Sy——— ee ITY OF VIRGINIA LIBRA | ll wii ilLIBRARY OF THE UNIVERSITY OF VIRGINIA BEQUEATHED BY Rosert Lewis HarRISonPILGRIM SERIES OF LESSON HELPS FOR 1881. NUMBER ONE.—A Commentary on the International Lessons for 1881. For Teachers and Older Scholars. O_p TESTAMENT, by JoHN E. Topp, D.D., Pastor of the Church of the Redeemer, New Haven, Conn.; New TEsta- MENT, by Mattruew B. Ripptz, D.D., Professor in Hartford Theological Sem- inary. Small 4to, cloth, beveled boards. Price, $1.25. NUMBER TWO.—A Hand-Book of the International Lessons for 1881, with Questions. For Older Scholars. By the Rev. A. F. ScHAUFFLER, New York. 18mo. Price, 15 cents. NUMBER THREE. — Little Pilgrim Question Book on the International Lessons for 1881. For Younger Scholars. By Mrs. WiLtt1AM BaArRRows of Reading, Mass. 18mo. Price, 15 cents. NUMBER FOUR. The Pilgrim Quarterly for 1881. For Sunday-School Teachers and Scholars. Edited by the Rev. A. F. ScHAuFFLER of New York. NUMBER FIVE. — Pilgrim Lesson Papers on the International Lessons for 1881. For Older and Younger Scholars. Issued monthly. Enlarged from four to eight pages, with no increase of price. Same editor as Quarterly. Price, per year, 7% cents; per 100 copies, 63 cents. NUMBER SIX. — Little Pilgrim Lesson Papers on the International Lessons for 1881. For the Little Ones. Illustrated. Issued weekly. Very popular. Price, per year, 25 cents. CONGREGATIONAL PUBLISHING SOCIETY, GEO. P. SMITH, Agent. BOSTON.or be 4 < 5 ( : Prigxvim Series, Commentary. For Teachers and Olver Scholars. NOTE ON THE INTERNATIONAL LESSONS aa ASS, eace** »n33? PART -I. tee aes PART Jt, ) >»? | NEW eee ee SOLD TESTAMENT. | 4 iW , 4 4 W 4h | ; it os : if WY. = a ee 0 eee 2 eT : BY >>»? : : > MATTHEW B. R [IDDLE, DD:, cat lee es JOHN H. fODD, ). De > > ? - i PROFESSOR OF NEW TESTAMENT EXEGESIS, ae Pie Re > > »PaASTOR OF THE CHURCH OF THE REDEEMER, NEW iy INSTITUTE OF CONNECTICUT, HARTFORD. » , 5.9 HAVEN, CONN. Hy > > » i i » >>”? i 3333? : ? Ae af i {i BOSTON: i, CONGREGATIONAL PUBLISHING SOCIETY, l CONGREGATIONAL HOUSE, t BEACON STREET,CopyRIGHt, 1880, Br CONGREGATIONAL PUBLISHING SOCIETY. Cree ° 99 : o out the influence of the Holy Spirit guarding from error.’? (Popular Commentary.) 7. eek. 67. And his father Zacharias® was filled with 68. > Blessed be the Lord God of Israel; for the Holy Ghost, and prophesied, saying, ¢he hath visited and redeemed his people, SB VOCV iL. 2S. ccc wens nb Kino... 48. Ps. x. 18. dxxi. 18. cri. 48... ¢ Exod: iii, 16, iv. 81; Ps.:exi. 9; chap. vit. 16. NOTES. ANALYSIS. — In analyzing this poem, the same | To grant unto us that we, being delivered out of the difficulty arises as in the case of the last lesson. band of our enemies, The following outline will suffice: Thanksgiy- | Should serve him without fear, ing of Zacharias for the coming of the Messiah In holiness and righteousness before him all our days. (vers. 67-70); for the salvation he will bring to | But tuou, indeed, O child, shalt be called the prophet of Israel (vers. 71-75); expression of gratitude for the Most High: the little child, and the. part he has in the For thou shalt go before the face of the Lord to prepare great work (vers. 76,77); closing prophecy of} Bs Ways: ; : i i To give knowledge of salvation unto his people the glory of the Messiah’s appearing, and the | ; ? % oy _ : In the remission of their sins. blessed effects upon his people (vers. 78, 79). We give, also, an arrangement of the Bene- Because of the tender mercies of our God; dictus in stanzas, taken mainly from the ‘‘ Pop- | Whereby the dayspring from on high shall visit us : ular Commentary.’”? It will be seen that the |'To give light to them that sit in darkness and the stanzas correspond quite closely with the out- | line just given, with this exception, that vers. 71-75 are divided into two stanzas, the promi- nent topic being that of the Messianic salvation shadow of death, To guide our feet into the way of peace. G7. And his father Zacharias. As already remarked, the father is not lost in the prophet referred to in these verses. (comp. ver. 76). Filled with the Holy Ghost Blessed be the Lord, the God of Tsrael } for he hath (comp. WaT’. 41; see also the Introduction), and visited and wrought redemption for his people, prophesied. Godet thinks: ‘ This song, which And hath raised up a horn of salvation for us in the house of David his servant; (As he spake by the mouth of his holy prophets, that was composed in the priest’s mind during the time of his silence, broke solemnly from his lips the moment speech was restored to him, as the metal flows from the crucible in which it has been melted the moment that an outlet is made for it.’? This would imply that the lan- his holy covenant; guage of ver. 64 (‘‘spake, and praised God”) The oath which he sware to our father Abraham. refers to this song. To this there is no objec were of old:) Salvation from our enemies, and from the hand of all that hate us; To show mercy toward our fathers, and to rememberee ee i Raa 20 FIRST QUARTER. — LESSON III. 69. 4 And hath raised up a horn of salvation| 71. That we should be ee ee ene for us in the house of his servant David; mies, and from the hand of all t at 1a E US; 70. © As he spake by the mouth of his holy 72. To perform the mercy promised to our prophets, which have been since the world be-|fathers, and to remember his holy cove- gan: nant; = aes ts y eee n cee ras Ay sms g)tCs . 9 : 9 s. ii ev. 9, evi. AD: GeeSs CXL] 4s sve oss e Jer. xxiii. 5, 6, xxx. 10; Dan. ix. 24; Acts iii. 21; Rom.i.2..... ..f Lev. xxvi. 49 ; Ps Xcviil. 3, 8, | : Iezek. xvi. 60; ver. 54. tion, because it is Luke’s habit to go on with | ferred that he alludes to her, as a descendant his narrative as he does in vers. 65, 66, and then | of David. This is a point of some importance, revert to some previous point, giving more de-/| in view of the discussions about the genealogy tails. As to the prophetic character of the| of Mary. song, there can be little doubt; there was noth- ZO. As he spake, &c. ing in the external circumstances of the Jewish | thetical. people, at that time, which could give any war-| song of Mary, ver. 55.) Which have been, rant for it. As already remarked, no Christian | &c. This clause would be better translated, believer in later years would have written it. ‘‘that were of old,’’ the reference being to the 6S. Blessed. This is not the word used in| fact that from the ve ry beginning the Messiah the beatitudes, but a stronger one. A kindred | had been prophesied. -This thought was com- term is applied to the Virgin Mary by Elisabeth | mon to all devout Jews. The word “ holy ’’ is (ver. 42), but the Greek word which occurs here | applied to the prophets to indicate that as their is applied in the New Testament only to God (comp. Eph. i. 3). The Lord God of Israel; or better, ‘‘the Lord, the God of Israel,’’ i.e., This verse is paren- (Comp, the similar instance in the message emanated from a holy God, they them- selves were holy. To deny that the Old Testa- ment was prophetic, is not only to deny that Jehovah, the covenant God of the chosen peo- | the prophets were holy, but to reject its divine ple. For he hath visited. The past tenses | origin. used here, and throughout the song, are called | 71. That we should be saved from, &c.; “prophetic tenses,’’ because the prophet re-|or simply, “salvation.” The Greek word in gards the event he celebrates as so certain that | ver. 69 is taken up here. The Messiah is there he may speak of it as already accomplished. | called a “horn of salvation,”’ and now his work There undoubtedly is a reference here to God’s| is set forth. This is the subject of the second returning to his people in revelations, after the | and third stanzas (vers. 71-75). From our ene- centuries of silence. And redeemed [* mies. This refers, no doubt, to their political wrought redemption for’ ] his people. Here oppressors; but the context shows that Zacha- Zacharias speaks as a priest, regarding the|rias had in mind more blessings than political benefits to be bestowed by the Messiah as re- | deliverance (comp. demption. It is very unlikely, therefore, that | That hate us. he means only temporal deliverance. “His phrase represents Herod and his party, in dis- people,’ of course, refers to Israel (comp. the | tinction from their forei 1gn oppressors; but preceding clause). especially vers. 74, 75). Some have thought that this » ac- cording to the parallelism of Hebrew poetry, 69. Raised up a horn of salvation for | the two phrases may be regarded as referring us. This figure of the horn occurs frequently | to the same class of persons. in the Old Testament (see Sam. ii. 102: ales: ¢2. To perform the mercy promised to Cx), 17), The reference is not to the horns | our fathers S; or, more simply, ‘‘ to show mercy fathers.’? In our version, the w ord of the altar, but to the horns of animals, as| unto our constituting the weapon of defence. There is, ‘‘ promised ’’ is inserted (in Italics), becatse show- therefore, an allusion to a mighty defender, | ing mercy to the father rs, then long dead, seemed whom Zacharias regards as certain to come, | to involvea difficulty; but the poetic expression speaking of him prophetically as already pres- | may be retained in its literal form. The pious ent. That the Messiah is meant, seems quite | Jews so identified themselves and their fathers tae especially in view of the last clause | that Showing mercy to Israel in any age was {n the house of his servant David: for out | | regarded as showing merc y toward the father of the family of David the Messiah was to| And to remember his holy covenant. This arise. In view of the fact that Zacharias was | explains the preceding clause. It was by ful- aware of the promise to Mary, some have in- | filling what he had promised in his covenant73. That he would grant unto us, that we, being delivered out of the hand of our enemies might serve him without fear, 74. The oath which he sware to our father Abraham, 75. 1In holiness and righteousness before him, all the days of our life. g Gen. xii. 3, mui. 4 xx. 1G) 17% Feb; vic 18-17... h Rom. vi. ] ies a Lim. 1.95 “it. 11.12; 1 Pet. 1.15; 2 Pet. i. 4 Wee ee 4e M1.0; Nuni. xxiv. 17; Isa. xi. 1; Zech. iii. 8, vi. 12; Mal. iv. 2. that he showed his mindfulness of it; and this fulfilment was the showing of mercy. Zo. The oath which he sware to our father Abraham. The word “ covenant’’ is explained in this verse: ‘‘ When God made the covenant of mercy with Abraham, he confirmed it with an oath’’ (see Gen. xxii. 16, 18; comp. Heb. vi. 13, 14,17; on the revelation of Gentile believers to Abraham, comp. Rom. iv.; Gal. iii.). 74. That he would grant; or, ‘‘to grant.’’ | 5 This was the purpose of the covenant and oath, and would be the result of the approaching fulfilment. What would be granted is then stated: that we, being delivered out of the hand of our enemies. Such enemies as An- tiochus Epiphanes, Pompey, and others. These men had interfered with the service of the tem- ple, and the context shows that Zacharias had in mind perfect religious service as a blessing in the Messiah’s kingdom. Might serve him. Probably religious service is meant, since this was the sign of truly serving God according to the views of Zacharias as a priest. Without fear. Refers, of course, to ‘‘ without fear of enemies.”’ The political deliverance would enable them to be without fear, and thus better toworship. There is no reference to fear of God. 75. In holiness and righteousness. ‘“‘‘ Ho- liness’ is consecration to Coa, * righteousness’ the manifestation of it; after the former, th latter would be unreal; both are necessary to true piety; even the ‘righteousness’ has re- spect to God, rather than to men. Since this is the end which Zacharias expected to be sub- served by deliverance ‘from the hand of our enemies,’ it is impossible that his song referred only to temporal blessings.’’ (Popular Commen- tary.) All the days of our life. According to the best authorities, “all our days.”’ The priest regards perfect religious service, continu- ing on throughout the life of Israel, as the per- fection of the Messiah’s kingdom. The religious restoration of Israel in holiness and righteous- ness did not take place; but the prophecy is yet to be fulfilled. THE PROPHECY OF ZACHARIAS. Ot 76. And thou, child, shalt be called the |prophet of the Highest: for ithou shalt go | before the face of the Lord to prepare his ways; 77. To give knowledge of salvation unto his people k by the remission of their sins, 78. Through the tender mercy of our God: Ses Hep..ix) 14 ee To b al ii. loiv.6- Matt. 3; k er. XXxli. 89, 40; Eph. iv. 24: 2 Thess. SLO VOY ioc eae k Mark i. 4 hh $6. And thou, child. The fourth stanza, beginning here, presents Zacharias as a father speaking to his child, but also as: a prophet y foretelling the career of this greatest of proph- ets; yet even here his pious feeling predomi nates, and he regards his son mainly as related to the coming Messiah. The prophet of the Highest; or, ‘‘the Most High.’ Go before the face of the Lord. (Comp. Lesson I., ver. 17.) “The Lord” probably. refers to God, as in the previous case; but the advent of the Messiah is undoubtedly indicated. To pre pare his ways. (Comp. Matt. ili. 3, and simi- lar passages, as applied to John the Baptist.) The doubt expressed to the angel (ver. 18) has gone, and in its place is the faith that thus ac- cepts and rejoices in the position of the son of his old age. 77. Knowledge of salvation. Here the mission of the child is brought out. He was not only to announce the coming of salva- tion, but to make known what that salvation was. The Jewish people were possessed with false notions respecting the Messiah. This child was to show them wherein that deliver- ance consisted which the Messiah would. bring. It is clear from the whole tone of the words of Zacharias, that he understood that the Messi- anic salvation was moral deliverance. How fully John the Baptist fulfilled this prophecy, is clearly seen (comp. Lesson VII.). By [or, ‘in’’] the remission of their sins. The sal- vation would come in and through forgiveness John, by preaching repentance, awakened the sense of sin: this sense of sin made all who were affected by it understand that deliverance from sin was more needed than deliverance from oppression, and that the Messiah was to be hoped for as a spiritual, rather than political, | deliverer. 78 Through the tender mercy; or, more correctly, ‘‘ because of the tender mercies.”’ This is to be joined closely with what precedes. The blessings which it would be the mission of this child to announce were blessings that came Sepia99 FIRST QUARTER. whereby the dayspring from on high hath visited us, LESSON It. 79. 1To give light to them that sit in darkness and in the shadow of death, to guide our feet into the way of peace. Ilsas ix. 2exlil, Xx. 0s Matt. iv. 16; Acts xxvi. 18. through the divine mercy. Here begins the last stanza of the poem, setting forth the glory of the Messiah’s salvation. Whereby [or, ‘‘in which;’’ i.e., in the exercise of these tender mercies] the dayspring from on _ high. Comp. Mal. iv. 2, where the coming of the Messiah is represented as the ‘‘rising of the ‘* Dayspring ’’ refers to the springing-up of the light, and is here a title or the Messiah. ‘‘On high’’ refers to the fact that the Messiah comes from heaven. Hath visited us. The correct reading probably is, ‘shall visit us;’? which is more distinctly pro- phetic in form. 79. To give light; or, ‘to shine upon.” a lijs verse reminds us of Isa. ix. 1; lx.2. The sun of righteousness.’’ were, in this darkness. To guide our feet in the way of peace. Those who receive light in their darkness are enabled to see the true path. ‘The way of peace”’ refers to the meth- od of obtaining peace with God, as the source of all other blessings. ‘The word “ peace” among the Jews referred to abundant pros- perity ; and Zacharias doubtless used it in its fullest sense. ‘The Messiah was not only to give light, but to enable men to be at peace with God, and to walk in a way worthy of their new fellowship with him. Zacharias did not know all the wonderful gospel facts we know; but it is a striking evidence of the power of the Holy Ghost, and also a proof of real trust in God, that he shows forth here so fully, wherein visiting was in order to give light to them that sit in darkness. The figure of darkness is the antithesis of that of light, both used again and again in the Bible in the moral sense. Those to be blessed by the Messiah were abid- ing in darkness, without the light of divine truth. The terms are applied properly to Is- rael, as well as to the Gentiles, for the moral condition of the Jewish people at this time was quite low. Shadow of death. Death is rep- resented as casting a shadow; reigning, as it ‘**O bless- ed hymn of joy and praise! Divinely inspired spiritual deliverance should consist. by the Holy Ghost, and divinely pronounced by the venerable priest, and daily sung in the yhurch of God; oh, may thy words be often in my mouth, and the sweetness of them always in my heart! The expressions thou usest are the comfort of my life; and the subject thou treatest of, the hope of all the world.’’ (Au- gustine.) LESSONS. Silence is often the best preparation for praise. — Our praise is still to the God of Israel. —We learn to praise God for what he is by first praising him for what he does. — The unity of the Old and New Testaments appears from this song g, which has the tone of the Psalms, and is yet a part of the Gospel. — Our Lord was sent in fulfilment of many prophecies, yet w: as a historical per- son of the house of David.— How simply Zacharias and Mary believed in the Old Testament prophecies. — ‘‘ Salvation’’ is the theme of these songs which usher in the new dis The enemies of God’s people are his enemies. — God remembers ] fail of covenant blessings by forgetting it. — We too are tl nant with us is confirmed by : righteousness.’’ — Relation to Cl recognize this in the case of every child. - Christ gives light in our darkness: power, had failed to guide into the way of peace. heralded by the child of Zacharias; neither is there saly an oath. — Undisturbed public service of ( enjoy, but probably fail to appreciate. — Our worship is hrist is the measure of privilege: life to those in the shadow of death: mal God.— All the world was then in darkness and in the pensation. — is holy covenant; it is we who 1e children of Abraham; and the cove- x0d is a blessing we now a mockery unless it is ‘‘in holiness and and the parent’s heart should ry IN ITA TA WA “ . = P — To be saved we must have some knowledge of what salvation is. — Remission of sin is the truest deliverance. ‘“the tender mercies of our God;’’ because of t] — The ground of our salvation is still 1em the dayspring from on high visits us. — Kes us at peace with shadow of death; art, literature, political — A Saviour was needed, and a Saviour came, ation in any other.THE BIRTH OF JESUS. LESSON: IV.—January 23. THe Brirry or Jesus. — Luke ii. 8-20. INTRODUCTION. THE date of our Lord’s birth should be placed, as we think, near the close of B. C. 5, year of Rome 749, — a fraction more than four years before the common era. The crucifixion probably took place in April, A. D. 30, year of Rome 783 The interval would be thirty-three years and a few months, which was the length of our Lord’s life on earth according to the usual view. The birth of John the Baptist took place six months (Luke i. 36) before that of our Lord, prob- ably in the summer of B. C. 5. After the birth of John the Baptist, Joseph and Mary went from their home in Nazareth to Bethlehem (ver 4). This was in obedience to a decree of the Emperor Augustus, ordering the enrolment of the whole empire. This enrolment was like a modern census; but as it was mainly for purposes of taxation, there was also arecord of property. It is not necessary to on aoe that this purpose was avowed, since this would have caused an uproar, such as occurred afterwards, according to Josephus (alluded to by Luke in Acts y. 87). At least three times during oa reign of Augustus such an enrolment was ordered; and in the statistics prepared by this emperor, the population of countries ruled by de] yendent kings, such as Herod in Juda, was included. The date of no one of these enrolments corresponds with that assigned to the birth of Christ, but the date of the decree and the time of its execution in remote Judea would differ. The correct sense of ver. 2 seems to be: ‘‘ And this was the first enrolment made when Quirinius was governor of Syria.’’ According to Josephus, this Quirinius was made gov- ernor of Syria eight or ten years after the probable date of Christ’s birth. But the modern researches of two German scholars render it probable that he was twice governor of Syria. (1) An old inscription speaks of his second governorship. (2) We have no definite record of the governors of Syria between B. C. 4 and A. D.6. During this time, according to Roman usage, Quirinius must have been governor somewhere, as he hi vd been consul in B. C. 12. It is unlikely to have been anywhere else than in Syria, especially as he was in the East before B. C.4. Luke’s accuracy is thus confirmed. ‘ First’’ then points to a second enrolment, made during the second rule of Quirinius (i.e., that mentioned Acts v. 37). Some, however, think that the fact of the governorship is not clearly established, but only the connection of Quirinius with the (comp. President Woolsey in Smith’s Bible Dictionary, American edition, article All other explanations are beset with difficulties, and most of thein contrary to the plain sense of the words. It was not the Roman custom to enroll each person in “his own city,” i.e., the city of his ancestry, but it was probably so ordered in this instance out of defer- earlier first census ‘“Cyrenius ’’). ence to the Jewish habits in regard to genealogies. Roman usage required the enrolment of ote nee at the place of enrolment. Such a mixture of usages would 1 the country was ruled by a Jewish king, though in dependence upon the Roman emperor. Mary in her pec ‘uliar cire umsts uces would c apg to Joseph, especially aThLee both had received a revelation from heaven (Matt. i. 18-21; Luke i. 26-38). Pe rhaps she , recalled the prophecy of Micah (ver. 1). It does not appear from the narrative be Lore us that she was also ‘‘of the house and lineage of David,’ though it is ee .d in chap. i. 32, and « every whens » Epistles. Arriving in Bethlehem, they seem to have sought ae tee in vain before the birth of the child. The town was full at such a time; the inn was full, and they took retnge in a stable (tradition says a cave, but of this there is no proof). It is not clear that it was the stable of the caravansary or ‘inn’? which would not be very re tired. Some have doubted whether the word translated “‘inn’’ means here any thing more than the ve house at which they had expected to find a lodging. The expression ‘“‘ first-born son” (ver. 7) implies that Mary had aan after this, so that the phrase ‘‘Virgin Mary’’ is not correctly applied tu women, probably their naturally take place whe assumed in th her. roene = - = LESSON IV. 24 FIRST QUARTER. oT. 8. And there were in the same country shep-| 10. And the angel said unto them, Fear not: herds abiding in the field, keeping watch over | for, behold, I bring you good tidings of great their flock by night. | joy, » which shall be to all people. | ah By wee a Tig a7 I 7 9, And, lo, the’ angel of the Lord came upon| 11. ¢For unto you is born tsis day in the city them, and the glory of the Lord shone round} of David dg Saviour, © which is Christ the about them; # and they were sore afraid. | Lord. AGIA Dy. lee. oe 3 6 b Gen. xii. 3; Matt. xxvili.9; Marki.15; vers. 31, 32; chap. xxiv. 47; Cole 23. sac Usa, 1x. 6. d Matt. i. No ee o'a oe e@ Matt. i. 16, xvi. 16; chap. i. 48; Acts ii. 86, x. 86; Phil. ii. Likes NOTES. ANALYSIS. — The shepherds, and the an-|showed the angel at night, as well as attested nouncement of the angel to them (vers. 8-12).| his authority. And they were sore afraid. The chorus of angel (vers. 13, 14). The visit | Literally, ‘‘feared a great fear.’? The super- to Bethlehem (vers. 15, 16). The shepherds’ | natural brightness enhanced the fear. report, and the effect produced (vers. 17-20). 10. I bring you good tidings of great joy. 8. Shepherds. Probably chosen to enjoy this | This was the reason they should not “ fear.” privilege because they were ‘“‘ waiting for the | ‘‘ Bring good tidings’’ is one word in the origi- constlation of Israel’’ (ver. 25). God is the|nal,—‘‘ evangelize.’’ The angel brought good Shepherd of Israel, and cares for the meanest | news, joyous news; and all true preaching of of his flock. He sent a Saviour for the whole | Christ has the same character. To all people, world, but in so doing satisfied the longings of| or better, ‘‘all the people;’’ that is, of Israel. these humble men. Keeping watch over| To them first the tidings should come, after- their flock by night, as is usual where shep- | wards to the Gentiles herds are employed. This might have occurred! 11. For. The word also means “that,’’ and in December, since, during the rainy season in!in this sense introduces the statement of the Palestine, from November to March, there is | ‘‘ good tidings.”” Unto you. Unto the shep- generally an interval of dry weather. The date | herds, since the message was first to them. Is of Christ’s birth is therefore not determined by |! born. Compare Matt. ii. 2: ‘‘ Where is he that this statement of Luke. It was not until the /is born king of the Jews?” In the city of fourth century that Christmas was celebrated, | David. Bethlehem (comp. ver. 4). This was and in the early church there was no agreement |a small town about six miles south of Jerusa- as to the date of the nativity. (Haster, the anni-|lem. The region was probably one of great versary of the resurrection, has been observed | fertility, since Bethlehem means “ house of from the earliest times.) It is not necessary | bread.’’ It is called Berk aiemne ah (Judg. to fix the day, nor does the uncertainty inter- | xvii. 7, 8; 1 Sam. xvii. 12), as there was a town fere with a proper commemoration of the fact. |in Galilee of the same lame; also Ephrath Christ was born “in the fulness of the time’ | (Gen. xxxv. 19, xlviii. 7), and Ephratah (Mice. (Gal. iv. 5). Since the 25th of December comes | v. 2). Here David was born (Ruth i. 19; 1 Sam. when the longest night gives way to the return- | xvi.), and here, ‘‘in the fulness of the time,’’ ing sun on his triumphant march, it makes an | the ‘“Son of David.’ Com ipare the prediction appropriate anniversary to mark the birth of | of the angel Gabriel to Mary (chap. i. 32), The Him who appeared in the darkest night of error | prc ophecies of a Deliverer 1] and sin as the true light of the world. The day |niteness from the first Ol Ol ad increased in defi- promise in Eden. In , the place of his birth was predicted; 1e Laie pherds doubtle ss recalled this pas- od. The angel, or, “‘an angel.’”? Came upon | Sage (comp. Matt. ii. 5, 6). A Saviour them, or, ‘‘stood by them.’’ This indicates a | pare Matt. i. 21. This saa meant a spiritual sudden appearance, but not that the angel stood | deliverer, as is plain from what follows. Christ over them. The glory of the Lord. The|the Lord. These two words are joined to brightness of God’s presence (Shekinah). It gether in this form only in this passage The had filled the tabernacle (Exod. xl. 34, 35). | first means the Messiah (John i AL, fa : and the sanctuary of the temple (1 Kings viii. he ee a; tly 2 Chron. v. 13, 14). In this case it may have been chosen more for this poetic and | Mic. v symibolical fitness than on historical grounds. and th Com- . 25), the anointed One for whom the Jewish people were looking in accordance with prophecy.12. And this shall be a sign unto you: Ye shall find the babe wrapped in swaddling clothes, lying in a manger. 13. And suddenly there was with the angel f Gen. XXViil. 12, xxxii. 1,2; Ps. ciii. 20, 21: exlviii. Be Dan vii vev. V. 13........h Isa. lvii. 19; chap. i.79; Rom. y.1: Eph. ii 9, 10. 1 John iv. 9, The word ‘‘ Messiah’’ occurs in our version of the Old Testament only twice (Dan. ix. 25, 26): but the term ‘‘anointed”’ is found in the Psalms (i. 2, xlv. 7), and in the song of Hannah (1 Sam li. 10) with a reference to the promised Mes- siah. The word “‘ Lord’? may mean only mas- ter, ruler; but Luke has already used it twice (ver. 9) in the sense of Jehovah (as in the Old Testament), hence it is more probable that this is the meaning here. The angel knew who was born that day, and the fullest sense is the truest one: the child born as a Saviour was the promised Messiah, was Jehovah. (Comp. Christ's question in Matt. xxii. 42-45, and paral- lel passages.) Whether the shepherds fully un- derstood it or not, the angel knew the mystery of Christ’s person as God-man, which is fully revealed elsewhere. Comp. the prediction of the angel Gabriel to Mary (chap. i. 31-35). 2 me Je Sign. Literally, “the sign.” They had not asked for one, as Zacharias had done (chap. 1. 18, 20). They needed one, since the lowliness which surrounded him might have prevented their finding him. he babe. “A babe ’’ born that day, wrap] T ped in swaddling clothes, or ‘‘pbands,’’ aS was common, and lying in a manger. The sign was sufficient to enable them to find the child without any supernatural guidance. They were to seek in order to find. The lowly place where the child was born was in marked contrast with the ordi- nary expectations of the Jews, who thought the Messiah would be a temporal king, and sur- rounded byt 7 he external pomp usually attending royal personages. The shepherds were probably more spiritual in their views, and on this account had been honored with this revelation. 13. A multitude of the heavenly host. That is, angels, who are represented as a host surrounding the throne of God (1 Kings xxii. 1-2 Chron. xviii. 18: Ps. ¢ciii. 21; Dan. vil. 10; Matt. xxvi. 53; Rev. xix. 14). It is generally supposed that the angels appeared in the air THE BIRTH OF JESUS. Bee : be eee a ee l HU 4 M20l 120 eae 1 Jolin ui. 16; Eph. ii. 4, 7: | a multitude of the heavenly host praising God, and saying, | 14. §Glory to God in the highest, and on earth | h peace, igood will toward men. - Leb. ae a oe Lee pe ueW Ve Ll once: g chap. xix. 88; Eph. i. 6, iii, 10, 21; 2 Thess. ii. 16; ’ and saying. This was a song of praise, proba- bly chanted after the manner of the Psalms in the temple service, since the form of what was said corresponds with that of Hebrew poetry. 14. Glory to God in the highest, &c. The translation of this verse given in our Bibles makes it consist of three parts, — Glory to God in the highest, on earth peace, good will toward men. The last clause gives a reason for the second, and the second for the first. God is to be praised in the highest heavens because peace (in the fullest sense) has come to earth, in econ- sequence of God’s showing his good will among men. In no case can “good will’? mean the kindness of men to each other, as it is too often understood. The angels praised God’s mercy, not man’s goodness. But nearly all scholars are now agreed that what Luke wrote, and the an- gels said, is to be thus interpreted: ‘‘ Glory to God in the highest, and on earth peace among men of his good pleasure. The presence of a Single letter in the oldest copies of the Greek Testament gives this sense, which is confirmed by very early translations. There is then a more exact correspondence (or parallelism), which was the peculiarity of Hebrew poetry. There are three pairs of answering phrases: ‘‘ glory ”’ and ‘* peace,” “in the highest’ and “‘ on earth,” “God”? and ‘‘men of his good pleasure.”’ ‘‘ Peace ’’ is to be taken, in the widest sense, as describing, not human peace, but peace from God, that state of heart which results from the creat acts of God for which angels praise him in the highest heaven. ‘‘Good pleasure’’ points to God’s choosing men, accepting them, though sinners, as well-pleasing in his sight. J[Llow sin- ful men can be men of his good pleasure, is shown us in the Gospel. Thesholy God accepts them not as they are by nature, nor yet as they may become by grace, but as in Christ, in whom he fixed his good pleasure (comp. the voice from heaven at the baptism of Jesus, chap. iii. 22). above the shepherds, but there is nothing in the story to indicate this. Nor is it implied | that any other than the shepherds saw or . 2. 2 ™ lieard the heavenly choir. Praising God, ! To make of the latter part of the anthem no more than a promise that men shall feel more kindly and act more peaceably to each other, is to lose entirely the spirit of the song. That i i i j a if Hates | niet A BY di Rive el ; | t ;! eee ied ' ee ; ‘ | ; i ' } } ti pavers) aRE REO 26 FIRST QUARTER.— LESSON IV. 15. And it came to pass, as the angels were gone away from them into heaven, the shep- herds said one to another, Let us now go even unto Bethlehem, and see this thing which is come to pass, which the Lord hath made known unto us. 16. And they came with haste, and found Mary and Joseph, and the babe lying in a manger. 17. And when they had seen it, they made known abroad the saying which was told them concerning this child. 18. And all they that heard it wondered at those things which were told them by the shep- herds. 19. iBut Mary kept all these things, and pon- dered them in her heart. “oe 20. And the shepherds returned, glorifying and praising God for all the things that they had heard and seen, as it was told unto them. j Gen. xxxvil. 115 chap. i. 66, ver. 51. view fails to praise God, and forgets that God’s peace is for men of God’s good pleasure. 15. As the angels were gone away; Or, ‘‘when the angels went away.”’ They probably did not remain long. They had been sent on a special errand, and not to gratify curiosity. So long as they remained, the shepherds could not seek for the child. The shepherds said. The angels went to heaven, to continue there the song of ‘‘Glory in the highest:” the shep- herds proposed to seek the object of the angels’ praise, to discover ‘‘ peace on earth.” Now. At once. Hven unto Bethlehem. As far as Bethlehem, ‘‘ the city of David’’ (ver. 4). This thing; or, ‘‘saying,’’ as it is rendered in ver. 17. Which is come to pass. They do not express any doubt, but take for granted the. truth, which the Lord hath made known unto us. ‘Their simple faith shows that they were “‘men of his good pleasure,’’ and hence chosen to receive this revelation. 16. With haste. tened.’’ Literally, ‘‘ having has- This was natural enough. Found. Suggesting previous search; hence it is not likely that the stable belonged to them. Mary and Joseph. The mother’s name comes first, especially in view of the peculiar nature of her motherhood. The babe lying in a manger; or, “‘ the manger,” as had been predicted. The sign was thus recognized. 17. They made known abroad. They now tell the story to others than Mary and Joseph. The connection (ver. 20) shows that this was done before they returned to their flock, al- though they probably continued to tell it long afterwards. They were, in fact, the first preach- ers of the gospel. The ‘“ good tidings of great joy’? was for ‘‘all the people”’ (ver. 10), and they told it to all as far as in their power. 18. And all they that heard it wondered. The wonder was natural; but the impression produced does not seem to have been very pro- found or permanent, as may be inferred from Mary. An objection has been raised at this point, to the effect that if the shepherds had told the story to many persons, far more of the Jews would have been ready to recognize Jesus as the Messiah. But this objection is not valid. Even if the humble shepherds had found many hearers, it was thirty years before our Lord began his ministry; long enough for all but earnest souls to have forgotten the matter. Further, if many who saw the mighty works of Christ refused to accept him as the Messiah, how much less convincing would this story be to them! Inanycase, those who merely ‘‘ won- dered ’”’ were always numerous. 19. But Mary. She is the more prominent personage. Kept ali these sayings. She con- tinued to keep them in her memory. Ponder- ing them in her heart. Meditating upon them in the quietude of herown heart. This indi- cates that she had ‘‘ the ornament of a meek and quiet spirit’’ (1 Pet. iii. 4). There are a number of indications that the earlier part of Luke’s narrative was derived, at least indi- rectly, from Mary herself; and this verse, with its accurate description of her state of mind, favors such a view. (Luke himself tells how he had derived his facts from ‘‘ eye-witnesses,”’ chap. i.2.) It is plainly implied in the verse, that she had not a full understanding of the matter. The mystery of Christ’s birth was a mystery even to her. Indeed, all the state- ments of the Gospels, while suggesting the high human character of the mother of our Lord, portray her only as a pious woman, weak in faith at times and liable to mistake. The per- fection of the character of Jesus was not in- herited from his human mother. 20. Returned; to their duty as shepherds. The visit of the angels to them, and their visit to the infant Redeemer, did not make them un- faithful in their earthly calling. Pretended revelations often do lead to unfaithfulness. the contrast with the effect produced upon Their daily and nightly task was thenceforth, we may well believe, gladdened and glorifiedSIMEON AND THE CHILD JESUS. Xt os by what they had heard and seen. They had | a helpless babe; the Swayer of the world was . +e > vYoa r C "\7 YW ‘ ‘ r . . : heard the angels’ song of glory: they had seen | w rapped in swaddling-clothes: He whc eth > S: Tic r} ie +a 1 el 7 i) rm | ; ‘ 2 1093 ay pe the 1e Saviour, which is Christ the Lord.’’ They | heaven of heavens cannot contain was laid returned to their humble labor, glorifying |in a manger. Hence in the narrative we find : oa. ‘ ‘ eee oe : ore oe and praising God. In their lowliness they | joined in strange union, glory and shame: the yet echoed the angelic anthem. A new song | highest heavens and the lowly manger: the was put into their mouths. We hear no more . : multitude of the heavenly host and the humble of them, but this story we ever hear of them. shepherds. The event called for angels’ “ high- ‘6 oie ; sr . . Se ae aa Se ore ne cae : . Their names, unknow Hon earth, are written | est strains;’’ and ever since it has been stimu- in heaven, and their experience is the best ex- | | lating the “men of God’s good pleasure ’’ to ample of the first beatitude”’ (Matt. v.3). (Van| praise him for his gift of ‘‘ peace on earth,” | Cc A c 5 Oosterzee. “his ace is entirelv ji Sorina. iain y AT ‘ \11 0 4 ; . . Jo e ) This ac ount is entire ly in agree | training them for that song in eternity which is ment with the wonderful fact it sets forth. God | * Glory in the highest”? to the Lamb that was emptied himself to become man; the Ancient of | slain, the ‘‘ Saviour which is Christ the Lord.” days became an infant; the Almighty became LESSONS. We learn the proper lesson of the Saviour’s birth by combining the two elements of glory and shame. — The glory is his eternally, the shame is ours which he takes upon him. — Earth’s greatest monarch must send forth an edict affecting the whole civilized world, that a lowly woman might bear her first-born in a stable at Bethlehem. — The enrolment was a sign of subjection, but also of superiority. — Emperors and governors might well become the instruments in fulfilling the promise respecting this child, for the heavenly host could not be silent at his birth. — God reveals his gospel to the lowly. — God’s mercy and God’s sovereignty met in the babe of Bethlehem: hence the praise of the angels. — Heaven and earth were thus brought together, because God and man were united in one. — Angels show their sympathy in man’s salvation, and at the same time utter their highest praise to God, when they sing of the “‘ Saviour, Christ the Lord.’’ — Peace comes from heaven to earth, and praise should return from earth to heaven. —It is here proven that the babe of Bethlehem is the Son of God, but also that he entered upon a life of humiliation. — Only the Son of God could be our Saviour, but he only by voluntarily humbling himself. — We should rejoice to tell the story, and may both wonder and ponder. LESSON V.—VJaAnuary 30. SIMEON AND THE CHILD JEsus. — Luke ii. 25-35. INTRODUCTION. TueE title given to the story recorded in vers. 22-39 is “ the Presentation in the Temple.” The presentation took place forty days after the birth of our Lord (comp. Exod. xii. 2; Lev. xii. 2, 4). The only question is respecting the relation in time of the visit of the Magi. The flight into Egypt must have been afterward; but the question which of the two other events preceded, is one of probabilities. The priority of the presentation has been urged on these grounds: after the visit of the Magi and the warning to Joseph, the parents would scarcely venture into the temple; after the presents of the Magi, Mary would not have brought the offering of poverty (ver. 24; Lev. xii. $8); further, it is more likely that the child would first receive the homage of pious Israelites, and the gifts of the Gentiles. The reason for the other view is simply that there seems to be no necessity for their remaining in Bethlehem after “they had performed all things according to the law of the Lord” (ver. 39). But itis probable that Joseph had intended to remain in Bethlehem (see Notes for 1880, p. 14). The significance of the presentation in the temple is readily apprehended. According to the Mosaic law, the first-born of the children of28 FIRST QUARTER.— LESSON V. Israel, and the firstling of their herds and flocks, were dedicated to the Lord. The sons of Levi were accepted for priestly service in lieu of the first-born of the children ot Israel; Dub notwith- standing this a certain sacredness attached to the first-born in every family. The first-born son must be presented in the temple, in reinembrance of the sparing of the first-born of the Israel- ites in Egypt. Every male child, with its mother, was to be purified. AU these requirements of the law were submitted to in the case of this child: he was ‘“‘ made under the law ”’ (Gal. iv. 4). It is significant, moreover, that He who was himself priest and temple was redeemed from the temple service as a Jew, though he did God’s service as no Jew had ever done. Furthermore, He who was thus formally purified in the temple, himself purified that temple ( John xi. 13-17). We infer from the offering presented on this occasion (ver. 24) that Joseph and Mary were not rich (Lev. xii. 8), since the more wealthy Jews would be expected to offer a lamb of the first year (Ley. xii. 6); still it does not follow that they were extremely poor, since there were other expenses on such an occasion which would be a sufficient reason for persons of moderate means preferring to present the less costly offering. “ Mary ‘annot bring a lamb for an offering: she brings something better, even the true Lamb of God, into the temple.’’ (Van Oosterzee.) Simeon is a representative of the small class of spiritually-minded Jews who were waiting for the Messiah. The existence of such persons was the evidence that the Lord had not forsaken his people; and the language of his praise (vers. 29-82) breathes the same spirit that we find in the Magnificat and Benedictus (Lessons II. and III.). The song or prayer of Simeon is called “ Nune Dimittis,”’ from the opening words in the Latin version, and presents the same marks of genuineness, and the same characteristics of Hebrew poetry, noticed in the case of the other two poems., The prophecy of vers. 34, 35, was, in some respects, even more remarkable than the “ Nune Dimittis.’? The succeeding incident is equally interesting (vers. 36-38). Tradition has sought to make a connection between Anna and the mother of our Lord. It is far better to dismiss such fancies, and to find in Simeon and Anna, standing near the infant Jesus, types of the old covenant decaying in the presence of the new, which shall never grow old. EX 25. And, behold, there was a man in Jerusa-|solation of Israel: and the Holy Ghost was lem, whose name was Simeon; and the same] upon him. man was just and devout, * waiting for the con-| 26. And it was revealed unto him by the Holy a Isa. xl. 1; Mark xv. 48: ver. 88. | | ANALYSIS. — Description of Simeon (vers. 25, | gious feeling (comp. Acts ii. 5, viii. 2). Wait- 26). The meeting in the temple (vers. 27, 28).)ing for the consolation of Israel; that is, The praise of Simeon (Nunc Dimittis; vers. 29- | ‘“waiting for the advent of the Messiah,’’ who 32). The effect upon Joseph and Mary (ver. 33). | | Simeon’s blessing, and his prophecy to Mary (vers. 34, 55). 25. Simeon. The name is equivalent to himself would be the personal consolation of Israel, especially, according to the common belief of those days, after the sorrows which were expected to precede the coming of the Messiah (comp. ver. 38). And the Holy Ghost was upon him. The order of the correct reading gives special emphasis ta the word ‘‘Holy.”” The Holy Spirit had not left Simon, and a very common one among the Jews; hence the conjecture that this was the son of the famous rabbi Hillel, and the father of Gamaliel (Acts vy. 34) who was afterwards | Paul’s teacher (Acts xxii. 3), rests on no his- | Israel entirely. ‘‘In times of Spiritual devene- toric foundation, nor does the character of the | racy, when an official clergy no longer ote rabbi correspond with the representation here | vates any thing but the fonm if feleanin its given. Tradition describes this Simeon as blind, | Spirit retires amongst the obseure inane of but miraculously cured on the approach of the | the religious community, and creates for itself infant Jesus. Just and devout. Righteous | unofficial organs, often from the eo: é as regards the law, is the meaning of the first i , ie | classes. ses Simeon and Anna are representatives of this term; while the second points to watchful reli- | spontaneous priesthood.” (Godet.)Ghost, that he should not >see death before he had seen the Lord’s Christ. 27. And he came ¢by the Spirit into the| temple: and when the parents brought in the | child Jesus, to do for him:after the custom of the law, SIMEON AND THE CHILD JESUS. a | 28. Then took he him up in his arms, and | blessed God, and said, | 29. Lord, 4now lettest thou thy servant de. part in peace, according to thy word: 00. For mine eyes © have seen thy salvation, dl. Which thou hast prepared before the face all people; fushay lO DP Ps. ieee. 45. ech. x1. 6... « c Matt. iv. 1 26. It was revealed; more correctly, “‘ had been revealed.’’ It was not revealed at this | time, but, as the original indicates, at some | time in the past, with a permanent effect up to the time spoken of; he never lost, from the | time of the first revelation, the assurance that | he should live to see the Messiah. Holy Ghost (comp. ver. 25). see death. By the should not die’’ (comp. John viii. 51; Heb. xi. 5; also the Similar expression, ‘‘ taste death,’’ 28; Heb. ii. 9). The Lord’s Christ. The Christ of Jehovah; i.e., ‘‘ promised by, sent A. common figure for ‘‘ from, Jehovah;”’ almost equivalent to ‘ the Lord’s Anointed.’? How this was known to| Simeon, is not hinted. The verse implies that he was an aged man, and the whole passage suggests that he did not long survive. 27. And he came by the Spirit; literally, im the Spirit.’ verses, it is indicated that the Here, as in the preceding Holy Spirit exercised a continuous influence upon him; not that he was in a state of ecstasy, but that his whole life semed to be fluence of the Holy Ghost. under special in- And when the parents. The language here used, as in similar cases (comp. ver. 43, Les- | son VI1.), does not imply any contradiction to the previous story of the miraculous birth of Jesus. Joseph and Mary, as the brought the child into the temple, and took | upon them the duty usual in such cases: to | do for him after the custom of the law. (See Introduction.) 28. Then took he him up; i.e., Simeon took the child. He recognized him, doubtless, by the help of the Spirit that had led him there. In his arms; literally, ‘into his arms.” Blessed God. The song which follows ex- presses the praise quite natural under the circumstances. That it was inspired, is plain enough from all the preceding statements. 29. We insert here an amended version to present more fully the poetical form of the cae wa d Gen. xlvi. 80; Phil. i. 23 Should not Matt. «vi. 7 Into the temple. | The Spirit led him thither to meet the child. | parents, | wees e Isa. lii. 10; chap. iii. 6. | Now lettest thou thy servant depart, O Lord, According to thy word, in peace, | For mine eyes have seen thy salvation | Which thou hast prepared before the face of all peoples; | A light for revelation to the Gentiles, | And the glory of thy people Israel. | The words of Simeon retain, even in an im- | perfect translation, a peculiar beauty, and have | been adopted during all the Christian centuries Now lettest thou ‘now dismiss” or ‘‘ release | by the mass of aged saints. thy servant; or, thy servant.’’ The word ‘‘ servant’’ corresponds | with the word “‘ Lord,’’ the latter not being the one usually applied to Jehovah, but meaning, |}more exactly, ‘‘ master.’’ The figure repre- sents death as the dismissal from long service. In peace. As indicated above, this belongs to the close of the verse, and is used in the fullest sense, — happiness, blessedness, —as the result of the dismissal which Simeon. prays for. Ac- cording to thy word. This seems to refer to the revelation spoken of in ver. 26. 30. For introduces the reason why he should ask for dismissal now: the promise had been fulfilled. Mine eyes have seen. Probably these words suggested the otherwise unsup- | ported notion that Simeon had previously been | blind. ance joined with the coming of the Messiah. Thy salvation. That is, the deliver- The helpless child in his arms would save the world. The prominence he gives to the thought | of salvation shows that the song could not have | been written in later times; for at a later date a Christian poet would have brought the person of our Lord more prominently into view. The | praying saint becomes a prophet. 31. Which thou hast prepared; or, “ didst prepare.”? This may refer to the child, or, as some prefer, to preparation in the Old Testa- ment times; the former is more natural. Be- fore the face of all people; or, ‘‘ peoples.”’ This undoubtedly refers to the fact that both Jew and Gentile should be blessed through the Messiah (comp. ver. 32). Here the influence of Nune Dimittis :’’? — the Holy Spirit is unmistakably manifest. Only. ee doe eee ee =e SANE 30 FIRST QUARTER. — LESSON V. 32. A light to lighten the Gentiles,? and the glory of thy people Israel. 33. And Joseph and his mother marvelled at those things which were spoken of him. 34. And Simeon blessed them, and said unto Mary his mother, Behold, this child is set for the fall and rising again of many in Israel; and for 35. (Yea, a sword shall pierce through thy own soul also;) that the thoughts of many hearts may be revealed. | | : | hg sion which shall be spoken against; flea ix. 2 ate 6, xlix. 6, lx. 1-3; Matt. iv. 16; Acts xiii. 47, xxvill. 28........ g Isa. viii. 14; Hos. xiv.9; Matt. xxi. 44; Rom. ix. 82, 33; enue 1 Cor. i. 28, 24; 2 Cor. ii. 16; 1 Pet. ii. 2,7,8.......: h Acts xxviii. 22. the Holy Spirit could have taught even a pious | tiles.”” In any case, both Joseph and Mary Jew to use this expression. 32. A light to lighten the Gentiles; or, literally, ‘‘for revelation to the Gentiles.’ (Comp. the similar prophecy in Isa. xlix. 6.) The idea, though obscured in the minds of the Jews at that time, is found in the Old Testa- | | iar relation to this child. ment. The whole world is to be enlightened by a light which arises in Israel. Some have thought, from the fact that the Gentiles are here placed first, as well as from the language of ver. 35, that Simeon foresaw the rejection of the Messiah by Israel, and the enlightenment of the Gentiles, the latter to be followed ulti- mately by the conversion of Israel. The Holy Spirit may teach this in the passage, but it is doubtful whether Simeon saw so much. Some | explain the passage as referring to an unveiling | of the Gentiles; but this is very improbable. And the glory of thy people Israel. This also defines salvation (ver. 30). This is the true glory of Israel, the coming of the Messiah, the world’s Saviour, as a member of that nation; hence the stronger term “glory”’ is in slight contrast with ‘‘light’’ in the previous clause. In this brief song we find the substance of the world’s history under the Christian dispensa- tion. To suppose it to be an invention, is the result of prejudice, as unspiritual as it is un- historical. 33. And Joseph. . The correct reading is, *‘and his father;”’ ‘‘ Joseph’’ was substituted very early. ‘‘Our Lord, however, is never represented as calling Joseph by this title. The use of it by Luke, in the legal and popular sense, involves no contradiction of his previous Statements: to have avoided the term, would have looked like the over-carefulness of an in- ventor.”” (Popular Commentary.) Marvelled ; or, “were marvelling.”’ Some find a diffi- eulty here, arguing that the previous events should have prepared Joseph and Mary for such words as those of Simeon; but the wonder may have been at an unknown person express- ing himself thus about the infant, or «at the prcphecy about the “light to lighten the Gen- seem to have had more or less of perplexity during all these early events. 34. Blessed them. Not the child, but the parents (comp. “this child’”’- below). Mary his mother. He seems to have known — prob- ably by revelation — that she sustained a pecul- His language to her refers to the suffering of the Messiah foretold in the Old Testament, but entirely lost sight of by most of the Jews in the time of our Lord. ‘‘A carnal satisfaction, full of delusive hopes, might easily have taken possession of the hearts of these parents, especially of the mother’s, on hearing such words as these. But Simeon in- fuses into his message the drop of bitterness which no joy, not even holy joy, ever lacks in a world of sin.’’ (Godet.) Is set; literally, ‘““lieth.’? Possibly in allusion to ‘‘the stone of stumbling’”’ (Isa. viii. 14, &c.). For the fall and rising again; or, ‘‘ the rising again.’’ The insertion of the article suggests that two classes are referred to, one stumbling through unbelief, and the other rising through faith and holiness. ‘“Again’’ is therefore unnecessary, unless one class be referred to,—those humbled first in penitence, and afterwards lifted up in hope by this Saviour. We prefer the former view, be- cause the rejection of the Messiah by so many in Israel seems to be indicated in the remainder of the passage. For a sign which shall be spoken against; or, ‘“‘is spoken against.’”’ This is prophetic, of course; but Simeon uses the present tense of what is certain to come to pass, as well as of what will be continuously true. This refers to the opposition which will be excited by the Messiah. The prophecy was fulfilled in its widest extent on the CrOSS,.a sign that has not yet lost its offence (Gal. v. 4). 35. Yea, and asword. ‘“ And” is unneces- sary; and the clause should not be placed ina parenthesis, since it is parallel to the one im- mediately preceding. The grief of the mother will correspond with the rejection and murder of her son. Some have referred the verse “ yea, and a sword,” to Mary’s anguish for Sin, to herTHE BOYHOOD OF JESUS. 31 doubts about the Messiahship of Jesus; but the | may be revealed; or, ‘‘ thoughts out of many ancient explanation, which finds the culmina- | hearts.”” The word “thoughts” is one gener- tion of her grief at the cross, where the sword | ally used in the bad sense in the New Testa- that smites the Shepherd of Israel pierces} ment; but it does not seem necessary to restrict through her heart, is far preferable. In this|it here. The moral crisis for good or bad is the clause we = the pre monition of Stabat Mate) | result of the occurrences just predicted; whether Dolorosa. The word ‘‘soul’’ is used, rather than | men fall or rise, the fact which made a sword | plerce through the soul of Mary is the crucial i test of all hearts that know of the crucified One. *‘spirit,’’ because the reference is to natural af- fections. That the thoughts of many hearts LESSONS. Even in the most unspiritual times, God remains present with the few faithful souls. — ‘‘ They also serve who only stand and wait.’ — Notice the prominence given to the Holy Ghost in these simple narratives of the last generation of Old Testament saints. — Our Christ is from Jehovah. —It is a proof of the piety of Joseph and Mary, that the marvellous events which preceded did not interfere with their fulfilment of the requirements of the law.— Going in the humble path of duty, they received a blessing. — Contrast the trifling redemption-money paid for Christ, with the infinite price of redemption paid by Christ. — Longing for death is not forbidden; yet Simeon tarried willingly until God’s word to him had been fulfilled.—Simeon’s eyes had seen all his desire. —The aged man saw more of the fulness of the gospel than the apostles did at first. — The revelation to the Gentiles is yet to be, in the fullest sense, the glory of Israel. — The presence of Christ in the world is a new test of men.— No benefactor of men has been so much spoken against as Christ; much of the modern praise of his character denies his true glory. —The shadow of the cross fell upon the.temple that day.— Mary must be taught, by this prophecy of sorrow, how entirely the child was dedicated to God. — There is nothing which so searches the heart as the cross of Christ. LESSON VI. —FeEpsruary 6. THE Borroop or Jesus. — Luke ii. 40-52. INTRODUCTION. Luke says nothing of the flight into Egypt, while Matthew speaks of the return from that country to Nazareth, without hinting at any knowledge of a previous residence there. ‘‘ But neither of the Evangelists was writing a biography, or telling all he knew. The one reserves the mention of Nazareth until he can point to a fulfilment of prophecy (ver. 23): the other, begin- ning with the story of John the Baptist, was naturally more detailed in his account of the facts preceding the birth of Jesus. The desire of Joseph to return to Judea suggests that it was his design, when leaving Nazareth to go to Bethlehem, at the time of the census, to make the latter place his permanent residence. Both Joseph and Mary were informed as to the Messianic char- acter of the child that was to be born; and Bethlehem would seem to them a proper place to train this hope of Israel, this Son of David.’’? (Notes for 1880, pp. 13, 14.) Their plan was frustrated, and they returned to Nazareth, a despised locality, and thus the prophecies respecting the lowliness of the Messiah were fulfilled (Matt. ii. 23). The lesson before us includes all that is told us of thirty years of our Lord’s life (comp. chap. iii. 23). This comparative silence is significant and impressive. The one incident revealing the consciousness of the child Jesus that God was his Father is important in enabling us to form a correct view of his person; but the long years of quiet subjection are equally significant, both as to his person and his work for us. Wied oen Bu Hite pais fst ie aie Hee) Ewe eal Wetes Hits A (his Vite 8 ey ae ai | ; | eine k t $ i aoa a pb d ! 4 i i} ey | i ry tt ey { } A HG i f i be : i {i 1 fSade TeTpR OTR MES a oe epee ®” ae 32 FIRST QUARTER. LESSON VI. TEXT. 40. 4 And the child grew, and waxed strong 41. Now his parents went to Jerusalem > every in spirit, filled with wisdom; and the grace of | year at the feast of the passover. God was upon him. 42, And when he was twelve years old, they a chap. i. 80, ver. 02......-. b Exod. xxiii. 15, pices 23. Deve = Vi. 1; 16. NOTES ANALYSIS. — The growth of Jesus (ver. 40). The visit to Jerusalem (vers. 41, 42). The stay in Jerusalem, and the search for him (vers. 43- 45). The child Jesus found in the temple (vers. 46,47). The mother’s question, and the answer they could not understand (vers. 48-50). The subjection and growth in Nazareth (vers. 51, 52). 40. And the child grew. Compare the ac- count of the childhood of John the Baptist (chap. i. 80). Growth first. In human beings this is the earlier velopment, and our Lord was a real child. education, stunt words His his body. And waxed strong. ‘‘in spirit’? are omitted in this verse by the best authorities, having in all probability been inserted from chap. i. 80. This makes the phrase refer to physical vigor, not to and spiritual growth, introduced in the next clause. Hence the child was not an enthusiast. Being [or, ‘| filled with wisdom. He grew in mind and spirit, had a human knowledge increasing in tion to his physical mental which is ** becoming ’ propor- growth. The incident which follows (especially ver. 49) shows that cluded an increasing was his Father, a recognition of himself, a reve- lation of the wisdom belonging to his divine nature. him. The power of God his Father, here dis- tinguished from the ‘‘ wisdom’’ just spoken of (comp. ver. 52). Here, as there, the simplicity and naturalness of the brief description is a striking evidence of truthfulness. gelist does not enter into any extended details, gives no philosophy of development regarding this child, in whom, Paul, eels all the Hodily. «Col. di; 9). this in- consciousness according to his teacher fulness of the ( We Gor lhe: Vd the influences that surrounded this child, but with caution. The education of Jewish boys at this time was usually conducted in schools attached to the synagogues. At five years of age they began to read the Scriptures, and the instruction throughout was of a religious char- can fill out in some | : a | degree the ae. of the home in Nazareth and | | was also called ‘‘ | since the use of And the grace of God was upon | The, Evan- | of body is mentioned | de- | | feast of the passover. whatever it may have been, did not | The | | bound to attend this. rabbinical law. that God !w acter. This first effort to make education uni- versal was the result of genuine fear of God. Neither home influences will ac- count for the incident in the temple, still less for the public life which followed this quiet growth in the Galilzan village. 41. Went; i.e., were in the habit of going. To Jerusalem. The capital city of Judea, nor school the sacred city of the Jews, where the temple stood, and the yearly feasts were held. (See the Bible Every year at the The male Israelites were commanded (Exod. xxiii. 14-17; Deut. xvi. 16) to ‘‘appear before the Lord God” at three yearly feasts, —the passover, the feast of first-fruits (Pentecost), and the feast of ingath- dictionaries.) ering. Of these the first was the most im- portant; and, according to the teaching of prominent rabbi (Hillel), women also were But Mary probably ac- companied her husband from piety rather than The establishment of the pass- over feast is recorded in Exod. xil., xin. Jt commemorated the deliverance from Egypt, the of the households, Then the first-born of Egypt were slain, and the feast of unleavened bread,’’ this kind of food was enjoined for seven days (Exod: xill. 6,7). It was ata passover feast that Jesus instituted the Lord’s Supper. The Jews still celebrate this anni- ver: and the festivals of Good Friday and Easter take its place in the Christian Church. Both the Jewish and Christian holidays monumental evidences of the truth of Serip- ture; the one of the Old Testament, the other of the New. 42. Twelve years old. A Jewish boy be- came at this age ‘‘a son of the law,’’ thence- forth bound to obedience to all its require- ments, including attendance at the passover. It is probable, but not certain, that this was the first time the child Jesus accompanied his parents to Jerusalem. The year was A. D. 9. The best authorities omit the words ‘‘to Jeru- salem.’’ In the original, vers. 42 and 43 form passing-over Hebrew sary, areTHE BOYHOOD OF JESUS. 50 went up to Jerusalem after the custom of the | sou feast. 43. And when they had fulfilled the d they returned, the child Jesus tarrie Jerusalem; and Jose not of it. 44, But they, supposing him to have been in the company, went a day’s journey; and they ght him among their kinsfolk and acquaint- ance, ays,as| 45. And when they found him d behind in | turned back again to Jerusal ph and his mother knew not, they em, seeking him. 46. And it came to pass, that after three days they found him in the temple, sitting in the midst of the doctors, both hearing them, and | asking them questions. i , one sentence, giving prominence his remaining behind. to the fact of | passing from one party to another, wherever | they thought it most likely to find him. 43. Fulfilled the days. The feast lasted| 45. They turned back again to Jerusa- seven days (Exod. xii. 15, xiii. 7: Lev. xxiii. 6; | lem, seeking him. This implies that they Deut. xvi. 2), from the fourteenth day of the| sought for him on their way back, as if they first month to the twenty-first (Exod. xii. 18), supposed he.might have started after the rest, the day beginning in the evening. The first | or been left on the road. month began about the middle of March, ac-| 46. After three days. Either after they cording to our calendar. The child Jesus. | missed him, or after the departure of the cara- The word means “ boy.” Up to this point, aj} van from Jerusalem. The former view would diminutive term has been used. - Tarried be- give one day on their return, possibly part of hind in Jerusalem. That this was done pur- | another on the way in their search, another of posely, is quite evident. And Joseph and his | Search in Jerusalem, the third day being the mother. The correct reading here, as in ver. | day they found him. The latter view reckons ¢1,is “‘ his parents.”’ Did not know it. They | one day of travel from Jerusalem, another on were not careless in thus leaving him behind. | the way back, and the third of search. Three The conduct of the child hitherto had caused | whole days were scarcely spent in Jerusalem, no anxiety, as may be inferred from the words | since he must have been in the temple most of Mary in ver. 48. Jesus, before and after-| of the time, and they would not wait three wards (ver. 51) so obedient, remained in a days before looking for him there. In the strange city, without consulting or informing | temple. The temple in Jerusalem contained those to whom he owed human obedience, and; many courts outside the temple proper, or then justified himself for this act (ver. 48). He |“ Sanctuary.’’ A description is of course im- had an irresistible longing to remain in the| possible, but it is evident that Jesus was found sacred city, especially in the temple (see the| in the “court of the women:” this was on the explanation of ver. 49), and felt warranted in| eastern side of the temple area, just outside gratifying this longing without the knowledge | the ‘‘ Beautiful Gate” (Acts iii. 2). Here the of his parents. Jewish usage would condemn | Jews usually worshipped; and in the porches such an act, however it may be thought of | adjoining the rabbis held their schools, regu- where family government is more lax. The/ larly expounding the law. Sitting in the higher relationship Jesus asserts in his answers| midst of the doctors, or “ teachers;’’ ie., to his mother is the only justification, and this| rabbis. There is nothing to prove that he sat is inconsistent with the view that he was merely | there, giving instruction to the rabbis. This man. |is not implied in the word ‘“‘sitting.”’ Jewish 44. In the company. The pilgrims to and | teachers sat, but their pupils probably did the from the feasts at Jerusalem formed caravans,| same. The position is mentioned to show that usually of large size, and made up of persons/ he was not hid, but quietly remaining there. from the same district. They thought he was| The whole occurrence has been SO frequently somewhere among the mass returning with} and totally misapprehended, that every point them. A day’s journey. At night, when the! which removes the impression of forwardness travellers encamped, they would expect him to| must be urged. Both Rennes rent te join them. Accustomed to thoughtfulness and | asking them questions. Hearing ae obedience on his part, they felt no anxiety dur-| first, since he did not assume the postine O ing the day. Among their kinsfolk and_| instructor. A Jewish boy of that pat cs a acquaintance. The caravan would be made| of the law,” would be encouraged a is igh up largely of these; and we can fancy them! an explanation of the Scriptures, Among y 4 r i id4 FIRST QUARTER. ie call that heard him were astonished | wh b neat | father and I have sought thee sorrowing. at his understanding and answers. 48. And when they saw him, they were amazed: and his mother said unto him, Son, | Jews, the scholars asked questions; so that | there is no appearance of forwardness Or as- sumption of superior knowledge implied in the fact here stated. “A great part of the rabbin- ical books consist of the answers of the rabbis to such questions.”’ (Alford.) 47. All that heard him. How large an assembly was present, we are not informed; but it is not to be supposed that there was a surging, curious crowd, listening to the utter- ances of a youthful prodigy. Those present were engaged in their usual discussion of ques- tions of religion; and in this the boy Jesus took | such an intelligent part that all were aston- ished at his understanding, as shown in the comprehension of the subjects under dis- | cussion, and especially at his answers. The | rabbis questioned him as they saw his interest | and intelligence; and his replies were of such | a character as to astonish them. An apocry- | | | phal book gives a lengthy account of what was said, which is the proof of its own im- probability. The only answer recorded in the Gospel is that made to his mother, and the others doubtless showed the same wisdom. There is no evidence that he spoke now, as afterwards, as one having authority (Matt. vii. 99). “A lecturing, demonstrating child would have been an anomaly which the God of order would never have exhibited.’’ (Olshausen.) It was the intensity of interest in religion, as well as the wisdom, which lifts the boy Jesus far above a merely human child. 48. They [i.e., the parents] were amazed. A stronger word than that used in ver. 47, Such amazement is in keeping with ver. 50, and opposed to the notion that Jesus, as a child, was in the habit of working miracles and de- livering discourses. They probably had never noticed in him any desire for publicity. His mother said unto him. She spoke, rather than Joseph, because she was a mother, and because his mother. The answer to her ques- tion disproves the notion that these chapters were written to exalt Mary. Son, or, “child.” The address is tender. Why hast thou thus dealt with us? There is here a tone of re- proach at his unexpected conduct. Thy father |dmy Father’s business? LESSON VI. y hast thou thus dealt with us? behold, thy 49, And he said unto them, How is it that ye | sought me? wist ye not that I must be about il i. 25 iv. 22, 323 rij. 15, 46 .d John ii. 16. c Matt. vii. 28; Mark i. 22; chap. iv. 22, 32; John vii. 15, 40...---- d J Nn tip AG) and I. This form of speech was natu ral, and does not imply any contradiction of the miracu- lous conception. Had Luke invented that story, he would have carefully avoided such an expres- sion as this. Possibly Mary, “ pondering in her heart’ (ver. 19) the remarkable circumstances of his birth, had never told him of them. In that case the contrast between her expression “thy father’? and his answer ‘my Bathe: would be the more remarkable. Sorrowing. This was the first sorrow he had caused her. It was near Jerusalem, during the passover, that Mary stood in her deepest sorrow. 49, How is it that ye sought me? or, “were seeking me.’’ This verse, as given in our Bibles, seems to umply that he objected to their seeking for him, but the emphasis properly rests on the-word “‘seek.’”? The meaning is, ‘Flow is it that you found it necessary to spend any length of time in seeking for me, since you might have known where to find mer” Dns view makes the answer less harsh, and agrees far better with the correct explanation of the last clause. But even when thus explained, the language is inconsistent with the theory that this was a merely human child. It would be mocking in its tone. Though children mature sarlier in Eastern countries than among us, the outward respect to parents has always been far greater; hence a boy of twelve years would not be expected to answer thus. Further, it would not be a fitting response to the anxiety she had expressed. The only consistent explanation is, that he, ‘“‘in all the simplicity and boldness of holy childhood,’’ utters his astonishment at their ignorance of where to find him. This in- volves his recognition of himself as the Son of God. Luke evidently mentions this as an instance of his wisdom. But neither its wis- dom nor its propriety is discoverable, if he was not conscious of something in himself and his previous history, which justified his being where he was, and which ought to have prevented the anxiety of his parents. He assumes that they ought to have known who he was, as well as where he was. In other words, the answer in- volves a knowledge on his part of his own origin, as previously narrated by Luke. Mary’s50. And ¢they understood not the which he spake unto them. 51. And he went down with them, and came to Nazareth, and was subject unto them: but > ahs : Tiers e Ep : a 3 — : Seat Be RU SS 3s ¥ vero 10; Dian. vil, 28. 2.4.55. g 1 Sam. ii. 26; ver. 40. question perhaps implies that she had not told him of these things; his answer implies that he knew them. The next clause seems to exclude any other view of his words. Wist ye not‘ 1e., “did ye not know?” This they ought to have known. That I must be. *“Must ”’ indicates a moral necessity. frequently used it in his teachings his sufferings. As he was now ‘‘a son of the law,’’ entering upon the “‘ years of discretion,”’ he expresses his conviction of duty, assuming thus for himself the moral responsibility common explanation of the passage refers it to! The all that belongs to his heavenly Father, to his honor and glory, including all places and em-| twig ployments peculiarly consecrated to God. In| these he was tolive. But the connection wit] what precedes is better expressed by taking the phrase as meaning ‘‘in my Father’s house,”’ i.e. the temple, where he was, and where they ought, as he implies, to have looked for him at once. It is true that the employment in which they found him was ‘‘ his Father’s business,’ and it is also true that in these things of his Father he could and did live; yet a Scripture phrase does not necessarily express all the truth that it implies and suggests. In any case ‘‘in”’ points simply to a quiet living in what pertains to God’s glory. The words ‘‘ my Father’”’ refer to God, and imply that Mary and Joseph should have known that God was his Father in some peculiar sense. If it meant no more than any Jewish boy might have claimed, then it does not justify his conduct. Further, there is a contrast to “‘ thy father’’ (ver. 48). This is the first recorded saying of our Lord. ‘‘ When he began to be ‘a son of the law,’ he first calls Him his Father, who gave him the work to do on earth, of perfectly keeping that law.’’ (Alford.) But it is not implied that he now for the first time became conscious that God was his Father; the perfect quietude of the reply indicates that it was not a new and sudden revelation. 50. And they understood not the saying. Even after the remarkable circumstances of our Lord’s birth, this was but natural, for “‘ great is THE BOYHOOD OF JESUS. 35 Saying | his motherf ke >» ° means that! Our Lord about his appointed course as our Redeemer, especially of y of his own conduct. About my Father’s business. Literally, ‘‘in the things of my Father.” The/ tl de) pt all these sayings in her | heart. 52. And Jesus S increased in wisdom and stat- ure, and in favor with God and man. the mystery of godliness ”’ (t Tim, ii. 16); Die | ing his childhood our Lord had shown no super- natural power: their faith may have grown weaker, the truth was so stupendous. At all ; events, they could not understand the meaning of his words. Beside the ignorance resulting from our native depravity, there in their case the singular fact, that a child, o} dient before and after, thus justified his condu in separating himself from them. ol. And came to Nazareth. Comp. M2+t li. 23. ‘“‘It is situated on the northern edge of the great central plain of Jezreel or Esdraelon, into which it opens through a narrow pass in } Geen Was |} the wall of hills by which it is surrounded. name Nazareth seems to be an Aramaic form of a Hebrew word meaning a shoot or g, and applied by Isaiah (xi. 1) to the Mes- siah as a shoot from the prostrate trunk or stem | of Jesse; i.e., to his birth from the royal family of Judah in its humble and reduced estate.’’ (Alexander.) Subject to them. He remained | an obedient son, probably working at the trade of Joseph (comp. Mark vi. 2), since the Jews, unlike us, held it necessary to teach a boy some trade. There was a saying among them, that not to do this was to make the boy a thief. In view of the incident at Jerusalem, this obedi- | ence must be regarded as a self-humiliation. As | he was ‘‘ in all points tempted like as we are’ (Feb. iv. 15), it adds completeness to our view of his sympathy and his righteous work for us, to believe that there were other children in the home, who tried him in childhood, even as they did not believe on him in manhood (John vii. 5). But his mother. Joseph disappears from the history at this point. He probably died be- fore our Lord began his ministry. During these eighteen years Mary still pondered on these events at Jerusalem, which showed her son to be her superior, and yet did not interfere with his entire obedience. 52. In wisdom and stature. Or “ age,’’ its meaning in Matt. vi. 27. The latter sense would include ‘‘stature.’’ In favor with God and man. Perfect innocence developed into com- plete holiness of life, during this real childhood and youth ripening into manhood. Human means are not to be excluded, but they will not Bhat | aE a ae (Hae g | j Bhi & nee 14 Re ‘ Bae ey Hed Bed fie k na iad hat ih | ij eve Wa Thies ad ; { nod k ry ad ' i | Vf t i { Ai i ik Biel Eioak } hed| an i te i36 FIRST QUARTER. — LESSON VII. force that was ‘‘preternatural and divine.”’ The favor with God implies his work of obedi- peared. Nor can he be ranked with self-made | ence, during which the great passive virtues men of genius; for we can trace the energy | were displayed. And though in favor with with which they have struggled against their | men, as yet not hated by the world, we must believe that his knowledge of his fellow-men made him in youth, ‘‘a man of sorrows and account for this. Education in Nazareth will not explain his character as it afterwards ap- surroundings, and overcome them. Of this there is no trace here. His knowledge was not of a kind to be obtained by study, or by self- acquainted with grief.” As a boy and young culture. He speaks rather from divine intui- | man he obeyed and endured, and was thus tion. He became what he afterwards was by a! fitted to teach and to save. LESSONS. The child Jesus had not a sickly frame, showed no unnatural morbid fancies: parents should desire to have ‘their children like Jesus in health. —The faithfulness of Mary as a mother is implied throughout; the character of the home training depends mainly on the mother. — Jesus was habitually obedient and trustworthy; else his absence would have been noticed sooner. — Jesus was not a forward child, nor a boy-preacher. — Even to his human mother he could not reveal all he knew and felt.— The question of Mary implies that in twelve years he had never grieved his mother: of how few boys is this true! — Our Lord’s example does not favor the pre- mature and bustling activity of precocious zeal. — How often we fail to understand the sayings of Christ, and yet wonder at Mary and Joseph! — Our Lord was obeying for us, when subject to his parents. —His example admonishes young people who are impatient of control. — The silence of Scriptures respecting the youth of Jesus is a strong proof both of what they are and of what he is. — The great lesson from these thirty years at Nazareth is one of patient submission, quiet waiting for the proper time of labor; in some respects the hardest lesson to learn. LESSON VII. —Fesruary 138. THE PREACHING OF JOHN THE Baptist. — Luke i. 7-18. INTRODUCTION. In previous lessons (I.-III.) we have studied the remarkable events connected with the birth of John the Baptist. The account, peculiar to Luke, closed with these words: ‘‘ And the child grew, and waxed strong in spirit, and was in the deserts till the day of his showing unto Israel’’ (chap. i. 80); that is, until the beginning of his public ministry. In the opening verses of this chapter the Evangelist tells of John’s appearance as a preacher, but also points out the position of this event on the wide platform of universal history, mentioning no less than seven official personages, from the Roman emperor to the Jewish high priests. “The fifteenth year of the reign of Tiberius Cesar,’ if we count from the time when this emperor was associated as ruler with his step-father Augustus, would be from January, 779, to January, 780, year of Rome (A. D. 26, 27 . Since John was born before the death of Herod (year of Rome 750), this would make eo banter ote mn negs of votes thug 2h veh ooo g g of the sole reig iberius (Aug. 19, 781), would give too late a date. Comp. ver. 23, and Introduction to Lessons I. and IV. ee ee a nak eee closely wath that of Matthew and Mark. John’s teachings pot Sere feito: pene! 6 Oc ee ic ae a a a : ings UL ; classe ors. 10-14), omitting any description of his dress and habits (Matt. lil. 4; Mark i.6). The preacher of repentance appears here, as in the other Gospels combining the characters of Moses and Isaiah; joining law and promise in his doctrine, faeconnecting link between the Old Testament and the New. ‘““The word of God came repentance ’’ (Matt. iii. 11), but culminated in the baptism of Christ (vers. 21, 22): was an advance on all that preceded, but ended in ré Lamb of God, which taketh away the sins of the world ” (John i. 29). Tt ence may be inferred from Matt. iii. 5 sins.”” On other particulars, especially the baptism of Jesus, see Notes for 1880, pp. 17-22 unto John,” is taken from the Old Testament, indicating sudden, overpowering influence, as in the prophets, than a gentle indw the individual character, as in the apostles and evangelists.’’ THE PREACHING OF JOHN THE BAPTIST. ot The expression Luke uses (ver. 2), more of a elling manifested through (Alford.) His baptism was “ unto ); his preaching ality with the announcement: “ Behold the 1e extent of his influ- »6: “Then went out to him Jerusalem, and all Judza, and all the region round about Jordan, and were baptized of him in Jord an confessing their ere 7. Then said he to the multitude that came | forth to be baptize dof him, *O generation vipers, who hath warned you to fl wrath to come ? 8. Bring forth therefore fruits worthy of re- pentance, and begin not to say within your- : of | selves, We have Abraham to our father: for I ee trom the | say unto you, that God is able of these stones to | raise up children unto Abraham. 9. And now also the axe is laid unto the root a Matt. iii. 7. NOTES. ANALYSIS. — The warning of John the Bap- | tist (vers. 7-9). Its effect upon various classes (vers. 10-14). John’s answer to the thought | iii that he was the Messiah (vers. 15-17). The general statement of the Evangelist (ver. 18). 7. Then said he; or, ‘‘ He said therefore.”’ The Evangelist has just stated (vers. 4-6) that the preaching of John was a fulfilment of the prophecy of Isaiah (xi. 3-5). ‘‘ Therefore’’ im- plies ‘‘ because he preached repentance, as thus foretold.’ Habitual saying is suggested by the tense of the word translated ‘‘said.” To the multitude; or, ‘‘multitudes.’’ Matthew says that similar language was addressed to ‘‘ many of the Pharisees and Sadducees’’ (Matt. iii. 7). Either the multitudes here spoken of were made up largely of these classes, or Matthew refers to a particular occasion when these classes were specially numerous in the audience, while Luke implies that such language was frequently re- peated to the various audiences. In any case John found that many of his hearers were drawn into the crowd by what was at best an idle curiosity, and he therefore adopts this re- proving tone. O generation [or, “‘ brood’’] of vipers! Deceitful and malicious; but there is probably an allusion to the seed of the Serpent (Gen. ili. 15), to which they belonged in spite of their descent from Abraham. Hath warned | you. ‘“‘Hath’’is unnecessary. The surprise is | that they took the warning. To flee. Either | in appearance or in reality: the former sense | implies*rebuke; the latter, a demand for more thorough repentance. The wrath to come. | The reference is to the troublous times which | Should precede the coming of the Messiah (Mal. lll. 2, Iv. 5), rather than to the future judg- § ;ment. But a troubled conscience is implied |in any case. 8S. Therefore. If you are in earnest. Fruits | worthy of repentance; or, ‘‘ your repent- }ance.”” The expression is the same as in | Matthew, though the translation varies. (In | Matthew, however, ‘“‘ fruit’’ is the correct read- }ing.) Good fruit comes from a good tree, and John strikes at the root of their mistake in | what follows. Begin not to say within your- selves. Matthew: ‘‘think not;’’ but the sense is the same. Do not make this excuse when conscience tells you of your failure to bring forth such fruit. We have Abraham to our father; or, ‘‘for a father.”” They would say to themselves, ‘‘ This threatening cannot affect us: we are children of Abraham, born heirs of the promise of salvation.’’ But John says this Jewish boast was the Jewish error. For God is able. Since God’s grace was con- cerned, it was not dependent on the accident of human birth: God’s power could do his pleasure irrespective of this. Of these stones. Out of those lying on the bank of the Jordan. To raise up children unto Abraham. Whether John had received a revelation of the future calling of the Gentiles, or not, he im- plies that spiritual descent is more than natural descent from Abraham (comp. Rom. iv. 16; Gal. ili. 7). This was only the principle which could make his preaching of repentance effective. orPar ome 38 of the trees: bevery tree therefore which bring- eth not forth good fruit is hewn down, and cast into the fire. 10. And the people asked him, saying, ° What shall we do thén? 11. He answereth and saith unto them, ¢ He that hath two coats, let him impart to him that hath none; and he that hath meat, let him do likewise. FIRST QUARTER. — LESSON VII. 12. Then ecame also publicans to be baptized, and said unto him, Master, what shall we do? 13. And he said unto them, f Exact no more than that which is appointed you. 14. And the soldiers likewise demanded of him, saying, And what shall we do? And he said unto them, Do violence to no man, € neither accuse any falsely; and be content with your wages. b Matt.vil. 19;....... e Acts ii. 87........d chap. xi. 41; 2 Cor. Vili 9. And now also; or, ‘“‘even now,”’ at this inoment. The axe is laid; or, ‘“‘lies.” It is there ready for use, but not yet applied. The judgment is impending, but can still be avoided. The root of the trees; carrying out the figure begun in ver. 8. Therefore. Because the axe is ready for use. Is hewn down. This is a general law of the kingdom John was herald- ing: hence he does not say ‘‘ will be,’’ but ‘‘is,”’ — this is the unchangeable law. Into the fire. A figure of God’s righteous judgment (comp. ver. 17). 10. And the people; or, “the multitudes ”’ in ver. 7). Those of them con- sciences had been touched by the preaching. What shall we do then? shall we do?’’ (as whose or, ‘‘ what then Tne warning of John had re- ferred to bringing forth fruit, and the question | is very natural (comp. similar inquiries after Christian preaching; Acts il. 37, xvi. 30, xxii. 10; also John vi. 28). The answer given by John is different from, but not opposed to, those given by our Lord and his Apostles. The king- dom of God had not yet come. ‘‘ The fore-run- ner contents himself with requiring the works fitted to prepare his hearers, — those works of moral rectitude and benevolence which are in conformity with the law written in the heart, and which attest the sincerity of the horror of evil professed in baptism, and that earnest de- sire after good which Jesus so often declares to be the true preparation for faith; John iii. 21.’’ (Godet.) 11. He that hath two coats, &c. The love, manifesting itself in acts. Giving cloth- ing and food to those in need of them is an obvious form of such beneficence. was no new one. Comp. Isa. lviii. 7, where the nature of true fasting, and thus of true repent- ance, is spoken of: ‘Is it not to deal thy bread to the hungry, and that thou bring the poor that are cast out to thy house? when thou seest the .14; Jas. ii. 15,16; 1 John iii. 17, iv. 20......-. e Matt. xxi. 32; chap. Villy 20 csisno siete fy CNN RUN s Onis eiaie's ¢ bxod.xxiii. 1; Lev. xix. 11. naked. that thou cover him; and that thou hide not thyself from thine own flesh ?”’ 2, Publicans. The tax-gatherers employed by the Romans, and usually of a disreputable class, because their employment was odious in the sight of a patriotic Jew, and because the method of collecting taxes then prevalent (sell- ing the privilege for a given district to the highest bidder) encouraged abuses, inviting the aid of the worst class of the people. To be baptized. There is no reason to doubt their sincerity, especially as many of this calling afterwards followed Jesus. Still their presence is a proof of the great influence of the preaching of the Baptist. 18. Exact no more. he publicans, finding that their superiors enriched themselves by exacting more taxes than were lawfully due, would naturally do the same on a smaller scale. Whatever we may have to deplore in the moral- ity of our government officials, we have nothing which bears any comparison with the corrup- tion, venality, extortion, and bribery, prevalent both then and now in the East. John’s precept was to the purpose, but obedience was by no means easy in the atmosphere surrounding these minor officials of a totally corrupt system. 14. And the soldiers likewise demanded of him}; or, more simply, ‘‘ And soldiers like- wise asked him.’’ Some soldiers then on ser- vice, as the original indicates. They may have been engageu at the time in police duty, under the orders of Herod Antipas. It is improbable | that they were in the Roman service, and still principle here set forth is that of self-denying less so that they were foreign mercenaries, still heathen in religion. They might have been | partly Jews, and partly devout met like Cor- The precept | nelius (Acts x.). Do violence to no man. The reference is to unjust extortion, not to vio lence to the person: the word meaning, first, to shake violently, then to oppress, lay under contribution. Neither accuse any falsely ; literally, ‘‘ neither be sycophants,” i.e., playTHE PREACHING OF JOHN. THE BAPTIST. 39 15. And as the people were in expectation, | indeed baptize you with water; but one mightier and all men mused in their hearts of John, | than I cometh, the latchet of whose shoes I am whether he were the Christ, or not; 16. John answered, saying unto them all, »IL'! h Matt. the spy, or informer. This sense of the word is derived from a local custom in Athens, but the thing referred to was common all over the East. Be content with your wages. The soldiers of dependent kings, in those days, fre- quently mutinied on account of arrears of pay, or to obtain more pay. The whole exhortation implies that the profession of the soldier is a|said that John derived his baptism from the lawful one, but open to special abuses. What- ever has been done to overcome these abuses is due to Christianity. 15. The people. The word used is always applied to the Jewish people, and here seems to refer to the nation as a whole. preaching had moved the whole nation. Were in expectation. Waiting for him to declare more fully who he was. John’s At this time especially, expectation respecting the Messiah would |} e aroused; for the Jews were under the Roman | ment used. not worthy to unloose: he shall baptize you with the Holy Ghost and with fire: 11; sis is not placed on the mode, but on the ele- John’s mode of baptism may have | . . . . . | been by immersion, but it is not certain that | his baptism was Christian baptism (comp. Acts xx. 1-5). Baptism was a religious rite, pre- scribed in the ceremonial law as a sign of | moral renewal, and joined with sacrifice. It is |custom of baptizing proselytes, but it is not | certain that this usage prevailed so early: be- |sides, this would indicate that he was the founder of a new sect, whereas he was the restorer of the ancient ways. By his preaching of repentance he declared the moral impurity |of the people in consequence of their sins; and (Mats. ii. 6: yoke, and hoped for temporal deliverance from | the promised Messiah. We learn from John i. 19-22, that a formal delegation came from Jeru- | salem to demand an explanation from him. The questions there given all point to an expec- tation that he bore some relation to the coming Messiah: his answers, though misunderstood by declare that relation. All mused, or, ‘‘ were reasoning.’”’ Not that all thought he was the Christ, but all discussed the possibility of it. John (Hebrew Johanan, Greek Johannes), meaning, the Lord is favorable, his questioners, plainly his baptism of those who confessed their sins Mark i. 5) was a Sign of. their It was therefore a Jewish rite, the final one of the Old Testament economy, The contrast John here makes favors this view: his baptism ) purification. pointing to the new dispensation. of repentance was “‘for’’ or ‘‘unto the remis- | . . 9 ~~ . e . . | sion of sins’ (ver. 3); Christian baptism is unto or, the Lord graciously gave; occurring in vari- | ous forms in the old Testament. The name was given by the angel who appeared to Zacharias 13: comp. chaps. 61-64). Whether he This shows both the deep (chap. 1. were the Christ. impression he had made, and the hope of the Jews. Yet with such a hope they rejected Him whom John pointed out. Sucha Messiah they did not expect: false views of Scripture com- bined with wrong habits of life to produce this result. 1G. Answered. He question thus (see John i. 25-27), and also the I indeed answered the direct general inquiry among the people. : sas © 64 roter ”? baptize you with water; not ‘‘in water, though this is the sense in Matt. iii. 11 (proba- | Ghost and with fire. | | ln yi ke oS i | Christ’s death (Rom. vi. 9) as the ground of forgiveness. Of the external form in both rites, little is said. But one mightier than I com- eth. This points to the Messiah whom John expected to come speedily, and it assumes the same expectation on the part of the people. The latchet of whose shoes; or, ‘‘sandals.”’ Sandals such as were then worn were fastened with a strap. I am not worthy to unloose. In Matthew the reference is to bearing away the sandals. These acts were the office of the meanest slave. To do this for the Messiah was, in John’s esteem, too honorable for him, though all Judxa resorted to him. His humility made him a fit forerunner of the ‘‘meek and lowly Messiah. Heshall baptize you. Christ him- self did not baptize (John iv. 2). The contrast ig not between John’s baptism and Christian baptism, but between the external rite and the spiritual power. Christ gives. With the Holy Literally, ‘“In.’” Pie Third Person of the Trinity is here referred to. As ‘“‘fire’’ appeared on the day of Pentecost, when the disciples were baptized with the Holy 9? bly not in Mark). “nis shows that the empha-' Ghost (Acts ii. 3), this word probably refers tc eseee eee, 40) FIRST QUARTER. — LESSON VI. 17. Whose fan is in his hand, and he will thor-| 18. And many other things in his exhortation oughly purge his floor, and ‘will gather the preached he unto the people. wheat into his garner; but the chaff he will burn with fire unquenchable. i Mic. iv. 12; Matt. xiii. 30. the purifying influence of the Holy Spirit; that either Christ’s kingdom on the earth, or heav- the pentecostal blessing is meant, appears from | en; perhaps both, since both are ‘“‘his,”’ and our Lord’s quotation of this saying of John, | the way to the latter is through the former. just before the ascension (Acts i. 5), Others| But the chaff. The refuse separated from the refer ‘‘fire’’ to God’s judgments, understand. | wheat. Persons are meant; and the punish- ing that every one will be either blessed with | ment, like the blessing, may begin in this the baptism of the Holy Ghost, or punished | world. With fire unquenchable. The ref- with the baptism of fire. This is favored by|use of a threshing-floor burns quickly and the next verse, but on the whole the other | fiercely, cannot be extinguished. This is figur- sense is preferable. ‘‘In’’ proves nothing as to ative language, but it presents an awful reality, the mode of' baptism,since the Holy Ghost is | since the figures of Scripture always fall below represented as poured out, and the fire at Pen- | the truth they illustrate. The Messiah whom tecost came down upon the disciples. John announced and introduced came for judg- 17. Whose fan or [‘‘ winnowing-shovel’’] is | ment (John ix. 39) as well as for blessing. in his hand, ready for use: comp. ver. 9, 18. Many other things, &c. This verse where the “‘axe”’ is described as ready for use. | may be translated, ‘‘so then exhorting many He will thoroughly purge his floor; i.e., | other things, he preached the glad tidings to ‘‘threshing-floor.”’? This was a circular space | the people;’’ literally, ‘‘evangelized the peo- on the farm, either paved or beaten hard, on | ple,’’ i.e., published the good news of a coming which the grain was placed, and trodden out by | Messiah. His message was mainly one of ex- horses or oxen. Afterwards the winnowing- | hortation to repentance, varied in its character, shovel was used to separate the chaff from the | but a preparation for the gospel, as the word wheat. The whole world, so far as it hears of | chosen implies. The repentance was designed Christ, becomes his “‘ floor;’’? and the winnow- | to lead to faith in Christ, just as John was him- ing process goes on by means of his gracious} self the personal forerunner of the personal and providential dealings with men, to be| Messiah. “thoroughly” done at the end of the world. | In vers. 19 and 20 Luke shows one of his pecul- And will gather, &c. The process of cleans-|iarities as a narrator: he follows one line of ing is in two parts: this clause should be joined | facts beyond the time of which he is writing, in contrast with what follows. The wheat | resuming the chronological order after the di- (Matthew, ‘‘his wheat’’); the fruit of his bus-| gression (ver. 21). The imprisonment of John bandry, the persons saved by him. Into his | did not occur until some time after this (John garner; storehouse or granary. This means! Li. 24), LESSONS. Repentance precedes pardon; John precedes Jesus.— John’s message implies hereditary sin, not hereditary grace. — True repentance always brings forth fruit.— Pride of ancestry is often allied with religious pride.— Judgment closely attends privilege. —‘‘ What shall we do?” the question of a genuine repentance. — True penitence leads to beneficence. — A genuine revival of religion promotes honest dealing in private life and official station. —Good preaching does not fail of adaptation to the various classes addressed. — John’s true greatness was in his humility. — John’s teachings are fully set forth; but there is no full description of the way he baptized: details of form are not made prominent in the new dispensation. — Baptism with the Holy Ghost is more than baptism with water; even as John was as nothing compared with Christ. — / il history is but Christ’s threshing-floor; all providence is his winnow.ing-shovel. — The awful warnings of John the Baptist are renewed and emphasized by our Lord himself,— Men must know their sin, to know the gospel; John’s stern rebukes were, after all, the proclamation of the glad tidings to the people (see ver. 18).THE PREACHING OF JESUS. LESSON VIII. —Fesprvary 20. THE PREACHING oF JESUS. — Luke iv. 1421. INTRODUCTION. THE return to Galilee mentioned in this lesson (ver. 14) occurred some time after the baptism of Jesus, which followed the last lesson. We are expressly told, both by Matthew (iv. 12) and Mark (i. 14), that the continuous ministry in Galilee began after John had been imprisoned. Luke (iii. 20) mentions the imprisonment even before the baptism of Jesus; but it is his habit thus to anticipate. All the events recorded in John i.-iv. certainly preceded this preaching at Nazareth; and, according to one theory, the second passover, referred to in John v., should also be placed before the Galilean ministry. Even according to the more usual theory, the date of the lesson cannot be earlier than the December previous to the second passover (comp. John iy. 35). The same view places the healing of the nobleman’s son at Capernaum (our Lord being at Cana) immediately before this preaching at Nazareth (John iv. 46-54). Another question arises respecting the relation of the rejection which succeeded the discourse of our lesson (vers. 28-30) to that mentioned by Matthew (xiii. 53-58) and Mark (vi. 1-6). It seems best to regard them as distinct events; this occurring at the beginning of the Galilean ministry, the other later, just before the murder of John the Baptist. On this view we have a reason for our Lord’s removal from Nazareth to Capernaum (Matt. iv. 13; ver. 31), which became “ his own city ”’ (Matt. ix. 1). Two such occurrences are not unlikely. If he went there twice, he would be rejected twice, and in much the same way. The narratives of Matthew and Mark point to a later period, and Mark is usually more exact in the matter of chronology. Besides, there is no mention of violence in the other accounts, which would scarcely omit this if referring to the same event. Mark expressly speaks of disciples being with him, and of a few cases of healing. This seems irreconcilable with the account before us, on the theory that all speak of the same visit. If there was but one rejection, it occurred at the earlier period (that assigned by Luke). TEXT. 14.2And Jesus returned Pin the power of|a fame of him through all the region round the Spirit into °Galilee: and there went out! about. a Matt. iv. 12: John iv. 43....... Ver: dine oe ec Acts x. 37. NOTES. ANALYSIS. — Our Lord’s return to Galilee} That Jesus should first preach in Juda, was (vers. 14, 15). His appearance in the synagogue | natural. One reason is given in John iv. 43-45: at Nazareth (vers. 16, 17). The passage read} ‘‘A prophet hath no honor in his own coun- (vers. 18,19). The effect on those present (ver. try;’’ and to win followers in Galilee he must 20). The authoritative comment of our Lord | needs first prove his power at Jerusalem. But (ver. 21). there was another reason why a ministry in 14. And Jesus returned. From Judea; Juda should precede: ‘“ His first work was to (Matt. iv. 12; Mark i. 14). Had we only the | present himself to the Jews as their Messiah, in three earlier Gospels, we might conclude that | whom the covenants with Abraham and David this immediately followed the temptation (vers. | should find their fulfilment, all the predictions 1-13), but John shows that it was at least the} of the prophets be accomplished, and for whom second return (John ii. 1, iv. 3). According to| the Baptist had prepared the way.’ (Andrews.) some, Jesus did not publicly preach in Galilee | In the power of the Spirit; 1.c., of the Holy until after the second passover (John v.), So that | Spirit, spoken of in ver. 1, and also in the ac- this was the third return. There was already | count of the baptism (chap. iii. 22). Whatever some hostility among the Pharisees, for John | the chronological interval may be, the reference iv. 1, 2 (which certainly preceded) implies this. ' to these passages must be accepted. The mean- Perey atl co caer, mn manag 42 FIRST QUARTER. — LESSON VIII. 15. And he taught in their synagogues, being | had been brought up: and, as his custom was, glorified of all. 16. And he came to ¢4Nazareth, where he ehe went into the synagogue on the sabbath day, and stood up for to read. 99 23, d Matt. ii. xiii.54; Mark vi. eae itiere c e Acts xiii. 14, xvii. 2. ing is not that a divine impulse led him back to Galilee, but that he returned possessing in full measure the Holy Spirit, which had come upon him, and led him. Notice how well this agrees with ver. 18: ‘‘The Spirit of the Lord is upon Which our Lord applied to himself (ver. 21). Into Galilee. Where Nazareth was situ- ated. Here our Lord had passed nearly all his life, and most of his public ministry was in that region. ‘‘ This was the northernmost province of Palestine, the name being derived from one meaning a circle orring. Samaria lay between Judea and Galilee. Although the Galileans were Jews by race and religion, they were regarded somewhat contemptuously by the in- habitants of Judea, either because they were provincials, or because their closer contact with the Gentiles was held to degrade them.”’ (Notes for 1880, p. 16.) There went out a fame of him, &c. The report concerning him was in consequence of both his teaching (ver. 15) and his miracles, referred to in ver. 23. We must also compare the language of John (iv. 45): ‘Then when he was come into Galilee, the Galileans received him, having seen all the things that he did at Jerusalem at the feast.” 15. And he taught; or, “was teaching,’’ habitual instruction being implied. In their Synagogues. ‘During the Babylonish exile, when the Jews were shut out from the Holy Land, and from the appointed sanctuary, the want of places for religious meetings, in which the worship of God without sacrifices could be celebrated, must have been painfully felt. Thus Syhagogues may have originated at that omi- nous period. When the Jews returned from Babylon, synagogues were planted throughout the country for the purpose of affording oppor- tunities for publicly reading the law, independ- ently of the regular sacrificial services of the temple (Neh. viii. 1, &c.). At the time of Jesus, there was at least one synagogue in every mod- erately-sized town of Palestine (such as Naz- areth, Capernaum, &c.), and in the cities of Syria, Asia Minor, and Greece, in which Jews resided (Acts ix. 2, &c.). Larger towns pos- sessed several synagogues; and it is said that there were no fewer than four hundred and me,”’ ing up was to signify a wish to read. of the synagogue usually called upon persons of learning or note to read and explain a pas- Sage of Scripture. tirely free, but under the control of the ruler of the synagogue. in Jerusalem itself.’’? (Winer.) The synagogue service was very simple; an opportunity of making remarks was usually given (Acts xiii. 15), and of this privilege our Lord availed him- self (see vers. 16, 17, 20). Being glorified of all. This favorable reception of Jesus in Gali- lee seems to have continued for some time, and we may regard this verse as a brief sketch of the general result of his opening ministry in that region. 16. And he came to Nazareth. On the place and name, see Lesson VI, p. 55. It seems probable that Jesus did not preach at Nazareth until after he had visited a number of other places (comp. ver. 23). ‘‘He knew that in a certain sense his greatest difficulties would be encoun- tered there, and that it would be prudent to defer his visit until the time when his reputa- tion, being already established in the rest of the country, would help to counteract the prejudice resulting from his former lengthened connec- tion with the people of the place.’’ (Godet.) Where he had been brought up (chap. ii. 40, 51,52). In this place there was full knowledge of his private character. As his custom was. This probably refers to his going into the syna- gogue, which in this case seems to have been the place of worship he had regularly attended when at home in Nazareth. It may have been his custom to stand up and read when teaching “in their synagogues”? (ver. 15), but Luke’s words do not imply this. As he had never taught in that synagogue before, the allusion here to his early habits of piety is more natural and more appropriate. Both Christ-and his apostles attended the synagogue service without attempting to make any changes in the mode of worship. Stood up for to read. The stand- The ruler The exercises were not en- By thus standing up, our Lord asked the privilege; and, as his townsmen evi- dently knew of his teaching elsewhere, the re- quest would be readily granted. pearance in public before one’s townsmen and As the ap- sixty or even four hundred and eighty of them friends involved special embarrassments, theTHE PREACHING OF JESUS. 43 17. And there was delivered unto him the| book of the prophet Esaias. And when he had opened the book, he found the place where it | was written, 18. The Spirit of the Lord is upon me, because | he hath anointed me to preach the gospel to the poor; he hath sent me to heal the broken- | hearted, to preach deliverance to the captives, | and recovering of sight to the blind, to set at| liberty them that are bruised, | again to the minister, and sat down. 19. To preach the acceptable year of the Lord. 20. And he closed the book, and he gave it And the eyes of all them that were in the synagogue | were fastened on him. 21. And he began to say unto them, This day is this Scripture fulfilled in your ears. © Sn. Ixais-d. sympathy of our Lord for those in such cir-| curnstances may readily be assumed. | 17. There was delivered unto him; by| the attendant of the synagogue (see ver. 20). | The book; or, ‘‘aroll.’? Books in those days | were written, not on pages, but on long single strips of paper or parchment, which were usu- ally kept rolled up on a stick, and unrolled for the purpose of reading. These rolls answer therefore to our volumes rolls containing the Old Testament were kept for use, like our pulpit Bibles. The prophet | Esaias. That is, ‘‘Isaiah.’’ The roll contained this prophetical book, perhaps only this. Under the rule of Antiochus Epiphanes, the Jews had been forbidden to read the law in their public religious services, as had always been usual. In the synagogues, Lessons from the prophets were substituted; but after the Maccabees had delivered the Jews from the yoke of the Syrian kings, it became customary to read lessons from both parts of the Old Testament; that from the law first, then that from the prophets. The passage for that day in Nazareth was from Isaiah; but the division of lessons now in use among the Jews was not then established. Hence we cannot infer the time of year from the passage read. Opened the book; or, “roll.” Found the place. It is not implied that he looked for an | appointed or appropriate passage. Unrolling | the book, his eye fell providentially as we say, by accident some would say, upon the passage which follows (Isa. I1xi. 1, 2). 18. The Spirit of the Lord, &c. Our Lord of course read what was in the roll, but Luke quotes freely from the Greek version of the Old Testament, giving the general sense of the passage. The prophecy refers to the Messiah (see ver. 21). ‘‘The meaning of this prophetic citation may be better seen, when we remember | that it stands in the middle of the third great division of the book of Isaiah (chaps. xlix.- cies of the person, office, sufferings, triumph, and church of the Messiah,—and thus by im- plication announces the fulfilment of all that went before in Him who then addressed them.”’ (Alford.) Anointed me. This anointing of the Messiah as an introduction to his preaching took place at the baptism of Jesus, at which time the Spirit of the Lord came visibly upon him. The words “ to heal the broken-hearted ”’ occur in the prophecy, but are omitted here by the best authorities. The remainder of the verse had a spiritual, as well as a literal, fulfil- ment in the ministry of our Lord. The Jews overlooked the spiritual sense in their wrong expectation of the Messiah as a temporal de- liverer and king. To set at liberty them that are bruised. This clause is from Isa. lviii. 6, but accords well with the passage read. 19. To preach; or, ‘‘ proclaim” as a herald does: this being the true idea not only of Christ’s preaching, but of all Christian preach- ing. The acceptable year of the Lord. There is perhaps an allusion to the year of | jubilee, which was typical of the Messiah’s | kingdom; but the phrase in general means a definite, appointed period when the Lord is gracious. It of course does not imply that our Lord’s ministry lasted only one year. 29. Closed the book; or, ‘‘rolled up the roll.’ Twenty-one verses, it is said, usually constituted a lesson from the prophets; but we cannot tell whether our Lord read more than are here quoted. To the minister ; 1.€., ‘' at- tendant,’? who would put the roll back in its place. Sat down. The usual position of those making expositions of Scripture, and also our | Lord’s usual posture asateacher. (Comp. Matt. v. 1; Mark iv. 1, xiii. 3.) The eyes of all, &c. Their interest had been aroused by a variety of causes. Jesus had been brought up among them, and was now about to address them for the first time. They had already heard of his Hic ato SA. /eror 92). lxvi.), — that, viz., which comprises the prophe-! success as a preacher elsewhere (vers. 14, 23); “up 5 hid tet if | | | 1 wy idee e| ipl §] Pee | ‘ hl i iy { { ' ; ; | | t } i tt | | ' i \ eu 4 i} i t by } } tj Peat f i! Aor Std eel yal \ | (epee a) | i } : Pi tone Parr) Fya en of fishes (chap. v. 1-11); then the heal subsequent miracles there, followed by the wit ing in other cities (chap. iv. 33-44) the chronological order. Attempts 1 Lord in preaching throughout Galilee. Itisd but the miracles of the lesson seem to bel therefore, before the Sermon on the exact date will be variously fixed, according to the ministry. miracle shortly before the second passover. They both illustrate, though in different ways, the f in working his miracles of healing, 44 FIRST QUARTER. — LESSON IX. the passage read was in itself remarkable; and Scripture fulfilled 5 or, “ paul this Coane the personal appearance of our Lord, especially | been fulfilled.’’ In your ears; Lee you under these circumstances, doubtless made |hearing.’’ The presence of Jesus as the Mes- some striking impression. siah, speaking to them, constituted this fulfil- 21. And he began to say. This was proba-|ment. It is not probable, however, that oe bly the actual opening of his remarks; but it} on this occasion made any distinct declaration certainly was the theme and substance of his | of his Messiahship. Yet all his preaching im- discourse. This day; or, ‘‘to-day.’’ Is this! plied that he was the Messiah. LESSONS. Our Lord’s work on earth was ‘‘in the power of the Spirit:’’ without that power, our labor will be a failure. — Popularity is not a measure of success, nor is unpopularity an evidence of fidelity; both mistakes are common. — Our Lord conformed to the religious usages of the Jews: to be anxious to overturn outward observances, is not a proof of piety or of prudence. —If Jesus did not neglect the synagogue, what excuse have we for neglecting the church ?— Our Lord always honored the Old Testament.—No doubt he read the Scriptures impressively. — The reading of the Scriptures should always be a part of our public worship. — The prophecies are all fulfilled in Christ. — Preaching the gospel is bringing good tidings to the poor; but good tid- ings are of facts and persons.— A gospel of abstract principles is not the gospel of Isaiah or of Christ. — “ Freedom, light, healing — what noble images of the salvation given in Christ !’? — Every year of our Lord is ‘the acceptable year of the Lord.’? — Our Lord’s preaching unfolded the Scriptures, was addressed to his audience; our teaching should do the same. LESSON IX. — Fepruary 27. CHRIST HEALING THE Sick. — Luke v. 12-26. INTRODUCTION. THE two miracles here narrated occurred quite early in the Galilean ministry of our Lord. The account of Matthew places the healing of the leper immediately after the Sermon on the Mount (Matt. viii. 1-4), and the healing of the paralytic after the return from Gadara (Matt. ix. 1-8); but according to both Mark and Luke the mirac] es occurred in close succession, some time before the choice of the twelve. AS is well known, Matthew groups events from other consider- ations than those of chronological order (see Notes for 1850, p. 55). After the rejection in Naz- areth (chap. iv. 28-30), our Lord went to Capernaum, and made that his headquarters during the remainder of his Galilean ministry. (Comp. Matt. ix. 1: “his own city.’?) The order of events seems to have been: the calling of the four fishermen, in connection with the miraculous draught ing of the demoniac in the Synagogue at Capernaum, and the hdrawal to a desert place, and continuous preach- [t will appear from this that Luke deviates somewhat from 1ave been made to define the various circuits made by our ifficult to carry out such an attempt successfully; ong to the first tour of this character. The time was, Mount, and the sabbath discussions which preceded it. KE] e rn The theory adopted in reference to our Lord’s We should place it in the early summer, A. D. 28. Robinson’s view would place this Tha iraelaa » TAIWaAC « 2A ita yj °T r y 7 | + Che miracles themselves are quite important, both of them being recorded by three Evangelists. faith which our Lord called for, and rewarded, In the first miracle, our Lord removes a disease ceremoniallyCHRIST HEALING THE SICK. 45 unclean; in the second, before removing the disease, he asserts the power to remove moral un cleanness, and proves it, against the murmurs of the Pharisees, by the miracle itself. The first miracle occurred, in all probability, somewhere else than at Capernaum, which, however, was the scene of the latter (comp. Mark ii. 1, &c.). TEXT. eg pete 2 oe Gr Sg a 12. 2And it came to pass, when he was in a|saying, Lord, if thou wilt, thou canst make me certain city, behold a man full of leprosy; who, seeing Jesus, fell on his face, and besought him, clean. 13. And he put forth his hand, and touched a Matt. vili.2; Mark i. 40. NOTES. ANALYsis. — The healing of the leper (vers. 12-15): the meeting with the healing of him (ver. 13); the (ver. 14); drawal (ver. 16). (vers. 17-26): the scene (ver. 17); the bringing of the paralytic (vers. 18, 19); word to the man (ver. 20); leper (ver. 12); The healing of the paralytic the forgiving | charge to him | the resulting notoriety and with-| the murmur of the | scribes and Pharisees (ver. 21); our Lord’s test of his authority to forgive sin (ver. 22-24); the success of the test (ver. 25); the effect on those | | emony, in which the two turtles or pigeons bore who saw it (ver. 26). 12. In a certain city. here is, ‘‘ one of the cities.’”’ This change makes it improbable that the miracle occurred in a Both the other accounts also point to some other place. A man full of leprosy. place so well known as Capernaum. The correct reading | Luke’s expression | is peculiar, and has been regarded as a term of | medical accuracy. Leprosy is a horrible disease of the skin, prevalent for ages in Egypt and | neighboring regions. 4 more virulent type in ancient times than at present. It seems to have been of | were allowed to go about freely, provided they avoided contact with other persons; nor were they even excluded from the services of the synagogue. (Lightfoot, 862.) In this respect we note a great difference between the synagogue and the temple. On recovering from leprosy, several lustrations had to be performed (Lev. xiv). The main points in the prescribed rite were, to appear before the priest, and to offer a sacrifice; the latter being preceded by religious lustrations, and introduced by a symbolical cer- a striking analogy to the scape-goat and the other goat offered in sacrifice on the day of atonement (Lev. xvi.).’? (Lange: Matthew.) The disease was hereditary and infectious, but not contagious. The regulations of the Mosaic law respecting it were sanitary, it is true, but they had also a religious significance. HS leper was the type of one dead in sin: the same emblems are used in his misery as those of mourning for the dead; the same means of | cleansing as for uncleanness through connec- The form which prevailed among the Hebrews was the ‘‘ white leprosy,’ as appears | from the details given in Lev. xiii. disease is decided in its character, it is either rapidly cured, or else spreads inward. former case, there is a violent eruption, so that the patient is white from head to foot (Lev. xiii. 12; 2 Kings v. 27); in the latter case, the disease progresses slowly, and the symptoms are equally distressing and fatal, ending in consumption, dropsy, suffocation, and death... . No remedy was known for the disease itself: the leper was declared unclean, and excluded from intercourse with all other persons. He had to wear the prescribed mourning garment (Lev. xiii. 45), but was permitted to associate with other lep- ers. Their abodes were commonly outside the city walls (Lev. xiii. 46; Num. v. 2); but they ‘‘ When the | tion with death, and which were never used ex- cept on these two occasions.” (Alford.) Lord. The term does not imply all that we would ex- | press by it, but recognizes the exalted character In the | of Jesus. Fell on his face (Matt. vill. 2). ‘“Worshipped him.” This was not necessarily religious worship. But the man seems to have had some faith in Jesus as the Messiah. The use of the word ‘Lord’ confirms this view. If thou wilt, thou canst make me clean. In these words ‘“‘ there is at once deep anguish and great faith. Other sick persons had been cured: this the leper knew, hence his faith; but he was probably the first man afflicted with his particular malady that succeeded in reaching Jesus, and entreating his aid; hence his anx- iety.’”’ (Godet.) 13. He put (or, “ stretched’’] forth his hand,Cres foe et na al 46 him. saying, I will: be thou clean. And im- mediately his leprosy departed from him. 14. > And he charged him to tell no man: but go, and show thyself to the priest, and offer for thy cleansing, © according as Moses commanded, for a testimony unto them. 15. But so much the more went there a fame abroad of him: ¢and great multitudes came to- gether to hear, and to be healed by him of their infirmities. FIRST QUARTER. — LESSON IX. 16. ¢ And he withdrew himself into the wil. derness, and prayed. 17. And it came to pass on a certain day, as he was teaching, that there were Pharisees and doctors of the law sitting by, which were come out of every town of Galilee and Judea, and Jerusalem; and the power of the Lord was present to heal them. ; 18. fAnd, behold, men brought’ in a bed a man which was taken with a palsy: and they b Matt. viii. 4 d Matt. iv. 25; on Ung wing : wee Oh) G ar ry oa Markos 05, ODM) Vi. 2.0050 n - e Matt. xiv. 26; Mark vi. 40,030 f Matt. ix. 2; Mark ii. 3. and touched him. Such touch was forbidden because of the impurity of the disease. It was not contagious, so that the courage of our Lord was not courage against disease, but against bigotry. I will: be thou clean; or, ‘‘made clean.’’ The same word as in ver. 12. All the accounts speak, not of the cure, but of the cleansing of the man, as the nature of the dis- ease would suggest. Immediately his lep- rosy departed from him. The immediate disappearance of the disease is the point of greatest significance. Leprosy being a type of tion by this priest, a visit was made to the temple, and there an offering was made. As : 7 * 9 ‘ ni} Moses commanded (see Lev. xiv. 30,31)... For a testimony unto them; that is, to the people as a public witness that the defilement was removed. 15. But so much the more, &c. Mark (i. 45) tells us that this effect was the direct result of the disobedience of the healed leper. It was none the less, but the more, improper, because it seems to have been done out of gratitude. Gratitude should have led him to do what Jesus Sin, a Saviour who could entirely pardon with | told him. Great multitudes. As remarked a word (see below) must needs test that power | above, this was what our Lord wished to avoid; in the case of this typical disease by instanta- | not that he was unwilling to teach and to heal neous and perfect cure. As Luke was a physi- miracle. Men may deny the truth of the record, but the record asserts a supernatural cleansing. 14. Charged him to tell no man. In Matthew and Mark a similar prohibition occurs, the latter expressing it even more strongly. There was probably a threefold reason for it: first, the man himself was doubtless of such a temperament that it was best for him to be silent; such characters still exist; secondly, as the rest of the verse shows, the Mosaic injunc- tion should first be fulfilled, to prevent the miracle from awakening prejudice on the part of the ecclesiastical authorities; third, here, as elsewhere, our Lord discourages that kind of notoriety which would gather to him masses of people with unspiritual ends in view; all the more because such concourses (comp. vers. 15, 16; Mark i. 45) would awaken too early in his ministry the inevitable hostility of the rulers. Go, and show thyself to the priest. Our Lord, during his earthly life, never released men from the obligation to Obey the Mosaic law. In the case of the cleansing of a leper it was usual, we are told, for the priest of the dis- sees and doctors of the law. ‘Luke, though implied in the other accounts, where persons of this class objected to our Lord’s words to the paralytic. town [or, ‘‘village’’] of Galilee. supposed, our Lord had preached throughout Galilee, and the report of the leper had in- creased his notoriety, such an assemblage was very natural. thought that these were sent from Jerusalem to watch Jesus. in John v. after this time find here the first oceasion which developed the hostility after- wards exhibited at Jerusalem. And the power of the Lord was present to heal them; or, trict to inspect the leper twice. After purifica- |men, but the gathering of great crowds at this cian, and chooses his terms with medical accu- | racy, it is folly to attempt to explain away this | period of his ministry might tend to arouse improper Messianic hopes. 16. And he withdrew himself. Mark: ‘““Insomuch that Jesus could no more openly enter into the city, but was without in desert places.”” And prayed. Peculiar to Luke. 17. On acertain day; or, literally, ‘‘ one of the days.’”” Mark ii. 1: “After some days.’’ The same evangelist tells us that it was in Capernaum. Mark agrees closely with Luke, but is more vivacious in his account. Phari- Peculiar to Out of every If, a3 18 Jerusalem. Hence some have Those who place the events according to the more correct reading, ‘‘ wasCHRIST HEALING THE SICK. 47 sought means to bring him in, and to lay him before him. 19. And when they could not find by what way they might bring him in because of the multitude, they went upon the housetop, and let him down through the tiling with his couch into the midst before Jesus. ; 20. And when he saw their faith, he said unto him, Man, thy sins are forgiven thee. 21. § And the scribes and the Pharisees began g Matt. ix.3; Mark ii. 6,9 with him to heal.’’? This remark anticipates | the miracle which followed. 18. Men broughtina bed. A couch, borne by four, Mark tells us. A man which was | taken with a palsy. This was his permanent condition, as the original indicates. And they | sought means; or simply, ‘‘ they were seek- ing.”’ The faith of those who brought him is mentioned in all the accounts: how much faith the man himself had, is not indicated. 19. Because of the multitude. The multi-. tude filled up the whole interior, the court of the house, and all the way thither (the courtway) leading from the outer entrance. This is the sense of Mark ii. 2. Our Lord probably taught from some room opening on the court, as was common. Went upon the house-top. This could be easily done by an outside flight of steps, or from the next house. Let him. down through the tiling, &c. From Mark’s ac- count it is plain that they broke through the roof, and through this opening let down the pallet on which the man lay. Efforts have been made to explain away this fact, as if it involved an unwarrantable destruction of property; but | the agreement of Mark and Luke as to the main fact is all the more remarkable, because | their words are so different as to point to in- dependent sources of information. Matthew, whose object is to enforce Jesus’ words, omits all mention of this. Such faith as theirs would not find the difficulty which want of faith has | raised for some commentators. 20. Saw their faith. That is, the faith of the bearers. Man. Matthew and Mark, “ son.’’ Thy sins are forgiven thee. They have been and are forgiven. Some have thought from this that the man’s sickness was a direct judg- ment for sin. There is no proof of this, al- though it would seem that the inan’s conscience | had been quickened through his sickness. Our | Lord, seeing that he needed both spiritual and bodily healing, shows not only his wisdom, but to reason, saying, Who is this which speaketh blasphemies? » Who can forgive sins, but God alone ? 22. But when Jesus perceived their thoughts, he answering said unto them, What reason ye in your hearts ? é 92 23. Whether is easier, to say, Thy sins be for- | given thee; or to say, Rise up and walk ? 24. But that ye may know that the Son of 'man hath power upon earth to forgive sins (he dt Peo xexxil, 55. Isa. li. 25. his true mission, by working first the spiritual cure. 21. Scribes and Pharisees began to rea- son. They seem to have been on the watch for some such ground of offence. Who is this which speaketh blasphemies? The account of Mark, according to the correct reading, is | even more vivacious: ‘‘ Why doth this man thus speak? He blasphemeth.’? Who can forgive sins but God alone? This premise is correct, although some find in the occurrence only a demonstration that God had delegated his au- thority to Jesus as the Son of man. Whatever view is taken, the Lord’s power to forgive was challenged, and then successfully proven. 22. Perceived their thoughts; or, ‘“‘rea- ’ The word is generally used in a bad sense in the New Testament. The insight of our Lord confirms the view we take of his claiming the right to pardon because of his per- son. Mark ii. 8 says: “‘ perceived in his spirit; ”’ which points to the same explanation. 23. Whether is easier, to say, Thy sins, &e. ‘In our Lord’s argument it must be care- fully noted that he does not ask, ‘ Which is easi- est, to forgive sins, or to raise a sick man?’ For it could not be affirmed that that of forgiv- ing was easier than this of healing; but, ‘ Which is easiest, to claim this power, or to claim that; to say, Thy sins be. forgiven thee, or to say, Arise and walk?’ And then he proceeds: ‘That is easiest, and I will now prove my right to say sonings.’ lit, by saying with effect, and with an outward consequence setting its seal to my truth, the harder word, ‘Rise up and walk.’” (Trenci.) The agreement of the Evangelists in regard to this answer of our Lord is remarkably exact; the argument is a very important one. 24. The Son of man. That is, the Messiah (Dan. vii. 13); but our Lord applies the term to himself (the apostles do not thus speak of him) as the head and representative of the néw humanity. (Comp. “‘the seed of the woman:”’48 said unto the sick of the palsy), I say unto thee, Arise, and take up thy couch, and go into thine house. 25. And immediately he rose up before them, FIRST QUARTER. TX. LESSON and took up that whereon he lay, and departed to his own house, glorifying God. 25. And they were all amazed, and they glo. rified God, and were filled with fear, saying, i We have seen strange things to-day. Gen. iii. 15.) It does not deny his divinity, but is the complement of the term ‘‘Son of God,”’ which also belongs to him. ‘‘Itis the name by which the Lord ordinarily in one pregnant word designates himself as the Messiah, the Son of God manifested in the flesh of man, —the sec- ond Adam; and to it belong all those conditions, of humiliation, suffering, and exaltation, which it behooved the Son of man to go through.’’ (Alford.) The latter thought is brought out in chap. ix. 58 (see Lesson I., Second Quarter). Hath power; more correctly, ‘‘ authority.’ The question at issue was, whether the man among them had a right to forgive? So that the idea of authority delegated to a mere man is by no means involved. On earth. Where the pardon is granted; in distinction from heav- en, whence the Son of man derived this au- thority. He said unto the sick of the palsy. This parenthetical remark of the Evangelist indicates a moment of solemn silence, during which our Lord turned from the doubting scribes and Pharisees to the paralytic, who cer- tainly must have eagerly listened to this dis- cussion which affected both his bodily and spiritual well-being. Take up thy bed. Comp. John. y. 8-12, where a similar command was given, and obeyed by the healed person, on the Jews. As to the bed, it was probably a light rug, but, in this case, on an equally light couch. 25. Immediately. Here, too, the instanta- neous cure is an important point; otherwise the demonstration would not have been com- plete. That whereon he lay. ‘The couch had carried the man; now the man was carry- ing the couch.” (Bengel.) Glorifying God. This expression proves what was indicated be- fore, that the man himself had some faith. 26. They were all amazed; more correctly, ‘‘And amazement seized on them all.’’ We have here mentioned three emotions on the part of the multitude: first, wonder; secondly, gratitude, which is the sense of glorified God; and, third, reverent fear. Matthew speaks of the second and third; Mark, of the first and second: all three thus emphasizing the ascrip- tion of glory to God. We have seen strange things to-day. ‘‘ Strange things’’ is the trans- lation of the word ‘‘paradox.’’ Mark: ‘‘ We never saw it on this fashion.”’” The prevalent feeling on the part of this multitude — for Mat- thew indicates that this verse refers to the mul- titude — seems to have been, that these mani- festations of power had a Messianic significance; and yet the antagonism of the Pharisees must the sabbath, thus occasioning the hostility of have created perplexity in their minds. LESSONS. Christ’s miracles always had a moral and religious purpose. — Faith says, ‘“‘If thou wilt, thou canst; ’’ faithfulness answers, “I will.’’—Our Lord’s philanthropy was courageous. — Leprosy is a type of sin, — hereditary, infectious, incurable save by the power of. God. — Christ kept the law, and bids others do so. — How often he enjoins silence. — Faith obtained healing; but greater faith would have resulted in obedience. — In the height of his popularity, secret prayer was still the best refreshment of Jesus: it is no less necessary for us in this the time of greatest danger. —No greater kindness than bringing men to Christ. — Strong faith finds a way when the usual one is closed. — Sickness is a type of sin, even when not the direct consequence of it. — Our Lord knows the wants of both soul and body. — He forgives once for all, freely forgives, forgives only where there is faith. —If he cannot forgive, then he was guilty of blasphemy. — As Son of man, he claims this power. — The healing of the paralytic the key to the purpose of the miracles of Christ. — The obedience of the paralytic was the evidence of his spiritual healing as well as of his physi- eal cure, a token of his new moral power as well as of Christ’s authority. — Wonder at the gospel facts is folly, if it does not lead to glorifying God. — Stranger than these Strange things is unwill- Ingness to receive forg iveness from one who has for centuries proved his power on earth to for- give sins.WITNESS OF JESUS TO JOHN. LESSON X. — Marcu 6. WITNESS OF JESUS TO JOHN. — Luke vii. 19-28. INTRODUCTION. Trr1s lesson has been fitly chosen, in view of the prominence given to John the Baptist in the earlier selections. Its relative position in the history is easily fixed. Immediately after the Ser- mon on the Mount (chap. vi.), our Lord healed the centurion’s servant at Capernaum (chap. vii. 1-10). This was followed by one of the most remarkable of our Lord’s miracles, — the raising of the widow’s son at Nain (vers. 11-15). The report concerning him not only spread throughout the whole of Palestine, but was brought to John in prison by his disciples (comp. ver. 18 with Matt. xi. 2). The place is not indicated, although it was doubtless in the region near the Sea of Galilee. The twelve disciples had already been chosen, but not yet sent forth to preach. Those who make distinct circuits in Galilee place this immediately before, or at the beginning of, the second circuit (comp. chap. viii. 1). The main chronological difficulty is respecting the length of time John the Baptist had been in prison. Luke, anticipating as he often does, mentioned the fact of his imprisonment in chap. iii. 20. From John’s Gospel we learn that John the Baptist and Jesus were engaged in public ministrations in Judxa shortly after the first passover (comp. John ii. 23, with iii. 22-24). The same account shows the humility of John in view of the suc- cess of our Lord (John iii. 30), and also indicates that the Pharisees sought to arouse improper rivalry between the followers of John the Baptist and those of Jesus (John iv. 1, 2). According to our view, this was the immediate occasion of our Lord’s withdrawal to Galilee, where he re- mained in retirement until the second passover. After the second passover, he began his minis- try in Galilee, John having been cast into prison shortly before that time (Matt. iv. 12). Another, and perhaps a more common view, places the imprisonment of John the Baptist somewhat sarlier, in order to give room for a number of events in the Galilean ministry previous to the second passover. The question is of importance in this connection solely with reference to the length of the imprisonment of John. One view implies that he had been in prison a number of months; the other, a little more than a year. In any case, the imprisonment had been long enough to create doubts in the minds of his disciples, and probably in the mind of John himself (see on ver. 19). We learn from Josephus that the place of imprisonment was the fortress of Ma- cheerus, on the border of Perea, near the desert. Here John was put to death, at the instigation of Herodias, as we are told in the accounts of Matthew and Mark. (Comp. also Luke ix. 7-9.) The interval between the events recorded in our lesson and the death of John was not very great, — probably about six months. TEXT, 19. And John calling unto him two of his|he that should come? or look we for anoth- disciples sent them to Jesus, saying, Art thou er ? NOTES. ANALYSIS.— The message of John (vers. 19, | disciples had access to him. Two of his dis- 20). The miracles wrought by our Lord, which | ciples. This is more exact than Matthew, constitute the answer to the Baptist (vers. 21— | which has been corrected to correspond, NG 93). Our Lord’s discourse respecting John the | true reading there being ‘‘ by his disciples 3aptist (vers. 24-28): the questions respecting | (Matt. x1, 2). eu them to Seine The best his position as messenger | authorities read, "to the Lord,” a term which and forerunner of the Messiah (ver. 27); his | is applied to Jesus 1n this Gospel no less than relation to the new dispensation (ver. 28). eleven times. Art thou he that stom 19. John calling unto him. The imprison- | come? literally, “the coming one?’ or, “he ment of John was not very severe, since his! that cometh?” This undoubtedly means “ the John (vers. 24-26);20. When the men were come unto him, they said, John Baptist hath sent us unto thee, say- ing, Art thou he that should come? or look we for another ? 21. And in that same hour he cured many of 50 FIRST QUARTER: LESSON X. their infirmities and plagues, and of evil spirits; | and unto many that were blind he gave sight. | 22. Then Jesus answering said unto them, Go your way, and tell John w hat things ye have seen and heard; » how that the blind se e, the n Matt. xi. 4 oo: Messiah;’’ which is the more evident from | the fact that in Matt. xi. 2 the statement is made: ‘‘Now when John had heard in the prison the works of the Christ.’’ This expres- sion, ‘“‘the works of the Christ,’’ is quite un- usual, and implies that the disciples of John had spoken of Jesus as the Messiah, i.e., the | one that their teacher had announced as the Messiah. Or look we for another? or, “do we look,’ as in Matthew. John was appar- ently in a state of temporary depression and doubt. He does not seem to have doubted . | altogether that Jesus was the Messiah, but to have been perplexed at the slow progress of the Messianic work. We may also infer, that, like all the Jews of that period, he had wrong or imperfect views respecting the nature a the kingdom of God. Some have found diffi culty in believing that John, who so ahs decidedly, announced the Messiahship of Jesus, could have such doubts; but the Bible does not represent any of the saints as free from imperfections. The Old Testament Elijah, too, had his season of despondency. Certainly our Lord’s words in ver. 23 seem to indicate that John himself was weak in his faith. The effort has been made to relieve John of this appear- ance of weakness, by saying that he wished to have his disciples, who were in doubt, in- structed by our Lord; but the answer was for John, and there is no evidence that his dis- ciples doubted more than he did. Other ex- planations have been given equally open to objection. A modification of the view we pre- sent lays emphasis on the fact that the word “another”? in Matthew, and perhaps here, means strictly “a different one.’’ The question of John is then made to mean, ‘‘Is there to come another messenger from God, to do a different work, a work of judgment?’ This would agree with John’s probable state of mind: he was in prison, wondering, doubtless, why wicked rulers, from whom he suffered, were permitted to triumph over him, and ex- pecting that the kingdom of heaven would manifest itself in judgment upon that wicked ve 0D 168s XXXKV. Os weakness of faith. ‘‘ Not without reason had John said concerning himself, ‘He that is’ of | the earth speaketh as being of the earth’ (John il 31); and Jesus, that he was less than the | least of believers. Such alternations between | wonderful exaltation and deep and sudden de- pression are characteristic of all the men of | the old covenant: lifted for a moment above themselves, but not as yet inwardly renewed, | they soon sank back to their natural level.’ |(Godet.) One thing is certain: whatever knowl- | edge John may have had, by revelation, of the Messiahship of Jesus, the work of our Lord was to him a disappointment; thus proving him to be what our Lord indicates in ver. 28. 20. When the men, &c. Both accounts repeat the question; but Luke is more exact, inserting, John Baptist hath sent us unto thee, as if to show that the question was really not that of his disciples. (‘‘ John Baptist’’ here is the translation of the same phrase every- where else rendered ‘‘ John the Baptist.’’) 21. And in that same hour; or simply, ‘in that hour.’’ This is implied in the answer given in the other account (Matt. xi. 4,5). He cured many of their infirmities. The word is usually rendered ‘‘ diseases.’’ And plagues $; literally, ‘‘scourges.” And of evil spirits. Luke was a physician, and it is noticeable that he here distinguishes demoniacal pos- session from ordinary disease. This is done throughout the Gospel narrative. And unto many that were blind he gave sight. The word ‘‘gave”’ is a peculiar one. ‘ Graciously gave,” it might almost be rendered. Possibly Luke, the physician, would thus emphasize the supernatural character of these restorations to sight. 22. Then Jesus answering said. The cor- rect reading is: ‘“‘ And he answered and said.” The interval between the question and the re- ply must have been long enough to permit the disciples of John to observe what was occur- ring. Go your way, and tell John. The message was to the master. No effort is made to give immediate instruction to the discipies. court. There is nothing improbable in such What things, &c. Not only what they hadWITNESS OF JESUS TO JOHN. 51 lame walk, the lepers are cleansed, the deaf hear, the dead are raised, *to the poor the gospel is preached. 93. And blessed is he, whosoever shall not be offended in me. 94. And when the messengers of John were departed, he began to speak unto the people concerning John, What went ye out into the e chap. iv. I8 .. | wilderness for to see? A reed shaken with the wind ? 25. But what went ye out for to see? A man clothed in soft raiment? Behold, they which are gorgeously apparelled, and live delicately, are in kings’ courts. 26. But what went ye out for to see? A wees Matt, £1. 7. seen, but what they had heard, since the list that follows includes some miracles that could not have been wrought in their presence. The blind see. This comes first in both accounts. This, may not be without significance. The dead are raised. A miracle of this character had been wrought in Nain just before, although the daughter of Jairus was probably not raised until afterwards. To the poor the gospel is | preached. There has been much discussion as to whether this means temporally poor, or | spiritually poor. As a rule, we find the latter among the former, and there is no objection to including both meanings. Spiritual deliverance was the greatest miracle. The answer (comp. Isa. xxxv. 5, 1xi. 1) means, ‘I do great things in physical healing, but my greatest work is the spiritual healing I bring: ‘This is the climax. do not, then, expect some wonderful temporal victory, but be content with the thought that I, as Messiah, may do my proper and most glorious work.’ The reference to the Old Tes- tament prophecy would give John both testi- mony and instruction. Even our Lord answers doubt out of the Scriptures.”’ (Popular Com- mentary.) 23. Blessed, &c. There is a tone of implied rebuke in this verse, which warrants the expla- nation we have given of John’s state of mind. Shall not be offended in me. “Offended” is literally, ‘made to stumble.”’ Most com- mentators find here a reference to Isa. vill. 14: ‘Fe shall be for a stone of stumbling, and many of them shall stumble and fail’) ne occasion of stumbling to John was the char- acter of the Lord’s work, so different from what he had expected. The warning is, to trust one who had been made known to him 3 the Messiah to do his proper work in his own way. We may well believe that John’s faith was strengthened by this answer, and that he died a martyr’s death with fuller con- fidence in the Messiah he had announced. The fact that his disciples, after his death, came and told Jesus (Matt. xiv. 12), would indicate some such effect. 24. And when the messengers of John were departed, &c. ‘‘Jesus had a debt to discharge. John had borne striking testimony to him: he avails himself of this occasion to pay public homage in his turn to his fore- runner. He would not allow this opportunity to pass without doing it, because there was a strict solidarity between John’s mission and his own. This discourse of Jesus concerning John is, as it were, the funeral oration of the latter; for he was put to death soon after.’’ (Godet.) It is noteworthy that our Lord did not | thus speak of John in the presence of his dis- ciples. Unto the people; or, “the multi- tudes.’’ Itshows how great John’s popularity had been, that our Lord could thus speak to a mixed crowd: What went ye out, &c. Into the wilderness. (Comp. chap. iii. 2, and par- allel passages.) A reed shaken with the wind? On the lower banks of the Jordan, near where John was preaching, reeds are very abundant. The meaning may be, ‘‘ You did not go out to simply see the well-known reed- grown banks of the Jordan,” i.e.,““ You did not go out without any reason;”’ but, as the mes- sage of John indicated doubt, it is more prob- able that the figure suggests a commendation of John. ‘‘ You did not go out to see a man of wavering character.’’ This thought is dis- missed without further comment. 25. Aman clothed in soft raiment? The ‘allusion here is doubtless to the peculiarities of John’s clothing; of which, however, Luke has made no mention in the previous account of the preaching of the Baptist (see Matt. ili. 4; Mark i. G). Behold. This is equivalent to ‘of course not.” Are in kings’ courts. Not in kings’ prisons. Our Lord thus defends John from any unworthy suspicion. The message of the Baptist, however much of doubt it im- plied, involved no selfish motive. 26. A prophet? Yea, I say unto you, — eneprophet? Yea, I say unto you, and much more than a prophet. 27. This is he, of whom it is written, ¢ Behold, I send my messenger before thy face, which shall prepare thy way before thee. 52 FIRST QUARTER. LESSON X. 298. For I say unto you, Among those that are born of women there is not a greater prophet than John the Baptist: but he that is least in the kingdom of God is greater than he. e Mal. ele I, who can speak with authority on such a subject, —and much more than a prophet. ‘‘ John was more than a prophet, because he did not write of, but saw and pointed out, the object of his prophecy; and because of his proximity to the kingdom of God. He was moreover more than a prophet, because he him- self was the subject as well as the vehicle of prophecy. But with deep humility he applies to himself only that one, of two such prophetic passages, which describes him as a voice of one crying, and omits the one which gives him the title of my messenger, here cited by our Lord.” (Alford.) 27. This is he. With what quiet dignity our Lord defines the position of one who was much more than a prophet! It is written. In Mal. iii. 1, where the last prophet of the Old Testament tells of the coming of this forerunner of the Messiah. I send my messenger be- fore thy face. The prophecy in the Septua- gint reads: ‘‘I will send my messenger before my face.’ * My’? is here changed to “thy,’’ and also in Matthew and Mark; though the latter introduces the prophecy in an entirely different connection. The change must, there- fore, be significant. Our Lord, on his own au- thority, applies the phrase ‘‘ my messenger ’”’ to John the Baptist, and then appropriates to him- self a pronoun which in the original refers to xod. It is difficult to account for such use of Janguage on the part of a lowly man, unless that lowly man is also the Son of God. 28. Kor I say unto you. This introduces the proof that John was the person prophesied of by Malachi. Born of women. That, is, among mankind in general. Christ was born of a woman (Gal. iv. 4), but the general phrase here used differs from that, as does the term men from the phrase ‘“‘Son of man.’ There not a greater prophet than John the aptist. According to the correct reading here, ‘‘there is none greater than John the Baptist ’’ His relation to Christ was the meas- ILS yyY kD ure of his greatness, as in all other cases. But he that is least. Literally, “lesser;*” 1e:; either less than John, or less than others. The latter sense, which is the preferable one, is equivalent to ‘‘least.’”” Meyer, however, presses the comparative, and explains: ‘‘ he who in the new era has a position relatively less exalted than that which John had in the old.” Such an interpretation is altogether unnecessary. In the kingdom of God. Some of the fathers refer ‘‘he that is less’’ to Christ; but Christ is the king, and not in the kingdom; and after the application our Lord makes of the prophecy of Malachi, both to John and himself, such a comparison seems altogether out of the question. Is greater than he. John, who was on the threshold of the kingdom, was, in virtue of his relation to the Messiah, the great- est of all Old Testament prophets and saints. But whoever is in the kingdom of God, though he be the least there, is in position, not in per- sonal merit, greater than this greatest prophet. Those born of the Spirit are necessarily greater than the greatest who are born of women. John is thus spoken of as outside the kingdom, which does not imply that he was either an unbeliever, or excluded from that kingdom. His mission as a preacher did not belong to the new dispensation, but was preparatory to it. Christ ‘‘speaks of the least of his disciples, and this not only so far as they appear as Apostles or Evangelists, but without any distinction. They had, through the light of the experience of his redeeming power, deeper insight into the nature, the course of development, and the blessings of the kingdom of heaven, than had been the portion of John. If this was true, even of those who then believed in Jesus, how much more of us, to whom, by the history of the centuries, his greatness has been so much more gloriously revealed!’? (Van Oosterzee.) This verse would seem to settle the question whether John was himself in a state of despond- ency and doubt. LESSONS. The fame of Jesus penetrated even Herod’s prison. — Doubt should lead us directly to Christ for the answer to it.— Notice that John the Baptist shows no doubt that the Messiah wouldTHE SINNER’S FRIEND. 53 come. — The Messiahship of Christ is still attested by his works of blessing. — Christ is now ap- pealing to greater works than these. — The preaching of the gospel to the poor is still the highest proof that Jesus is the Christ of God. — ‘‘ Blessed ”’ are those who believe that the Master’s way of working is the right way. — We take offence at Christ, when we weary of his methods. — A temporary doubt does not make a waverer.— A wavering preacher cannot make steadfast hearers; a doubting teacher fills the scholars with unbelief. — Self-denial and suffering for opin- ion’s sake prove purity of motive, not necessarily the truth of the opinions — Relation to Christ the measure of greatness. — The witness of Jesus to John exalted the former even more than the latter. To be in the kingdom is greater than to be the greatest prophet foretelling the king- dom. — How exalted our privileges are in the light of our Lord’s words (ver. 28). LESSON XI.— Marca 13. Toe SINNER’S FRIEND. — Luke vii. 36—50. INTRODUCTION. Tats lesson follows the last in chronological order. The words of ver. 34 are thought by some to have suggested the mention of this story at this point. Others with more reason think that the beautiful words of our Lord at the close of the discourse about John (Matt. xi. 28-50: “ Come unto me, all ye,’’ &c.) had been heard by this woman, and that this was her response. Where this occurred, is uncertain; possibly at Nain, more probably at Capernaum. Those who identify the woman with Mary Magdalene locate the event at Magdala; but of this identity there is no proof (see below). The two most important questions are, whether this is another account of the anointing at Bethany, and whether this was Mary Magdalene? We answer both questions in the negative. 1. This is not another account of the anointing at Bethany. Many suppose so from igno- rance, although some scholars have held the opinion. The two occurrences have, in fat, little in common, except the name of the host (Simon) and the anointing. But, out of the few persons mentioned in the New Testament, fifteen are named Simon. Anointing on festive occasions was not uncommon. The points of differences are many: this was in Galilee, that in Judea; this was comparatively early in the history, that six days before the Passion; here we have a sinful woman showing her penitence, there a loving disciple preparing him for burial; here the feet are anointed, there the head; the host objects in this case, Judas Iscariot in that; at 3ethany the reply foretold his death, here is announced the great gospel truth “ that love is the fruit of forgiveness, which is bestowed on the simple condition of faith.’’ (Godet.) 9. This was not Mary Magdalene, as tradition would have us believe. This view seems to have arisen from confounding this woman first with Mary the sister of Lazarus (see 1 above), and then, from the identity of name, with Mary Magdalene. It will be seen at once how many difficulties such a view involves. As there were many Simons, so there were many Marys. Further, the mention of Mary Magdalene by name in chap. viii. 2, as an entirely new personage in the history, is against the tradition. It should be borne in mind that a mistake here involves a slander upon fue of the most afflicted, most affectionate, and most favored of the early disciples. Out of Mary Magdalene our Lord cast seven devils. This opposes, more than it favors, the notion that she was an abandoned woman; for at the time of this occurrence the woman was not ** pos- sessed.’”’ yet still ‘‘a sinner’’ (ver. 37). Were it Mary Magdalene, we must suppose, either that the evil spirits had been cast out without any corresponding spiritual benefit, or that ‘*‘ seven not imply demoniacal possession. Both are alike improbable. Yet art and the combine to fix a stigma upon the memory of a devoted woman. We need not do violence to the facts, in our zeal to prove devils’’ does usage of many modern languages We ought to oppose such injustice. Jesus the friend of sinners.cithmremerge 8 ¥ Ove t= 0)" eats o4 FIRST QUARTER. — LESSON XI. TEXT. . . ° a ’ 36. 2 And one of the Pharisees desired him | meat in the Pharisee’s house, brought an alae that he would eat with him. the Pharisee’s house, and sat down to meat. | 37. And, behold, a woman in the city, which was a sinner. when she knew that Jesus sat at And he went into baster box of ointment, 38. And stood at his feet behind him weeping, and began to wash his feet with tears, and did 'wipe them with the hairs of her head, and a Matt. xxvi.6; Mark xiv. 8; John xi. 2. NOTES. ANALYsIS.— The feast at the house of a Pharisee (ver. 36). The unbidden guest and her acts (vers. 37, 38). The inward doubt of the host (ver. 39). The:parable (vers. 40-43). The application (vers. 44-47). The word of forgive- ness, and its results (vers. 48-50). 36. And one of the Pharisees; named ‘‘Simon’’ (ver. 40). The Pharisees were the strict Jews, representing the tendency to form- alism, ritualism, which is common in every Such a tendency rapidly hastens toward hypocrisy. The Pharisees, however, most nearly held the theoretic truth, i.e., their views of Old Testament doctrine were more correct than those of the Sadducees (comp. Matt. xxiii. 2, 3). Yet they became the greatest opponents of our Lord during his later ministry (see further on Lesson III., Second Quarter). Fhat he would eat with him. The hostility of this party had already begun, since on any theory the sabbath discussions in Galilee (chap. vi. 1-12 and paral- lel passages) and at Jerusalem (John v.) had already taken place; but there was no open rupture as yet. age. Nor is there any evidence of an improper motive on the part of Simon, such as we find on the other occasions when our Lord was entertained by Pharisees (chap. xi. 31-04, xiv. 1-6). ‘‘ Jesus speaks to him in a tone so friendly and familiar, that it is difficult to suppose him animated by malevolent feel- ings. Further, ver. 42 proves unanswerably that he had received some spiritual benefit from Jesus, and that he felt a certain amount of gratitude towards him; and ver. 47 says ex- pressly that he loved Jesus, though feebly.”’ (Godet.) And he went, &c. The invitation seems to have been accepted at once by our Lord, who came “eating and drinking” (ver. 34). Sat down to meat; or, “reclined at table.”’ on a couch, the head toward the table, the feet outward, and the body supported by the left arm. Here it is necessary to remember this, At meals, the custom was to recline | to understand the movements of the grateful woman. 37. A woman, &c.; or, ‘‘a woman who was in the city, a sinner,’ that is, of abandoned habits of life, which she had practised in that place.. The “‘city’’ was in Galilee, but more than this we do not know. Capernaum, Nain, and Magdala have been mentioned: the last place is least probable. When she knew. The language of ver. 45 (‘‘since I came in’’) suggests that she entered soon after our Lord. Brought. She came without an invitation, impelled by her sense of need and her grati- tude. That crowds of people followed our Lord into houses where he was a guest, appears from numerous hints in the Gospels; but this act of penitence and love was, on the part of such a woman, highly courageous. An ala- baster box of ointment. Evidently quite precious (comp. Matt. xxvi. 7), since the more costly ointments were preserved in flasks of alabaster, with long necks, sealed at the top. The neck of the flask was sometimes broken when the ointment was to be used (comp. Mark xiv. 3). ‘‘The ointment here has a peculiar in- terest as:being the offering by a penitent of that which had been an accessory in her un- 1allowed work of sin.” (Alford.) 38. And stood at his feet, &c. (See ver. 36.) To wash his feet with tears; or, more correctly, ‘‘to wet his feet with her tears ” (so in ver. 44), The woman came behind him, as he reclined at the table, intending to kiss and anoint his feet; but, as she stood there, her tears of penitence began to flow, and be- dewed them first. The unbidden ointment from her contrite heart outran the costly oint- ment she had provided. Who can doubt which was more precious in the sight of the Lord ? Wipe them with the hairs of her head 5 as a towel. Among the Jews it was considered very humiliating for a woinan to be seen in public with her hair hanging loosely. KissedTHE SINNER’S FRIEND. 55 kissed his feet, and anointed them with the ointment. 39. Now when the Pharisee which had bidden him saw it, he spake within himself, saying, bThis man, if he were a prophet, would have known who and what manner of woman (his is that toucheth him; for she is a sinner. 40. And Jesus answering said unto him, Simon, I have somewhat to say unto thee. And he saith, Master, say on. 41. There was a certain creditor which had two debtors: the one owed five hundred pence, and the other fifty. 42, And when they had nothing to pay, he b chap. xv. 2. his feet. The original suggests, kissed them repeatedly, as a token of honor and affection (so in ver. 45). Anointed them with the/Simon’s deficiency in love, or the lofty scrious- i! i ointment. See ver. 46. | ness with which he gives him to feel that h’s bi 39. He spake within himself. This im-|sin is yet unforgiven.” (Van Oosterzee.) wo Fete el plies that he did not speak out; though he| debtors. These two represent respectively the ane might have given some sign of disapprobation. | woman and the Pharisee, as the lender repre- This man. The phrase does not involve any | sents our Lord himself. Yetin the parable the | disrespect. If he were a prophet, &ec. Si-| character of the lender remains in the back- mon seems inclined to regard him as a prophet, | ground, the main point of comparison being the and probably invited him as such. For [or,| amount of each debt. The one owed five ‘““that’’| she is a sinner. His reasoning was, | hundred pence; or, ‘‘shillings’’ as we might « A prophet would know of himself what others |say. The word is denarius (comp. Matt. xvii. must find out. Jesus is not a prophet; for he aap The whole amount would be equal to sev- does not know who this woman is, since no| | enty-five dollars of ourmoney. Fifty. Equal one would palingty allow himself to be touched | to seven dollars and a half. Of course the by such a person.”’ The last position is the | actual relative sinfulness of the two persons is erroneous one. Jesus did allow such a person | not thus set forth. The debt is in one sense sin, : to touch him. The tacit objection of the Phari-| but the application of the parable shows that a i see was against the touch: hence it was tech- | sense of sinfulness is meant. On that, and only i nical and ceremonial, more than moral. The|that alone, our gratitude for forgiveness is | L- subsequent discourse not only proves that he based: not on our actual guilt, of which we knew, and therefore was a prophet, but teaches | have no adequate measure or standard of com- | far more than this. | parison. Hence there is no allusion to the well- 40. And Jesus answering. The answer | known fact that many great sinners have little was to the thought of the Pharisee. If he| sense of euilt. The woman in her heart pleaded knew who the woman was, and what she felt | | guilty to her many sins (ver. 47); Simon proba- i (ver. 47), he could know what Simon thought. | bly felt that his offences were a few minor 5 Simon. To be distinguished from © ‘ Simon | infractions of the law. Some think the forgiv- . the leper’’ (Matt. xxvi. 6); see Introduction. I|ing of the debts re presents the casting-out ol on have somewhat to say unto thee. This | ‘seven devils”’ from Mary Magdalene, and the Mt direct address shows Simon that he knows | healing of Simon from leprosy (Matt. XXvi. 6). 1 what is in his heart. Master [or, ‘“teacher’’]| But this grows out of the confusion of the two ‘| say on. This respectful answer would indi-| anointings (see Introduction). It should be | cate that the manifestation of our Lord’s in-| noticed how immensely greater is the ratio be- at sight had already checked to some extent the | tween the debts, when God’s forgiveness and i doubt in Simon’s mind. The conversation 1S asmuch as he forbears any severer censure; whether the holy irony with which he explains man’s forgiveness are COl ntrasted (Matt. xviii. ten thousand talents, and two hundred that of guest and host, familiar on kindly. | 24, 28: 41. A certain creditor; or ‘lender.’’ Our |} pence). “ Lord ‘‘ vindicates the honor of the woman and | 42. Had neve to pay; or, “* not where a his own in a noble parable, which he presents | with to pay. It is true that we have noth- eal that we | ing’’ with which to pay the debt of sin; but we lose the delicate sense of the original be press- ing this fact. The meaning is, they found out HH and confessed that they could not pay. This is alll the first step toward forgiveness. Notice that, ea | in so striking, so powerful,a manncr, earcely know which we should most admire, — the skill with which he causes the accuser to appear as witness against himself, or the mod- eration with which he still spares his host, in- genesa re 56 FIRST QUARTER. — LESSON XI. frankly forgave them both. Tell me therefore, | tears, and wiped them with the hairs of her which of them will love him most ? 43. Simon answered and said, I suppose that he, to whom he forgave most. him, Thou hast rightly judged. And he said unto 44, And he turned to the woman, and said unto Simon, Seest thou this woman ? I entered into thine house, thou gavest me no water for my feet: but she hath washed my feet with head 45. Thou gavest me no kiss: but this woman, since the time I came in, hath not ceased to kiss my feet. 46. ¢ My head with oil thou didst not anoint: but this woman hath anointed my feet with ointment. 47. Wherefore I say unto thee, Her sins, CURSES LI Ds. ok see AA We EAS according to the parable, even grateful love pays no part of the debt, for he frankly for- cave them both. ‘ Frankly,” in old English, > and the one Greek word here used implies this. The forgiveness of the debt was actual and personal. The inability to ful- fil the obligation was recognized and confessed by each, and to each entire release was person- ally granted. The fact of pardon, not the ground of it, is here brought out. Which of them will love him most? Not, who will be the better ? but, who will show the greater affection ? 43. 1 suppose. There is modesty in the as if Simon had already obtained a of the application of the parable. To he forgave most. This correct an- swer does not imply that, the greater the sin- ner, the greater the saint after conversion. The greater the sense of sin, the greater the grati- tude; or, more strictly, the greater the outward manifestations of gratitude. couragement to meant ‘‘ freely, answer, glimpse whom There is no in sin, that grace may abound (Rom. vi. 1). Thou hast rightly judged. ‘‘And in judging so rightly thou hast condemned thyself.’’ The mode of teach- ing is the Socratic. ‘‘ But that which establishes such an immeasurable distance between Jesus and the Greek sage is the way in which Jesus identifies himself, both here and in what fol- lows, with the offended God who pardons, and who becomes the object of the sinner’s grateful love. (Godc-t.) 44, Turned to the woman; who was be- en- continue sSeest thou this woman? He brings face to face, as it were, the two whose cases he had set forth in the parable Possibly Simon had hith- erto avoided looking at her: he had, in any case, looked down upon her, but his own judgment Is now to cause him to look up to her. In ap- piying the parable, our Lord passes from the visible effect to the concealed cause; from the gratitude shown, to the felt forgiveness. In the parable itself, he had naturally passed from cause to effect. Into thine house. “ Thine’’ is emphatic, thus implying rebuke; as if to say, ‘‘T was thy guest: hence to show me such at- tentions was thy duty, rather than hers.” It is true, ordinary civility did not require from the host all these marks of affection, but honored cuests frequently received them; and the host, as the one favored, would bestow them. Our Lord does not accuse Simon of incivility; but, loving little, he had treated him as an ordinary guest. The contrast with the conduct of the woman is as beautiful in form as it is pointed in purpose. Simon did not give water for his feet, but the woman gave tears (comp. ver. 38). 45. No kiss. A kiss of welcome from the host was not unusual: this the host had not given. Hath not ceased to Kiss my feet. Instead of the one omitted kiss on the face, she gave these ceaseless kisses to his feet. 46. My head with oil, &c. It was custom- ary to anoint the head of an honored guest on festive occasions with oil (Ps. xxiii. 5). Simon had not appreciated the guest or the occasion. iy feet with ointment. She not only gave the ointment, more costly than “ oil,’”’ but herself applied it, and to his feet. ‘‘ From this visible effect, the total difference between the love of the one and the love of the other, Jesus ascends (ver. 47) to its hidden cause, —the difference in the measure of forgiveness accorded to them respectively.’ (Godet.) 47. Wherefore I say unto thee. Because | of these exhibitions of love, and in recognition hind him, as he reclined at the table (ver. 38).| of them, I make this public declaration. The reason for saying this is given, not the reason for the forgiveness itself. The latter sense is not only out of keeping with the parable and the whole gospel plan, but is in this instance ungrammatical. Her sins, which are many, are forgiven 5 ‘“‘ have been,” as well as “ are.” that being the full force of the expression. So that the forgiveness, by implication at least, is declared to have preceded that occasion. ForTHE SINNER’S FRIEND. HL which are many, are forgiven; for she loved much: but to whom little is forgiven, the sume loveth little. 48. And he said unto her, ®¢ Thy sins are for- 49. And they that sat at meat with him began to say within themselves, f Who is this that for- giveth sins also ? 50. -/ » Sal T é 8 Thy fai Bien: o ) And he said unto the woman, & Thy faith 1ath saved thee; go in peace. GO Matto in. 23 Mark Tbe: occ. f Matt. ix.3; Mark ii.7........¢ Matt. ix. 22; Mark vy. 34, x. 52: chap. vill. 48, xviii. 42. done; but to her faith (ver. 50) waiting for a | clearer declaration of her pardon, these words It might grammatically mean this; but against | are addressed. this sense we have the whole parable, which| 49. Who is this that forgiveth sins also‘ tells that the forgiveness is free; also the next| or, ‘‘even forgiveth sins:’’ comp. chap. v. 21, clause, which makes forgiveness the cause of | and the parallel passages. The demonstration love; and ver. 50, which represents the wo-|of his power to forgive had been made on that man’s faith, not her love, as the antecedent of | occasion. It was natural that such questioning her forgiveness. The notion that it was Mary | should arise whenever our Lord thus spoke, Magdalene is used to uphold the incorrect view, | even when there is no evidence of a decidedly by making the casting-out of the seven devils | hostile spirit. the cause of her gratitude; but, as already 50. And he said to the woman. The shown, there is no basis for this. Alford cor-| doubts that arose in the company only led toa rectly explains: ‘‘Simon had been offended at | fuller declaration, with more of comfort for the the uncleanness of the woman who touched | penitent. It is fanciful to suppose he wished our Lord: He, having given the Pharisee the she loved much. Not because she loved much, as though this were the cause of the forgiveness. | her to go before these doubts would be openly instruction contained in the parable, and havy- | expressed, and disturb her peace. Her faith ing drawn the contrast between the woman’s | would brave all their doubts, as her love had conduct and his, now assures him, ‘ Wherefore, | braved all their scorn. Thy faith hath saved seeing this is so, I say unto thee, she is no|thee. Not love; that convinces others: but longer unclean, her many sins are forgiven, for | [thou seest that] she loved much; her conduct towards me shows that love which is a token | faith lays hold of free grace, and thus love is produced. Her faith, her hope as a penitent, based on the words and character of our Lord, that her sins are forgiven. For she has shown|had brought her into the house of Simon. that love of which thou mayest conclude, from | From the belief that he would forgive her, her what thou hast heard, that it is the effect of a| gratitude sprang; and, as her love expressed it- sense of forgiveness.” With this view Meyer, | self in act, her faith was encouraged by the way the ablest of German commentators, agrees. Little is forgiven, &c. Not ‘few,’ but ‘‘lit-| faith as she wept, and wetted his feet, she felt tle;’’ since the point is how little one feels or | more and more that she was forgiven, and at cares about, not how few actual sins are for- | leneth received in the formal declaration her full absolution (ver. 48): thus her faith had saved her. Go in peace; literally, “into peace,’ — first faith, then forgiveness, then love in which these acts were received; growing in given. 48. Thy sins are forgiven. Here, as in ver. 47, ‘‘have been and are.”’ This is rather a new assurance, a more formal personal declaration, é than the actual forgiveness. Such a declaration | peace with God through our Lord Jesus Christ (Rom. v.1). All this woman’s tokens of peni- tence and affection could not, in the eyes of free pardon for such a person. It would also | sinful men, wash away the stain of her life; strengthen the woman’s faith. She had enough | but Jesus said to her, ‘¢Goin peace.” grateful affection to lead her to act as she had from the sense of forgiveness, then abiding would silence the doubts that those present might have as to the possibility of full and LESSONS. Our Lord’s real condescension was’ in eating with the Pharisee.— Jesus was no recluse: he : 1 1 . 4 rhe oan ha rp ’ came “eating and drinking.’ — True penitence 1S courageous.— The change i the w es S : : nite , 4 3e Thich it was previously 1n- heart made the ointment sacred, despite the unhallowed uses for which it was prev y 7 tended: so it can be with most human possessions. — Love finds its own proper mode of expres- i + a> urameriatioterenttt tie, woreD8 FIRST QUARTER. — LESSON XI. sion. — How natural the thought of Simon; how correct, if Jesus were only a human prophet. — Only the sinless Saviour could permit this expression of gratitude. — How kindly and yet how keen the language of our Lord to Simon. — Sin is a debt that is never paid until we find that we cannot pay it.— We who know the gospel know why God frankly forgives our debt. — God is the creditor in the parable, yet Christ accepts the gratitude as due to himself !— The sense of forgiveness is here proven to be the cause and measure of love to Christ.— Our first sense of pardon awakens gratitude; but we ever need more assurance of it, and in faith hope for more of it.—It is by this action and re-action of grace and gratitude that we grow in grace. —Men naturally stumble most at the free offer of forgiveness for Christ’s sake. — We know more fully than this woman why we should trust Christ for entire pardon, yet how often our faith is weaker ! — Christ’s forgiveness is as unmerited as it is entire: it is the cause, not the consequence, of love — No incident in our Lord’s life is stronger proof that he is the sinner’s Friend.POON D: OU ART HE: LESSON I.— Apruo, 3. FoLLowine Jesus. — Luke ix. 51-62. INTRODUCTION. NEARLY one-third of the Gospel according to Luke (chap. ix. 51-xviii. 12) is made up of matter peculiar to this Evangelist. The period of our Lord’s life, covered in the main by this division of the Gospel, is that between the close of his ministry in Galilee, and the final journey from Pera to Jerusalem immediately before the crucifixion. Some of the incidents, however, prob- ably belong to an earlier period of the history (see Lessons III., IV.). Most of these chapters belong to the six months already spoken of, —a period passed over in entire silence by Matthew and Mark; for these two Evangelists refer to the final departure from Galilee spoken of by Luke (chap. ix. 51), and directly afterwards speak of the blessing of the little children mentioned by Luke in chap. xviii. 15. It is true, Joln tells us of much that occurred during these six months; but his account is not parallel; for his aim seems to be to show how our Lord journeyed to avoid the Jews, while Luke seems to aim at bringing out the teachings of our Lord. Eight lessons of this Quarter are taken from this division of Luke, and cover some of the most interesting and important discourses and parables of our Lord, nearly all of them peculiar to this Evangelist. As regards the lesson before us, the journey spoken of in ver. 51 was probably that to the feast of tabernacles (John vii. 14). Some have thought that our Lord returned to Galilee after this time; but this is improbable. We learn from the accounts of Matthew and Mark especially, that after the feeding of the five thousand Galilee gradually closed itself against our Lord’s teachings. This journey, therefore, seems to have been the final departure from Galilee. The journey, of course, was not direct, as we learn not only from the account of Luke, but from the statements in Matt. xix. 1, and Mark x.1. At the same time, we may rightly regard the life of our Lord from this point onward as a journey toward death at Jerusalem (comp. ver. 51). He had already predicted that event (comp. ver. 22, and parallel passages), and the shadow from the cross becomes deeper as the narrative proceeds. Another question arises; namely, respecting the chronological position of the incidents nar- rated in vers. 57-62. Matthew places similar occurrences just before the departure of our Lord across the lake (Matt viii. 18-22); while Mark shows us that this departure took place immedi- ately after the discourse in parables (Mark iv. 35). That such incidents should have occurred twice, is highly improbable. There is no reason why Matthew should insert it out of its place; but we can account for Luke’s placing it here by remembering that this was the final departure from Galilee; and hence the command to follow him had peculiar appropriateness in this connection. “Tt has often been remarked that Luke, without observing a strict chronological sequence, brings together here four different characters: vers 51-56, the choleric; vers. 57, 58, the sanguine; vers. 59, 60, the melancholic; vers. 61, 62, the phlegmatic. Without precisely asserting that the Evangelist had the definite purpose of portraying the Saviour’s manner of dealing with men of the most different temperaments, we yet cannot deny that he is much more concerned for the union of similar facts than for strict chronological arrangement.’”? (Van Oosterzee.)tne jr Moree RR Rag 60 SECOND QUARTER. — LESSON I. TEXT. 51. And it came to pass, when the time was come that *he should be received up, he stead- fastly set his face to go to Jerusalem, 52. And sent messengers before his face: and they went, and entered into a village of the Samaritans, to make ready for him. 53. And >they did not receive him, because nm Wonk xvi) 10s ACiSt. 2eee an. bh voluviv. 0.4.-.-.¢ 2 kanes 1, 10712: his face was as though he would go to Jeru- salem. 54. And when his disciples James and John saw this, they said, Lord, wilt thou that we command fire to come down from heaven, and consume them, even as ¢ Elias did ? 55>. But he turned, and rebuked them, and NOTES. ANALysis.— The journey (ver. 51). The re- jection by the Samaritan village (vers. 52, D8). The anger of James and John, and their rebuke by our Lord (vers. 54-56). The three halting disciples (vers. 57-62). 51. When the time was come. Literally, ‘when the days were being fulfilled ;” that is, ‘‘when theappointed time was drawing nigh.”’ Jt does not mean that the time itself had come, as the English version suggests, but rather when the final period had begun. This journey marked an epoch in our Lord’s life. Here, as elsewhere, the events of his life are regarded as determined beforehand. Unless this were true, he could not have predicted his own sufferings and death. That he should be received up. The whole clause is peculiarly impressive and suggestive. The meaning is, *‘received up into heaven.’’ Luke himself uses the phrase in this sense (Acts i. 2), and there is no warrant for any of the other interpretations suggested (e.g., ‘‘ that the days of his favoravle reception in Galilee had come to an end”’). That the ascension took place months after- wards, need occasion no difficulty, since the Evangelist regards this departure from Galilee as a journey to death and subsequent glorifica- tion. Steadiastly set his face. The phrase is peculiar, implying both a fear to be sur- mounted, and an energy to be displayed (so Godet). Itis probable that the disciples them- selves had some conception of the purpose of this Journey, since our Lord had already pre- dicted to them his death. To Jerusalem. He probably started upon the direct road to Jeru- salem (see ver. 52). 52. And sent messengers before his face. Who they were, we do not know. The supposi- tion that they were James and John is improb- able. The reason ‘for sending the messengers was, doubtless, the size of the company. A village of the Samaritans. As Samaria lay between Judzea and Galilee, the direct route to Jerusalem was through that district. The Sa- maritans were not Jews, either by race or reli- ejon: they were descendants of Gentiles, who had been only partially instructed in the Jew- ish religion (comp. 2 Kings xvii. 27-41), after they had been brought in as colonists to occupy the deserted regions of the kingdom of Israel. In the time of our Lord, the Jews had no deal- ings with them (John iv. 9). They accepted the Pentateuch, but worshipped on Mount Ger- izim. Our Lord had already gained some ad- herents among this people (John iv. 9-42), but had forbidden the twelve to preach among them (Matt. x. 5). After his death, many of them received the gospel (Acts vill. 5). To make ready for him. This means, to provide shel- ter for him and the large company attending him. It is probable, however, that they also announced his coming as a preacher, — possibly as the Messiah. 53. And they did not receive him. This was not strange. The Samaritans did not for- bid the Jews to travel through their country ; but the messengers of our Lord asked for hospi- tality, which was refused. Our Lord may have endeavored to break down the wall of separa- tion; but the habits of the people were not so easily overcome. The supposition that this re- fusal had any connection with his rejection in Galilee is groundless. As though he would go to Jerusalem. Literally, ‘“‘his face was going unto Jerusalem.’’ But the paraphrase of the English version is quite correct. They might have received him, even as the Messiah, if he had been on the road to Mount Gerizim, which they deemed the sacred place (comp. John iv. 20). The occurrence is highly sugges- tive to us, who know the universal scope of the gospel. In our Lord’s lifetime, he scarcely overcame neighborhood: prejudices: after his death and resurrection, his name was pro- claimed and received as the Saviour of the whole world.FOLLOWING JESUS. 61 said, Ye know not what manner of spirit ye are of. F 'G. For 4the Son of man is not come to de- it+¥rntr Y Ia enn re stroy men’s lives, but to save them. And they went to another village. : 57. ©And it came to pass, that, as they went d John iii, 17, xii. 49 in the way, a certain man said unto him, Lord, I will follow thee whithersoever thou goest. 58. And Jesus said unto him, Foxes have holes, and birds of the air huve nests; but the Son of man hath not where to lay jis head. a eae gar e Matt. viii. 19. 54. His disciples, James and John. “ The sons of thunder’ (Mark iii. 17). The sons of Zebedee here appear in their natural character. The name ‘‘sons of thunder’’ was probably not given to them on account of this circumstance, which, however, was quite characteristic of men who could be so named Saw this. The two disciples were not themselves the ‘messengers ;”’ probably approached the village to await the return of the ‘‘ messengers,’’ the two brothers may have noticed some actual insult in the manner of the refusal. Their excited request renders this explanation probable. It is also likely that they were in a state of exaltation in view of the journey to Jerusalem, especially in consequence of the transfiguration which they had recently witnessed. Fire to come down from heaven. The case in their minds | is doubtless that mentioned in 2 Kings i. 10-12, | as appears from the clause that is added: ‘even as Elias did.’’ This clause is not found in the | earliest and best manuscripts, but was probably inserted to explain the reference just given, or because, as Godet thinks, the proposal which James and John make to Jesus seems to stand | in some relation to the recent appearance of Elias on the mount of transfiguration. Some have thought that the early copyists omitted this clause because it seemed to imply a con-| demnation of Elijah. 55. And he turned and rebuked them. The words attributed to our Lord in this verse and ver. 56 are not found in the best manu- scripts, having even less authority than the phrase ‘‘even as Elias did’”’ (ver. 54). It was| very natural that such an insertion occurred; still the presence of the passage in early ver- sions, and its great appropriateness, warrant us in commenting upon it. (In view of the great fears entertained by many in regard to the re- sults of criticism, we may remark that the omission of this brief passage is one of the most extensive and serious results of textual criticism. It is obvious how little it affects any important evangelical truth.) Ye know not what manner of spirit ye are of. “ Spirit,” but, as the whole company even here, is not equivalent to ‘‘ temper,” or | ‘* disposition.” ‘‘Ye know not of what spirit ye are the instruments when speaking thus: you think that you are working a miracle of faith in my service, but you are obeying a spirit | alien from mine.’’ (Godet.) Some have taken the clause as a question. 56. For the Son of man, &c. This clause is rejected by many who still retain what pre- cedes. It could readily be inserted from chap. xix. 10, and seems to add nothing to the thought of the passage. And they went to another village. This was probably not a Samaritan village, but a Jewish one. They seem to have just passed over the borders. Some, indeed, have thought that after this rejection our Lord did not go farther into Samaria, but skirted that region. 57. As they went in the way. The pre- ceeding words of this verse also are omitted by the best authorities. This leaves the time even more indefinite than the common version indi- cates: thus confirming the view advanced in the introduction in regard to the chronological position of the incidents. A certain man. ‘One who is a scribe,’’ Matthew tells us (Matt. vili. 19). The theory of Lange, that these three men belonged to the Twelve, is utterly ground- less, and is opposed by the position in which Luke places the occurrence. I will follow thee whithersoever thou goest. The best authorities omit ‘‘ Lord.’”? ‘‘ Follow,’ 1.e., as a | disciple follows a master; although in the con- | nection it implies actual bodily following. The | proposal itself gives no indication of any im- proper motive on the part of the man. 58. The foxes have holes, &c. Holes, Le., caves, dens, &c. Nests. More literally, “ lodg- ing-places,’’ places where they roost. These two lower orders of animals find their regular places of shelter. But the Son of man. The term applied to none other than our Lord, and to him as the head and representative of re- deemed humanity (comp. Lesson IX., First Quarter). Here, however, the special reference is to his sharing the sorrows and wants of our race. Hath not where to lay his head. He or62 SECOND QUARTER. 59. fAnd he said unto another, Follow me. But he said, Lord, suffer me first to go and bury my father. 60. Jesus said unto him, Let the dead bury their dead: but go thou and preach the kingdom of God. LESSON I. G61. And another also said, Lord, §T will fol- low thee; but let me first go bid them farewell, which are at home at my house. 62. And Jesus said unto him, No man, having put his hand to the plough, and looking back, is fit for the kingdom of God. f Wattevitite 211 ses. @ Vines xis. 20. did not own a dwelling; but that he actually suffered from want of lodging, is nowhere indi- cated. We should beware of overdrawn por- trayals of our Lord’s poverty. There were always those who provided for his wants. The point is, that he himself not only did not pos- sess a permanent residence, but that his life, henceforth at least, would be restless and wan- dering. ‘‘ Does, perchance, the presentiment also express itself in these words, that even dying he should lay his head to rest in a place which was not even his own property?’”’ (Van Oosterzee.) The answer of our Lord shows that the hinderance in the case of this man, of which he himself may have been unconscious, was his desire for worldly things. Whether he, or either of the others, really followed Christ, is not indicated. 59. He said unto another, Follow me. Matthew says, ‘‘ another of the disciples.’ Follow me. Peculiar to Luke. The man probably showed signs of wavering; and our Lord, by thus addressing him, brings out the difficulty in his case. But he said, Lord, suffer me first to go and bury my father. The father seems to have been already dead; and this disciple was in doubt whether to con- tinue following Christ, or to go home and at- tend to the funeral ceremonies, with the expec- tation of returning to Jesus. GO. Let the dead bury their dead. There are two interpretations: the first, the literal one, “Let the dead bury themselves;”’ i.e., better let them remain unburied, than that the higher duty be given up. The common, par- tially figurative interpretation is, ‘‘ Let the (spiritually) dead bury the (naturally) dead; let those who have no life in Christ, to make them follow him as their highest duty, attend to this lower duty.’”’ ‘Jesus forbade him to go, in order to show that nothing, not even the most important work of natural duty and affec- tion. is So momentous as care for the kingdom of heaven; and that nothing, however urgent, should cause us to be guilty of a moment's delay in providing first for that.” (Chrysos- tom.) ‘The former case was that of an impul- sive man, and our Lord would have him count the cost. This one was too wary, magnified the difficulties which he encountered. Go thou and preach the kingdom of God. Peculiar to Luke. Some have found here a reference to the sending-out of the seventy, which immedi- ately followed, basing upon this an argument in support of the later chronological position. Clement of Alexandria says that the name of this man was Philip. Certainly it was not the apostle Philip, who was called first of all the apostles to follow Christ (John i. 45): it might have been Philip the deacon, or the evangelist (Acts vi. 5, viii. 5, &c.); but such traditions are very untrustworthy. The impediment in this case was earthly grief, or the pressure of lower duties. G61. Lord, I will follow thee. This case is peculiar to Luke. Let me first go bid them farewell, &c. The request was _ per- fectly natural, and requires no explanation. Some have explained thus: ‘‘set in order the things in my house, in order to give them up.” But the reference is to the members of the household, rather than to property. The first man did not count the cost; the second over- estimated the earthly hinderance: this one tried to make a compromise. 62. No man having put his hand to the plough, and looking back, &c. Ploughing in the East was a different matter from plough- ing with us. With thé rude instruments they used, it required much more attention. He who is only half at work in the natural field will fail of accomplishing much; but in the spiritual field the figure falls short of the reality: he who is half-hearted is not fit for the kingdom of God. The hinderance in this case was earthly affec- tion. These earthly ties have been strength- ened, not weakened, by Christianity; but the strengthening has come through a sanctifica- tion of them, and they have been thus sancti- fied by being subordinated to an affection which is paramount, namely, love of Christ. The rule of the kingdom of God is: Christ is supreme; whatever is not subordinated to him, really op- poses him.THE GOOD SAMARITAN. LESSONS. With what steady purpose our Lord goes toward the cross. — These Samaritans are a type of some religious bigots, full of narrow-minded, provincial jealousies. — Zeal is not always holy: only the Spirit of Christ can make it so.— The cause of Christ is ever endangered by the fiery zeal springing from choleric human temperament. — Foolish friends are an impediment to the truth, as well as outright opponents. —The spirit of meekness is contrary both to religious hatred and to false zeal; the two latter are really closely allied. — Our Lord represents no one human temperament, but is in full symmetry ‘‘ the Son of man.’’— He checks the evil tendency, and encourages the good, in every temperament. — He knows what was in man, and is as kind as he is wise in his guidance.—The danger of impulsive piety is its lack of reflection. —The desire for worldly things, not the things themselves, proves the hinderance to many. —In the deepest sense Christ was homeless on the earth. — Self-denial for Christ’s sake is the rule of the kingdom. — “* He that loveth father or mother more than me is not worthy of me” (Matt. x. 37); vet loving Christ most has made us love father and mother more. — Christ asks the whole man in his service.— Earthly desires, earthly griefs, and earthly ties, not wrong in themselves, but made wrong when we allow them to prevent Christ from being supreme. — Our Lord adapted his instructions and admonitions to the individuals he met: in this respect the Sunday-school teacher should strive to imitate him. LESSON I1.— Aperm 10. Toe Goop SAMARITAN. — Luke x. 25-37. INTRODUCTION. Ir is uncertain precisely when and where this parable was spoken; probably, however, not long after the mission (and return) of the seventy, between the feast of tabernacles and that of the dedication, in the last year of our Lord’s ministry. It was during the final journey to Jeru- salem; and, as that journey was circuitous, the exact locality cannot be determined. The “ lawver”’ (ver. 25) to whom the parable was addressed must not be confounded with the young ruler whom Jesus loved (Matt. xix. 16-22; Mark x. 17-22), since Luke himself tells of that later occurrence (chap. xviii. 18-25). On that occasion a similar question was put, and a similar answer given; but in all other respects, especially in the second question and reply, the occur- rences are quite different. It is impossible that Luke should give two different accounts of the same incident. Some readers confuse with both these persons still a third, namely, the “‘ lawyer ”’ who tempted our Lord with a question about the law, during the last conflict in the temple (Matt. xxii. 35-40; Mark xii. 28-34; compare Luke xx. 39). While no sceptical scholar attempts to identify the three, some professing Christians, from ignorance, mix up all the characters and incidents. The cases may be distinguished thus: This one asked a practical question, and received as the final answer the parable of the Good Samaritan; the young man whom Jesus loved also asked a practical question, but was told to sell all he had; the lawyer in vee eS asked : oe logical question about the law itself, and received for his final answer, ‘‘ Thou art not far ie the kingdom of God.’”’ Singularly enough, no hint is given of the future of any one of the three; yet the one who was least personal and practical in his inquiry received the highest commenda- tion.ul ry Fe H ¥ ae Sino LET AA EERSTE 64 SECOND QUARTER. — LESSON H. TEXT. 98, And he said unto him, Thou hast an- swered right: this do, and ¢thou shalt live. 9%). But he, willing to ¢justify himself, said unto Jesus, And who is my neighbor ? 50 And Jesus answering said, A certain man went down from Jerusalem to Jericho, and fell 1ieves, which stripped him of his rai- d him, and departed, leaving 25. And, behold, a certain lawyer stood up. and tempted him, saying, * Master, what shall I do to inherit eternal life ? : 96. He said unto him, What is written in the law ? how readest thou ? 97. And he answering said, » Thou shalt love the Lord thy God with all thy heart, and with | among tl all thy soul, and with all thy strength, and with | ment, and wounde all thy mind; and ¢ thy neighbor as thyself. him half dead. , an Mark xXVi. ier ais 1s D. eee ee Pou 4 Qos cna c 2 Kings i. 10, 12........ ad John iis 17, xuledloces een e Matt. villi. 19. NOTES. ANALYSIS. — The preliminary conversation | our Lord did not point to the lawyer’s phylac- (vers. 25-29). The question of the lawyer (ver. | teries. 25); the counter question of our Lord (ver. 26); 28. Thou hast answered right; 1.e., cor- the correct answer of the lawyer (ver. 27); our | rectly. This do, and thou shalt live. “True Lord’s approval of it (ver. 28); followed by the |in all cases: any one who can and does love God and his neighbor thus, has already begun self-justifying question of the lawyer (ver. 29). The parable (vers. 30-35). The man among rob- | to live, has an earnest of eternal life. The par- bers (ver. 30); those who passed on the other | able which follows is but an explanation of how side (vers. 31, 32); the Samaritan who helped | much is meant by‘ this.’ But the next verse him (vers. 33-35). The application (vers. 95, 37). | shows that the lawyer understood our Lord to The question of our Lord (ver. 36); the reply of |imply that he had not thus done. AS the failure the lawyer, and the closing injunction (ver. 37). | is universal, the all-important question is, Who 25. A certain lawyer. The lawyers were | will enable us to do this? This question is not ‘ seyibes,’? but such as occupied an official posi- | answered by the parable which follows. Like tion as an expounder of the law of Moses. And | the Sermon on the Mount, it is an exposition of tempted him; or, ‘‘trying him.’”’ This does | the law, and a preparation for the gospel, but not not necessarily imply a hostile spirit. He prob- | the gospel itself.’ (Popular Commentary.) ably wished either to test the correctness of| 29. But he willing [or, ‘‘ wishing ’’] to just- ify himself. The answer of our Lord really any thing new to so well-informed a person as condemned the lawyer; he now asks a question himself. Master; or, “teacher.” What shall} in the hope of clearing himself. Who is my I do, &c. That such a question should be asked | neighbor? His object was to limit the mean- our Lord, and a number of times, was but nat- | ing of the word ‘‘neighbor.”” As if he had said, ural. ‘In Greece the object of search is truth : | ‘‘I have fulfilled the requirement of the law, in Israel it is salvation.’’ (Godet.) if neighbor means my fellow Jew: do you in- 26. In the law; which it was the ques-|terpret it differently?’’ This implies a con- tioner’s business to expound. He probably ex- | science partially awakened, with some willing- pected some new or great thing to be stated in| ness to be instructed. But the leading motive reply. How readest thou? The form used | was the desire to get out of the difficulty; a self- by the rabbis when they would call out from| righteous motive, ‘“‘to justify himself.” (It is their pupils a quotation from Scripture. | very unlikely that he meant to justify his first 27. And he answered, &c. The lawyer | question, as some suppose.) The parable could first quotes the sum of the whole law, from | only make his failure in duty the more appar- Deut. vi. 5. This the Jews were required to| ent, so long as it did not show him how he repeat every morning and evening, and also | could get strength to “‘ go and do likewise.”’ Deut. xi. 13, both passages being written on| 380. And Jesus answering. The word trans- their phylacteries. But his spiritual intelli-| lated ‘‘answering’’ is a peculiar one, which gence appears from the fact that he adds, in-| literally means “‘taking up.’’ It implies that stead of the latter passage: and thy neighbor | the question was met by a full reply. The as thyself, from Lev. xix. 18. This shows that ; answer was not as to the way of salvation, but Jesus’ views, or discover whether he could tellTHE GOOD 31. And by chance there came down a certain priest that way; and when he saw him, fhe passed by on the other side. f Matt. to the question, ‘‘ Who is my neighbor?”’? Our Lord, by this parable, ‘‘ lets the scribe under- stand that this question proposed by him as so difficult is resolved by a right heart, without its ever proposing it at all.” (Godet.) A cer- tain man. It is not said that he was a Jew; but this may be inferred from the introduction of the other characters: priest, Levite, Samari- tan. But the nationality of the unfortunate man is not prominent, for the parable was de- signed to teach, not love to those of a different race, but love to men as such; i.e., humanity, philanthropy,’as we term it. Went down. The journey was literally down hill, but trav- elling from Jerusalem, the capital city, was always spoken of thus. To Jericho. One of the most ancient cities of Palestine, built by the Canaanites, destroyed by Joshua (Josh. vi. 26), rebuilt and fortified at a later day. It was in the tribe of Benjamin, on the borders of Ephraim, about seventeen miles from Jerusa- lem, and two hours’ journey from the Jordan. A school of the prophets was flourishing here in the days of Elijah and Elisha (see Notes for 1877, pp. 10, 32). Herod the Great beautified it, and it was then one of the most pleasant cities in Palestine. The district immediately about it was very fruitful, an oasis in a sandy plain. There is now on the site a miserable village called Richa or Ericha, although Robinson lo- sates ancient Jericho two miles north-west of Richa, near the fountain of Elisha. The name probably means ‘‘place of fragrance.” It is quite likely that the parable was uttered in the neighborhood of Jericho, either in Judea or Perza; but it does not follow that the story is that of an actual occurrence, however probable most of the details. Fell among thieves; or rather, ‘“‘ robbers.’”? The road to Jericho, which led through a wild, rocky country, was for centuries infested with highway robbers. Pompey the Great had destroyed their strong- holds some time before this; but in the fourth century after Christ, Jerome says of a part of the road, that it ‘‘ was so infamous for murders, as to be called the red or bloody way, and that in his time there was a fort there garri- soned by Roman soldiers, to protect travellers.” SAMARITAN. 65 | 32. And likewise a Levite, when he was at | the place, came and looked on him, and passed by on the other side. Vill. 21. resented as surrounding the man, and taking away every thing he had, his clothing included. And wounded him. The form of the original suggests that this occurred after they stripped him, either because he resisted, or to avoid any further trouble with him. Leaving him half dead. This is placed last, to indicate how much he needed help. On the allegorical in- terpretation of the verse, see the close of the lesson. ol. By chance. So we speak of such meet- ings, although they are providentially ordered. Many of our best opportunities for doing good come, as it were, ‘‘by chance.” A certain priest. Between Jericho and Jerusalem, priests would frequently pass; for the former was a priestly city, and many of them must go to and from Jerusalem to officiate in the order of their ‘“course’’ (chap. i. 8). There was, however, another and a safer road by way of Bethlehem. He passed by on the other side. He saw the man, but did not stop to examine his condition. In thus doing he disobeyed the spirit, though not the letter, of the Mosaic law (Exod. xxiii. 4,5; Deut. xxii. 1-4; Isa. lviii. 7). His motive may have been pride; for the Jewish priests, forming a caste by themselves, would naturally cherish a proud feeling of superiority toward the common people (compare John vii. 49). But cowardice may have been combined with this; the misfortune of the previous traveller would make the priest think of probable danger to himself. The inhumanity is more striking, as he, too, was coming “‘ down” from Jerusalem, where his chief religious duties were per- formed. 82. A Levite. A descendant of Levi, the whole tribe being devoted to the service of the sanctuary (Num. i. 50). The priestly family was of the same tribe; but the name “ Levite’’ was not properly applied to the priests, Came and looked. He saw the man’s need, which the priest had scarcely taken the trouble to do; so that his conduct in passing by on the other side was even more inhuman. The English word ‘‘beadle ”’ fairly represents the Levite’s office. A feeling of caste in the priesthood pro- duces pride and inhumanity; but in inferior Who stripped him. The robbers are rep- officials it is often still greater, ery) aee aed ee oe 4 =. Se Re 66 SECOND QUARTER. 33. But acertain § Samaritan, as he journeyed, came where he was; and when he saw him, he had compassion on him, 34. And went to him, and bound up _his wounds, pouring in oil and wine, and set him on his own beast, and brought him to an inn, and took care of him. LESSON II. 35. And on the morrow when he departed, he took out two pence, and gave them to the host, and said unto him, Take care of him: and what- soever thou spendest more, when I come again, I will repay thee. big 36. Which now of these three, thinkest thou, @ 1 Kincs xix. 20), 33. A certain Samaritan. The choice of a Samaritan to represent the benevolent man shows that the wounded man was a Jew; but the difference of nationality is not made promi- nent. Still it would naturally be expected that a priest or Levite would be more benevolent than a Samaritan; for the Samaritans were half heathen, the descendants of Gentiles who had been only partially instructed in the true reli- gion (2 Kings xvii. 27-41). They received the Pentateuch only. In professed religious belief, the inhuman priest and Levite were nearer the truth than the humane Samaritan. It would of course be absurd to infer from this, that our Lord here shows that holding error leads to benevolence, and holding the truth to cruelty. The Samaritan was not introduced because his creed was faulty, but to point a lesson meant for a Jew who despised the Samaritans. Yet it is a fair inference, that some men are better in practice than their wrong creed would lead us to expect; while others who are theoretically right may be practically all wrong. As he journeyed. This points to a longer journey than in the case of the priest. When he saw him, he had compassion; or, ‘‘was moved with compassion.’’ The words ‘fon him’”’ are unnecessary. From this feeling of compassion all the actions of kindness resulted. But a feel- ing of genuine compassion cannot be created by law, or good resolutions, or beautiful examples, even by our Lord’s own parable. Christ him- self must produce it within us; how he does it, must be learned elsewhere. ‘‘ Mark the beauti- ful climax: first the compassionate heart, then the helping hand, next the ready foot, finally the true-hearted charge.”’ (Van Oosterzec.) o4. Bound up his wounds. The good Sa- maritan not only showed his compassion in acts, but he knew what to do, as the account shows. The man’s wounds must be attended to before he could be moved with safety. Pouring in [or, ‘‘on them’’] oil and wine. These were the usual remedies for wounds, in the East. -A traveller on a long journey would be likely to carry both with him. On his own beast. This indicates that the Samaritan walked, for true philanthropy is ready to make such sacri- fices of personal ease. Toaninn. Notacom- mon caravansary (chap. ii. 7), a different word being here used, but a caravansary with a ‘host’? (ver. 35), who supplied necessary pro- visions. And took care of him. He does not cease his personal attention, even when there are others on whom he might call. 35. He took out. The description is vivid. Two pence; or, ‘‘shillings’’ (denarii); comp. Lesson XI, First Quarter, p.55. The sum seems very insignificant to us; but money had greater purchasing power then. These two coins, to- gether worth thirty cents, were then two days’ wages (compare Matt. xx. 2), and would suffice for some days’ reckoning at the inn, strange as it may seem. Tothe host. In Oriental coun- tries, travellers have usually been dependent on the hospitality of the inhabitants, which has been freely given. But a necessity arose first for caravansaries, and then for some one in charge of them to provide for the wants of the travellers; yet these were the exception. The complete benevolence of the Samaritan could be better presented by introducing this kind of hospitality than that more usual in the East. Whatsoever thou spendest more. He thus amply provides for future contingencies. When I come again. This would indicate that the Samaritan was known to the host, and in the habit of travelling in that region. I will re- pay thee. ‘‘I’’ is emphatic. The word of such a person would naturally be considered as suffi- cient; for such kindness leads others to trust it. Even the priest and the Levite might have been willing to spend money on the promise of a man who had done all this. 06. Which — thinkest thou? The lawyer is called upon to answer, in effect, his own ques- tion. Was neighbor. Literally, ‘‘ has become neighbor.’ The question in this form takes the matter out of the reach of all previous circum- stances of nationality and religion. The reply must be made on the ground of what had been done. Unto him that feil among the thieves. ee . . aa :THE GOOD SAMARITAN. 67 was neighbor unto hir ‘ , ~1 the " ea : : Bec an - o him that fell among the oe Ee n said Jesus unto him, Go, and do eS he a : 10U I1KEWI1SE2. 37. And he said, He that showed mercy on The lawyer had asked, ‘‘ Who is my neighbor ?’’ i.e., whom should I love? but our Lord asks, “Who became the neighbor of the unfortunate man ?’’ i.e., who loved him? This implies that allegory, and insist upon a distinctly theologi- cal meaning in every detail. As this interpre- tation has been a favorite one for centuries, w« ; append it. According to this view, the travel- the relation is a mutual one, and also brings | ler represents the race of Adam, going from the into prominence the active kindness of the de- | heavenly city (Jerusalem) to the accursed onc spised Samaritan. | (Jericho, Josh. vi. 26); the robbers, Satan and 37. He that showed mercy on him. The|his agents; the state of the traveller, our lost lawyer does not name the Samaritan, probably | and helpless condition (but the scriptural figure from prejudice. But he cannot avoid the cor-| is ‘ dead,’’ not ‘‘ half dead’’); the priest and t%- rect conclusion. Go, and do thou likewise. | Levite, the inefficacy of the law and sacrifice to The parable taught that one really becomes the | help us; the good Samaritan, our Lord, ta whor. neighbor of another by active love, irrespective | the Jews had just said (John viii. 48), “ Say w: of differences in race or religion. So that the not well that thou art a Samaritan, and hast a devil?’’ the charge to the “host,” Christ's charge to ministers; the promised return, th¢ order to become thus his neighbor, that man is| second advent. Some have gone, so far as to your neighbor. The injunction, ‘“‘Go, and do} make the “ inn’’ represent the church, and the thou likewise,’ is without limitation. It teaches | ‘‘ two pence”’ the two sacraments. Such notions answer to the lawyer’s question was in full this: The man to whom you ought to show mercy in that all men are our neighbors, when we have | may have their uses, but this is not interpreta- learned that we should be merciful to all: com- 'tion. The one obvious lesson is important and pare chap. vi. 35, 36. difficult enough to demand an entire parable for It is unwise to interpret the parable as an! its enforcement. LESSONS. The all-important question is respecting eternal life. —God’s law is unchangeable: ‘‘ This do, and thou shalt live’”’ (ver. 28). — Knowing what is right is not enough. — The great practical ques- tion of morals is still: ‘‘ And who is my neighbor ?’’ — Men readily attempt to justify themselves; they are slow to let God justify them. — The parable applies to love of man as man, not merely to Christian love of the brethren. — Pharisaical zeal may omit the former in pretended absorption in the latter. —Not what others are, but what we do to them, makes them our neighbors. — Christian philanthropy should manifest itself in humane, self-sacrificing acts to all in need, irre- spective of all human distinctions. —The parable itself cannot make men philanthropic. — He who taught it, and He alone, gives strength to put it in practice. — Christ himself presents in perfection the character of the good Samaritan.— To become good Samaritans, we must first become truly compassionate in heart. — Those who would imitate the good Samaritan should mark lis commor sense as well as his kindness. — ‘‘ All acts of charity and mercy done here below are but fragments and derivatives of that one great act of mercy which the Saviour came on earth to perform.” (Alford.) — The love of Christ to us is both the type and the source of this love of our neighbor. — Philanthropy is not a substitute for the Saviour. — Notice how the very next incident (Martha and Mary; vers. 38-43) warns against forgetting to keep close to Christ in the bustle of active duty. PeSECOND QUARTER. — LESSON UI. LESSON III. —Aprim 17. Tor PHARISEES REPROVED. — Luke xi. 37-47. INTRODUCTION. THERE is a large section of the Gospel of Luke, the chronological position of which it is diffi- cult to determine. There can be little doubt that from chap. xi. 14 to xii. 59, the order is con- tinuous. But the first incident (chap. xi. 14-26) so closely resembles Matt. xii. 22-45, Mark iii. 93-4 \, that most harmonists regard the events as identical. As, however, this cannot be separated from what follows in Luke, the whole section (above referred to) is supposed to belong to an earlier period; viz., just before the discourse in parables (Matt. xiii. and parallel passages). Some even add chap. xiii. to this displaced section. If Luke narrates a different case of healing in chap. xi. 14, then the whole section may be regarded as in its proper chronological position. As regards the present lesson, the occasion of the rebuke (ver. 38) reminds us of the objections of the Pharisees at the beginning of this closing year of our Lord’s ministry (comp. Matt. xv. 1, 2; Mark vii. 1-4); but, on the other hand, the substance of the reproof greatly resembles the ac- count of the closing denunciation of the Pharisees in the temple (Matt. xxiil.), on the Tuesday before the crucifixion. The chronological question cannot be decided with certainty. If, how- ever, vers. 14-36 are to be regarded as referring to the same incidents as Matt. xii. 22-45; Mark jii. 23-40, we have here further details of a day the history of which is narrated with the greatest fulness, as if to give us a Specimen of the busy life led by our Lord during his ministry. There is no insuperable difficulty attending this view of the harmony. If we accept the earlier posi- tion, then Lessons III., [V., belong to the second year of the ministry, and take their place chrono- logically before Lessons I. and II. THX: 37. And as he spake, a certain Pharisee be-| 38. And “when the Pharisee saw it, he mar- sought him to dine with him: and he went in, | velled that he had not first washed before and sat down to meat. dinner. a Mark vii. 3. NOTES. ANALYsIs.— The scene and occasion of the] than their opponents, the Sadducees; but they discourse (vers. 37, 38); the reproof of the Phari-| present one of the most common forms of reli- sees (vers. 39-44); the remark of the lawyer (ver. gious error, —an error all the more dangerous 45); calling forth the rebuke of this class also! because usually linked with what is in itself (vers. 46, 47). true. This form of error is that of outward o7. And he spake. This connects the les- legalism, traditionalism, and. hence supersti- son directly with what precedes (see Introduc- | tion, lifeless orthodoxy, and self-righteous hy- tion); the whole, as we think, belonging to the pocrisy. (Comp. Lesson XI., First Quarter, p. 54 ) earlier part of our Lord’s ministry, not very long| Besought him. More correctly, ‘‘asked him.” after the anointing of his feet in the house of| The fact of the invitation favors the theory that ‘tmon the Pharisee (chap. vii. 36-50). A cer-| this part of Luke’s Gospel belongs to the earlier tain Pharisee; or simply, “‘a Pharisee.’”’ As period of our Lord’s ministry, before there was already intimated, the Pharisees were the strict- any Open rupture between him and the Phari- er sect among the Jews, not only scrupulously | sees. It is true, another Pharisee invited him, exact in their observance of the law, but adding | at a later date (chap. xiv. 1), so that the invita- to it the traditions of the elders. They advo-| tion itself does not prove the earlier date; but cated separatism, 1.€., preserving the Jews as| in the case mentioned in chap. xiv. there was a closely as possible from the influence of other | purpose to entrap him. The place was proba- bly Galilee ; and, indeed, it is possible that it nations. Theoretically, they were more correct39. b> And the Lord said unto him, Now do ye Pharisees make clean the outside of the cup and | is without, make that which is within also ? THE PHARISEES REPROVED. the platter; but © your inward part is full of | ravening and wickedness. BD MAG. S801. 25. os oe oc GPG lose. ee was the very day on which the great discourse in parables was uttered, just after the attempt made by his mother and brethren to detach him from the multitude (comp. Matt. xii. 46- 50; Mark ili. 31-35). To dine with him. The meal was not the principal repast of the day, but a morning one; so that this may have taken place upon that eventful day between the two occurrences just spoken of. And he went in, &c. He went without ceremony, accepted with readiness the invitation, as seems to have been his habit. The next verse, however, | shows that the going in at once implies failure to perform the ceremonies which the Pharisees | deemed necessary before meals. 38. When the Pharisee saw it. this unceremonious sitting down at meat. | term. That is, | The | accusation of the Pharisees, that he cast out | demons through Beelzebub (comp. vers. 15, 16, with Matt. xii. 24; Mark his severe language in regard to the sin against the Holy Ghost, would prepare the way for a ii. 22). conflict as decided as that indicated in this les- son. This formal declaration of hostility on the part of the Pharisees was met in the way here indicated. Marvelled. unnatural, since the rabbis regarded the act of The wonder was eating with unwashed hands as a sin, as involy- |} emphasis upon ‘‘ye.”’ 69 40. Ye fools, did not he, that made that which 41. 4 But rather give alms of such things as ye have; and, behold, all things are clean unto you. J d Isa. lviii.7; Dan. iv. 27; chap. xii. 33. sion, but in the logical sense, just as we use the Ye Pharisees. The original places The outside of the The reference here is undoubtedly to their ceremonial observances (comp. Matt. xxiii. 25, where the comparison is a little more exact than here). Your inward part is full of ravening [or, ‘‘ extortion ’’] and wickedness. Some, to make the contrast more exact, ex- plain ‘‘your inward part’’ as meaning ‘‘ the inside of the cup and platter;’’ but this is forced. 40. Ye fools. follows. cup. The folly is proven in what Did not he that made. All such ceremonial observances are nothing except as they have reference to God: therefore having regard to him in that which is without, or “the outside,’’ and ignoring that which is | within, or ‘‘ the inside,’’ is the height of folly. followed by | not | ing impurity, not as mere want of ceremony. | | for | This surprise gave our Lord the occasion the needed rebuke. Washed. Literally, “ bap- tized;”’ i.e., ceremonially washed (Matt. xv. 1- 3; Mark vii. 2-4). fore, an act of cleanliness, such as civilized nations are in the habit of performing before The washing was not, there- eating, but a religious ceremonial. This use of | the word “ baptized’’ is of importance in the | discussion of the mode of baptism. 29. And the Lord said. As already re- marked, Luke speaks of Jesus as “the Lord ”’ a number of times. Probably there had not ouly inward wonder, but some out- quite been sees present. That others were present, seems to be indicated by the form “ye Pharisees ”’ beiow. There was rudeness to the guest, in any case. Now. Not in contrast to some other occa- ward expression, on the part of the other Phari- | fact that the ‘‘God had appointed for his people certain washings, that they might cultivate the sense And this is Pharisees have brought the rite to: multiplying its applications at their pleasure, they think the duty of of moral purity in his presence. what the themselves excused thereby from heart-purification. Was it possible to go more directly in opposition to the divine intention; to destroy the practice of the duty by their practices, the end by the means?” (Godet.) 41. But rather. Their desire for true purity would be shown by the conduct here described. Give alms. Almsgiving was not in itself holi- ness, but would be the best test of it. Such things as ye have. This probably means the “things that are within,” that is, the things that are within the cup and the platter. Giving of their abundance would purify their banquets more than any ceremonial washing. Behold, all things are clean unto you. The spirit of love which lies back of such almsgiving trans- forms more than all external observances. The Pharisees were covetous gives point to the precept of this verse (see chap. Xvi. 14). Pharisee, and reproving them, there is no war- rant for misinterpreting this verse in such a Since our Lord was in the house Of 3T0 SECOND QUARTER. LESSON II. 49. © But woe unto you, Pharisees! for ye tithe | uppermost Seats in the synagogues, and greet- mint and rue and all manner of herbs, and pass over judgment and the love of God: these ought ye to have done, and not to leave the other un- done. 43. £ Woe unto you, Pharisees! for ye love the ings in the markets. 44. 8 Woe unto you, scribes and Pharisees, hypocrites! » for ye are as graves which appear not, and the men that walk over them are not aware of them. ** 02 9 ots ee Oy 2s. v. 9. @ Minths KET 206s a0 3 «ck f Matt. xxiii.6; Mark xii. 88, 39........¢ Matt. xxill. 2/....... h Bs. 9 way as to encourage the idea of purchasing salvation by our good works. 42. But woe unto you, Pharisees. Their conduct was not only foolish but dangerous. For ye tithe; ie., ‘‘pay tithes of.” Every Jew was required to pay the tithe of his income see Ley. xxvil.. 30; Nuam. xviii. 21), While it was doubtful whether the giving of the tenth part of the produce of the field applied to the smallest garden herbs, the Pharisees in their scrupulousness paid tithes of mint and rue and all manner of herbs; or, ‘‘ every herb”’ (comp. Matt. xxiii. 23). There is no particular significance in the mention of these herbs. Those curious in such matters can consult the Bible dictionaries. The point is, the trifling character of the tithes which they were so scrupulous to pay, over against the judgment that they passed over, and the love of God. These latter (Matt. xxiii. 23) are ‘‘ the weightier matters of the law,’’ and, if observed, would have prompted to the almsgiving enjoined in ver. 41. Thus we have a confirmation of the fact that they were not truly benevolent. ‘‘ Judgment ’”’ refers to justice or care for the right. ‘Love of God” has as its equivalent in Matthew, ‘‘ mercy and faith.’’ These ought ye to have done. Our Lord, while on earth, did not abrogate the Mosaic law, nor does he decide the question of minute tithes. except so far as to teach, that, until the great duties were | fulfilled, the smaller ones could not be properly attended to. To leave the other undone. Better, “to have left; ”’ implying that this was the case, that they had neglected the observ- ance of these great duties In this connection, Matthew’s account of the later discourse con- overcome its own sense of unworthiness. Itisa curious fact, that even those men who scorn the doctrine of depravity can see the depravity of Pharisaism—in other people. The uppermost seats in the synagogue. Literally, ‘“‘ the chief geats.’’ (Comp. Matt. xxiii. 6, 7.). Tite chien seat was where the elders sat, nearest the read- ing-desk. It is no sin to be in such a place, but it is a sin to love to be in such a place for its own sake. Sometimes subtle Pharisaism shows itself in taking the lowest place. Greetings in the markets; or, ‘‘ the salutations in the market-places.”” The market-places were the most public localities, where the largest crowds assembled; and notice shown to any one in such places would magnify their importance. We must bear in mind the scrupulous formali- ties of Eastern salutation. The acceptance of courtesy and kindness is not forbidden here, but rather loving to go where social ceremonial will be so public as to direct attention to one’s self. iverybody can despise this spirit in any other people, but there is a great deal of this kind of Pharisaism in every age. 44. Woe unto you. The best authorities omit the words ‘‘scribes and Pharisees, hypo- crites,’’ the form which occurs so frequently in Matt. xxiii. For ye are as graves [or, “the tombs ’’] which appear not. In Matt. xxiii. 27, the reference is to ‘‘ whited sepulchres,’’ to | the splendid character of the tombs. Here the thought is different. Passing over a tomb occasioned Levitical defilement (Num. xix. 16; comp. Ezek. xxxix. 15); hence the latter part of the verse, the men that walk over them are not aware of them,”’ or, “ know it not,”’ indicates that these hidden tombs occasioned tains the significant expression: ‘‘ which strain out the gnat, and swallow the camel” (Matt. | Xxiii. 24). | 43. For ye love, &c. Having rebuked the hypocrisy of the Pharisees, he now speaks of their vain glory. (Comp. chap. xx. 46, 47, and the numerous rebukes of the same Spirit oecur- | ring elsewhere.) The two sins are closely re lated. The very consciousness of hypocrisy seeks for outward demonstration of respect to defilement to those who did not suspect the danger. Thus the insidiousness of Pharisaism is brought out. The vain glory and hypocrisy exerted a contagious influence; for their hypoc- risy and the praise they received from men made them appear as saints, while they really occasioned defilement to others like hidden graves. It should be noticed that the reference to the splendid sepulchres in Matt. xxiii. 27, OC- curs in the discourse at Jerusalem, while thisTHE PHARISEES 45. Then answered one of the lawyers, and said unto him, Master, thus saying thou re- proachest us also. , 46. And he said, Woe unto you also, ye law- yers! ifor ye lade men with burdens erievous REPROVED. 71 to be borne, and ye yourselves touch not the burdens with one of your fingers. 47. Woe unto you! for ye build the jsepul- oe of the prophets, and your fathers killed 1em. 1 Matt: xxi. 4.2.22 <- j Matt. xxiii. 29. reference to the hidden graves was made, as we think, in some humble place in Galilee. The difference between the two allusions is a strong argument against the two discourses being | identical. The lawyers were a class of scribes (see chap. x. 95, Lesson II., p. 64). Their business, however, lighten the load for themselves, supposing that, so far as they were concerned, doing the law could be dispensed with by those who knew it so well. This characteristic is closely allied | | with the preceding one, for which the Pharisees 45. Then answered one of the lawyers. | ) tombs ’*| was that of discussing doubtful cases; while | the scribes in general were all those who were occupied with the Scriptures. Thus saying (or, ‘© fteacher.”’ 1m Master; i.e., | saying | this’’] thou reproachest us also; L6., your | reproach of the Pharisees applies even to those of us who are in an Official ecclesiastical posi- | He would hide himself behind his office, would appear, tion. as many have done since. It therefore, that he, too, was a Pharisee. were rebuked. 47. For ye build the sepulchres [or | of the prophets. (See the Bible dictionaries in regard to “‘the tombs of the prophets,’’ on the western edge of the Mount of Olives.) Thus our Lord introduces the rebuke of the persecuting spirit, which the Pharisees The rest of the discourse is mainly on this topic (vers. 47-51). Comp. the fuller reproof, Matt. xxiii. 29, 30: °° and say, If we had been in the days of our fathers, we were showing. } would not have been partakers with them in 4G. Woe unto you also. Our Lord in- | dorses the comment of the lawyer, and pro-| ceeds to condemn the whole class for their the blood of the prophets.’’ The act of build- ing the tombs is not condemned, but the spirit in which it was done. ‘‘ Not the building of the | sepulchres in and of itself, but the connection burdening literalism in the interpretation of | the law. We lade men with burdens griev- ous to be borne. .The Mosaic law was in itself a burden to one who did not obey it from love; | but the lawyers, by their exposition of it, add- ing to it the traditions of the elders, had so multiplied its minute requirements as to make | its observance a load which well-nigh crushed the people. Jeligion, which should give wings to men, was made an intolerable yoke (comp. Acts xv. 16). These burdens were the result, | which they thereby proved themselves to have with the prophet-murdering race of old, is con- demned by our Lord. Fathers and children together did only one work, —the former killed the messengers of God, the latter buried them; the former incurred, the latter perpetuated, the damnable guilt of blood; and, while they appar- ently honored the prophets, they had towards God, who had sent them, the same enmity at | heart as the murderers of the prophets.” (Van Oosterzee.) The context carries out the same thought, culminating in ver. 51. (An addi- not simply of additions to the law. but of so| presenting the law itself as to make that which was right, since it was a command of God, vir- which it was not the (Comp. tually wrong from the way in required. Ye yourselves touch burdens with one of your fingers. Matt. xxiii. 4.) It is not implied that they alto- gether failed in outward observance of the law, but they doubtless contrived many ways to tional thought occurs in ver. 92.) Stier thus sets forth the idea of this part of the rebuke: ‘‘Tnstead of the penitent confession, * Ve have sinned, we and our fathers,’ this last and worst generation in vain protests against their partici- pation in their fathers’ guilt, which they are meanwhile developing to the utmost, and filling up its measure.”’ LESSONS. The hospitality of the Pharisee becomes hostility. — Pharisaism is a natural tendency. — Those who are theoretically most correct are injustice the sins of the leaders of merely ecclesiastical position: the office cannot screen the sinner; most exposed to this form of hypocrisy. — Extortion and formal religion. — Our Lord rebukes those in official to make it do so, is to admit that oy12 SECOND QUARTER. — LESSON IV. Pharisaism is right.— Heart-religion the true religion. — Ceremonies are nothing except as re- lated to God: when they hide him or his law, they are wrongly observed. — Practical beneficence is a great purifier, yet even this can be made a cloak for sin.— Often do men make side-work the main work, and the reverse. — Scrupulousness is not faithfulness: the latter cares both for that which is least and for that which is great. — Love of God is the highest duty. — Formalism quickly leads to vain glory. — Not being first, but striving to be first, isa mark of pride. = Strife for pre-eminence in the Sunday school is not altogether unknown, and is altogether Pharisaical. — Pharisaism is like miasma: it frequently becomes known only as it defiles and poisons us. — Legalism is cruel: its leaders cannot fulfil their own requirements. — Actions are to be judged by the heart that prompts them; building the tombs of the prophets was a sin when done by the Pharisees who persecuted and slew Jesus Christ. — How respectable were the sinners whom our Lord rebuked most severely. LESSON IV.—Aprit 24. Covetousness. — Luke xii. 18-21. INTRODUCTION. THE discourses of chap. xii. seem to have followed each other, and the whole chapter is to be connected in time with the latter part of chap. xi. Much of the matter is found in Matthew’s account, but in different connections. We do not, however, suppose that Luke has placed the Sayings out of their order, since such repetitions are quite common. Most of what is peculiar to Luke in this chapter is included in the lesson. TEXT. 13. And one of the company said unto him, 14, And he said unto him, ®Man, who made Master, speak to my brother, that he divide the | mea judge or a divider over you ? inheritance with me, | 15. And he said unto them, > Take heed, and 2 JOUN R Vin ool... as. Dol Dime vi Toe. NOTES. ANALYSIS. — The worldly request (ver. 13). | the parable of the prodigal son, that the Single The decided answer (ver. 14). ‘The warning | Share of property which accrued to them was (ver. 15). The parable of the rich fool (vers. | Sometimes paid in money. This man was per- 16-21), haps one of these younger members, who was 13. And one of the company; or, “‘out| not satisfied with the sum allotted to him, or of the multitude.’? Not one of the disciples, | who, after having spent it, still claimed, under but an ordinary hearer in the crowd. The re- | Some pretext or other, a part of the patrimony.” quest may have been suggested by our Lord’s | (Godet.) That he felt himself wronged is evi- Sayings in regard to God’s providential care! dent, and the outburst is true to nature. It (vers. 6,7), or by the notion that the Messiah | weakens the lesson of the incident to suppose would set every thing right in this world. Mas-| that envy or a desire for more than his legal ter. The address is respectful. Speak to my | share was the motive. The man was full of brother, that he divide [or, ‘“‘ Bid my brother | his earthly wrongs, while the Lord had been divide’’] the inheritance with me. ‘ Ac-| talking of heavenly things. Probably he was cording to the civil law of the Jews, the eldest enough impressed to forbid a request for aid in }rother received a double portion of the inher-| an unlawful undertaking, yet he made a purely itance, burdened with the obligation of Support- | worldly request. The most dangerous form of ing his mother and unmarried sisters. As to covetousness is that which listens to Christ in order to get worldly advantage. That was this the younger members, it would appear from |beware of covetousness: for a man’s life con- sisteth not in the abundance of the things which he possesseth. 16. And he spake a parable unto them, saying, | The ground of a certain rich man brought forth plentifully: man’s position. He was not a hypocrite, prob- ably was not conscious of the incongruity of his demand. Just here our Lord sheds light on the insidious nature of covetousness. 14. Man. The tone is that of reproof; com- pare Rom. i. 1, ix. 20. Who made me, &c. When Moses interfered between his brethren, he was reproached in language resembling this (Exod. ii. 14). Christ declines to decide, or even discuss, a purely worldly case. Moses founded a state; Christ, a spiritual kingdom. Hence Christ’s ministers are not ‘‘ judges ”’ in secular matters, as the Pope claims to be. (As our ; . Lord repeatedly discussed the question of mar- riage, it is implied that this is not a purely secu- lar matter.) 15. Unto them. To the whole multitude, since ver. 22 mentions the disciples. Take | heed. The insidious nature of the sin calls for this warning. And beware of [or ‘keep o yourselves from all’’] covetousness. Our Lord saw that this was, consciously or unconsciously, the man’s motive. The instruction was worth more than the inheritance he sought. Yet the} warning is not limited to this form of covetous- ness. The best authorities insert ‘‘all,’’ 1.e., every kind. For a man’s life, &c. The sen- tence is difficult to reproduce accurately in | fnglish. Literally, it is as follows: ‘* For not in the abounding to any one is his life from his possessions.””? The thought is, no man’s life depends on, or consists in, what he possesses, even when he has abundance. The positive truth, afterwards brought out (ver. 21), is that a man’s life is from God, so that it cannot be from even the most abundant possessions. The question then arises, Does “‘life’’ here mean earthly life, or life in the highest sense (salva- tion), including present spiritual life and future | eternal life? The parable which follows points | to the former sense; but ver. 21 indicates the latter, which would include the former. Both are true. The one view may be expressed by this translation: ‘‘ For even in abundance a man’s life comes not from his possessions ;’’ i.e., his wealth cannot prolong his life. * Con- sisteth not in his possessions,’ brings out the other view, i.e., true life does not consist in COVETOUSNESS. 73 ( 17. And he thought within himself, saying, What shall I do, because I have no room where to bestow my fruits ? 18. And he said, This will I do: I will pull down my barns, and build greater; and there will I bestow all my fruits and my goods. wealth, however abundant, A subtle error, in either case, is here combated. Many suppose that great wealth can do what ordinary posses- sions cannot, forgetting that ‘‘ life’’ in all these senses is independent of possessions. 16. A parable. This parable is too often history. The ground; literally, ‘“‘ place,’ — i.e., estate. Brought forth plentifully. There was no fraud, no speculation, but legiti- mate increase by God’s blessing in the most nat- ural calling, which of itself involves no doubt- ful methods of money-getting. The wealth | was not ill-gotten, according to any standard of judgment. This point must be pressed, for the danger lay concealed in the innocent in- crease. There was nothing to awaken con- | Science in this enlargement of possessions. | Our Lord’s words go far deeper than worldly | morality dares to go. | 17. And he thought within himself. All |the way through, ‘‘self’’ is prominent. The proper way would have been, to have asked God what he should do with these temporal gifts. What shall I do? He does not appear as a grasping man, but only as rendered discon- tented, anxious, and perplexed by his wealth. This result is a good test of covetousness: whether a man has little or much, when he begins to be too anxious about it, he is misus- ing it. There is plenty to do with increasing wealth. Our Lord’s answer to this question is given in ver. 33, and in John xii. 8 (‘‘ The poor always ye have with you”’). Yet this man did no traits,” “my barns,’’ ‘‘my goods,’’ even as he says “‘my soul.’”? Here was the fatal error. Covetous- 66 66 not think of this: he says , ness is forgetting God in selfish desires for earthly things. Indeed, all sin, whether in a prosperous, honest man like this, or in an aban- | doned criminal, is essentially selfish forgetful- | ness of God, whatever form of gratification it | seeks, 18. This will I do, &c. What he says is | prudent, is the language of earthly wisdom, of | common-sense, if there is no God, no hereafter. Indeed, many who say they believe in God and another world would commend the honest busi- | ness sagacity of the man, if they met him out-mvemnye ®t! % Pivot rr Sh 19. And I will say to my soul, °Soul, thou hast much goods laid up for many years; take thine ease, eat, drink, and be merry. 20. But God said unto him, Thow fool, this | night ¢thy soul shall be required of thee: ¢ then 14 SECOND QUARTER. — LESSON IV. whose shall those things be, which thou hast | provided ? 3 | 21. So zs he that layeth up treasure for him- self, fand is not rich toward God. . o° ee eee OO rij. Geucoles. x1,.05 l Cor xv. 32): Jas. V. 0....--.- d Job xx. 22, xxvil Si CPS Wis We RSs WV 4 ees e Ps. xxxix. 6; Jer. xvii. dil f Matt. vi. 20; ver. 88; 1 Tim. vi. 18, 19; Jas. ii. 5. side of the parable. He was not a“ fool’ in a commercial point of view, but what the world calls a successful yet prudent man. I will pull down my barns. The same word as “garner’’ (chap. ili. 17). The granaries of those days were usually dry vaults, and care was re- quired in preparing them. There will I be- Stow; or, ‘‘gather in.’”’ All my fruits; or, ‘“my grain,’ according to the best authorities. Thus far the language is that of worldly pru- dence; but this soon passes into desire for ease and sensual gratification. The step is one sasily taken, and without God’s grace inevitably taken. 19. Soul. “To the continuing discontent and rising care of the rich man is added now the self-deceit of the falsest hope.’’? (Van Oosterzec.) Yet his meditation is not singular, and not con- fined to hardened sinners. Thou hast many goods. He speaks as though these many goods could satisfy his soul, degrading it to the level of the material things he owned, or thought he owned. Materialism avows this error. Laid up for many years; i.e., what is laid up will be sufficient for many years. He here forgets that the ‘‘ many years’’ are not his, since death might come at any time. This mistake is not at allunusual. Take thine ease. His wealth has given him disquiet, he would therefore make it a basis-of rest. But wealth cannot give rest to the soul. Many a successful man of busi- ness has passed through this experience, to the bitter end. Hat, drink, and be merry. When men retire from active life, to rest on their wealth, idleness proves as disquieting as busi- ness. In their unrest and dissatisfaction, they too often begin to revel, as this man would do, ious when not outwardly immoral. Modern materialism can offer the soul nothing better than this. The picture is true to life, though sometimes two generations are required to fill it out; the father gathering; the son saying, ‘Soul, take thine ease,’”’ &c. Novelists are con- tinually expanding these verses into volumes, but they too often fail to show the true nature of covetousness. Even when they present the thought of ver. 20, they usually stop short of the crowning thought in ver. 21. 20. But God said unto him. This is con- trasted with what the man has said to himself. God is represented as audibly uttering this judg- ment, to let the man know the certain approach of death. In real life it frequently happens that some messenger of death impresses this upon men who have been absorbed in worldliness. Thou fool. His prudence and common sense, as men esteem them, are of no avail before this verdict passed upon his character. The justice of it is proven in what follows. This night. In contrast with ‘“‘ many years ”’ (ver. 19), which he supposed were his. Thy soul; or, “ life.” The word has both meanings, but it is best to translate it alike throughout the passage. He has bidden his soul ‘‘ eat, drink, and be merry; ” but it is now summoned where all this ceases. Its higher nature, which was thus degraded, re- mains, it is true, but only to make it capable of greater condemnation. Shall be required of thee. Literally, ‘‘ do they require of thee.’’? This probably means, ‘‘ will be required; ’’? but some Suppose “‘they’’ refers to angels as the minis- ters of God’s purposes. Others think murderers are meant, who will that night come and take his life and his goods also. | | his is rather fanci- to have occupation. The soul is made to find rest and delight in God; forgetting him in self- | ishness, there is nothing left for it but some such unsatisfying gratification as this. The form of sensuality in Inany cases may be more refined, may even call itself love of art, but the nature of it remains the same. The godless rich man must sooner or later become a sensualist. Vers. 16-19 form a most graphic picture of a worldly life. Its sinfulness is the more insid- ful. Then whose, &c. “And the things which thou hast prepared, or provided, whose shall they be?’ He has laid up these possessions for himself, but his they can no longer be. The comfort of many men is that the things they have provided will be for their children. But experience proves that this, too, is folly. In- herited riches are rarely a blessing: the strife among heirs as to ‘‘ whose shall these things be,” is among the most deplorable features of‘rg LOST AND FOUND. 75 our social life. (Compare the request which; This means more than being rich, and using occasioned the parable, ver. 13.) one’s wealth for the glory of God. It is equiva- if Hy , 21. So; thus foolish and truly destitute, even | lent to having ‘‘ a treasure in the heavens”? (ver. | ad though not yet awakened from his dream of | 33; Matt. v. 20), wealth in God, that is, having Bi | wisdom and wealth. Is; not, ‘‘ will be.’? This | in our possession his grace, his kingdom, his i fi | parable sets forth what is already true of the | eternal favor. These things cannot be taken 1 | Hl worldly man. Layeth up treasure for him- | away at death. Gathering for one’s self inter- He self. The evil is not in the treasure, nor in | feres with the acquiring of this spiritual wealth. a laying up treasure, but in laying up treasure | Gathering for sensual enjoyment (‘‘ eat, drink, Wy for himself. Worldliness springs from selfish-| and be merry’’) is robbing our immortal part il ness, and the sin is in the selfishness of the lof what can make it rich. It is not said that CF course. But the selfishness springs from god-! being rich in this world prevents our being rich i | lessness, as the next clause shows. It is from| toward God. It is the desire for wealth, the i | a case like this, where the person condemned | trust in riches, which proves a snare (chap. xviii. tT is honest, respectable, and prosperous, that we | 24; Mark x. 24). There is the greater danger from | | learn what Christ thinks of sin. It is devotion | this sin, because it is so respectable. The Bible Ei to self, not to God. Hence laying up treasure | is clear enough on the subject, since it joins for self is a sin in Christ’s view, no less than! together covetousness, uncleanness, and idola- open crime. And is not rich toward God. |! try (Eph. v. 5, and many similar passages). LESSONS. Covetousness is a dangerous sin, because it is respectable. — It may hide itself under an assump- tion of desire for justice. — It makes men appear religious for worldly advantage. — It separates kin- dred. — Christ did not come merely to be a social or political reformer. — Covetousness is of many kinds, all dangerous. — No amount of wealth can make a man’s true life centre in earthly things. — Riches, however honestly won, are not a blessing, if the possessor is not rich toward God. — Covetousness forgets God, saying, ‘‘ What shall I do” with my possessions ? — Wealth brings perplexity. — Increase of goods too often leads to sensual indulgence; monsters of avarice have been monsters of lust. — ‘‘ Soul, take thine ease,’’ is the real meaning of much that passes for the language of culture, devotion to art, &c.— No folly is greater than esteeming earthly things the chief good. —‘‘ We brought nothing into this world, and it is certain we can carry nothing out’’ (1 Tim. vi. 6).— To be rich toward God constitutes the only true wealth. — Be rich toward God, and God will relieve you of anxious care. — Nowhere does our Lord teach communism; for communism is only another form of covetousness. — ‘‘ Take heed, and keep yourselves from all if covetousness”’ (ver. 15). | i) LESSON V.— May lI. ‘ ii { il i Lost and Founp. — Luke xv. 1-10. f ry Pad | INTRODUCTION. Hh . ae, gs a 4 ° - \ iH Mi In chap. xiii. 22, as we think, Luke begins his account of the last journey aes Dees from . i Perea (on the eastern side of the Jordan) to Jerusalem. Some, however, identify this with the oie a pie ; - ) i 4 Qj o iQ a wer 99 Ta a Pet} journey from beyond Jordan (John x. 40) when Lazarus was sick and died (see ver. 22). We pre el a : : Sora, Ad ATES Mphrai i -j. 54) before chap. | fer to place that miracle and the subsequent retirement to Ephraim von 4) b : I et xiii. 22. On this view the order of Luke, in the chapters which follow, is strictly chronological. The journey began probably a few weeks before the last passover. i The lesson hefore us is taken from a long discourse, mainly in parables, extending from chap. i xv. 3. to xvii. 10, delivered during this journey from Perzea to Jericho, and occasioned by a . a e Uy A . ’ Y > . i fe i rs yublicans ¢ sinners openly attached themselves to our : son fact that large numbers of publicans and sinners openly ¢aes ae a err, a3 Se ee Stree I 76 SECOND QUARTER. — LESSON V. The hostility of the scribes and Pharisees, expressed in open murmurs (ver. 2), had no doubt 1 > ‘ ry 9 eed = been increased by the severe language which preceded (chap. xiv. 26-35). The first part of the discourse (chap. xv.) was addressed to the murmuring Pharisees, the second part (chap. xvi. 1-13) to the disciples, the third (chap. xvi. 14-31) to the Pharisees again, and the conclusion (chap. xvii. 1-10) to the disciples. The first part of the discourse consists of three parables, all enforcing the same general truth, God’s mercy to sinners; and all making a contrast between penitent sinners and the self-right- eous. bles present three different kinds of sinners. This was the answer to the murmurs of the Pharisees. At the same time the three para- Bengel and others regard the parable of the lost sheep, as representing a stupid and bewildered sinner; that of the lost piece of money, as repre- : . . iu a 3 z P Dorn at senting a sinner unconscious of himself and of his own real worth; that of the Prodigal Son, as setting forth the most aggravated case, a conscious and voluntary sinner. TEXT. 1. Then *drew near unto him all the publi-| saying, This man receiveth sinners, >and eateth cans and sinners for to hear him. 2. And the Pharisees and scribes murmured, with them. a Mattox. 1Oes. ces. b Acts xi. 3; Gal. N. 12. NOTES. ANALYSIS. — The occasion of the parables (vers. 1,2). The parable of the lost sheep (vers. 3-7): the loss of the sheep (ver. 4); the finding of it (ver. 5); the joy on the return home (ver. 6); the application of the parable by our Lord (ver. 7). The parable of the lost piece of money (vers. 8-10): the loss (ver. 8); the joy at the finding of it (ver. 9); the application made by our Lord (ver. 10). 1. Then drew near, &c. This verse might better be rendered, ‘‘ Now all the publicans and Sinners were drawing near unto him.’’ Neither “then” nor ‘‘now’’ is a mark of time, the word being that usually translated ‘‘ but” or “and.” It is implied, however, that this discourse fol- lowed what was last mentioned. Publicans. Tax-gatherers in the employ of the Romans (comp. Lesson VII., First Quarter, p. 38). ners were those leading an abandoned life. It is here intimated that the mass of this class were attracted to the time being, at least. ‘‘Were drawing near” indi- cates that this was taking place when what follows occurred. Sin- his teaching, for It might, however, suggest that these classes were in the habit of coming to hear him. | 2. And the Pharisees and scribes. Sce Lesson XI., First Quarter, and Lesson LT See. ond Quarter. The two classes are generally joined together. Most, but not all, of the ““scribes’’ were of the party of the “ Phari- sees.’”’ It was the business of the Scribes to |is the meaning. were Official expounders of the law were gener- ally called ‘‘lawyers’’ (see Lessons II. and IITl.). Murmured. Literally, “were murmur- ing.’’ This they continued doing while these despised classes continued coming. They did not address our Lord in their murmur, although some of their language might have reached his ars. In any case, he knew what they were ‘This man; or, ‘‘ this one.’? Thereis no contempt implied in the expression. Receiv- eth sinners. “To receive kindly, to welcome,’ The class referred to is that And eateth with them. Social intercourse was in those days a decisive act of fellowship. saying named in ver. 1. These two verses taken by themselves might be regarded as a sketch of what was of quite common occurrence in the latter part of the life of our Lord; but a par- ticular occasion is evidently referred to in what follows. The murmur of the Pharisees rea ly casts a doubt upon the character of Jesus. His reception of sinners they would construe into Sympathy with sin; but their murmur was not so strange. That holiness is consistent with love for sinners, is the mystery made known in the gospel; what drew these classes to our Lord was the fact that though ‘ holy, harmless, unde- filed, separate from sinners,” he had in his righteousness none of that pride and contempt which the Pharisees manifested, but a love that manifested itself in every Way Save in symp: A= thy with sin. It should be borne in mind. that, copy and expound the law, although those who because Jesus was himself the Saviour of sin-LOST AND FOUND. TE a . 3. And he spake this parable unto them, saying, 4.¢What man of you, having a hundred | sheep, if he lose one of them, doth not leave the ninety and nine in the wilderness, and go after that which is lost, until he find it ? 3 5. And when he hath found if, he layeth it on his shoulders, rejoicing. : 9 6. And when he cometh home, he calleth to- gether his friends and neighbors, saying unto them, Rejoice with me; for I have found my sheep 4 which was lost. i 7. I say unto you, that likewise joy shall be | in heaven over one sinner that repenteth, © more than over ninety and nine just persons, which i need no repentance. GO Matt. svi: 12... on @ y Pet. ai. Ws 20 estes e chap. v. 32. ners, he could venture on doing what might be dangerous for those still liable to great tempta- tion from contact with sinners. 83. And he spake this parable. A definite occasion is indicated by the tense used in the original. As there are three parables here, some have regarded the first and second as only introductory to the parable of the Prodigal Son: but this is unnecessary; the two parables in this lesson are so similar that they may be regarded as two sides of the same figure. 4. What man of you. The word “‘man” is significant: if every man will act thus, much more will God seek the lost. (Comp. the simi- lar parable in Matt. xviii. 2-14.) On the earlier occasion, the figure conveyed a lesson to the | disciples respecting their duty as shepherds to | the little ones of Christ’s kingdom; here, how- ever, it sets forth the mercy of the great Shep- herd, and is designed to rebuke the Pharisees. The preciousness of the one sheep is empha- sized in Matthew, the love and care of the shepherd in the present discourse. Having one hundred sheep. The round number is used, as is natural. It is foolish to base any doctrinal statement on these numbers in the parable. If he lose one of them. Matthew: ‘one of them be gone astray.”’ The difference erows out of the different purpose in the use of | Leave the ninety and nine in| the wilderness. Not leaving them in a desert | place, but in the pasture, for in the East un- | cultivated plains would be termed ‘ wilder- | the figure. ness,’ in contrast with tilled fields. In Mat- thew there is no mention of the place where | the ninety and nine were left, but of the moun- tains into which the one sheep had wandered. Some have thought that the ninety and nine sheep represent the majority of the Jewish people, outwardly faithful to the law of Moses, and that the place where the flock feeds repre- sents their condition under the shelter of the Old Testament commandments and worship: there they are left in comparative safety, — safe enough with these guards about them to permit | the shepherd to devote himself to saving the |one that has wandered away from these re- | quirements. It will be seen that the point here is entirely different from that of the parable in Matthew. The lost sheep there represented any wandering soul that should be sought by tne Apostles; here it represents those classes (pub- licans and sinners) whom the Pharisees deemed lost from the flock of Israel. Until he find \it. The persistent seeking of the shepherd is brought out in both cases. 5. He layeth it on his shoulders, rejoi- cing. Peculiar to Luke. He does not punish the lost sheep, nor even drive it back to the pasture, but carries it home (ver. 6) on his own shoulders, full of joy that he has accomplished his errand of mercy. G. And when he cometh home. This is not to be interpreted too strictly, although it has its beautiful significance: it does not mean | brought personally to heaven, which is our home, but that the lost sinner is brought into a state of safety, which gives the ground for joy in heaven (ver. 7). If ‘‘the ninety and nine” refers to the Jews, with their covenant privi- leges, then ‘‘ by this touch, Jesus undoubtedly gives us to understand, that the sinners whom he has come to save are transported by him ‘nto an order of things superior to that of the theocracy to which they belonged, into the com- munion of heaven represented by the shepherd’s house (ver. 7).’’ (Godet.) His friends and neighbors. Evidently representing the angels (ver. 10), and probably redeemed saints also. |The joy of the shepherd is set forth as so great | that he needs others to share it with him. For I have found my sheep which was lost. The expression combines pity and love. It was ‘his sheep ”’ that was lost; he was its owner, but in a different sense from that of an ordinary shepherd. | 7. [say unto you. Notice the majesty of | this declaration in the presence of the murmur- ing Pharisees. On his own authority (comp. Jobn iii. 11, 12), he tells what occurs in heaven. |ee 18 SECOND QUARTER. — LESSON V. 8. Either what woman having ten pieces of ; Rejoice with me; for I have found the piece Silver, if she lose one piece, doth not light a| which I had lost. ~andle, and sweep the house, and seek dili- gently till she find zt? 9. And when she hath found 7t, she calleth her friends and her neighbors together, saying, 10. Likewise, I say unto you, there is joy in the presence of the angels of God over one sin- ner that rcpenteth. Comp. ver. 10, where ‘‘the angels ’’ are spoken of. One sinner that re- penteth. Not, one sinner without repentance. More than over ninety and nine just per- sons, which need no repentance; or, ‘‘ who have no need of repentance.’’. This is the diffi- eult part of the parable. We learn elsewhere that ‘there is none righteous [the same word ““just’’ here], no, not one;’’ and yet ninety and nine are here spoken of as having no need of repentance. Another difficulty is, in ex- plaining how there could be move joy over one that repents, than over ninety and nine that need no repentance. We may understand that the ninety and nine represent those who think themselves righteous, and so find here a rebuke of the self righteous Pharisees, or those who are already of the flock, that is, the Jews who are faithful in a measure to their covenant privileges. The latter view is preferable. Un- der the circumstances, the ninety and nine represent the Pharisees, and our Lord shows to them why he received sinners, leaving them, as it were. ‘The law had done a part of its work for them, keeping them from gross positive transgression of its enactments, and thus they needed not, like the publicans and sinners, re- pentance on account of such; but it had not done another part of its work,—it had not brought them, as God intended it should, to a conviction of sin; it had not prepared them to receive Christ, and gladly to embrace his salva- tion. The publicans and sinners, though by another path, had come to him; and he now declares that there was more real ground of Joy over one of these, who were now entering into the inner Sanctuary of faith, than over ninety and nine of themselves, who lingered at the legal vestibule, refusing to go farther in.” (Trench.) Even this view implies that the phrases ‘‘just persons’’ and “no repentance ’”’ are not to be taken in the absolute sense; and, further, that the abandoned sinner who comes | to Christ has a higher position than the faithful Jew. Observe how our Lord identifies him- self with God in treating of all these acts of | grace. 8. What woman. Some attach significance as puna ee to this part of the figure, referring it to the Church. This is not necessary, although usage in other places seems to favor it. Ten pieces of silver. The coin spoken of are drachma, worth a little less than eighteen cents each. The proportion is less here, but no special significance need be attached to this: Some find here a suggestion of the ornaments of Syrian women, the head-dress -being sometimes adorned with a roll of silver coins. These pieces of money were very much more’valuable in those days than now. Lose one piece. “The anxiety of the woman to find her lost piece of money certainly does not proceed from a feeling of pity: it is self-interest which leads /her to act. She had painfully earned it, and | had kept it in reserve for some important pur- | pose: it is a real loss to her. Here is divine Hove portrayed from an entirely different side. | The sinner is not only, in the eyes of God, a | suffering being, like the sheep on whom he pests pity: he is a precious being, created in Ss) his image, to whom he has assigned a part in | the accomplishment of his plans. A lost man lis a blank in his treasury. Is not this side of | divine love, rightly understood, still more strik- | ing than the preceding?’ (Godet.) Light a candle; or, ‘‘alamp.’? The description is true to nature. The same care and persistence are indicated as in the preceding parable, and for this reason the woman would seem to represent precisely what the shepherd in the former case did. Sweep the house. Ags Bengel says, ~ hot without dust.’’ ‘ The house in which the lost piece still remained represents the Church, for the parable (like the other two) referred originally to the Jewish people. The woman represents the Spirit of God working in the Church. The lighting of the candle, &c., repre- sent the Spirit illuminating the word, stirring up the dust of worldliness, which conceals the sinner’s outer worth, and then so applying the truth that he is found. Others, with less rea- son, find in the successive Steps a reference to the activity of the preacher, the elders, and the whole Church. The wider application, in which the whole world may be regarded as searched by the Spirit, and all men as stamped with theTHE PRODIGAL SON. 79 image of God, is certainly allowable.”’ (Popu- | lar Commentary.) 9. And when she hath found it. This | verse presents in general the thought of vers. | 5 and 6, with the variations required by the dif- | ferences in the parable. Friends and neigh- bors are feminine in the Greek, but apply to | the same class asin ver. 7. I have found the | piece which I had lost. In ver. 6 we had “JT have found my sheep which was lost.’’ These variations are natural, and it seems un- | necessary to find here a confession of careless- ness on the part of the woman. 10. Likewise; or, ‘thus.’ The joy is felt at once when the sinner is found. ? There is joy. of the sinner’s repentance. In the presence of the angels of God. This is most naturally ex- plained as referring directly to the joy of the angels themselves. ‘“‘ What grandeur belongs to the picture of this humble rejoicing which the poor woman celebrates with her neighbors, when it becomes the transparency through which we get a glimpse of God himself, rejoi- cing with his elect and his angels over the sal- | vation of a sinner, even the chief!’’ (Godet.) The main thoughts of these parables are obvi- ous: but there has been much fanciful interpre- |tation of a mystical character, which, as we think. tends to obscure, rather than to enforce, the great truths our Lord here presents. It refers, then, to what takes place at the time LESSONS. We should learn from our Lord how to attract sinners without sharing their sin. —How natu- ral, yet how wrong, the murmurs of the Pharisees. —‘‘ This man” receives sinners still. — Only when Christ is with us, can we be uncontaminated in the company of sinners. — Hypocrites are harder to reach than open sinners. — Men still doubt the genuineness of the conversion of abandoned sinners. — Christ is the Good Shepherd. — He here shows his compassion, his patience, tenderness, and joy in rescuing sinners. — He seeks us as individuals. — The joy in heaven is too rarely echoed on earth. — The angelic world is a reality; its great interest is in redemption (Eph. iii. 10). — How great the privilege we may have, —rejoicing with Christ and the hosts of heaven when souls are saved, perhaps through our humble labors. — How valuable is a single soul. — Christ asks us to rejoice with him in the success of his cause. — Salvation begins now and here; the sign of it is repentance, — What a stimulus to missionary effort these parables afford. — Only when we believe that men are lost, will we really strive to save them. — Effort to bring about this ‘‘ joy in the presence of the angels of God”’ is vastly wiser than effort to pry into the unseen world. LESSON VI. — May 8. THe PRODIGAL Son. — Luke xv. 11-24. INTRODUCTION. Our lesson immediately follows the preceding one, forming part of the same discourse. The concluding portion of the parable (vers. 95-32) contrasts with the returning prodigal the attitude of the self-righteous elder son. That part was very appropriate then, in view of the murmurs which occasioned the discourse, and is indeed essential to the full understanding of the parable. (See on ver. 11.) But our lesson emphasizes the side of penitence and forgiveness. This parable has been justly termed “the crown and pearl’ of all the parables. It forms a 4 sinner whose case 18 aggravated. Hitherto the illustrations have been f-interest, as it were: now love appears. A lost human being, a lost son, not a lost sheep or coin: hence the details are fuller. Only in such an illustration can the history of the erring soul and its return to God be depicted; only here does the figure reveal to us God's heart of love in his way of mercy. As the matter of the parable is more precious, so its form 1S more beautiful, than that of the othertwo. The beauty has been greatly admired, and frequently climax, representing actions prompted by sel Paif i) its moral lesson has been forgotten in wonder 80 SECOND QUARTER. — LESSON VI. at its form: we must, therefore, guard against a too sentimental use of its teachings. Like the Sermon on the Mount, it does not exhibit the ground of our salvation. The time had not come for that, nor was the particular audience ready for the revelation respecting our Lord’s atoning death. The main lesson for the Pharisees who heard it was, that God is merciful to those who know and feel their sinfulness. As a of experience, none do now know and feel this sufficiently to use the lau eee of vers. 17-19, cnet they have learned from the cross the lesson of penitence. We must not limit the fulness of God’s merc 7 as here illustrated; but Calvary, least of all, puts a limit to Divine love. It has been salled the parable of the Prodigal Son; but to learn its main lesson for ourselves, we must remember that it is rather the parable of the Penitent and Returning Prodigal Son. TEXT. 11. And he said, A certain man had two sons: 12. And the younger of them said to his fa- oe to me. And he divided unto them *his living. ther, Father, give me the portion of goods that| 13. And not many days after the younger son a Mark xii. 44. NOTES. ANALYSIS. —‘‘ The first part of the parable embraces four representations corresponding to the four phases of the converted sinner’s life: 1. Sin (vers. 11-13). 2. Misery (vers. 14-16). 3. Conversion (vers. 17-20a). 4. Restoration (vers. 20b-24).”’ (Godet.) 11. A certain man. The beginning is beau- tiful in its simplicity. The father represents xod our Father, not Christ. Twosons. These undoubtedly stand for the two classes whose presence led to the discourse (vers. 1, 2): ‘the Pharisees and scribes ”’ (the elder son), and “‘ the publicans and sinners ’’ (the younger son). This view is supported by the close of the parable, and agrees with our Lord’s habit of addressing the audience before him. Both classes were Jews, and the Jews would not understand the figure of a father as applying to any other: com- pare the parable of the two sons in Matt. xxi. 28-32, where this explanation is added. Of course all men are represented by these two classes, and in applying the parable now we must recognize the wisdom which so portrayed the truth as to admit of a universal application. In the course of God’s providence the Jews and the Gentiles respectively took the positions of the elder and younger son; but the parable itself did not directly represent Jews and Gen- tiles as such. As, however, this view has been held by many, it is well to state the objections toit. 1. Strictly speaking, the elder son did not represent the Jewish nation, for that nation was not separated from others until two thou- sand years after the creation. 2. Although our Lord had repeatedly hinted at the reception of! God’ the Gentiles into his kingdom, he had not yet plainly revealed it ; nor was this the time to do so, before such an audience. 3. This view sun- ders the parable from the occasion which led to it (vers. 1, 2,) and leaves it without a lesson of comfort for the publicans and sinners. What- ever other preachers may do, our Lord always had a message for the hungry souls about him. 4. Some of the advocates of. this view, accept- ing these objections, use them to prove that our Lord did not utter the parable, which they think was invented to favor Paul’s view of the gospel, as addressed to the Gentiles. This theory is a fiction, but it serves to show the incorrectness of the view we are discussing. 12. The younger. More light-minded, and more easily led astray, on account of his youth. Give me the portion of goods, &c.* OT, * ahity substance.’’ Such requests were not unknown in those days, since the portions were legally defined. That of the younger son would be one-third, that of the elder two-thirds (Deut. xxi.17). The request sets forth the beginning of sin. In its essence sin is self-seeking, turn- ing away from God to find selfish gratification in the things he gives. The departure from God is brought out in the next verse; but the son would not have made this request, if his heart had not already been alienated from his father. Pride and selfishness are the manifes- tations of this alienation from the father: these were present in the elder son also, but come out openly in the more frivolous younger one. And he divided, &c. This compliance sets forth S permission of our free-will, which weTHE PRODIGAL SON. 81 gathered all together, and took his journey into a far country, and there wasted his substance with riotous living. 14. And when he had spent all, there arose a_| mighty famine in that land; and he began to be | with the husks that the swine did eat: and no in want. make self-will, and at last slavery and misery. It is not best to interpret the two “ portions ”? very closely; but, as the father still takes care of the elder brother’s share, we find in this a hint of the position of the self-righteous: nom- inally with the Father, under his care, but still self-willed and not yielding a hearty obedience (ver. 29). 13. Not many days after. He soon leaves his father, thus revealing the true reason for his request. The verse depicts a course of open sin. Gathered all together. The open trans- gressor devotes to sin all the powers and pos- sessions God has given him. Into a far coun- try; like the wandering sheep, yet unlike it consciously going farther and farther away. The ‘“‘far country’’ represents the breaking | loose from restraint, the outward separation from religion and morality. There wasted his substance with riotous living. This represents the internal estrangement from God and holiness, and is a downward step. When we leave God, we must have some other object for our souls, selfish as they are. The result is | Every sinner who sensuality in some form. openly gives up God must turn to this. Some- | times these selfish pursuits are called by noble names, such as art, literature, science. But | when these things which God has designed to | | . : ‘ . ° | prodigal obtained his desire, we are to think of lead to him are wrongly used, they waste the powers God gives us. Even the noblest forms of selfish living become a kind of intoxication, in which men would forget the stings of con- science. The verse is especially true of young people: impatient of control, they seek liberty, put really find only license, and license soon becomes licentiousness. In this state men are unconscious of their true worth. 14. And when he had spent all, ‘This seems to have happened very soon. We must not press the parable, however, as though it meant that all God gives is wasted before re- pentance. What remains is not current in that “far country.’ A mighty famine. This re- fers to external events, hastening the evil con- sequences of sin; such circumstances as God uses to lead to repentance. He began to be in want. This sense of need is the main | 15. And he went and joined himself to a citi- zen of that country; and he sent him into his fields to feed swine. 16. And he would fain have filled his belly man gave unto him. point in the description of the misery which follows a life of sin. 15. Joined himself; as if by force. This was an effort to help himself, as he felt his want. To a citizen of that country. This need not be referred directly to Satan, since there is no thought of bad treatment. But his effort to help himself only led to deeper misery. To feed swine. The employment was degrad- ing in the eyes of the Jews. There may he an allusion to the occupation of the publicans, whose office was to serve a foreigner in a de- erading duty. But the main thought is, that the young man, who selfishly left his father to find supposed liberty, is in abject dependence on a stranger who takes no care of him. 16. Would fain; i.e., he desired to do this. Have filled, &c. His destitution was so great that he craved even the swine’s food. It is not clear from the language used, whether he suc- ceeded in getting even this, but he probably did. With the husks. Not what we call ‘husks,’ but the pods or beans of the carob- tree. They have a sweetish taste, and are good enough food for swine, but not for men. The pod alone is eaten, so that “husks” par- tially expresses the sense; although it usually conveys the wrong impression that the swine’s food could not be eaten at all by men. If the him as actually feeding with the unclean ani- mals; if not, that he was in absolute want, when swine had enough. In either case the description is of fearful misery. And no man gave unto him. This is the reason he desired the ‘‘husks,’”’ because no one provided for his needs. Another explanation is: The swine were pastured by the prodigal, and when taken home by him were fed by another with the carob-pod: he was so hungry that he desired a share of these, but ‘‘no man gave unto him.”’ We prefer the more direct explanation. If he had no other food than the ‘ husks,’’ though filled with these, he would still be perishing with hunger. A sensual life brings one to the deepest want: all sin, being essentially selfish, and then sensual, will at last do the same. But this is the turning-point with the prodigal.com eer, oxen: eae A ETL RANT TOT oh A NN, SN IAT aeeninienisinaneenmemnmeenen: oe LESSON VI. 82 SECOND QUARTER. And when he came to himself, he said, | . And am no more oes ee ie thy How many hired servants of my father’ s have 1son: make me as one of thy hired servants. 90. And he arose, and came to his father. and I Miah with 20. : See " pouge ee ae ; But > when he was yet a great way off, his fa- 1unger ! 18. I will arise and go to my father, and will | ther saw him, and had compassion, and ran, and i , , t | fell on his neck, and kissed him. say unto him, Father, T have sinned agains H ; c heaver en, and be fore thee, al 21. And. the son said unto him, Father, I have b Acts ii. 89; Eph. ii. 13 Bs lie 17. Ww hen he came to himself. This is| fails. In the interpretation of the parable, sin the third scene of the parable: conversion. Be- | against heaven and before the Father mean the fore this he had been ‘‘ beside himself;’’? for a| same thing. When one regards his own sin as life of sin is in a certain sense irrational. This | sin against God and his heavenly rule, he gives parable brings out the free will of the sinner; the best sign that he has come to himself. ‘the other two, the seeking and saving, which is| 19. And am no more worthy. The gen- here in the background. Both are true, what-| uine feeling of a penitent, and the death-blow ever theory we have for connecting them to-| to all thoughts of meriting salvation. Make gether. Notice, the man came to himself among | me as one, &c. He still clings to his sonship, the swine, not among his eyil associates (ver. | though he confesses he does not even deserve 30). He said. He now sees his case in its true | the treatment of a hireling. There is no thought light, and what he says is both the result and | that he could in such a position win back his the evidence of his having come to himself. | father’s favor. Even if there were, the conduct The sketch is true to nature. He does not be-| of the father shows how needless such a notion gin to philosophize about his father’s mercy, as|is. The main point is, the sinner must make too many do when seeming to repent. How | no excuse, but come just as he is, confessing many hired servants. These were tor in | truly what he is. his father’s house than the ‘‘servants’’ (ver. 20. And he arose, &c. ‘‘ What he has re- 92), who belonged permanently to the house-| solved, he does; a fignre not of the usual, but hold. We need not press a special ineaning in| of the proper, course of such a state of mind.” this phrase. The reference is in general to|(Alford.). A great way off. Whatever is true God’s providential care. Of my father’s. | in the parable, in the application the Father is Still ‘his father,’’ though in his evil courses | expecting the return. His father saw him, he seems to have forgotten that he had a fa-| &c. As true to nature as it is beautiful. The ther. A sinner will thus reflect and repent, | father in the parable thus meets the lost son, only when he feels that God is still willing to| but God seeks us out in the ‘‘far country.” be his Father; and he will feel this only as he| And Kissed him. Asa token and seal of his finds in Jesus Christ, the Son of God, a just as| love. It has been well said, ‘‘ The Saviour and well as merciful reason for the hope. Have | Mediator is concealed in the kiss.’’ bread enough. The lowest servants have 21. Father, &c. The confession, prepared abundance, he remembers now. And I3; a|when he camé to himself, is now uttered son still, though so unworthy. Perish with | by the prodigal. But he does not say, ‘Make hunger. In marked contrast with the case} me as one of thy hired servants’’ (ver. 19), of the “‘ hired servants.”’ though some manuscripts add it in this verse 18. I will arise. Correct reflection about | also. The kiss has assured him of his father’s his father was not enough, would not of itself | love, and he will not wound it by such are: help him. He must act accordingly, and first | quest. The penitence is even greater than when of all leave the “far country.’’ The applica-| he thought of this. If there was any notion of tion is plain. Vers. 18, 19, are touchingly beau- | buying favor in the hireling’s position, it is gone tit, Hut cari oe condemn those who fail to} now. Those who have returned to God under- act in the same manner. The change of feel-| stand this part of the parable. The former con- ing toward the father, however, precedes the | fession was a cry of despair, but this is that of actual return. Father, I have sinned. He | repentant love. ** The terms are the same, ‘I ' will confess to his father. Against heaven | have sinned;’ but how different is the accent! and before thee. The :onfession is of sin in its | Luther felt it profoundly: the discovery of the true character. Here much seeming penitence! difference between the repentance of fear andTHE PRODIGAL SON. sinned against heaven, cand in thy sight, and| 23. And bring hither the fatted calf, and kill os no more worthy to be called thy son. it; and let us eat, and be merry: ‘ ») OO : »7y* ,¢« ; i a . , 7X 7 7 i z ; Be : 22 But the father said to his servants, Bring| 24.4For this my son was dead, and is alive forth the best robe, and put it on him; and put again; he was lost, and is found. And they a ring on his hand, and shoes on his feet: | began to be merry. ' co Ps. li. 4........d ver. 82: Mph. iis, v; 14; Rev. in. 1. 2 i that of love was the true principle of the Refor- | Christ; for his sacrifice does not follow the re- mation.’’ (Godet.) . turn of the prodigal. The whole parable pre- 22. But the father. He receives him as a| supposes the atoning death of our Lord. Be merry. Compare ver. 6, ‘‘ joy in heaven,’’ for the parties who rejoice at the feast are the ** ser- vants’’ (ver. 22), the whole household, angels, son, not according to his merits, and shows how he regards him by his acts. Bring forth. | “Quickly”? is to be added. The best robe. ‘ The original is emphatic, —‘‘a robe, the best and redeemed men. 24. Was dead, and is alive again. Even in the parable, moral death is meant; much more in the application. Was lost, and is found. This was the son’s relation to the fa- ther. Salvation is a new fellowship with God our Father, beginning on the human side, with one.” The garment meant was the upper gar- ment worn by the higher classes among the Jews. It was not his old one, but a new one of honor. There may be an allasion to the robe of righteousness provided for us by Christ (Isa. | lxi. 10; Rev. iii. 18), but this need not be ra sisted upon. Aring; a seal ring, worn only by | our coming back to him in penitence; but first | felt as such, when he speaks pardon to us. sense of the whole verse is plain, even if we de | And they began to be merry. Probably at not interpret each detail (the “ ring,’ the seal | the feast (see ver. 25). This clause is the answer of the Spirit; the ‘‘ shoes,” the preparation of | that our Lord makes to the murmur that he re- the gospel of peace: Eph. vi. 15). Those who | ceived sinners, and ate with them (ver. 2). The have no proper sense of the depth of their sin | joy in heaven over the returned prodigal had and misery will not apprehend what these gifts | its earthly counterpart in his feasting with sin- free men. Shoes. Slaves went barefoot. The| are, for they cannot receive them. ners. But earth rarely responds to such heay- 23. The fatted calf. Represented as stand- enly joy; as the rest of the parable shows, which sets forth not only the attitude of the Pharisees, but how men too often feel toward a penitent sinner. Yet those whom God has thus received should be, and are, least likely to make the mistake of the “ elder brother.’’ ing in the stall, prepared for some festivity. This stroke shows a knowledge of rural life among the Jews. And kill it; as the best provision for the sudden festivity. There is no allusion to any sacrifice, least of all to that of LESSONS. Admiration of the beauty of this parable does not of itself imply a like return to God. — ‘“ Strictly speaking, both the sons here sketched are lost; the one through the unrighteousness that degrades him, the other through the self-righteousness which blinds him ”’ (Van Oosterzee). : ligal thought he could be happier if he had his father’s property without his father’s presence, love, and care: how like all of us sinners !— Men call this form of selfishness, love of liberty: God calls it sin. — To willingly abide in sin, is to journey very far from God. — The self- ish, godless enjoyment of the most beautiful things is ‘‘ riotous living,’’? only a more refined form of sin. — The enjoyment of sin is brief. — When sinful pleasure ceases to give delight, we have 1 that passes current in that far country. — The Father seeks his erring child, by so s true condition. — Sin gives utter emptiness of soul. — The 16). —Sin alone can degrade men to the level of the brutes. ‘to himself; ’’ but no sinner is saved until he “‘ comes as he really is; penitence is feel- — The proc spent al ordering events as to reveal to him hi freedom sin gives is slavery (Rom. vi. — God’s power alone can bring the erring to himself.’’ — When one truly repents, he begins to see himself ing based on fact. — True penitence leads us back to God, but in confession and humility. — ‘« Aoainst thee, thee only have I sinned ”’ (Ps. li. 4), is the language of repentance toward God. — True penitence claims nothing, but “ by grace.’ — God’s welcome to the sinner 1s beyond even the Father’s welcome of the prodigal. — God waits to be gracious, comes to meet us in mercy, Pearyemma Sa = = crane, oe ean ae Sie ae ey oe = [eennenecneamsenacneoen 84 SECOND QUARTER. — LESSON VII. speaks his love before we can speak our penitence. — After the Ae ae 4 Meee but pride, that makes the sinner unwilling to believe that he isa aon a ¥ ai +OC a ee a : pardons, he does so fully; he gives to the penitent every token of ae ee : ani Spiritual death; salvation is spiritual resurrection. ae Sin is spiritual CeO gee x . salvation is restoration to fellowship with him.— Christ’s coming to earth to save sinners is the assurance of the Father’s welcome, and of the joy in heaven. LESSON VII. — May 15 THe RicH Man anp Lazarus. — Luke xvi. 19-31. INTRODUCTION. Turis lesson is from the same discourse as the last one. Our Lord had addressed to his disciples the parable of the unjust steward (vers. 1-13), ending with the saying: ‘‘Ye cannot serve God and mammon.’’ This called forth the derision of the Pharisees, ‘‘ who were covetous,’’ or ‘‘ lovers of money ”’ (ver. 14). After addressing to them some words of rebuke (vers. 15-18), he speaks this parable to them, to emphasize the saying they derided. The previous parable had pointed out the right use of wealth: this one brings forward the easy way in which it can be wrongly used, and the consequences of so doing. The story is told in such a way as to meet the sneer of the Phari- sees, who were moral, respectable men. The rich man is not an open Sinner, only an easy- -coing worldly person, who is fond of good living, and, though selfish and godless, v ery respectable; the poor man is one of a class the Pharisees despise. The parable, it is true, lifts the curtain of the future world, but this was not its main purpose. Its lesson is for this world. At the same time, while our Lord uses the popular language of that day in speaking of the state of the dead, it is impossible that he could have alluded to such a matter without reve aling much truth in regard to it. What is depicted here is plainly stated elsewhere, and we are to receive it on his authority. In fact, while this is called a parable, it has little of that character, rese mbling rather a story told about real persons. The two men do not represent other men, exce pt as they belong to the same class, and act in the same way. All attempts to explain the narrative as largely figurative have failed. The rich man means a rich man, Lazarus means a poor beggar. Abraham’s bosom, and hell, mean real states of happiness and misery; just as living for selfish ends means that and nothing else. The plain, straightforward tone of the story defeats every effort to explain it away. TEXT. 19. There was a certain rich man, which was clothed in purple and fine linen, sumptuously every day: 20. And there was a certain beggar named and fared | Lazarus, which was laid at his gate, full of sores, NOTES ANALYSIS. — The contrast on earth: the rich man in luxury (ver. 19); Lazarus in want (vers. 20, 21). The death of both, and the contrast in the other world (vers. 22, 23). gives him the name Wineue, for which there is no authority: it shows, however, the early im- pression of the reality of the Story. In purple. A costly kind of cloth, brought from Tyre, and used for upper garments (comp. Acts xvi. 14). Fine linen. Usually brought from Egypt, high- ly prized for under-garments. Some of it was said to cost twice its Weight in gold. Fared Lor, “‘ made merry ’’] sumptuously every day. It is not meant that he was either gluttonous or “io The request of the rich man for himself (ver. 24); the answer (vers. 25, 26). His request for his brethren (vers. 27, 28). The renewed refusal (ver. 29), with the final argument and answer (vers. 30, 31). 19. A certain rich man. He is often called “ Dives,” the Latin word for “ rich.’? TraditionTHE RICH 21. And desiring to be fed with the crumbs which fell from the rich man’s table: moreover, the dogs came and licked his sores. 22 And it came to pass, that the beggar died, and was carried by the angels into Abraham’s recklessly extravagant. of his class, according to his means and posi- tion; gave feasts at his own house, and partook of them elsewhere; not an uncommon thing nor in itself wrong. There is no evidence that a Sadducee is meant, for the Pharisees also acted in this way. 2 He was not a remarkable sinner. A certain beggar. MAN He lived in the style | | of his burial. AND LAZARUS. bosom: buried; And in hell he lifted up his eyes, being in torments, and seeth Abraham afar off, and Laz- arus in his bosom. the rich man also died, and was 22. The beggar died. No mention is made It was ‘‘ only a pauper whom no- | body knows,”’ and his funeral attracted no at- , | tention. And was carried. His soul is cer- tainly meant, for the notion that he was carricd bodily is opposed by the contrast to the burial |of the rich man. By the angels. This is Dy The rich man is the | peincipal figure: this character is introduced in | contrast with him, not to show the spiritual advantages of poverty. Named Lazarus. The name is probably an abbreviation of the Old | Testament name ‘‘ Eleazar,’ God’s help.’’ Jesus lov*1, but otherwise there is no connec- tion between this beggar and Lazarus of Beth s>°¢ which means, It was also borne by one whom any. Both the name and the sequel prove that this was a godly man: account of his beggarly condition. Was laid at his gate. Doubtless to obtainalms. Cer- tainly the rich man had, in this fact, an oppor- he was not saved on tunity of using his wealth to better purpose. The ‘‘ gate’’ was the only entrance to the house, and Lazarus could easily be seen. Full of sores. Covered with sores, which were possi- bly the results of poor food. 21. And desiring to be fed. Some heighten the negligence of the rich man, by supposing that the beggar did not even obtain what he wished. The crumbs, &c. would scarcely satisfy him. The indifference These, even if obtained, of the man living in luxury is the main thought. If Lazarus got the crumbs, it was not in charity. These crumbs were probably the fingers of those who ate at the rich table, and then thrown away to become the portion of the dogs (see Matt. xv. 27), who in this case probably shared with the beggar. Moreover [or, ‘‘ yea, even’’] the dogs came and licked his sores. The dogs sought the same food, but even they, as they are in Eastern countries, had more com- they relieved his wild and masterless passion than the rich man: pain by licking his sores. Some think that this presents an aggravation of his misery; the dogs snapping up the crumbs he desired, and in- creasing his pain by their actions. 3ut nothing is said of the former, and the latter would not be the effect. ably to be understood literally. The contras of the reversed positions begins already: rich men were pall-bearers of their associate, but the beggar was borne by angels. Into Abra- ham/’s bosom. The Jews used this expression of the state of blessedness after death. It was figurative in their use, but, like many other fig- ures, obtained a fixed technical meaning. Our Lord accepts the Jewish notion as in the main correct. The word is not exactly equivalent to ‘‘heaven,’’ though we use the latter in this sense. It answers to ‘‘ paradise”’ (Luke xxiii. 143, Lesson X.), the happy side of the state (or used for wiping | | nan’ 5 It is significant that the beggar was first taken away, out of his wretchedness; the longer life of the worldly man would give space for repentance. The rich man... was buried. No doubt the luxury of life was followed by the “luxury of woe;’’ there was a magnificent funeral. 23. And in hell; or, ‘‘Hades.’’ There are two words in the New Testament which are translated ‘‘hell:’’ one ‘‘Gehenna,’’ the other ‘“‘Hades.’? The former always means the place of punishment; the latter, the state or place of departed spirits (Hebrew, ‘‘Sheol’’). In each case the context shows the more precise refer- place) of departed spirits. ence of the word, since it might mean either Gehenna or Paradise (‘‘ Abraham’s bosom ’’), or both. Here it probably includes both, since the rich man is represented as seeing Abraham and Lazarus. On which side he was, is afterwards stated. day is used, but without any correction of it. Notice that the popular language of the Our Lord rebuked wrong notions on other sub- jects: hence we infer that the Jewish view was in the main correct. He lifted up his eyes. Either oe .d up to a higher place, or now be- ne came fully conscious of his position. 4 thing special in regard to the future state is implied in this. Being in torments. The whole force of the parable springs from this statement. HeP ” Gieecaepterenetea tea aaeenadie nee LED REN AOC TEBE IE 24. And he cried and said, Father Abraham, have mercy on me, and send Lazarus, that he may dip the tip of his finger in water, and 2 cool my POREUS for T>am tormented in this flame. But Abraham said, Son, and likewise Lazarus evil things: comforted, and thou art tormented. 86 SECOND QUARTER. ¢remember that fon in thy lifetime receive dst thy good things, but now he is LESSON VII. 96. And beside all this, between us and you >| there is a great gulf fixed: so that they which would pass from hence to you cannot; neither can they pass to us, that would come from ance Then he said, I pray thee therefore, fa- ther, that thou wouldest send him to my father’s house @ Geen xive 12 ce cess b Isa. Ixvi. 24; Mar Kigtex, B45 O20 pia sic os c Job xxi. 13; chap. vi. 24. was in a place of punishment. ment is not meant, since his body was in the erave; but there was real torment. No doubt one element of it was the certainty of eternal condemnation. For beyond this ‘‘place of tor- ment’’ (ver. 28) is another. Seeth Abraham afar off. This accords with the Jewish notion that Paradise and Gehenna, the two parts of Fiades, were so situated that one was visible from the other. This point is not to be except as showing that pressed, descent from Abraham, even when acknowledged in that state after death (ver. 25), is in itself of no avail. This thought was important for those to whom the parable was addressed. In his bosom; see Vier. 22. 24. Father Abraham. Even there the man does not forget that he is a Jew; probably asks the favor on that-ground. Send Lazarus. He even seems to think that the beggar ought to do menial service, though it is not likely that he claimed any right to this. That he may dip, &c. We may accept all this as figurative, since the man’s body had been buried (ver. 22). But figures are employed in the Bible, not because the reality is less than the figure, but greater. Our Lord here teaches, all the more strongly because incidentally, that after death the souls of the impenitent suffer as terribly as if fire were tormenting their bodies. Notice, too, the man who had lived so luxuriously now speaks of relief for his “‘tongue’’ which had been gratified with dainties. This hints at the close connection between sin and its punishment. The whole verse shows the reversed conditions: the man rich on earth is now in torment, and would gladly find even the slightest alleviation from the beggar, despised on earth, but now in blessedness. Only the external circumstances. however, have changed: each remains the same. 25. Son. Abraham recognizes himas a Jew. but this avails nothing. ‘‘ The answer is solemn, calm, and fatherly: there is no mocking, as the moral character of Physical tor- stance;. no grief, as is Sometimes represented affecting the blessed spirits for the tot of the lost.” (Alford.) Ikemember. The state of departed spirits is not unconscious, the whole parable assumes; but this word shows that memory of earth remains, and reason too; for the facts of earth are recalled to prove the jus- tice of the rich man’s lot. In thy lifetime. Contrasted with ‘‘now.’’ Receivedst. The word means, receive in full; so that there is nothing left for him now. Thy good things. The emphatic “‘thy ” that he had re- garded his earthly possessions as his chief good. intimates God had treated him according to his own esti- | mate of these things; had given them to him, ‘and that was all his portion of good. Lazarus evil things. Not‘ bis”’ evil things, for he may have rightly viewed his afflictions as designed for good. But now, &c. insert ‘‘ here,”’’ phatic. The best authorities making the phrase more em- The reason of the difference was not this the Bible The rich man’s wrong esti- mate and use of wealth are implied in this verse. So it was the character of Lazartis in affliction and poverty that is referred to. The distinct mention of repentance (vers. 30, 31) makes it clear that the reason of the Was purely a moral one. 26. And besides all this. improper to grant the request; possible also. the previous wealth and poverty: nowhere teaches. difference It was morally but it was im- There is a great gulf fixed. The figure is of an unfathomable abyss, which cannot be bridged over. Our Lord here makes a revelation, for the popular Jewish view did not speak of this. That. This means “in order that,’’ not ‘‘ so that.’?. God has so ordered that in the piace of departed spirits a change of State is impossible. The rest of the verse may be translated thus: ‘that they who wish to pass from hence to you may _ a“ able, nor any cross Over from thence to us.’? This new reve- lation of Christ is therefore diametrically op- posed to the Roman Catholic doctrine of purga- found in the Koran under the same circum- tory.THE RICH MAN AND LAZARUS. 87 98. For I have five brethren; that he may|if one went unto them from the dead, they will testify unto them, lest they also come into this | place of torment. 299, Abraham saith unto him, 4 They have Mo- ses and the prophets; let them hear them. 39. And he said, Nay, father Abraham: but | 27. 1 pray thee therefore. The second re- quest accepts the first answer as final. He has (Jas. 11: 9). begun to ‘‘ believe and tremble 28. For I have five brethren. It is implied | that all of them were living as he had done. | Testify unto [or, “ warn’’] them, &c. © That a lost spirit should feel and express such sympa- | thy, is not to be wondered at; the misery ol such will be very much heightened by the awakened and active state of these higher facul- ties and feelings which selfishness and the body kept down here.” (Alford.) 29. They have Moses and the prophets; | i.e., the Old Testament. Its sufficiency is de- clared here, and yet more clearly in ver. ol. The Jews had always been seeking é signs,’ and neglecting the Book they professed to prize. | Let them hearthem. This is also a rebuke of the Pharisees, implying that they did not rightly attend to the word of God. 30. Nay, father Abraham. He shows, even now, the wrangling spirit of the Pharisees. The answer does not mean, these,’”’ but, ‘‘ thus the matter will be made more sure.’’ ‘The ** spiritual manifestations ”’ l make men believe in another world, came, not from a saint, but from a lost and soul, that could know nothing of the best d Isa. viii. 10, xxxiv. 16; John v. 89, 45;"Acts xv. 21, xvii. 11........ e John xii. 10, 11. “they will not hear request for more decided (so called now) to impenitent repent. 31, And he said unto him, If they hear not | Moses and the prophets, © neither will they be persuaded, though one rose from the dead. |means of grace. This will help us in judging of such ‘‘ manifestations.” 31. If they hear not Moses, &c. ‘‘ Ze whom the law and the prophets bring not to the con- viction of his sins, will be as little led to it by 'the sight of even one raised from the dead. After the first emotion of astonishment and terror, criticism will awake, saying, Hallucina- tion! and carnal security, shaken for a moment, (Godet.) This final an- swer declares the sufficiency of the Old Testa- ment for the Jews at that time; and, by anal- ogy, of the whole Bible for us in these times. Those who do not hear when God speaks will will re-assert itself.’’ not hear a real. message from the other world. >|This was applicable to the Jews then: not re- penting and believing in Christ from the lessons of their Bible, they had not been * persuaded ” by the raising of Lazarus (which, as we hold, | had already taken place); were even rendered more hostile (John xi. 47). When our Lord himself arose, he did not appear to the Phari- sees, nor did the preaching of the resurrection find them willing listeners. For a Jew to be- lieve in the risen Lord, it was necessary that he should first ‘‘hear’’ Moses and the prophets through whom God had spoken to him. The verse has an application to those who ignore or | underrate the Old Testament. LESSONS. The.main lesson is: Neglect to use wealth ari living to himself, without trying to serve Gov rich, but because he uses riches without thoug , society,’’ and his sin +s that of too many of our : always, and whensoever ye will ye may do thea thespoor to be supplied with what is world will often reverse the not spring from wealth and } 1. That all live after death. classes, those punished and those blessed. disembodied spirits retain reason; one element of the misery 0 not believe on earth, yet witl their misery. — The parable should not attempt to lift the veil hig! accomplished by the return of ‘‘ spirits’ or > conditions of this. — The yoverty as such. — Respectit 2. That the disembodied spirits of men are at once divided into two 8 That this division is unchangeable. their consciousness, f those in punis! out any moral effect, discourages curiosity in r er than our Lord has done. to earth. —If Lazarus, after seeing the future, could not ht leads to eternal calamity. — A worldly man, 1 with his wealth, is a lost man; not because he is ht of God. — This sinner moved in “the best ‘‘hest citizens.’ — ‘‘ Ye have the poor with you n good’ (Mark xiv. 7).— Thoughtlessly allowing of no use to us, 1S not charity at all.—The future reasons of such reversal are moral, and do 1g the future world, the parable implies: 4. That these their personal character, their memory, and ‘ment being the belief of what they would so that even natural sympathy but increases egard to the details of the future. — We No moral good could beaati Puen sae ee Se ia eee ———— re gk) score emperor ame = Sate AON ee 88 SECOND QUARTER. — LESSON VIII. influence those who will not heed the Bible, how little good can we do by Tnseip descrip- tions of heaven and hell. — The Bible is all-sufficient. — The warning against the ‘‘ hell within us” is found in the Scriptures. — The division between lost and saved begins now and here, but here there is no impassable gulf. — The great danger of worldly men is easy-going indifference. LESSON VIII. — May 22. PARABLES ON Prayer. — Luke xviii. 1-14. INTRODUCTION. SINCE the narrative of Luke at the close of this lesson (ver. 15) begins to correspond again with those of Matthew and Mark, without any indication of a change of scene, we regard the order as chronological. The time was very shortly before the entrance to Jericho (ver. 35; comp. chap. xix. 1), and the locality was Pera. The two parables are properly joined together. “In order to end like the widow, one must have begun like the publican; and, in order to act as recklessly of conscience as the judge, one must have the heart of a Pharisee in his bosom.” (Van Oosterzee.) THX T, 1. And he spake a parable unto them to this| 2. Saying, There was ina city a judge, which | aN ~ ny ‘ LC . end, that men ought “always to pray, and not to | feared not God, neither regarded man: faint; ' o And there was a widow in that city; and Se nenineeeeetetete ree ae a chap. xi. 5, xxi. 86; Rom. xii. 12. a ——— ee eee NOTES. ANALYsIS. —I. The parable of the unjust judge | (importunity in prayer), vers. 1-8. The pur-| pose of the parable (ver. 1); the two parties (vers. 2, 3); the giving-way of the judge (vers. 4,5); the comment of our Lord (vers. 6-8). IT. | a character could be introduced as an illus- The parable of the Pharisee and the publican | tration. ‘‘ None but the Son of God himself | the expression means, unchecked in his selfish- | ness by either religious or social motives. The | low tone of morals in that time, and even | among the Jews, is Shown by the fact that such (iumility in prayer), vers. 9-14. The audience | might have ventured to use this comparison; (ver. 9); the two men (ver. 10): the prayer of | it would have been over-bold on the lips of any the Pharisee (vers. 11, 12): the prayer of the | other; for, as in the parable of the friend at publican (ver. 13); the verdict of our ra aucalent we were startled with finding God (ver. 14). | compared to a churlish neighbor, so here we 1. A parable unto them: that is, to the| find him likened to an unrighteous judge.” disciples, since they are last referred to as his | (Trench.) But to overlook the character of the auditors (chap. xvii. 22). That men [or, ac- | Judge is to miss the point of the parable. The cording to the best authorities, ‘‘ they ’’] ought | argument is, If God were like this judge, he always to pray. Compare the similar parable | would give way to the prayer of his people: chap. xi. 5-8. Not to faint; that is, not to be | how much more can they ex} | sect an answer when he is altogether unlike him! A widow in that city. The Mosaic law made special e city | provision for the judicial protection of widows. Xvi. 18).| She represents the Church, no doubt, but made up of individual Suppliants, in and suffering oppression. adversary. discouraged by the delay in receiving an an- Swer. There was in a city a judge. This| was the municipal judge appointed for th according to the Mosaic law (Deut. Keared not God, neither reg Such judges as arded man. were by no means uncommon jj Oriental countries. <« Unprincipled, reckless,’ distress, Avenge me of mine 1 Her cause, it js implied, is a justshe came unto him, saying, Avenge me of mine adversary. 4. And he would not for a while: but after- ward he said within himself, Though I fear not God, nor regard man; : 5. bYet because this widow troubleth me, I will avenge her, lest by her continual coming she weary me. c b Eph. vi. 18; Col. iv. 2; 1 Thess. v. 17 one; she demands only what the judge ought to grant. The adversary of the Church, or of We or to the indwelling sin, to its individual members, is always present. need not apply it to world Satan alone, alone, but also to every thing that hinders our growth in holi- ness. There is something touching, as well as significant, in the helplessness of this widow; and in her widowhood she well represents the bride of Christ during the absence of her lord. Her sole weapon, moreover, is prayer. 4. And he would not for a while. long, is not said. How ‘*God often seems to man to be acting as this unjust judge, to be turning a deaf ear to the prayer of his people: for even the elect are impatient under suffering and afliction; they expect a speedier deliverance than God is always willing to vouchsafe them; they think they could claim to be heard and delivered more promptly than God thinks (Trench.) He said within himself. This soliloquy shows the utterly reckless char- acter of the man; he knew how unjust he was, 7) good. and was not ashamed of it. 5. Yet because this widow troubleth me. Her importunity is taken for granted: he ex- pects her to trouble him yet more. me; or, ‘‘ wear me out;”’ literally, ‘smite me in the face.’? Some have even taken the literal sense as the true one. The illustration is drawn from life. G6. And the Lord said, Hear what the | unjust judge saith; literally, ‘the judge of unrighteousness.” ‘‘His act was not an act of justice, but injustice. His very avenging was unjust, because he did it from self-regard, and He, like the steward above, was a man of injustice, belonging to and being of the iniquity which prevails in the world.”’ (Alford.) 7. And shall not God avenge? If a judge of unrighteousness does this, how much more will a just God listen to a claim for right! His own elect. The petitioner is not a forsaken widow, but God’s chosen one. The argument not from a sense of duty. PARABLES ON PRAYER. She weary | 89 6. And the Lord said, Hear what the unjust judge saith. 7. And ¢shall not God avenge his own elect, which cry day and night unto him, though he bear long with them ? 8. I tell you ‘that he will avenge them speedily. Nevertheless, when the Son of man cometh, shall he find faith on the earth ? weanes Geli. si. 1S)... Reve Vie 10; is strengthened by this expression. Which cry day and night. This phrase is both an exhortation to persistent prayer, and a predic- tion that such prayer will be characteristic of God’s people. While the verse is applicable to each individual Christian, it has a specific ap- plication to the elect as constituting one body, and to the final triumph of the Church of Christ. The ground of the answer is the fact that those who cry are his “‘elect;’’ the occa- sion of the answer is the fact that they “cry day and night unto him.” Though he bear long with them. A slight change of reading gives as the literal sense, ‘‘and he is long- suffering over them.’’ This may be interpreted (1) Though he is long-suffer- ing (towards their enemies) on their behalf, or in their case. (2) And he is long-suffering toward them (i.e., his elect). (3) AS a separate question: Is he wont to delay in their case? The first seems preferable. The second only repeats the former part of the verse; and the last seems inappropriate, since it denies the delay which our Lord assumes. 8. I tell you. Our Lord answers his own question at once. He will avenge them speedily. Not speedily in time, since the final answer has already been delayed eighteen hun- dred years ; but quickly, —the vengeance will take place rapidly. Others prefer to explain, as so often, that, however long delayed it seems in several ways. in man’s sight, it comes quickly as God regards \it. Perhaps both ideas may be combined here. When the Son of man cometh. The second coming of Christ is, of course, referred to. Will he find faith on the earth’? “It is not implied that there will be no faith at that time, but only that it is doubtful whether the faith spoken of will continue until that time. What faith does our Lord mean? IJf he means saving faith in himself, then the question points not only to the speedy falling-away of many who heard him then, but also to the great apos- tasy which will precede his coming (2 Thess. ii. 3), But it is more probable that he refers to : i aes9. And he spake this parable unto certain €which trusted in themselves that they were righteous, and despised others: 90 SECOND QUARTER. — LESSON VIII. 10. Two men went up into the temple to pray; the one a Pharisee, and the other a publican, 11. The Pharisee f stood and prayed thus with e Heb. x. b/s 2 bet M18) Ose. ce. «- f chap. x. 29, xvi. 15. the kind of faith set forth in the parable: faith which endures in importunate prayer. The question then implies that the trials of the faith and patience of the Church during the Lord’s delay will be so great as to. make it doubtful whether such importunity for the Lord’s return will be the rule in the day of his appearing. This view does not encourage the over-gloomy view that the day of Christ’s triumph will be when his people have become very few in number. On the other hand, it agrees with the representations repeatedly made, that the coming will be an unexpected one, even to real believers. The special form of faith which will be lacking is faith in the re- turn of the Lord as evidenced by importunate prayer for the hastening of that event.”? (Popu- lar Commentary.) 9. This parable. The story is of an every- day occurrence. It is only a “parable,” be- cause the two men stand for two classes, and | their conduct illustrates a general spiritual truth. Unto certain. These were probably not Pharisees; for it is unlikely that, in speak- ing to them, our Lord would have exasperated them by choosing one of their own class for such an illustration. Trusted in themselves that they were righteous. Self-righteous- ness was the chief error. All the way through, it is indicated that righteousness comes from God, not from our own attempts at morality. These, then, were Pharisaical in Spirit, though not avowed Pharisees. Despised others; or, ‘‘ the rest.’’ To this feeling self-righteousness at once leads. ‘‘They were, therefore, proba- bly members of the company following Jesus who had not yet openly declared for him, and who manifested a haughty distance to certain | sinners, known to be such, who were in the company with them; compare chap: Xik. 7, . (Godet.) Many in these days who are ready to detect self-righteousness in the church, and to call professed Christians Pharisees, are well deseribed in this verse, and in the Phari- see of the parable. They are very often people of “respectability and culture.” 10. Went up into the temple. The temple was on an elevation. To pray. deemed the best place for devotions; and it was really so in those days, when God had chosen a locality for his honor. Now Christ is the true temple; and we are in the right place of prayer, whenin him. The reference to the temple was peculiarly apt just then; for the passover was approaching, and the people were on their way to Jerusalem. A Pharisee...a publican. The contrast begins here. The one belonged to that stricter sect of the Jews, scrupulous about obeying the law, in the letter at least; the other was a tax-gatherer, employed by the Romans, despised by his own countrymen. The publi- cans were not only associated in word with ‘sinners,’ but were usually of low moral character. 11. The Pharisee stood; or, ‘‘ stood forth.” Prayer might be made standing: the publican also stood (ver. 13). But the Pharisees loved to take a prominent position, to be ‘‘ seen of men”? (Matt. vi. 5), and the word here used indicates that this man did so. Prayed thus with himself; i.e., to himself, not orally, since he would hardly dare to speak thus in the hearing of others. Secret prayer has the great advan- tage of allowing us to speak out, and we are thus in less danger of communing with our- selves instead of communing with God. Some modern religionists have imitated this Pharisee, by substituting a ‘‘meditation’’ for ‘ prayer” in their assemblies. God, I thank thee. But he did not thank God: he only boasted. We may truly thank God for moral excellence (1 Cor. xy, 9, 19). buat such thanksgiving springs from the deepest humility. I am not as other men; or, “‘the rest of men.” Self-righteous- ness despises not only others, but most others, in order thus to exalt self, and that, too, even before God. Extortioners. He begins to classify “the rest of men.’? Those who extort money from others are rightly condemned; though, in a country where wealth is rapidly acquired, many have not so good judgment on this point as this Pharisee. here those who act illegally rather than immor- ally. Adulterers. To be understood literally. Or even as this publican. He does not mean that the publican is worse than those men- This was | tioned, but that he is a person worthy of con- tempt. This mention of the publican brings Unjust; meaningPARABLES ON PRAYER. 91 eee God, I thank thee that I am not as| smote upon his breast, saying, God be merciful other men are, extortioners, unjust, adulterers, | to me a Sinner. or even as this publican. | ae y tell you, this man went down to his 12, 1 fast twice in the week, I give tithes of | house justified rather than the other: } for every all that I possess. _ . | one that exalteth himself shall be abased; and 13. And the publican, standing afar off, would | he that humbleth himself shall be exalted. not lift up so much as /is eyes unto heaven, but | c Is pyvwy ‘ o.3 ~ aor 18 ee eee j we 6 s*s . . @ PSOXXN Viti cesess h Isa. i. 15, lviii. 2; Rev. iii. 17; Job xxii. 29; Matt. xxiii. 12; chap. xiv. 11; Jas. iv. 6; 1 Pet. v. 5, 6. out most fully the Pharisee’s sense of personal | sacrifice. It was taken from the Old Testament superiority. | usage: but surely it does not mislead us here. 12. I fast twice in the week. He now] The petition of the publican is the only one a proceeds to tell how he is even more religious sinner can offer: but even this is not for mercy than God’s law requires him to be. That re-| simply; it is for mercy on the ground of propi- quired but one fast, on the great day of the tiation. He who offers such a prayer now, atonement (Lev. xvi. 29; Num. xxix. 7); but| offers it for Christ's sake: he who feels that he he added two weekly private fasts. Mondays | is ‘‘the sinner’’ cannot offer it, unless he feels and Thursdays were the days usually chosen | how God has himself provided in Christ the (comp. Matt. vi. 16-18, on the fasting of the | real ground of mercy to sinners. Pharisees). I give tithes; i.e., a tenth part. 14. I tell you. Solemn application, on the Of all that I possess; or, more properly, | authority of Christ himself, who claims the ‘ set,’ acquire. The law required a tenth part | right to judge in such cases. This man; i.e., of the fruits of the field, flocks, and herds (Lev. ithe publican. Went down, &c. Returned xxvii. 30; Num. xviii. 21; Deut. xiv. 22; but see | home. Justified. Everywhere in the Bible also Gen. xiv. 20, xxviii. 22). He again boasts | this means, regarded as righteous. It is here of exceeding God’s requirements; as if, having used in the exact sense given to it by Paulin gained much by his own prudence, he is putting | his epistles; for Luke was the companion of God under obligation by giving a share to him. | Paul. God accepted the publican as righteous; The picture is graphic. We can recognize its| only thus could his prayer for mercy be an- truthfulness here and in others; but it is hard iswered. This includes forgiveness, but yet for any of us to keep from praying thus, at least | more, that God will treat as righteous. This implies that God will make actually righteous those whom he accepts as such. ‘The two can with ourselves. 13. Standing afar off. The publican did not take a conspicuous place, or strike an atti-| be distinguished, but are not divided. They tude, but remained at a distance from the holy | must be distinguished, however, so that we may know which comes first, and which is the result, Because God accepts men as righteous, he is pledged to make them so. The reverse order would rob us of comfort, and is contrary to the New Testament teaching. Rather than the other. A forbearing statement. Certainly the &c. The Pharisee had probably lifted both| Pharisee was not justified: he had not even eyes and hands toward heaven, as was custom-| asked to be. For. This introduces the general ary: but the publican felt himself unworthy to | principle underlying the judgment respecting do this. Smote upon his breast; the usual|the two men. (Comp. chap. xiv. 11; Matt. sign of grief. God be merciful (or, “‘ be pro- xxiii. 12.) Every one that exalteth himself, pitiated’’) to me a sinner; or, ‘‘ the sinner.” | as the self-righteous Pharisee had done. Shall There is no comparison of himself with others: | be abased; or, ‘humbled;’’ the same word as he is ‘‘ the sinner,’’ as if there were none other. |in the next clause. God will humble such an one, by not declaring him righteous. Hum- bleth himself, as the publican had done. Shall be exalted; by God, who hears and place, toward which the face was always di- rected in prayer. This indicates humility be- fore God. He was “‘afar off’’ from the Pharisee also, and this may hint at humilitybefore men; but he was not thinking much of other men, only of himself and God. Would not lift up, d The publican asks for God’s mercy, God’s par- don.. It is not stated here how God can be merciful to sinners, nor was the way then fully made known, for Christ had not yet died for | answers his humble, penitent prayer. That sinners. But it is remarkable that the word | prayer in this case was for mercy ; the answer used points to a propitiation, to an atoning was justification, exalting the sinner to the er: Soo : ae Se RES ON EI ll a ain gen blind beggar Bartimzeus ( whose name is not given (Matt. xx. 30-34). taken place as he was making his final departure the parable of our lesson was probably uttered (see ver. 11) (Matt. xxv. 14-30), with which it j however, so marked, as to make the tl worthiness of the Evangelists. Moreover, hending the precise lesson of either disciples on the Mount of Olives. ] Pounds, to a mixed audience crucifixion. The purpose was different. be ready for the return of their Lord; expectation of the speedy coming of 92 SECOND QUARTER. — LESSON IX. place of the righteous man, and keeping him | moral man of the two, yet failed to be justified, there by sanctifying him. Our Lord does not | not because he was more moral, but because he Sketch the future course of the two men:.the | was self-righteous: on the other hand, the pub- purpose was to show the attitude of the men, | lican, the worse man of the two, was justified; one of whom the Lord received, the other | not because he was worse, but because he was whom he did not receive. A single caution | humble and penitent. Compare the two sons in must be added: The Pharisee was the more | the parable of the Prodigal. LESSONS. Prayer is to test us in order to bless us. —God’s delays are not denials. — God’s elect never cease to pray to him.— The people of God must expect to be harassed and perplexed. — Even God’s delay is merciful, having direct reference to his people. — Before our Lord returns, faith in that coming will be weakened. — For that coming we should never cease to pray: that is perhaps the main lesson of the first parable. — Many are Pharisaical, i.e., self-righteous, who do not belong to Pharisaical organizations. — Praying in the same place is not necessarily p raying in the same spirit. — Too many prayers are addressed to men, not to God. — Self-exaltation before God, despising others, is as foolish as it is natural and common. — Thanksgiving for victory over sin is entirely different from pride at moral superiority over others. — Every one is tempted to make religious observances a ground of acceptance before God. — Humility is the proper attituée before God. — ‘‘ God be merciful to me the sinner.’? — The proud Pharisee gave thanks; the pub- lican humbly petitions. — The sinner can have hope only through God’s mercy: that mercy has been fully revealed in Christ. — No one can be a Christian without sharing the feelings of this publican. —'The contrast here is not between the morality of the two men, but between the pride of the one and the humble penitence of the other. — No discovery of science, no ‘‘ improvement in theology,’ can alter the law of Christ’s kingdom: ‘‘ Every one that exalteth himself shall be humbled; but he that humbleth himself shall be exalted.” » LESSON IX. — May 29. PARABLE OF THE Pounps. — Luke XX Ley INTRODUCTION. A COMPARISON of the various accounts leads to the conclusion, that at Jericho our Lord met a large number of his Galilaan disciples, who accompanied him to the passover at Jerusalem. He probably made a brief stay in that city, and during some excursion from that point healed the Mark x. 46-52; Luke xviii. do-43), together with another blind man [ The meeting with Zaccheus (vers. 1-10) seems to have from Jericho; and at the house of the publican The main questions are respecting the relat { ‘ion of this parable to the similar one of the Talents S so often confounded. The distinction between them is, them out of keeping with the trust- by confusing them, the reader inevitably fails of appre- of them. The parable of the Talents was spoken to four ate on the Tuesday before the crucifixion; the parable of the at Jericho (probably in the house of Zaccheus), a week before the In the other parable, the disciples were admonished to In this, the purpose is to warn the multitudes against the a temporal kingdom of God, while it admonishes the dis- ueory which identifiesPARABLE OF THE POUNDS. 93 ciples to patience during the long interval before his return as king. It thus appears that the main lesson in the two cases is complementary, not identical. The details are also various: in the other parable, each servant received according to his ability; here, the trust is the same; ra eyet SOY TT ¢ qa ora ‘ > . y a : S there, but three servants are named; here, ten are spoken of, though but three are introduced in the final scene. The reason for the absence of the master is not the same: in the other case, aman of wealth travels i é rec ry; 1 is, a ne an goes t ce) 1 travels into another country; in this, a nobleman goes to receive a kingdom. While the commendation is much the same in (authority over cities). The condemnation of th while the final judgment of the enemies of the both cases, the reward in this parable is royal e wicked servant is not given in the same terms, king is peculiar to this parable, as is also the previous hostility of these citizens. Other minor points of difference will be noticed below. TEXT. 11. And as they heard these things,*he added and spake a parable, because he was nigh to Jerusalem, and because *they thought that the kingdom of God should immediately appear. 12. bHe said therefore, A certain nobleman ' cupy till I come. & ACts 1. Geaesuene b Matt. xxv. 14; Mark xiii. 34. went into a far country to receive for himself a kingdom, and to return. 13. And he called his ten servants, and deliv- ered them ten pounds, and said unto them, Oc- NOTES. ANALYSIS. — The occasion of the parable (ver. 11). The departure of the nobleman, and his parting injunction to the servants (vers. 12, 13). The hostility of the citizens (ver. 14), The mas- ter’s return as king (ver. 15). The account ren- dered by the faithful servants (vers. 16-19). The »\ dialogue with the wicked servant (vers. 20-23). The judgment passed upon him, and the princi- ple which governed it (vers. 24-26). The pun- ishment of the hostile citizens (ver. 27). 11. As they heard these things. Probably what had been spoken in the house of Zaccheus (vers. 6-10). Ver. 7 indicates the presence of a erowd, which could readily assemble in the | court of the house. Added. That is, to what | had already been said. Nigh to Jerusalem. Jericho was only about seventeen miles from | the capital. (See Lesson IL., p. 65.) Because they thought. The second “‘ because ”’ has no | equivalent in the original. The nearness to | Jerusalem was the ground of the supposition that the kingdom of God should immedi- | ately appear, since they would expect that at | Jerusalem he would manifest himself as the Messiah. The journey thus far seems to have been attended with some such expectation on the part of the people. The disciples may have shared in the error. The kingdom of God did indeed appear at Jerusalem, but in a manner entirely different from their expectations. The parable, therefore, was expressly intended to oppose the idea that the glory of the Messianic kingdom would be manifested at once, (a previous separation of the Master from his servants. The multitude required the fearful warnings contained in the parable in regard to the enemies of the king; the disciples re- quired a lesson in patience and faithfulness |to the Lord, who was so speedily to become absent from them. 12. Therefore. In view of this incorrect supposition. A certain nobleman ; literally, “9 certain man well-born.”’ This evidently refers to our Lord himself; and the term has been explained as pointing to our Lord’s super- | human origin. Went into a far country, &c. Such journeys were not uncommon in those days (see farther on, ver. 14). The ‘‘ far coun- try’’ represents heaven, the home of God the supreme ruler. It is far off in a moral sense, indeed. To return. Evidently the kingdom he sought was in the place from which he went; and his return would be in royal state and |authority. This is an important point in the | parable. | 13. And he called his ten servants; or, |‘*ten servants of his.’ The number is given here, but in the other parable nothing is said on this point. Ten was the number of completion among the Jews (comp. the parable of the ten virgins, Matt. xxv. 1); ‘Ten pounds. The sum represented here igs very small (ver. 17). The ‘“talents’’ spoken of in the other parable were large sums, and the wealthy man is there represented as intrusting his servants with all without | his property; while here, the mina, in value the eva ii f i ¢ ca | t { ( Hh Hh ty ij iN fa Fy ii i\ PrSa aN NACHE 2 Sg 94 SECOND QUARTER. LESSON IX. 14. ¢But his citizens hated him, and sent a| might know how much every man had gained message after him, saying, We will not have | by trading. this man to reign over us, 16. Then came the first, saying, Lord, thy 15. And it came to pass, that when he was| pound hath gained ten pounds. returned, having received the kingdom, then he 17. And he said unto him, Well, thou good commanded these servants to be called unto | servant: because thou hast been tiers a + 7 ry fe T ‘ » TAT } » € TQA x z) € ro : VA y > ro os » oY ; him, to whom he had given the money, that he | very little, have thou authority over ten cities el olin c.. d Matt. xxv. 21; chap. xvi. 10. sixtieth part of a talent (equivalent to fifteen or seventeen dollars), points to a test of the serv- ants, rather than to a care of the property; hence the sum is the same for all the servants. As regards the interpretation, “talents ’’ repre- sent spiritual gifts, which vary in the case of The pound may represent either the grace of salvation, which every believer has, or the oficial gift, which is the same. The former Occupy till I come. This does not convey the idea of the original, which is rather, ‘“ engage in trade,” “transact business.”” The business was to be transacted Notice that even in this parable, where delay is spoken of, believers. is perhaps preferable. with the sum intrusted to them. the certainty of the coming is emphasized. 14. But his citizens hated him. The whole verse is peculiar to this parable, and shows that the kingdom was to be where the nobleman had previously dwelt. a fellow-citizen of the Jews, who are primarily meant in this part of the parable. Sage; or, “‘embassy.”’ ‘Some features in this picture seem borrowed from the political situa- tion of the Holy Land. Josephus relates that on the death of Herod the Great, Archelaus, his son, whom he had appointed his heir, repaired to Rome to request that Augustus would invest him in his father’s dominions; but that the Jews, wearied of this dynasty of adventurers, begged the emperor rather to convert their country into a Roman province. This case might the more readily occur to the mind of Jesus, as at that very Jericho where he was Speaking there stood the magnificent palace | which this Archelaus had built.” (Godet.) We will not have this man to reign over us; or, literally, ‘‘We will not that this man reign over us.’”? No reason is assigned: they hated him, that was enough. ‘This man” may have been used in contempt. Compare the conduct of the Jews in Saying to Pilate, “We have no king but Cxsar” (John xix. 15). See also, ‘‘ Write not, the king of the Jew Jesus Christ made himself a citizen here, and emphatically Sent a mes- 21 of the same chapter). The opposition to our Lord Jesus in his absence still continues. 15. When he was returned. (Comp. ver. 12.) Having received the kingdom. His return wéll be as king, in spite of all the hos- tility. Then he commanded. ‘“ Then” igs unnecessary. These servants to be called. | Before the judgment upon his enemies, the | servants are suinmoned, in order that it may | appear how they have stood the test. The |same order in the judgment is suggested in | Matt. xiii. 41, 49, and similar passages. How much every man had gained by trading. The more exact sense of the correct reading is, “‘ what business they had carried on.’ The prominent idea of the question is not, how |much has been the success? but, how great the fidelity ? 16. Then came the first; or, “the first came before him,’’ made his appearance in re- sponse to the summons. Lord, thy pound. | In Matthew the servant says, ‘‘I have gained; ”’ not so here: there, the trust was according to the ability of the servant; here, it is the same eee each: there, the gain was in exact propor- tion to the amount; here, the gains are varied. Hath gained ten pounds; or, ‘‘made ten pounds more,’’ i.e., in addition to the original sum. 1%. Well, thou good Servant; or, ‘well done,” just as in Matthew. Because ‘thou hast been faithful. The exact idea is, proba- bly, that he was found faithful. In a very little (comp. ver. 14). Whatever be the inter- pretation given to the pound, it may well be called a very little gift in comparison with the results that may grow out of the use of it. Over ten cities. The reward corresponds with the kingly dignity of the master who In the East such rewards It does not seem neces- Sary to interpret more closely the meaning of ‘‘ ten cities,”’ “ five cities,” although this literal interpretation is pressed by those who accept s’’ (ver. | pre-millennial views. takes the account. were not uncommon. “For the ten poundsPARABLE OF THE POUNDS. 95 18. And the second came, saying, Lord, thy . And he saith unto him, f Out of thine own pound hath gained five pounds. month will I judge thee, thow wicked servant. And he said likewise to him, Be thou also hou knewest that I was an austere man, tak- over five cities. iis up that I laid not down, and reaping that I 20. And another came, saying, Lord, behold, | did not sow: oo) pound, which I have kept laid up in | 23. Wherefore then gavest not thou my mon- Bepeiin: co ; | ey into the bank, that at my coming I might ‘1. ¢For I feared thee, because thou art an| ee required mine own with usury ? austere man: thou takest up that thou layedst | And he said unto them that stood by, Take not down, and reapest that thou didst not | fon him the pound, and give zt to him that hath sOW. ten pounds. @uWiotl: SRV. OF oe { 2 Sam. i. ate sab cV.0" Math Si sis.s ee aes o Matt. xxv. 26. which the best one ‘gained, he would scarce ly not sow. ‘This is man’s lie, to encourage have been able to buy a house, and he is placed | himself in idleness.”’ (Alford.) | over ten cities.”’? (Van Oosterzce.) | 22. Out of thine own mouth [‘‘by your 19. Hive cities. The second servant makes | own words’’] will I judge thee, thou wicked his report, and is rewarded in proportion to|servant. Matthew: “Thou wicked and sloth- what he had gained. The commendation is | ful servant.’? The slothfulness was the mani- | festation of the wickedness, which had its source not repeated, however, as in Matthew. | 20. And another; literally, ‘‘the other;”’’ | in a wrong estimate of the master’s character. meaning, one of a different kind. Came. ‘* We | 23. Wherefore then. Were you consistent, hear nothing of the other seven servants, but | your conduct should have been as follows. need not therefore conclude that they had whol- | My money into the banks or, more cor- ly lost or wasted the money intrusted to them; | rectly, ‘‘a bank.’”’? The language in Matthew rather, that the three who come forward are | is similar. With usury; that is, ‘“‘ with inter- adduced as specimens of classes, and the rest, | est.” This dialogue has often been misunder- while all that we are to learn is learned from | stood. The theory of the service rendered to the three, for brevity’s sake are omitted.’ ) the master is, that the servant should have (Trench.) Hereis thy pound. The language found pleasure, profit, and duty alike, in faith- is almost contemptuous, as if to say, ‘“‘ This is| fully using that which was intrusted to him all you have a right to ask of me.’ Laid upin|by the master. The wicked servant accepts another theory, namely, that there is no pleas- ure or profit in this service. The master takes him at his word, and says, substantially, ‘‘ You put the service on the ground of the severity of my character: that character will exact full measure of duty; what you would not do as a privilege, you are yet bound to do on your own thtory.’’ The application to the legal professor of Christ’s religion is very obvious. Godet well says, ‘‘ The Christian who lacks the sweet expe- rience of grace ought to be the most anxious a napkin; or, “ handkerchief.’’ It is asserted that in the East this was not uncommon. No- tice that it is the ‘‘pound,”’ and not the “ tal- ent,” that is placed in the napkin: the latter was hid in the earth—a point not without sig- nificance. The fact that this servant would have needed the handkerchief for its proper purpose, had he been hard at work, has not escaped notice. 91. For I feared thee. The excuse is sub- stantially the same as in the other parable; but there is a difference in the temper of the two of laborers. The fear of doing ill is no reason men. The man with one talent would seem |for doing nothing, especially when there are to have been offended at the inferiority of the | means of action the use of which covers our gift bestowed upon him. Here the feeling of | entire responsibility.’? Much ingenuity has been the unfaithful servant seems to be general con- displayed in interpreting the word ‘ bank,”’ tempt for all the gifts, because so small. Aus-| some referring it to the Church, others to asso- tere man. The word “austere’’ is directly | ciations that undertake to do good for others. transferred from the Greek. In Matthew the|Olshausen explains: ‘‘ Those timid natures term is different: “hard.” he excuse is a| which are not suited to independent labor in common one. Men represent God as demand-|the kingdom of God are here counselled at ing from them what they cannot perform, en- least to attach themselves to other strong char- deavoring to shift to him the responsibility of | acters, under whose leading they may lay out ailure. Reapest that thou didst their gifts to the service of the Church.”’ their own f96 SECOND QUARTER. — LESSON IX. 25. (And they said unto him, Lord, he hath | hath not, even that he hath shall be taken away ten pounds.) from him, eee 26. For I say unto you, That unto every one 27. But those mine enemies, which would not which hath shall be given; and from him that | that I should reign over them, bring hither, and Slay them before me. h Matt. xiii. 12, xxv. 29; Mark iv. 25; chap. viii. 18. 24. Unto them that stood by. This be-| 27. But those mine enemies. The best longs to the parable, and is the language of the | authorities read “‘ these,’’ and the word “ but”? king. Take from him. (Comp. Matt. xxv. 28.) | implies, but in addition to the judgment on the 25. They said; i.e., ‘those that stood by.’’| servants. Slay them before me. Such lan- The parenthesis of the English version is un-| guage, with all its harshness, is appropriate necessary. ‘The objection is quite natural; and | here in addressing an Oriental audience. Such if angels are referred to here, as so often in the | punishments were common in Oriental courts : descriptions of the final judgment, we need not | while, in the application of the parable, all be surprised at such an objection even from] thought of personal vengeance and cruelty them. must disappear. The certainty and severity of <6. That unto every one which hath /|the punishment which necessarily comes upon Shall be given, &c. (Comp. Matt. xxv. 29.) | those who oppose Christ as king, are undoubt- ‘The expression is well-nigh proverbial. Comp. | edly set forth. Those who are his enemies are Matt. xiii. 12, where it is applied to spiritual | enemies of righteousness, as they are the ene- knowledge (through parables); here it refers to| mies of God. The fact that the primary appli- the whole spiritual life. It is not a law for con- | cation of this part of the parable was to the duct between man and man, but of God’s deal-| destruction of Jerusalem, should prevent our ing in providence and grace; he is the owner, explaining it away; but there is a secondary and we the trustees, obligated to serve him, | application to all enemies of the king, and the moreover. The principle is not arbitrary, for | punishment which will follow the final judg- the trust is proportioned to ability, and the| mentis both real and awful. The destruction taking away is the result of slothfulness and| of Jerusalem was undoubtedly a coming of misuse. The giving is the gracious reward, | Christ in judgment: but the discourses of our but always in accordance with the previous | Lord on this subject all admit of a further development.” (Popular Commentary.) The | application to the end of the Christian dispen- above explanation holds good in this case also,| sation. In the fullest sense ‘‘ the kingdom of where the trust is not according to ability, but | God’’ (ver. 11) will not “ appear’’ until the re- a simple test of faithfulness. turn of the King (ver. 15.) LESSONS. The great lesson is to be patient and faithful wntil the Lord retur the coming of the kingdom still interfere with faithful labor. — The Master has gone, but he is ‘to return ’”’ as King. — The trust is a test.— We may feel that we have no talents, but each servant has his ‘‘ pound.’ — The command is to be faithfully busy, rather than to make great gain. — The world still hates our absent Lord. — In how many ways men Say, ‘‘ We will not have this man to reign over us.’’ —The Lord’s return is certain, and he will call all his professed followers to account. — The faithful servants say, “Thy pound hath gained,” not “ my pound.”’ — All the rewards are vastly out of proportion to the trust, but each is proportione Not to do good with God’s gifts is to be unfaithful. — Wrong views of Christ’s made an excuse for neglect of duty. — Unf hard master. —The willing heart wil ns. — False views respecting d to the gains. Service are often aithfulness is always inconsistent. — Christ is not a : 1 always find ways to do good service. — To gain nothing for Christ is to lose all. —‘“‘ Culture” is one of the “‘ napkins ’”’ most frequently used at present. — The principle of Spiritual increase and deprivation (ver. 26) is permanent. — Christ is king, and will come again to judge the world: what is worse than to be among his enemies ?THE CRUCIFIXION. LESSON X.—June 5. Tue Crocirrxion. — Luke xxiii. 33-46. INTRODUCTION. EXACTLY one week intervened between the discourse of the last lesson and the great fact nar- rated in this one. On Saturday night our Lord was anointed at Bethany; on Sunday (first day of the week) he entered Jerusalem in triumph, returning to Bethany in the evening; on Monday the children shouted hosanna in the temple; on Tuesday the various classes of Jews opposed him in argument, and in the evening gn the Mount of Olives he uttered the great discourse about the destruction of Jerusalem; on Thursday evening the Lord’s Supper was instituted at the close of the regular passover feast. During Thursday night our Lord retired to Gethsemane, and, after the fearful agony there, was betrayed by Judas. Three trials then occurred, — a preliminary one before Annas, mentioned by John only (xviii. 13, 19-24); a midnight one before the Sanhedrim, detailed by Matthew and Mark, but only indicated by Luke (xxii. 54): during this time Peter’s denial occurred; in the morning the formal trial took place (given most fully by Luke, xxii. 66— 71). He was then led to Pilate, who tried to release him. The governor tried to escape responsi- bility by sending him to Herod (vers. 6-12), but failed. It was customary to release a prisoner at the feast, and Pilate gave the multitude a choice. . They, urged on by the chief priests, chose Barabbas, a robber, and called loudly for the crucifixion of Jesus. Pilate’s false step was in submitting this to their choice. If Jesus was innocent, he had no right to class him with a hard- ened criminal. But even here is a token that the innocent one was treated as guilty. After the scourging usual before crucifixion, the soldiers were permitted to mock Jesus; and, while crowned with thorns in cruel sport, he was presented by Pilate to the people (John xix. 5). This only led to more vehement demands for his crucifixion, and at length he was taken away by the soldiers. He bore his own cross, as was usual; but on the way the guard compelled Simon of Cyrene to bear the after-part of the cross (ver. 26). Luke alone tells of the touching sayings to the women who sympathizingly followed (vers. 97-31). Two others were crucified with him (ver. 32); of these our lesson gives the fullest account. The main fact here narrated is the cen- tral fact of the world’s history. TEXT. 33. And “when they were come to the place, | him, and the malefactors, one on the right which is called Calvary, there they crucified hand, and the other on the left. a Matt. xxvii. 33; Mark xv. 22; John xix. 17, 18. NOTES. ANALYsIs. —The crucifixion between two | formerly supposed that it was the usual place robbers (ver. 33). The first word from the|of execution, but this is very improbable. cross (ver. 34). The mocking of the rulers, the | There is no evidence that the Jews had any soldiers, and the title on the cross (vers. 35-38). | such place; certainly they would nos leave The penitent robber (vers. 39-43). The dark-| skulls lying about. The name, moreover, does ness, and the death of the Saviour (vers. 44-| not mean place of skulls, but skull. The lo- 46). cality is disputed. ; It was certainly outside the 38. Calvary; or more properly ‘‘skull,”’ city walls, but their position at that time 1s un- which is also the meaning of the Hebrew word | certain. The traditional site, near the “ Church “ Golgotha’’ (Matthew, Mark, and John). “‘ Cal- of the Holy Sepulchre,’’ may have been inside > meaning much the same, is taken from | the walls of that day. It was only after Chris- tianity lost its original spirituality, that 1mpor- tance was attached to such localities. The preservation of them led to the crusades, as vary, the Latin version. The name probably arose from the appearance of the place, — an eleva- tion (scarcely a hill) resembling a skull. It was oreoeinen 34. Then said Jesus, Father, forgive them; And 4 they And the frulers also with them derided him, saying, for “they know not what they do. parted his raiment, and cast lots. oo. And ¢the people stood beholding. 98 SECOND QUARTER.— LESSON X. He saved others; let him save himself, if he be Christ, the chosen of God. 36. And the soldiers also mocked him, coming to him, and offering him vinegar, ak, iyi. 6 j Wile 17 ‘ Exvil. 35; , cv. 24; 1X. 23.0 evee006 ep, macys att. v. 44; TA VI GOs 1 COL. 1Ve dae cs a 5:6 Bb UACIS lla fcc cciccaie d Matt. xxvii. 85; Mark xv. 24; John xix. 28 e ; Eres ace Zech, cite) Ores crcnes f Matt. xxvii. 89; Mark xv. 29. well as to modern wars. Some believe that uncertainty about the exact spot is preferable to supposing that it has been desecrated by what has occurred at the so-called ‘‘ Holy Sep-| prayer (ver. 46). ulchre.’’ No other locality can be proven to be the site of Golgotha; though one author places it at ‘‘the Dome of the Rock’’ in the Mosque of Omar. They crucified him. This was a terrible punishment. Crosses were of different shapes, but in this case the form was probably that represented by the usual cruci- fix. Sometimes the victim was fastened to the cross after it had been set up: as often the con- | demned one was first fastened to the wood, and then the cross erected and let fall into the hole dug for it, thus causing a fearful shock. A stupefying draught was often given, but our Lord refused to take this (Matt. xxvii. 34). In the perpendicular beam there was a small piece of wood on which the sufferer rested. This was to prevent his weight from tearing the body from the nails, but it protracted the suf- ferings. Jesus was nailed to his cross through his hands and feet, as seems to have been | usual. The punishment was Roman, not Jew- ish, but was deemed degrading by both nations. The physical suffering was intense, as physiolo- gists have shown. In the case of our Lord, we must add to all this the effect of such sufferings upon a soul so sensitive as his, also the effect of ingratitude, loneliness, taunts from his chosen people. “Upon him was laid the iniquity of us all;’’ the consciousness of this made him cry ““My God, my God, why hast thou forsaken me?” The malefactors, &c. ‘‘Robbers,” ac- cording to Matthew and Mark (not “ thieves i They may have been accomplices with Barab- bas, so that Jesus was put in his place. By putting them on either side, the bitter jest about his being king of the Jews would be carried During the darkness, (4) the cry of distress ‘‘My God, my God,’ &c. After the darkness, (5) ‘I thirst,’’ (6) ‘‘It is finished,’’ (7) the final Father, forgive them. Even now, he speaks as the Son of God. ‘‘ Them ’’*refers, first of all, to the four soldiers who actually crucified him. They were obey- ing orders, yet vers. 36, 37, show that they took a cruel pleasure in it. But they were the agents directly of the Jewish rulers, of the Jewish nation, and indirectly of all mankind, whose sin made it necessary that he should thus die. They know not what they do. This is the motive, not the reason, for forgiveness. This ee might avail for all; but doesit? The | | | | story, showing us the forgiving love of our Lord, is designed to awaken in us, through the power of the Holy Spirit applying it, a sense of our sin in helping to nail him there, that we may repent and be forgiven for his sake. The prayer is only for sinners, and sinners who help to crucify him. And they parted his raiment, &c.; gambling for the various arti- |} cles of clothing taken from the body. John | (xix. 23, 24) tells why it was necessary to cast |lots, and points to the fulfilment of prophecy GBS. xxii. 18), 35. And the people stood beholding. Probably while the prayer was uttered. But, as in all crowds, many would be coming and going, and some that passed by mocked (Matt. XxXvil. 89, 40). And the rulers also. “ With them” is to be omitted. “Also” hints that the people had been mocking him. Derided him. See Matt. xxvii. 41-43. All classes of the Sanhedrim were represented; and their taunt is the more awful, because taken in part from Ps. xxii., which was fulfilled by the gam- bling soldiers, and quoted in deepest distress by out. 34. Then said Jesus. This introduces the first of the seven ‘‘ Words from the cross,’’ as they are called. Of these, three are preserved by Luke alone. The order is: Before the dark- ness, (1) this prayer, (2) the promise to the rob- ber (ver. 43), (3) the charge to Mary and John. | miraculous power. our Lord himself. He saved others. Either ironical, or a taunt at his apparent loss of If he be Christ, the chosen of God; or, “‘if this” (in contempt) “is the Christ of God, the chosen one.” They quote his own claim, not knowing how it was proven by their own conduct, fulfilling the Psalm already referred to.37. And saying, Jews, save thy self. 38. And a superscription also was written over him in letters of Greek, and Latin, and Hebrew, THIS IS THE KING OF THE JEWS. 39. hAnd one of the malefactors which were hanged railed on him, saying, If thou be Christ, save thyself and us. If thou be the King of the 99 40. But the other answering rebuked him, saying, Dost not thou fear God, seeing thou art in the’ same condemnation ? 41. And we indeed justly; due reward of our deeds; done nothing amiss. 42. And he said unto Jesus, Lord, remember me when thou comest into thy kingdom. 43. And Jesus said unto him, Verily I say ; for we receive the but this man hath 8 Matt. xxvii. 37; Mark xv. 26; John xix. Oe ee a h Matt. xxvii. 44; Mark xv. 82. 36. “The feOLaiers gies" This is not the same incident as that which followed the exclama- tion, ‘‘I thirst.’’ That occurred much later. Offering him vinegar. This was the sour wine they were drinking. It was about mid- day; and, at their noon repast, they drink to him in mockery, holding out their cups toward him. 37. If thou be the King of the Jews. Their sneer was learned from the rulers (Matt. xxvii. 42), yet it was also a sneer at the Jews. 38. And a superscription, &c. The best authorities give as the true form of this verse: ‘¢ And there was also a superscription over him, This is the king of the Jews.”’ The clause, “in letters of Greek and Latin and Hebrew,” oc- curs in John xix. 20. Luke mentions this title, placed there in mockery by Pilate (John xix. 19), later than the other Evangelists, probably to connect it with the sneer of the soldiers. The title occurs in four forms; three of them may be each from a different language, while that given by Luke is not full. 39. And one of the malefactors. Matthew and Mark intimate that both scoffed. Possibly both began to do so, but one became penitent as he hung there beside the Lord for nearly three hours. Railed on him. ‘“ All were now mocking, —the soldiers, the rulers, the mob; and the evil-minded thief, perhaps out of bra- vado before the crowd, puts in his scoff also.” (Alford.) What depth and power of sin this fourfold mockery reveals! If thou, &c. The correct reading is even more striking: “ Art not thou the Christ? Save thyself and us.” 40. But the other answering. He had been included in the taunt (“‘us *) and he an- swers to protest against this. Both were Jews, and probably associates of Barabbas. It is not necessary to fancy any thing about the man’s previous history, to account for his suscepti- bility. The cross of Christ has made many a wicked man susceptible. Dost thou not fear God; or, ‘‘even fear God.” As if to say, If you have no penitence, do you not at least fear to utter such taunts? Some take ‘‘thou”’ in contrast with the others who have not such suffering to restrain them. In the same con- demnation, with the one you are railing at. 41. And we indeed justly. Jesus himself | things which are come to pass there in these drew near, and went with them. days ? sie epee ¢their eyes were holden that they 19. And he said unto them, What things ? should not know him. And they said unto him, Concerning Jesus of 17. And he said unto them, What manner of | Nazareth, ° which was a prophet tmighty in communications are these that ye have one to | deed and word before God and all the people: another, as ye walk, and are sad ? | 20. And how the chief priests and our rulers 18. And the one of them, 4 whose name was | delivered him to be condemned to death, and Cleopas, answering said unto him, Art thou only | have crucified him. ae a stranger in Jerusalem, and hast not knownthe! 21. But we trusted » that it had been he which Pe ee b Matt. xvill. 20; ver. 56... cf vain e John xx. 14, TMs ce aes a John is to be omitted. Cleopas. The name seems to be equivalent to proval of his pro ‘‘Cleopatrus,”’ and is a different one from ‘‘ Cle-| generally regarded him as a prophet. ophas ”’ (properly ‘¢ Clopas’’) mentioned in John 20. And how. To be connected with ver.104 should have redeemed Israel: and beside all this, to-day is the third day since these things were done. 22 the sepulchre; 23. And when they found not his body, they . Yea, and icertain women also of our com- pany made us astonished, which were early at SECOND QUARTER. —LESSON XI. came, saying, that they had also seen a vision of angels, which said that he was alive. 24. And jcertain of them which were with us went to the sepulchre, and found it even so ag the women had said; but him they saw not. 25. Then he said unto them, O fools, and slow of heart to believe all that the prophets have spoken: i Matt. xxviii. 8; Mark xvi. 10; ve 18: ‘‘ hast not known how.’”’ country. Delivered him. rect act of the rulers. to death; by Pilate. so often in the Acts, because it was their work. 21. But we trusted; or, “were hoping.”’ (Unfortunately, ‘‘hope”’ is translated “ trust”? quite often in the New Testament.) Here the conflict in their minds appears, as if they were thinking aloud before the Supposed stranger. They speak of what they had once been in the habit of hoping, until the recent events checked them. Yet they do not say they had fully be- lieved this, or that they had altogether ceased to hope. Should have redeemed Israel; or simply, ‘‘ should redeem Israel.” They believe that One is to redeem Israel: they had been hoping that Jesus was the One. They may have looked for a temporal deliverer, as all the apostles had done; but, as they had been with Jesus, spiritual deliverance must have been included, however indistinctly. And beside all this. The original cannot well be reproduced. It points to Something different, and yet as increasing their hopelessness. To- day is the third day. The form here is also peculiar. ‘To-day’ is omitted by the best authorities; and the sense is elther, ‘it is now the third day,’ or “‘he is leading the third day.” No doubt the Speaker had in his mind the promise of the resurrection, but does not plainly tell of it. Ags they thought the promise was still unfulfilled, this reveals to our Lord the full sadness of their hearts. 22. Yea, and certain women also3$ or, “moreover certain women.” contrast. Here there is a We were hopeless, and yet this s'range thing happened to arouse our ouly to leave it unfulfilled (ver. 24), company. Of the disciples of Jesus, as they confess themselves to be. Made us aston- ished. A strong word: “amazed us.”? The hope, Of our Our rulers. The two were Jews, and probably regarded this stranger as a Jew also, from some foreign This was the di- To be condemned And have crucified him. This also is attributed to the rulers, as ig: 0; 10= Volmpex 1S j ver. 12. amazement was partly in hope and partly in doubt. Early at the sepulchre.. The ac- count agrees closely with vers. 2-11, and both were probably derived from the same “ eye- witness ’’ (comp. chap. i. 2). 23. Found not his body. Comp. vers. 2, 3. Also seen a vision of angels. Not finding what they sought, they had ‘also seen”? what they did not seek, and heard what they could scarcely believe. That he was alive. Comp. vers. 5-11. 24. And certain of them, &c. It is best to refer this to the apostles; indeed, the fuller form used points to them. The visit of Peter | (ver. 12)is meant; John went with him (John xx. 2-10). Perhaps these two disciples knew this; but, on speaking to a Supposed stranger, they might have referred to Peter alone in this indefinite way. As the women had said. That the tomb was empty. But him they saw not. This is the sad conclusion. Their revived hope was dashed by this fact. They imply that now only a sight of the Lord him- self could make them hope anew. According to the other accounts, our Lord had already been seen on three different occasions (see In- troduction). Of this these disciples seem to have been unaware, else they could not have talked as they did throughout. Possibly some rumor of the appearance to the women had reached their ears. But when they left Jerusa- lem the report of the women had been regarded as “idle tales’? (ver. 11): indeed, they may have gone away before hearing any report of our Lord’s appearance. Peter probably did not see the Lord until after they had gone (see ver. o4), since Luke breaks off in ver. 12. 25. He said to them. Something in him must have led the disciples to such full confi- dence in their recital. He might at once have turned their sorrow into joy; but an interview that would fix in their minds the certainty of his Messiahship was better for them than the excitement of recognition, and would convince them most fully of his resurrection. His toneTHE WALK TO EMMAUS. 105 26. kOught not Christ to have suffered these things, and to enter into his glory ? 97.1 And beginning at ™Moses and “all the prophets, he expounded unto them in all the Scriptures the things concerning himself. 28. And they drew nigh unto the village whither they went: and he made as though ‘he would ° have gone further. : 29. But P they constrained him, saying, Abide with us; for it is toward evening, and the day is far spent. And he went in to tarry with them. 30. And it came to pass, as he sat at meat with them, 2he took bread, and blessed zt, and brake, and gave to them. 31. And their eyes were opened, and they ae him; and he vanished out of their sight. k ver. 46; Acts xvii.3; 1 Pet. iH 1 ver. 4 } lil i 8 x 4 x t V r. gd 2 203 o Le ILeweveces CTs Sele aicis c-eieis : CX1i 3 i i EXI iil n Ps. xvi. 9, 10, xxii., exxxii 1: Rot y 2 a t --Mm Gen. | 1i1. 15, X X11. 18, x vi. , xlix. 10; Num. xxl. 9; Dentkrxvilie lo. sees Ps V > a3 i Oxxxit. Lis Isa. : 4, 1X. 0, x1e 10, 1, 2G listes: Jer. xxii, 0, ¥xx11%. 14, 15; lezek. xXX1V. 20; XXXVil. £0; Dan. ix. 24; Mic... 11. 20; Mal. iii. 1, iv. 2; Johni. 45 q Matt. xiv. 19; ch. iv. 80; John viii. 5. waiuge et o Gen. xxxii. 26, xlii.7; Mark vi. 48....+.-.p Gen. xix. 3; Acts xvi. ld........ is now that of rebuke, rather than of the pity they might have expected. O fools; ie., ‘without understanding,’’ slow to understand. And slow of heart. Sluggish in their entire disposition. To believe; so that they did not believe. All that the prophets have spoken. They believed a part, or they would not have been disciples of Jesus; but not “‘all,’’ or they would have expected both his death and resur- rection. The former would have led them to expect the latter. Their slowness to believe really caused their want of understanding. 26. Ought not Christ; or, ‘‘the Christ,’ the Messiah of whom the prophets speak. To have suffered these things; which have made them so sad. It is asserted, in effect, that the prophets predicted such sufferings of the Messiah. And to enter into his glory. Through just such sufferings, according to the prophets, he must enter into his glory. The necessity was first the fulfilment of prophecy; but back of this was the purpose of God, who predicted ‘“‘ these things ”’ through the prophets. And the divine necessity for the sufferings of Christ on the way to his glory is plainly the need of an atonement in the redemption of sinners. Itis not implied that he had already entered into his glory. 27. Beginning. We translate: ‘from Mo- ses and from all the prophets.”’ He began at the first part of the Old Testament (the law, ‘‘ Moses’’), taking up the other parts also in or- der. Expounded; or, “ interpreted.”’ In all the Scriptures. Going through the whole Old Testament. See the marginal references. Con- cerning himself; or, ‘Shim.’”? It was ‘ con- cerning himself,’”’ but that did not yet appear. He spoke of the Messiah, applying the prophe- cies to Jesus of Nazareth. ‘The denial of the references to Christ’s death and glory in the Old Testament is henceforth nothing less than a denial of his own teaching.”’ (Alford.) 28. The village whither they went. Em- maus (ver. 13). Made as though, &c. He must, as a matter of propriety, pass on, if they did not invite him to stop. His conduct re- quires no defence. He would have gone far- ther, if they had not ‘‘ constrained ’”’ him. 29. Constrained him. Their entreaties were urgent, though no reluctance is implied on his part. Ver. 32 shows why they were so earnest. Abide with us. This does not prove that EKm- maus was their home, though it might have been. They certainly felt themselves at home in the village. For it is toward evening. The first evening began at three p.M.; but the second evening (six P.M.) is probably meant, since they add, the day is far spent, or, “* de- clining.”” The sun was low in the sky, and they urge it as late for travellers. Yet in their joy (ver. 33) they did not find it too late to return to Jerusalem. Hence it was probably before sun- set at this time. 30. And it came to pass. The meal must have been soon ready, for there is no hint of further conversation. This seems to have taken place at the beginning of the meal, before he had eaten. He took bread; or, ‘the loaf.” In doing this he assumed the position of master of the house. Our Lord was doubtless in the habit of doing this when eating with his disci- ples, and he thus prepared the way for a recog- nition. Their previous conversation would make them defer to such a guest. The meal was an ordinary one, not a celebration of the Lord’s Supper; yet it suggests that sacrament at every point. And blessed it. He asked a blessing on the meal: neither of these acts was unusual. Brake, &c. The four acts are the same as those at the feeding of the multitudes and at the Lord’s Supper. The original coin- cides even more closely with the accounts of these events. By this time they must have been fully prepared to recognize him.sa mies niece at ee ee os a nc me = RT AONE ER = EMA ORs oe at: | a ' a 106 SECOND QUARTER. — LESSON XI. 32. And they said one to another, Did not|us by the way, and while he opened to us the our heart burn within us, while he talked with ! Scriptures ? ol. And their eyes were opened. The in- fluence spoken of in ver. 17 ceased. They knew him. Natural causes aided in the recog- nition. There was something in the distribu- tion of the bread: perhaps his opened hands now disclosed the wounds (comp. vers. 39, 40). But they knew him, and mainly because “ their eyes were opened.’? He vanished out of their sight. It was not simply that he became invisible, but was supernaturally removed by his own will. In his resurrection body, as everywhere appears, our Lord was not subject to the ordinary laws of the material world. At the same time this verse opposes the view that the body of Christ is now everywhere present. The reason for this removal is plain. They could now reflect on what he had said, and learn to believe most firmly in his resurrec- tion. 32. Did not our heart burn; or, ‘“‘ was not our heart burning.’”” They had extraordinary and tender emotions while he talked with them on the way. The precise nature of them is not stated. , It is implied that these feelings ought to have led to an earlier recognition of him, yet they now confirm the fact of his resurrection. While he opened, &c. ‘ And” is to be omit- ted. ‘“Itis a good sign for their inner growth, that at that moment it is not the breaking of bread, but the opening of the Scripture, which now stands before the eye of their memory.” (Van Oosterzee.) From the verses that follow (vers. 33-35) we perceive that they were con- vinced of the fact of his resurrection. LESSONS. Jesus draws near to commune with those who commune of him. — The Lord conceals himself from his disciples, only to reveal himself more fully. — We may fail to recognize Christ when he is nearest to us. — When he holds our eyes, it is to bless us : when we hold them away from him, we may never recognize him. — How wisely the Lord draws out the story of their hopes and doubts !— How honestly the Gospel writers narrate these story an invention !— Those slow to believe the Old Te to Christ. — Doubt, in the case of those who ac close to the Lord: without this he does not make This simple story is the historical proof that the risen Lord his people. — Thus is fulfilled the promise, ‘‘ Lo, Iam w world’ (Matt. xxviii. 20), SS ee doubts; how foolish to suppose the stament fail to understand how it points cept the Scriptures, often deserves rebuke rather than pity. — That Christ ought to suffer, is the m who suffered entered into his glory, is the triumph of redeemin whole, and in each part, points to Christ (ver. 2 talked of Jesus as the Messiah: how much more shoul — Christ confirms the Scriptures, and the Scripture does not truly make our hearts burn, unless the Sec opens the Bible also. — The risen Lord exalts the W ystery of redeeming love; but that the Christ g love.— The Old Testament as a 7).— “ Abide with us,”’ they said to one who 1 we, when we know that it is the Lord ! S teach of Christ.— Converse with him riptures are also opened. — The open tomb ord. — Through that Word we may now get himself known in breaking of bread (ver. 36). still meets and instructs and blesses ith you alway, eyen unto the end of thePART II. JULY 1-DECEMBER 81. OLD TESTAMENT. BY JOHN E. TODD, D.D., PASTOR OF THE CHURCH OF THE REDEEMER, NEW HAVEN, CONN.‘ ; ' . t ; MyAIDS TO THE STUDY OF THE OLD TESTAMENT LESSONS. The works which the student will find most accessible and useful to him, in the study of the Old Testament Lessons, are as follows: — COMMENTARIES. Tur CoMPREHENSIVE COMMENTARY. |Murpuy. Commentary on Exodus. ScotT’s COMMENTARY. HENRY’S COMMENTARY. |\KEin AND DELITZSCH. CRITICAL AND EXPERIMENTAL ComMENTARY. | By Jamieson, Fausset, and Brown. THE SPEAKER’S COMMENTARY. LANGE. Commentary on Exodus, Leviticus, Numbers, Deuteronomy. KauiscH. Commentary on Exodus, Leviticus, Numbers. WorpswortH. Commentary on the Pentateuch. Commentary on the Pentateuch. Kurtz. History of the Old Covenant. Busy. Notes on Exodus, Leviticus, Numbers, Deuteronomy. Oort AND HoorxKaas. The Bible for Learners. HISTORIES. MitMAN. History of the Jews. STANLEY. History of the Jewish Church. Ewatp. History of Israel. Rawxinson. Herodotus, Five Monarchies, | Manual of Ancient History. LENORMANT AND CHEVALLIER. Ancient His- | tory of the East. | | } | | | | | Smitu. Student’s Old Testament History, Stu- dent’s Ancient History of the East. SrackHousE. History of the Bible. SHARPE. History of Egypt. 3nuNT. Companion to the Old Testament. GEOGRAPHIES. Rogprnson. Biblical Researches in Palestine. | Ritter. Geography of Palestine. STANLEY. Sinai and Palestine. BapreKer. Palestine and Syria. BOOKS OF REFERENCE. ! SmirH. Dictionary of the Bible. | McCLINTOCK AND STRONG. Cyclopedia. Kirro. Biblical Cyclopedia. | Hrrzoc. Cyclopedia. Jaun. Introduction to the Old Testament. Kei. Introduction to the Old Testament. BLEEK. Introduction to the Old Testament. Horwer. Introduction to the Holy Scriptures. McDonatp. Introduction to the Pentateuch. SuitH. The Pentateuch. Ewatp. Antiquities of Israel. Cartcotr. Scripture Herbal. Woop. Bible Animals. BOOKS OF ILLUSTRATION. Tomson. The Land and the Book. Van LennepP. Bible Lands. Witson. Land of the Bible. TristRAM. Land of Israel. Rogers. Domestic Life in Palestine. PautmgER. The Desert of the Exodus. Kirto. Daily Bible Illustrations. Maurice. Patriarchs and Lawgivers of the Old Testament. ROBERTSON. Sermons. BuTLER. Sermons. Jones. Egypt in its Biblical Relations. WARBURTON. The Divine Legation of Moses. Brucscu. The True Story of the Exodus. (Underwood.) ATWATER. The Sacred Tabernacle of the He- brews. 109pe FeeLESSONS AND GOLDEN TEXTS FOR THIRD AND FOURTH SS . bt PSO MN AM bs ft ws July July July July July Aug. Aug. Aug. Aug. Sept. Sept. Sept. Sept. Os 10. at. 24. ol. 21. 28. 4. 1h. 18. 25. QUARTERS OF 1881. THIRD QUARTER. IsRAEL InN Ecypt. Exod.i.1-14. G. T., Exod. 1. 14. Tue Cominc DELIVERER. Exod. ii. 5-15. G. T., Heb. xi. 24. THE CALL oF Moszes. Exod. iii. 1-14. G. T., Exod. iii. 12. MoseEs AND AARON. Exod. iv. 27-31; v. 1-4. G. T., Ps. ev: ZG: MosEs AND THE Macicians. Exod. vii. 8-17. G. TL 2Ps. GV. at Tur PASSOVER. Exod. xii.1-14. G. T.,1 Corav.1; Tur Rep SEA. Exod. xiv. 19-27. G. Pn. WkOO? XIV. 10s Tur Manna. Exod. xvi. 1-8 G. T., John vi. 32. Tue COMMANDMENTS. Exod. xx. 1-ll. G. T., Matt. xxii. 37, 38. Tue COMMANDMENTS. Exod. xx. 12-21. G. T., Matt. xxii. 39, 40. IDOLATRY PuNIsHED. Exod. xxxii. 26-35. G. T.,1 John v. 21, REVIEW. LESSON SELECTED BY THE SCHOOL. FOURTH QUARTER. FrEE Givinc. Exod. xxxv. juan OL. 2 Cor, tx. Tue TABERNACLE. Exod. xl. 121G.. @. 7, Exod: xh oe Top BuRNT OFFERING. Lev. , (44, G7, Bebe a THE PEACE OFFERING. Ley. vii, 11-18. Gf, Ps. 1. NAHAB AND ABIHU. Lev. x. 1-14; & Ty Lew se. Tue DAY OF ATONEMENT. Lev. wit i630. G. Thom, voit THe FEAST OF TABERNACLES. Lev. xxiii. 33-44. .G@. T., Ps. ciil. 2. THe YEAR OF JUBILEE. Lev. Xxv. S17 Godly Pa, lexis to: THE SERPENT IN THE WILDERNESS, Num. xxi. 1-9. G@. 7., John iii. 14, 15. Bataam. Num. xxiv. 10-19. GT. Jase ls 9. Last Days or Mosss. Deut. xxxii. 44-52. G. T., Ps. xe. 12. LEVIEW. LESSON SELECTED BY THE ScHOOL. ay SS SS ee SS aes| 28 31 30 -aparim ir Ses Rehoboth \. Tje \ : ow a os Lor > -Barnea fr Tades 4 Kaden ey UP & | SC., BUFFALO.N.Y, 36 WM.P,NORTHR By WS 4, WO% [INS | Ws A onec& N NUANCE nym s " Pe 4g Cs In 5alk® w 2Lusium) e >, (E a } mesh hshe -LMNeSes Aven or Bet eliopotis) On (he yy Jie Typ HAW ye" uw Ny yrs N €or f lis {sin Croco dilo bal ye Tah uas ® > | 20 £0 Te: aie 7 oD “_ ° 3 R H Oo 9 — a ma wt —_— a 3 Py -_ 3 g i. ° — a oR 8 joo} 14 OO & | ci! Sy LOI oO L2| oO sik >i4 2 I - =| 8 of lie : “LA | Of} = ia S S| O 3 | QO. v ~~ 4o- |i a SES | Q _ 8 N Baz rs SS 4 Sy < < 3 "7 ~% x or . wn 8 S q) fa =) 5 to the Promised Land. {phroditopot of = 31 Longitude AU see 470 wy, YIMIy \\lry Se. Wl, 23 SVG Wi: Nii, GW i, NY 4 Mig WS a\\ f, My sty bie “WE,THIRD QUARTER. LESSON. 1. Jury. 3: ispanr In Eevrr. —-Eixod, 1: 1-14. INTRODUCTION. Te lessons last year were devoted to the Book of Genesis, and the history of the world down to the time of Abraham, and to the history of the Church as represented by his family, down to the time of Joseph. At the close of these lessons, Joseph, who had been sold for a slave by his brothers, and had been carried down into Egypt, and had there risen to the highest position except that of the king, had sent for his father and his father’s family, who were perishing of famine in the land of Canaan, and had assigned them a residence in the land of Goshen, in the eastern part of the Delta of the Nile, and had made the ablest of his brothers keepers of the royal herds. During the whole of the rest of the life of Joseph, a period of about seventy years, and for along time afterward, the family of Jacob, or Israel, continued to prosper and multiply in the land of Egypt. At the end of about four hundred years the Israelites had become so numerous as to arouse the fears and jealousies of the Egyptians; and, a change of dynasty hay- ing placed on the throne a king who felt no obligations to Joseph, and no liking for his kindred, attempts were made to hinder their increase, and to destroy their power by reducing them to the most abiect slavery. It is here, that, with a glance backward at the state of Jacob’s family at the time of the descent into Egypt, the history of the children of Israel as a nation begins. The Old Testament Lessons for this year will follow this history in the land of Egypt, and in the wanderings in the wilderness, up to the eve of the conquest and settlement of Canaan. Peet. 1. Now these are the names of the children of | 2. Reuben, Simeon, Levi, and Judah, Israel, which came into Egypt;* every man and | 38. Issachar, Zebulun, and Benjanuin, his household came with Jacob. | 4, Dan, and Naphtali, Gad, and Asher. > a Gen. xlvi. 8. NOTES. 1. Now. Literally, ‘‘and.” This is impor-| Every man and his household. Only the tant because it shows a close connection be-| male descendants and their households are tween the Book of Exodus and the preceding | named. But besides these, or perhaps reck- Book of Genesis, and tends to refute the theory | oned as a part of these households, were the that the Pentateuch is made up of various | daughters and granddaughters and their fami- writings of different authors. The names.| lies. It is to be remembered, too, that the ser- The object of the writer is to show the general | vants of the household, of whom there were divisions of the tribes of the nation at the time three hundred and eighteen capable of bearing of which he is about to write. The children | arms, and probably not less than a thousand in of Israel. The common name of the Hebrew | all, in the family of Abraham (Gen. xiv. 14), people through all their national history. Is-| were reckoned as a part of the household, and rael. That is, Jacob; see Gen. xxxil. 98. | were admitted to the covenant and recognized 113 corel Pe5. And all the souls that came out of the loins» of Jacob were seventy¢ souls: for Jo- seph was in Egypt already. 6. And Joseph died,4 and all his brethren, and all that generation. 7. And the children of Israel were fruitful, 11-L THIRD QUARTER. — LESSON T. and increased abundantly,® and multiplied, and waxed exceeding mighty; and the land was filled with them. 8. Now there arose up a new king over Egypt, which knew f not Joseph. 9. And he said unto his people, Behold, the DULL Voice wesc C Deut Ooo c cts. < deGenle26..50--.-e Gen. Xlyi.o; Deut, xxv. os bs, CVs 24.2. f Kecles. ii. 19; Acts vii. 18. as Israelites (Gen. xvii. 27). This is important as explaining the otherwise marvellous increase of the nation during the stay in Egypt. 2. Reuben. The sons are named first ac- cording to the dignity of their mothers, and tien, under each mother, according to the order of their birth. First the sons of Leah are named, Reuben, Simeon, Levi, Judah, Issa- char, and Zebulon; then the sons of Rachel, Benjamin, the name of Joseph being omitted for the reason given in ver. 5; then the sons of Bilhah, the maid of Rachel, Dan and Naphtali; and lastly the sons of Zilpah, the maid of Leah; this having been the order in which the wives Were married. 5. Seventy. For a complete list of the names, see Gen. xlvi. 8-27. This number “ sevy- enty,’’ by a peculiar mode of reckoning which seems strange to us, but was common alnong the Hebrews, excludes all the female descend- ants but two (Gen. xlvi. 15, 17), while at the same time it includes not only Jacob himself (Gen. xlvi. 8-15), and the family of Joseph al- ready in Egypt (Gen. xlvi. 26, 27), but also many who were not born until long after the descent into Egypt. This appears from a com- parison of Gen. xlili. 8, where 3enjamin is represented as a mere lad, and who certainly cannot have been much over twenty years of age, according to the chronology of Genesis (Gen, REX. 2, xli, 46, 47, xlv. 6), with ‘Gen- xlvi. 21, where he is represented as the father of ten sons, of whom at least two were in reality grandsons (see Num. xxvi. 40). 6. All that generation. Between this verse the Pentateuch (Gen. xv. 13; chap. xii. 40), the time actually spent in Egypt amounted to four hundred and thirty years; and this reckoning is now recognized by the best scholars generally as the correct one. But Moses was eighty years old at the time of the exodus (chap. vii. 7); and the oppression of the Israelites began before his birth. And Joseph lived about seventy years after the descent into Egypt (comp. Gen. xli. 46, 53, xlv. 6, 1. 26). If, therefore, the shorter reckoning of two hundred and fifteen years in Kgypt is correct, the oppression of the Israelites must have begun within a hundred and thirty- five years after the descent into Egypt, or with- in sixty-five years after the death of Joseph, which would give but a short time for the great increase of the race mentioned in the next verse, and more exactly stated in chap. xii. 37. But if the longer reckoning of four hundred and thirty years in Egypt is correct, then the beginning of the oppression, which is the point at which this narrative begins, occurred about three hundred and fifty years after the descent into Egypt, and about two hundred and eighty years after the death of Joseph. 7. Increased abundantly. The Jews have always been a prolific race; and the land of Goshen, the modern province of Es-Shurkiyeh, was, and is still, the richest and most fruitful province in Egypt (Gen. xlvii. 6), and the onein which the population increases most rapidly, although the whole of the region watered by the Nile is famous in that respect. The land was filled with them. That is, the land of Goshen, extending eastward from the eastern and the next, or rather between this verse and ver. 8, the narrative passes over a long period. The whole sojourn in Egypt was reckoned at four hundred (Gen. xv. 13), or, more exactly, four hundred and thirty (Gal. iii. 17) years. According to one tradition, which Paul seems to have followed (Gal. iii. 17), though not thereby necessarily recognizing its accuracy, these four hundred and thirty years were counted from the giving of the covenant to branch of the Nile in the Delta toward the desert. This region had been especially as- signed to the Israelites (Gen. xl vii. 6), and here were their principal settlements; but they were not altogether confined to this region, but were found in great numbers in all parts of Egypt (chap. v. 12); nor did they have exclusive occu- pancy of the land of Goshen, but were inter- mingled with the native Egyptians (chap. iii. 29) ae Abraham; but according to the statements of 8. A new king. It is not necessary to un-ISRAEL IN EGYPT. Tie people of the children of Israel are more and | when there falleth out any war, they join also mightier than we: ‘unto our enemies, and fight against us, and so 10. Come on, let us deal wisely’ with them; | get them up out of the land. lest they multiply, and it come to pass, that, | 11. Therefore they did set over them task- om Pe: xxx, 6;4- Prov: 1. 1), xxi. 805 Acts xxili12, 1 Cor: ii. 19; "Jas, 112 15. derstand that this ‘“‘new king”? was the imme- | dominion of the Hyksos, and that the cordiality diate successor of the Pharaoh who exalted | of their reception was due to the fact that these Joseph. On the contrary, since Joseph lived | Shepherd Kings were of a Semitic and noma eighty years after his exaltation (comp. Gen. | race, and therefore akin to the Hebrews in de- xli. 46 with Gen. 1. 26), it is probable that he scent, language, and manners. It is thought himself saw more than one king of Egypt; and | that the Pharaoh who exalted Joseph was Apo- the fact that this new king knew not Joseph, | phis, the last of the Shepherd Kings. On the and pursued an entirely different policy toward | expulsion of the Hyksos, the Israelites were so the Israelites from that which had been pur- |few in number, and so humble in occupation, sued by his predecessors, leads to the belief that | that they escaped the notice of the new Ugyp- his reign was long subsequent to that of the | tian monarchs, who were busy in consolidating Pharaoh in whose reign they had settled in| their power and restoring their country from Egypt. Knew not Joseph. This does not| the devastations of the invaders. It was not necessarily mean that he had no knowledge till the nineteenth dynasty that their numbers whatever of Joseph and his history. It may | began to excite apprehension. Then Rameses mean simply that he did not care for Joseph, Il., the third king of that dynasty, endeavored and refused to recognize any obligations to him. | to suppress and exhaust them by severe toil in building the two great cities of Pithom and The impression made by this verse, however, is, that this new king arose so long after the time | Rameses, and in other public works. His suc- of Joseph, that he knew little or nothing about | cessor, Mineptah II., continued the same policy, him; and it has been pointed out that the ex- | till it resulted in his destruction. This is the pressions, ‘‘ arose up a new king over Egypt,”’ | generally accepted history ; though an attempt “knew not Joseph,’’ seem to point to a mon- | has been made recently in the Speaker’s Com- arch of a new dynasty, wholly unconnected | mentary, to show that it was under one of the with, and probably hostile to, the dynasty pre- | last of the native Egyptian kings of the twelfth ceding him. The following is an outline of the | dynasty that Joseph exercised his power, and history of Egypt at about this period. Down | that the Israelites remained undisturbed in to the close of the twelfth dynasty, Egypt was Egypt during the whole continuance of the ruled by native kings. At this period the coun- | reign of the Hyksos, and began to be persecuted try was invaded by the Hyksos, or Shepherd | by Aahmes I., the first native king of the Kings, a race of Arab chiefs who came from the | eighteenth dynasty, and left Egypt in the reign north-east. These occupied the throne down | of the third king after him, Thotmes ii, Ene to the close of the seventeenth dynasty. At | theory is opposed to well-established facts, and that time a descendant of the ancient Theban | is not likely to find general acceptance. royal family, living near Thebes and subject to| 9. More, in number. Mightier, in power. the Hyksos, married an Ethiopian princess, and | Not, of course, in comparison with the whole with the help of her treasures and soldiers | population of Egypt, but in comparison with rebelled and mounted the throne, and in the|the native population of the region which the third year of his reign took Zoan, or Tanis, in | Israelites occupied, and in comparison with Lower Egypt, and expelled the Hyksos from | any force which could easily and promptly be the country, and under the name of Aahmes I., | brought to bear upon them. | or Amosis, founded the eighteenth dynasty. 10. Wisely. The result shows the folly of Nine kings followed him in this dynasty, and | any policy which is cruel and unjust. Mildly then followed the nineteenth dynasty, the third | and justly treated, the Israelites might long king in which, Rameses II., enjoyed a long and have continued in Egypt, and added to the Te- prosperous reign, and was one of the mightiest | sources and power of the country. The policy kings of Egypt. It is believed that both Abra-} which was adopted as a wise one was the very ham and Joseph entered Egypt during the | thing which brought upon Egypt unequalled weenieSeta 116 THIRD QUARTER. — LESSON I. masters to afflict them » with their burdens. 12. jBut the more they afflicted them, the And they built for Pharaoh treasure cities, | more they multiplied and grew. And they Pithom and iRaamses. were grieved because of the children of Israel. Nn chaos tied = Geniexv. 19° Deut. xvi. 6° Ps, xxx. 60... 0... 1 Gens xlvile dinsees ce j and as they afflicted them, so they multipiied. < . ake ) I ea . O54 a « Ad © De 2 | chosen from among the great personages of the Pharaonic court.”? (Brugsch.) The Israelites were employed in forced labors, probably in detachments, each under an Egyptian task- master. But they were not reduced to slavery, properly speaking, nor treated as captives of and could with dificulty be repulsed; and the| war. They continued to occupy and cultivate Assyrian kings, the greatest and most powerful} their own district, and they retained posses- of the enemies of Egypt, always brought their/sion of their houses, flocks, herds, and other armies, of course, from the north-east. Get/| property, until they emigrated from Egypt.”’ them up out of the land. This shows that | (Speaker’s Commentary.) Pharaoh. Meaning, What the Egyptians were afraid of was, not | the ‘great house.”? It was the royal title, as that the Israelites might organize a revolution, | distinguished from the personal names, of the and become masters of the country, nor even | kings of Egypt. The present Pharaoh was that they might lend efficient assistance to in-|Rameses II. Treasure cities. The Hebrew vaders, but that, with the help of invaders, | word is usually supposed to be equivalent to they might leave the country, and so deprive it | ‘““magazines,’’ that is, depots of ammunition of much wealth and industry. The idea would | and provisions. The same word is elsewhere hardly have occurred to them if the Israelites | translated ‘‘store-cities ”’ (l Kings ix. 192 2 themselves had not constantly kept alive, and| Chron. viii. 4). Others, however, think that expressed, the hope and purpose of at some! the word means, here at least, ‘‘ temple-cities,”’ time returning to the land of their fathers.| and it is so rendered in the Vulgate. This This shows that notwithstanding their long|seems the more probable meaning, as it is stay in Egypt, and their prosperity there, they disasters. Any war. The king had good rea- son to anticipate war, especially on that frontier which the Israelites occupied. The wilderness of Arabia swarmed with hordes of marauding Bedouins; the kingdoms of Syria and Western Asia were often confederated against Egypt, known that both cities were famous for their still regarded themselves as strangers and sgo- | temples built by Rameses II. Pithom. Mean- journers in the country, and remembered and | ing, city of Tum, the sun-god. It was situated cherished the promises to their fathers, and | near the eastern border of Lower Egypt, on or were only waiting for the time and the callto| near the now dried-up Pelusiac arm of the enter upon their destiny. Nile, and not far from its mouth. It was just 11. Taskmasters. ‘The writer uses the | half way between Pelusium on the east, and proper Egyptian designation for these officers, | Zoan, or Pi-Rameses, on the west, being about namely, chiefs of tributes. They were men of | twenty-five miles from either. Raamses. Also rank, superintendents of the public works, | written, and more correctly, Rameses (Gen. such as are often represented on Egyptian | xlvii. 11). Its earlier name was Zoan (Num. monuments, and carefully distinguished from | Xlli. 22), meaning, ‘‘a station where beasts of the subordinate overseers.’ “The Egyptian | burden are laden before Starting on a journey.”’ texts, with the famous papyrus of the British} But the city was greatly enlarged and beauti- Museum at their head, tell us continually of | fied by Rameses IT., who called it after himself, the Hiru-pitu, or Egyptian officers, who were Pi-Rameses, that is, City of Rameses. There is charged with the oversight of these foreign | some reason to think that even before his day populations residing in the region of Sukot. | this name was applied to the city, as well as to These same texts make known to us the Adon | the district in which it stood (Gen. ivi, if): (a word entirely Semitic in its origin), or supe-| though it is possible that later writers used the rior chiefs of Sukot, magistrates who served as name in anticipation. In Egyptian documents intermediaries in the relations of the tgyptian | the place is also spoken of as Zor, that is, the authorities with these populations. This ser- strong place. The Greeks called it Tanis. It vice, which was not always of a peaceable | was situated on the Tanaitic arm of the Nile, character, was supported by a body of police | not very far from its mouth, and had an exten- sive commerce with the ports of the Mediterra- (the Mazaiou), whose commander (the Ser) wasISRAEL IN 13. And the Egyptians made the children of | Israel to serve with rigor: | 14. And they made their lives* bitter with | rigor.™ hard bondage, in mortar, and in brick,! and in | k chap. ii. 23, vi.9; Num. xx. 15; Ruth i. 20; Acts vil. 19, 34 .. ..1 Ps. ixxxi. 6; Nal tik 14......¢- Pe Sy Ine Ise ‘ Jer Lao: ee. a nean. It was a favorite capital of the kings of Egypt, especially those of the nineteenth dy- ‘A sandy plain, as vast as it is dreary, nasty. called at this day San in remembrance of the ancient name of Zoan, and covered with gigan- tic ruins of columns, pillars, sphinxes, stele, and stones of buildings, — all these fragments being cut in the hardest material from the granite of Syene,—shows you the position of that city of Tanis, to which the Egyptian texts and the classic authors are agreed in giving the epithet of ‘a great and splendid city of Egypt.’ Ac- cording to the geographical inscriptions, the Egyptians gave to this plain, of which Tanis was the centre, the name of Sokhot Zoan, the plain of Zoan (Ps. Ixxviil. 12, 43).”’> (Brugsch.) The meaning of Rameses is, child of Ka, that is, the sun. 12. Grieved. presses a mixture of loathing and alarm. 14. In mortar and in brick. It was the Sgyptian monarchs to employ building. practice of the their criminals, and captives in war, in Bricks were a favorite building-material, espe- cially in the alluvial valleys of the Euphrates and the Nile, where stone is scarce. bricks were of different sizes, but all of them considerably larger than ours. When of the Nile mud, they required a mixture of from cracking. made chopped straw to prevent them When made of the clay found on the edge of the desert, the straw could be dispensed with. They were usually dried in the sun, though y when laid in contact with times used, especiall sometimes enamelled The bricks were stamped with the name of Among the paintings at water. and ornamented, or the reigning monarch. LESSONS. Lt ften slow, but always sure. — The place where we have f The performance of God’s promises is 0 been happy may soon become the place of may become a curse. — The best to be remembered long after we are gone. perous. — Worldly wisdom is often foolishness. — No policy is wise that is unjust (3) severe, (4) unrequited. — Church. —I¢ is vain to att seed of the all manner of service in the field: all their ser- vice, wherein they made them serve, was with | Thebes, one on the tomb of Rekshara, an ofii- cer of the court of Thotmes III., represents | the enforced labors in brick-making of captives, | mids. 'These had been erected long before, and bite the Israelites were chiefly employed were tem- |ples and palaces. The word in the original ex- | /to the building of the new city and sanctuaries Egyptian kiln-baked bricks, of a smaller size, were some- | disagreeable toil, but also the labor of digging Ay our affliction services of men are — Wicked men do not like Labor becomes Persecution defeats its own ob empt to prevent the fulfilment of God’s promises. ba EGYPT. 417 who are distinguished from the natives by the color in which they are drawn. Watching over the laborers are taskmasters, who, armed with sticks, are receiving the tale of bricks, and ur- ging on the work, and who cry out, ‘‘ Work Immense masses of brick Fa without fainting.” are found in Belbeis, the modern capital of eee what was once Goshen, and in the adjoining i district. There is no reason to think that the Israelites were employed in building the Pyra- were standing when Abraham first entered the country. Undoubtedly the structures on which “The Egyptian records, especially the papytl, abound in dates relating of Rameses, and to the labors in stone and in bricks with which the workmen were Over- to make them complete their task These Egyptian documents furnish and specific on this sort of burdened quickly. details so precise work, that it is impossible not to recognize in them the most evident connection with the ‘hard bondage’ and ‘ rigorous service’ of the Hebrews on the occasion of the building of edifices at Pithom and Rameses.”’ HH Service in the field. By this is i agricultural labor, though been to the herdmen a certain (Brugsch.) meant: not merely even this would have canals, and carrying on the processes of irriga- which is extremely toilsome and un- fa and was therefore no doubt imposed tion, healthy, upon the Israelites. beta ll , and that to which we look for a blessing often soon forgotten. — We must not expect to see the righteous pros- i | _ Wickedness is apt to be cowardly and unjust. ‘ i | toil when it is (1) unaccustomed, (2) enforced, i Ni ject. — The plood of the martyrs is the | | |THIRD QUARTER. — LESSON II. LESSON II.— Jury 10. THe Coming DELIVERER. — Exod. ii. 5-15. INTRODUCTION. THE plan of the king of Egypt to hinder the increase of the Hebrew population by wearing out the Israelites with excessive toil having failed, he next tried the experiment of commanding the midwives in attendance upon the Hebrew women to kill every male child as soon as born. This plan was also defeated, through the conscientiousness of the midwives, who, on various pretexts, disregarded and evaded the king’s command. The king then published a general edict, empow- ering and charging all his people to join in putting to death the male infants of the Hebrews, wherever found. This made all the people spies, and rendered it exceedingly difficult to keep the existence of a male infant secret. Several years before this time, a Levite named Amram, of the family of Kohathites, had mar- ried a kinswoman, named Jochebed, of the same tribe and family. Two children had been born to them, Miriam, the eldest by some years, and Aaron. Three years after the birth of the latter, and very soon after the proclamation of the king, another son was born. The child was remark- ably handsome, and the parents made an effort to save its life, believing that God would enable them to do it. For three months they succeeded in keeping secret the existence of the child; but at the end of that time the danger of discovery had increased to such an extent, that they found it impossible to keep the secret any longer. Thereupon the mother braided a little boat out of the bark of the papyrus, and coated it, first with mud, and then with bitumen, to make it smooth and water-proof. In this boat, which was provided with a cover, she deposited her child. She then carried the boat to a place on the bank of the Nile which the d accustomed to visit for the purpose of performing her religious water, where it was half hidden among the flags. distance, to watch the little boat, and see what ] certain cases, she returned to her home. aughter of Pharaoh was ablutions, and placed it on the Then, having stationed her daughter at some secame of it, with instructions how to act in THX, 5. And the daughter of Pharaoh came down to wash herself at the river; and her maidens walked along by the river's side: and when she saw the ark among the flags, she sent her maid to fetch it. 6. And when she had opened 7t, she saw the Se NOTES. 3. The daughter of Pharaoh. Nothing is | race; and therefore they are not worthy of men- | known about this princess. It is, however, well| tion. To wash herself. It has been objected known that the princesses of ancient Egypt oc-| to this Statement, that it is not likely that a cupied positions of great independence and in- great princess would go down to an open, fluence, often exercising great authority. They though unfrequented, place on the bank of a river, in the immediate neighborhood of a large city, to bathe. But the objection grows out of ignorance of the customs and habits of thought of the ancient Egyptians, and an attempt to judge of them by the manners of a later ages. Women, even of the highest rank, were much freer in their appearance in public, and in their intercourse with the world, than women of the 1¢ | Same country are now; and there is nothing re- but pure | pugnant to the ideas of the age in the going of 10 sought in| a princess down to the bank of the Nile to wash this way to glorify the great lawgiver of their | in its water. It is not necessary to suppose that had separate palaces and establishments, and a multitude of servants at their command. This explains the conduct of this daughter of Pha- raoh, in daring to save and adopt and educate Moses, in defiance of the king’s edict. Later writers assign various names to this princess, and tell many extravagant and foolish stories about her, as well as about the whole of the early life of Moses; but these Stories are, for tl most part, not even ancient traditions, ] inventions of rabbinical] writers, wlTHE COMING DELIVERER. child: and, behold, the babe wept. And she 119 7. Then said his sister to Pharaoh’s daughter, had compassion® on him, and said, This is one Shall I go and call to thee a nurse of the Hebrew of the Hebrews’ children. a Ps. evi she literally bathed. The Nile was a sacred | t river, as the Ganges is now, and it was consid- | t ered an act of piety to wash init. The princess went down to the river to perform her ablutions as an act of religious worship. But such ablu-| |] tions are regarded as performed if only the | t hands are washed, or a little water, or in the absence of water a handful of sand, is sprinkled The ark. That is, the little upon the person. women, that she may nurse the child for thee? . 46. Se er Sao as Se ge ee he Nile, in the eastern part of the Delta, and herefore near, if not in the midst of, the land of Goshen. This branch of the river was free from crocodiles: had it been otherwise, the ex- yeriment of the mother of Moses wow have yeen hazardous. There is nothing to support the idea that the ark was allowed to float on the Nile, wherever the current might carry it. In that case it would soon have been lost to sight, boat in which Moses had been placed by his would have been liable to be upset by the mother. It was woven of the bark of the papy- | waves, would have almost certainly fallen into rus, and daubed with Nile mud to make it] bad hands, and would not have been likely to smooth and bind it firmly together, and then smeared with bitumen to make it water-tight. The papyrus is not now found in the Nile lower down than Nubia. It grows to the height of ten or fifteen feet, has a long root as large as a man’s aria, which is used as wood for manufac- turing purposes; a stem which is not round, but triangular, and covered with rows of sharp | scales; and is crowned with a head composed of long delicate filaments, which give it a feath- ery appearance. The outer bark was woven into ropes, twine, sails, and coarse cloth. The inner | bark was pressed into thin sheets, and used as se papyrus sheets are still paper; and many of the in good preservation, after thousands of years. The pith of the plant was cooked for food. In the time of Moses, the papytus must have been | Probably the ark was made very much like one of the larger boats which were made of the same materials (Isa. XViil. 2). Representations of such boats are found on the ancient monuments. The ends of the strands of which the boat is Jlaited are brought together at the bow and at the stern, and tied in large knots. But the lit- tle ark seems to haye had a cover (ver. 6), Her- haps the little boat was called an ‘‘ark’’ from its resemblance, in purpose and use, to the ark of Noah. Among the flags. These flags were rushes of a shorter and smaller kind than the papyrus reeds. ‘Their presence shows that the place was a retired one, not in the midst of the city, yet possibly within the palace precincts. It is believed that the royal residence at this at the city of Zoan, ealled by the now called San, on the ce the Tanitic branch of time was Greeks Tanis, and canal which was on lodge among the flags within easy reach of the shore. On the contrary, the ark was placed in the flags where a maid could reach it, where the princess was likely to see it, yet where it would be hidden from the observation of passers-by, and where it could be watched by the sister of This looks as if the event which foreseen and carefully the infant. followed had been planned for by the mother of Moses. G. Behold, the babe wept. Literally,” Be- hold, a weeping boy.”’ Had compassion. “A touch of natural feeling, to which throughout the narrative Moses is careful to direct atten- ltion. The Egyptians indeed regarded such ten- derness as a condition of acceptance on the day of reckoning. In the presence of the Lord of truth, each spirit had to answer, ‘I have not found on the banks of the lower part of the Nile. | afflicted any man; I have not made any man weep; I have not withheld milk from the mouths of sucklings.’ (See the Funeral Rit- | ual.) There was special ground for mentioning | the feeling, since it led the princess to save and | adopt the child in spite of her father’s com- | mands.” (Speaker’s Commentary.) It we could | put any confidence in the tradition that the | princess was married, but childless, which, in- deed, is not improbable, we might suppose that her religious worship on the bank of the Nile, the recognized source of fruitfulness, was the expression of her desire for offspring; and that, being in this frame of mind, she accepted the child which she had found, as the answer to her prayer. Probably the beauty of the child, | which seems to have been unusual (ver. 2; Acts vii. 20; Heb. xi. 23), had something to do with her feelings toward it. One of the Hebrews’ children. This would naturally have been the120 THIRD QUARTER. — LESSON II. 8. And Pharaoh’s daughter said to her, Go. |I will Bie ee ay vee, And the woman called the ehild’ S took the child, and nursed it mother. ae ers, AG - 10. And the c shild grew, and she brought him And Pharaoh’s daughter said unto her, | unto Pharaoh’s daughter, ee became a , ray, an 1 nurse it for me,? and son. And she called his name ¢ Moses: and s 1e Take ey ree : said, Because I drew him out of the water. Dobs..Xxvil, 10s... c that is, drawn out. first thought of any one, whether there was or | of his own race, was likely to be promptly ac- was not any thing in the dress or appearance | cepted. of the child to indicate its Hebrew parentage. 8. The child’s mother. Her name was The Egyptians had no such custom of exposing | Jochebed; and she is said to have been a or drowning their infant children as the Hin-| sister of Kohath, the son of Levi, and to dus have; and such a child would not have| have married Amram, who was a son of Ko- been exposed, except from such stern necessity | hath, and therefore her own nephew (chap. vi. as was known to be at that time pressing upon | 18-20). But such statements have to be received the Hebrews. The origin and meaning of the| with caution. It was common to omit from word ‘‘ Hebrew ”’ are uncertain: but the com-| genealogical tables all but the more prominent monly received opinion is, that it is derived names; and the names used to express rela- from a Hebrew word meaning, ‘‘ to cross over,”’ tionship were employed with great latitude and and therefore means, ‘the crosser over,’’ and | looseness. ‘‘Son’’ or ““ daughter’? may mean refers to the fact, that, in his coming into | ‘* great-grandchild,”’ or gas a more distant the land of Canaan, Abraham crossed over the | descendant; and “sister” or “ brother”? may river Euphrates. The name is employed in the | mean nothing nearer than a cousin. If the Scriptures chiefly when strangers are speaking | Israelites were in Egypt four hundred and | I ¢ pe | of the Israelites, or when Israelites are speak- DEE Ly years (see Third Quarter, Lesson I., ver. ing of themselves to strangers, or when the Is- }, note), of course there must have been sey eral raelites are spoken of in connection with other generations between Levi and Moses. If Am- peoples. The ordinary name for the people | ram really married his own aunt, it was a mar- among themselves was Israelites, riage which was subsequently forbidden by the ¢. His sister. She had been wate hing the! law (Ley. xviii. 12). little ark from a distance, and had approached unobserved during the examination of It; “One doubtedly she had been set to watch it by] to nurse her own child in security, but even her mother, and had been car efully instructed | received w ages for it. what to say when the Re che should discover 10. The child grew. It. Probably this was the same Sister who is] of Moses kept ] afterward called Miriam the prophetess (chap. xv. 20). Of course she must have be en several years older than Moses, or even Aaron. The latter was three years older than Moses (chap. wits 1). Lhe edict requiring the drowning of the male infants must have been issued not before the birth of Moses; for there have been no trouble at the time of Aaron, only three years before. 9. Wages. Thus the woman’s faith (Heb. xi. 23) was rewarded. She was not only permitted Probably the mother 1im until he was w eaned ; that is, according to the customs of the East, for three years. Became her son. He became a member of the royal household, and was care- fully trained and educated as a prince, “2 a8 said that the profic lency of Moses in the learn- | ing of the Egyptians, which was y ery extensive, Seems to |} particul: wly in the de partments of mathematics, the birth of astronomy, the science of government, and phil- Tradition says osophical and mystic w ritings and the inte rpre- that the edict was in force three tation of them, was remarkable (Acts vii. 22); Such ane ducation was Seemingly indispensable parallel | to prepare Moses for the work which was be- Hebrew | fore him of organizing the Hebrew nation, and women would | moulding its laws and religion. It was natura have refused to nurse a nila of the despised | that Moses, with such an education, should in- Hebrews. - But, at an ly Yate, the offer of a corporate with his writings and laws much that of one | he had learned in Egypt; but there has been long years and a half. In the Slaughter of the innocents, the history of Moses presents a singular to that of Jesus. A hurse of the women. Perhaps Egyptian h nurse lor the crying child, especially11. And it came to pass in those days, when Moses was grown, that he went out. unto his brethren, and looked on their burdens:4 and he spied an Egyptian smiting a Hebrew, one of his brethren. THE COMING DELIVERER. | 12. And he looked this way and that way, and | when he saw that there was no man, he slew the Egyptian, and hid him in the sand. 13. And when he went out the second day, behold, two men of the Hebrews strove together: | | | | j d chap. i. 11; Acts vii. 23, 24; cb. xi. 24-26. much exaggeration with reference to the extent | to which Egyptian ideas and customs influenced the legislation of Moses, and entered into the | institutions which he established. According | to Stephen (Acts vii. 22), Moses was not only ‘‘Jearned in all the wisdom of the Egyptians,”’’ but also ‘“‘ mighty in words and in deeds.’”’ Of his mighty words and deeds previous to the exodus, we have no knowledge. Rabbinica writers tell many stories about them, but these are pure inventions. Even the most likely of them, that Moses conducted a successful cam- paign against Ethiopia, and married an Ethio- | pian princess, is probably a fabrication, sug- gested by expressions in the Scriptures. Mo- ses. It is now generally agreed that the name is Egyptian, composed of two words which to- gether mean, ‘drawn out of the water.” The | more correct form of the name is, Moises. 11. Was grown. The word “ grew,” in the preceding verse, refers to the coming out of in- fancy into childhood, while “‘ was grown Bere refers to the coming out of youth into maturity. According to tradition Moses was at this time forty years old (Acts vii. 29). His brethren. It is evident that the daughter of Pharaoh had | not attempted to conceal from Moses his He- | brew parentage, or at least had not succeeded in doing so. Having been with his parents for three | years, he must always have preserved some recollection of them; and probably he was per- mitted to maintain intercourse with them. His Hebrew cast of countenance could not be mis- taken: and there must have been many who knew the circumstances of the adoption of Mo- ses, and not a few who, in the jealousies and intrigues of the court, were willing to enlighten Moses. Secrecy would have been difficult, and was probably not attempted. Evidently Moses knew not only that the Israelites were his kin- dred, but even that Aaron was his brother (chap. iv. 14). And he had before this time not only recognized the Israelites as his brethren, but also formally and publicly refused to be called the son of Pharaoh’s daughter at the cost of separation from them and ceasing to be an Israelite (Heb. xi. 24-20). Another thing which shows that Moses was never entirely separated from his early home was, that he maintained his ancestral faith, and did. not become an | Egyptian in religion. Their burdens. (See | chap. i. 11-14.) Apparently it was not accident- | ally that Moses saw the sufferings of his peo- ple. He was on a tour of inspection, examining the condition of the Israelites, and searching for the best means of delivering them. An Egyptian. Probably one of the taskmasters (see Third Quarter, Lesson I., ver. 11, note). These overseers are represented on the monu- ments as armed with heavy sticks, which are used without mercy. As the spectacle of the beating of an Israelite by an overseer must have been a common one, it must have been an | unusually ferocious and cruel beating which attracted the attention of Moses, and roused his ire. The same thing is indicated by the fact that Moses actually killed the Egyptian, which he would hardly have done if the cir- cumstances had not been exceedingly aggra- vating. 12. He looked this way and that way. This shows that he acted with some degree of A homicide committed under deliberation. |a sudden impulse of uncontrollable passion is | committed without thought of or care for con- | sequences. Slew the Egyptian. The answer | to the question whether this was justifiable de- pends upon circumstances of the case, of which we have no knowledge. If the Egyptian was apparently killing the Israelite, and in a most shocking manner, it would generally be con- sidered that it was right to save the victim, | even by killing the murderer if necessary. 1 With our slight knowledge of the circum- stances, we are not warranted in either justi- fying or condemning the act of Moses. SBut, however justifiable it may have been, it was not likely to be recognized as justifiable by Pharaoh. The taskmasters were Egyptians of high rank; and the man who killed him, as well as the man on whose account he was killed, belonged to the servile race who were accounted of no value, and whose numbers it was even a praiseworthy thing to lessen; andeR Ne Ge AE AR EGO hoe aA nent 122 THIRD QUARTER. — LESSON II. and he said to him that did the wrong, Where- pioses feared, and said, Surely this thing is ‘ Smitest tl hy fellow ? csnown. ae eae ie eid Who made thee a prince®{ 15. Now when Pharaoh heard this thing, he and a judge over us? intendest thou to kill souRE ey Teaee ene oe tend cee t 9 upon this mountain. them { ; ; : 1. And Moses said unto God, Behold, when 14, And God said unto Moses, I AM THAT I come unto the children of Israel, and shall | I AM: P and he said, Thus shalt thou say unto say unto them, The God of your fathers hath | the children of Israel, I AM hath sent me unto sent me unto you; and they shall say to me,’ you. p chap. vi. 8; John viii. 58; Heb. xiii. 8. pline of God can reclaim a man from his wan-| who had sent him; but it was probable that they dering to the right, just as well as when he | would ask for some such revelation of the na- wanders to the left.”’ (Kurtz.) | ture and character and purposes of Him from 12. This shall be a token. Some put a full} whom he claimed credentials, as would justify period after ‘‘sent thee,’ and Suppose that} their putting confidence in him and in his mes- ‘this’ refers to the burning bush. Others senger. think that ‘‘this passage illustrates a peculiar| 14.1 am that I am. More Oxaetly,.. ek use of the word ‘token.’ It generally means | shall be what I shall be.”’ It is the almost uni- any act, whether supernatural or not, which is | yersal opinion that these somewhat mysterious made the pledge of some future event: but | words mean, in substance, “the Existent,’’ sometimes, as undoubtedly in this place, it | implying existence, absolute, eternal, immuta- means a declaration or promise of God, which | ble, independent, personal, sovereign, involy- rests absolutely on his word, and demands |ing all the supreme attributes and perfections faith. The promise that God would have the | of the divine nature. A Being who could truly people serve him in that place was an assur-| be described by this name, eternal, unchange- ance, if fully believed, that all intervening | able in his purposes and promises, supreme and obstacles would be removed by his power.’’ sovereign in his power, was One to whom the (Speaker’s Commentary.) Whatever this may | oppressed Israelites could look up with confi- mean, it is much better to regard the future dence and hope. The eternal and unchange- worship of the people at Sinai as the token | able being of God has always been a source of which would then convince Moses of his divine | consolation and joy to his suffering people (Ps. commission. God is not giving Moses a present | xc. 1, 2). The name “ Jehovah” is substan- token in order to convince him, What he de-| tially the same word as that which is here ren- mands now is absolute faith; but he tells him | dered “« Iam.” It is the covenant name under that when he sees the people worshipping there, | which God has always been best known and then he will know that he was sent by God to] most endeared to his people. The Jews used deliver them. So our Lord tells his disciples | to regard it with such reverence, that it was that he makes certain predictions, so that when thought blasphemous even to pronounce it. these predictions shall have been fulfilled they | Accordingly, in their reading of the Scriptures, may know that he is the Messiah (John xiii. 19, | they always pronounced it as if it Were another xiv. 29), | word which means “ Lord.”? Tt is greatly to be | regretted, that, in consequence of this, the name | 15. What is his name? “Tt is not prob- able that Moses alluded to the multitudinous Jehovah is usually translated by the title gods of Egypt; but he was familiar with the |“ Lord”’ in our version; the evord * daord.”? Egyptian habit of choosing from their many | when so used, being distinguished by small names that which bore Specially upon the| capitals. It is to be observed that our Lord on wants and circumstances of their worshippers.”’ | One occasion used the words “I am” in a way (Speaker’s Commentary.) According to Hebrew | which must have conveyed to his hearers the modes of thought and Speech, the ‘‘name”’ is | idea that he claimed to be the Almighty: “ Be- the whole manifestation of the nature and char- | fore Abraham was, I am” (John viii. 58). It is acter, not merely a designating title. To give | not surprising that the Jews, not believing it, one a name, is to give him the attributes and | took up stones to stone him to death for blas- qualities indicated by that name. It was not | phemy, according to the law. The apostle likely that when Moses Should present himself | Paul also applies the name “Jehovah” to to the Israelites as their divinely-commissioned | Christ, in a remarkable passage which is often deliverer, they would ask the title of the God | misunderstood: ‘““wherefore also God highlyMOSES AND AARON. 129 exalted him, and gave him a name,” the one|all misapprehension the apostle adds, “that above every name (Phil. ii. 9-11); not the name | every tongue should confess that Jesus Christ of Jesus, as one is easily misled by what fol-|is—Lord;’? the word which is translated lows into thinking, for this name was given | ‘‘ Lord’’ being, in the prophecy which is quoted him long before; nor was it recognized as the | (Isa. xlv. 23, 24), ‘‘ Jehovah.”? Of course, when greatest of names; nor is it possible to trans-|it is said that God gave to Christ the name late the sentence, ‘‘ made his name to be above | which is above every name, it is meant that he every other name;’’ there was but one ‘“‘name|conferred upon him the glory of which that above every name’’ fora Jew. And to prevent | name is the expression. LESSONS. The accumulation of property is not the highest kind of success. — Severe experience is often a good school.—A life spent in humble duties is not always spent in vain.— Meekness and humility are important qualities. —-God reveals himself to those who seek him. — God dwells in the midst of his people. — Acts and attitudes of reverence help to excite the feeling of reverence, and are acceptable to God.— We ought to draw near to God with careful preparation. — The righteous dead live.— The God of the fathers is willing to be the God of the children. — It 1s false modesty and humility which feels unworthy or unable to:do that which God requires. — It is natural for men to shrink from duty. —If God will be with us, it is all that we need, and all that we ought to ask. — That God is, and is forever the same infinite, eternal, unchangeable, sovereign, glorious God, is an unfailing fountain of confidence and joy to his people in all genera- tions. We may take refuge under the shadow of those outspread wings. LESSON IV.—Jury 24. Mosges anp AARON. — Exod. iv. 27-31, v. 1-4. INTRODUCTION. HAvine answered Moses’ question with reference to the divine name, the Lord went on to tell him that he must go and assemble the elders of Israel, and tell them that Jehovah, the God of their fathers, had sent him to assure them that he was about to deliver them, and bring them to the land of promise; that the elders would believe him, and be ready to follow his directions; that thereupon he must go, with the elders, into the presence of Pharaoh, and tell him that the God of the Hebrews had required his people to go three days’ journey into the wilderness, to offer a solemn national sacrifice to him, and therefore they wished permission to do so; that Pharaoh would refuse; that thereupon terrible judgments would fall upon him and his people; and that afterwards he would let the people go; and that in going, they would take with them the jewels of the Egyptians. Notwithstanding these explicit promises, Moses still drew back. He objected that the people would not believe that the Lord had appeared to him. Thereupon the Lord empowered him to work three miracles, to convince Moses himself, the elders of Israel, and Pharaoh. At the command of God, he threw his shepherd’s staff upon the ground, and it became a serpent, from which Moses started back; but at the divine command he took it by the tail, and it became a staff again. Again at the command of God, he put his hand into his bosom, and, on taking it out, found it white with leprosy; but on putting it into his bosom again, he found it, on taking it out, quite restored. In addition to these miracles which were wrought on the spot, Moses was told to take some of the water of the Nile, and pour it out on the ground in the presence of Pharaoh, and was assured that it would be turned into blood, These were to be Moses’ credentials. But Moses still objected, that he was naturally slow of speech, and ar not qualified to address the elders of Israel and the court of Pharaoh. This was at once a reflec- aiecee peered naneeare Sens eapennaooaeaeeaneenny manne taloameiocrsnas alkaigina 130 THIRD QUARTER. — LESSON IV. tion upon his Maker, and an exhibition of distrust of the divine assistance. In reply, the Lord gently rebuked the reflection, and expressly promised special gifts of language. Having no Phi ée excuse to offer, Moses simply begged to be excused. This excited the displeasure of God, who told him that his brother Aaron was already on his way to find him, and that he, being a good speaker, should be the mouthpiece of Moses, and commanded him to go at once. Upon this Moses abandoned further opposition. He returned with his flock to his father-in-law, and begged permission to go to Egypt and visit his brethren. He did not tell the Midianite any thing about his mission. Jethro cordially gave his permission, and sent him away with his blessing. He was accompanied by his wife and two children, who rode upon an ass by his side. At Mount Sinai, near the place where he had seen the burning bush, and received his commission, he met his brother Aaron, who was coming from Egypt to find him. The two brothers then journeyed toward Egypt, having first sent back the wife and children of Moses to Jethro, probably because, on talking with Aaron, and learning of the state of things in Egypt, and further reflecting about it, Moses thought that it would be better for his family and for him, that they should be ina safe asylum, than that they should be involved in the toils and perils of the exodus. LEX, 97 27. And the Lorp said to Aaron, Go into the | the Lorp who had sent him, and all the signs wilderness to meet Moses. And he went. and ; which he had commanded him. met him in the mount2 of God, and kissed him. 29. And Moses and Aaron went. and gathered 28. And Moses told Aaron all the words of together all the elders of the children of Israel: a chap. iii. 1. NOTES. 27. The Lord said. The story now turns back a little. This revelation to Aaron pre- instances of manifestation of superior qualities. Although older, he was always inferior to Mo- ceded the revelation to Moses; for Aaron was | ses ; and, except on one occasion CNtimi:. ae 1) already on the way to Midian when Moses re- | he was contented with his position, and was in ceived the divine communication at the burning | perfect accord with his brother. He shared the bush (ver. 14). It is believed that there was at | fatal lack of faith which Moses exhibited at the this time a popular ferment in the minds of the | waters of Meribah (Num. xx. 10), and its pun- Israelites, which was preparing the way for a| ishment (Num. xx. 12), dying on the summit of rising and exodus; and that Aaron perceived | Mount Hor (Num. xx. 23-29). Wilderness. and shared the feeling; and that it was from See Third Quarter, Lesson LIt:; ver. Ip note: this, in part, that the divine impulse came upon | Mount of God. See Third Quarter, Lesson him, prompting him to go and consult with III., ver. 1, note. Kissed. The word in the Moses respecting the state of things, knowing | original indicates that the greeting was mutual. as he did that Moses had formerly been de-| The kiss upon the cheek, as a friendly greeting voted to the cause of the redemption of his| between relatives or intimate friends of the people. Aaron. Meaning ‘ mountaineer ” | Same Sex, was, and still continues to be, custom- (Gesenius), enlightened” (Furst), “fluent” ( Die- | ary in the East. In Europe and the West, the trich). The elder brother of Moses, being three | exchange of kisses between persons of the male years older, and eighty-three years of age at| sex is not common, though in some countries, this time (chap. vii. 7). Subsequently divinely | as in Germany, the practice is not entirely dis- appointed the high priest, his sons and male de- continued. scendants having exclusive right to the priest-| 28. All the words. Chap. iii. 4-iv, 23. hood, and the head of the family inheriting the! Who had sent him. Rather, more correctly, office of high priest for life (chap. xxviii. 1).| ‘which he had charged him.” The signs. He was a man of lofty character and marked | See vers. 2-9. ability; but he had less indépendence and firm- 29. The elders. It appears from this that ness than Moses, and was more easily led into | the Israelites preserved their own forms of gov- wrong-doing. There are two or three instances | ernment and customs, while at the same time of grievous sin on his part, -as well as several subject to the laws and government of Egypt. |MOSES AND AARON. 30. And Aaron spake? all the words which the Lorp had spoken unto Moses, and did the signs in the sight of the people. 31. And the people believed: © and when they heard that the Lorp had visited the children of Israel, and that he had looked upon their afilic- ly Vere 16.6. ce. ce chap. iii. 18; vers. 8, 9 eae as d: Gen. xvii. 3, xxiv. x. 131 tion, then they bowed their heads¢ and wor- shipped. 1. And afterward Moses and Aaron went in, and told Pharaoh, Thus saith the Lorp God of Israel, Let my people go, that they may hold a feast © unto me in the wilderness. a chap. xii. 27; 1 Chron: xxix. 20; 2 Chron. xx. 18..-.-..... e chap. household, and united in counsel for the general Naturally these heads of families were advanced in life, and therefore they were called ‘‘ elders.’? Probably Moses did not at- tempt to assemble all the heads of the subordi- interests. nate branches of the families of a nation of two | millions of people; indeed, their scattered condi- tion would have rendered it impossible; but he called together the heads of the chief families. 30. Aaron spake. scious defectiveness of speech (chap. iv. 10), Aaron had been divinely appointed his mouth- piece, or spokesman (chap. iv. 14-16), and he here began to act in that capacity. The in- firmity of which Moses complained was proba- Owing to Moses’ con- bly not physical, stammering, or stuttering, as | ae | some suppose, but mental, the inability to use | should be preserved here: ‘‘ Jehovah, God of language fluently, from which so many suffer. The Lord had promised to bestow upon him the spiritual gift of language to such an extent as to do away with this natural defect (chap. iv. 12); but the faith of Moses was not at first strong enough to rely upon this promise, and therefore he availed himself at first of the permission to employ his brother as his spokesman. But, find- ing that the gift of speech had indeed been con- ferred upon him, he very soon began to speak for himself; and before he died he uttered some of the sweetest and sublimest language that the world has ever listened to (Deut. xxxii., Xxxiil.; Ps. xe.). And did. Some supply here the word “‘he,’’ referring it to Moses. But it ap- pears that Aaron not only spoke for Moses, but also wielded the rod for him (chap. vii. 9, 10, 19, Vill. 4, &z¢.): 31. The people believed. The miracles convinced them that Moses had received a divine commission. The people of the East have always attached great importance to mira- cles as credentials of a messenger from God (Matt. xii. 38, xvi. 1; John iv. 48). Mohammed was obliged to perform some seeming miracles before he could gain the confidence of any of his countrymen. Visited. The word is used The system was strictly patriarchal. The heads | of the different families ruled each his own | with reference to the dealings of God with his creatures, whether merciful or otherwise. Some- | tines it is used in the one sense (Ps 1xxx. 14), and sometimes in the other (Ps. Ixxxix. 32). The use of the word here was perhaps suggested by the language of Joseph (Gen. 1. 24). Looked upon. Here, as often elsewhere, to look upon is to look upon with favor and compassion (Ps. xxv. 18, cii. 17). Worshipped. The worship was paid to God, and not to Moses. It was a religious act, and not a gesture of respect and homage. The expression shows that the Israel- ites had preserved their religious faith and prac- tices. 1. Moses and Aaron. Probably they were accompanied by a deputation of elders (chap. iii. 18). Pharaoh. See Third Quarter, Lesson I., ver. 11, note. The Lord God of Israel. It is quite important that the exact translation Israel.’ Three days’ journey. This does not contemplate a visit to Mount Sinai, which was a hundred and fifty miles, or seven or eight days’ journey distant. That they may hold a feast. There was no deception or immorality in this request. There is no reason to suppose that if the request had been granted, the Israel- ites would have taken advantage of it to steal away altogether, without any further permis- sion. If the request had been granted, un- doubtedly a further request would have been |'made. The present request, moderate and rea- sonable, was putas atest. The request having been refused, the Israelites were not bound by the terms of it, as they would have been if it had been granted, but were at liberty to obtain entire freedom if they could. The practice of going en masse into the desert to offer sacrifice and celebrate a religious festival was a not un- common one. Near Sarabit-el-Khadim, in the wilderness, a locality has been found covered with old Egyptian edifices and monuments, on which the names of Egyptian kings are en- graved. Itis probable that the Egyptians fre- quently resorted to this and similar other places for the celebration of religious festivals. In132 THIRD QUARTER. — LESSON IV. 2. And Pharaoh said, f Who ts the Lorn, that ; the Lorp our God; lest ea upon us with pes- Cg is voi sr ? I} tilence,) or with the sword. I should obey his voice to let Israel go? ; ‘oe know not the Lorp, neither will I let Israel go. 4. And the king of Egypt said unto them, 3. And they said, The God of the § Hebrews | Wherefore do ye, Moses and Aaron, let the peo- hath met with us: let us go, we pray thee, three | ple from their works? get you unto your bur- days’ journey into the desert, and sacrifice unto ! dens. P21INn es XVills Go; Ob xxl. loss) xe Ao. s SCH apy WG ceases h Deut. xxviii. 21; Ezek. vi. 11. the case of the Israelites it was particularly | He probably thought, ‘‘ Like people, like God,’’ necessary that they should go out of Egypt to | and that the God who could not, or at least did offer their sacrifices, as the killing of cattle, | not, do more for his people than the God of which were considered sacred by the Egyptians, | Israel seemed to have done for them, was not a would have caused great indignation, and pro-| Being of much consequence. For the origin of voked disturbance and perhaps bioodshed (chap. | the name ‘‘ Hebrews,” see Third Quarter, Les- | | | Vili. 26), Besides the banquet, which was an/|son II., ver. 6, note. Lest he fall upon us. important part of every religious festival, there | Pestilence and war were regarded as divine were games, Sports, processions, songs, dances, | judgments upon a nation (1 Chron. xxi. £2)3 OF and amusements often of a revoltingly immoral | course the punishment would be for the diso- character. The word here rendered ‘“‘hold a | bedience, not for the withholding of the sacri- feast ’’ contains an allusion, in its derivation, to | fice (1 Sam. xv. 22; Ps. xl. 6-8). The mention the dance. of pestilence here is interesting, as showing that 2. Who is the Lord? Rather, Who is Je- | from the earliest times Egypt has been scourged hovah? I know not the Lord. Rather, I| by the plague. know not Jehovah. The divine title of ‘‘Lord”’ 4. Let. This word is used in a sense in was a@ common one in all religions; but the | which it is now almost obsolete, —hinder. Pha- name of Jehovah was a new one in the ears of | raoh complains that Moses and Aaron are plan- Pharaoh. If it had been known to the patri-| ning an expedition which will take the people archs, aS it probably had been,—the passage | from their labors, and arrest the works which chap. vi. 3 when rightly interpreted not contra- | are in progress. Probably, also, he is complain- dicting this, — yet the name had fallen into dis- ing of the hinderance which has already taken use even among the Israelites, and had proba-| place. He has probably heard of the assem- bly never been heard of by the Egyptians. But | bling of the elders. At any rate, he sees a the word ‘‘ know ’”’ may have been employed by | large body of them before him presenting a Pharaoh in the same sense in which it is proba- | petition, instead of being at work at their tasks bly used in chap. i. 8, namely, to care for. Pha-|as he thinks that they should be. Get you raoh felt under no obligation to obey the na-| unto your burdens. This was probably ad- tional God of the Israelites: he worshipped | dressed to Moses and Aaron, as well as to the only the gods of Egypt. Nor did he have any | elders with them. The king means to have great respect for the God of the servile race. ' the whole pack of them go to work. LESSONS. Two are better than one. — The power of encouragement. — Different men have different gifts. — Difficulties are often greater in anticipation than in reality. —If Israel welcomed the tidings of their deliverance, and worshipped the Lord, we ought to welcome the glad tidings of redemption, embrace it in faith, and adore the Redeemer. — God will own his people, though poor and de- spised, and will plead their cause. — There is no excuSe for ignorance of God. — The tendency of wealth and power is to harden the heart. — The idle do not understand how hard toil is. —Men are very apt to think that time spent in the worship of God is wasted.MOSES AND THE MAGICIANS. LESSON V.-——Jory Si. MosEs AND THE Maaicians. — Exod. vil. 8—17. INTRODUCTION. THE application of the Israelites to Pharaoh for permission to go three days’ journey into the wilderness to celebrate a religious festival, seemed to the king to indicate that they had not enough to do, and that they would think less of such things if they were more occupied. - He therefore at once commanded his officers not to furnish the Israelites with any more straw for the manufacture of bricks, but to require the Israelites to find it for themselves, and yet to re- quire the same number of bricks to be made in a day as when the straw was furnished. This compelled the Israelites to scatter through the country, searching for straw and stubble to put in the bricks. Of course the number of bricks fell short; and then the Hebrew overseers, who superintended the labors of the people under the taskmasters, were beaten. This led to the sending of a deputation of the Hebrew officers to Pharaoh, to complain of the injustice and sever- ity of their treatment. But the king refused to hear them, and answered them by crying out that they were idle, and sending them to their work. As they came out of the palace they met Moses and. Aaron, and solemnly invoked the judgment of God upon them for having been the cause of the increase of their affliction. This greatly distressed Moses, and he cried to the Lord in anguish of spirit. In reply, the Lord renewed his promises to deliver the Israelites, and gave Moses a message to them, and also to Pharaoh. But the Israelites were so much discouraged by the result of their former compliance with the directions of Moses, and so crushed by the addi- tional burdens laid upon them, that they would no longer listen to Moses, or believe that he was sent of God. How Pharaoh received the message to him, will appear in this lesson. TEXT. 8. And the Lorp spake unto Moses and unto 9, When Pharaoh shall speak unto you, say- Aaron, saying, ing, Show a miracle® for you: then thou. shalt a Matt. xii. 39; Jolin ii. 18. NOTES. 8. The Lord spake. In what manner the | duces it exercises divine power, and speaks by communication was made, whether in words | divine authority. A miracle, in order to be addressed to the outward ear, or in spiritual | this, does not necessarily involve a suspension impressions, is not stated, and is immaterial. of the laws of nature; indeed, it cannot be 9. When Pharaoh. The “signs” which | shown that any miracle recorded in the Scrip- Moses had been empowered to show (chap. iv. | tures involves such suspension; and therefore 2-9), and which he had shown to the elders of | the argument against miracles, based on the Israel (chap. iv. 30), as his credentials, had not | supposed fact that the laws of nature are never heen shown to Pharaoh in the first interview | suspended, has no validity. Thou shalt say with him (chap. v. 1-5). They were to be shown | unto Aaron. Because Aaron was to act as the onlv when demanded; and Pharaoh had been | spokesman of Moses (chap. iv. 16). Thy rod. too peremptory at the first interview to ask for | Really the rod of Moses, that which had been them. But the persistence of Moses in the claim | his shepherd’s staff (chap. lv. 2), but here called to be acting by divine authority. was likely to | Aaron’s, because Aaron held and wielded it for eall forth from the king a demand for proofs. | Moses (chap. iv. 30). A serpent. The word This word, as its derivation sndi-| thus translated is not the same as the word thus cates, means a “ wonderful’? thing, something translated in chap. iv. 3, and the inference 1s, so surprising and unaccountable, and incapable | that the rod became a different kind of serpent of being produced by ordinary means, as to be | on this occasion trom what it had become be- a convincing proof that the person who pro-! fore, though this does not certainly follow. A miracle. 2sSe ADR ERENT IEEE eR say unto Aaron, Take thy rod, and cast it before Pharaoh, and it shall become a ser- pent. 10. And Moses and Aaron went in unto Pha- raoh, and they did so as the Lorp had com- manded: and Aaron cast down his rod before THIRD QUARTER. — LESSON V. Pharaoh, and before his servants, and it became a serpent. 11. Then Pharaoh also called the wise men and > the sorcerers: now the magicians of Egypt, they also did in like manner with their enchant- ments. b Dan. ii. 2; 2 Tim, ii, 8. The word here rendered ‘‘ serpent ’’ means any large reptile. Probably one of the larger spe- vies of serpents is meant. 10. Wentin. Into the audience-room of the palace. Aaron cast down his rod. There- fore Pharaoh must have asked for some sign of his divine commission (ver. 9) ; although the narrative, in its studied conciseness, does not mention the fact. li. The wise men and the sorcerers. The word rendered “‘ sorcerers ”’ literally means, those who speak softly, mutterers, and so came to mean sorcerers, because those who practised magic muttered their incantations. The study | of magic, or the art of performing wonders | through real or pretended assistance of good or evil spirits, and knowledge of occult and mys- terious influences, was extensively pursued an- | ciently in the East (Isa. xlvii. 12, 13). The ignorance and superstition of the people en- couraged such pursuits, and furnished bound- less opportunities for charlatanry and trickery. In Egypt, as in Babylonia (Dan. ii. 2), the ma- gicians formed a distinct body of counsellors, who were called upon for advice and assistance by the king in times of difficulty. The books of magic belonged to the king ; and only the ma- gicians could read them, on penalty of death. Moses had probably been initiated into all the | secrets of this order (Acts vii. 22); but how little he was indebted to them for his ability to perform the wonders which he wrought, appears from the inability of the masters of the dark Science to do what he did (chap. viii. 18). The two chiefs of the magicians are called, in the Talmud, Jannes and Jambres (2. Pima a Both names are Egyptian, in which language An, or Anna, identical with Jannes, means ** scribe,’’ a ag which was the common title for a magician. Jambres may mean “scribe of the | South.’? One of the names given to these ma- gicians (Gen. xli. 8; chap. viii. 7, 17) has been whether the God of Israel was more powerful than the gods of Egypt, but to ascertain whether the wonder performed by Moses was really done by a power which he must recog- nize as divine, or might be a mere trick of Jugglery or magic, such as his servants could perform, and therefore proving nothing. They also did in like manner. The plain meaning of this is, that they, too, threw down their rods, and thereby changed them into Serpents. At least, if must so have appeared to the by-stand- ers. The trick which is still performed by the snake-charmers of Egypt, of causing a serpent to become perfectly rigid, like a stick, and then to resume activity when taken up by the tail, is something very different, and can hardly have been made to appear to be the same thing. How the magicians performed the feat, is un- certain; but the performance is hardly more marvellous than many of the tricks which are even now performed by jugglers in Egypt, India, and Japan. Some think that what they did was a mere deception, a feat of jugglery, by which their rods were made to seem to become Serpents, though they did not, like the rod of Moses, actually change. Others think that they actually performed the miracle, by the help of evil spirits. Those who adopt this opinion ar- gue that the severity of the punishments de- nounced in the Mosaie law against witchcraft and sorcery (chap. xxii. 18; Deut. xviii. 10), as well as the whole tone of the Scriptures on this Subject, point to something more than mere jugglery, and that the Scriptures distinctly rec- ognize real miracles performed by Satanic or demoniac agency (Deut. xiii. 2-6; Matt. xxiv. 24- 4. Ehess, i. 9, 10), . The snake-charmers of Egypt are still a distinct class, and, like the Snake-charmers of India, perform some won- lerful feats. Their gifts are hereditary, and continue in the same family for generations. | They detect the presence of serpents when they | cannot see them, expose themselves fearlessly | to them, compel them to obey them, and teach them to perform wonderful tricks. The gift was exercised in very ancient times (Bs. lyin. recently discovered to have been that which was borne by the high-priests of the sanctua- ries of Pi-Rameses. The object of Pharaoh in calling for the magicians was, not to seeMOSES AND THE MAGICIANS. 12. For they cast down every man his rod, and they became serpents: but Aaron’s rod swallowed up their rods. 13. And he hardened Pharaoh’s heart, that he hearkened not unto them; as the Lorp ¢had | said. 14. And the Lorp said unto Moses, Pharaoh’s heart is hardened,@ he refuseth® to let the peo- ple go. 15. Get thee unto Pharaoh in the morning; lo, he goeth out unto the water; and thou shalt 135 the rod which was turned to a serpent? shalt thou take in thine hand. ad 16. And thou shalt say unto him, The Lorp teed | God of the 8 Hebrews hath sent me unto thee, Hy | saying, Let my people go, that they may serve Ha |me in the wilderness: and, behold, hitherto | | thou wouldest not hear. HAY | 17. Thus saith the Lorp, In this thou shalt ee know that I amithe Lorp: behold, I will smite Fa | with the rod that is in mine hand upon the i | waters which ave in the river, and they shall be ey stand by the river’s brink against he come; and | turnedJ to blood. ene =e C* ee ae &. 1.97. a : caee Ae rer =P Hh c ver. 4 ....-..d Cc ap. Vill. Oy xs Te ee clei @ Jer. Ville Do leDs XU fees ace

ing down through that very valley, burst upon that very view, —the view of their old enemy and friend,— that mysterious sea, and one more glimpse of Egypt dim in the distance in the shadowy hills beyond it. Above the blue sea rose the white marbly terraces, then black- ened by the passage of the vast multitude. High above those terraces ranged the brown cliffs of the desert, streaked here and there with the purple bands which now first began to display themselves. And as the bright blue sea formed the base of the view, So it was lost above in a sky of the deepest blue that I have ever observed in the East.’’ (Stanley.) ‘* This | was undoubtedly the station of the children of Israel by the Red Sea. The ; Sandy plain, on which there is a great quantity of vegetation, runs along by the seashore for three or four miles, and is about three-quarters of a mile in | breadth; but after this the rocky wall ap-| proaches so nearly to the sea, that it is only at the ebb that there ig any road at all.’ (Kurtz.) From this point there are two roads to Sinai, | by either of which the Israelites may have | passed; and scholars are divided in opinion as | to which one was followed. The majority of Porstng including the members of the Sinai | Exploration Expedition, think that tc *srael- | ites took the lower route. Going south from the | littl e plain just described, by the narrow road | open at the ebb of the tide, one enters another | plain, which extends all the way down the coast to Ras Mohammed, at its southern ex- tremity, and about half way down is the widest plain in the peninsula. The southern and largest portion of this plain is called El-Gaah: the northern extremity of it is called, after a | muddy fountain found there, El-Murkhah. | From the lower end of El-Murkhah the W ady Feiran leads up among the mountain- -peaks to the Wady es-Sheik, and thence to Sinai. Most authorities think that El-Murkhah was the wil- derness of Sin, and that the Israelites passed through it, and turned up the Wady Feiran. | In this case the two stations next to the wilder- | ness of Sin, ‘‘Dophkah and Alush” (Num. | lp | XXxXliil. 12-14), cannot yet be identified. Some of the ablest scholars, however, think that the Israelites took the upper route, turning inland from the station on the Red § Sea, and passing through several wadies to Debbet or Ram] leh, which is a sandy piateau lying ‘‘ between Elim and Sinai,’’ and so corre sponding with the de- scription of the wilderness of Sin. The word Debbet has the same mealing as Sin, namely, a high and wide-extended sand-tract. At the southern extremity of this plain is the Wady Sih, the name of which has the same meaning as “* Dophkah,”’ the next station to the wilder- ness of Sin (Num. xxxiii. 12), namely, *‘ flowing waters.”’ Passing through several other wadies one comes to one which is still called Wady el- Esh, which is perhaps the “‘ Alush”’ which was the next station of the Israelites (Num. xxxiii. 15). From this point there are only two hours to the Wady es-Sheik, and junction with. the other route. There are several minor argu- ments in favor of the upper route which need not be detailed. The fifteenth day of the second month. Since the Israelites had Started on the fifteenth day of the preceding month (chap. xii. 6, 12, 42), they had now beenTHE MANNA. 151 Would to God we had died by the hand of tl i i i , d by > he 1e | wilderness, to kill this whole assem 7 Lorp in the land of Egypt, when 4 we sat by | hunger. g, ORS St DS alia the flesh pots, and when we did eat bread to the 4. Then said the Lorp unto Moses, Behold, I full; for ye have brought us forth into this] will rain® bread from heaven for you; and the OC NGiy 21.4, 0005s. e Ps. Ixxviii. 24; John vi. 31, 02. just one month on their journey, and the pro-| the medical books called “‘ false manna.’ The visions which they had brought with them| Bedouins eat it on their bread. The points of | 7 { TY TATA Ly « : » | C 1 fom Egypt were exhausted. resemblance between this manna and the man- 4 1ea 7 ha < c | ‘ ‘ . 3. Died by the hand of the Lord. Somej|na of the Scriptures are these: The manna of hink th: ‘s refers ; : 1 | think that this refers to death from natural | the Israelites fell in the night from heaven with causes, old age or disease; others think that | the dew (ver. 15); and there is no room to doubt it has reference to the last of the ten plagues. | that at the present day manna not only drops ‘he fleshpots. The word thus rendered is| from the twigs of trees to the ground beneath, but also falls where there are no trees. The Egyptian. Dr. Brugsch gives a description and explanation usually given is, that the vapors drawing of the particular kind of utensil re-| . : De ras , UT . +a rA

s1Q7 ry +4 - - A ferred to. Bread. The word is here used in| rising during the day from the gummy and a general sense, of all kinds of food. To the| aromatic trees and shrubs are volatilized by full. The expressions used by the Israelites | the burning heat, and carried up into the air, on this and other occasions show that the suf | and are congealed and fall during the coolness ferings of the Israelites in Egypt did not arise | of the night. The manna of the Israelites was in any measure from insufliciency of food (Num. | found in small white flakes, resembling those xi. 5). It was a land of plenty. Ye have | of hoar-frost (ver. 14), or in grains resembling brought. Inasmuch as Moses and Aaron had | coriander-seeds (ver. 51); and the manna of to- day in its purest form, and in its original con- acted avowedly and manifestly under the di- | vine direction, the complaint was really against | dition, is described in precisely the same lan- God; but the people did not dare to find fault | guage. The manna of the Israelites melted as with him, and so they contented themselves | soon as the sun began to be hot (ver. 21); and 1so does the manna of to-day. The manna of the Israelites tasted like wafers made with honey (ver. 31); and the manna of to-day is sweet, and slightly aromatic, not unlike honey. known that in the peninsula of Sinai, as well| The time of year in which the manna of the as in many other countries, there is a natural | Israelites began to fall was the middle of May, production which goes by the name of manna, | or a little later; and this is precisely the time and in some respects has striking resemblances | in which the manna of to-day is collected from certain shrubs, although the main harvest, from with blaming his servants. A. | will rain bread. This refers, of course, to the manna which was given for the first time on the following night (vers. 10-10). It is well t to the manna described in the Scriptures. The | manna of the present day is a gummy substance | the tamarisks, does not occur till July and Au- which exudes, either naturally or in conse-| gust. But the differences are quite as striking as the resemblances. The whole manna crop quence of punctures by certain insects, from of the entire peninsula of Sinai is not more the tender twigs of certain trees, and drops down upon the sand or leaves beneath in tiny | than seven hundred pounds annually; whereas flakes or grains, which, when the manna is} the manna of the Israelites fell in sufficient quantities to support two millions or more of people. The manna of to-day is not a certain crop, but often fails for four or five years con- secutively; but the manna of the Israelites fell regularly for forty years (Deut. viii. 2, 8; Josh. pure, are white. There are many kinds of | trees which produce the substance; but the | most prolific shrub in the peninsula of Sinai is the tamarisk. The manna which comes rm Calabria and Sicily contains an element called ‘‘mannite,’? and is mildly medicinal; but the | vy. 10-12). The manna of to-day can be gathered manna of Sinai contains no mannite, but is al- | for about two months only; whereas the manna most purely saccharine, containing in every one of the Israelites fell the year round. The scrip- hundred parts, fifty-five parts of cane-sugar, tural statements, however, do not necessarily twenty-five of glucose, and twenty of dextrine imply that the manna always fell in the same and analogous substances, and is therefore in | immense quantities, or in any larger amounts Pepeople shall go out and gatherfa certain rate every day, that:I may prove them, whether they will walk in my law, or no. 5. And it shall come to pass, that on the sixth 152 THIRD QUARTER. — LESSON VIII. day they shall prepare that which they bring’ in; and it shall be twice» as much as they gather daily. 6. And Moses and Aaron said unto all the f the portion of a day in his day.... oO Deut. vii. 16s. h ver. 22. than were necessary to make up for the defi- ciency in other kinds of food. The manna of to-day is found, in the peninsula of Sinai, only in the neighborhood of the mountains of Sinai, under or near the tamarisk-trees; whereas the manna of the Israelites continued to fall long aiter they had passed entirely out of this re- gion, and even after they had crossed the Jor- dan, and entered the land of Canaan (Josh. v. 10-12). The manna of the Israelites could be ground in mills, pounded in mortars, baked in cakes in pans, or seethed (ver. 23; Num. xi. 8), showing that it was largely farinaceous; where- as the manna of to-day has no starch in it, but is purely saccharine, and therefore cannot be subjected to the same processes. The manna of the Israelites could not be kept more than one day (ver. 20), with the exception. of that which was gathered on the ‘sixth day, which could be kept for two days (vers. 23, 24), and that which was preserved in the ark perpetu- ally (ver. 33; Heb. ix. 4),— circumstances evi- dently involving the miraculous; but there is no difficulty in keeping the manna of to-day for years. Other things also point to the mir- aculous nature of the manna of the Israelites. The ordinary product of nature cannot but have been well known to the Israelites; or, if not, they would have found it, and become ac- quainted with its qualities gradually; but the first fall of manna created in them the greatest astonishment (ver. 15); and the fall of manna began (ver. 12) and ceased (Josh. v. 12) abruptly. Dismissing, therefore, the theory that the manna of the Israelites was only the natural product of the desert, as absurdly insufficient to account this is inconsistent with the apparent meaning of ver. 15. Most scholars deny that there was any connection between the natural and the heavenly manna. They regard the name man- na as having been in subsequent times misap- plied to the natural product, on account of its resemblance in a few particulars to the manna of the Israelites. Some, however, think that just as in the plagues of Egypt, and the passage of the Red Sea, and in some of the miracles of Christ (John ix. 6, 7), there was a natural basis for a supernatural operation, or, to express it differently, a natural means was made the in- strument of a supernatural power in conse- quence of which it effected more than it natu- rally could have done, so here, the natural for the recorded phenomena, and dismissing the further theory that the Scriptural account is an | extravagant embellishment of a simple circum- | stance, as also unworthy of consideration, we are met by the question whether there was any connection between the manna of nature and the manna given to the Israelites. Murphy thinks that the manna of nature was already called manna, and that when the new substance came, the Israelites called it manna because it resembled that substance more than any thing else with which they were acquainted. But product of the desert was so multiplied and changed by divine power as to supply a nation with food. From heaven. Heaven here, as often, means simply the sky; though poetry afterwards conceived of the bread as having been poured from the dwelling-place of God (Ps. Ixxviii. 24, 25). A certain rate every day. Literally, as in the margin, ‘‘the portion of a day in his day.’’ Probably this is referred to in the fourth petition of the Lord’s Prayer (Matt. vi. 11; see also Prov. xxx. 8). The mean- ing is given more definitely in ver. 16. Each man was to gather one omer, or about three pints and a half, for each person in his family. Prove. That is, try. The meaning is given more fully in Deut. viii. 2, 3. The same ex- pression is used with reference to the healing of the water at Marah (chap. xv. 25). These miracles were wrought for two Spiritual pur- poses, —to teach the people their dependence upon God, and the riches of his power, and so lead them to trust him; and also to test them, for the purpose of determining whether, if abundantly supplied with every needed thing by special divine interposition, they would in grateful return keep the divine commandments. It is unnecessary to Say, that they could not stand the test. 5. On the sixth day. This was to prevent the necessity of labor on the sabbath (ver. 23). Some think that there are evidences in this story that the sabbath was an institution as yetTHE MANNA. 155 children of Israel, At even, then ye shall know that the Lorp hath brought you out from the land of Egypt: 7. And in the morning, then ye shall see the glory: of the Lorp; for that he heareth your murmurings against the Lorp: and what are we, that ye murmur against us ? 8. And Moses said, This shall be, when the Lorp shall give you in the evening flesh to eat, and in the morning bread to the full; for that the Lorp heareth your murmurings which ye murmur against him: and what are we? your Spee are not against us,j but against the ORD. i ver. 10; chap. xl. 34; Num. xiv. 10...... ..j 1 Sam. viii. 7; Matt. x. 40; Luke x. 16. unknown to the Israelites; and that the regula- | tions respecting the manna were designed to sabbath. Others are equally positive that the account plainly shows that the sabbath was | already observed. It certainly seems improba- | ble that regulations were now made with re- spect to an institution not yet established, and that no explanations respecting it were offered by Moses to the people who understood nothing | about it. We have here one of several indica- tions that the sabbath was an institution de- scended from patriarchal times. G6. Ye shall know. A marvellous provision of food shall convince you that it is no other dgypt, and is still guiding you. he promise was fulfilled in the coming of a vast flock of | | ground ; and to-morrow morning ye shall learn quails (ver. 13). Such flocks of quails, migrat- ing from the interior of Africa, where they spend the winter, to a more northern latitude for the summer, often cross the peninsula of Sinai. On another occasion a still larger flock visited the camp of the Israelites (Num. xi. 31, 32). On that occasion the complainings of the people, to appease which the quails were sent, were severely punished (Num. xi. 33); Whereas on this occasion there was no reproof. The reason probably was, that on this oc -asion the | people really had no food, and were suffering; prepare the way for the establishment of the | while on the second occasion they had abun- dance of manna, but despised it; and on this occasion the people had had no striking demon- strations of the power and willingness of God to supply their wants, such as they had had on the second occasion. 7. Ye shall see the glory of the Lord. This refers, not as some suppose to the visible manifestation of God in the pillar of fire, which is called ‘‘the glory of the Lord’? in. ver. 10, | and which the people saw, not the next morn- ing, but at once; but, as the parallelism of the verse shows, to the manna which was found the next morning. ‘This very evening ye shall learn that it is Jehovah that is redeem- ing you, when ye see the quails covering the the glorious character of God, his majestic | power and goodness in providing for the wants lof his people, when ye find the ground covered pee pread.”? The manna given to the Israel- ites is used by our Lord as a type of himself, and of the spiritual nourishment which he im- parts to one who receives him by faith (John vi. 32-58; see also Rev. ii. 17). | | | | h | LESSONS. Men often find fault with the servants of God when their real quarrel is with him. — Present miseries seem great; those of the past, ligl 1t. — Ingratitude is one of the most common of faults. — Men do not like to trust God, however much he may have done for them.—It is very common to misreprese plenty in Egypt, nor immediate d hears all our murmuri creatures. nt the motives of others. — Fault-finders are apt to exaggerate: there was neither anger of dying in the wilderness with all their flocks. — God ngs. — The glory of God as revealed in his provision for the wants of hisTHIRD QUARTER.— LESSON IX. LESSON IX.—Aveusr 28. Tor CoMMANDMENTS. — Exod. xx. 1-11. INTRODUCTION. Rephidim. — The next camping-place of the Israelites was at Rephidim, which is identified by most scholars with the Wady Feiran. Here there were no supplies of water; and the people suffered so much that they became exasperated with Moses for having brought them to such a place, and were ready to stone him. Upon this, Moses cried unto the Lord, and received instruc- tions what todo. Going on before the people, he smote the rock of the mountain with his rod; and immediately there burst forth copious streams of water. At Rephidim also the Amalekites, a fierce desert tribe living in the vicinity, and claiming the pastures of Sinai for their own, made a desperate attack upon the Israelites, which was not repulsed until sunset. That they were not sooner vanquished by the hosts of Israel, is to be attributed to the facts that the Israelites had long been unused to war, and had had their spirit broken by their servitude; that they were encumbered with their families and baggage, and with their very numbers; that the attack was sudden and unexpected; and that the Amalekites took advantage of the narrow defiles, where numbers were of no avail. The unprovoked and inexcusable attack was, by divine direction, carefully put on record, as a ground for ceaseless hostility to Amalek. From Rephidim, the Israelites removed to the wilderness of Sinai. Wilderness of Sinai. — With respect to the identification of this place, see the next para- graph. Here Moses was rejoined by his wife and his two sons, who had been left in the care of his father-in-law during his absence in Egypt. Upon hearing from Moses an account of the wonder- ful events of the exodus, Jethro rejoiced, and expressed his conviction that Jehovah, the God of Israel, was the only true God, and joined the Israelites in their worship. At his suggestion, Moses, who had hitherto acted as sole judge and magistrate for the whole people, appointed subordinate officers, to relieve him of the labor of Settling disputes of minor importance. In this wilderness of Sinai, which was at the foot of the Mount of God, was fulfilled the divine promise, which was to be to Moses a token that God had sent him, that the Israelites should come out of Egypt, and worship on that mountain. It was also during the encampment at this place that the law was proclaimed and the institutions were established which constituted the Israelites a nation. It was about two months after the departure from Egypt when Moses was called by God up into the mountain, and there received a message from him for the Israelites, that, if they would obey his commandments, he would make them his peculiar treasure, a king- dom of priests, a holy nation, and would give them of the best of the earth. Upon receiving this message, the people answered through their elders that they would do every thing that the Lord should command. On receiving this answer, the Lord told Moses that he would come down upon the mountain in a thick cloud of smoke and fire in the presence of all the people, and talk with them; and he charged him, therefore, to sanctify the people for the occasion, and to build a fence around the mountain, which the people should be forbidden to pass, and to give orders that if any one, orif evena beast, should touch the mountain, he should be stoned, or thrust through with a dart. On the appointed day, that is, the third day, the people were all assembled in the plain before Mount Sinai, having purified themselves by various observances, ready to hear the divine communications. Then the Lord came down upon the mountain in a vast dense cloud, out of which flashed lightnings and flames of fire, so that the whole mountain seemed to be ina blaze. Tremendous thunders rolled among the hills, and made the ground tremble: and there was a sound as of a mighty trumpet pealing forth. The people were terrified, and retreated to the other side of the plain; and even Moses said, “‘I do exceedingly fear and quake.” Then a voice was heard Speaking the words which form the subject of this and the next lesson. It is believed that in these manifestations at Mount Sinai, as in the other miraculous circumstances of the exodus, there were natural causes, which, however, were insufficient to produce the resultsTHE COMMANDMENTS. 155 described. Itis commonly supposed that a tremendous thunderstorm supplied the natural basis for the supernatural manifestations. It is repeatedly stated and intimated in the Scriptures, that the proclamation of the law from Sinai was accomplished through the ministry of angels. Since natural forces are often represented in the Scriptures as angels, it is possible that the clouds and flames of fire and thunders are referred to under that name; but it is generally believed that when the Lord descended on Sinai, he was accompanied with hosts of angelic beings of a personal and intelligent nature; and it is thought by some that it was the voice of a united choir of angels which was heard proclaiming the law, and that it was through the agency of angels that the tables of stone were engraved and given to Moses. For, after the Ten Commandments had been formally proclaimed from Sinai, they were written on two tables of stone, with the finger of God, and were given to Moses to be carefully preserved by the Israelites forever. Mount Sinai.— There is no little difference of opinion respecting the identity of this famous mountain. Some are inclined to find Mount Sinai in the present Mount Serbal, a lofty five- peaked mountain on the western verge of the Sinaitic group, near the Wady Feiran. There are some resemblances of names which are in favor of this identification. But, not to speak of other objections, there is no plain near this mountain corresponding with the wilderness of Sinai in which the Israelites encamped. Most scholars identify Mount Sinai with a mountain mass in the heart of the Sinaitic group which is not so lofty as some of the mountains around it, but is so situated as to present an imposing appearance. It is about two miles long from north to south, and about one mile wide, and on either side is separated by narrow valleys from the mountains around it. At its southern extremity is a somewhat larger valley, about sixteen hundred feet wide and five miles long, known as the Wady Sebaiyeh. At the northern extremity is a still more spacious plain, from one to two-thirds of a mile broad, called Er Rahah. The loftiest peak of this mountain mass is the traditional place of the giving of the law, and is thence called Jebel Musa. It is at the southern extremity of the mountain mass, and is 7,363 feet above the sea, or somewhat more than two thousand feet above the level of Wady Sebaiyeh, out of which it towers. The top of the mountain mass north of Jebel Musa is a plain about eight hundred feet lower than the summit of that peak, and surrounded with smaller peaks, of which the highest is Ras Sufsafeh, at the north-western corner of the mountain mass. It is six thousand eight hundred and thirty feet above the sea, and rises abruptly in a sheer precipice of nearly two thousand feet out of the plain of Er Rahah, which is stretched out beneath. Most scholars recognize in this plain of Er Rahah the wilderness of Sinai in which the Israelites encamped, and in Ras Sufsafeh the mountain on which the Lord descended, and from which he spoke. Of late, however, there has been a disposition on the part of some to recognize the traditional peak, Jebel Musa, as the true Mount Sinai, and the Wady Sebaiyeh as the wilderness of Sinai where the Israelites were encamped. The Ten Commandments. — They are called in the Scriptures, literally, “ the ten words;”’ hut “word” often means commandment, in Hebrew idiom. The proper division of the Com- mandments is not indicated in the Scriptures, and there is a good deal of difference of opinion about it. The Jews generally regard what we call the preface as the First Commandment, and ll the First and Second to make the Second. The Lutheran and Roman Catholic according to our reckoning, as a part of the First, and In her briefer catechisms the Romish Church omits all mand; and consequently, since according to her t, it is in this manner entirely eliminated. It is join what we ca churches regard the Second Commandment divide the Tenth to make up the number. of each Commandment except the opening con reckoning the Second is only a part of the Firs : ce f having done this to avoid the prohibition of her modes of worship; common to accuse her 0 HOR precisely the same thing, and inasmuch as in her but inasmuch as the Lutheran Church does sit longer forms the Romish Church gives the Commandments entire, and inasmuch as her interpre- tation of the Second Commandment renders it entirely unnecessary for her to get rid of it, the an unjustifiable one. It is generally believed that as graved on the wwe tables of stone the Commandments also appeared in their opening sentences only; and that this e differences between the version in Exodus and that in Deuteronomy. The nerally accept the division with which we are familiar. charge seems to be accounts for th Reformed Protestant churches ge PreSie 7 rere snare Sane mon 156 THIRD QUARTER.— LESSON IX. There is also a difference of opinion respecting the manner in which the Commandments were divided between the two tables of stone. The most ancient division is that to which most modern scholars incline. According to this division, each table contained five Commandments, the first table including the Fifth Commandment, on the ground that parents are representatives of God; or, rather, the first table including filial, the second fraternal, duties. Augustine divided the Commandments into three and seven. The ordinary division is into four and six, the four of the first table including duties to God, the six of the second duties to men. This was apparently the division recognized by our Lord. The Ten Commandments have no penalties attached to them, and are not laws of the ordinary kind. hey are statements of the fundamental principles of religion and morality. In their form they were adapted to the condition of the Hebrews, and it is doubtless quite true that these par- ticular statements are not binding upon any one else; but it is equally true that the laws of which these Commandments are one expression are universally and eternally binding. This has been denied with respect to the Fourth Commandment, — on which see Notes on that Commandment. The New Testament represents the law as vastly inferior to the gospel; but it is of the law as a means of salvation that they thus speak. The gospel was not designed to do away with the law: on the contrary, the grand purpose and supreme accomplishment of the gospel is to secure the keeping of the commandments of God. With regard to the interpretation of the Commandments, there is a difference of opinion. Some think that they are to be interpreted strictly, as forbidding that only which they expressly mention. But they were certainly intended to be general statements, each covering immense ground, and to be interpreted according to their spirit. The contrast which Christ points out between his own teachings and the sayings of them of old time was no doubt intended by him to apply to the Pharisaic interpretations of the Commandments, rather th an to the Command- ments themselves. Nothing grander than the Ten Commandments has ever been uttered in this world. at the foundation of all religion and morality, of all pro national, temporal and eternal, and of all Spiritual life. The circumstances and manner of their proclamation, and the care that was taken to make the record of them lasting, were worthy of >) them, and indicate that they were intended to be, because they are, universal and eternal. They lie sperity and happiness, individual and Lax, 1. And God spake all these ® words, saying, thee out of the land of b Egypt, out of the house 2. Tum the Lorp thy God, which have brought | of bondage. a Deut.v.4, &e.... 22. D Lev, xxvi, 18; Ps. Ixeet 10... c servants. Be ae ees a eee NOTES. 1. God spake. Since God is a spirit (John iv. 24), and has no bodily form or organs (John v. 37), this voice must have been produced sim- ply by an act of omnipotence. Some think that it was the voice of angel principles of right; because obedience to them, and this alone, secures prosperity and happi- | ness. But God omits all reference to these, and bases his claim Simply upon his having re- deemed his people from the bondage of Egypt, and appeals to their gratitude. The expres- sions ‘‘ Jehovah,” “thy God,’’? “which have brought thee,’’ &c., show that the law as here expressed was intended primarily and particu- larly for the Israelites. The ground on which he chiefly bases his claims and appeals to us, to keep the laws of which these Commandments are one expression, is, his redemption of the world from the bondage of Sin, through Jesus Christ (Rom. xii, li) S Speaking in his name; for it is repeatedly intimated that angels were actively engaged in this proclamation of the law (Deut. xxxiii. By eS. (Xvi, 17: Aote vil. 53; Gal. iii. 19; Heb. ii. Zz). 2.1 am, &c. This verse is in the West- minster Catechism called the “ Preface’”’ to the Ten Commandments. It declares the ground on which obedience to them is demanded. This obedience is due on various other gr ounds: be- cause they are the commandments of God; because they are in accordance with the eternalTHE COMMANDMENTS. 157 9 * r 3. Thou shalt have no other 4gods before me. | 4. Thou shalt not make unto thee any graven d 2 Kings xvii. &; Je y. xxv. 6; Matt. iv. 10. FIRST TABLE. Ales xvil. 7; Deut. xxxil. 17; 1 Cor, x, 20), on (CONTAINING THE COMMANDMENTS RELATING TO DUTIES TO GOD.) | Of these four Commandments, the First de- elares the unity of God, and forbids false ob- jects of worship; the Second declares the spirit- uality of God, and forbids false worship even of the true God; the Third declares the holi- ness of God, and forbids all profanity; the Fourth declares the rest of God, and forbids the desecration of that portion of time which he has hallowed. All these Commandments have reasons for their observance assigned; while there are no reasons assigned for the observance of the Commandments of the second table. The reason is obvious, namely, that the neces- sity of performing our duties to our fellow-men becomes obvious in daily experience; whereas | the necessity of performing our duties to God is not so immediately manifest: in fact, it is frequently altogether denied. FIRST COMMANDMENT. 3. Before me. Literally, ‘‘ before my face.”’ The meaning is, not merely that we are to have no other gods more in honor than Jehovah, or that we are to have no other gods as much in honor as Jehovah, or that we are not to have other gods along with Jehovah, but that we are not to have any other gods at all. And by ‘‘gods’’ is meant, objects of supreme reverence, love, desire, worship, or service, whether those objects are material or spirit- ual, real or imaginary. Jehovah is to be put before every thing and every one else in the thoughts, affections, and life of his creatures. This Commandment forbids (1) the worship of natural objects, such as the forces of nature, the stars, animals, trees, meteoric stones, all of which the Israelites had been accustomed to see worshipped (Job xxxi. 26,27; Jer. xliv. 17; Acts xix. 35; Rom. i. 28); (2) the worship of images and idols, in whatever shape, and of whatever material, and made, to which the Israelites, as well as the nations around them, were exceedingly prone (chap. XXxXil. 4; 1 Kings xi. 5, 7, xii. 28, xvi. 31; 2 Kings xviii. 4; Isa. spirits, whether angels (Col. in whatever manner scul ii. 8); (3) the worship of hai ii. 18), demons | pose, and this led to the indiscriminate neg- the. dead <{Ps, cvi. 28; Isa. witli. 19); (4) the worship of imaginary beings, whether invented deities like those of ancient nations (Isa. xlvi. 1; Acts xiv. 12), or the spirit of nature, the spirit of the universe, the every thing of pan- theism, the nothing of the atheist, or the crea- tures of imagination which men form for them- selves under the promptings of their own fan- cies and wishes and desires, but which are not the God of the Bible, and have no reality; (5) the supreme and ruling desire and love and service of earthly things, such as money (Col. iii. 5), business, children, friends, honor, pleas- ure, &c.; (6) the supreme and ruling love and service and obedience of self. This last is the most common form of idolatry. It is evident that if this one Commandment were perfectly obeyed, there would be no need of any others. The First Commandment seems to have no reason attached to it. But the reason for it precedes it; and it is thus transposed, in order that it may stand as a reason for all as well as for this one. But the reason given for this Commandment, as is the case also with refer- ence to the reason given for each of the other | Commandments, is not the only one. It was a srand reason why the Israelites should worship and serve Jehovah only, that he had saved | them from Egypt; but that was not the only | reason. Idolatry is an insult and wrong to Him | who alone is worthy of the supreme adoration, love, and service of his creatures. It also leads directly and rapidly to the intellectual, moral, and political degradation and ruin of all who practise it (Rom. 1. 21-32). THE SECOND COMMANDMENT. 4. Make. Although the manufacture of idols is alone expressly mentioned, of course the adoption of any thing as an idol is also by im- plication forbidden. Graven image. So here, although only graven images are mentioned, as being the most common, of course cast, carved, ptured, or otherwise produced images are also included. The phrases which follow cover every thing. Unquestionably, the Jews gener- ally understood this Commandment to be a prohibition of all imitations, for whatever pur-158 THIRD QUARTER. — LESSON IX. image, or any likeness of any thing that is in | nor serve them: for I the Lorp thy God am : heaven above, or that 7s in the earth beneath, or that 7s in the water under the earth: 5. Thou shalt not bow fdown thyself to them, jealous & God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me; elev. xxvieds Deut 1% [6 0y. cote fichapy xxii, 245 Josh: xxi 7. Ts: SOMLLV: LOMO nee ee = 2 Josh. xxiv. 19: Nah. 9.22. h chan. 3a I xXxiv. 7; Num. xiv. 18; Job xxi. 19; Jer. ii. 9, xxxii. 18. lect and condemnation of all the imitative arts among them. Great as some of them became in some directions, they produced no painters, sculptors, carvers, or manufacturers of elegantly adorned utensils. Nothing could be more strik- ing than the contrast between one of the cities of Palestine and one of the cities of Greece. A similar prohibition in the Koran has led to a similar neglect among the Mohammedans. And yet the fact that God himself directed that cer- tain imitations should be used in his own Tab- ernacle (chap. xxv. 18-20, 34, xxvi. 31), and ac- cepted, if he did not direct, similar imitations in the temple (1 Kings vi. 23-29, vii. 25) might have guarded the Jews against so narrow an interpretation. Evidently the meaning is, that Such imitations are not to be made to be wor- images and likenesses. Literally interpreted, the Commandment forbids only the bowing down to things which are supposed to set forth God in a visible form, and to be like him. But the spirit of the Commandment goes much farther than this. It prohibits (1) the worship of any material or created thing as representative of God; (2) the use of images, pictures, relics, and supposed “blessed ’”’ and ‘holy’? things, as aids to devotion, as well as all ceremonies, symbols, rites, and rituals, which are not either expressly authorized by the Scriptures, or of the simplest and most spiritual character. The reason for this pro- hibition is obvious. kill. 14. Thou shalt not commit ¢ adultery. 15. Thou shalt not ¢ steal. | | | a Deut. xxvii. 16; Prov. i.8; Jer. xxxv. 18,19; Matt. xv. 4,6; Eph. vi. 2.. BULL Oss vid cinea d Eph. ee biGeén. 1x4 65....:2- c Matt. v. 27; 28, xix. 18; Rom: iv. 28; 1 Thess. iv. 6. NOTES. THE FIFTH COMMANDMENT. 12. Honor, &c. Although this Command- ment is usually reckoned as the first Com- mandment of the second table, inasmuch as it relates to duties to men rather than duties to God, yet it was anciently, and by the best scholars is now, reckoned as the last Com- mandment of the first table, the Command- ments being divided into two tables of five each, having respect to filial and fraternal du- ties respectively. In either case the Fifth Com- mandment occupies a kind of middle ground between the two tables; since, while parents are in one sense the fellows of their children, they are in another, according to the scriptural teaching, representative of the divine author- ity. Honor includes reverence, love, and obe- dience. Thy father and thy mother. This term may also be understood as including rulers, and superiors in rank, position, char- | acter, age, or ability; for the same reasons which exist for paying respect to parents apply in greater or less degree to the other classes mentioned also. The Commandment then re- quires (1) reverence, obedience, and love for our parents, or those who stand to us in the place of parents; (2) respect and obedience for all who have authority over us, teachers, em- ployers, officers, rulers; (3) respect for all who are our superiors. Like all the other Com- mandments, this Commandment is only a broad, general statement of principle, and is to be obeyed not in its letter, but as interpreted according to its spirit by an enlightened Chris- tian conscience. It does not require absolute obedience to their parents on the part of chil- dren who are grown up, and have assumed the responsibilities of life. It does not require obedience to commands of parents, officers, or rulers, which are wrong, or which cannot be conscientiously obeyed. It does not forbid162 disobedience, rebellion, or revolution, when duty and necessity seem to require it. On the other hand, there is little danger, in this coun- try and in this age, that we shall err on the side of too great respect and affection, and too cheerful and perfect obedience, to our parents and those who are over us in authority. That thy days may be long. There is an emphasis here on the word ‘“‘thy.’’ Honor the aged, that ihy life may be long. It is not difficult to dis- cover a natural connection between obedience to parents and rulers, and length of life. Par- ents are usually devoted to their children, and « seldom require of them any thing that is not for their good. Those who obey their parents | are likely to escape a great many bad habits and dangers which have a tendency to shorten life; and those who obey their rulers, and re- spect the laws, are certainly more likely than criminals to live long. There is an implied promise in this Commandment; and therefore the apostle calls it ‘‘the first commandment with promise’’ (Eph. vi. 2). The land, &c. The language here has a special adaptation to the peculiar circumstances of the Israelites, to whom the land of Canaan was about to be given; but the same principle holds with refer- THIRD QUARTER. — LESSON x. ence to any other land, as is recognized by the apostle (Eph. vi. 3). | THE SECOND TABLE. | Sins against our fellow-men may be sins of | action, word, or thought; and may be directed | against their persons, their families, or their | property. This analysis regulates the division and order of the Commandments of the second table The Sixth, Seventh, and Eighth Com- mandments forbid sins of action against our neighbor’s person, family, and property, re- spectively; the Ninth forbids sins of word; the Tenth, sins of thought. The remark, which was made with reference to the breadth of the Fifth Commandment, and the proper mode of interpreting it, applies to each of the Com- mandments of the second table. THE SIXTH COMMANDMENT. 13. Thou shalt not kill. This Command- ment declares the sanctity of human life. and secures its safety. It touches the very founda- tion of society; for the first condition of society is, security of person. No society is possible where this does not exist. The spirit of this Commandment does not prohibit the killing of other than human beings, for proper purposes and in merciful ways; nor does it prohibit the taking of human life as a punishment for crime, and for the protection of society, or the taking of human life in combat or war, when absolutely necessary for the defence of life or important property interests, or sacred principle. But it forbids (1) murder, and all homicide not abso- lutely necessary; (2) suicide; (5) cruel and brutal treatment of the persons of others; (4) angry feelings toward others (Matt. v. 21, 23); (5) wanton and unnecessary destruction of ani- mals; (6) cruelty to dumb animals. THE SEVENTH COMMANDMENT. 14. Thou shalt not commit adultery. Giving this Commandment a larger meaning than strictly belongs to its terms, and interpret- ing it according to its spirit, it prohibits all impurity. It declares the sanctity of marriage, and secures the safety of the family. Wicked men are continually trying to destroy marriage and the family relation; but it is permanently established by the law of God, by the instincts of human nature, by the necessities of society, and by the teachings of experience, and noth- | ing can more than temporarily disturb it. This Commandment forbids (1) the maintenance of married relations between persons who are not married to one another; (2) marriage to more than one person at atime; (3) marriage within certain limited degrees; (4) marriage to a di- vorced person, unless the ground of the divorce was adultery on the part of the divorced per- son’s former partner in marriage; (5) solitary, unnatural, and bestial vice; (6) abuse of mar- riage; (7) impurity and immodesty of dress or gesture, or demeanor or language in conversa- tion, story, jest, or song; (8) impurity of thought and imagination; (9) the making, buying, sell- ing, giving, or circulating of books or publica- tions, pictures, statues, or works of art, or any thing else which is expressive or suggestive of that which is impure. THE EIGHTH COMMANDMENT. 15. Thou shalt not steal. This Command- ment recognizes and protects the right of prop- erty. The right is often denied, and various attempts have been made to evade or destroy it; but it is a right which is firmly established on the law of God, the instincts of man, andTHE COMMANDMENTS. 163 16. Thou shalt not bear false © witness against thy neighbor. 17. Thou shalt not covet thy fneighbor’s | house, thou shalt not covet thy neighbor’s wife, | nor his manservant, nor his maidservant, nor | his ox, nor his ass, nor any thing that is thy neighbor’s. ; 18. And all the people saw the thunderings, ; Se ee es = ig " is wa me ‘ sun © Ps. tie 5. bs Rev meld of t abs i11°9: Rom: witb Cor, vi. 10<. Cole 11. 5, > Interests P annietu wate aed ied se eae the interests of society. There is no other of | This Commandment declares and protects the the Commandments which has such wide ap-| plications as this, or under which there arise so many and so difficult questions of duty. The application of the Commandment will be much simplified if we lay it down as a general prin- ciple, that all taking of the property of another without giving a fair equivalent in exchange is, | That the property is taken with the knowledge and con- except in the case of gifts, stealing. sent of the owner, does not in itself prevent the taking from being stealing; for the owner may know of it without having the power to prevent | | it, or consent to it unwillingly from feelings of compulsion. The safer principle is that which has already been laid down, that to take any thing belonging to another without giving in return for it a fair equivalent is, except in the case of gifts, to steal it. There are so many ways of breaking this Commandment, espe- cially in these days of complicated property- relations, that only a few of the general classes of dishonest dealing can be enumerated here. This Commandment forbids (1) the taking of any thing belonging to another, without his knowledge and consent; (2) the receiving of stolen property; (3) gambling in every form, and speculation, which is only another name for gambling; (4) the taking of unfair and ex- cessive usury; (5) the payment of wages lis- proportionate to the services rendered; (6) the acceptance of pay for which insufficient services have been rendered; (7) the sale of any article for more than it is fairly worth; (8) unjust taxa- tion; (9) the withholding of taxes justly due; (10) the manufacture and utterance of counter- feit money; (11) the issue of base coin, or an | inflated currency; (12) the concealment of prop- erty from creditors; (13) the purchase or sale of property on false pretences, or when the person dealt with does not understand the cir- eumstances of the case; (14) forging; (15) the concealment, destruction, or alteration of docu- ments affecting the value or ownership of prop- erty; (16) the misuse of trusts. THE NINTH COMMANDMENT. 16. Thou shalt not bear false witness. | sanctity of truth. Applying to it the principles | of interpretation already employed, we find | that it prohibits (1) the rendering of false testi- | mony in courts of justice; (2) slander; (5) false | statements of every kind; (4) the saying or | doing any thing with intent to deceive, or with | the knowledge that others are deceived by it; | (5) the publication or propagation of error in any department of knowledge, believing it to | be such; (6) the permission of error to pass un- | corrected. The Bible attaches the greatest pos- sible importance to truthfulness. Christ calls | himself ‘‘the Truth’’ (John xiv. 6), and bases one of his chief claims to acceptance on his ruthfulness (John viii. 40; 1 Pet. ii. 22); and he severest penalties are denounced against iars (Rev. xxi. 8), who are represented as the ery children of the father of all evil (John iii 44). Too great importance cannot be at- ached to it; for truthfulness is the only condi- ion on which human intercourse is possible, and it lies at the foundation of all personal character. No matter how bai a man is, there is room for hope with respect to him if he is essentially truthful and honest; but if he is a 'liar, if truth and error are confounded in his own mind and character, there is nothing to build upon. Falsehood, arising from various motives, especially cowardice, the wish to | please, and desire for gain, is one of the most common of sins, and one of the worst; and the teacher cannot too strongly impress the minds of his pupils with the essential meanness, cow- | ardice, wickedness, and folly of lying. U t l \ \ t t THE TENTH COMMANDMENT. 17. Thou shalt not covet. This is the only one of the Commandments which treats solely of sins of the mind and heart; and in so doing it strikes at the very root of all sin; for every sin is born of desire (Mark vii. 21, 22; Jas. 1. 14, 15), and there would be no sin if this Com- mandment were perfectly kept (Rom. vii. 7). But the Commandment does not forbid all de- sire for that which is not ours. If it did, hnman progress would be impossible, and heaven itself would be lost. It forbids (1) desire for that wacnreneies fee ee Sal a9 and the lightnings, and the noise of the trum- pet, and the mountain smoking: and when the people saw it, they removed, and stood afar off. 19, And they said unto Moses, Speak thou 164 THIRD QUARTER. — LESSON XI. 20. And Moses said unto the people, Fear not: for God is come to prove you, and that his fear may be before your faces, that ye sin not. 21. And the people stood afar off, and Moses with us. and we will hear: but let not God!/ drew near unto the thick darkness where God speak with us, lest we die. was. which is wrong, (2) desire for that which can-| of these Commandments without being filled not be obtained, (3) desire for that which can | with a sense of guilt and with fear. And yet only be obtained at another’s loss, (4) desire to| this is the standard by which every one who obtain any thing for mere selfish enjoyment or} has no part in Jesus Christ is to be tried and for wrong uses, (5) inordinate desire for any | judged forever (Rom. ii. 12-16, iii. 19; Rev. xx. thine. , 12). It is only when, through faith in Jesus 18. The people saw. See Exod. xix. 16-19. | Christ, one is justified by the great atonement 19. Let not God speak with us. This fear] (Rom. iii. 24, 25, viii. 1), and finds himself at was partly produced by the tremendous mani-| peace with God (Rom. vy. 1), and has received festations, but had a deeper root in conscious | the Spirit of adoption (Rom. viii. 15), that the sinfulness, and inability to endure examination | law of God ceases to be a hard master (Gal. in obedience to these Commandments (Isa. vi. | iii. 24, 25), and the terrors of Sinai are ex- 5; Luke vy. 8). No man can honestly compare | changed for the glories of the gospel (Heb. xii. his own heart and life with the requirements | 18-24). LESSON XI.—Segprremper 11. Ipo.tatry PunisHep. — Exod. xxxii. 26-35. INTRODUCTION. Not long after the giving of the law from Mount Sinai, the Lord told Moses to come to him upon the mountain, together with his brother Aaron, and the two eldest sons of Aaron, Nadab and Abihu, and seventy of the elders of Israel. Before obeying this command, Moses caused twelve altars, representing the twelve tribes, to be built at the foot of the mountain; and, as there were as yet no specially consecrated priests, he sent some young men to offer sacrifices upon these altars. The blood of these sacrifices was caught in basins; and with half of it Moses sprinkled the altars and the book in which the covenant of Jehovah with his people had been recorded, and with the other half of it he sprinkled the people, thus solemnly Sealing the mutual engagement which had been entered into. Then Moses and Aaron, and Nadab and Abihu, and the seventy elders, went up on the mountain, into the presence of God, and saw him, and feasted in his presence. Af the conclusion of this presentation, the Lord told Moses to come alone farther up the moun- tain, to receive some special revelations of the divine will. Accordingly Moses sent back to the camp all but his servant Joshua, giving authority to Aaron and Hur to govern the people during his absence. For six days he waited; on the seventh the Lord called out to him out of the burning cloud, and began a series of communications which lasted many days. The absence of Moses from the camp lasted forty days; and during this whole time he did not eat or drink. Meantime the people began to be impatient. At last they made up their minds that Moses had perished on the mountain. They came, therefore, to Aaron, and demanded that he should make them some representation of God, which should go before them and lead them as the cloud had done during the leadership of Moses. Aaron was too weak to refuse; but commanded the peo- ple to give up their earrings and other personal ornaments of gold, for material for the image, thinking perhaps that the people would not make the sacrifice. But the jewelry was willingly supplied. Thereupon Aaron melted the gold, and cast it into the form of a calf, and caused it to be finished and burnished with the tools of the goldsmith. No doubt this particular form wasIDOLATRY PUNISHED. 165 selected because the Israelites had been familiar with the worship of Apis and Mnevis under the form of a bull or calf, in the cities of Egypt. When the work was done, Aaron caused it to be proclaimed through the camp that this was the God which had brought the people up out of Egypt, and that the next day would be devoted to a feast to Jehovah. He seems to have in- tended to hold the people to the worship of Jehovah, rather than lead them in the worship of the false gods of Egypt, though he consented to the worship of Jehovah in a visible form or symbol, thus breaking the Second Commandment, but not the First. The feast was universally observed throughout the camp, and was accompanied with the profligate rites attending such feasts among the heathen. Of all this that had taken place during his absence, Moses was ignorant. But at last the Lord suddenly broke off his communications to him, told him what the people had done, expressed great displeasure, and proposed to destroy the whole nation, and raise up another and better nation of the descendants of Moses. Upon hearing this Moses endeavored to intercede for the people. No answer was given to his prayers at the time, but he was ordered to go down to the camp atonce. As he descended the mountain, accompanied by Joshua, and having in his hands the two tables of stone on which the Ten Commandments had been written by the finger of God, Joshua ‘called the attention of his master to a noise coming from the camp indicating an attack by enemies; but Moses replied that it was a noise, not of distress or triumph, but of mirth. When they reached a point from which they could see what was going on in the camp, Moses became exceedingly indignant, and dashed the two tables of stone upon the rocks, and broke them, because the people had broken the covenant, and therefore these seals of the covenant had become worthless. On arriving at the camp he called Aaron to account, but he had only frivolous excuses to offer. Then Moses took the calf of gold, and melted it, and broke the mass of gold in pieces, and reduced it to powder, and strewed the dust on the brook flowing through the valley, and made the people drink of it, in token of their receiving the consequences of their sin. It seemed to him to be necessary also to strike terror into the people by the immediate infliction of some condign punishment. The following lesson gives an account of this infliction. TEXT 96. Then Moses stood in the gate of the camp, | come unto me. And all the sons of Levi gath- and said, Who is on the Lorp’s side? let him| ered themselves together unto him. NOTES. 26. In the gate of the camp. The gates | literally the terse and energetic language of the of a city were the most important public places original, ‘‘ Whoever is for Jehovah — to mel’? init. They were places of public resort, for the The sons of Levi. The male descendants of transaction of business (Gen. xxiii. 10; Ruth | the third son of Jacob and Leah (Gen. xxix. iv. 1), or for conversation and gossip (Gen. xix. | 34), ‘from a month old and upward,” num- 1: Ps. Ixix. 12), or to hear and communicate bered at this time about twenty-two thousand news (1 Sam. iv. 18; 2 Sam. xviii. 24), or for the | (Num. iii. 39); but of course only a part of administration of justice (Deut. xvi. 18; Zech. | these were able-bodied fighting-men. the no- viii. 16), or for royal audiences (2 Sam. Xix. 5; tion that the Levites had not participated in 1 Kings xxii. 10), or for public deliberations the idolatrous worship has no foundation in the (Prov. xxiv. 7), or to make and hear public Scriptures; but, though sharing the guilt of the proclamations (Jer. xvii. 19), or for public mar- | other tribes, the Levites first ae to repent- kets (2 Kings vii. 1; Neh. xiii. 16, 19); and the | ance. The notion that many, if not most, of sate was used in a camp very much as in a| the people came to Moses at the same time, é Hence Moses naturally betook himself to | though only the Levites are mentioned, is like- city. : | wise a pure invention. Why the Levites, and one of the gates, when he wished to address | x ‘There seem to have been at | these only, responded to the call of Moses, we |can only conjecture; but there seems to have been in Levi and his descendants, from the first, a deep sense of right and wrong, manifesting the whole people. least two gates, at opposite sides of the camp (ver. 27). Who is on the Lord’s side? let him come unto me. It is better to render Pr; Ly i" Sain Spee 166 THIRD QUARTER. — LESSON XI. 27. And he said unto them, Thus saith the | throughout the camp, and ®slay every man his Lorp God of Israel, Put every man his sword | brother, and every man his companion, and by his side, and go in and out from gate to gate | every man his neighbor. a Num. xxv. 5. course the victims would be such as chance, or rather Providence, might bring in their way: and yet the blow would naturally fall upon the qualities manifested themselves repeatedly on/ most guilty; for, as the command was publicly other occasions (Gen. xxxiv. 25; Num. xxv. 7;| given and executed, the people naturally fled 4 Chron. xxvi.17). This fierce zeal for right-| to their tents and concealment, and only the eousness tended to cruelty (Gen. xlix. 5); but it | most hardened and reckless dared to confront indicated noble character, and was an impor- | the avengers. There is, however, no reason to tant qualification for the care of holy things, | think, as some do, that there was a regular and the discharge of the duties of the priest-| battle between the Levites and the most contu- hood. It was on account of the action of the | macious of the Israelites, in which the former Levites on this occasion, or rather because of | were victorious, and the latter were slain. This the tribal character which prompted the action, | would indeed satisfy the sense of justice, but that the Lord afterward chose the Levites to be his priests and ministers, and to have the care itself in burning zeal for the right and fierce indignation against the wrong, united with fierce and reckless personal bravery. These there is no hint of any such thing in the sacred story. There are some grave difficulties con- of his sanctuary and worship, and to instruct | nected with the account. One of them involves the people in the divine law (Num. xviii. 1-6; ‘the moral character of the transaction. On the Deut. xxxiii. 8-11). It was providential also, that the number of the Levites was very nearly one hand, many condemn the slaughter of these three thousand Israelites by the Levites at the the same as the number of the first-born of all! command of Moses, aS a most cruel and inhu- Israel, who were claimed by the Lord as pecul-} man massacre, unjustified by the guilt of the larly his, from their having been spared from | victims, or by any civilized code. On the other the last plague of Egypt (chap. xiii. 2, 11-15), | hand, it is maintained that it is in accordance and therefore could be accepted in place of | with universal law, and with common practice, them (Num. iii. 45-51) It is possible that in| to decimate a guilty multitude, instead of kill- responding to the appeal of Moses they were | ing all, and that it was an act of clemency that also to some extent influenced by tribal feeling; | only three thousand out of six hundred thou- for Moses belonged to their tribe (chap. vi. 16, 18, 20), and they were doubtless proud of him, and felt that their own honor was bound up with his. 27. Thus saith. Either Moses had received a divine communication which is not recorded. or, more probably, he spoke from conscious inspiration at the moment. The Lord God of Israel. Rather, Jehovah God of Israel. The full name was given to add solemnity to the command, to remind the people that Jehovah was their God, and to show that the command came from One who had the right to give it because the people were his. Slay every man his brother, &c. Not that relatives were especially to be sought for, but no feelings of relationship or affection or compassion were to be allowed to hinder the work of execution. The command seems to have been, that the Levites should march through the camp from gate to gate, and kill all whom they happened to meet, no matter who they might be. Of sand were slain on this oceasion. The truth seems to be, that the measure here adopted, as well as other measures which the Lord is said to have commanded, and which he may have commanded, for they were adapted to the times, must be judged by the moral standards of that age, and not of the present time. A greater difficulty is found in the submission of the host of Israelites to be massacred indis- criminately by this little band of Levites. It is explained by some that the people were cowed by their sense of guilt, or by the recollection of the divine power that was with Moses. But the true explanation is evidently to be found in | ver. 25, for that states the reason for the selec- tion by Moses of the course which he adopted. The word ‘‘ naked,”’ in that verse, is commonly Supposed to mean, unruly, unbridled, dissolute (comp. 2 Chron. xxviii. 19; Prov. xxix. 18, mar- gin); in.which case the intimation is, that the people were so intoxicated by their orgies that they were unable to defend themselves: or theIDOLATRY 28. And the children of Levi? did according to the word of Moses: and there fell of the peo- ple that day about three thousand men. 29. ¢For Moses had said, 4Consecrate your- selves 3 to-day to the Lorp, even every man upon his son, and upon his brother; that he may be- stow upon you® a blessing this day. 5 30. And it came to pass on the morrow, that Moses said unto the people,f Ye have sinned a great sin: and now I will go up unto the Lorp; peradventure I shall make an atonement for your Sin. PUNISHED. 167 31. And Moses returned unto the Lorp, and said, Oh, this people have sinned a great sin, and have made them } gods of gold. 32. Yet now, if thou ‘wilt forgive their sin —; and if not,} plot me, I pray thee, out of Jthy book whic h thou hast written. 33. And the Lorp said unto Moses, Whoso- ever hath sinned against me,* him will I blot out of my book. 34. Therefore now go, lead the people unto | the place of which I have spoken unto thee: be- | hold, mine Angel! shall go before thee: never- b Beit. XXXil iz. 9; M: ig ii. 4-6.. .....c or, And Moses said, Poneran. yourselves to- day to the LOR hecause every man hath been agamst his son, and against his DrOUer OC. > < ese: a Fill your hands........e Joel ii. 12- 1] Sam. xii. 20, 28 swag NUIIE xxv.13; Job xlii.7,8; Amosv.15; Jas. v. i DN Chaps 2X. 2O0s cic eras i Rom 1X. 0 et Ps. lvi. 8; Dan. xii. 1; Phil. iv. 3; Hevidlis 0.4... ke Paz Exix. 28.2. .00 1 chap. xxiii. 20; Num. xx. 16; Isa. lxiil. 9. word may mean, disarmed (comp. Amos ii. 16), in which case we must understand that the people had no weapons with which to defend themselves. 29. Consecrate yourselves. Literally, as | in the margin, ‘‘ Fill your hands.’”’ Some, fol- lowing the Targums, think that this was said subsequently to the slaughter, and meant: Of- fer sacrifices in expiation of the blood-guilti- ness which you have necessarily incurred. But this meaning cannot properly be obtained from the Hebrew; and it is inconceivable that an expiatory sacrifice should be necessary for obe- dience to a command of God. The expres- sion ‘‘ Fill your hands’”’ unque stionably means: Bring abundant cifts and offerings anid sac ri- | fices for God (1 Chron. xxix. 5, mé wein; 2 Chron. xiii. 9, margin); and what these gifts and sacri- | fices are to be is here expressly st« ited, — Fill your hands, each with his son and with his brother: that is: Offer abundantly as sacrifices unto God each his son and his brother. Of course the words were spoken just before the | slaughter. |some of these instances (Ps. xcv. 7; Luke ol 4°). as well as in the case before us, the incom- plete sentence is the expression of a wish. In \'the Hebrew the conjunction ‘‘if,’’ introducing a sentence, is often equivalent to ‘‘Oh that.”’ |Blot me. Thatis, blot my name. Thy book. |The figure is taken from the enrolment of the | } | names of citizens. This is its first occurrence in the Scriptures. See Ps. lxix. 28; Isa. iv. 9; Dan. xii. 1; Luke x. 20; Phil. iv. 3; Heb. xii. 23; 2ev. iii. 5, &c. The sentiment is the same as that of Paul in Rom. ix. 3. ‘‘It is for such as Moses and St. Paul to realize, and to dare to utter, their readiness to be wholly sacrificed |for the sake of those whom God has intrusted 'to their love. This expresses the perfected lidea of the whole burnt offering.’’ (Speaker's Commentary.) ‘‘It is not easy to estimate the | measure of love in a Moses and a Pauls for the narrow boundary of our reasoning powers does not comprehend it, as the little child unable to comprehend the courage of warlike heroes.’ (Bengel.) 33. Whosoever hath sinned. The princi- m . | a eas i oar Z eS = 4 “7: s eaten 30. I will go up. That is, to the top of | ple of individual personal responsibility, which Mount Sinai again. Make an atonement. alone accords with our sense of justice, is here That is, make an at-one-ment, secure a recon- | distinctly announced as the rule of the divine ciliation, obtain forgiveness. This Moses ex- | governme nt, as well as in Bizel, xvii. 4, 20. 00 pected to do by his intercession. reason to suppose that he expecte dd to make atonement in the t pression, shoul due to the guilty people. 31, Gods of gold. 29. If thou wilt forgive. oD ale Rather, a god of gold. form of expression, in which the conclusion is left to be supplied by the mind of the reader, see Ps. xili. 9, by doing or suffering some thing which | ld be accepted in lieu of the punishment | | ened to destroy the whole nation on the spot For a similar xcv. 7, 11, margin; Dan. iii. 15; Luke 7 9. xix. 42: John vi. 62; Rom. ix. 22. In|from his threatening as to consent +o their od . There is no| this rule the principle announce dd in chap. xx. an |5 (on which, see Third Quarter, Lesson 1Xee theological sense of the ex-| ver. 5, note) is only a seeming exception. 34, Lead the people. The Lord had threat- | (ver. 10), and had made no answer to the first | intercession of Moses (vers. 11-13); for the statement in ver. 14 is anticipatory, and tells that which Moses did not know till afterwards. But now, yielding to the renewed and earnest intercession of Moses, the Lord so far recedes168 their sin upon them. theless, in the day when I visit,™ I will visit THIRD QUARTER. — LESSON XI. 35. And the Lorp plagued the people, be- cause they made the calf, which Aaron made. m Deut. xxxii. 85; Amos iii. 14. HEE being led by Moses to the land of promise. In . the next clause he makes a still farther conces- sion. Mine Angel. Not only does the Lord ; consent to spare the Israelites, and permit them i to be led by Moses to the land of Canaan, but f he also here promises to send an angel before them to prepare the way for them, and remove ti the obstacles in their path. This angel, how- i ever, would not be the one that had hitherto Wy . accompanied the people, who had been the visible representative and embodiment of the ht divine presence (chap. xxiii. 20-23), but would i be an ordinary minister of the divine will. This is evident from chap. xxxiii. 2, 3, where it is distinctly said that ‘“‘an angel’? should go before’ the people, but Jehovah himself would not go with them, as he had been doing hither- Lai to. The word “‘angel,’’ therefore, should not | be printed with a capital in the verse before us. The effect of the carrying out of this ylan d o J any other nation. sion of Moses secured the abandonment of plan, and the full restoration to the people of the presence and favor of God (chap. xxxiii. 14). There are times when it is special themselves. — The first duty of Obedience to God must take the prece sinner must bear his own guilt and by willingness to be I will visit. See Third Quarter, Lesson Iv., | | dence of every thing el (Matt. x. 37). — Sacrifice made for God brings his bl its consequences (Prov. ix. 12).— The sacrificed (John iii. 16).— The duty, privil prayer. — Sin is followed by its punishment in due time. ver. 31, note. The divine mercy spared the nation as such, but the divine justice was not satisfied without the punishment of the guilty individuals. The day of reckoning was, how- ever, mercifully postponed, until the measure of the people’s wickedness should be filled up (Matt. xxiii. 32), and it should become perfectly manifest to all that farther mercy would be misplaced. The measure of guilt was filled up at Kadesh (Num. xiv. 26-35), where the people listened to the false spies, refused any longer to follow the divine leading, and demanded to be led back into Egypt. And the day of visitation was made up of the forty, or, more exactly, thirty-eight years, during which the carcasses of the unbelieving and rebellious people fell in the wilderness (Deut. ii. 14). oo. Plagued. Literally, smote. This does not mean that a pestilence was sent among the people at this time. would have been, that Israel would have ceased ment alre to be a theocracy, and would have become like | Levites, in which case the verse might be ren- Subsequently the interces-| dered: Thus the Lord smote the people. But It may refer to the punish- ady inflicted by the hands of the this more probably the verse is an anticipatory ref- erence to the fulfilment of the threat in the last part of the preceding verse. LESSONS. ly necessary for those who are on the Lord’s side to show sinners is immediate shown by the conduct. — Repentance is often sorely t repentance. — The reality of repentance is ‘ried. —The ties of kindred are strong. — Se, even family duty and affection essing. — The sinfulness of idolatry. — Every greatness of love shown ege, and power of intercessoryHOU REL ©) ee LESSON I.—Ocroser 2. i FREE Givinc. — Exod. xxxv. 25-35. | INTRODUCTION. i WHEN Moses had obtained the full forgiveness of God for the idolatry of the Israelites, and had been vouchsafed a vision of the divine glory, in token that the Lord would continue to go with his people, and that the covenant was renewed, he went again to the top of Mount Sinai, at the divine command, and for the second time spent forty days there without food or drink, receiving divine communications respecting the institutions and laws which should be established for the people of Israel. During the former stay of forty days on Mount Sinai, particular direc- tions had been given him respecting the construction of a sanctuary, or house of worship, which the Israelites were to erect under his supervision. These directions were now renewed; and the present lesson contains an account of the response of the people to this demand upon them. Lesson II. is devoted to a description of the sanctuary which they built. Specific directions were also given to Moses about the rites and ceremonies of the worship to be conducted in this sanctuary. Lessons III. and LV. treat of two of the principal sacrifices appointed. Minute direc- tions were also given with reference to the religious festivals which were to be observed. Lessons VI., VIL, and VIII. treat of three of the most important of them. The chapter in which the present lesson occurs contains an account of the call which Moses made upon the liberality of the people (vers. 4-20), at the divine command (Exod. xxy. 1-8), for materials for a sanctuary, and of the response of the people to that call (vers. 21-29). A small tax, amounting to half a shekel of silver, or about thirty cents of our money, was levied upon each man, according to the divine directions (Exod. xxx. 12-16), without regard to his wealth or poverty, in order to enforce the idea of the equal obligation of all to God. But beyond this the supply of the materials necessary for the building of the Tabernacle was left wholly to the voluntary offerings of the people, which were extremely liberal. Vers. 21 and 22 contain a general description of the offerings of all classes; vers. 23 and 24 describe the offerings of the Ai men: vers. 25 and 26, where the lesson begins, contain an account of the offerings of the women; vers, 27 and 28 describe the offerings of the rulers; ver. 29 contains a general summary; vers. o0- bil 35 give some account of the chief workmen to whom the construction of the Tabernacle was committed. ba TEXT. Hi 9% AndalJ the women that were wise hearted | which they had spun, both of blue, and of pur- i did spin with their hands, and brought that! ple, and of scarlet, and of fine linen. ah a chap. xxviii. 3; 2 Kings xxiii. 7; Prov. xxxi. 19. NOTES. Hil 25. The women. These had not been ex-| which were specially within their pCa of i pressly called upon; but the general call in-| industry (ver. 6) was rightly regarded as an ap- al cluded them (ver. 5), and the demand for things | peal to them. They showed their interest: and 169 Hi wsteietheir liberality, by surrendering their jewels and personal adornments (ver. 22), which in- volved no small sacrifice, and by going to work to spin the yarn required for the textile fabrics used in the construction and service of the tabernacle. ‘‘The well-being and happiness of woman is in a special manner vitally involved in the existence and maintenance of religious institutions,’ and she has ever been foremost in recognizing and discharging her obligations to them. Our Lord himself availed himself of the ministry of women (Matt. xxvii. 55; Luke viii. 2, 3, x. 88; John xii. 1-8); and the rapid growth of the early Christian Church was largely ow- ing to the labors and sacrifices of women (Rom. Xvi. 12; Phill. iv. 3). Wise-hearted. Among the Hebrews, the heart was regarded as the Seat, not only of the affections and desires, but of all the mental faculties; and wisdom was regarded as involved in mechanical operations, as well as in those which are more purely mental. Hence ‘‘ wise-hearted’’ means skilful. Spin. Among the Hebrews, as among the Kgyptians, spinning was for the most part a feminine occupation. The spinning-wheel was unknown; and even the distaff was dispensed with. The spindle, having a button, or “whirl,” at the end of it, to give steadiness to its motion, was held perpendicularly in one hand, while the fibres were drawn off from it and twisted into thread with the other hand. Hence the propriety of the expression, “ did 170 FOURTH QUARTER. — LESSON I. utensils of the sanctuary, when on the march. With respect to the garments of the high-priest (Exod. xxviii.), there is a little difficulty in reconciling the use of wool and linen in com- bination with the command in Lev. xix. 19; but some think that that command was in- tended only for the laity; others think that the Author of that law dispensed with it in this particular instance: a better explanation is, that the law was not intended to forbid the weaving of threads of different material, but only the mixing of different materials in the Same thread, in other words, adulteration. The color here called ‘blue’? was sky-blue, not the pale blue of our northern skies, but the deep, dark blue of the Oriental sky, the blue of the dark hyacinth, that is, violet. It was obtained from indigo, imported from India, but also from a shell-fish, the buccinum, found among the isles of the Algean. The art of preparing this dye is now lost. The blue was used in conjunction with the other colors in the curtains and veils of the tabernacle (Exod. xxvi. 1, 31), and by itself in the loops of the curtains (Exod. xxvi. 4), in the lace of the breastplate of the high-priest (Exod. xxviii. 28), in the robe of his ephod (Exod. xxviii. 31), in the lace of the mitre (Exod. xxviii. of), and in certain of the wrapping-cloths (Num. iv. 6, 11). It was also applied to the fringes of the ordinary garments of the people, in a ribbon Spin with their hands.’?’ That which they | had spun. That is, the yarn. The women | merely furnished the yarn, already dyed, be- cause it was the custom to dye the material before it was spun; but the work of weaving, embroidering, &c., was left to the workmen having charge of the construction of the Taber- nacle. Blue. The names of certain colors are here employed to designate threads dyed with those colors, according to a common usage (Lev. xiv. 4; Isa. i. 18). The material of which the | yarn was made is uncertain; but it may be con- jectured that it was mostly of wool, both from scriptural intimations (Heb. ix. 19), and from the fact that the flocks of the Israelites sup- plied this in abundance, while they could ob- tain no other material except by purchase. The yarn was employed in making the cur- tains and veils and cords of the Tabernacle, the garments of the priests, and the cloths for covering and wrapping up the furniture and of blue, and was therefore regarded as the national color (Num. xv. 38; Matt. xxiii. 5). Purple. This color was more nearly crimson, though with a tinge of blue. It was obtained from a shell-fish, the murex, found along the shores of the eastern part of the Mediterra- nean, especially of Phoenicia. This was the far-famed Tyrian dye (Ezek. xxvii. (;16),> Dhe liquid furnishing the dye is found in the throat of the fish, and when first obtained is colorless: but on being exposed to the light it becomes first pale green, then deep sea green, and finally crimson-blue. Since only one drop of the liquid can be obtained from each fish, the dye was exceedingly costly and rare, and could be used only by the rich. The estimation in which it was held may be inferred from Judg. vill. 26; Esth. i. 6; Prov. xxxi. 22, and abun- dantly from classic literature. Eventually the use of the dye was reserved for the imperial family of Rome exclusively, and the penalty of death was denounced against any one out-FREE GIVING. 26. And all the women whose heart stirred them up in wisdom spun goats’ hair. Te 27. And >the rulers brought onyx stones, and stones to be set, for the ephod, and for the breastplate; b LChron: xxix. 6: Ezra 1. 68: side of this circle who should indulge 1 ths and this naturally led to the total loss of the art of preparing the dye. Inthe Tabernacle the purple was used in connection with the other colors in the curtains and veils (Exod. xxvi. 1, 31), but by itself only in certain of. the wrap- ping-cloths (Num. iv. 135). Searlet. This color was a brilliant flaming red, resembling the color which we know by this name, both in its appearance and in the process of its man- ufacture. It was obtained from the cochineal- bug of the holm-oak of the East, the cochineal of. the cactus of Mexico being then unknown. But the than scarlet is, and therefore it the violet and crimson-blue. were selected as distinguishing marks from their brilliancy (Gen. xxxviii. 28; Josh. ii. 18, 91). Hence the color was taken to represent whatever was glaring (Isa. i. 18). a beauty are compared to a scarlet thread in Cant. iv. 3. Scarlet robes were worn by the luxurious (2 Sam. i. 24; Prov. xxxi. 21; Jer. iv. Bay. xvii. 4, xviii. 12, 16)... 1h a warrior’s eolor was nearer crimson our Searlet threads he lips of moe Tai, 1s. D; was also the appropriate hue of dress, from its resemblance to blood (Nah. ii. 3; Isa. ix. 5). It was worn by officers in the Ro- man army; and thus the soldiers who mocked Jesus obtained a scarlet robe in which to array him (Matt. xxvii. 28). In the Tabernacle the color was used in connection with the other eolors in the curtains and veils (Exod. xxvi. 1, 31),.and by itself only in some of the wrapping- cloths (Num. iv. 8). But it seems to have had a special signification in rites of purification, being used in connection with hyssop and cedar (Lev. xiv. 4, 6, 49, 51, 52: Num. xix. 6; Heb. ix. 19). Probably in this use the bunch of hyssop was fastened to a stick by means of scarlet thread, to make a sprinkler. Fine linen. Linen was one of the chief prod- ucts of Egypt (Exod. ix. 31); and the art of weaving is ascribed to the invention of the Egyptians. Some of their linen fabrics were so fine and soft as to resemble silk, and were therefore called ‘* woven air.”’ fabric was known to the Egyptians as * shesh,”’ to the Persians as “ karpas,’’ to the Syrians as “butz,’ and to the Greeks as ‘‘ byssus.” In eel lar harmonized with | every place in the Scriptures except one (Ezek. xvi. 10) where “‘silk’’ is mentioned, it is this linen tissue which is meant. The lnen was used for the groundwork of the figured cur- tains of the tabernacle, as well as of the em- broidered hangings of the tent and court. It was also used for some of the garments of the high-priest, and for all of the garments of the in- ferior priests. In Egypt also it was the ma- terial of the robes of the priests, and of dresses of state (Gen. xli. 42). 26. Spun goats’ hair. The hair of the goat is coarse; though that of some breeds, as the Angola, is comparatively fine and soft. It makes, therefore, a coarse, strong fabric, which has been used for tents by the armies and nomads of the East in all ages. The goats’- hair cloth of Cilicia, known as ‘‘cilicium,”’ was in later times specially prized; and it was the weaving of this cloth which constituted the trade and furnished the livelihood of the apostle Paul (Acts. xviii. 3). Of course the Israelites were well supplied with flocks of goats. Their own tents were made of goats’- hair canvas; and Jehovah chose to have his own tent made of the same material as that of the tents of his people (Exod. xxvi. 7). 27. The rulers. The more expensive arti- cles required were furnished by the vealthier |men; and these, among a patriarchal people, were the chiefs of the principal families. Onyx stones. It is not certain what kind of stones | are meant by the word thus rendered: some This delicate } | think that they were beryls. They were two in number, each engraved with the names of six of the tribes of Israel; and were worn on the shoulders of the high-priest, attached to the shoulder-pieces of the ephod, after the manner of modern epaulettes (Exod. xxvii. 9-12), Stones to be set. These were pre- cious stones, each of a different kind, and each engraved with the name of a tribe of Israel, which were set in four rows of three in each, in the breastplate of the high-priest (Exod. xxviii. 17-20). The breastplate itself was of linen, embroidered with colors and gold, and was fastened by golden chains to the onyx stones on the shoulders, and to the girdle of the ephod. The settings of the gems Peo28. And ‘spice, and oil for the light, and for the anointing oil, and for the sweet incense. r(2 FOURTH QUARTER. — LESSON I. m 29. The children of Israel brought a willing 4 offering unto the Lorp, every man and woman, Cc ee Mx: a ver. 2b 1 Chronsxxix. 9: were filagree-work of gold. There is so much uncertainty about the particular gems meant by the Hebrew words used in the description, that it does not seem worth while to mention the various conjectures. The list given in our version is as good as any. The ephod. This was an article worn by the high-priest, made of linen, and richly embroidered with colors and gold. It consisted of little more than two Shoulder-straps, fastened to a broad girdle; though in the opinion of some these shoulder- pieces were broadened so as to form an apron in front, and a similar and perhaps longer back-piece behind. It was designed to sup- port the onyx stones on the shoulders and the breastplate, which have already been de- scribed. Beneath it the high priest wore a sleeveless outer tunic, which was called “the robe of the ephod.” It was against the law to separate the shoulder-gems and the breast- plate from the ephod. The breastplate. This has already been sufficiently described above. For the full description of these things, see Exod. xxviii. 28. Spice and oil. The comma after the word “‘spice’’ should be placed after the word ‘oil’? instead. For the light. The seven- branched golden candlestick in the Holy Place (Exod. xxv. 31-37), was fed with pure olive-oil, obtained by bruising olives in a mortar, instead of by the more common mode <¢ f pressing, and hence called ‘‘ beaten oil ay Bscoel: RxVII; 20. O15, The seven lamps were kept burning through the night, and at least one or two of them through the day. The anointing oil. This was the oil used for anointing the utensils of the sanctuary and the consecration of the priests, and was purely symbolic in its use. Signifying holiness, and the consecration to sacred uses of the things anointed. Hence it ame to be regarded as the symbol of the Holy Spirit, who was Supposed to take pos- oe of the things anointed (Dame, x. 146: ison 11..20, 27). The anointing oil was pre- pared by infusing into pure olive-oil the essence of certain spices in specified proportions, which gave it a fragrant aroma. These Spices were, | myrrh, the gum which exudes from the bark of a tree found in Arabia Felix and in eastern Africa; cinnamon, the inner bark of & species of laurel found in Ceylon and other islands of the Indian Ocean; sweet calamus, or fragrant cane, an aromatic reed which grows in India, now called lemon-grass; and cassia, the inner bark of a tree resembling that from which cinnamon is obtained, but of a coarser nature. The specified proportions were, five hundred Shekels, or rather more than fifteen pounds, of myrrh and cassia each, and half as much of cinnamon and sweet calamus each. The essence of the mixture was extracted by ‘‘ the art of the apothecary,’’ and infused into a hin, or about six pints, of oil. The anointing oil was prepared by Bezaleel in the first in- stance (Exod. xxxvii. 29), and was preserved by Eleazar, the son of Aaron (Num. iv. 16), and was prepared in later times by the sons of the priests (1 Chron. ix. 30). The preparation of this oil by any other than the authorized per- sons, and the use of it for any other purpose | than the service of the sanctuary, were forbid- | den under the severest penalties. See Exod. Xxx. 22-33. The sweet incense. This was the substance which was burned in the tab- ernacle to produce a fragrant smoke. The smoke was symbolical of prayer (Ps. exli. 2: Rey. vy. §), or rather, of that which accompanies prayer and makes it acceptable (Rev. viii. 3); particularly the merits and intercession of Christ, though of course this meaning was not understood in the time of Moses. Ae- cordingly it was frequently burned by the priests, and regularly at the time of morning and evening prayer on the golden altar of in- cense which stood in the Holy Place just be- fore the veil which hung in front of the mercy- seat. The incense was composed of equal parts by weight of stacte, the gum of the sto- tax tree, which grows in Syria, or perhaps gum benzoin, the product of the storax tree in Java and Sumatra; onycha, obtained from a shell-fish which is found in the Red Sea: galbanum, a gam which is brought from In- dia, Persia, and Africa, but from what tree, Strange to say, is not known: and Srankin- cense, the gum of a tree which grows in the | highlands of India. Of course these spices could only be obtained by purchase: and as they were rare, and brought from far, they were costly, and could only be furnished byFREE GIVING. 175 whose heart made them willing to bring, for all | manner of work which the Lorp had com- manded to be made by the hand of Moses. knowledge, and in all manner of workman- ship; 39, And to devise curious works, to work in ae a OQ 19) : is | . ° . 30. And Moses said unto the children of Is- | gold, and in silver, and in brass, | | rael, See, «the Lorp hath called by name Bez- | aleel the son of Uri; the son of Hur, of the tribe of Judah; 31. And he hath filled him with the spirit of | God, in wisdom, in understanding, and in 33. And in the cutting of stones, to set them, and in carving of wood, to make any manner of cunning work. 34, And he hath fput in his heart that he may teach, both he, and Aholiab, the son of Ahisamach, of the tribe of Dan. @ chapse exis 2, SCo..-o-- ft Neb. ie the rich. The Orientals have always been very fond of perfumes, and have been familiar with the use of them. 'They were much used in Egypt also, and there the Israelites may have become accustomed to them, and familiar with the art of the apothecary. The compounding or using for any other purpose than the ser- vice of the sanctuary of this precious incense, and the use in the service of the sanctuary of any other incense than this particular com- pound, were alike forbidden, under the sever- est penalties. See Exod. xxx. 9, 34-38. 29. Willing. That is, voluntary, given free- ly, and not in consequence of enforced requl- sition. The offerings were not only free, but extremely liberal. They show that the people were at once large-hearted, and possessed of considerable wealth. It seems Strange, at first, that they should have shown this liber- ality so soon after the severe rebuke and ter- rible punishment for their worship of the golden calf; but the explanation is simple. There is in human nature a love for rites of worship which appeal to the senses; and in the time of Moses the feeling was even stronger than itis now. The religions of all the nations around were extremely sensuous. It was’ in part a craving for this kind of thing which led the people into the worship of the calf: the | religion of Jehovah, as it had been revealed to them, was too purely spiritual for the degree of culture to which they had attained. It was this, in part, which led Divine Wisdom to ap- point for the people the Tabernacle and its ser- vice. And the gift met the longings and tastes of the people, and at once awakened their en- thusiasm, and called forth their liberality. 30. Hath called by name. See Exod. xxxi. 2, 6. Bezaleel. Meaning, ‘“‘in the shadow of God.” one of the noblest families of the noblest of | ho t anch of the same fam- gift. Aholiab. Meaning, ‘‘ tent of his father. the tribes. Another br ily subsequently produced David and the royal! Ahis line. Bezaleel’s special department was that of workmanship in metals, stones, and woods; and Aholiab, who was associated with hin, had for his special department workmanship in textile fabrics; but Bezaleel seems to have been the chief in command, with Aholiab for his subordinate. 31. Hath filled him. | stand, not that Bezaleel was specially endowed | for this work, but that he was chosen for this | work because he had previously been specially | endowed. Comp. Exod. xxviii. 3. The Spirit | of God. The Scriptures represent men as in- | spired, not only to reveal the will of God, and to teach divine truth, but also to acquire learn- | | | We are to under- ing (Dan. i. 17), to interpret dreams and visions and mysteries (Dan. v. 14, 16), to put forth physical strength (Judg. xv. 14), to exercise the office of a magistrate and ruler (Judg. ii. 10); to act the part of a general (Judg. vi. o4, <1. 29), to cast out demons (Matt. xii. 28), and, as here, to exercise mechanical skill, and, in short, to | do in a high degree any thing which their natural | cifts enable them to doin a less degree. In fact, ne remarkable accomplishment is attributed | to the influence of the Spirit of the Lord. Wisdom. That is, in this instance, excellent judgment. Understanding. This refers to the | operation of the perceptive faculties. Knowl- | edge. This means knowledge gained by ex- | perience. Workmanship. That is, mechan- | ical skill. 32, Curious works. The expression here refers to works in metals, precious stones, and woods. | 34, That he may teach. The two men alone could not do the work. It would be necessary for them to have assistants; and |these they must oversee and instruct. It is He was descended from not every good workman who can show others wtowork. The gift of teaching is a distinct amach. Meaning, “ father of support.’= EF LRA RENT 174 FOURTH QUARTER. — LESSON II. 35. Them hath he filled &with wisdom of | let, and in fine linen, and of the weaver, even heart, to work all manner of work, of the en-| of them that do any work, and of those that eraver, and of the cunning workman, and of | devise cunning work. the embroiderer, in blue, and in purple, in scar- | g@ ver. 81; chap. xxxi. 3, 6; 1 Kings i.i. 12, vii. 14; 2 Chron. ii. 14; Isa. xxviii. 26, liv. 16. The tribe of Dan. The selection of one of, ored cloth sewn upon the groundwork. His the chief overseers from the tribe of Dan, one | work was employed in the entrance-curtains of of the most discontented and troublesome of | the tent and the court, and in the girdle of the the tribes, was calculated to prevent jealousies. high-priest (Exod. xxvi. 36, xxvii. 16, xxviii. oo. The engraver. Rather, the artificer. |39).”’ The weaver. “He appears to have The work which was under the special charge | worked in the loom in the ordinary way, with of Aholiab is first mentioned generally, as that | materials of only a single color. The tissues of the artificer; and then follows an enume-|made by him were used for the robe of the ration of its different departments. The cun-| ephod and its binding, and for the caats of the ning workman. Literally, the reckoner. The priests (Exod. xxvili. 31, xxxix, 22, 27).” Cun- word means, “‘ the skilled weaver,’’ who weaves | ning work. Distinguished from ‘‘ work” as cloth or tapestry containing figures. He may | requiring greater skill and genius. ‘‘As the have been called the ‘‘reckoner,”’ “‘ because he | names of the three classes of workers are in had nicely to count and calculate the threads in | the masculine gender, we know that they weaving figures in the manner of tapestry or | denote men, while the spinners and dyers were carpet. His work was chiefly used in the cur- | women” (ver. 25). From what we know of the | | | tains and veils of the tabernacle, in the ephod proficiency of the textile arts in early times, we and the breastplate (chap. xxvi. 1, 31, xxviii. | need not wonder at the exact division of labor 6, 15, &c.).”?> The embroiderer. ‘He worked among the Hebrews which the use of the terms with a needle, either shaping his design in| in this verse indicates. stitches of colored thread, or in pieces of col | LESSONS. The ministry of women is very important to the Church of God. — There is something for every one to give and do in the kingdom of God. — Whatever our work, it is important that we should do it well. — God asks of every man that which he has, not that which he has not (2 Cor. viii. 12): — Things which are set apart for sacred uses should not be applied to other uses. — God loveth a cheerful giver (2 Cor. ix. 7).—It is a blessing to any people to make sacrifices for the building and support of the house of God. — Mechanical Skill, like every other talent, is a gift of God. — God helps those, in any art or trade or business, who are faithful in the use of their gifts and opportunities (1 Cor. vii. 24). — Division of labor Secures the most and best work. LESSON II.—Ocrogerr 9. THe Tapernacte. — Exod. xl. 1-16. INTRODUCTION. SEE Fourth Quarter, Lesson I., Introduction. LES 1, And the Lorp spake unto Moses, Saying, |thou set up the tabernacle of the tent of the 2. On the first day® of the first month shalt congregation. Tes @ ver. 17; chap. xii. 2, xiii.4; Num. vii. 1. NOTES. 1. The Lord spake unto Moses. The vari-| the Lor d now directs Moses to set it up (vers. 1- ous parts of the Tabernacle being completed, 8), and to consecrate the priests (vers. 9-15).THE TABERNACLE. 2. On the first day of the first month. That is, on the first day of the month Abib or Nisan, the beginning of the religious year. see Third Quarter, Lesson VI., ver. 2, note. Since the Israelites left Egypt on the fourteenth day of the same month in the preceding year (chap. xii. 6, 12, 42), they had been near y a year in the wilderness. Three months had been spent in the journey to Sinai (chap. xix. 1); and eighty days had been spent by Moses on the mountain (chap. xxiv. 18, xxxiv. 28); nant (chap. xxiv.), and in the punishment for idolatry (chap. xxxiii. 1-23); and therefore the construction of the pleted in somewhat less than six months. The time seems short; but the Tabernacle was small, all the people were enlisted in the work, and the light, movable structure was very unlike a work of solid masonry. There were two sepa- rate parts of the structure, — the Tabernacle and abernacle. 5 the tent, besides the court. The T This was a wooden structure having two sides and a back, but without floor, roof, or iront. The ground served for a floor, the tent an- swered for a roof, and a curtain took the place of a front. It was forty-five feet long, fifteen feet wide, and fifteen feet high. Its wa ls were made of thick planks of acacia-wood, set up on end, edge to edge. Twenty such planks formed each side, and ten formed the back. The wood was of a rich black, like ebony, but did not show, for the planks were entirely overlaid with gold. Each plank was provided with two tenons at its lower end, which fitted into silver sockets sunk in the ground, and thus held it in place. Each board was also provided with three gold rings, on the outer side, one in the middle, and one near each end; and through these rows of rings passed bars of acacia-wood overlaid with gold. The three bars on the backside, and the middle bar on each of the long sides, consisted of a single piece each; but the upper and lower bars on the long sides con- sisted of two pieces each, of equal length. By these sockets and bars the walls were held firmly together; and yet they could be taken or set up in a few moments. Instead of pillars of acacia- down a, front, the tabernacle had five wood overlaid with gold, each fifteen feet high. One of these pillars stood at the end of each side, and the remaining three stood at equal distances across the front. and. | some days had been spent in making the cove- | Tabernacle had been com- | These pillars stood | 175 in sockets of copper instead of silver, and were | connected at the top by golden rods. They | were also provided with golden hooks at the top, from which hung an _ entrance-curtain, made of fine linen of pure white, embroidered with threads of violet, purple, crimson, and | gold, in a kind of checker-work. Within, the | Tabernacle was divided into two apartments | by a similar curtain, except that, instead of | checker-work, it was embroidered with figures | of This curtain hung upon four pillars of acacia-wood overlaid with gold, stand- ing in silver sockets, and connected above by golden rods. By this curtain, or veil, the Tab- ernacle was divided into two unequal parts. The outer apartment was thirty feet long and | fifteen feet wide, and was called the Holy Place. The inner apartment was fifteen feet square, and was called the Most Holy Place, or the | Holy of holies. See chap. xxvi. 15-37. The tent of the congregation. Rather, the tent of meeting, or the meeting-tent, like the New- England ‘‘ meeting-house;’’ the idea being, how- lever, of a place where men meet God rather than one another. This tent consisted of four tanestries, spread one above another, and fas- tened to the ground with cords and tent-pins. The first tapestry was made of fine linen, em- broidered with colors and gold. It was made in ten strips, each six feet wide and forty-two feet long, attached to one another at the edges by loops and fastenings of blue. Hence the strips could easily be separated and rolled up for transportation. To protect this elegant fab- ric, a second tapestry, woven of goats’ hair, — | the ordinary tent-cloth, —was spread above it. | This goats’-hair canvas was usually black, | being made of the hair of black goats. If, however, it was made in this case of the hair of white goats, and colored scarlet, the four- fold tapestry of the tent showed the same four colors, violet, crimson-blue, crimson, and white, which were everywhere else seen in the sanc- tuary. For above the goats’-hair canvas, which was made in eleven separate strips each six feet wide and forty-five feet long, were laid two tapestries of leather, the lower one made of rams’ skins, and dyed red, and the upper one made of the skins of seals (not ‘‘ badgers”’), or other sea-animals, having a slaty or bluish color. It was formerly supposed that these coverings were laid one above another imme- diately above the tabernacle, as a pall is spread cherubim. ee if fl it ay } i ey: itil Hae ft zhi3. And thou shalt put therein the ark of the testimony, and cover the ark with the veil. 176 FOURTH QUARTER. — LESSON II. 4. And thou shalt bring in the table, and set in order > the things that are to be° set in order b the order thereof. se ees ec Lev. xxiv. 8. upon a coffin; but there are difficulties in the way of this supposition. Such an arrangement would necessitate the sagging of the tapestries between the walls, would make the coverings a very bad protection, would render tent-pins and cords almost unnecessary, would cause great strain upon the walls of the tabernacle, and would almost completely cover up and hide the golden walls, as well as the embroid- ered tapestry. It has been suggested by Mr. Fergusson, and the suggestion is now generally adopted, that the tapestries were spread upon tent-poles, after the manner of an ordinary tent, and that underneath this awning the Tab- ernacle was set up as a distinct structure. This arrangement relieved the Tabernacle of the weight of the tapestries, furnished a positively water-tight roof, allowed free circulation of air, and permitted the golden walls of the Taber- nacle, and the whole expanse of the embroid- ered lining of the tent, to be seen. Certain scriptural expressions seem to favor this view (ver. 19). See chap. xxvi. 1-14. o. The ark of the testimony. This was a chest of acacia-wood, three feet and nine inches in length and one foot and three inches in height as well as width, plated within and without with gold. It was encircled with a band of solid gold, wrought into figures of leaves and flowers, and had at each corner a ring of solid gold. Through these rings passed bars of acacia-wood, overlaid with gold, with which to carry the ark; and these bars were never taken out. The lid of the ark was of solid gold, and was called the mercy-seat. Upon it were two golden figures of winged cherubim, with their wings stretched out over the ark, and their faces turned toward one an- “‘the Tabernacle of testimony ”’ (chap. xxxviii.. 21). The ark was also called ‘‘the ark of the covenant ’’ (Deut. xxxi. 26). The writer to the Hebrews tells us that the ark also contained the golden pot of manna and Aaron’s rod that budded (Heb. ix. 4); but the account of these things given by Moses seems to indicate that these memorials were kept before, rather than in, the ark (chap. xvi. 33; Num. xvii. 10; comp. 1 Kings viii. 9). The ark was deposited in the Most Holy Place, and was the only furniture in the apartment. Before it hung the elegant embroidered veil, behind which none might pass or look, except once a year, on the day of atonement, when the high-priest entered alone into the sacred apartment, to sprinkle the mercy-seat with the blood of atonement. See chap. xxv. 10-21, xxx. 10; Hebiix.-3-5. 4. The table. In the Holy Place, or outer apartment of the Tabernacle, there were three pieces of furniture. On the right-hand side as one entered, or on the north side, —for the | Tabernacle was always pftched with its front | toward the east,—stood the table of show- bread. This table was three feet long, one foot and six inches wide, and two feet and three inches high, and was made of acacia-wood overlaid with gold. Around its edge ran a band of solid gold wrought into figures, like that upon the ark; and at some distance be- neath it was a strip of plated acacia-wood bear- ing another similar band of wrought gold. Like the ark, the table was furnished with golden rings at the corners, and bars of plated acacia-wood for carrying it; but, not as in the case of the ark, these bars were withdrawn when notin use. The table was furnished with two vessels for bread, two for frankincense, and other. What these forms were, we do not know; but it is supposed that they were ima- ginary combinations of various animal forms (Ezek. i. 5-14; Rev. iv. 6-8). Within the ark | were deposited the two tables of stone engraved with the Ten Commandments (Deut x. 2): which were called ‘the tables of testimony ”’ (chap. xxxi. 18), or simply ‘the testimony ”’ (chap. xxv. 16), because they testified of the character and will of God; whence the ark was sometimes called ‘‘the ark of the testi- mony,’’ and the Tabernacle was also called probably two for wine, all of gold. Upon the two platters were twelve loaves of bread, six upon each, piled one above another, representing the twelve tribes; and on the top of each pile was a Small saucer of frankincense. The bread was renewed every sabbath, the stale loaves being eaten by the priests upon the spot. The can- dlestick. Rather, as everywhere in the Scrip- tures where this word occurs, the lamp-stand. It was a chandelier, consisting of an upright post with three arms branching out on each side, the main shaft being ornamented with aTHE TABERNACLE. iy upon it; and thou shalt bring in the candlestick, and light the lamps thereof. _ 5. And thou shalt set the altar of gold for the incense before the ark of the testimony, and put the hanging of the door to the tabernacle. 6. And thou shalt set the altar of the burnt offering before the door of the tabernacle of the | tent of the congregation. | 7% And thou shalt set the 4laver between the | tent of the congregation and the altar, and shalt | put water therein. | 8. And thou shalt set up the court round | about, and hang up the hanging at the court | gate. 9. And thou shalt take the anointing oil, and |€anoint the tabernacle, and all that is therein, d- ver. 80: chap. xxx.18..-2.2.. S chap: « Mati. iva. xii. 43; Luke viii. 27; Rev. xviii: 2. The name is applied to a fallen angel in the Book of ‘noch, and is still in use among the Arabs as the name of a demon. Most modern commen- tators, aS well as many of the ancient inter- preters, think that by Azazel is meant the Devil; and many of them think that the name is derived from a word which would make it mean, ‘‘the one that is always hiding, separat- ing himself, or, the one that is always removing himself, the escaping one, the old one, every- where and nowhere.’’ Undoubtedly the term was intended to be invested with awful obscur- ity. The purpose of sending the sin-laden goat to Azazel is also much disputed. The best opinion is that which regards the ceremony as a symbolical sending-back to the father of evil: of the sins of which he has been the author. 29. The seventh month. Known in earlier times as Ethanim (1 Kings viii. 2), and after- wards called Tisri. The first day of this month was the beginning of the civil year, whereas the ecclesiastical year began on the first day of the first month (see Third Quarter, Lesson VI., ver. 2, note). Afflict your souls. This is the ancient term for fasting. The specific term for abstinence does not occur in the Pen- tateuch, but only in the later sacred books. Obviously this ancient expression includes not only abstinence from food, but the penitence and humiliation which alone make fasting of any worth. The day of atonement was the only fast appointed by the Mosaic law (Acts Xxvii. 9). It was to be observed as a sabbath of the strictest kind, in which no work of any kind was to be done. More explicit directionsthey shall burn in the fire their skins, and their flesh, and their dung. 28. And he that bur neth them shall wash his clothes, and bathe his flesh in water, and after- ward he shall come into the camp. _ 29. And this shall be a statute forever unto | you: that inP the seventh month, on the te nth Pician, sai. 77s Wxod. xxx, 10; Num. xxix. 7.. ..... q Isa. vi ii. I’ph. v. 26; ‘U Db. in, 13. THE DAY OF ATONEMENT. LOT day of the month, ye shall afflict4 your souls, and do no work at all, whether it be one of your own country, or a stranger that sojourneth among you: 30. For on that day shall the pricst make an atonement for you, to cleanse" you, that ye may be clean from all your sins before the Lorn. B03 ON, Weasel oe eee ere es, li 14 nl 2s soln ie 7, S. 2; Jer. xxe. 8; Wzek. xxxvis zo: for the ae rvance of he aa ay, and the ciation of the penalty of covenant of the ae mnun- from the them, exclusion transgressor of may be found in chap. xxiii. 27-32. A stranger that sojourneth among you. Rather, the for- eigner who dwelleth among you. The term includes those of foreign blood who dwelt among the Israelites, and had abjured false gods, without having been formally received into the covenant. Such were the Kenites (Judg. iv. 11), the Gibeonites (Josh. ix.), and probably many of the “‘mixed multitude’ (Exod. xii. 38). Such were one sr the oe ction | xi of the law (chap. xix. 10 mene. 10. Deut. x. 18; and were therefore bound to obey its statutes. He » the sabbath Sei: 22, XmIV. 22 gOshi. =x. 9), )), and to ob- to kee] (exo, x=. i serve the day of atonement (ver. 29), abstinence from blood (chap. xvii. 10), and the law of was subject to the Molech lasphemy (chap. xxiv. 16). He riage (chap. xviii. 26). He punishments for the worship of (chap. Kx. co), and for Pentecost and Rivie Li, 14 could festivities of the Feast of join in the Tabernacles (Deut. ) and ¥* Num. : had | familiarity. Atonement. Tl hat these ceremonies could only effect an atonement sym- bolically, is conceded by all (Heb. x. 4). They set forth dramatically and pictorially the gre facts of sin, too eTreat at and re- and were types and prophecies of better things to come (Heb. vill. 5, ix. 9, x 2). But a question has arisen whether the atone- ment of Christ, of which these was a real forgiveness, atonement, demption, things were atonement, or whether a dramatic and impressive shadows, this, too, was only ’ | representation of the disposition of God to for- give and take sins of his creatures. There are many at the present time who adopt away the | this last-named theory. The question cannot be discussed here; but it should be said that the orthodox belief of the Christian Church mar- in all its branches that in the and in all ages, atonement made by has been, Jesus Christ | there was not merely a dramatic representation | of the love of God and his compassion for sin- | ners, but a real expiation of human guilt, and could offer burnt-offerings and peace-offerings | sce eP yi [ihn 8. xxii. 18), and sin-offerings (Num. xv , but could not take part in the passover oe Sil, 40; Niim., 1x. 14). 380. That day. The of atonement must have pressive, -. admirably adapted to awaken in the hearts o sdlemnities of the day been exceedingly im- ‘the people the sense of their own sinfulness ea need, and the the holiness of God. The once in the year prevented the recurrence of the day only cere- monies from losing their impressiveness through rious |} thought, or apprehension of satisfaction paid to divine justice for human Farther than this it is impossible here to subject of the atonement, the same time the most myste- ever engaged human praises of heaven, which the mightiest human intellects have grappled with, and into which the angels de- sire to look. may believe in, and find the benefits of, that we do not under- and human experience as well as the sins. enter into the erandest ard at the which theme has \wakened the 3ut we much stand; | word of God teaches, that there is no real peace | or salvation for a sinner except in “‘the Lamb of God, who taketh away the sin of the world.” LESSONS. ae 7 eee \ 7 [Har eo ie » j\lias r aN 2208S Sin is defiling. — Sinners cannot dwell with God until purified. —The holiest of men nee ls to have his sins atoned. — — Two things are secured by the a aa sion into heaven (Heb. x. 19, 20). dl bibee le As long as men continue to sin, they will need to have their sins atone dd. tonement of Christ, expiation of guilt (John i. 29), and admis- —_ There is no salvation except in Jesus Christ (Acts iv. 12; 1] 5). — The supe riority a the Christian dispensation to the Jewish.LESSON: VII. 198 FOURTH QUARTER. LESSON VII. — Novemser 13. Tur Feast or TABERNACLES. — Lev. xxili. 33-44. INTRODUCTION. Sree Fourth Quarter, Lesson I., Introduction. The religious festivals which the Israelites were required by the law to observe were as follows :— The seventh day of the week.was to be observed as a day of rest, and hence was called the sabbath. The seventh new moon in the year was to be observed with demonstrations of joy, particularly sounds of joy, and hence was called the Festival of Trumpets. Every seventh year was to be marked by total cessation of all tillage of the ground, and hence was called the Sabbat- ical Year. And every seventh sabbatical year was to be followed by a year of a peculiar charac- ter, which will be considered in the next lesson, which was thence called the Year of Jubilee. There were also to be in each year three great festivals, at each of which all the males were required to present themselves at the sanctuary. The first of these annual festivals was the Feast of the Passover, or of Unleavened Bread. It began on the evening of the fourteenth day of the first month, or two weeks after the beginning of the ecclesiastical year. The fifteenth day was, strictly speaking, the Feast of the Passover, and was instituted in commemoration of, and was named from, the passing-over of the dwellings of the Israelites by the angel of the pesti- lence when he smote all the first-born in Egypt, and hence was a memorial of the deliverance of the Israelites from their bondage. The seven days immediately following this were to be observed as the Feast of Unleavened Bread, during which it was unlawful to use bread made with leaven. The last of these days was to be observed as a day of sabbatical rest, as well as the day of the Passover introducing them. The second great annual festival was to be observed on the day following the conclusion of seven weeks from the first day of the Feast of Unleavened Bread, that is, on the fiftieth day, by which time the grain harvest had been gathered; and hence it was called the Feast of Weeks, or of Pentecost, or of Wheat Harvest, or of First Fruits. It was a day of sabbatical rest. The third great annual festival was to commence on the evening of the four- teenth day of the seventh month, just two weeks from the beginning of the civil year, by which time all the harvests of the year were gathered, and was to last seven days. The first of these days was to be observed as a day of sabbatical rest, and during the whole seven days the people were to live in booths made of the boughs of trees, in commemoration of their life in tents in the wilderness; and the day following this week of festive joy was also to be observed as a day of sabbatical rest. This is the festival of which the present lesson treats. With this festival ended the annual cycle of festivals, which occupied seven months. It is evident that this whole festival calendar is based upon the number seven. The seventh day in the week is the sabbath; the seventh new moon is the Feast of Trumpets; the seventh year is the Sabbatical Year; seven sabbatical years bring the Year of Jubilee; two weeks of seven days each from the beginning of the first or seventh month bring the Feast of Unleavened Bread, or the Feast of Tabernacles, each of which lasts seven days; seven weeks from the first day of unleavened bread bring the Feast of Pentecost; there are seven days of sabbatical rest during the year, namely, the first and last days of the Feast of Unleavened Bread, and also of the Feast of Tabernacles; the Feast of Pentecost, the Feast of Trumpets, and the Day of Atonement; and all the festivals occupy seven months. This arrangement at once makes the system easy to remember, and shows that it was the product of a single mind. TEXT. _ 03. And the Lorp spake unto Moses, say- 34. Speak unto the children of Israel, saying, ing, The fifteenth day of this seventh month shall be NOTES. Ps : - E Zs De bs r a sf © 2 oe - e . . o3. And the Lord spake, &c. This for-| 34. The fifteenth day. Beginning with sun- mula introduces the laws respecting each of the | set on the fourteenth. according to the ancient festivals in this chapter (vers. 1, 9, 23, 26, 33), 5 Oy mode of reckoning time (ver. 32). Sevenththe feast *of tabernacles for seven days unto | the LORD. THE FEAST OF 35. Ona the first day shall be a holy convoca- tion: ye shall do no servile work therein. 06. Seven days ye shall offer an offering made by fire unto the Lorp; on the eighth » day shall be a holy convocation unto you, and ye shall offer an offering made by fire unto the Lorp: it is a solemn’ assembly;¢ and ye shall do no servile work therein. @ Pxod. xxiii. 16; Xx xiv. 22: b Nail: six. 3d: Neh. viii. i cat NIN: e Eeeles. ili. 1.... month. See Fourth Quarter, Lesson VI., ver. | 29, note. Feast. Rather, in the original contains the idea of processions Jolin VYll. of. 37. These are the feasts of the Lorp, which! xx1x..12: Deut. xvi. 133. Ezra it. of bee oe ee G day « { restr 89. cncwsoe® WxOd. Xx. 16. festival. The word or dances, rather than the idea of eating, which belongs to our word Rather, booths (see wor. 40): ‘feast.’ ° Tabernacles. 35. An holy convocation. That is, a day for calling the people together for religious wor- ship. Servile work. That is, labor connected with the ordinary occupations and professions. To a limited extent certain kinds of labor were permitted. convocation, or sabbatical In this respect these days of holy rest, differed from the regular sabbath and from the day of atone- ment, op which days 1 l, not , xx. 10, Num. xy. 32). See: be- any work at al 28, 30; Exod low, on ver. ov. 9 vo, was not lawful to do to build a fire (vers. 86. An offering made by fire. That is, a sacrifice. The regulations respecting the sacri- fices are given in Num. xxix. 12-38. On each of the seven days a shaggy he-goat was to be offered for a sin-offering, and the burnt-offering was to consist of two lambs a year old, and a varying number of young bull- ocks. On the first day the number of bullocks was to be thirteen; rams, fourteen } one less was to be offered each day; so that on the seventh day seven bullocks were offered. last day was no part the feast, but only a kind of solemn conclusion of the feast, and of The eighth and all the feasts of the year; and accordingly the shagev he-goat was offered for a sin-offering as on the other days, but the burnt-offering con- | sented in fulfilment sisted only of one bull, one ram, and seven lambs. A solemn assembly. The word in the original hardly means this: still less does it Inean is a peculiar word, which seems to mean clusion or closing festival. ‘> is, those namely, the Feast of | 837. These. That prescribed in the chapter, “ day of restraint,’ as in the margin. It con- which have been | TABERNACLES. ye shall proclaim to be holy convocations, to offer an offering made by fire unto the Lorp, a burnt offering, and a meat offering, a sacrifice, |}and drink offerings, every thing day; ¢ 38. Besidef the sabbaths of the Lorn, and be- side your gifts, and beside all your vows, and beside all your freewill offerings, which ye give unto the Lorn. ».). Also in the fifteenth day of the seventh month, when ye have & gathered in the fruit of 4; Neh. viii. 14; Zech. xxiv. 16-19; John vii. 2: ONRE see vans d Deut. xvi. 8; Unleavened Bread (vers. 5-8), the Feast of First Fruits (vers. 10-22), the Feast of Trumpets (vers. only of these feasts were tf ofiering. the altar, in token of entire self-consecration to God (chap. i., and Fourth Quarter, Lesson III., notes). A meat-o‘Tering. or bolted flour, with olive-oil in or upon it, but always unleavened. properly meal-offering ed by itself, but was oftener an accompani- ment to a sacrifice (chap. ii.). Evidently the word here refers to peace-offer- ings (chap. iii., and Fourth Quarter, Lesson IV., notes). Drink-offerings. ings of wine to be poured out upon the altar, in connection with the sacrifices and meal-offer- ings, particularly days (Exod. xxx. 9; feast offerings besides the | will offerings. Gifts. offerings which were presented to the Lord without being intended to be burned on his altar, such as the dedicatory gifts of the princes Vows... free- This includes not only the peace-offerings pre- (Num, vii.). offerings, or from a general spirit of thankful- ness (see Fourth Quarter, Lesson LV ., ver: 36, note), but also burnt-offerings and meat-offer- |vow, or from spontaneous impulse, such as the burnt-offering vowed by Jephthah (Judg. xi aL). 24, 25), the Day of Atonement (vers. 27-52), and the Feast of Tabernacles (vers. 54-56). men required to appear before the sanctuary (Exod. xxiil. 14-17); the Feast of Trumpets and the Day of Atone- ment were observed at their homes. That is, a victim burnt whole upon That is, an offer- ing of different kinds of bread made of meal The meat-offering, or more was sometimes present- Num. ‘vi. 15, £0: 38. Beside. That besides the sabbaths, and these are the special cifts, vows, and free- ings which were offered ij200 FOURTH QUARTER. — LESSON VII. ° the land, ye shall keep a feast unto the Lorp | statute for ever in your generations; ye shall seven days: on the first day shall be a sabbath, | celebrate it in the seventh month. and on the eighth day shall be a sabbath. 42. Ye shall, dwell in booths seven days; all 40. And ye shall take you on the first day the | that are Israelites born shall dwell in booths: h boughs of goodly trees, branches of palm trees,|; 43. That = YOUr generations may know that I and the boughs of thick trees, and willows of | made the children of Israel to dwell in booths, the brook; and ‘ye shall rejoice before the Lorp | when I brought them out of the land of Egypt: your God seven days. | I am the Lorp your God. ' 41. And ye shall keep it a feast unto the 44, And Moses! declared unto the children of Lorp seven idays in the year: it shall be a! Israel the feasts of the Lorp. HGS RLUT Us erate ia were Leela RVile 14; LD e's tec: j Num xxix, 12) 2 3. ke Exod xi. 14; Deut. xxx ls: PsolSexevillip: Gescc- ee 1 ver. 2. 39. The preceding verse seems to have;they should be put to other uses also, being brought the subject of the feasts to a close; but | carried as banners, and waved in token of joy this verse introduces the subject of the Feast | (2 Mac. x. 7; Matt. xxi. 8; John xi, Jo; hey. yan of Tabernacles again. Some think that this in- | 9). Shall rejoice. The feast of tabernacles dicates that a document written, or a revelation | was celebrated with great rejoicings by the given, at some other time, is here introduced. | Israelites, so that it came to be’ spoken of as A better suggestion is, that the regulations | ‘‘the feast’? pre-eminently, and attracted the now introduced were not inwoven with the previously-given laws respecting the feast, be- attention of other nations more than any other of their feasts. It somewhat resembled cause those laws were, like the laws regulating | the New-England Thanksgiving; and therefore the other feasts, wholly concerned with the religious and sacrificial observances of the fes- tival. Also. The word in the original is not | of Tabernacles (Rev. vii. 9) appealed power- only connective, but also emphatic: ‘‘surely.’’ | fully to their associations. Heathen nations A sabbath. The word thus rendered is a/|also had feasts to celebrate the ingathering of variation of the one usually rendered ‘‘sab- | the harvests of the year. bath,” and means a little sabbath, or a day of sabbatical rest. On such days the prohi- those descriptions of heaven in which the im- agery is taken from the customs of the Feast 42. israelites born. A very unusual ex- pression, and particularly noticeable here. Per- haps the foreigners living among the Israelites were to be treated as their guests during the festival; for it is certain that they were ex- pected to participate in the rejoicings (Deut. xvl. 14). But perhaps the meaning is simply bition of labor was somewhat relaxed (see above, on ver. 36). Both the sabbaths men- tioned in this latter part of the verse were of this character. 40. Boughs. Literally, as in the margin, *fruit.”” “ By the fruit we understand the shoots and branches of the trees, as well as the blossoms and fruit that grew out of them.’’ (Keil.) Goodly trees. Literally, “‘ trees of that the law was not obligatory upon them, unless they chose to comply with it. 43. That your generations may know. The object of the law requiring them to live in ornament.’”’ But we are not to understand by | booths during the feast is now given. It was this merely ornamental or cultivated trees. | to keep in perpetual memory the life of the There is no doubt that the first expression here, | wilderness at the time of the exodus, — not its suffering and misery, but the divine care and bounty and love which brooded over it,—and to make the people humble and grateful, while they mingled with their enjoyment of the abun- | dant harvests and rich life of their goodly land, the whole range of the forest, the palms grow- | the memories of their lowly history, and their ing on the sandy plains and on the hillsides, dependence upon the constant care of Him who the thick trees growing on the mountains in| dwelt among them in a tabernacle of cloud and rich soil, and the willows growing along the | fire. “boughs of goodly trees,’’ is the general one, and that the three following expressions irdi- cate specimens of the general kind. Thick rees. That is, trees of dense foliage. These three different kinds of trees mentioned cover It is true that there is no reason to sup- vrater-courses. The purpose for which these | pose that the Israelites ever lived in booths in branches of trees : Pilea fle coe 14- : : : ranches of trees shall be taken is not ex- | the wilderness; indeed, for a large part of the pressly stated in this verse; but the mention | time they were where trees were scarce. They Perec tse < 99 3 os 9 ae wil . 2 . : of “ booths,” in ver. 42, leaves no doubt. It is | occupied tents which they brought with them probable, however, that it was intended that! from Egypt. But they could not keep tentsfrom generation to generation, or keep them- selves supplied with them; and booths an- swered every purpose for which the feast was instituted. The Feast of Tabernacles was selected by Solomon as the occasion for the dedication of his Temple (1 Kings viii. 2). It was celebrated by the returned exiles after the captivity with much enthusiasm (Neh. viii.). In the time of the wlaccabees a new feast, called the Feast of Dedication, was instituted, in honor of the cleansing and re-dedicating of the Temple, which was observed in very much the same way as the Feast of Tabernacles (2 Mac. x. 1-8). In the time of our Lord both feasts were still observed (John vii. 2, x. 22); and special in- terest attaches to the Feast of Tabernacles from the fact that it was the occasion of the utter- ance of two of his most remarkable sayings. | In the course of ages several new customs, not | enjoined by the law, had gathered about the feast. One of these was that on each day the high-priest brought some water from the Pool | of Siloam in a golden urn, in a solemn pro- | cession, and poured it out upon the altar in| THE YEAR OF JUBILEE. 201 commemoration, as it was said, of the rock Smitten in the wilderness (Exod. xvii. 6), and with prophetic reference to the promised out- pouring of the Spirit (Isa. xliv. 3; Joel ii. 28). And every evening golden lamps were lighted in the courts of the Temple, and Jerusalem was generally illuminated, and the festivities were prolonged far into the night. It is supposed that it was with reference to these things that Jesus called himself the Light of the world, and prom- ised that streams of water, meaning the Spirit, Should flow from the heart of every believer in him (John vil. 37-39, viii. 12). It is true that he uttered these words on the eighth and clos- ing day of the feast, when these ceremonies were omitted; but this only made them the more significant. It should be noticed before closing, that, from the time of Esther, the feast of Purim became one of the great festivals of the Jews, —a very different feast in its origin, spirit, and influence, from the simple festivals of the Mosaic law. At the Feast of Tabernacles | in every sabbatical year, the entire law, proba- bly the Book of Deuteronomy, was read aloud in the hearing of the people (Neh. viii. 1-8). LESSONS. We ought to give special thanks for the harvest. —It is one thing to be glad, another to be grateful. — We are just as dependent upon God for our food as the Israelites in the wilderness were for their manna.— A great harvest is a great blessing. —It is the will of God that his people should rejoice and be happy. — Those who have been greatly prospered should not forget their days of humble life. — We ought to cherish the memory of the early history of our country. — The tendency of public festivals is to promote the spirit of nationality. LESSON VIII.— NovremBer 20. THe YEAR OF JUBILEE. — Lev. xxv. 8-17. INTRODUCTION. Ser Fourth Quarter, Lesson VIL., Introduction. TEXT. 8 And thou shalt number seven sabbaths of | the space of the seven sabbaths of years shall pe ok sldly : hee Se tase : ae : ine vears. years unto thee, seven tunes seven years; and! be unto thee forty and nine years NOTES. 8. Sabbaths. By a very common figure of ‘‘weeks;’’? and ‘‘ weeks of years’’ are periods « WaANVMWVe we P a a 4 . 2 : : = speech, the name of the sabbath is here trans- | of seven years each. The last part of the verse § I, c / yee | period of time marked off by it. | makes this plain. The years were divided into 2 ferred to the oa pe ey ; ‘‘Sabbaths’’ is here therefore equivalent to | these periods of seven by the institution of the202 FOURTH QUARTER. — LESSON VIII. 9, Then shalt thou cause the trumpet of the; proclaim d liberty throughout all the tand unto ajubilee to sound on the tenth day of the sev-| all the inhabitants thereof: it shall be a jubilee enth month, in the day» of atonement shall ye | unto you; and ye shall return ®every man unto make the¢ trumpet sound throughout all your | his possession, and ye shall return every man land. | unto his family. ae 10. And ye shall hallow the fiftieth year, and! 11. A jubilee shall that fiftieth year be unto a loud of sound...-ce.. b chap. xxiii. 24, 27....-...c Num. x. 10........d Isa. ]xi. 1, 2, lxiii. 4; Jer. xxxiv. 15,17; Zech. ix. 11,12; Luke iv. L6-2l. cece. e ver. 18; Num. xxxvi. 4. services of atonement, the trumpets of the sanc- tuary pealed forth, and were echoed by horns 9. Then shalt thou cause the trumpet | from, all the region around, transmitting the of the jubilee to sound. Literally, ‘‘ Then | sound to others in the distance who were wait- shalt thou make the horn to go through (i.e., | ing to transmit them in their turn, so that in a the land).’’ From this it will be seen that the | very short time the whole country was ringing : from one end to the other with the trumpet- tones which proclaimed liberty to those who were in bondage, and the right to take posses- sion of their inheritance to those who had long been deprived of it. 10. To hallow. That is, set apart from a common to a sacred use. In this case the word horn of the same shape. It was therefore | means, religiously set apart for the sacred pur- | curved, and differed from the straight horns | poses of liberty and restoration. Although the of the sanctuary as a cornet differs from a | year of jubilee was a civil and not a religious trumpet. The word here rendered “‘ trumpet ”’ is | institution, and therefore was reckoned accord- rendered ‘‘cornet’’ in Ps. xeviii. 6,— ‘‘ shawm”’ sabbatical year, in which all tillage of the | ground was prohibited (vers. 1-7). | | | word ‘‘jubilee’’ does not occur here in the ori- ginal. It first appears in ver. 10. The name of the instrument here stands for the sound pro- duced by the instrument, as is common in all languages. The word rendered ‘‘ trumpet,’’ or ‘horn,’ means either the horn of an animal manufactured into a trumpet, or else a metal | | | | | | | ing to the civil, not the ecclesiastical years, yet in the Prayer-Book version. The words “the | since the government of the Hebrew common- land’’ are not expressed, because they are ex-| wealth was a theocracy, or immediate govern- pressed at the end of the verse. The command | ment by God himself, even the civil institutions is interrupted by the regulation as to time, and| were sacred, and were to be religiously ob- then, in being resumed for completion, is re-| served. The fiftieth. Since the forty-ninth peated from the beginning, thus: ‘‘ Then shalt | year would be a sabbatical year, in which no thou make the horn to go through — on the teuth | tillage of the ground was lawful (vers. 4, 5), and day of the seventh month, in the day of atone- | tillage was also forbidden in the year of jubilee ment, shall ye make the horn to go through | (ver. 11), it follows that there must have been the land.’’ The tenth day of the seventh | two successive years at the close of each half- month. This was the great annual day of | century during which the processes of agricul- atonement (chap. xvi. 29). With regard to the | ture were suspended. An attempt has been “seventh month,’’ see Fourth Quarter, Lesson | made to evade this difficulty by showing that VI., ver. 29, note. The day of atonement. | the seventh sabbatical year and the year of See Fourth Quarter, Lesson VI., and notes. | jubilee coincided in the forty-ninth year. But The year of jubilee really began on the first day | this is against the plain language of the law. of the seventh month, which was the beginning | The year of jubilee is here distinctly said to be of the civil year; and therefore the first nine | the fiftieth; and in ver. 21 the promise is that days of the jubilee year were days of universal | the earth shall bring forth in the sixth year rejoicing and festivity; but the year was not | formally proclaimed, nor could its legal ad- vantages enough for the use of three years, which evi- ; dently refers to the coming together of two be enjoyed, until the tenth day, or the | fallow years; for at the coming of the ordinary Day of Atonement. It is not stated at what | Sabbatical year, it would be sufficient to have time on that day the proclamation took place; | the earth bring forth in the sixth year enough but itis believed that it was at the conclusion | for the use of two years. Proclaim liberty of the evening sacrifice. The effect must have throughout all the land unto all the in- been thrilling, when, after the long and silent | habitants thereof. This clause has a special day of fasting and afiliction of soul and solemn interest for Americans, from the fact that theseTHE YEAR you: ye shall not sow, neither reap that which groweth of itself in it, nor gather the grapes in it of thy vine undressed. OF JUBILEE. | words were on the bell which hung in the| tower of the old Independence Hall in Phila- delphia in which the second Continental Con- gress adopted the Declaration of Independence, July 4, 1776. The bell is now cracked and useless, but is carefully preserved in the hall. Liberty. The year of jubilee affected two kinds of property. restore to Its chief design was to had other cir- liberty those Hebrews who through pressure of poverty, or cumstances, sold themselves, or been sold by The second object of the institution was, to restore land and real estate to the owners who had been obliged to part with it. The personal liberty which the year brought to all the Hebrews (vers. 39-42, 47-55), being the more important of others, as bondmen and slaves. its blessings, is here particularly 208 12. For it 7s the jubilee; it shall be holy unto ous ye shall eat the increase thereof out of the 1€ia. which he made was, that the land should be held by those to whom he assigned it, and could not be permanently alienated from them. The law restoring liberty to Israelites held in bondage was based on the same principle, that the Israelites all belonged to Jehovah, in con- Sequence of his having redeemed them from | the bondage of Egypt, and therefore none of mentioned. It was lawful for a Hebrew to be sold into | slavery, subject, however, to certain rights of redemption; but if he was not previously re- deemed, the year of jubilee set him free abso- lutely. Of course therefore his value and price depended upon the number of years during which he would have to serve till the next The benefits of the year of jubilee were not enjoyed by for- jubilee, when he would be free. eigners held in slavery by the Hebrews (vers. | X11. 35). 44-46): the bondage of these and their children Jubilee. There is so much uncertainty about the origin and original mean- ing of this word, that it is not worth while to was perpetual. present the various conjectures which have been offered. There is no question that the word came to mean, a joyful sound. It is a eurious fact that our word “ jubilant,’’ though derived from the Latin word eall for help, has rather the Hebrew word “‘ jubilee.’’ His possession. The land of Canaan was divided at the conquest ‘‘subilare,’’ to | year of jubilee (vers. 29, 30). them could be held to bondage except on such conditions as he imposed (ver. 42). This law that every man’s inheritance should return to him in the year of jubilee applied to real estate, but not to personal property. Houses as well as lands, in the country, were reckoned as real estate (ver. 31); but houses in walled cities were reckoned as a species of personal property; they could be redeemed at any time within a year after their sale, but if not so redeemed, the sale was irrevocable, and was not affected by the The houses of priests and Levites, however, even in walled cities, were reckoned as real estate, and were subject to the law of the year of jubilee (vers. 32, 33), for these had no other inheritance (Josh. Lahd also which was devoted to the Lord was subject to redemption at any time before the next jubilee; but if not so redeemed, the year of jubilee, instead of restoring the land, made the transfer perpetual. As has been said, the year of jubilee affected only personal liberty and ownership of real estate. Josephus says | that the year of jubilee also, like the sabbatical year, cancelled all personal debts (Deut. xv. 1, 2): but he is contradicted by other Jewish authorities, and by the silence of the Scriptures meaning of the this did not make very much difference, inas- among the tribes and families of Israel by lot | (Num. xxxiii. 54), and could not be perma- nently alienated from those to whom it was thus assigned (ver. 23; Num. exci. J)... lhe principle on which this law was based is found in ver. 23: the land was claimed by Jehovah as his own, on the ground that it was he who ex- terminated the Canaanites and took possession | of it: the Israelites were therefore his tenants at | will; and one of the conditions of their tenancy on this point. This seems to have been one of the distinctions between the sabbatical year and the year of jubilee. Practically, however, much as the year preceding the year of jubilee was always a Sabbatical year. 11. Ye shall not sow, &c. was prescribed for the sabbatical year (vers. 3- 5). Every seventh year the land was to lie fal- low, and also on the fiftieth year. This brought two successive fallow years at the close of each half-century, on which see above, note on ver, 10. Experience has proved that it is absolutely necessary that the soil should rest, and that as much can be raised in six years as in seven, The same law204 FOURTH QUARTER. 13. In f the year of this jubilee ye shall return | every man unto his possession. 14. And if thou sell aught unto thy neighbor, or buyest aught of thy neighbor’s hand, ye & shall not oppress one another: . 15. According to the number of years after the jubilee thou shalt buy of thy neighbor, and according unto the number of years of the fruits he shall sell unto thee: LESSON Vii. | 16. According to the multitude of years thou shalt increase the price thereof, and according to the fewness of years thou shalt diminish the price of it: for according to the number of the years of the fruits doth he sell unto thee. ' 17. Ye shall not therefore oppress one another; but thou shalt fear » thy God: for I am the Lorp your God. ee - : Senin, tver. 10; chap; Xxvil. 17-24.....65..8 ver. 17; chap, xix, lo; Mic. ii. 2, 3; 1 Gor. vi. 8....0e..h Gen. xlii. 18; Jer. xxii. 16: This law, therefore, was based upon scientific principles and natural laws. But the rest for the land which in ancient times could only be secured by some such law as this, is now Se- cured by the rotation of crops. The greed of human nature must have made this law a very difficult one to enforce, notwithstanding the promise that the sixth year should preduce a double crop (vers. 20-22), a promise which un- belief must have been slow to trust. In fact, the law never was decently observed. One of the reasons given for the consent of Jehovah to the captivity of his people is, expressly, that they never allowed the land to have any rest 2 Chron. xxxvi. 21). Neither reap, &c. The meaning is, that the spontaneous products of the fields and vineyards were not to be appro- priated and garnered as private property, but were to be for the common use of all. Un- dressed. Literally, consecrated. The word thus rendered is derived from one which means ‘to separate,’”’ from which also the word ‘‘ Naz- arite,’’ or, the separated, consecrated one, is derived. One of the regulations with reference to the Nazarite was, that he should leave his locks uncut (Num. vi. 5). In like manner the vines, being similarly consecrated during the sabbatical year, were to be left unpruned. | before the next jubilee. Sales were therefore of the nature of modern leases. 16. The number of years of the fruits. Since the land was not to be cultivated in the sabbatical years, these were to be deducted; and only the fruitful years were to be reckoned in estimating the value of the use of the land till the next jubilee. 17. Thou shalt fear thy God. The fear of God is the best preventive of dishonesty and oppression. ‘‘Fear,’? as thus everywhere employed in the Scriptures, is not the fear of terror, but the composite feeling made up of reverence, obedience, love, sense of the right- eousness of God, which is the proper feeling for us to entertain toward him. The institution of the year of jubilee had a tendency to make every man unwilling to part with his inheritance (1 Kings xxi. 3). It is true that the law, if enforced, would re-instate every man in his inheritance in due time; but it could not always be enforced, especially by the poor against the rich, and by the subject against the king. It was this which made Naboth unwill- ing to sell his vineyard to king Ahab. He knew, and the king meant, that he should never re- cover it. Unquestionably the institution, which is wholly unlike any that was ever adopted by Hence the translation ‘‘ undressed.’’ 12. Ye shall eat, &c. The spontaneous products of the fields and vineyards were to be common to all. Besides this supply of food, there were the stores of the preceding bounti- ful harvest (vers. 21, 22), and that which might be imported and purchased. 14. Oppress. Prices must be exactly calculated according to the rule’ in the next verses. 15. According to the number of years. Since all land sold reverted to the original owner in the year of jubilee, its value to the purchaser was of course only the estimated value of its produce; and this depended upon Rather, overreach. any other nation, was well suited to a simple age, if not to one of greater advancement. It worked no injustice; for every man in purchas- ing land or slaves did it with full knowledge of the law, and paid no more than the property would be worth for the time to the next year of jubilee. And, on the other hand, the in- stitution prevented the accumulation of great landed properties, and secured a degree of equality among the people. It would be well for the people of England if they had always had a year of jubilee. At the same time the institution was a type and prophecy of the kingdom of heaven, with its deliverances of men from the bondage of sin, and restorations the number of crops that could be gathered of men to their lost spiritual inheritances (Isa.THE SERPENT IN THE WILDERNESS. 205 Ixi. 1-3; Luke iv. 16-21). Its complete fulfil-| for ever and ever’’ (Rev. xi. 15), and the chains ment can only be found when the seventh | of death and the grave shall be broken (1 Thess. angel shall sound his trumpet, and “‘ the king- liv. 16; Rev. xx. 13), and the redeemed shall doms of this world shall become the kingdoms |come into “the glorious liberty of the sons of l of our Lord and of his Christ, and he shall reign | God’’ (Rom. viii. 21) LESSONS. The necessity of rest extends to all things. — We ought to be grateful for liberty. —Human slavery is an eyil, tolerable only under the greatest possible restrictions in ages of the most simplicity and ignorance, intolerable in times of enlightenment. — The institutions of liberty are to be cherished and guarded with the greatest care. — We ought to love our country for the liberty which has been proclaimed and secured to all its people. — God will not allow those to starve who obey and trust him. — Oppression of men by one another is abominable in the sight of God. —God will punish human oppression. — The fear of God is the best guaranty of good conduct and character. — Glorious liberty and a glorious inheritance are reserved for the people of God. LESSON IX. — Novemser 27. Tue SERPENT IN THE WILDERNESS. — Num. See 1 O INTRODUCTION. AFTER having been encamped at the foot of Mount Sinai for nearly a year, the Israelites at last started for the land of Canaan. In order to avoid as far as possible the dangers and toils of the desert, they followed up the eastern border of the peninsula of Sinai, touching the Elanitic Gulf, or eastern arm of the Red Sea, at its northern extremity, and thence passing up through the Arabah, or depression extending from the Elanitic Gulf to the Dead Sea, along the base of the mountain-range of Edom. Then turning slightly to the left, or west, and ascending, they emerged at last upon the table-land, and encamped at Kadesh, on the southern frontier of the land of Canaan. The journey is one of about eleven days; but the Israelites were more than twice that length of time on the road, owing to their slightly circuitous route, and the difficulty of moving such a multitude. Various incidents occurred upon the journey which cannot be nar- From Kadesh they sent twelve spies, one from each tribe, to search the land of Canaan, and bring back a report of its nature and defences. These spies took the direct road northward, through the bills occupied by the Amorites, and penetrated to the extreme northern part of the country. On their return, they brought the most glowing accounts of the fertility but ten of them united in representing that the inhabitants of the country were so numerous, SO gigantic in stature, and so well-armed and warlike, that it would be useless to attempt to conquer them. Two only of the spies asserted the contrary, and ae aged the people to advance. This report threw the whole camp into the a a nae and despair. The whole night following the return of the spies was spent in Ww een ea ¢ oe perate counsels. To such an extent did the rebellion proceed, that the lee ne ore tained of killing Moses and Aaron, and choosing new leaders, to conduct the hove back be gypt; and, when the two faithful spies attempted to dissuade the people panes ae e oe very near being stoned to death. At this eritical moment the glory une’ ea e ae ence of God shone forth from the Tabernacle; and the Lord spoke to OS ae - indignation with his unbelieving people, and his deperminanoy to destroy them, an raise e é descendants of Moses. This was the second time that this threat was h difficulty, after earnest intercession, that Moses prevailed upon the At last the Lord consented to spare the nation, and to fulfil rated here. and wealth of the country; greater nation of the made; and it was only wil Lord to withdraw the threatening.a —_— " LESSON IX. 206 FOURTH QUARTER. his promises to it; but he declared, and sealed the declaration with a solemn oath, that not a man of that unbelieving generation should ever enter the land of promise, with the exception of the two faithful spies; and therefore he commanded that the Israelites should turn back again into the wilderness. A terrible proof of his earnestness was given in the death of the ten false spies by the plague upon the spot. By these means the rebellion was thoroughly subdued; and the next morning the people presented themselves before Moses, and expressed their readiness to be led to the attack upon the Canaanites. But Moses assured them that it was now too late, that God had commanded them to turn back, that to insist upon going forward now was as rebel- lious as their refusal to go forward the night before had been, and that the Lord would not go with them. Persisting in their purpose, and advancing without Moses, and without the pillar of cloud, they were easily defeated by the Canaanites, who were waiting for them, and who pur- sued them as far as a place called Hormah. From this time no further attempts to advance were made for thirty-eight years. The people spread themselves over the region about Kadesh, and employed themselves in tending their flocks and herds, until, by an unusual mortality, all the men who had come out of Egypt were dead, except the two faithful spies, and had been succeeded by a new generation. It was amidst these thickening graves of the desert, caused by the divine displeasure, that Moses wrote the ninetieth Psalm. At last the time came for the people to re-assemble at Kadesh, and resume the advance. From that point there were only three direct roads into Canaan, with a fourth circuitous one. The first ran along the western base of the mountains, through the rich plains of the south-western part of Canaan, and was rendered impassable by the formidable armies and chariots of the mar- tial Philistines. The second led directly northward through the hills of southern Canaan, and was the road which the spies had taken; but it led through steep and narrow passes, difficult for a multitude, and easily defended by an active enemy; and the Israelites had already tried in vain to force a passage through this home of the Amorites. The third led toward the north-east, A: t throuch the mountains of Edom, impassable if defended by the Edomites; but, if the Edomites consented to their passage, leading directly to the region east of the Jordan. There was also a practicable road around the northern end of the mountain-range of Edom, between that and the Dead Sea, leading through the land of Moab, provided the Moabites would allow the Israelites to use it. The only other possible course was to go entirely around the land of Edom, following the Arabah down almost to the Elanitic Gulf, then turning to the east, thus passing around the southern end of the mountain-range of Edom, and finally turning to the north, and going up along the eastern border of Edom, on the edge of the great desert. Moses therefore sent mes- sengers to the Edomites, and also to the Moabites, asking permission to pass through their terri- tory, promising to harm nothing, and to pay for every thing, reminding them of their common origin with the Israelites, and offering future friendship. Meantime he led the march eastward and southward to the Arabah, and down as far as Mount Hor, so as to be ready either to pass through Edom if the desired permission should be given, or around it if it should be refused. While they were encamped at the foot of Mount Hor, Aaron, at the divine command, ascended the mountain in company with Moses and his son Eleazar, and there resigned his official robes to Eleazar, and died. It is at this point in the story that this lesson begins. LTHXT, ls, And when king Arad 4 the Canaanite, which by the way P dwelt in the south, heard tell that Israel of the spies; then he fought against same |! Israel, and took some of them prisoners. a chap. xxxiit. 40; Jude.i.16 :..... b chap.:xiil, 21. NOTES. ie ? , : - King Arad the Canaanite. Rather, | tribes of different names (see Third Quarter, The Canaanite, king of Arad. Most of the | Lesson III., ver 8, note). Hence the name Inhabitants of Canaan were descendants of given to them and their country. The par- Canaan, the grandson of Noah, divided into! ticular tribe inhabiting the southern part ofTHE SERPENT IN 2. And Israel vowed ¢ a vow unto the Lorp and said, If thou wilt indeed deliver this peo- ple into my hand, then [ will utterly 4 destroy their cities. : the country was that of the Amorites (Josh. x. 5); and the people of Arad undoubtedly belonged to them. With them were mingled some clans of the Amalekites (chap. xiv. 25), a race of people originally coming from the shores of the Persian Gulf, one tribe of which had already come into conflict with the Isra- Arad (place of fugitives) was situated about twenty elites at Mount Sinai (Exod. xvii. 8-16). miles directly south from Hebron, and nearly sixty miles north of the supposed site of Ka- desh. The hill on which it stood is still called Tell Arad, or, Hill of Arad, and shows one or two ruinous cisterns. The south. This word is not used here as the name of one of the GGrelie shall see him, but not now: T shall be- hold him, but not nigh: there shall come a Star out of Jacob, and a Sceptre4 shall rise out of eR LO os. ea sot PS. Cx, 2: Cannot. Balaam here speaks literally. He does not mean that he will not, on principle, or from fear; but he means that when he is under the influence of the Spirit he is merely passive, and can only speak as he is moved. The Lord. Literally, Jehovah. It appears from this that Balaam was familiar with the name Jehovah (see Introduction). 14. I go unto my people. away (ver. 11). salaam did not speak as a prophet here; see chap. xxxi. 8. Advertise. Rather, advise, that is, announce, with implied counsel. This does not refer, as many under- stand it, to the laam to Balak advice as to what the Moabites should do to the Since I am sent advice afterward given by Ba- (chap. xxxi. 16); for that was Israelites at once; while this was an announce- ment of what the Israelites should do to the In the latter days. This phrase Moabites in the last days. Literally, at the end of the days. in prophetic language denoted, ** not the future generally, but the last future, the Messianic age of consummation (Isa. ii. 2; Jer. xxx. 24; Ezek. Meta ii 17' 2 Pim. ie i)", ast end of the days’ to =eavi. §, 16; we must not restrict ‘ the the extreme point of the time of completion of the Messianic kingdom; it embraces the whole history of the completion which underlies the present period of growth, or the future as bring- ing the work of God to its ultimate completion, though modified according to the particular stage to which the work of God had advanced in any particular age, the range of vision opened to that age, and the consequent horizon of the prophet, which, though not absolutely depend- ent upon it, was to a certain extent regulated by it.’’ (Keil and Delitzsch.) 15. Took up his parable. This expression introduces each of the prophecies of Balaam (chap. xxiii. 7, 15, xxiv. 3,15, 20, 21, 23), but is used of the prophecies of the true proph- but only of certain songs and never ets of Jehovah, cimiles inserted in them (Isa. xiv. 4; Ezek. xvii. 9 xxiv. 3: Mic. ii. 4). This points to a difference between such utterances as those of Balaam and the utterances of true prophets. The word ren- | | | | | | lof. Hath said. dered ‘‘ parable’”’ literally means ‘‘ simile,’’ and hence came to be applied to a proverb, or to any poetic utterance, because such utterances were usually full of similes. Beor. Called ‘* Bosor’”’ in 2 Pet, ii. 15. THis was) a7 van. tion of the name which Peter may have heard in Babylon (1 Pet. v. 13), indicating that tradi- tions of the prophet still lingered in the valley of the Euphrates in the time of the apostle. The man, &c. This clause is but a repetition of the preceding one in a different form. It will be observed that this parallelism, or repe- tition of the same idea in two parallel clauses, which is one of the distinguishing features of Hebrew poetry, runs through all the prophe- cies of Balaam. They were poetic utterances. Open. Scholars are divided in their opinions about this doubtful word, giving it precisely | opposite meanings. Those who render it ‘‘ open”’ refer it to the mental or spiritual vision; while those who think that it means ‘ closed ”’ under- | stand that it is the bodily eye which is spoken The word thus rendered is really a noun, and means, the oracle, or in- spired utterance. The whole opening sentence would be better rendered, ‘‘ The oracle of Ba- laam the son of Beor, the oracle of the man with closed eye, the oracle of him,”’ &c. 1G. Heard. While in the trance state. And knew... Most High. With the exception of this clause, this introductory sentence is the same as that which began the third prophecy (vers. 3, 4). This additional clause seems to point to something of peculiar meaning and im- portance in the prophecy about to be made. The vision of the Almighty. That is, not the vision of God, but the vision brought before the mental sight by God. Falling. The words “into a trance’”’ do not belong to the text, as 1s evident from their being in italics. he falling referred to was the actual falling-down of the body to the ground under the power of spiritual influence (1 Sam xix. 24; Ezek. i. 28; Dan. x. 9; Mark ix. 20; Open. This transla- tion is certainly correct. The word thus ren- dered is not the same whichis rendered ‘‘ open ”’ Rev. i. 17),Israel, and shall smite® the corners of Moab, and destroy all the children of Sheth. 214 FOURTH QUART ER.— LESSON X. 19. Out of Jacob shall come he that shall have dominion, and shall destroy him that remaineth 18. And Edom! shall be a possession, Seir | of the city. also shall be a possession for his enemies; and Israel shall do valiantly. e or, through the princes..-eece..f Ps. 1x. 8-12. in ver. 15. Of course it is the mental vision which is referred to. 17. Tshall, &c. Better, ‘‘I see him, but not now: I behold him, but not nigh.’’ The prophet describes something which is actually present to his mind’s eye, but with the consciousness that it is something in the far future. Him. That is, the person immediately afterwards spoken of as a ‘* Star,” and ““.Sceptre.” A Star. ‘A star isso natural an image and sym- bol of imperial greatness and splendor, that it has been employed in this sense in almost every nation. And the fact that this figure and sym- bol are so natural, may serve to explain the belief of the ancient world, that the birth and accession of great kings was announced by the appearance of stars.’’ (Hengstenberg.) For the use of the star as a symbol of royalty, see Isa. xiv. 13; Dan. viii. 10; Matt. xxiv. 29. Jacob. The patriarch from whom the twelve tribes were descended. But here the name stands for the twelve tribes themselves. It is often so used (Deut. xxxii. 10), but not so often as the patriarch’s other name, Israel. Sceptre. The sceptre is a Staff or rod carried by kings as the emblem of authority (Esta. v. 2; Ps. xlyv. 6.) Consequently it is, even more than the star, a symbol of royal power. Jacob, in bestowing his blessing upon Judah, used the same symbol, with the same meaning and reference (Gen. xlix. 10). It is evident, therefore, that Balaam is prophesying of the rise of a royal person, or a royal line, among the Israelites. The cor- ners. Literally, the two sides. The expres- sion is equivalent to, ‘‘ shall smite Moab on both sides, from one side to the other.’ It is partieu- larly appropriate, in view of the length and narrowness of the territory of Moab (see Intro- duction). Sheth. This word is not a proper name here, but means ‘‘ tumult;’’ and by *‘ the children of tumult’’ we are to understand the fierce warriors of Moab. The word is thus ren- dered in Jer. xlviii. 45, which is based upon, and almost a quotation of, this prophecy. Comp. also Isa. ix. 5. 18. Edom. Seir. The later and earlier descendants of Esau, south of the land of Moab (see Fourth Quarter, Lesson IX., Introduction, and ver. 4, notes). A possession. Whose pos- session the land of Edom is to become, is not expressly stated; though in the next clause it is said that it is to become the possession of its enemies. But the whole context leaves no doubt that. the Israelites, toward whom the Edomites had already begun to show hostility (chap. xx. 18), were the enemies who were to possess every thing. Do valiantly. That is, become strong, conquer. 19. He that shall have dominion. This is a plainer reference to the king, or royal line, more obscurely hinted at in the verse preceding, in the ‘‘Star’”’ and ‘‘ Sceptre.’”’ Shall destroy him that remaineth of the city. That is, Shall destroy those of every city that had pre- viously escaped. ‘‘ The phrase is peculiar to this place. It tersely describes a conqueror who first defeats his enemies in battle, and then hunts out the fugitives till he has cut off all of every place.’”’ (Speaker’s Commentary.) This prophecy was partially fulfilled in David, who conquered and held in subjection the Moabites and the Edomites, even putting to death all the males among the latter (2 Sam. viii. 2, 14; 1 Kings xi. 15,16). But in neither case was the conquest complete and final. Both nations subsequently regained and for the most part retained their independence. It was not till the time of the Maccabees that the two nations were finally subjugated and incorporated with the Jewish nation by John Hyrcanus. And even after that, the Edomites, in the persons of the Herods, held dominion over Israel.. Lh as is possible, the ‘‘ Star’’ and ‘‘ Sceptre ”’ referred to the whole royal line of Judah, rather than to any one king, the fulfilment of the prophecy is more striking. But most scholars have believed that these words of Balaam, though perhaps without his knowing it, were intended by the Spirit to refer to the establishment and triumph of the Messianic kingdom. In this ease, “ Is- racl’? means the whole people of God; Edom and Moab are only representatives of all the names of the mountain-range occupied by the enemies of the kingdom of heaven; and theLAST DAYS 7B 4 sae Star and Sceptre represent the great King of| David’s line, of whom David himself was but | That the Jews themselves used to in-| a type. terpret the prophecy of the Messiah, is apparent from the fact that the leader of the last rebel- lion of the Jews against the Romans called him- self Bar-cochab, the Son of a star, trading on the faith of the Jews in the prophecy of Ba- laam. When he submitted to the Romans, the Jews changed the name to Bar-coziba, ‘‘ the son of falsehood.”’ of Balaam, surviving in the East, which led the of ‘‘ the It was perhaps this prophecy ‘“wise men’’ to recognize the ‘‘star”’ King of the Jews”’ (Matt. 11. 1, 2). After having finished his prophecies, Balaam turned his face homeward, without the rewards LESSONS. Men often vent upon others the anger which they really feel __Bad men do not respect a bad man.— A bad character betrays love of mdney is a terrible passion. — If the bad man does not go ing those whom God blesses. jtself unconsciously. — The beyond the commandment of the Lord, it is because he gifts, and possibilities of — Wicked men may even have spiritual gifts. dominion. — There is no one so wicked as a f advantages. — The wages of sin is death. LESSON Last Days or Moszs. INTRODUCTION. the broad space between the river Jordan and the moun- Tue Israelites were now encamped in tains of Moab, about opposite the land of promise. But first it leader: for Moses and Aaron had on one oO it, the Lord had declared thé to the entreaties of Moses that of his sin on Mount Hor; and 1 penalty therefore, of speedy departure, In anticipation, which he reviewet had been given them. for the conduct of the peo people, tribe by tribe. Then mountain-ridge of Moab, and He also wrote having first surrei manded him to do, he ascent there, after a long look a yielded up his life. heathen sanctuary of Beth-peor; oreater. — God sometimes makes use of —The dominion of Christ will be an everlasting allen possessor of great spiritual knowledge and XI. — DECEMBER Jericho, and were was necessary .casion sinned in such a way, that, in punishment for it they should not enter the this sentence might be revoked. iow Moses was commanded to prepare for the end of life. Moses delivered three addresses 1 their history since leaving Egypt, a long and beautiful song, ple; and pronounced his C he received a divine command to go up alone , having surveyed t lered his office and authority to Joshua the son of led the mountain alone to at the country which lay spree His remains were buried by the Lor¢ put “no man knoweth of his sepulc OF MOSES. 915 and honors for which he had come. But he did not go far. Stopping among the Midianites, he save to their kings the advice which perhaps he had also given to Balak before leaving him, that, instead of attacking the Israelites in battle, they should endeavor to corrupt them, by get- ting them to join in the licentious idolatry of Baal-peor, their chief sanctuary. The advice was adopted; and the Israelites fell into the snare, and came near being destroyed ii conse- quence. Afterward, by divine command, they sent a military force to exterminate the treach- erous Midianites. ful. The five kings of the Midianites and all their followers fell in the battle, and with them perished Balaam, the son of Beor. The expedition was success- against God. — There is no curs- cannot. — Bad men often have great bad men to carry out his plans. ri. ~ —__ Deut. xxxii. 44-02. ready to cross the river and take possession of for them to bid farewell to their venerable promised land, and had refused to yield Aaron had already paid the to the people, in and gave a summary of the laws which containing general directions last blessing, full of prophecy, upon the to the top of the he land of promise, to die there. Accordingly, Nun, as the Lord had com- a point near the village of Nebo, and | ad out before him beyond the Jordan, 1 himself, somewhere opposite the -hre unto this day.”’216 FOURTH QUARTER. LESSON XI. TEXT. 44. And Moses came and spake all the words of this song in the ears of the people, he, and a Hoshea the son of Nun. 45. And Moses made an end of speaking all these words to all Israel: 46. And he said unto them, Set» your hearts unto all the words which I testify among you this day, which ye shall command your children to observe to do, all the words of this law. . For it 7s not a vain thing for you; because fe is your life:* and through this thing ye shall prolong your days in the land, whither ye go over Jordan to possess it. 48. And the Lorp spake unto Moses that selfsame day, saying 49, Get thee up into this mountain Abarim, unto mount Nebo, which és in the land of Moab, that is over against Jericho; and behold the BOTs SOSHUG crease: D Brow. tite la4= Bizelk x4 cece. e Lev. xviii. 5; Prov. iv. 22........d Num. xxvii. 12, 13. NOTES 44. Moses came. This lesson begins at the | point where Moses, having delivered his three addresses to the people, gave them a song for their use, just before pronouncing his last bless- ing upon them (see Introduction). This song. That is, the one recorded immediately before this (vers. 1-43). Moses understood that a popu- lar song is more enduring than almost any thing else; and that the instructions and warnings conveyed in his song would be likely to be re- membered when his addresses were forgotten. Some one has said, ‘‘ Let me make the songs of a people, and I care not who makes their laws.”’ Hoshea. Other forms of this name are, Oshea (Num. xiii. 16), Hosea (Hos. i. 1), and, in the Greek, Osee (Rom. ix. 25). The name, as ap- plied to his servant, was changed by Moses from Hoshea (meaning, salvation) to Jehoshua (meaning, salvation of Jehovah, Num. xiii. 16). This longer form was usually contracted into Joshua (Josh. i. 1), and became in Greek, Jesus (Matt. i. 21), under which form Joshua the son of Nun is spoken of in Acts vii. 45: Heb. iv. 8. Joshua fhe son of Nun was a prominent man of the tribe of Ephraim (Num. xiii. 8), who was selected by Moses to be his assistant and confi- dential servant (Exod. xxiv. 13), took the place of Moses in battle as acting general (Exod. xvii. J), Was appointed one of the twelve spies (Num. xill. 1-8), was selected by Moses, at the divine commandment, to be his successor, and sol- emnly inducted into office (Num. xxvii. 18-23), assumed command after the death of Miecos (Josh; 4. 1-10), conquered the whole land of Canaan (Josh. xi. 23), and died at the age of one hundred and ten, and was buried in his own inheritance in Mount Ephraim (Josh. xxiv. 29.30). 46. Set your hearts. The ancients regarded the heart as the seat not only of the affections Consequently the expression here employed in- cludes the giving attention, memory, under- ieee love, and obedience (comp. chap. vi. 6, xi. 18). The New-Testament writers use the same Seo oe with the same meaning (Rom. viii. 5; Col. iii. 2). The words, &c. This refers to ae whole Book of Deuteronomy. Command your children. (Comp. chap. vi. 7, xi. 19.) 47. Not a vain thing. That is, nota thing of little importance. It is your life. That is, it is the means of securing life and length of days; your life depends upon it (comp. chap. xxx, 20; Prov. iv. 22). Jordan, Meaning, the descender. The chief river of the Holy Land, rising at the base of the Anti-Lebanon range, at the foot of Mount Hermon, and flow- ing in a rapid, muddy, winding course, for about two hundred miles, down to the Dead Sea, into which it empties, and where its waters are absorbed by evaporation. It is unnavigable, has never had a town of any size upon its banks, flows into a lake which has never had a harbor, has never furnished any water-power or fisheries, and is remarkable for the uninter- esting sameness of its sce nery. As the line of separation between the wilderness of the wan- derings and the land of promise, it has become, very properly, the symbol of death, which sepa- rates this earthly life of pilermese from the heavenly life above. But it is amusing though unfortunate that popular ignorance and mis- conception should have, in all ovr hymnology and religious literature and language, magnified this petty stream into a mighty sea, thereby ex- aggerating the terrors of death in a manner Which is neither scriptural nor Christian. It is worthy of notice that the Scriptural image of death is a narrow and shallow rive r, which was divided and turned into dry land for the pas- sage of the people of God (Josh iii. 14-17). and desires, but of all the intellectual faculties 49. This mountain Abarim. This was theLAST DAYS OF MOSES. DAT land of Canaan, which I give unto the children thy brother died¢ in mount Hor, and was gath- of Israel for a possession: ered unto his people: 50. And die in the mount whither thou goest| 1. Because ye trespassedf against me among up, and be gathered unto thy people; as Aaron | the children of Israel at the v raters of § Meribah- ee ee ae ee ; x a SONUME 0, 04590. ee RON MMR een eka g or, strife at Kadesh. mountain-range, or wall, running parallel with the Jordan at a distance of from five to seven miles, on the east side of it, in the land of Moab. The meaning of Abarim is, the parts | across (the river). Nebo. The name of a heathen god corresponding to the Mercury of the Romans (Isa. xlvi. 1). The mountain seems to have taken its name from a village in the vicinity (Num. xxxii. 3), seemed to bring upon himself Joshua’s curse in doing so (1 Kings xvi. 34). 50. Gathered unto thy people. This an- cient. expression, often used in the earlier histo- ries of the Old Testament, refers to the repair- ing of the departing spirit to join the company of its departed ancestors and kindred in the unseen world. That the expression does not Nebo was the princi-| refer to the coming of the body into the tomb, pal summit of “the Pisgah” (chap. xxxiv. 1), | to be laid with the remains of ancestors, is evi- which was apparently another name for the dent, both from the fact that the expression is whole mountain-wall. Seen from beneath, the | often used in addition to a clause referring to mountain-range shows no peaks rising distin-| burial (Gen. xxv. 8, 9, xxxv. 29), and from the guishably above the general level of the top of | fact that it is also used, as here, where the body the ridge; and until recently there has been| was not laid in the ancestral tomb. The ex- much doubt as to the exact location of Nebo: pression is never used with reference to other but it has been identified by Mr. Tristram. “It! than good men. As Aaron thy brother died. is about three miles south-west of Heshban| See Fourth Quarter, Lesson IX., Introduction. (Heshbon), and about a mile and a half due| Mount Hor. See Fourth Quarter, Lesson IX., west of Main (Baal-Meon). It overlooks the| ver. 4, note. mouth of the Jordan, ‘over against Jericho’ 51. Because ye trespassed. The incident (Deut. xxxiv. 1), and the gentle slope of its| referred to is recorded in Num. xx. 1-11. The sides may well answer to ‘the field of Zophim’| punishment of exclusion from the land of (Num. xxiii. 14). It is not an isolated peak, but | promise was announced to Moses and Aaron one of a succession of bare turf-clad eminences, so linked together that the depressions between on the spot (Num. xx. 12), and was not re- mitted, in spite of the earnest and repeated them were mere hollows rather than valleys. | entreaties of Moses (chap. iii. 23-26). Moses It is the highest of these, which differ, however, so little that Mr. Tristram thought it impossible to pitch upon the exact Pisgah with certainty.’’ could obtain for others, and more guilty ones, the pardon which he could not obtain for him- self (Exod. xxxii. 11-14; Num. xiv. 13-20), The (Smith’s Dictionary.) The summit from which |} sin which Moses and Aaron committed is else- Moses surveyed the land of promise was one of} where described as one of unbelief (Num. xx. the points to which Balak took Balaam, to|12). But it is almost incredible, that after all show him the encampment of the Israelites (Num. xxiii. 14). The camp was probably so the miracles which had been performed by him, and even this very miracle of bringing water close under the mountain-wall, that only the | out of a rock had already been once performed skirts of it could be seen from this point (Num. | (Exod. xvii. 1-6), Moses did not believe that the xxiii. 13); and therefore Moses, in taking his| Lord could, or would, cause water to flow from survey of the promised land, could not see the| the smitten rock. It is better to understand Israelites or be seen by them. Jericho. Mean-| that by unbelief in this case, which is elsewhere ing, place of fragrance. It was a large and} called rebellion (Num. xX. ao KX VI. 14), . wealthy walled city, situated in the plain on] meant, conduct which is inconsistent with the the west of the Jordan, not far above the} life of faith. Apparently Moses did not wish mouth of the river. It was taken and wholly | to perform the miracle at the divine command- destroyed by the Israelites under Joshua, by | ment, and did it at last in a state of violent whom it was laid under a curse (Josh. vi.); and | irritation, smiting the rock, and doing it twice, it remained waste for several hundred years, | and addressing the people in'an unseemly way, until it was rebuilt by Hiel the Bethelite, who! calling them bad names, and by the use of the gerne218 FOURTH .QUARTER. — LESSON XI. Petes in the wilderness of Zin; because ye sanctified hme not in the midst of the children of rae. 52. Yet thou shalt seeithe land before thee; but thou shalt not go thither unto the land which I give the children of Israel. h Lev. x. 3; Isa. vill. 13... «.-1 chap. xxxiv. 1-4. word ‘‘ we’’ directing their attention to himself and Aaron, rather than to God. ‘‘In fact, the faithful servant of God, worn out by the reiter- ated perversities of the people, at last breaks | down; and, in the actual discharge of his duty as God’s repr esentative before Israel, acts un- worthily of the great function intrusted to him. | | | | | | | descended to the Dead Sea, the western outline | of which we could trace in its full extent, from Usdum to Feshkhah. | It lay like a long strip of molten metal, with the sun mirrored on its surface, waving and undulating on its farther edge, unseen on its eastern limits, as though poured from some deep cavern beneath our Thus Moses did not sanctify God in the eyes of | feet. There, almost in the centre of the line, a the children of Israel.’’ (Speaker’s Commen- | tary.) Meribah. Meaning, strife. The name was given to the encampment at Kadesh, consequence of the event just referred to (ttm, xx. 15). The name Kadesh is added to distin- guish the place more exactly, as the spot where water had been produced from the rock in Horeb was also called Meribah (Iixod. xvii. 7). For the location of Kadesh, see Fourth Quarter Lesson IX., Introduction, and ver. 3, note. Wilderness of Zin. This was the plateau immediately south of the Negeb, or South Country, —the north-eastern portion of el Tih, the wilderness of the wanderings. Sanctified. See Fourth Quarter, Lesson V., ver. 3, note. 52. Thou shalt see. the land. The view from Mount Nebo is thus described by Mr. Tristram: ‘‘ The altitude of the brow cannot be less than forty-five hundred feet, so completely does it overlook the heights of Hebron and central Judzxa. To the eastward, as we turned round, the ridge seemed gently to slope for two or three miles, when a few small ruin-clad tells, or hillocks ane an Main, and others), broke the monotony of the outline; and then, sweep- ing forth, rolled in one vast unbroken expanse the goodly Belka — one boundless plain, stretch- ing far into Arabia, till lost in the horizon — one waving ocean of corn and grass. Well may he pn boast, Thou canst not find a country ae he Belka. ... As the eye turned south- oe towards the line of the ridge on which we were clustered, the peak of Jebel Shihan just stood out behind Jebel Attarus, which opened to reveal to us the situation of Kerak, though not its walls. Beyond and behind these. sharply rose Mounts Hor and Seir, and the rosy granite peaks of Arabia faded away into the distance towards Akabah. Still turning west- wards, in front of us, two or three lines of ter- break in the ridge and a green spot below marked Engedi, the nest once of the Kenite, now of the wild goat. The fortress of Masada and jagged Shukif rose above the mountain- | line, but still far below us, and lower too than races reduced the height of the plateau as it the ridge of Hebron, which we could trace, as it lifted gradually from the south-west, as far as Bethlehem and Jerusalem. The buildings of Jerusalem we could not see, though all the familiar points in the neighborhood were at once identified. There was the Mount of Ol- ives, with the church at its top, the gap in the hills leading up from Jericho, and the rounded heights of Benjamin on its other side. Still turning northward, the eye was riveted by the | deep Ghor, with the rich green islets of Ain Sultan and Ain Duk, —the twin oases, nestling as it were under the wall of Quarantania (the traditionary scene of Christ’s temptation). There—closer still, beneath us—had Israel’s last camp extended, in front of the green fringe which peeped forth from under the terraces in our foreground. The dark sinuous bed of Jor- dan, clearly defined near its mouth, was soon lost in dim haze. Then, looking over it, the eye rested, on Gerizim’s rounded top; and, farther still, opened the plain of Esdraelon, —a shoulder of Carmel, or some other intervening height, just showing to the right of Gerizim; while the faint and distant bluish haze beyond it told us that there was the sea, the utmost sea. It seemed as if but a whiff were needed to brush off the haze, and reveal it clearly. Northwards, again, rose the distinct outline of unmistakable Tabor, aided by which we could identify Gilboa and Jebel Duhy. Snowy Her- mon’s top was mantled with cloud, and Leba- non’s highest range must have been exactly shut behind it; but in front, due north of us, stretched in long line the dark forests of Ajlun, bold and undulating, with the steep sides ofEe a mountains here and there whitened by cliffs, terminating in Mount Gilead, behind es-Salt. To the north-east the vast Hauran stretched beyond, filling in the horizon line to the Belka, | trol the fierce young people who belonged to a between which and the Hauran (Bashan) there seems to be no natural line of separation. The tall range of Jebel Hauran, behind Bozrah, w distinctly visible.”’ as er. This was intended to be, as it was felt by Moses to be, a sore punishment. nied permission to enter the land of which he had been dreaming for a century, and to see the completion of his life-work, though it was on the very eve of consummation. disappointment. there was And yet it is easy to see that mercy in it. Even God’s punish- ments of his people are mercies. Moses had done the work for which he was fitted. task of fighting and conquering and settling a new country required different talents from his. And, besides this, our dreams are never realized. Canaan what Moses was not Thou shalt not go thith- | away into the idolatries which he had charged had | dreamed of, or even what it seemed to him | from the top of Nebo; nor were the Israelites LAST DAYS OF MOSES. going to be what he hoped and prayed. Had he lived to cross the Jordan, to undergo the perils and toils of war, to find that he could not con- different generation and a different age from | his, to see them sparing the foes whom he had | taught them to exterminate, to see them led He was de- | It was a bitter | The | | the them to abolish, in short, had he lived to lose his hold upon the people, to find himself thrown aside as a relic of a former age, and to find the difference between the Canaan of his dreams and the Canaan of reality, the old man’s heart would have broken. Better that he should pass away now, with the powers of life una- bated, the visions of his life-long dream undis- sipated, and a nation weeping at his departure. It was not wrath, but mercy, which arrested feet of the great leader on the brink of the Jordan, and gently closed his eyes as they | looked wistfully forth from the heights of Moab toward the setting sun, and bore him across another river into a ‘‘ better country’”’ beyond the sunset. LESSONS. It is very important to have the songs of a people good ones. — The writers of good hymns confer great benefits upun the people of God.— We ought to give attention, study, love, and obedience to the Word of God.— Length of life, and its prosperity and happiness, depend upon obedience to the laws of God.—God often punishes in this world the sins of his people. — The best of men sometimes do wrong. — Hasty words sometimes bring life-long sorrows. — Our dreams and expectations are seldom realized in this world. — There is mercy in all God’s deal- ings with his people, even in their punishments.— The promises of God, though they may not be fulfilled in this world, will find a greater and more glorious fulfilment in a better world hereafter.i" + | 3 a 4 i { ALDERMAN LIBRARY The return of this book is due on the date indicated below DUE DUE Usually books are lent out for two weeks, but there are exceptions and the borrower should note carefully the date stamped above. 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