As in imagination Halokkuk saw the glory revealed on Sinai, and stood with Moses by the Red Sea, taking part in the song of triumph, it was but natural that he should select for special mention the dividing of the Red Sea, and of the deep rapid waters of the Jordan—the two great kindred miracles in which Jehovah appeared to and for His people, the one at the commencement, the other at the close of their pilgrimage through the desert. It is in allusion to these miracles that he breaks into the impetuous and vehement inquiry, verse 8. Of course he expects no answer to the question. Such a question is, indeed, the strongest form of affirmation. Cor.

9. Selah. The pause, denoted by Selah, marks a sentence of peculiar solemnity. It introduces a new series of images, representing the convulsions of nature at the coming of the Judge.

11. “Sun, moon stood each in his dwelling;” withdrew and hid himself in terror at the Divine presence. A magnificent figure, and, like all true poetry, true to nature—a vivid portraiture of the thick darkness of the mid-tempest. It is as though the sun, and, as the storm rages on without ceasing, the moon withdrew into the tabernacle of enshrouding cloud. Compare the imagery of the eighteenth Psalm, 7-14, specially the eleventh verse: “He made darkness His secret place; His pavilion round about Him were dark waters, and thick clouds of the skies.” B. C

“The mountains see Thos; they writhe; The rain-torrent sweepeth along:

The abyss lifteth up its voice,

It flingeth its hands on high;

Sun and moon draw back into their habitations

At the light of Thine arrows shouting by,

At the lightning splendors of Thy spear.

In fury Thou dost march through the earth;

Thou dost stamp down nations in Thy wrath.

Thou goest forth to the rescue of Thy people,

To the rescue of Thine anointed.”

Storm, earthquake and battle all lend their terrors to the scene that now passes before the poet’s eye. The world trembles and splits, mighty torrents gushing out from the rents, so that “the earth is eleven with rivers,” the mountains’ writhe is agony as they gaze, affrighted, on the armed and incensed King of Heaven; torrents of rain lash and obscure the air; the “abyss”—i.e., the great deep of waters, is shaken into violent commotion, flinging up its billows to heaven and beating its shores with the hearse roar of its waves. The sun does not now stand still on Gibeon, or the moon in the valley of Ajalon, as in the day of Joshua’s famous victory; they sullenly retire into their chambers, eclipsed by the still more vivid splendor of the arrows shot from the Divine bow, and of the spear which He hurts, like lightning, from his hand. In short, to the excited imagination of the poet, it seems that the fair ordered cosmos is resolved into its chaotic elements; once more “the earth is without form and void;” once more “darkness broods on the face of the deep.” Once more, too, “the Spirit of God moves on the face of the waters,” to bring order from confusion, and to fill the void with forms of beauty. For as the prophet draws his theophthian to a close, he sees, and lets us see, the gracious and redeeming purpose for the accomplishment of which God has come forth from the secret places of His pavilion. He marches in fury through the earth, stamping down in His march the nations who set themselves against His people; but His aim is not vengeance so much as rescue, the rescue of the race whom He has chosen and anointed, and in whom all the nations of the earth are to be blessed. “Evil to men” is often “good for men;” often the welfare of humanity can only be secured by the removal of those who oppose themselves to it, just as in the natural world destruction is a constant condition of welfare and advance. So that when God manifests Himself for salvation, He must often manifest Himself in destruction; but His aim, His end, is ever gracious, His will is the salvation of men. On this conviction Halokkuk stays his soul as the glory of the Lord passes before him.

oppressing him with its terrors. He had great need of such a stay, for the theophany now robes itself in forms drawn from the darkest memories of the past, and full of threatening omens for the future. When Habakkuk sings—

“Thou dasheat in pieces the head of the house of the wicked, Laying bare the foundations to the very neck,”

we find it very difficult to catch his meaning; but the Hebrews would soon seize his allusion to the fate of Sisera. The poet had been recalling scene after scene from the ancient chronicles of their race, tracing the Divine manifestations made to them from the giving of the Law to the conquest of Canaan. Now of the Canaanitish tribes none seem to have been so powerful as that of which Jabin was king, and Hazor the capital. We are expressly told that Hazor was “the head of all those kingdoms.” To this phrase Habakkuk refers.

14,15. After a solemn pause, Habakkuk resumes his theme—viz., the triumph of Israel in the discomfiture of their foes. Not only is “the head of the house of the wicked,” the captain of the adverse host, destroyed; the warlike tribes who follow him share his fate. Like a mighty tempest the Canaanitish hordes “stormed up,” thinking “to break” Israel, with whom the prophet identifies himself, “to powder,” as the tempest whirls up, and breaks, and disperses the chaff. Like a robber, a free-booter, who lurks in secret places, who rejoices when the moment arrives at which he may set on the defenceless traveller, and snatch from him life and goods, so they beset the children of Israel. But God “pierced their heads with their own spears,” smiting them with confusion and bewilderment, so that they turned their weapons on themselves; “and every man’s sword was against his fellow,” and “every one helped to destroy another.”

But above all this vast heaving sea of confusion, God, the Creator of the ends of the earth, holds fast the redeeming purpose of His love. As of old His Spirit moved on the face of the deep, so now He comes treading on the sea, riding on the heaving waters in the chariots of salvation, advancing to an assured triumph, a foreseen victory:

“Thou treadest upon the sea, Thy horses upon the heaving waters.”

That which alone gives order to the confusions of history, and evolves from them a fair and hopeful significance, is the merciful purpose of God, which, ever seeking the welfare and advance of humanity, compels even the darkest tragedies to contribute to its common and ultimate good.

Loaded as his ode is with local and historical allusions, it seems nevertheless to gather into one all displays of the Divine glory, to generalize upon them, to give us the pattern, the type to which they all conform. It is too large in style, too sublime in tone, to be taken merely as a picture of any one “appearance.” It sums them all up, and teaches us what essential characteristics they have in common. Whenever God appears to men and for men, nature recognizes and responds to His presence, trembling before the majesty in which it nevertheless rejoices. Whenever He appears, signs and wonders and judgments attend His coming, the thoughts of men’s hearts are revealed, their secrets laid bare, their iniquities punished. Whenever and wherever He appears to judge and destroy, it is that He may rescue men from their bonds, to give liberty to the captive, to bind up the broken-hearted, to comfort them that mourn, to give them beauty for ashes, the garment of praise for the spirit of heaviness. Always and everywhere “the day of vengeance of our God” proclaims and ushers in “the acceptable year of the Lord.” Even when He makes bare His bow and launches His spear, He rides in chariots of salvation to rescue His anointed and to redeem His people.

16-19. It is because Habakkuk is strong in his conviction of the redeeming “end” of judgment, that he closes his ode with expressions of patient and joyful trust which have never been surpassed in the tone of tender and unalterable fidelity they breathe:

“I heard, and trembling seized my breast; My lips quivered at the sound: Rottenness penetrates my bones: I tremble under myself That I am silently to await the day of tribulation, When he that shall attack me cometh up. For though the fig-tree will not blossom And there be no yield on the vines, The fruit of the olive fails, And the corn-fields bear no food, The fold is empty of the flock, And there is no ox in the stall; Yet in Jehovah will I rejoice, I will be joyful in the God of my salvation. Jehovah the Lord is my strength, And maketh my feet like hinds’ feet, And causeth me to walk in my high places.” Cox.

The sentiment of the seventeenth verse is that though everything else should fail, the fig-tree, the vine, the olive, the fields, the flocks and the herds, yet the everlasting God

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| 223 | Deliverance under Deborah and Barak. Jael and Sisera. Song of Deborah. Judges 4 : 1-24 ; 5 : 1-31. | 182 | | — | — | — | | 224 | Naomi and Ruth. Return from Moab to Bethlehem. Ruth Gleans in the Field of Boaz. Ruth 1 : 1-22 ; 2 : 1-23. | 193 | | 225 | Ruth’s Claim Recognized by Boaz. Marriage of Boaz and Ruth. Lineage of David. Ruth 3 : 1-18 ; 4 : 1-22. | 201 | | 226 | Servitude under Midianites. Gideon. Thirty-two Thousand sifted to Three Hundred. Judges 6 : 1-40 ; 7 : 1-8. | 206 | | 227 | Flight of the Midianites. Their Destruction by the Gathered Tribes of the North. Incidents that Followed. Gideon’s Subsequent History. Judges 7 : 9-25 ; 8 : 1-32. | 215 | | 228 | Abimelech Made King by Shechemites. Fable and Curse of Jotham. Abimelech and the Men of Shechem Destroyed. Judges 8 : 33-35 ; 9 : 1-57. | 222 | | 229 | Tola and Jair. Servitude under the Ammonites. Jephthah’s Victory and Vow. Conflict with Ephraim. Ibzan, Elon, and Abdon. Judges 10 : 1-18 ; 11 : 1-40 ; 12 : 1-15. | 227 | | 230 | The Angel Jehovah Appears to Manoah’s Wife. Birth of Samson. His Marriage and Exploits against the Philistines. Judges 13 : 1-25 ; 14 : 1-20 ; 15 : 1-8. | 233 | | 231 | Samson Slays a Thousand Philistines. Delilah. Capture and Imprisonment ; Repentance and Final Victory. Death, Burial, and Character. Judges 15 : 9-20 ; 16 : 1-31. | 240 | | 232 | Birth of Samuel. Song of Hannah. 1 Sam. 1 : 1-28 ; 2 : 1-11. | 246 | | 233 | Baseness of Eli’s Sons. Eli’s Forewarning of Punishment. Call of Samuel, and his Establishment as the First Prophet in Israel. 1 Sam. 2 : 12-36 ; 3 : 1-21 ; 4 : 1. | 253 | | 234 | Philistine Capture of the Ark. Death of Eli. The Ark and Dagon. Punishment of Cities Holding the Ark. Return of the Ark. 1 Sam. 4 : 1-22 ; 5 : 1-12 ; 6 : 1-21 ; 7 : 1. | 259 | | 235 | Twenty Years’ Servitude to Philistines. Repentance under Samuel’s Appeals. At his Intercession God Gives Israel Decisive Victory. Twenty Years of Samuel’s Judgeship. Israel Asks a King. 1 Sam. 7 : 2-17 ; 8 : 1-22. | 264 | | 236 | Saul anointed by Samuel. Receives the Prophetic Spirit. Schools of the Prophets. 1 Sam. 9 : 1-27 ; 10 : 1-16. | 271 | | 237 | Public Election of Saul as King. His Victory over the Ammonites. 1 Sam. 10 : 17-27 ; 11 : 1-13. | 276 | | 238 | Saul’s Kingship Confirmed. Samuel’s Address at the Surrender of his Judgeship. 1 Sam. 11 : 14, 15 ; 12 : 1-25. | 281 | | 239 | Gathering of Philistines. Saul’s First Disobedience. Jonathan’s Devout Courage Leads to a Divine Discomfiture of the Philistine Hosts. Saul’s Rash Oath and its Consequences. 1 Sam. 13 : 1-23 ; 14 : 1-46. | 285 | | 240 | Commission to Destroy Amalek. Saul’s Second Disobedience. Final Rejection. 1 Sam. 14 : 47-52 ; 15 : 1-35. | 291 | | 241 | David Anointed by Samuel. Saul Troubled by an Evil Spirit. Soothed by David’s Harp. 1 Sam. 16 : 1-23. | 297 | | 242 | David and Goliath. Jonathan and David. 1 Sam. 17 : 1-58 ; 18 : 1-5. | 301 |

| SECTION | | PAGE | | — | — | — | | 243 | David’s Successes, and Saul’s Murderous Pursuit. David Escapes to Samuel. Saul’s Messengers and Saul Constrained to Prophesy. 1 Sam. 18 : 6-30 ; 19 : 1-24. | 308 | | 244 | David with Jonathan. Plans of Protection against Saul. Their Parting. 1 Sam. 20 : 1-42. | 313 | | 245 | David Flees to Ahimelech, then to Achish, of Gath, and to the Cave of Adullam. 1 Sam. 21 : 1-15 ; 22 : 1, 2. | 317 | | 246 | David goes to Moab, and to the Forest of Hereth. Slaughter of Ahimelech, the Priests and the People of Nob. David Saves Keilah. 1 Sam. 22 : 3-23 ; 23 : 1-13. | 320 | | 247 | In the Wilderness of Ziph, Jonathan Seeks David. Their Parting Covenant. Saul Surrounds David’s Band in the Wilderness of Maon. Called Back to Repel a Philistine Raid. David at Engedi. 1 Sam. 23 : 14-29. | 323 | | 248 | Saul in the Cave at Engedi. His Colloquy with David, and Seeming Repentance. 1 Sam. 24 : 1-22. | 327 | | 249 | Death of Samuel. Story of Nabal and Abigail. 1 Sam. 25 : 1-44. | 331 | | 250 | Saul’s Final Pursuit of David. David Enters his Camp by Night. His Last Colloquy with Saul. 1 Sam. 26 : 1-25. | 336 | | 251 | David Flees again to the Philistine King, who Gives him Ziklag. Released from Military Service against Saul. 1 Sam. 27 : 1-12 ; 28 : 1, 2 ; 29 : 2-11. | 339 | | 252 | Ziklag Raided by Amalekites. David Destroys Invaders, and Recovers Wives and Spoil. 1 Sam. 30 : 1-31. | 343 | | 253 | Saul and the Witch of Endor. 1 Sam. 28 : 3, 5-25. | 346 | | 254 | Saul and his Sons Slain on Gilboa by the Philistines. 1 Sam. 28 : 4 ; 29 : 1 ; 31 : 1-13. 1 Chron. 10 : 13, 14. | 350 | | 255 | David’s Lament over Saul and Jonathan. 2 Sam. 1 : 1-27. | 357 | | 256 | David Anointed at Hebron as King over Judah. Ishbosheth Made King over Israel by Abner. Conflict of Forces under Abner and Joab. 2 Sam. 2 : 1-32. | 361 | | 257 | Abner Brings over all Israel to David, and is Murdered by Joab. Assassination of Ishbosheth. 2 Sam. 3 : 1-39 ; 4 : 1-12. | 365 | | 258 | David’s Third Anointing, at Hebron, as King over all Israel, by a Great Host from all the Tribes. Jerusalem Made his Capital. 2 Sam. 5 : 1-10. 1 Chron. 11 : 1-9 ; 12 : 23-40. | 369 | | 259 | ’ Names of the Mighty Men whom David Had,’ and Some of their Heroic Deeds. 2 Sam. 21 : 15-22 ; 23 : 8-39. 1 Chron. 11 : 10-47 ; 12 : 1-22 ; 20 : 4-8. | 372 | | 260 | David’s Palace and Family. His Double Victory over the Philistines. Kindness to the Son of Jonathan. 2 Sam. 5 : 11-25 ; 9 : 1-13. 1 Chron. 14 : 1-17. | 375 | | 261 | The Ark Removed from Kirjath-Jearim. Uzzah Smitten. It Remains Three Months with Obed-Edom. Taken to Jerusalem. David’s Psalm for the First Song-Service. 2 Sam. 6 : 1-23. 1 Chron. 13 : 1-14 ; 15 : 1-29 ; 16 : 1-43. | 379 | | 262 | David’s Desire to Build a House for JEHOVAH. God’s Message by Nathan. The Great Covenant Promise. David’s Grateful Praise and Prayer. 2 Sam. 7 : 1-29. 1 Chron. 17 : 1-27. | 385 |

David’s Victories over Philistia, Moab, Syria, and Edom. Gathered Treasure Dedicated to God’s House. His Wise, Just Reign. Civil Officers. 2 Sam. 8:1-18; 1 Chron. 18:1-17.

Organization of the Kingdom: Ecclesiastical, Military, Tribal, and for Revenue. 1 Chron. chapters 23-27.

5. AND the children of Israel dwelt among the Canaanites; the Hittite, and the Amorite, and 6 the Perizzite, and the Hivite, and the Jebusite: and they took their daughters to be their 7 wives, and gave their own daughters to their sons, and served their gods. And the children of Israel did that which was evil in the sight of the LORD, and forgot the LORD their God, and 8 served the Baalim and the Asheroth. Therefore the anger of the LORD was kindled against Israel, and he sold them into the hand of Cushan-rishathaim king of Mesopotamia: and the 9 children of Israel served Cushan-rishathaim eight years. And when the children of Israel cried unto the LORD, the LORD raised up a saviour to the children of Israel, who saved them, even 10 Othniel the son of Kenaz, Caleb’s younger brother. And the spirit of the LORD came upon him, and he judged Israel; and he went out to war, and the LORD delivered Cushan-rishathaim 11 king of Mesopotamia into his hand: and his hand prevailed against Cushan-rishathaim. And the land had rest forty years. And Othniel the son of Kenaz died. 12 And the children of Israel again did that which was evil in the sight of the LORD: and the LORD strengthened Eglon the king of Moab against Israel, because they had done that which 13 was evil in the sight of the LORD. And he gathered unto him the children of Ammon and 14 Amalek; and he went and smote Israel, and they possessed the city of palm trees. And the 15 children of Israel served Eglon the king of Moab eighteen years. But when the children of Israel cried unto the LORD, the LORD raised them up a saviour, Ehud the son of Gera, the Benjamite, a man lefthanded: and the children of Israel sent a present by him unto Eglon the 16 king of Moab. And Ehud made him a sword which had two edges, of a cubit length; and he 17 girded it under his raiment upon his right thigh. And he offered the present unto Eglon king 18 of Moab: now Eglon was a very fat man. And when he had made an end of offering the 19 present, he sent away the people that bare the present. But he himself turned back from the quarries that were by Gilgal, and said, I have a secret errand unto thee, O king. And he said, 20 Keep silence. And all that stood by him went out from him. And Ehud came unto him; and he was sitting by himself alone in his summer parlor. And Ehud said, I have a message from 21 God unto thee. And he arose out of his seat. And Ehud put forth his left hand, and took 22 the sword from his right thigh, and thrust it into his belly: and the haft also went in after the blade; and the fat closed upon the blade, for he drew not the sword out of his belly; and it 23 came out behind. Then Ehud went forth into the porch, and shut the doors of the parlor 24 upon him, and locked them. Now when he was gone out, his servants came; and they saw, and, behold, the doors of the parlor were locked; and they said, Surely he covereth his feet 25 in his summer chamber. And they tarried till they were ashamed: and, behold, he opened not the doors of the parlor; therefore they took the key, and opened them: and, behold,

26 their lord was fallen down dead on the earth. And Ehud escaped while they tarried, and 27 passed beyond the quarries, and escaped unto Seirah. And it came to pass, when he was come, that he blew a trumpet in the hill country of Ephraim, and the children of Israel went 28 down with him from the hill country, and he before them. And he said unto them, Follow after me : for the LORD hath delivered your enemies the Moabites into your hand. And they went down after him, and took the fords of Jordan against the Moabites, and suffered not a 29 man to pass over. And they smote of Moab at that time about ten thousand men, every lusty 30 man, and every man of valor ; and there escaped not a man. So Moab was subdued that day under the hand of Israel. And the land had rest fourscore years. 31 And after him was Shamgar the son of Anath, which smote of the Philistines six hundred men with an ox goad : and he also saved Israel.

There are six conquests and redemptions of Israel :

| Oppressors. | Deliverers. | | — | — | | 1. Mesopotamians. | Othniel. | | 2. Moabites. | Ehud. | | 3. North Canaanites. | Deborah and Barak. | | 4. Midianites, etc. | Gideon. | | 5. Ammonites. | Jephthah. | | 6. Philistines. | Samson. |

D. F.

If any doubts could have been felt that the command utterly to drive out the Canaanite, though apparently harsh, was right in itself, the events which now ensued alone suffice to remove them. Again, as before the flood, the seed of the wicked were intermingled with the heirs of the promise, and with like results. Lee.— The first step in Israel’s declension was failure to exterminate the Canaanites, in accordance with God’s command. This entailed the com- promise of living among them and maintaining intercourse with them. Then followed inter- marriages, that prolific source of degeneracy in all ages. Their not throwing down the altars of the Canaanites soon issued in their bowing down to the gods worshipped at those altars. A. R. F.

No sooner was that shameful alliance contract- ed than the national apostasy followed instantly. And the connection between this religious apos- tasy and the first servitude by which they lost their national independence was no less close. If we read Scripture with a view to our own ad- monition, our attention must be arrested by this striking example of the danger of ungodly un- ions. It must be so in the nature of things. The true notion of the partnership of marriage is a fellowship in heart, in thought, in affection, in interest ; an identity of aim and purpose in life ; a joint action in all that relates to God and man ; united counsels in fulfilling the various duties of the home, of the human society, of the Church of God. How could the Israelite, seek- ing the glory of Jehovah, and hating the detest- able abominations of heathenism, have such fel- lowship with the daughter of an Amorite or Ca- naanite? And how can any true servant of the

Lord Jesus Christ have such fellowship with one whose heart is wholly given up to the world, and has no concern for the kingdom of heaven?

8. The sacred history teaches us how the movements of the nations and the restless inva- sions of heathen kings had a special relation to the chosen race. They were actuated merely by ambition, by the lust of conquest, by the appe- tite for plunder and dominion. But in the wonderful providence of God they were made instruments for chastening and correcting, or for saving and delivering, his people, as the case might be. Here we find the unsettled state of the Mesopotamian tribes, which led them beyond the borders of their own land, bringing them to Palestine at the very time when the Israelites in the wantonness of their fickle hearts had fallen away from the service of the living and true God to that of the idols of Canaan. A little while and their apostasy would have been complete, and the very end of their election would have failed. So Cushan-rishathaim, who knew noth- ing of their religion or of their apostasy, mus- tered his hosts, marched his army, and at the critical moment fell like a rod upon the peccant people. A. C. H.

9. Cried unto the Lord. It seems a most remarkable circumstance in the various Jewish apostasies that it was only in their pros- perity the Mosaic Law was neglected and violat- ed ; in adversity, when reflection was awakened and seriousness restored, they always cried to their God as the only sure source of deliverance, and as uniformly received the deliverance they sought. Surely this can be accounted for only on the supposition that the Mosaic Law was really dictated by a Divine authority, and con- tinually supported by a Divine interposition. Graves.—From the circumstance of the Israel- ites being most prone to idolatry in prosperous times, and generally returning to the God of their fathers at the season of adversity, we are supplied with a clear proof that their defection from the true God was not any doubt of his goodness or power, but a wanton abuse of his blessings. If they had doubted the truth and divine authority of their law, their behavior would have been naturally otherwise; they would have adhered to it in times of prosperity, and would have left it in adversity and trouble. Warburton.

9. The first judge was Othniel, the nephew and son-in-law of Caleb. He was raised up in his capacity of deliverer in answer to their prayer, and was prepared for his office of judge by the Spirit of the Lord coming upon him. It is remarkable that Israel’s first enemies after the occupation of Canaan arose in the same quarter as those who overthrew the monarchy—viz., in the land of the northeast, in the country washed by the Tigris and Euphrates. Othniel was of the tribe of Judah, and his exploits served to keep in memory the blessing of Jacob upon Judah, as well as to illustrate the Divine injunction which had before been given, “Judah shall go up first.” Leathes.—Othniel had already signalized his valor in the taking of Kirjathsepher and by his experience in war, and the reputation he had gained with his countrymen was peculiarly qualified to lead them successfully against their oppressors. Bush.

10. The Spirit of Jehovah was upon him.** For the first time in the Book of Judges we meet here the statement, that “the Spirit of Jehovah” “was upon,” or “clothed,” or else “came upon” a person. Although, in each case, the influence came from the Spirit of God for the accomplishment of a special purpose, it was not necessarily, as under the New Testament dispensation, a sanctifying influence. Nor is this influence to be regarded as the same with the abiding presence of the Holy Spirit in the heart. These gifts of the Holy Spirit were miraculous, rather than gracious—like the gifts in the early Church, rather than as “the promise of the Father.” A. E.

Their cry of distress entered into the ears of the Lord of hosts. His wrath turned to pity; he who chastened when they sinned, now comforted when they prayed. Othniel the deliverer went forth in the might of God’s Spirit, and Chushan’s power was gone, and the land of Israel had rest for forty years. And so has it ever been. The obscurer movements of Philistines, and Ammonites, and Midianites, as well as the grand-historic drama of Assyria, and Egypt, and Babylon, and Persia, and Greece, and Rome, have always had one special design in the correction or deliverance of God’s people. And we may be sure that the great events of modern history have been appointed to work out the purposes of God with reference to his Church, either for correction or deliverance, and that the rise and fall of empires, the ambition of kings and statesmen, the conquests of warriors, and the revolutions of peoples, will in the end be found to have been overruled for the glory of God, and for the extension of the kingdom of Jesus our Lord. A. C. H.

Verses 12-30.

12. As every man is guilty of his own sorrow, these Israelites bred mischief to themselves. Rather than Israel shall want a scourge for their sin, God himself shall raise them up an enemy. Moab had no quarrel but his own ambition; but God meant by the ambition of the one party, to punish the ambition of the other; his justice can make one sin the executioner of another, while neither shall look for any measure from him but judgment. Bp. II.

13. Possessed the city of palm-trees.** Jericho, or rather the site of Jericho, with the adjacent territory, as the city itself was in ruins. On this site, Eglon probably pitched his camp, erected fortifications, and fixed here his residence. His object was to obtain command of the fords of the Jordan, which would not only open to him a free communication with the land of Moab, but prevent also the tribes on the east and the west of the river forming a junction of forces. Accordingly the first step taken by Ehud, when assured of victory (verse 28), was to take possession of these fords, and thus cut off the retreat of the enemy. Bush.

14. No less than eighteen years did the rod of Moab rest upon the inheritance of God. Israel’s sins have made them servants, whom the choice of God had made free, yea, his first-born. Worthy are they to serve those men whose false gods they had served. 15. Doubtless, Israel complained sooner than the end of eighteen years. Before they sighed for themselves, but now they cried unto God. The very purpose of affliction is to make us importunate. When once we can say, “Out of the depths have I cried to thee,” instantly follows, “The Lord heard me.” We live in bondage to these spiritual Moabites, our own corruptions: it discontents us; but where are our strong cries unto the God of heaven? Where are our tears? If we could passionately bemoan ourselves to him, how soon should we be more than conquerors! The same hand that raised up Eglon against Israel, raised up also Ehud for Israel against Eglon. When that tyrant had revenged God of his people, God will revenge his people of him. Bp. II.

The story of Ehud throws a broader light over the darkness of the time. The Moabite armies, the most civilized of the Transjordanic nations, place themselves at the head of the more nomadic tribes of Ammon and Amalek, cross the Jordan, and (like the Israelites on their first passage) establish themselves at Gilgal and Jericho. Their dominion extended itself over the neighboring tribe of Benjamin, and from Benjamin, accordingly, a yearly tribute was exacted. There was in the tribe a youth of the name of Ehud, who was intrusted with the charge of carrying the tribute to the Moabite fortress. After he had delivered the gifts, he paid a visit to the sacred enclosure or “images” at Gilgal, left his two attendants, and returned, with his increased knowledge of the localities, to the presence of the king. The whole scene is full of the contrast between the slight, wily, agile Israelite, and the corpulent, credulous, unwieldy Moabite. The king is seated in a chamber on the roof of the house for the sake of catching a cool air in the sultry atmosphere of the Jordan valley, with his attendants around him. Ehud announces that he has a secret oracle to disclose. The king, with an instantaneous “Hush!” orders his attendants to withdraw. Ehud, still fearing lest his blow should miss its aim, repeats the announcement of the Divine message. This was to raise the king from his sitting posture, and expose him to the stroke more easily. Eglon falls into the snare. With the respect always paid in the East to a sacred personage, he rises and comes toward the assassin. In that moment, from the long mantle, which as the leader of the tribe he wore round him, Ehud, left-handed like so many of his tribesmen, drew the long dagger concealed on his right thigh. Its flash is seen for an instant, before the flesh of the portly king closes in upon it. Ehud escapes by the gallery round the roof, locking the door behind him. Stanley.

The horror and confusion consequent upon the discovery of the murder have given Ehud still further time. And now the preconcerted signal is heard. The shrill blast of the trumpet wakes the echoes of Mount Ephraim. All around from their hiding troop the men of Israel. The first object is to haste back toward Jericho and take the fords of Jordan, so as to allow neither help to come, nor fugitives to escape; the next to destroy the garrison of Moab. In both, Israel are successful, and, “at that time”—of course, not on that precise day—ten thousand of Moab are slain, all of them, as we should say, fine men and brave soldiers. “And the land had rest fourscore years.” Not one word of palliation or excuse is said for this deed. It was not under the influence of “the Spirit of Jehovah” that such deliverance was wrought, nor is it said of Ehud, as of Othniel, that he “judged Israel.” Even Jewish tradition compares Ehud to the “ravening wolf,” which had been the early emblem of his tribe, Benjamin. A. E.

Treacherous assassination is not a work emanating from the Spirit of God. Ehud’s courage, patriotism, and faith were accepted of God, but not what was wrong in his action. But God blots out the sin which alloys even the acts of faith of His children. God employed Ehud to be Israel’s deliverer; and overruled his wrong act to carry out the Divine purpose against Eglon. Bishop Butler observes, there are some precepts in Scripture given to particular persons which would be immoral and vicious, were it not for such precepts; but those are of such a kind that the precept changes the whole nature of the case and of the action. None of these precepts are contrary to immutable morality. If it were commanded to cultivate the principles, and act from principles of treachery, ingratitude, cruelty, the command would not alter the nature of the case or of the action in any of these instances. In Ehud’s instance, neither the principle nor the particular act was commanded by God. It is not said of Ehud, as it was of Othniel, that “the Spirit of Jehovah came upon him.” Nor does Ehud appear among the examples of faith in Heb. 11. A. R. F.

The cruelty of our penal laws down to the present century, the existence of the slave-trade and of slavery within our own memory, persecution unto cruel deaths for religious opinions, the severities of arbitrary governments till exploded in the light of freedom, are familiar examples how things evil in themselves may be approved by good and humane men when they are sanctioned by prevalent custom and by public opinion. And the observation of these facts teaches us the folly as well as the injustice of judging men of one age by the standard of another. Turning to Ehud and Jael, we know that in their days human life had no value; that the life of an enemy was looked upon as a lawful prey. We know that the only weapon of defence that remains to the weak, that of cunning and deceit, becomes sharpened by constant use. When, therefore, Ehud and Jael in their respective times saw the people of God whom they loved trampled underfoot by cruel tyrants and oppressors; when they saw the glory of God in whom they believed profaned by the triumphs of idolatry; when indignation burned in their hearts for the indignities which the people suffered at heathen hands—can we wonder that their generous hearts planned vengeance and deliverance, and that to accomplish their purpose violence was no crime, deceit was no sin in their eyes. They had not, it is true, the grace to wait in patient faith, but they had the zeal and the courage to take their lives in their hands and risk them freely for their country and their God. They had the noble spirit of self-sacrifice, ready to give all they had on the altar of religion and patriotism. They had the faith in God which marks the saint and the disdain of danger which marks the hero. And so He who accepts a man according to what he hath and not according to what he hath not, accepted their virtues and covered their sin, even as we hope He will accept us when we act up to the light given to us, even though our best deeds are mixed up with sin. A. C. H.

30. Eighty years. One is pleased to read of these long intervals of repose, when under their happy constitution and with the abundance guaranteed to them by the Divine blessing, during those periods when exempted both from famine and the power of their enemies, they must have had much of individual and family enjoyment. T. C.

31. After him was Shamgar. Of the tribe and family of Shamgar nothing is said in the Scripture, except that he was the son of Anath, nor are we informed how long he judged Israel. From his having to do principally with the Philistines, it is probable that he originated in one of the tribes bordering upon their territory of Judah or Dan. Bush.—It seems Israel needed deliverance, for he delivered Israel; how great the distress was, Deborah afterward related in her song, that in the days of Shamgar the highways were unoccupied, etc. That part of the country which lay next to the Philistines was so infested with plunderers, that people could not travel the roads in safety, but were in danger of being set upon and robbed; nor durst they dwell in the unguarded villages, but were forced to take shelter in the fortified cities. H.

The Syrian good is a very different affair from our ox-goad. Maundrell, who had the curiosity to measure several of these goads, found them to be “about eight feet long, and at the biggest end six inches in circumference. They were armed at the lesser end with a sharp pricker for driving the oxen, and at the other end with a small spade or paddle of iron, strong and massy, for cleansing the plough from the clay that encumbers it in working.” He speaks of those which he saw in the north of Syria; those that I saw in the south I should judge to be quite as large. It is easy, therefore, to credit the account of Shamgar’s achievement, who made such havoc among his enemies with an ox-goad. We may suppose, however (so fragmentary is the notice), that he was not entirely alone; that some others rallied to his aid with such implements of labor as they could snatch at the moment. Hackett.

Suggested Truths. That God’s purpose of deliverance may be accomplished by bad as well as good actions; that the degree in which good men fall short of the glory of God varies widely according to their opportunities; and that God graciously accepts the thoughts and intents of loving and faithful hearts in spite of sin committed in ignorance of his will, dealing with men’s souls through the infinite merits of the death of his dear Son, and with respect to the full satisfaction of his atoning blood—to whom be glory and praise for ever and ever! We learn also to take a juster view of the great figures which are set before us in Holy Scripture. They are not ideal figures or perfect characters. They are faithful delineations of the real lives of men and women who lived two or three thousand years ago; who stood up head and shoulders above their contemporaries in certain great gifts and qualities, but who necessarily partook of the character of the age they lived in. While we try to emulate their faith, we must judge of their actions by the light of the perfect law of God. A. C. H.

God can make those eminently serviceable to his glory and his church’s good, whose extraction, education, and employment, are very mean and obscure. He that has the residue of the Spirit, could, when he pleased, make ploughmen judges and generals, and fishermen apostles. It is no matter how weak the weapon is, if God direct and strengthen the arm. An ox-goad, when God pleases, shall do more than Goliath’s sword. And sometimes he chooses to work by such unlikely means that the excellency of the power may appear to be of God. H.

THIRD SERVITUDE UNDER JABIN. DELIVERANCE UNDER DEBORAH AND BARAK, JAEL AND SISERA. SONG OF DEBORAH.