127, 5 
 
 16 
 
 
 
 18 
 
 
 130, 4 . 
 
 6, 1 
 
 252 
 
 25, 
 
 21 
 
 139 
 
 132, 4, 
 
 7, 7—10 
 
 268 
 
 26, 
 
 12 
 
 
 5 . 
 
 10 
 
 268 
 
 29, 
 
 10 
 
 01 
 
 9 . 
 
 8, 7 
 
 268 
 
 33, 
 
 15 
 
 55 
 
 11 . 
 
 9 57. 182. 251 
 
 37, 
 
 4 
 
 
 133, 3 . 
 
 15—17 
 
 
 40 , 
 
 6 
 
 .... 101. 260 
 
 135, 6 . 
 
 16 
 
 ., 84. 269 
 
 41, 
 
 9 
 
 235 
 
 141, 2 . 
 
 9, 21 
 
 182 
 
 42, 
 
 
 99. 173 
 
 143, 10 . 
 
 
 
 43. 
 
 
 99 
 
 145, 9 . 
 
 TOP 
 
 
 
 4 
 
 173 
 
 147, 16 . 
 
 
 
 45, 
 
 6, 7 
 
 260 
 
 17 
 
 i, i 
 
 104 
 
 12 
 
 
 19, 
 
 5 
 
 .. 64. 258 
 
 50, 
 
 8 
 
 
 
 20 
 
 
 51 , 
 
 2. 7 
 
 170 
 
 P 
 
 4 
 
 10 . 12 . 
 11 , 12 . 
 
 14 
 
 8 
 
 11 
 
 2 
 
 18 . 
 
 56, 
 
 58, 
 
 65, 
 
 66 , 
 
 68, 18 36. 65. 260 
 
 26, &c 176 
 
 109, 
 
 260 
 . 176 
 . 137 
 . 287 
 . 136 
 . 174 
 , 173 
 . 106 
 . 104 
 . 79 
 . 38 
 . 240 
 , 101 
 . 86 
 . 214 
 . 177 
 , 124 
 . 84 
 . Ill 
 , 183 
 , 21 
 , 21 
 . 197 
 100 
 , 225 
 , 214 
 , 219 
 99 
 , 233 
 147 
 . 260, 261 
 
 110, 36. 225. 260 
 
 47 
 
 260 
 
 260 
 
 134 
 
 229 
 
 142 
 
 73 
 
 183 
 
 137 
 
 255 
 
 235 
 
 158 
 
 171 
 
 260 
 
 183 
 
 69 
 
 183 
 
 183 
 
 19, 20 116 
 
 proverbs: 
 
 1, 7 267 
 
 10 100. 267 
 
 16 200 
 
 23 272 
 
 24 272 
 
 27 119 
 
 32 267 
 
 33 267 
 
 3, 5, 6 267 
 
REFERRED TO IN THE WORK. 
 
 Ch. Ver. 
 
 3, 33 ... 
 
 4, 14, 
 
 21 
 22 
 
 6 , 6 
 17 
 8, 13 
 17 
 
 Page 
 
 . 267 
 
 . 267 
 
 18, 19 267 
 
 267 
 
 268 
 124 
 
 20 
 
 11 , 
 
 12 , 
 
 13, 
 
 14, 
 
 15, 
 
 16, 
 
 22 
 
 8 
 
 1, 2. 7. 8. 14 
 
 15 
 
 23—25 
 
 25 
 
 27 
 
 2, 3. 5,6 .... 
 
 7. 10 
 
 15 
 
 21. 25 269 
 
 3 239 
 
 5. 10, 11.13. 15. ) 
 
 18, 19.24, 25. J 
 6 .... 
 
 7 .... 
 
 10 
 
 24...., 
 
 6 ...., 
 
 8 
 
 12 
 
 32 
 
 34 
 
 1 
 
 269 
 
 269 
 
 270 
 
 270 
 
 . 150. 270 
 
 270 
 
 239 
 
 270 
 
 159 
 
 , 270 
 
 8 169. 270 
 
 10- 14. 23.33 270 
 
 4 13. 69 
 
 5 20. 272 
 
 ECCLESIASTES. 
 
 12. 16 . 
 
 18 
 
 4—9 . 
 8 
 
 1. 9, 10. 12 
 13 
 
 ISAIAH. 
 
 273 
 
 273 
 
 273 
 
 139 
 
 273 
 
 273 
 
 .13. 273 
 
 11 
 
 16 
 
 26 
 
 2—4 , 
 
 15 
 
 , 169. 271 
 170 
 
 106 
 
 292 
 
 104 
 
 83 
 
 ..... 255 
 . 60. 84 
 
 279 
 
 145 
 
 279 
 
 . 84. 279 
 
 279 
 
 100 
 
 50 
 
 . 19. 277 
 
 50 
 
 328 
 
 9—12 278 
 
 10 86. 107 
 
 2 73 
 
 8 279 
 
 14 36. 86. 278 
 
 13—16 . 
 
 22 
 
 1—7 .. 
 
 8 
 
 10 
 
 12 
 
 20 
 
 21 
 
 1 
 
 3 
 
 5 
 
 8 
 
 8, 9 .... 
 
 427 
 
 Ch. Ver. Page 
 
 21, 16 279 
 
 22, 13 279 
 
 16—19 279 
 
 23, 3. 8 28 
 
 9 28. 279 
 
 15 . 
 
 25, 8 
 
 28, 1 
 
 3 
 
 29, 13, 14 . 
 
 15 
 
 21 
 
 30, 2, 3 .... 
 32, 1, 2 . 
 
 279 
 , 278 
 114 
 279 
 3 
 
 279 
 138 
 22 
 278 
 
 2 118. 249 
 
 20 143 
 
 9 34 
 
 5. 10—17 32 
 
 118 
 
 278 
 
 5, 6 ... 
 
 6 84. 123 
 
 37, 23 279 
 
 5 . 
 
 3, 4 .... 
 10 
 
 15 
 
 31 
 
 2 
 
 10 — 12 ... 
 1. 6, 7 . 
 
 6 
 
 16 
 
 43, 19 
 
 44, 9—20... 
 
 27 
 
 28 
 
 80 
 .... 278 
 .... 282 
 .... 113 
 .... 124 
 .... 142 
 .... 255 
 .... 278 
 .... 310 
 .... 249 
 .... 249 
 .... 42 
 .... 27 
 . 21. 27 
 
 
 7 
 
 
 266 
 
 
 20 
 
 141 
 
 45, 
 
 , i 
 
 27 
 
 
 9. 18 
 
 
 270 
 
 8, 
 
 4 
 
 
 
 5 
 
 21 
 
 17, 
 
 3. 16, 
 
 17 . 
 
 271 
 
 
 20 
 
 84. 204 
 
 
 21 
 
 37 
 
 18, 
 
 7. 17 
 
 
 
 9, 
 
 1 
 
 
 46, 
 
 9, 10 . 
 
 287 
 
 
 22 
 
 
 
 
 6 36. 
 
 50. 106. 278 
 
 47, 
 
 1,2.... 
 
 
 19, 
 
 3. 11 
 
 
 
 
 7 
 
 ..... 101. 278 
 
 
 8 
 
 279 
 
 20, 
 
 22 
 
 
 163 
 
 
 S 
 
 98 
 
 48, 
 
 16 
 
 50 
 
 21, 
 
 1. 3 .. 
 
 
 
 10, 
 
 5, &c 
 
 159 
 
 
 17 
 
 
 
 17 
 
 
 
 
 7 
 
 
 49, 
 
 5—12.. 
 
 278 
 
 
 28 
 
 
 
 
 19 
 
 34 
 
 
 9, 10... 
 
 183 
 
 
 30 
 
 
 200. 271 
 
 
 21 
 
 30 
 
 
 10 
 
 249 
 
 22, 
 
 6 
 
 
 
 11, 
 
 1 
 
 36. 278 
 
 50, 
 
 6 
 
 141.278 
 
 
 8 
 
 
 
 
 4—10 .... 
 
 
 51, 
 
 11 
 
 
 24, 
 
 9 
 
 
 272 
 
 
 10 
 
 240 
 
 
 12, 13 .. 
 
 255 
 
 
 17 
 
 
 
 
 10, 11 
 
 
 52, 
 
 10 
 
 
 25, 
 
 2 
 
 
 198 
 
 13, 
 
 10. 13 
 
 83 
 
 53, 
 
 
 36. 47 
 
 
 8 
 
 
 
 
 19 
 
 26, 27 
 
 
 1 
 
 139 
 
 
 21 
 
 
 
 14, 
 
 4 
 
 
 
 2—12.. 
 
 101 
 
 26, 
 
 1 
 
 
 
 
 13 
 
 
 
 3 
 
 .. 85. 146. 278 
 
 
 3 
 
 
 
 
 22, 23 
 
 ., 27 
 
 
 4—11.., 
 
 
 
 4 
 
 
 147 
 
 
 24 
 
 86 
 
 
 6 
 
 169 
 
 
 28 
 
 
 272 
 
 16, 
 
 6 
 
 
 
 6, 7 .... 
 
 123 
 
 27, 
 
 17 
 
 
 272 
 
 
 9 
 
 277 
 
 
 7 
 
 89. 168 
 
 
 19 
 
 
 55 
 
 
 14 
 
 279 
 
 
 9 
 
 85 
 
 
 21 
 
 
 
 19, 
 
 19—21 
 
 
 
 10—12... 
 
 278 
 
 28, 
 
 1 
 
 
 . 124. 272 
 
 20, 
 
 5 
 
 278 
 
 54, 
 
 17 
 
 249 
 
 
 13. 26 . 
 
 
 272 
 
 
 6 
 
 113 
 
 55, 
 
 3 
 
 261 
 
 29, 
 
 25 
 
 
 
 21, 
 
 2 
 
 27 
 
 
 4, 5 
 
 278 
 
 30, 
 
 24—28. 
 
 30 .. 
 
 
 
 3 
 
 
 
 13 
 
 83 
 
 31, 
 
 24 
 
 
 
 
 9 
 
 
 57, 
 
 15 
 
 , 79. 279. 286 
 
INDEX OF THE TEXTS OF SCRIPTURE 
 
 428 
 
 Ch. Ver. 
 
 Page 
 
 57, 20, 21 
 
 
 58, 13, 14 
 
 177 
 
 59, 16, &c 
 
 278 
 
 60, 6.9 
 
 84 
 
 61, 1 
 
 ..36. 50. 170 
 
 1, 2 
 
 278 
 
 2 
 
 165 
 
 63, 10 
 
 
 10, 11. 14 . 
 
 278 
 
 M, 10, 1 1 
 
 
 65, 1, 2—7 ... 
 
 278 
 
 2 
 
 160 
 
 66, 1,2 
 
 79 
 
 2 
 
 
 19 
 
 108 
 
 JEREMIAH. 
 
 1, 5 
 
 
 10 
 
 
 2, 10 
 
 
 3, 6 
 
 
 10 
 
 245 
 
 15—18 
 
 
 4, 14 
 
 
 5, 19. 25 
 
 267 
 
 24 
 
 21. 183 
 
 7, 13 
 
 
 22, 23 
 
 169 
 
 29—34 
 
 167 
 
 8, 1—3 
 
 
 7 
 
 123 
 
 9, 1 
 
 73. 280 
 
 11, -21 
 
 280 
 
 12, 5 
 
 183 
 
 13, 16 
 
 
 15, 1 
 
 233 
 
 16, 6 
 
 
 17, 9 
 
 59 
 
 27 
 
 
 18, 7,8 
 
 80 
 
 7—10 
 
 21 
 
 19, 13 
 
 175 
 
 21, 4—11 
 
 280 
 
 22, 18, 19 
 
 268 
 
 23, 5 
 
 ....36. 230 
 
 5, 6 
 
 281 
 
 12 
 
 
 29 
 
 11 
 
 24, 8—10 
 
 280 
 
 25, 9 
 
 
 10 
 
 144 
 
 11, 12 
 
 27 
 
 12 
 
 281 
 
 26, 12—15 
 
 
 '18 24 
 
 
 27, 3 
 
 
 29, 7 
 
 163 
 
 30, 10, 11 
 
 29 
 
 31, 31 
 
 102 
 
 31—33 
 
 78 
 
 31—34 
 
 . 281, 282 
 
 32, 3, 4 
 
 
 33, 8 
 
 
 25 
 
 
 34, 2 — 6 
 
 
 3 
 
 
 36, 18. 23 
 
 
 Ch. Yer. Page 
 
 36, 22 183 
 
 00 
 
 , zz 
 
 23, 24 
 
 
 
 30, 31 
 
 .. 280 
 
 ■ 38 
 
 , 7—13 
 
 .. 53 
 
 i 
 
 8, &c 
 
 
 
 19, 20 
 
 
 41 
 
 , 1—7 
 
 .. 269 
 
 42 
 
 , 3. 20 
 
 .. 57 
 
 : 43 
 
 , 3—7 
 
 .. 280 
 
 44 
 
 , 30 
 
 
 ; 46 
 
 , 27, 28 
 
 .. 29 
 
 47 
 
 , 5 
 
 .. 34 
 
 48 
 
 
 .. 34 
 
 49 
 
 | 2 
 
 .. 34 
 
 
 7—22 
 
 .. 32 
 
 
 10 
 
 .. 31 
 
 
 16 
 
 
 
 18 
 
 
 50; 
 
 , 2 
 
 
 
 13. 23. 39, 40.... 
 
 .. 27 
 
 
 24. 38 
 
 .. 27 
 
 5l; 
 
 , 11 
 
 
 
 13 
 
 
 
 36. 39 
 
 .. 27 
 
 
 41 
 
 .. 26 
 
 
 52 
 
 
 52, 
 
 
 .. 4 
 
 
 11 
 
 
 
 13 
 
 . 175 
 
 
 LAMENTATIONS. 
 
 3, 
 
 26 
 
 
 
 EZEKIEL. 
 
 
 3, 
 
 24. 27 
 
 . 50 
 
 4, 
 
 6 
 
 
 6, 
 
 8 
 
 . 30 
 
 8, 
 
 12 
 
 . 284 
 
 9, 
 
 8 
 
 
 
 9 
 
 
 11, 
 
 1. 13 
 
 . 284 
 
 
 16 
 
 . 30 
 
 12, 
 
 13 
 
 . 87 
 
 13, 
 
 11 
 
 . 183 
 
 14, 
 
 1—4 
 
 . 284 
 
 
 14 
 
 . 257 
 
 
 14—20 
 
 . 285 
 
 16, 
 
 49 202 
 
 . 267 
 
 
 52 
 
 , 97 
 
 17, 
 
 10 
 
 183 
 
 18, 
 
 29 
 
 267 
 
 
 31 
 
 78 
 
 20, 
 
 8 
 
 157 
 
 
 24 
 
 177 
 
 21, 
 
 32 
 
 34 
 
 22, 
 
 7 
 
 284 
 
 24, 
 
 15, 16 
 
 284 
 
 25, 
 
 
 34 
 
 
 2. 5. 7. 10 
 
 34 
 
 
 13, &c 
 
 32 
 
 26, 
 
 4,5 
 
 28 
 
 
 15 
 
 268 
 
 27, 
 
 13 
 
 108 
 
 
 32 
 
 28 
 
 28, 
 
 1—20 
 
 28 
 
 
 2. 16, 17 
 
 267 
 
 Ch. Yer. 
 
 Page 
 
 28, 3 
 
 
 29, 2, &c 
 
 109 
 
 3. 9 
 
 
 14, 15 
 
 
 18, &c 
 
 271 
 
 30, 13 
 
 28 
 
 33, 11 
 
 
 13 
 
 
 14 
 
 
 21—24. 30- 
 
 -32.... 284 
 
 30, 31 
 
 183 
 
 34, 23 
 
 ... 261.284 
 
 26 
 
 
 35, 1 
 
 
 36, 26 
 
 
 26, 27. 37 . 
 
 284 
 
 37 
 
 78 
 
 37, 24 
 
 
 25 
 
 101 
 
 >f>. 
 CO o 
 
 yCT 
 
 
 43, 3 
 
 
 47, 1—12 
 
 
 DANIEL. 
 
 1, 6,7 
 
 
 8 
 
 
 2, 20. 23. 30.. 
 
 21 
 
 30 
 
 268 
 
 34 
 
 
 35 
 
 287 
 
 44 
 
 
 49 
 
 
 3, 6. 15 
 
 .144 
 
 24—27 
 
 
 28 
 
 287 
 
 4, 29 
 
 137 
 
 30 27.57. 204.268 
 
 30, 31 
 
 ....256. 270 
 
 34 
 
 
 35 
 
 .21.69. 197 
 
 5, 5 
 
 144 
 
 9. 30 
 
 256 
 
 23 
 
 
 6, 
 
 56 
 
 8 
 
 269 
 
 21—23 
 
 53 
 
 22 
 
 
 23 
 
 266 
 
 24 268, 269, 270 
 
 26 
 
 287 
 
 7, 6 
 
 
 13, 14 
 
 2S6 
 
 14 
 
 
 25 
 
 
 8, 21 
 
 
 25 
 
 
 9, 2 
 
 4 
 
 2, 3 
 
 78 
 
 4 
 
 
 4. 21, &c... 
 
 286 
 
 23 
 
 
 24 36. 47. 287 
 
 
 309. 327 
 
 24—26 
 
 
 25 Ill 
 
 26 101 
 
REFERRED TO IN THE WORK 
 
 Ch. Ver. Page 
 
 11, 2. 4 33 
 
 3 G 349 
 
 40, 41 34 
 
 12, 1—3 61 
 
 2 61 
 
 2, 3 286 
 
 7 85 
 
 10 3. 150 
 
 HO SEA. 
 
 1 , 
 
 7 
 
 
 
 10, 11 .... 
 
 
 3, 
 
 2 
 
 30 
 
 
 4 
 
 111. 288 
 
 
 5 
 
 261. 288 
 
 5, 
 
 5. 7 
 
 
 6, 
 
 2 
 
 288 
 
 
 4 
 
 
 9, 
 
 3. 6—11 
 
 
 10, 
 
 5, 6 
 
 
 11, 
 
 1 
 
 288 
 
 12, 
 
 4 
 
 196 
 
 13, 
 
 3 
 
 
 
 6 
 
 267 
 
 
 14 
 
 
 
 18 
 
 288 
 
 14, 
 
 3 
 
 22 
 
 
 5 
 
 84. 118. 183 
 
 Ch. Ver. Page 
 
 MICAH. 
 
 1, 6—8, 9—16 292 
 
 8 293 
 
 3, 6, 7. 12 292 
 
 4, 1—8 292 
 
 2. 7 293 
 
 5, 2 .... 36. 50. 241. 292 
 
 5 293 
 
 6, 8 70 
 
 7, 8. 10 292 
 
 9 213 
 
 18—20 228 
 
 18. 20 293 
 
 NAHUM. 
 
 1, 1—8 293 
 
 3 21 
 
 9—12 293 
 
 11, &c 293 
 
 13—15 293 
 
 HABAKKUK. 
 
 1, 13 19. 69 
 
 2, 3, 4 294 
 
 3, 17—19 294 
 
 19 123 
 
 JOEL. 
 
 1, 4, &c 289 
 
 2, 17 173 
 
 23 183 
 
 28 36. 65 
 
 28—32 289 
 
 30, &c 289 
 
 3, 6 108 
 
 18 32 
 
 19 32 
 
 AMOS. 
 
 1, 4 267 
 
 6—8 295 
 
 4, 7, 8 21 
 
 5, 23 168 
 
 7, 14 12. 289 
 
 14, 15 289 
 
 8, 8—14 290 
 
 9, 9 30 
 
 11. 15 290 
 
 OBADIAH. 
 
 i, o, y. i/, 10. 
 
 8 31, 32 
 
 18 31, 32. 267 
 
 21 290 
 
 JONAH. 
 
 2, 52 
 
 4 175 
 
 3, 3 26. 106 
 
 4 79, 80 
 
 4, 1.4. 9 271 
 
 8 73. 183 
 
 ZEPHANIAH. 
 
 1, 15 295 
 
 O Q 94. 
 
 4— 6." 14*15.’.’.’."’ 295 
 
 3, 1—7 9 
 
 10 295 
 
 17 69 
 
 HAGGAI. 
 
 1, 12 
 
 249 
 
 2, 7 
 
 65 
 
 7. 9 
 
 249 
 
 7—9 
 
 297 
 
 18 
 
 182 
 
 20—23 
 
 297 
 
 ZECHARIAH. 
 
 1, 7 
 
 182 
 
 2, 10 
 
 249 
 
 10, 11 
 
 298 
 
 3, 8—10 
 
 249 
 
 6, 1 
 
 297 
 
 10—15 
 
 298 
 
 13 
 
 36 
 
 7, 1 
 
 182 
 
 5 
 
 181 
 
 8, 19 
 
 181 
 
 9, 5 
 
 295 
 
 9 
 
 298 
 
 13 
 
 108 
 
 10, 1 
 
 183 
 
 11, 12, 13 
 
 298 
 
 12, 10 
 
 268 
 
 13, 1 
 
 228 
 
 7 36, 50. 
 
 298 
 
 429 
 
 Ver. 
 
 Page 
 
 8, 9 
 
 298 
 
 16 
 
 
 MALACHI. 
 
 3,4 
 
 32 
 
 4 
 
 31 
 
 10 
 
 299 
 
 11 
 
 
 1 
 
 36. 282 
 
 6 
 
 54 
 
 8 
 
 
 6 
 
 
 MATTHEW. 
 
 5 
 
 223 
 
 12 
 
 249 
 
 18 
 
 
 23 
 
 67 
 
 1—13... 
 
 267 
 
 2 
 
 
 4 
 
 172 
 
 6 
 
 292 
 
 15 
 
 288 
 
 16 
 
 113. 175 
 
 22 
 
 130 
 
 2 
 
 309 
 
 3, &c... 
 
 27S 
 
 4 
 
 138 
 
 2 
 
 122 
 
 12 
 
 321 
 
 14 
 
 36 
 
 17 
 
 309 
 
 23 
 
 322 
 
 3, &c... 
 
 13 
 
 22, 28.... 
 
 81 
 
 44 
 
 19 
 
 48 
 
 19 
 
 19 
 
 139 
 
 23 
 
 3 
 
 30 
 
 143 
 
 33 
 
 77 
 
 24, 25 ... 
 
 268 
 
 3 
 
 323 
 
 4 
 
 168 
 
 4 
 
 322 
 
 10 
 
 .. 16, 71. 321 
 
 21, &c. ., 
 
 183 
 
 19, 20... 
 
 321 
 
 26 
 
 16 
 
 28 
 
 314 
 
 2. 22 ... 
 
 322 
 
 9 
 
 189. 311 
 
 11 
 
 189 
 
 17 
 
 141 
 
 20 
 
 138 
 
 27 
 
 320 
 
 29 
 
 147. 321 
 
 3 
 
 311 
 
 5 
 
 310 
 
 10 
 
 140 
 
 29 
 
 
 32 
 
 225 
 
 37 
 
 106 
 
 39 
 
 106 
 
 11 
 
 
430 INDEX OF THE TEXTS OF SCRIPTURE 
 
 Ch. Ver. Page 
 
 Ch. 
 
 Ver. 
 
 Page 
 
 Ch- Ver. 
 
 Pag# 
 
 11, 
 
 20, 21 
 
 74 
 
 22, 
 
 29 
 
 134 
 
 7, 
 
 2 
 
 
 
 23 
 
 72 
 
 
 35 
 
 185 
 
 
 3 
 
 
 
 25 3. 70. 104. 
 
 320 
 
 
 37—40 
 
 19 
 
 
 11 
 
 314 
 
 
 28 13. 
 
 100 
 
 23, 
 
 5 
 
 111. 138 
 
 
 13 
 
 6 
 
 
 28—30 
 
 79 
 
 
 8 
 
 357 
 
 
 26 
 
 114 
 
 
 29 89. 168. 
 
 320 
 
 
 34 
 
 
 
 31—37 .. 
 
 
 12, 
 
 13 
 
 322 
 
 24, 
 
 1, &c 
 
 175 
 
 
 34 
 
 
 
 14 
 
 323 
 
 
 3, &c 
 
 
 
 37 
 
 321 
 
 
 20 
 
 144 
 
 
 15, 16 
 
 
 8, 
 
 11, 12 .... 
 
 321. 323 
 
 
 36 
 
 20 
 
 
 20 
 
 183 
 
 
 18 
 
 16 
 
 
 39, 40 
 
 292 
 
 
 29 
 
 82. 289 
 
 
 22—24 .. 
 
 314 
 
 13, 
 
 3 
 
 94 
 
 
 35 
 
 8 
 
 
 23—26 .. 
 
 323 
 
 
 8 
 
 145 
 
 
 41 
 
 143 
 
 
 29 
 
 313 
 
 
 11, 12 
 
 3 
 
 25, 
 
 1 
 
 
 
 32 
 
 357 
 
 
 14 
 
 278 
 
 
 13 
 
 
 9, 
 
 32 
 
 16. 310 
 
 
 14, 15 
 
 86 
 
 
 40 
 
 313 
 
 
 34 
 
 16 
 
 
 19 
 
 75 
 
 
 41—46 
 
 
 
 44 
 
 61 
 
 
 24 
 
 94 
 
 26, 
 
 13 
 
 
 10, 
 
 14 
 
 16 
 
 
 31 
 
 94 
 
 
 15 
 
 ..146. 298 
 
 
 15 
 
 336 
 
 
 41 
 
 61 
 
 
 27 
 
 100 
 
 
 22 
 
 321 
 
 
 47 
 
 94 
 
 
 28 47. 98. 210 
 
 
 23 
 
 202 
 
 14, 
 
 2 
 
 187 
 
 
 
 310. 313 
 
 
 34 
 
 325 
 
 
 3 
 
 108 
 
 
 31 
 
 .. 16. 298 
 
 
 35, &c. ., 
 
 321 
 
 
 4 
 
 72 
 
 
 36 
 
 
 
 45 
 
 47 
 
 
 6—10 
 
 108 
 
 
 37 
 
 357 
 
 11, 
 
 13 
 
 183 
 
 
 8—11 
 
 198 
 
 
 41 
 
 ..199. 321 
 
 12, 
 
 17 
 
 321 
 
 
 19, &c 
 
 323 
 
 
 53 
 
 322 
 
 
 28 
 
 185 
 
 
 23 
 
 320 
 
 
 56 
 
 
 
 31—40 . 
 
 314 
 
 
 25 
 
 145 
 
 
 69— 74 
 
 112 
 
 13, 
 
 15 
 
 137 
 
 
 29 
 
 323 
 
 
 75 
 
 73 
 
 14, 
 
 9 
 
 263 
 
 15, 
 
 2 
 
 186 
 
 27. 
 
 3 — 5 •••••«••< 
 
 
 
 31—71.. 
 
 313 
 
 
 2—9 
 
 147 
 
 
 3 — 10 
 
 298 
 
 
 32 
 
 
 
 16 
 
 16 
 
 
 7 
 
 
 
 33 
 
 357 
 
 
 21 * 
 
 113 
 
 
 14 
 
 321 
 
 
 35—45.. 
 
 16 
 
 
 22 114. 
 
 , 323 
 
 
 25 
 
 . 101. 269 
 
 
 50 
 
 16 
 
 
 22. 28 
 
 113 
 
 
 45 
 
 145 
 
 15, 
 
 21 
 
 314 
 
 
 23 — 28 
 
 271 
 
 310 
 
 
 46 
 
 17 
 
 
 40 
 
 355 
 
 
 24 
 
 
 62, 63 
 
 
 
 42 
 
 314 
 
 
 28 113. 
 
 321 
 
 28, 
 
 18 
 
 286 
 
 16, 
 
 14 
 
 16., 310 
 
 16, 
 
 1—4 
 
 147 
 
 
 19 
 
 51. 76. 82 
 
 
 15 
 
 
 
 7—11 
 
 16 
 
 
 
 
 
 16 
 
 315 
 
 
 17 
 
 20 
 
 313 
 
 309 
 
 
 MARK. 
 
 
 17 
 
 327 
 
 
 22 
 
 310 
 
 1, 
 
 5 
 
 
 
 LUKE. 
 
 
 23 
 
 320 
 
 
 15 
 
 74 
 
 1, 
 
 2 
 
 315 
 
 
 26 
 
 77 
 
 
 21 
 
 
 
 10 
 
 .171. 176. 211 
 
 17, 
 
 1 
 
 357 
 
 
 28 
 
 321 
 
 
 17 
 
 198 
 
 
 24 
 
 320 
 
 
 34, 35 
 
 
 
 32 
 
 233 
 
 18, 
 
 3 
 
 16 
 
 
 35 
 
 320 
 
 
 33 
 
 290. 292 
 
 
 17 
 
 189 
 
 2, 
 
 14 
 
 107 
 
 
 46—55 . 
 
 233 
 
 
 20 174. 
 
 , 238 
 
 3, 
 
 6, 7 
 
 321 
 
 
 69 
 
 
 
 23 
 
 145 
 
 
 11, 12 
 
 309 
 
 
 69—73.. 
 
 240 
 
 20, 
 
 2 
 
 146 
 
 
 17 
 
 
 
 72, 73 .. 
 78 
 
 197. 293 
 
 
 6 
 
 144 
 
 4, 
 
 , 26—29 
 
 
 
 215 
 
 
 19, &c 
 
 322 
 
 5, 
 
 1 
 
 
 2, 
 
 , 4 
 
 
 
 20, &c 
 
 16 
 
 
 18 
 
 323 
 
 
 10, 11... 
 
 308 
 
 
 28 47. 
 
 321 
 
 
 19 
 
 
 
 19. 51... 
 
 38 
 
 
 31 
 
 322 
 
 
 37 
 
 357 
 
 
 24 
 
 
 21, 
 
 2—9 
 
 298 
 
 
 40 
 
 322 
 
 
 29, 30... 
 
 268 
 
 
 19 
 
 183 
 
 6, 
 
 , 3 
 
 321 
 
 
 32 
 
 
 
 23—27 
 
 147 
 
 
 9 
 
 
 
 40 
 
 
 
 32 
 
 , 189 
 
 
 16 
 
 108 
 
 
 51 
 
 , 268. 316. 320 
 
 
 33 
 
 , 94 
 
 
 16—20 
 
 ‘58 
 
 4, 
 
 , 16 
 
 320 
 
 
 37 
 
 . 91 
 
 
 20 
 
 108 
 
 
 16—21 
 
 165 
 
 22, 
 
 , 11 
 
 . 141 
 
 
 31 
 
 322 
 
 
 16. 31 ., 
 
 177 
 
 
 16, &c 
 
 . 147 
 
 
 39 
 
 323 
 
 
 17 
 
 
 
 23 
 
 , 187 
 
 
 52 
 
 
 
 24 
 
 
REFERRED TO IN THE WORK. 
 
 431 
 
 Ch. Ver. Pape 
 
 4 41 .109 
 
 Ch. Ver. Page < 
 
 22, 33 323 
 
 Ch. Ver. Pago 
 
 4, 49 115 
 
 4 323 
 
 39 118 
 
 50 268 
 
 17 18.5 
 
 42 44 17 
 
 5, 5 321 
 
 21 185. 316 
 
 44 118 
 
 6 322 
 
 6, 12 320 
 
 51 323 
 
 22, 23 4 8 
 
 47 — 49 308 
 
 61 320 
 
 23 321 
 
 7, 8 205 
 
 23, 2 96 
 
 24 37 
 
 15 322 
 
 5 241 
 
 30 320 
 
 37 142 
 
 5—11 316 
 
 44 3 
 
 37 46 141 
 
 8 .. . 108 321 324 
 
 6, 10 183 
 
 8 24 25 16 
 
 11 108 
 
 11 322 
 
 30 75 
 
 16 269 
 
 12 323 
 
 9, 5 144 
 
 28 320 
 
 14 217 
 
 7 187 
 
 34 316. 320 
 
 27 320 
 
 22 325 
 
 39, &c. 272 
 
 31. 49. 58 211 
 
 28 320 
 
 42,43 52 
 
 35 10O 
 
 40 45 16 
 
 43’ 316 
 
 37 77 
 
 51 19 320 
 
 45 173 
 
 44 77 
 
 54 72 
 
 24, 11 16. 325 
 
 *63 37 
 
 55 320 
 
 10, 6 105 
 
 23 325 
 
 25 - 310. 320 
 
 66 321 
 
 68, 69 357 
 
 11 144 
 
 25. 29 268 
 
 7, 1 10 321 
 
 39 142 
 
 44 6. 260 
 
 7 321 
 
 42 321 
 
 47 — 49 327 
 
 17 20. 38 
 
 11, 9. 13 38 
 
 50 115 
 
 37 180. 211. 320 
 
 9 — 13 70 
 
 JOHN. 
 
 1, 14 17.54.103. 
 
 211, 298 
 17 366 
 
 37 — 39 84.366 
 
 13 77 
 
 41 321 
 
 12, 15 320 
 
 42 292 
 
 16—20 269 
 
 35 138 
 
 8 , 1 118 
 
 12 47 
 
 39, 40 92 
 
 40 270 
 
 48 168 
 
 18 54 
 
 44 320 
 
 13, 10 177 
 
 19 27 73 
 
 47 20 
 
 32 1C8 
 
 29 169. 309 
 
 48, &c 5 
 
 14, 16—27 20 
 
 29.36 .. 47 
 
 50 320 
 
 26 106. 112 
 
 38. 41 317 
 
 51 104 
 
 15, 2 92 
 
 41 356 
 
 56 250 
 
 7. 25 93 
 
 45 15. 217 
 
 59 322 
 
 11 92 
 
 46, 47 269 
 
 9, i 321, 322 
 
 11. 20. 22 19 
 
 46 51 267 
 
 3 95 
 
 16, 1 93 
 
 48 267 
 
 29 270 
 
 1 8 96 
 
 2, 4, 5 268 
 
 34 260 
 
 16 274. 309 
 
 6. 13 317 
 
 39 321 
 
 24 91 
 
 17 87. 320 
 
 10, 6 16 
 
 29 134 
 
 19. 21 211. 325 
 
 10 321 
 
 17, 11.19 323 
 
 20 175 
 
 11. 28 321 
 
 14 323 
 
 22 83. 87 
 
 17 325 
 
 16 323 
 
 3, 4 82 
 
 22 181 
 
 21 9 
 
 18, 1 178 
 
 14 215 
 
 14 — 18 70 
 
 22, 23 182 
 
 28 37. 267 
 
 9 94 
 
 18 74 
 
 30 298 
 
 34 16. 310 
 
 19 3 
 
 34 103 
 
 19, 2—10 189 
 
 22 148 
 
 39 321 
 
 22 93 
 
 35 48 
 
 11, 4 322 
 
 27 225 
 
 36 204. 318. 320 
 
 6 322 
 
 41 19 73. 80 
 
 4, 1, 2 148 
 
 35 322 
 
 118. 316 
 42—44 23 
 
 3, 4. 43 122 
 
 39 323 
 
 7, & 270 
 
 41 320 322 
 
 43 131 
 
 9 5. 317 
 
 53, 54 321 
 
 20, 37, 38 60 
 
 11—15 83 
 
 55 317 
 
 21, 11 289 
 
 13, 14 84 
 
 12, 7. 8 320 
 
 22. 24 30 
 
 16 320 
 
 10 11, &r 58 
 
 37 118 
 
 25 217 
 
 25 1()6 
 
 22, 17 320 
 
 31 34 320 
 
 28 24 
 
 19, 20 315 
 
 32 320 
 
 31 75 
 
 24 16 
 
 32, 33 83 
 
 34 101 
 
 32 75. 320 
 
 34 320, 321 
 
 40 86 
 
INDEX OF THE TEXTS OF SCRIPTURE 
 
 432 
 
 Ch. Ver. 
 
 Page 
 
 12 41 
 
 .... 100 
 
 43 
 
 
 18 1 
 
 , 320 
 
 1 8 
 
 
 23 
 
 . 91. 142 
 
 27 
 
 .... 96 
 
 14, 6 
 
 
 9 
 
 . . . . 54 
 
 12 17 
 
 
 13 
 
 
 29 
 
 .... 87 
 
 15, 5 
 
 . 74. 238 
 
 12 
 
 .... 19 
 
 26, 27 
 
 
 16, 9 
 
 
 12 
 
 321. 332 
 
 23, 24 
 
 
 24 
 
 310 
 
 32 
 
 .... 16 
 
 7, 3 
 
 
 12 
 
 .... 105 
 
 17 
 
 ... 8. 43 
 
 20. 24 
 
 
 22—24 
 
 
 21 
 
 
 18, 2 
 
 .... 118 
 
 11 
 
 .... 320 
 
 18 
 
 .... 183 
 
 36 ••••••••• 
 
 . ... 95 
 
 37 
 
 .... 321 
 
 19, 7 
 
 
 26 
 
 
 34, 35 
 
 
 34—37 
 
 
 36, &c 
 
 , 178. 211 
 
 2 0, 8 
 
 ..... 317 
 
 11—18 
 
 
 27 
 
 . 320, 321 
 
 30, 31 
 
 
 21, 16 
 
 151 
 
 17 
 
 
 18 
 
 
 18, 19 
 
 
 ACTS. 
 
 
 1, 1 315 
 
 6 
 
 
 9 ....... 
 
 
 12 
 
 
 14 
 
 78 
 
 15 
 
 
 18 
 
 
 20 
 
 260 
 
 2, 1 
 
 
 4 
 
 330 
 
 8 11 ... 
 
 
 9 
 
 
 10 
 
 190 
 
 15 
 
 144 
 
 ' 17. 21 .... 
 
 
 21 
 
 328 
 
 23 
 
 
 27 
 
 
 30 
 
 
 Ver. 
 
 Page 1 
 
 33 
 
 
 34 
 
 .... 286 
 
 36 
 
 .... 325 
 
 36, 37 
 
 
 38 
 
 .... 329 
 
 41 
 
 330 
 
 45 
 
 .... 330 
 
 8, &c 
 
 
 12 16 
 
 
 17 
 
 .... 168 
 
 19 
 
 . 74. 329 
 
 22 
 
 . 64. 217 
 
 23 
 
 . 24. 64 
 
 24 64. 
 
 233. 329 
 
 25 
 
 
 26 
 
 .... 330 
 
 6 
 
 
 11, 12 
 
 
 13 
 
 . 12. 325 
 
 16, 17 
 
 
 28 
 
 
 31, 32 ...... 
 
 
 34 
 
 . ... 330 
 
 1—11 
 
 
 3, 4 
 
 
 17 
 
 
 31 
 
 . 74. 330 
 
 41 
 
 .... 325 
 
 42 
 
 329 
 
 1 114 
 
 r; 
 
 .... 190 
 
 14 
 
 
 3 
 
 
 5 
 
 .... 29 
 
 20 
 
 
 37 
 
 
 38 
 
 .... 209 
 
 45 
 
 107. 225 
 
 55 
 
 .... 331 
 
 55 60 
 
 
 58 
 
 .... 336 
 
 59, 60 
 
 
 60 
 
 
 
 .... 330 
 
 8 
 
 .... 331 
 
 9 
 
 
 22 
 
 
 26 
 
 .... 190 
 
 27 
 
 
 27 40 
 
 
 28 
 
 .... 270 
 
 29 
 
 ,.... 328 
 
 32 39 
 
 
 39 
 
 .... 331 
 
 40 
 
 . ... 109 
 
 1 
 
 
 7 
 
 .... 148 
 
 14 
 
 
 15 
 
 329. 337 
 
 20 
 
 .... 329 
 
 29 
 
 .... 114 
 
 31 
 
 .... 131 
 
 34, 35.42 ... 
 
 
 36, & 
 
 
 1 
 
 , 110. 190 
 
 
 .... 205 
 
 9 
 
 
 Ch. Ver. Pag© 
 
 10, 13 151 
 
 19 328 
 
 26 73 
 
 33 270 
 
 36 328, 329 
 
 38 111. 170 
 
 43 241. 330 
 
 11, 14 329 
 
 16. 20,21. 23 .... 328 
 
 20 114 
 
 24 331 
 
 12, 1—3 108 
 
 12 313 
 
 20— 23 108 
 
 21— 23 270 
 
 22, 23 73 
 
 23 23. 110 
 
 13, 2 ..; 32S 
 
 4. 9 336 
 
 5 313 
 
 7 328 
 
 10—12 328 
 
 23 329 
 
 27 210 
 
 32 329 
 
 39 329 
 
 43 190 
 
 45 18. 58 
 
 46 337 
 
 48 328 
 
 50, 51 337 
 
 51 144 
 
 52 331 
 
 14, 1 18 
 
 15 73 
 
 19 18. 342 
 
 19—21 337 
 
 23 328 
 
 15, 58 
 
 16 290 
 
 18 69. 86 
 
 37—39 313 
 
 39 100. 270 
 
 16, 1 350 
 
 6 343 
 
 7 113. 328 
 
 12 148.346 
 
 19, 20 337 
 
 20, 21 162 
 
 21 149 
 
 25 74. 331 
 
 33 53 
 
 34 331 
 
 17, 1 18. 315 
 
 2 18 
 
 3 329 
 
 4 348 
 
 5 18 
 
 5—15 348 
 
 10 18 
 
 11 38. 270 
 
 11, 1 2 9. 134 
 
 16 131 
 
 18 .. 42.58.190.267 
 
 270 
 
 26 101 
 
 28 37. 336 
 
REFERRED TO IN THE WORK 
 
 Ch. Ver. 
 
 Page 
 
 17, 32, 33 .. 
 
 
 18, 4 
 
 340 
 
 5 
 
 348 
 
 6 
 
 340 
 
 11 
 
 310 
 
 18 
 
 
 19—21 . 
 
 
 23 
 
 343 
 
 24 26 . 
 
 
 19, 1 
 
 345 
 
 10 
 
 114 
 
 , 18,19., 
 
 
 18 20 . 
 
 
 21 
 
 llfi 
 
 28 
 
 
 20, 5, 6 . . , 
 
 
 21 
 
 114 
 
 23, 24 . , 
 
 
 28 
 
 
 32 
 
 328 
 
 37 .... 
 
 
 21, 8 
 
 110 
 
 11—13 , 
 
 
 13 
 
 338 
 
 19 ..... 
 
 21 
 
 20 
 
 
 24 .... 
 
 188 
 
 27, &c.. 
 
 
 39 . ... 
 
 336 
 
 22, 3.... 
 
 .142. 204. 336 
 
 9 
 
 148 
 
 16 .... 
 
 170 
 
 20, 21 . 
 
 
 21, 22 . 
 
 
 28 .... 
 
 336 
 
 23, 3 .... 
 
 
 6 .... 
 
 
 8 .... 
 
 187 
 
 11—17 
 
 
 33 .... 
 
 no 
 
 24, 5.13. 
 
 
 24 .... 
 
 
 25 .... 
 
 132 
 
 25, 26 . 
 
 
 25—27 
 
 
 26, 5 
 
 185 
 
 6 .... 
 
 329 
 
 9— 1L 
 
 
 11 .... 
 
 
 18 .... 
 
 
 23 .... 
 
 329 
 
 28 ... . 
 
 271 
 
 27, 22. 31 . 
 
 
 28, 1—6 . 
 
 
 17 .... 
 
 337 
 
 25 .... 
 
 
 97 
 
 
 ROMANS. 
 
 1 , 4.... 
 
 
 14, 15 . 
 
 
 16 .... 
 
 ....11.43, 114 
 
 17 .... 
 
 
 18 .... 
 
 
 Ch. Ver. 
 
 Page 
 
 1, 21 
 
 
 22 
 
 
 23 
 
 41 
 
 2, 8,9.... 
 
 
 9, 10 ... 
 
 
 11 
 
 54 
 
 17—20 .. 
 
 
 3, 2 
 
 116 
 
 3 
 
 
 10—18 .. 
 
 
 15 
 
 200 
 
 21—26 .. 
 
 
 23 
 
 .. 13. 75. 95 
 
 24 
 
 
 25 
 
 
 26 
 
 
 27 
 
 
 4, 3 
 
 79 
 
 5 
 
 97 
 
 12 
 
 79 
 
 5, 1 
 
 
 1 3 ... 
 
 
 1—21 .. 
 
 
 3—5 ... 
 
 
 10 
 
 48 
 
 11 
 
 47 
 
 14 
 
 
 18 
 
 201 
 
 7, 5 
 
 
 7 
 
 
 8, 6,7.... 
 
 
 7 
 
 13 
 
 8 
 
 
 9 
 
 ....... 46 
 
 28 
 
 252 
 
 29 
 
 324 
 
 32 
 
 
 32. 34 ... 
 
 
 34 
 
 172 
 
 9, 1 3 . . . 
 
 
 11 
 
 198 
 
 13 
 
 106 
 
 20 
 
 197 
 
 21 
 
 69 
 
 24. 26 . . . 
 
 
 10, 2 
 
 204 
 
 4 
 
 46 
 
 12 
 
 
 
 
 11, 9,10... 
 
 
 20 
 
 
 25—32 .. 
 
 
 26 
 
 36 
 
 33 
 
 70 
 
 33, 34 ... 
 
 
 36 
 
 
 12, 1 
 
 75 
 
 6 
 
 
 9—21 .. 
 
 
 21 
 
 19 
 
 13, 1 
 
 189 
 
 10 
 
 
 12 
 
 
 14. 12 
 
 27 
 
 15 148 
 
 23 
 
 
 15, 2,3 ... 
 
 
 433 
 
 Ch. Ver. Page 
 
 15, 11 260 
 
 19 337 
 
 1 CORINTHTANS. 
 
 1, 2, .... 
 
 
 11 .... 
 
 
 21 
 
 
 28, 29 .. 
 
 
 29. 31 .. 
 
 
 2, 2 
 
 
 3 
 
 341 
 
 9 
 
 197 
 
 9, 10 . 
 
 
 13 
 
 153 
 
 14 
 
 
 3, 2 
 
 
 5 
 
 21 
 
 6 9.. 
 
 
 17 
 
 
 4, 14, 15 .. 
 
 
 17 
 
 
 5, 1 .... 
 
 
 7 
 
 ,.47. 178. 241 
 
 6, 10, 11 .. 
 
 
 12 
 
 341 
 
 19 
 
 
 20 
 
 47 
 
 7, 16 .... 
 
 
 8, 11 ..... 
 
 17 
 
 9, 9 ..... 
 
 143 
 
 16. 27 ., 
 
 
 21 ..... 
 
 
 10 ..... 
 
 64 
 
 1, 2, 3, 
 
 4 211 
 
 8 
 
 
 8—10 . 
 
 
 11 ..... 
 
 
 20 
 
 
 31 
 
 
 33 ..... 
 
 97 
 
 11, 23—25 . 
 
 
 23—28 , 
 
 
 24 ..... 
 
 
 29 ..... 
 
 
 13, 1 .... 
 
 
 2 ..... 
 
 102 
 
 12 .... 
 
 
 15, 4...., 
 
 
 10 .... 
 
 
 14 
 
 
 22 . .... 
 
 207 
 
 25 ..... 
 
 
 45 ..... 
 
 
 55 
 
 
 55-57 . 
 
 
 16, 19 ..... 
 
 114 
 
 22 
 
 
 2 CORINTHIANS. 
 
 12 
 
 
 20 
 
 
 2, 1 3.9... 
 
 
 4 
 
 
 U 
 
434 
 
 Ch. 
 
 2 , 
 
 3 , 
 
 INDEX OF THE TEXTS OF SCRIPTURE 
 
 Ver. Page 
 
 13 351 
 
 Ch. Vei Page 
 
 4 15, 16 344 
 
 Ch. Ver. Page 
 
 1, 29 . ttTttttttttl 74 
 
 5 21. 343 
 
 19 344 
 
 2, 1 346 
 
 8 331 
 
 22 207 
 
 3—7 76 
 
 18 267 
 
 22 — 31 88 
 
 5 324. 346 
 
 3 9 
 
 24 102 
 
 6 298 
 
 4 3. 75 
 
 29 72 
 
 8 106 
 
 6 54 
 
 5, i. io — 12 334 
 
 8 9 1 t 4 8 
 
 7 21. 228 
 
 2 82 
 
 9 — 1 1 . . T 986 
 
 8 342 
 
 4 344 
 
 10 134 
 
 17 106 
 
 6 344 
 
 12 216. 346 
 
 2 342 
 
 11 344 
 
 13 74 216 
 
 9, 10 343 
 
 22 11. 55. 344 
 
 6, 12 334 
 
 17 338 
 
 14 343 
 
 25 346 
 
 19 48 
 
 14 344 
 
 3, 2 . 334 
 
 21 ..180.207.234.343 
 9 342 
 
 EPHESIANS. 
 
 6 204 
 
 7 11 141 
 
 11—13 17 
 
 14, 15 .. 
 14—18. 
 
 1 .... 
 4 .... 
 10 .... 
 23 .... 
 
 10 , 
 
 11 , 
 
 ... 69 
 
 ... 227 
 79. 343 
 ... 342 
 ... 73 
 ... 351 
 ... 168 
 17 
 
 3 75. 199. 334 
 
 22 340 
 
 23 342 
 
 23—27 337 
 
 24, 25 342 
 
 7 75. 338 
 
 9 75. 255 
 
 •15 342. 337 
 
 20 17 
 
 5 
 
 308 
 
 14 ...51. 
 
 76. 171. 343 
 
 GALATIANS. 
 
 1 
 
 
 6 
 
 ,... 344. 337 
 
 10 
 
 
 14 
 
 
 19 
 
 355 
 
 1 351 
 
 3 
 
 351 
 
 4 
 
 334 
 
 5 
 
 
 6 
 
 54 
 
 7 
 
 ........ 357 
 
 8, 9 .... 
 
 
 11 
 
 
 11, 12 ... 
 
 112 
 
 20 
 
 
 1 
 
 
 3 
 
 ....... 103 
 
 6 
 
 344 
 
 11 
 
 294 
 
 13 
 
 , .... 47. 218 
 
 16 
 
 
 19 
 
 163 
 
 94 
 
 
 24, 25 . . . 
 
 14 
 
 29 
 
 ]10 
 
 4 
 
 61 
 
 13 15 .. 
 
 
 14 20 .. 
 
 
 1, 4 , 
 
 7 . 
 10 . 
 13 , 
 19 , 
 20 - 
 22 , 
 
 2 , 
 
 45 
 
 101 
 
 13 
 
 105 
 
 ... 106. 284 
 
 286 
 
 194 
 
 . 9. 201. 284 
 
 75 
 
 ... 105. 201 
 
 310 
 
 74 
 
 3, 1-1- 
 
 5, 2 . 
 6 - 
 
 14 , 
 22 , 
 22 - 
 25 , 
 
 6 , 1 - 
 5 , 
 9 . 
 
 11 , 
 11 - 
 12 . 
 14 . 
 17 . 
 
 .47. 172. 206. 345 
 
 -8 105 
 
 84 
 
 203 
 
 -33 332 
 
 76. 203. 345 
 
 9 345 
 
 332. 345 
 
 54 
 
 199 
 
 ■18 75 
 
 75 
 
 139 
 
 11. 43 
 
 PHILIPPIANS. 
 
 1 , 20 .. 
 24 . 
 
 337 
 
 73 
 
 9 .. 
 
 12 .. 
 
 17 .. 
 
 18 .. 
 
 21 .. 
 
 3 
 
 8, 9, 10, 11.4 
 13, 14 ..../ 
 
 IS 338. 346 
 
 COLOS SIANS. 
 
 337 
 
 346 
 
 346 
 
 346 
 
 . . 73. 346 
 
 61 
 
 7 
 
 346 
 
 o, ^ zo 
 
 10*. . 74 
 
 1, 10 54 
 
 14 T t T . t 293 
 
 2, 4 334. 347 
 
 16 T 48 
 
 8 334. 105 
 
 1 8 . . t r t 43 76 
 
 9 211. 297 
 
 9 1... 76 1 75 
 
 10 336 
 
 1 14 98 
 
 14, 15 53 
 
 6 9 T 930 
 
 16 213. 334 
 
 8 f . T ,397 
 
 17 62. 213 
 
 10 T _ t 1 1 , . 66 
 
 18 188 
 
 14 , 345 
 
 >3, 5 20 
 
 1819,.. 9I8 
 
 16 135 
 
 8 960 
 
 17 348 
 
 19 13 , . 48 
 
 18 332 
 
 17 — 19 ,39 
 
 19, 20 203 
 
 19 , T f , Q 
 
 25 54 
 
 9.7 r T T , T , - 75 
 
 4, 1 99 
 
 28 r T 345 
 
 10 100. 313 
 
 30 T T , 34,5 
 
 13 347 
 
 32 76. 345 
 
 14 327 
 
 1 THESSALONIANS. 
 
 1 , 
 
 348 
 .. 105 
 
 .. 348 
 
 .. 38 
 
 .. 307 
 
 ,.. 348 
 
 .. 348 
 
 .. 349 
 
 5, 12, 13 332 
 
 25 348 
 
 27 134 
 
 2, 7, &c. . 
 
 13 
 
 15 
 
 18 
 
 3, 10. 13 .. 
 3 , 
 
 2 THESSALONIANS. 
 1 , 8 .. 
 
 2, 3 .. 
 
 54. 61. 80 
 105 
 
Ch. Ver. 
 
 2 , 11 , 12 , 
 
 3, 2 .... 
 
 REFERRED TO IN THE WORK. 
 
 Ch. Ver. 
 
 Page 
 , 20. 92 
 
 .. 9 
 
 1 TIMOTHY. 
 
 1, 2, 3 350 
 
 13 ... 17, 18. 168. 337 
 
 15 19. 126 
 
 19 139 
 
 2, 1 189 
 
 6 47 
 
 3, 16 103 
 
 4, 12 350 
 
 16 148 
 
 5, 18 143 
 
 23 350 
 
 6, 16 195 
 
 20 334 
 
 2 TIMOTHY. 
 
 1, 5, 6 350 
 
 8—10 11 
 
 10 61. 351 
 
 2, 2 350 
 
 . 17, 18 151 
 
 19 351 
 
 3, 1—5 9 
 
 2 20 
 
 5 177 
 
 11 109 
 
 12 266 
 
 23 3 
 
 15 44. 46. 350 
 
 16 14 
 
 4, 6-8 270 
 
 8. 18 351 
 
 11 313. 315. 327 
 
 17 338 
 
 TITUS. 
 
 1, 4, 5 351 
 
 10, 11. 14 334 
 
 2, 4 332 
 
 11 103. 352 
 
 11—14 308 
 
 12, 13 46 
 
 14 352 
 
 3, 9 331 
 
 PHILEMON. 
 
 24 . 
 
 HEBREWS. 
 
 1, 3 286 
 
 5 236 
 
 8 260 
 
 14 196 
 
 2, 3 67. 218 
 
 10 48. 225 
 
 14 48 
 
 17 310 
 
 3, 19 23 
 
 4, 1 79 
 
 2 9 
 
 Ch. Ver. 
 4, 8 ., 
 
 Page 
 ,. 107. 225 
 
 12 9 
 
 14 238 
 
 14—16 .. 79. 171. 310 
 16 211 
 
 5, 64 
 
 7 17 
 
 9 48 
 
 10 88 
 
 6, 1 309 
 
 7, 64 
 
 1 88 
 
 2 111. 207 
 
 18, 19 14 
 
 23—25 .. 310 
 
 24, 25 169 
 
 25 47. 171. 180 
 
 8, 5 88. 173 
 
 8—13 282 
 
 10—13 78 
 
 10 , 
 
 11 , 
 
 4, 5 . 
 
 .... 174 
 
 6, 7, 8 173 
 
 7 89 
 
 11 175 
 
 14 169 
 
 19—22 210 
 
 22 63. 101 
 
 24—28 180 
 
 27 104 
 
 1 ... 62. 88. 104. 213 
 
 4 213 
 
 5 260 
 
 14 282 
 
 15 281 
 
 19 . 173. 180. 238. 310 
 
 22 170. 310 
 
 28, 29 74 
 
 29 60, 61 218 
 
 37, 38 294 
 
 22. 60. 294 
 
 4 45 
 
 5 106 
 
 141. 204 
 
 7 .. 195.198.267,268 
 
 12 , 
 
 13, 
 
 7.17 332 
 
 8 54 
 
 15, 16 310 
 
 435 
 
 Page 
 
 JAMES. 
 
 1, 5—7 . 
 17 .... 
 
 2, 5.... 
 10 .... 
 25 .... 
 
 4, 7 .... 
 
 5, 2.... 
 7 .... 
 
 11 .... 
 16 .... 
 17, 18 . 
 
 , 79 
 , 54 
 , 9 
 . 201 
 , 223 
 , 75 
 139 
 183 
 257 
 223 
 241 
 
 1 PETER. 
 
 1, 1 358 
 
 2 48. 74 
 
 3 325 
 
 10 259 
 
 11 65. 311 
 
 17 54 
 
 19 47. 89. 167 
 
 20 45 
 
 23 43 
 
 24, 25 8 
 
 2, 2 336 
 
 4—6 310 
 
 13 189. 332 
 
 17 327 
 
 18 332 
 
 21 168. 324 
 
 3, 1 332 
 
 10 198 
 
 18..... 47 
 
 20 195 
 
 21 64 
 
 4, 3 9 
 
 11 24 
 
 5, 5 358 
 
 7 98 
 
 8, 9 75 
 
 13 313 
 
 2 PETER. 
 
 10 
 
 
 1, 
 
 2, 3 ... 
 
 A 
 
 HI 70 
 
 12 
 
 
 
 14 
 
 358 
 
 13. 16 .... 
 
 
 
 14 lfi 
 
 970 
 
 24 27 ... 
 
 
 
 1 Q 
 
 1 34 
 
 26 
 
 
 
 
 1 A on 7 OQO 
 
 29 
 
 
 
 21 
 
 1 
 
 • 1^. ZU/. Zoy 
 4.7 
 
 31 
 
 
 Z, 
 
 
 za 
 
 33, 34 .... 
 
 
 
 1 £ 
 
 
 37 
 
 
 
 1 7 
 
 1 1 O 
 
 2 
 
 
 o 
 
 1 
 
 o eo 
 
 14 
 
 
 Oy 
 
 o 
 
 
 16 
 
 
 
 £ . * . • . 
 
 7 
 
 01 
 
 18 
 
 
 
 Q 
 
 
 18 21 ... 
 
 
 
 11 14 
 
 237 
 
 22—24 ... 
 
 
 
 1 I — 14- • 
 1 
 
 970 
 
 25 
 
 
 
 16 
 
 
 29 
 
 5 
 
 
 
 18 
 
 
 1 JOHN. 
 
 1 , 1 , 2 . 
 
 335 
 
436 INDEX OF THE TEXTS OF SCRIPTURE, &C. 
 
 Ver. Page 
 
 7 298 
 
 Ch. Ver. Page 
 
 11 58. 100 
 
 Ch. Ver. Page 
 
 8 3 4 , tl , 172 
 
 8 335 
 
 14 64 
 
 3 211 
 
 10 335 
 
 14, 15 61 
 
 9, 20 T t 304 
 
 j, 2 47. 310 
 
 REVELATION. 
 
 1, 3 134. 365 
 
 21 365 
 
 2 47 
 
 11. 7 365 
 
 4, 5 360 
 
 6 324 
 
 15 ... 13. 37. 290. 297 
 12, 9 75 
 
 15 20. 360 
 
 11 234 364 
 
 20 170 
 
 4 114 
 
 13, 7 — 1 7 ^ , 365 
 
 22 335 
 
 5 170 
 
 10 365 
 
 27 170 
 
 7 298 
 
 8 45 
 
 2 324 
 
 2, 1 7 346 
 
 14, 4 47 
 
 7 360 
 
 4 346 
 
 7 364 
 
 8 13. 75 
 
 5 80 
 
 11 61 
 
 10—12 55 
 
 6 335 
 
 15, 3, 4 364 
 
 12 60 
 
 14 100 
 
 16, 6 365 
 
 15 20. 360 
 
 15 335 
 
 15 365 
 
 16 19 
 
 21, 22 74 
 
 18, 3 — 14 365 
 
 23 74 
 
 3, 2 365 
 
 20—24 365 
 
 2, 3 335 
 
 3 92 
 
 22 144 
 
 8 70 
 
 18 141 
 
 19, l no 
 
 10, 11 76 
 
 20, 21 79 
 
 2 365 
 
 13 360 
 
 4, 8—11 364 
 
 6 290 
 
 15 335 
 
 11 24 
 
 8 141. 171 
 
 4 206. 360 
 
 5, 8 171 
 
 16 286 
 
 4, 5 112 252 
 
 8 13 364 
 
 20, 12 237 
 
 11 T 327 
 
 0 47. 364 
 
 21 3, 4 174 
 
 11, 12 43 
 
 6, 17 61 
 
 6 113 
 
 19 42 
 
 7 9 13 
 
 8 14 
 
 20 98 
 
 10 110 
 
 27 20. 366 
 
 JUDE. 
 
 3 336 
 
 12 364 
 
 22, 13 366 
 
 14 364 
 
 15 364 
 
 16 183 
 
 16 215 
 
 16, 17 174 
 
 17 366 
 
 THE END. 
 
 Gilbert & Rivington, Printers, St. John’s Square, London.