INTRODUCTORY AND CONCLUDING REMARKS ON EACH BOOK

CONCLUDING REMARKS.

[MOSES, having in the Book of Genesis described the Creation of the World, the Origin of Nations, and the peopling of the earth, details in the Book of EXODUS the Commencement and Nature of the JEWISH CHURCH and POLITY, which has very properly been termed a Theocracy, in which Jehovah appears not merely as their Creator and God, but as their King. Hence this and the following books of Moses are not purely Historical; but contain not only laws for the regulation of their moral conduct and the rites and ceremonies of their religious worship, but judicial and political laws relating to government and civil life. A part of these has been detailed in this book; and an account given of the erection of a superb royal palace, the tabernacle, in which Jeho

vah was pleased to dwell, or manifest his especial presence, by the shechinah, or glory, appearing between the Cherubim. The stupendous FACTS, connected with these events, are fully attested by every succeeding writer of the Sacred Scriptures, as may be clearly perceived by consulting the References and notes; and many of the circumstances are confirmed by the testimony of

heathen writers.

ODUS of the Israelites from Egypt, and their miraculous PASSAGE OF THE RED SEA, are attested by PALEMON and CHÆREMON, MANETHO, BEROSUS, ARTAPANUS, STRABO, DIODORUS SICULUS, NUMENIUS, JUSTIN, and TACITUS. The tradition mentioned by Diodorus, among the Ichthyophagi, who lived near the Red sea, that the whole bay was once laid bare to the very bottom, and that the waters afterwards returned to their accustomed channel with a most tremendous revulsion, is not extinct to the present day. The inhabitants of the neighbourhood of Corondel, according to Dr. SHAW, preserve the remembrance of a mighty army having been once drowned in the bay which PTOLEMY calls Clysma. The very country where the event happened, in some degree bears testimony to the accuracy of the Mosaic narrative. The Scriptural Etham is stid called Etti; the wilderness of Shur, the mountain of Sinai, and the country of Paran, are still known by the same names; and Marah, Elath, and Midian, are still familiar to the ears of Arabs. Several writers, particularly ORPHEUS, in the verses ascribed to him, speak of the delivery of the TWO TABLETS OF THE LAW from God, and of the institution of the Hebrew rites. Add to this, that many of the notions of the heathen respecting the appearance of the Deity, and their religious institutions and laws, were borrowed from this book; and many of their fables, as has been partially shown, were nothing more than distorted traditions of those events which are here

NUMENIUS, a Pythagorean philosopher, mentioned by EUSEBIUS, speaks
of the OPPOSITION OF THE MAGICIANS, whom he calls Jannes and Jambres,
to the miracles of Moses. Though the names of these magicians are not pre-
served in the sacred Text, yet tradition had preserved them in the Jewish
records, from which St. PAUL, (2 Ti. iii. 8.) undoubtedly quotes. The Explainly related by Moses.] Bagster.

THE THIRD BOOK OF MOSES, CALLED LEVITICUS.

INTRODUCTION.

THIS Book is called LEVITICUS, because it chiefly contains laws and regulations respecting the duties of the Priests and Levites, though many of them refer also to the body of the people. The New Testament teaches us to consider many of these rites of sacrifice and purification as typical of the atoneinent of Christ, and the purifying influences of the Holy Spirit. How far the body of the people saw into the spiritual meaning of these rites, it is difficult to say. Unbelievers, most likely, did not trouble themselves about it; and believers would penetrate their design, more or less, in proportion as they were enlightened.

"And if ye shall say, What shall we eat the seventh year? behold, we shall not sow, nor gather in our increase. Then I will command my blessing on you in the sixth year, and it shall bring forth fruit for three years. And ye shall sow the eighth year, and eat yet of old fruit until the ninth year, until her fruits come in, ye shall eat of the old store." (xxv. 20-22.) Yet, we do not find, in the whole history, a single complaint that this extraordinary promise failed of an exact accomplishment. The twenty-sixth chapter likewise contains an evident prediction of the present state of the nation of Israel, which amidst all its dispersions and oppressions has hitherto been preserved a distinct people, apparently in order to the performance of the promises made them in the close of the chapter. It seems peculiarly useful, in this skeptical age, to introduce each book in the sacred volume, by some notice of those prophecies found in it which have received an evident accomplishment, many ages after the time when we have full proof the books were extant; as this tends to establish, not only their authenticity, but also their divine authority, far more than human testimony can do. In addition to this we may observe, that the sacred writers, in all the subsequent parts of Scripture, and even our Lord, as well as his apestles, quote or refer to this book in language which proves, both that it is the genuine work of Moses, and also that the statutes contained in it are the word of God; the two points which many, called Christians, seem at present ready to concede to skeptics and infidels. (2 Chron. xxx. 16. Ezra vii. 6,12. Matt. viii. 4. Luke ii. 22-24. Rom. x. 4, 5. Comp. omp. Lev. xxvi. 12. with 2 Cor. vì. 16. and Lev. xix. 18. with Gal. v. 14.) Let us therefore adhere to the testimony of these unexceptionable witnesses, and study it as a part of " the oracles of God;" and very important instruction will be derived from it, eve even to us even remote age, though we are no longer under the obligation of its ritual appontments." T. Scott.

"Leviticus contains little history, except the awful death of Nadab and Abi hu, the sons of Aaron, as soon as consecrated, for irreverence in their sacred office and it principally consists of ritual laws, delivered to Moses from above the mercy-seat, during the first month after the Tabernacle was crected; though moral precepts are frequently interspersed. In these ceremonies the gospel was preached to Israel and the solemn and exact manner, and the many repetitions, with which they are enforced, are suited to impress the serious mind with a conviction, that something immensely more important and spiritual, than the external observances, is couched under each of them. We are indeed thus taught, that all true religion must be grounded on divine revelation, and be regulated by it; and not be left 111 any degree to human invention: yet one inspired apostle calls the legal institutions "beggarly elements," and "the law of a carnal commandment;" and another allows, that they formed "a yoke their fathers were able to bear. "-But if we look carefully into the New Testament, we shall be convinced, that these ordi nances, which to numbers appear so unmeaning and unreasonable, were not only shadows of good things to come," but real prophecies; which, being exactly accomplished in the gospel, prove the book in which they are found to be divinely inspired. It is not known how far the Israelites observed the singular law concerning the sabbatical year, and that of Jubilee, which, it is evi dent, were very frequently neglected; but no impostor would have ventured to enact such statutes; much less to have committed himself by these words: CONCLUDING REMARKS.

which neither they

nor

10 this

The few events mentioned in this book, and all the laws delivered, are supposed by Usher and others to have been within one month, answering to part of April and part of May, in the year of the world 2514, or 1490 years before the Christian era.

[Thus terminates this most interesting and important book; a book contain-Old Style; and so the other months. 1st. The feast of Trumpets (New

Year's Day.) Levit. xxiii. 24. 25. 10th. The great day of atonement. Levit. xxiii. 27, &c. 15th. The feast of tabernacles, which lasted seven days, and the eighth was a holy convocation. Levit. xxiii. 34, &c. 23d The dedication of Solomon's 'Temple. 2 Chron. vii. 10. On the same day the Jews commemorated the giving of the law by Moses. The early or former rains, in Palestine, begin about the end of this month, but last only a few days, when the ploughing season follows. The days very hot; the nights cold.

II. MARCHESVAN, (October and November.) In this month grapes were gathered, and wheat and barley sown.

III. CHISLEU, or Casleu. (November and December.) 25th. The feast of dedication, which lasted eight days. This was instituted by Judas Maccabeus, in memory of cleansing the second Temple, 1 Macc. iv. 52-59; and sauctioned by the presence of Christ, John x. 22. The heats abate by day, and the nights grow still colder.

IV. TEBETH, (December and January.) Weather very cold, with rain or snow.
V. SEBAT, (January and February.)

ing a code of sacrificial, ceremonial, civil and judicial laws, which, for the purity of their morality, the wisdom, justice, and beneficence of their enactments, and the simplicity, dignity, and impressive nature of their rites, are perfectly unrivalled, and altogether worthy of their Divine Author. Sacrificing was a mode more ancient than idolafry or the institutions of Moses; but among the heathen various superstitious customs were introduced, which were wholly excluded from the religion of the Hebrews. In these laws, in which we find the most minute circumstances of the act of sacrificing prescribed, there is no mention of any thing preceding the slaying of the animal, except its being sound and of a proper age. It was not brought with any garlands. No cakes of barley and salt were put upon its back. No wine was poured upon its horns. No hair was taken from its forehead to be cast into the fire on the altar. And nothing is said about inspecting the entrails, with a view to divination, which was a principal object in all the heathen sacrifices. All the rites and ceremonies of the Mosaic law are at once dignified and expressive. They point out the holiness of their Author, the sinfulness of man, the neces sity of an atonement, and the state of moral excellence to which the grace and mercy of the Creator have destined to raise the human soul. They include, as well as point out, the gospel of the Son of God; from which they receive their consummation and perfection. The sacrifices and oblations were signifiVII. ABIB, or NISAN, the first mouth of the Ecclesiastical Year, (March cant of the atonement of Christ; the requisite qualities of these sacrifices were and April.) 14th. The Passover commences, and lasts seven days. Exod. xii. emblematical of his immaculate character; and the prescribed mode in the and xiii. 15th. The feast of unleavened bread. Levit. xxiii. 6. 16th. The form of these offerings, and the mystical rites ordained, were allusive institu- sheaf of the new barley harvest offered. Levit. xxiii. 10. In this month the tions, calculated to enlighten the apprehensions of the Jews, and to prepare weather is temperate; toward the end, usually, the spring or latter rains fall, them for the reception of the gospel. The institution of the high priesthood and swell the Jordan. Barley ripe at Jericho, though wheat is not yet in ear. typified Jesus the Great High Priest, called and prepared of God, who hath an VIII. IJAR, (Jyar) or Zif, (April and May.) Toward the end, the latter unchangeable priesthood, and is able to save to the uttermost all that come me rains cease. Barley cut down, and wheat begins to ripen. unto God by him. The prohibition of meats as unclean taught the avoidance of what God prohibits; and the various kinds of uncleannesses, with their correspondent expiations, illustrated the necessity and importance of internal purity and true holiness. The very best comment on this book is furnished by the inspired Apostle PAUL in his epistle to the Hebrews; and, on the other hand, that epistle, as well as numerous passages of the New Testament, would be absolutely unintelligible without this portion of the Sacred Volume.] Bagster.

We here subjoin (from Calmet's Dictionary, and Horne's Introduction) the outline of a HEBREW CALENDAR, with Hints on the Seasons in Palestine:

I. TIZRI, or Ethantm, the first month of the Ciril Year, (which was the only year before the Exodus,) began about the middle of our September, and ended about the middle of October, nearly answering to our September,

VI. ADAR, (February and March.) 14th and 15th. The feast of Purim, for lots,) in memory of the nation's deliverance from destruction, in the time of Esther. Esther ix. 20-22. Much rain and snow.

IX. SIVAN, (May and June.) 6th. The feast of Pentecost, which lasted a week. This is sometimes called the feast of weeks, being seven (or a week of) weeks after the Passover; the feast of harvest, &c. Exod. xxiv. 32. Levit. xxiii. 14. Summer commences this month with the wheat harvest.

X. TAMMUZ, (June and July.) Weather intensely hot. Early figs and apples ripen.

XI. AB, (July and August.) The heat at its height. Dates ripen at Jericho. XII. ELUL. (August and September.) 7th. Dedication of the walls of the Temple by Nehemiah. Neh. xii. 27, &c. Sky serene and fair. Figs, olives, and grapes ripen. The original Jewish Year was Solar, like ours; as was also that of the Egyptians. It contained 11 months of 30 days, according to Cabnet; and the 12th contained 35. It is also thought that they had occasionally an intercalary month, which followed Adar, and was called Ve-Adar or the 2d Adar; but we have no account of this in Scripture.

THE FOURTH BOOK OF MOSES, CALLED NUMBERS.

OF THE OLD AND NEW TESTAMENTS.
CONCLUDING REMARKS.

THUS terminates the book of Numbers; a book containing a series of the
most astonishing providences and events.
stance God appears and yet there is no circumstance or occasion, which does
Every where and in every circum

not justify those signal displays of his grace and mercy; and in every rela-
those laws which he established.
tion, we perceive the consistency of the divine intentions, and the propriety of

THE FIFTH BOOK OF MOSES, CALLED DEUTEROΝΟΜΥ.

ALL the Books of Moses are, by the Jews, denominated from their first words in Hebrew; the names we have given them are borrowed from the Septuagint, and are expressive of their contents. The name of this fifth Book of Moses, Deuteronomy, means a second law, or rather a second delivery of the with

same ne law, which is th it of many pathetic admonitions, and even many important prophecies. It contains, also, a history of the last month of the life of Moses, with an account of his death, which, in all probability, was subjoined by Joshua, his

rendered the more interesting, from the intermixture

As the Children of Israel were now engaged in a sanguinary conflict with the devoted nations of Canaan, and were pledged to their extirpation, this seems a proper place to examine the authority under which they acted, and, so far as may be necessary, to vindicate their conduct; or rather, to vindicate the God of Israel, under whose authority they acted, from the charge of cruelty and injustice: not only as respects their attack upon the Canaanites, but also as to their taking vengeance upon some other nations, who brought destruction upon themselves by attacking Israel.

1. The first thing to be considered is the sovereignty of God, whose are the lives and properties of all his creatures. Most unquestionably, the Almighty bas an absolute right over his creatures, even considered as innocent, to or displace them wherever he thinks proper; communicated, where he has given no assurance to the contrary. and to take away the life he to place

2. This right will appear stronger and more incontestable, when it is added, that all mankind are sinners; a fact so glaring, that it can hardly be denied by any man in his right senses, however it may be palliated or dissembled. Scripture proofs of this are numberless; and those from fact infinite. To deny that sinners are justly obnoxious to punishment, is to deny the course of jus tice. To demand for them mercy, is a contradiction in terms; for mercy demandable is no more mercy. But is it not cruel to involve infant children in this promiscuous ruin ? Let common sense give the answer. Would there be mercy in sparing care? Does the earthquake or the ocean spare them? Certainly not. In all thousand orphan infants, without a mother's breast, or a temporal calamities their fate is mixed up with that of their parents. father's

3. The learned Jacob Bryant maintains, that "The Canaanites were cerCainly usurpers, and had acted in open defiance of God's ordinance, by seizing upon the land appropriated from the beginning to the children of Israel." (Deut, xxxii. 8.) In the Eusebian Chronicle of Scaliger, mention is made of Canaan, the son of Ham, first making an innovation in the world. passed upon the rights of his brethren, and seized upon the land, which had been appropriated to God's future people. (See Gen. xii. 6. and Notes.). When, therefore, the Israelites were brought to Canaan, they came to their "He tres oren inheritance; and those who usurped their property knew it, and knew by whom it had been appointed." 4. The nations of sprang from the guilty and accursed race of Canaan, the son of Ham; and so early as the time of Abraham, they were marked out for punishment in fourth generation." was a warning given them; and it appears, in the case of Rahab, and by the conduct of the Gibeonites, that they were by no means unacquainted with their danger, though it made no salutary impression on their conduct. (Josh. ii. 9-13: ix. 3, &c.) On the contrary, they are charged with gross idolatry, unnatural lewdness, and the most detestable cruelties, sacrificing their own children both unto Baal and Moloch. (Exod. xxxiv. 10-16; Le. xviii. 19-29.) 5. After the time of God's forbearance was expired, they had still the al ternative either to flee elsewhere, render themselves, and renounce their idolatries, and serve the God in which case, there is reason to believe, the sentence of extirpation would not in fact, many of them did; have been executed. It is Christian, that the Israelites were bound to make overtures of peace to every ity or

their iniquity being "not yet full." (Gen. xv. 16.) This

their becoming tributary. The passage on which this hypothesis is founded,
is as follows: "When thou comest nigh unto a city to fight against it, then
proclaim peace unto it. And it shall be, if it make thee answer of peace, and
open unto thee, then it shall be, that all the people that is found therein shall
be tributaries unto thee, and they shall serve thee. And if it will make no
prace with thee, but will make war against thee, then thou shalt besiege it;
ard when the Lord thy God hath delivered it into thine hands, thou shalt smite
every male thereof with the edge of the sword. But the women, and the little
ones, and the cattle, and all that is

thon take unto thyself; and thou shalt eat the spoil of thine enemies, which
the Lord thy God hath given thee. Thus shalt thou do unto all the cities that
are very far off from thee, which are not of the cities of these nations. But of
the cities of these people, which the Lord thy God doth give thee for an inhe-
rtance, thou shalt (i. e in the like case of their obstinacy) save alive nothing
Laat breatheth," &c. (Deut. xx. 10-18.)
That this utter destruction was to take place only in cases of obstinate re-

in the city, even all the spoil thereof, shalt

sistance, is inferred, both from the reason of the denunciation, and from seveoff is, reason would be set aside by their submission and acknowledgment of the ral facts attending its execution. the country, we are told, "There was not a city that made peace with the God of Israel. The facts referred to are the following: After the conquest of That they teach you not to do after all their abominations:" The reason given why they were to be cut which children of Israel, save the Hivites the inhabitants of Gibeon: all other they took in battle. For it was of the Lord

a fact attested by all ancient histories, divine and
to the

human, and confirmed by innumerable monuments of the event. And even in
various parts of the world, have swept away thousands of our fellow-cren-
the cholera morbus in
our own times, the earthquake at Lisbon, and, more recently, that at Aleppo;
offers: for we know, that not only were children involved in the same ruin
with their parents, but, in some of those cases, also the righteous with the
India, the yellow fever in America, and inundations in
wicked.
tures at a stroke, without even that discrimination which the case before us

being singular, that it is the usual method taken by the most High in the ad-
9. Lastly, the employing one nation to punish another, is so far from
was this done with less severity, except as to absolute extirpation, which was
the world,
ministration of his providence. (Psalm xvii. 13. Isa. x. 5, &c.) Thus were
Israel themselves punished when they became disobedient and idolatrous. Nor
the Persians, and the Romans, were as certainly appointed to punish the
plainly inconsistent with the divine plan.
Jews, as were the Jews the Canaanites; only, they had not the like written
warrant to produce. Among all uncivilized nations, war is connected with
those inflicted upon the Jews, especially by the Romans.
no judgments were more severe, no calamities more dreadful, than
For surely, from the foundation of
massacre and devastation; as at this day between the Turks and Greeks, who
are both fulfilling the divine decrees, though they know it not, nor have any
And the Assyrians,
such intention.

children of Israel, in obeying the command of Heaven, especially with the con-
that their faith was built on miracles; and for those miracles we have the
Thus much may here suffice for vindicating Moses and Joshua, and the
same authority as for the conquest of Canaan, and the massacre of her chil-
dren. If, then, miracles be denied, so may the conquest of Canaan, the al-
stant miracle of the pillar of cloud and fire before them for it is most certain,
short, infidelity as to the Bible, leads to scepticism as to all ancient records;
sent age.
leged cruelties of the Israelites, and the whole of their ancient history.
and would reduce to one common blank all universal history, prior to the pre-
ory. In

CONCLUDING REMARKS.

Thus ends the Book of Deuteronomy, and with it the PENTATEUCH.com-interspersed and while they were obedient they could say, "Not one word
monly called the LAW OF MOSES; a work every way worthy of God its
mathor, and only less than
Lord and Saviour Jesus Christ. Its antiquity places it at the head of all the
the NEW TESTAMENT, the
writings in the world; and the various subjects it embraces render it of the
Law and Gospel of our
utmost importance to every part of the civilized world. Its philosophy, his
tory, guzrephy, and chronology entitle it to the respect of the whole human
tace while its system of theology and religion demonstrably prove it to be a
revelation from God. The Law of Moses is more properly the Lave of Icho
Pet forath ychowak, the grand title of the Pentateuch. Could we conceive
M to have been the author of this system, we must consider him more
than mostalno wisdom of man has ever yet invented such a Code of Lares.
His meret, however, has been disputed, and his laws severely enticised, by per
sons whose interest it was to prove religion a cheat, because they had none
the motis To some, whose mental taste and feeling are strangely perverted,
ver, thine in heatheniem wears not only the most fascinating aspect, but
ars to my claim to, and possess every excellence; and hence they have

hath failed us, of all the good things which the Lord our God spake concern-
itself, and in its reference to that glorious (Gospel which it was intended to in-
troduce, can for a moment deny it the palm of infinite superiority over all the
systems ever framed or imagined by man? Well might the Israelitish people
ing us." Who that dispassionately reads the Pentateuch, that considers it in
what striking propriety does the glorious legislator add, "Happy art thou, O
Israel! who is like unto thee? O people, saved of the Lord?"
triumphantly exclaim, "There is none like the God of Jeshurun!" and with

raisi un Confucius, Menu, Zoroaster, and Mohammed himself, to Laim with Moers!

dispute the

On this subject in general, it may be just necessary to remark, that the utmost that can be said of all laws, merely human, is, that they restrain vices,

Grough the terror

of punishment. God's law not only restrains vice, but it

in

fars true it alone brings man to the footstool of his Maker, and keeps

hon dependant on

merraful for grace. It abounds with promises of support, and salvation for the the strong for strength, on the wise for wisdom, and on the Present life which no false system dared ever to propose: every where. Mo in the most confident manner, pledges his God for the fulfilment of all the escording great and precious promises, with which his laws are so plentifully

political

I romoted that very civilization. They have been a kind of text-book to al
Finally, the treasures of wisdom and knowledge, which are amassed in
these five books, have enriched the whole civilized earth, and, indeed, greatly
choicest writers and philosophers in Pagan antiquity have been deeply in-
most every writer on geology, geography, chronology, astronomy, natural
debted; and whion were the text-books to all the prophets-books from which
history, ethics, jurisprudence,
criticism, from the time of Moses to the present day.
economy, theology, portry, and
Books to which the
books, which for importance of matter, variety of
the flimsy writers agamst
gion, and all their moral excellence books written in all the energy and puri-
ty of the incomparable language in which they are composed, and lastly,
natural reli-

timent, accuracy

Divine Revelation, have derived their

of facts, impartiality.

simplicity,

tending to improve and ennoble the intellect, and ameborate the physical and

information, dignity of senand sublimity of narration, been een equalled, and can only be parallel

moral condition of man, have

never

ed by the GOSPEL of the Son of God! Fountain of endless mercy, justice, truth, and beneficence! how much are thy gifts and bounties neglected by those who do not read this lain; and by those who having read it, are not morally improved by it, and made wise unto salvation.

13

IN FRODUCTORY AND CONCLUDING REMARKS ON EACH BOOK

THE BOOK OF JOSHUA.

INTRODUCTION.

IT is not certain whether this book received its name from Joshua as the | portant purposes; as, in particular, to represent the true character of the author, or as the hero of it. It is reasonable to believe that Joshua wouid keep minutes of events in which he had so considerable a snare and yet, as several passages occur in this book which were evidently written after his time, it is likely that some subsequent prophet, most probably Samuel, col lected and arranged these memorials, and added those passages which Joshua could not have written, and which yet must have been written before the times of David and Solomon. (See chap. xv. 63.; xvi. 10.)

II. We are called to consider the true nature of the Hebrew Ritual. The ene-
mies of revelation describe it as a mere round of ceremonies, unmeaning, if
not ridiculous; but the learned and ingenious Lowman, who has deeply inves-
tigated this subject, has shown that it was calculated to answer the most im-dates fixed to that event, by different commentators.

Moses died, and Joshua succeeded him, in the year of the world 2553, and 1451 years before the birth of Christ, as it is commonly reckoned. But respecting the time of the death of Joshun there is some doubt, as there are various

CONCLUDING REMARKS.

THE BOOK OF JUDGES.

OF THE OLD AND NEW TESTAMENTS.
CONCLUDING REMARKS.

The Book of Judges forms an important link in the history of the Israelites. It furnishes us with a lively description of a fluctuating and unsettled nation; sinking picture of the disorders and dangers which prevailed without magis racy: when "the highways were unoccupied, and the travellers walked through by ways;" when few prophets were appointed to control the people, and every one did that which was right in his own eyes." It exhi

bats the contests of true religion with superstition; and displays the beneficial effects that flow from the former, and the miseries and evil consequences of impiety. It is a most remarkable history of the long suffering of God towards the Israelites, in which we see the most signal instances of his justice and mercy alternately displayed; the people sinned, and were punished; they repented, and found mercy. These things are written for our warning: none should premune, for God is JUST; none need despair, for God is MER

CIECL

Independently of the internal evidence of the authenticity of this sacred book, the transactions it records are not only cited or alluded to by other inspared writers, but are farther confirmed by the traditions current among heathen nations. Thus, the circumstance of Jephthah's devoting his daughter

gave rise to the story of Iphigenia, (Iphthygenia, i. e. the daughter of Jeph thah) being sacrificed by her father Agamemnon to gain the gods over to his side. The Vulpinaria, or feast of foxes, celebrated by the Romans at the feast of Ceres, in the month of April, (the Jewish harvest, but the Roman seed-time,) in which they fixed burning torches to the tails of a number of foxes, and let them run through the circus till they were burnt to death, said to be in revenge upon that species of animal for having once burnt up the fields of corn, was evidently derived from the story of Samson, probably conveyed into Italy by the Phoenicians. In the history of Samson and Delilah, we have the original of Nisus, king of Megara, and his daughter Scylla, who cut off the fatal purple lock, upon which victory depended, and gave it to his enemy Minos, then at war with him, who by that means destroyed both lúm and his kingdom. And, to mention no more, it appears highly probable, that Samson is the original and essential Hercules of fable; for, although the poets have united several particulars drawn from Moses and Joshua, and have added their own inventions, yet the most capital and considerable belong to Samson, and are distinguished by characters so peculiar to him, as to render hisa easily discerned throughout the whole.

THE BOOK OF RUTH.

INTRODUCTION

doctrine of providence; to show how conversant it is about our private concerns, and to teach us "in all our ways to acknowledge God;" and to adore his mercy in all the events which concern us. 2. To lead us to Christ, who

THE author of this Book is unknown, but not improbably was Samuel; and the time, though not certain, is supposed to have been about the period of Guison being called to the office of judge of Israel. Then Israel was griev onsly oppressed by the Midianites, who, invading the land of Israel, had strip- descended from Ruth, and part of whose genealogy concludes the book. 3.

ped them of their com, and created an artificial famine; the only famine
mentioned (as is remarked by Bishop Patrick) during the administration of
th
(See Judg. vi. 4, 5.)

jadges.
The narrative itself may be abridged into a few words; Elimelech, an in-

In the conversion of Ruth the Moabitess, we have also a type of the calling of the Gentiles into the fellowship of the Messiah. We may add, 4. It is particularly interesting, as affording a beautiful picture the simplicity of ancient manners, and the best illustration of the Hebrew law of redemption. It fol

of

habitant of Bethlehem, accompanied by his wife Naomi and two sons, (Mah- lows admirably after the Book of Judges, to which it may be considered as an

lon and Chubon.) being driven by famine, as above stated, from the land of Israel goes to sojourn in the land of Moab, where he died. His two sons marry two Moabitish women, Ruth and Orpah, the former of which forms the subuct of this interesting story. In the course of ten years, both the young men die, and Naomi, accompanied by her two daughters-in-law, returns to Juda, where peace and plenty were now restored. On the way, she persuades them to go back to their relations in Moab, to which Orpah reluctantly ranseats: but Ruth positively refuses to leave her mother-in-law. At length, though the leadings of Providence, she becomes known to Boaz, a rich land owner of the tribe of Ephraim, who was related to Elimelech, her de coased father-in-law, to whom she is shortly married, and becomes the mother of Obed, the grandfather of David, and ancestor of David's Son and Lond.

The design of this book is, according to Henry, to lead us, 1. Into the true

Appendiz, and affords a pleasing relief, after the barbarous events related in the three last chapters of that book.

Not only has this book largely shared the encomiums of Jewish and Christian writers, but the following classical remarks are from an author who cannot be suspected of partiality for the Scriptures. "The history of Ruth is written with a natural and affecting simplicity. We know nothing in either Homer or Herodotus that goes to the heart like this answer of Ruth to her mother, Whither thou goest I will go; and where thou lodgest, I will lodge,' &c. (ch. i. 16, 17.) There is a sublimity in this simplicity. We have often said, that these times and manners have nothing in common with our own, whether good or bad; their spirit is not ours their good sense is not ours. It is on this very account that the Pentateuch, the books of Joshua and Judges, are a thousand times more instructive than Homer and Herodotus." (Voltaire: quoted Crit. Rev. July, 1796.)

CONCLUDING REMARKS.

pleasing contrast to the turbulent scenes described in the preceding Book. And,
while it exhibits, in a striking and affecting manner, the care of Divine Provi-
dence over those who sincerely fear God, and honestly aim at fulfilling his
will, the circumstance of a Moabitess becoming an ancestor of the Messiah
seems to have been a pre-intimation of the admission of the Gentiles into his
Church. It must be remarked, that, in the estimation of the Jews, it was
disgraceful to David to have derived his birth from a Moabitess; and Shi-
imei, in his revilings against him, is supposed by them to have tauntingly re-
flected on his descent from Ruth. This book, therefore, contains an intrinsic
proof of its own verity, as it reveals a circumstance so little flattering to the
sovereign of Israel; and it is scarcely necessary to appeal to its admission
into the canon of Scripture, for a testimony of its authentic character.
to which, that the native, the amiable simplicity in which the story is told, is
a sufficient proof of its genuineness. There are several sympathetic circum-
stances recorded which no forger could have invented; there is too much of

The authenticity and canonical authority of this sacred book cannot be
prestroned; and the Evangelists, in describing our Saviour's descent, have fol
lowed its genealogical accounts. To delineate part of this genealogy appears
to be the principal design of the book it had been foretold that the Messiah
should be of the tribe of Judah, and it was afterwards revealed that he should
be of the family of David; and therefore it was necessary, to prevent the
leeast wuspicion of fraud or design, that the history of that family should be
written before these prophecies were revealed. And thus this book, these pro-
phecies, and their accomplishment, serve mutually to illustrate cach other.
The whole narrative is extremely interesting and instructive; and is written
with the most beantiful simplicity. The distress of Naomi; her affectionate
concern for her daughter-in-law; the reluctant departure of Orpah; the duti
ful attachment of Ruth and the sorrowful return to Bethlehem, are very
beantifally told The simplicity of manners, likewise, which is shown in the
account of Ruth's industry and attention to Naomi; of the elegant charity of
Boaz, and of his acknowledgment of his kindred with Ruth, afford a very | nature to admit any thing of art.

Add

THE FIRST BOOK OF SAMUEL,

OTHERWISE CALLED,

THE FIRST BOOK OF THE KINGS.

INTRODUCTION.

In the Hebrew canon, this and the following book form but one, and derive | be accounted for, on the supposition that they were added by Ezra when he hur name from the prophet Samuel; whose history and transactions are resated in the first book, and by whom, it is highly probable, the former part of it, as far as the twenty-f fourth chapter, er, was was written; while the latter part, as

well as the second book, are ascribed to the prophets Gad and Nathan, (see
1 Chron. xxix. 29.) and in this opinion the Jews acquiesce. Others, with Cal-
mrt, susowe these books to be much more recent than these persons; but
that they were composed out of their memoirs. The equality of the style,
the frequent culociums on the character and conduct of Samuel, the connex
ior of the materials, particular quotations and remarks on certain events, are,
Ce met supрочев,
he
it is said, contain remarks and expressions which could only proceed from a
contonporary author, and others which are evidences of a much later age.
It is probable, however, that these supposed marks of posteriority may easily

proofs sufficiently clear of what

assumes. These books,

formed the canon of Scripture. In the Septuagint and Vulgate, they are are called the First and Second Book of Kings. The first book consists of thirty-one chapters, containing an account of the birth of Samuel; with the thanksgiving song of Hannah; the mal-administration of Eli's sons; the call of Samuel, and the denunciation against Eli's house, the capture of the ark by the Philistines, and the completion of God's judgment against the house of Eli; the chastisement inflicted on the Philistines for retaining the ark; its return, and the punishment of those who profaned its sanctity; the repentance of the people at Mizpeh, and the subduing of the Philistines; the election of Saul for a king, in consequence of the ill advised desire of the Israelites; the wars of Saul with the Philistines; his sins and rejection; the anointing of David; his victory over Goliath; his unjust persecutions by Saul; the death of Samuel, whom Saul consults by means of the witch of Endor; the defeat, death, and burial of Saul and his sons.

CONCLUDING REMARKS.

Is this book the sacred writer illustrates the characters and describes the events of his history in the most engaging manner. The weak indulgence of Eli is well contrasted with the firm piety of Samuel. The rising virtues of David, and the sad depravity of Saul, are strikingly opposed. The sentiments and mstructions scattered throughout are excellent; and the inspired hymn of Harmah, which much resembles that of Mary, discloses a grand prophecy of the Messiah, or the Anointed of the Lord, whose attributes are proclaimed as those of the exalted Sovereign and appointed Judge of the earth. Besides the internal proof of the truth of this Sacred history, it may be remarked, that heathin authors have borrowed, or collected from other sources, many particulars of these accounts which the writer gives. The Orientals relate, that Samuel having made his report to God that the Hebrews were resolved to have a king, God gave him a vessel or horu full of oil, and a staff, revealing to him, that the man whose presence the oil should boil in the vessel, and whose stature sould be equal to that staff, was appointed for their king. No sooner was this determination published among the people, than all the chiefs of the tribes

came with great engerness to measure themselves by the staff, and to try if the oil would boil in their presence; but in vain. Saul, otherwise called Sharek, and surnamed Talut, i. e. the Tall, who was no more than a carrier of water, or dresser of leather, came to the prophet among the rest, and inmediately the oil began to boil in the vessel, and he was found to be just the height of the miraculous staff. On these tokens, Samuel declared him king; but the heads of the tribes, especially that of Judah, to whom the royal dignity had been promised, expostulated, saying, How can this man be our king, who has no estate? How can he support the expense and dignity of the royal Samuel replied, The Lord has chosen him, who disposes of kingdoms without control, to whomsoever he pleases. The Israelites would not yet submit. but insisted on having a sign from Samuel, that they might be assured from God, that this was his will. Samuel answered them. This is the miracle that God gives you to confirm his choice; the ark of the Lord which was taken away by the Philistines, shall be brought back to you by angels. When, therefore, the clection of Saul was proclaimed, the Philistines being resolved to

state

2

INTRODUCTORY AND CONCLUDING REMARKS ON EACH BOOK

conceal the ark of the Lord, which had caused them so many misfortunes by | dition from that precision which belongs to truth, even while it approaches near

its presence, they hid it in a dunghill, but they were smitten with a shameful disease, which determined them to send it back to the confines of the land of Israel. It was no sooner arrived at this place, than the angels of the Lord took it up, and carried it to the tabernacle of Shiloh; and this miracle secured Saul in his kingdom. (See D'Herbelot, Biblioth. Orient. p. 735, 1021.) These traditions may justly be regarded as a confirmation, if such were really wanting, of the Scripture history, and as genuine instances of the variations of tra

to truth. In reading this and similar tales, it is impossible the observation should escape our notice, how much SUPERIOR the simple narrations of Scripture are to whatever is current elsewhere; what additional authority they derive from their simplicity, and their unlaboured, unassuming manner; what nature there is in them, what ease and verisimility. No person whose taste and judgment are undepraved, can hesitate which system to prefer, even supposing the nonexistence of other criteria.

THE SECOND BOOK OF SAMUEL,

OTHERWISE CALLED,

THE SECOND BOOK OF THE KINGS.

INTRODUCTION.

THIS Book derives its name from the prophet Samuel; but it is evident that he could not have written beyond the twenty-fourth chapter of the preceding Book; and it is probable that this Book, with the latter part of the former, was written by the prophets Gad and Nathan. It bears an exact resemblance to the preceding history, and is likewise connected with that which succeeds. It comprises a period of nearly forty years, from A. M. 2919 to 2989; containing an account of David's receiving intelligence of the death of Saul and Jonathan, with his lamentation over them; his triumph over the house of Saul, and confirmation in the kingdom; his victories over the Jebusites and Philistines; the bringing up of the ark to Jerusalem; the rejection of David's purpose for

building a temple, with his prayer on the occasion; his victories over the Philistines, Ammonites, Syrians, &c.; his sin in the matter of Uriah; the divine judgment pronounced against him; his repentance and pardon; with the birth of Solomon; his domestic troubles in consequence; the sin and fratricide of Amnon; the rebellion and death of Absalom, and David's mourning on the occasion; the return of David, with the quelling of Sheba's insurrection; his punishment of the sons of Saul, and last war with the Philistines; his psalm of thanksgiving, his last words, and his mighty men; hús offence in numbering the people; its punishment; with his penitence and sacrifice.

CONCLUDING REMARKS.

THE Vicissitude of important events which this book describes the estamonuments that attest the truth of his relations when he wrote, he brought

blishment and prosperity of David's reign; the extinction of Saul's family, and David's grateful kindness to the surviving son of Jonathan; the lamenta ble fall of David, with his submissive repentance, pardon, and restoration; the melancholy effects of his errors, in the crime of Amnon, and the rebellion of Absalom; and his re-establishment on the throne; are represented in the most interesting manner, and furnish the most valuable lessons to mankind. The heinous sins and sincere repentance of David are propounded, says Augustine, in order that, at the falls of such great men, others may tremble, and know what to avoid; and that, at their rising again, those who have fallen may know what to follow and imitate; though many will fall with David who will not rise with David. The author, in the concise style of Sacred History, selects only the most important incidents of those revolutions which he records; and, among the conspicuous beauties of this book, we can never sufficiently admire David's feeling lamentation over Saul and Jonathan, the expressive parable of Nathan, and the triumphant hymn of thanksgiving and praise composed by the "sweet psalmist of Israel." We see throughout this book the effects of that enmity against idolatrous nations which had been implanted the minds of the Israelites by the Mosaic law, and which gradually tended to the extirpation of that idolatry. This book, as well as the former, contains many intrinsic proofs of its verity. By describing, without disguise, the mis conduct of those characters that were highly reverenced among the people, the sacred writer demonstrates his impartial sincerity; and by appealing to

in

forward indisputable evidence of his faithful adherence to truth. The relation of the fall of David is an illustrious proof of the truth of the Sacred Writings. Who, that intended to deceive by trumping up a religion which he intended to father on the purity of God, would have inserted such an account of one of its most zealous advocates and once its brightest ornament? God alone, whose character is truth and impartiality, has done it to show that His religion, tibrata ponderibus suis, will ever stand independently of the conduct of its professors. The Books of Samuel connect the chain of Sacred History, by describing the circumstances of an interesting period. They describe the reformation and improvements of the Jewish church established by David; and as they delineate minutely the life of that monarch, they point out his typical relation to Christ; and also remarkably illustrate his inspired productions which are contained in the book of Psalms: to which they may be considered as a key.

The remark made on the former book, that many heathen authors have borrowed, or collected from other sources, many particulars of the accounts recorded by the inspired writer, may justly be extended to this book; and indeed is equally applicable to all the books of Sacred History. Eupolemиз and Dius, as quoted by Eusebius, mention many remarkable circumstances of David and Solomor, agreeing with those detailed in these Sacred Books; and furnishing additional external evidence, if such were needed, of the truth of these inspired records.

THE FIRST BOOK OF THE KINGS,

COMMONLY CALLED,

THE THIRD BOOK OF THE KINGS.

INTRODUCTION.

THE Second Book of Samuel, as we have seen, ends abruptly to complete the narrative, it would require the last seven chapters of the First Book of Chronicles; but these we must notice in their proper place. All the transactions there mentioned, except the death of David, evidently intervene before this First Book of Kings.

The two following Bocks, which were originally but one, contain the his tory of the kings, both of Judah and Israel, from the reign of David to the Babylonish captivity. Many ascribe them to Ezra; among whom is Dr. Clarke, from whom we give the following remarks:

"1. That it is the work of one person, is sufficiently evident from the uniformity of the style, and the connexion of events.

"2. That this person had ancient documents, from which he compiled, and which he often only abridged, is evident from his own words: The rest of the acts of (such and such a prince) are they not written in the Chronicles of the kings of Judah, or of Israel? which occur frequently.

"3. These books were written during, or after, the Babylonish captivity; as, at the end of the Second Book, that event is particularly described. The author states also, 2 Kings xvii. 23. that Israel was, in his time, in captivity in Assyria: according to the declaration of God by his prophets.

"4. That the writer was not contemporary with the facts which he relates, is evident from the reflections he makes on the facts which he found in the memoirs which he consulted. See 2 Kings xvii. from ver. 6 to ver. 24.

phet: he studies less to describe acts of heroism, successful battles, conquests, political address, &c. than what regards the temple, religion, religious ceremonies, festivals, the worship of God, the piety of princes, the fidelity of the prophets, the punishment of crimes, the manifestations of God's anger against the wicked, and his kindness to the righteous. He appears every where strong. ly attached to the house of David; he treats of the kings of Israel only acci dentally; his principal object seoms to be the kingdom of Judah, and the matters which concern it.

Now all this agrees well with the supposition that Ezra was the compiler of these books. He was not only a priest, a zealous servant of God, and a reforiner of the corruptions which had crept into the Divine worship, but is universally allowed by the Jews to have been the collector and compiler of the whole Sacred Code, and of the arrangement of the difierent books which constitute the Old Testament."

But a difficulty here arises. If Ezra wrote the Books of Kings, who wrote the Books of Chronicles? Those, ns they relate to the same events, inust evi dently be written by a different hand, and prior to these books. Scott and many others therefore attribute these books of Kings to the prophet Jeremiah, especially as they close with the same events as las prophecies. The question is, however, of little consequence, as we have no reason to question either their authority or authenticity.

This book comprises a period of 126 years, from A. M. 2999 to 3115; and re

"5. There is every reason to believe that the author was a priest or a pro-cords many important events in connexion with the different kings.

THE SECOND BOOK OF THE KINGS,

COMMONLY CALLED,

THE FOURTH BOOK OF THE KINGS.