nicious laws: "For the statutes of Omri are kept, and all the works of the house of Ahab." (Micah vi. 16.) These statutes were probably some severe laws against attending the worship of God at Jerusalem, or some successful enticements to idolatry, which were afterwards imitated by the apostate rulers of Judah.

F, page 421.—The Malediction of Joshua, and its Accomplishment on Hiel.

WHEN Jericho was miraculously destroyed, the Hebrew chief pronounced a fearful prediction against the man who should dare to restore a place doomed to perpetual ruin, as a monument of the exercise of God's almighty power on behalf of his people. This denunciation was given thus: "Cursed be the man before the Lord, that riseth up and buildeth this city Jericho: he shall lay the foundation thereof in his first-born, and in his youngest son shall he set up the gates of it." (Joshua vi. 26.) Hiel undertook this task, and, as the narrative informs us, suffered the threatened infliction. But what was this infliction? This question commentators do not agree to answer. It has been generally supposed that the words of Joshua doomed to death all the posterity of the rash individual who had the temerity to engage in this prohibited undertaking; the first-born dying when the foundation was laid, the others in succession during the progress of the work, and the youngest when the gates were set up so that that man who had made such efforts to provide for his family, and who hoped to have perpetuated their name and power by this erection, saw the utter ruin of his hopes in the very act.

Others, however, think the cause only referred to the great delay which should obstruct the building; that, if the foundation was laid when the eldest son of the builder was born, the youngest should come into the world before it was finished.

A third opinion is, that the person building the town sacrificed his two sons, the eldest on beginning to build, the youngest at the completion of the work.

The first of these expositions we regard as correct: the others are, in fact, only worthy of notice, as specimens of the ingenuity which learned men employ to exclude the miraculous agency of God from the government of his people. The case, regarded in this aspect, would afford to the Israelites of that apostate age overwhelming proof of the certain existence, truth, and actual government of Jehovah over Israel. It is indeed manifest that the prophecy was fully understood at the time, and known to be perfectly fulfilled; thus establishing the verity of a Divine threatening delivered more than four hundred years before. In this sense it was always spoken of by ancient Jewish writers.

G, page 436.-The Case of Hazael.

THE reply of Elisha to Hazael has occasioned much learned inquiry. Supposing the authorized version to involve a contradiction, Bishop Horsley, Kennicott, and others, render the language of the prophet thus: "Go say, Certainly thou shalt not recover." But the text, as Bishop Hall has well observed, is not contradictory. "It is more than a single answer that the prophet returns to this message. One answer he gives to Benhadad, who sent the message; another he gives

to Hazael, who brings it. That to Benhadad is, 'Thou mayest surely recover;' that to Hazael, 'The Lord hath showed me that he shall surely die.' The first clause states that the disease is not mortal, that it will not cause the death of the king; the second that, notwithstanding, he will die from another cause." If the question be carefully considered, it will be seen that such an answer as this was required. Hazael was taught by the king to ask, "Shall I recover of this disease?" The answer is, that he might recover, the disease not being mortal, but that he would not, as, while under its influence, he would die from other causes. The drift of the narrative, therefore, makes the authorized version here the most satisfactory.

But in the subsequent part of the account it may admit of explanation: "It is generally understood that Hazael was struck with horror at the prediction; that these cruelties were most alien from his mind; that he then felt distressed and offended at the imputation of such evils to him; and yet, so little did he know his own heart, that when he got power, and had opportunity, he did the whole with a willing heart and a ready hand. On the contrary, I think he was delighted at the prospect; and his question rather implies a doubt whether a person so inconsiderable as he is shall ever have it in his power to do such great, not such evil, things; for, in his sight, they had no turpitude. The Hebrew text stands thus: 'But what! thy servant, this dog! that he should do this great work!' Or, 'Can such a poor worthless fellow, such a dead dog' (ó kvwv ó tεÔVηкws, Sept.) 'perform such mighty actions? thou fillest me with surprise.' And that this is the true sense, his immediate murder of his master on his return fully proves. 'Our common version of these words of Hazael,' as Mr. Patten observes, has stood in the front of many a fine declamation, utterly wide of his real sentiment. His exclamation was not the result of horror, his expression has no tincture of it; but of the unexpected glimpse of a crown! The prophet's answer is plainly calculated to satisfy the astonishment he had excited. A dog bears not, in scripture, the character of a cruel, but of a despicable, animal; nor does he who is shocked with its barbarity call it a GREAT deed.'" (DR. ADAM CLARKE'S "Commentary.")

CHAPTER VII.

THE HISTORY AND RELIGION OF THE KINGDOM OF JUDAH.

REHOBOAM, preparing to subdue the revolted Tribes, is forbidden by a Prophet-Relative Position of the Kingdoms--Judah degenerates into Idolatry-Invaded, and Jerusalem plundered, by ShishakAbijam succeeds to the Throne He invades Israel-Asa made King-Prohibits Idolatry-Repels the Ethiopian Invasion-Is harassed by the King of Israel-Obtains Deliverance by a League with Syria-This Conduct condemned-The Prophet persecutedJEHOSHAPHAT REIGNS-He prohibits Idolatry--And issues a Commission for the Instruction of the People-Marries his Son to the Daughter of Ahab-Judah invaded by Moab and AmmonJehoshaphat seeks Refuge in Jehovah-Is gloriously deliveredHe attempts the Revival of the Trade with Ophir, but fails— Jehoram succeeds his Father-He massacres all his BrethrenHE RESTORES THE GROVES AND HIGH PLACES Introduces the Sidonian Idolatry, and enforces its Observance-Invasion of the Kingdom by a combined Army of Philistines and Arabians-Who carry off the royal Family and spoil the Palace of the KingJehoram dies miserably, and is succeeded by Ahaziah-He begins to reign wickedly, and is slain by Jehu-Athaliah usurps the Government-Destroys all the Seed Royal except one Child-And reigns six Years-Athaliah slain-And Joash placed on the Throne when seven Years old-He repairs the Temple-And reigns wisely until the Death of Jehoiada-He then falls into Idolatry— Being reproved by Zechariah for his Impiety, he commands the Prophet to be put to Death-Jerusalem spoiled by Hazael of Syria -Joash is murdered in his Bed, and succeeded by Amaziah-He begins to reign well-Invades Edom-Is victorious-Worships the Deities of Seir-Is rebuked by a Prophet-Whom he threatens-He provokes a War with Israel-Is defeated, and taken PrisonerUzziah succeeds to the Throne-He reigns well-Humbles the Philistines, Ammonites, and Arabians-Strengthens the ArmyInvents important military Engines-HE INVADES THE PRIEST'S OFFICE, and, attempting to offer Incense, is smitten with Leprosy -The Nature and Influence of the prophetic Office-Jotham reigns piously-Micah prophesies-Ahaz reigns wickedly--Judah defeated by Israel with great Loss-Isaiah divinely commissioned to Ahaz―The King trusts in Assyria, and is disappointed—Hezekiah reigns—He reforms Abuses-Destroys Idolatry—And restores the Worship of Jehovah-Ceases to pay Tribute to the King of Assyria-Is threatened by him-Hezekiah's Sickness and Recovery -The Destruction of the Assyrian Army-Nahum prophesies— Conduct of the King to the Babylonish Ambassadors condemnedHe is threatened-Manasseh succeeds to the Throne-He restores

Idolatry—And persecutes unto Death the Worshippers of Jehovah -Subdued by the King of Assyria, and carried away Captive-He humbles himself, repents, is restored to his Kingdom, and reigns piously-He dies, and is succeeded by Amon-Judah invaded by Assyria-Delivered by Judith-Josiah reigns well-A Book of the Law found in the Temple-Josiah opposes the King of Egypt-Is slain--Jeremiah raised up to prophesy-Jehoahaz reigns wickedly -Is deposed by the King of Egypt, who places Jehoiakim on the Throne-He also reigns wickedly, and is succeeded by Jehoiachin, who is deposed by Nebuchadnezzar, who appoints Zedekiah King -He also does Evil-He is finally deposed, and Jerusalem destroyed. Chronological Table. NOTES. Geographical Extent of the Kingdom of Judah-High Places-The Burning for Asa-The Letter of Elijah-The Sacrifice of Children to Moloch-The Promise of Immanuel-The Connexion of the sacred History with that of Assyria-The Language employed by the Hebrews in speaking of Deity-The miraculous Destruction of the Assyrian Army-Sacred Groves-The Chronology of the Deliverance of Jerusalem by Judith-The Route of Pharaoh-Necho to Carchemish.

REHOBOAM can scarcely be said to have reigned over the whole Hebrew nation; for no sooner had he begun to exercise sovereign power, than the revolt of the ten tribes ensued; and he found his dominion limited to Judah and Benjamin.* Whatever may be thought of the conduct and policy of Rehoboam prior to the revolt, he certainly acted afterward with great energy and decision. When the men of Israel had consummated their treason, by stoning his collector of taxes, and declaring themselves independent, he determined to reduce them to obedience by force. For this purpose he speedily assembled an army of one hundred and eighty thousand chosen troops: nor is it easy to conceive how the refractory tribes, in their unprepared state, could have resisted such an organized and numerous force. But the intended aggression was forbidden: "The word of God came unto Shemaiah the man of God," commanding him to speak to the king and people of Judah and Benjamin, saying, "Ye shall not go up, nor fight against your brethren the children of Israel: for this thing is from me. (1 Kings xii. 22-24.) The instant obedience of the king and people to this mandate shows, in a remarkable manner, that, not

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withstanding the idolatry and irreligion which had prevailed, the leading principle of the theocracy was still recognised in Judah as supreme authority.

This fact directs attention to a consideration of great interest and importance. When the Hebrew people are regarded as divided into these two separate and independent states, however much they might be alike in many respects, in others they are seen in strong contrast. Judah retained the divinely-appointed centre of Hebrew worship, the altar of sacrifice, and the resting-place of the Divine Glory. Here, also, was the throne of the seed of David, from whom, according to the flesh, the promised Messiah was to proceed. This kingdom, therefore, stood forth, in a peculiar and prominent manner, as heir of the covenant promise, and the germinant body upon which the hope of the world, in the great scheme of redemption, rested. The religious defection of Jeroboam, and the zeal with which he carried out his schismatic and idolatrous practices, did much to strengthen this contrast between the rival states, and to invest Judah with many direct and collateral advantages. One of these is noticed by the inspired writer, in the brief scriptural narrative of these events. We are told that the priests and Levites resorted to Rehoboam; literally presented themselves unto him. They forsook their habitations, and identified themselves with the house and worship of Jehovah. And, besides these, who might be supposed to act under the bias of family or professional partiality, many others, who had set their hearts to seek the Lord God of Israel, came to Jerusalem to sacrifice unto the Lord God of their fathers. These immigrations contributed greatly to the improvement and stability of Rehoboam's power. These persons, by their number, wealth, and, more especially, by their sterling religion, materially improved the kingdom of Judah the sacred writer emphatically says, they "made Rehoboam the son of Solomon strong." (2 Chron. xi. 17.)

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Although warlike operations to some extent were carried on between the two states, Judah remained in security and prosperity three years, until the people, in the enjoyment of