Time of Eli-Samuel, his Piety, and prophetic Inspiration— Labours to reform the People, and restore the Worship of Jehovah-RELIGIOUS WORSHIP DURING THIS PERIOD-The Ta- bernacle set up in Shiloh-The Ark, taken by the Philistines, when restored, not returned to the Tabernacle, but deposited · in a Tabernacle built for the Purpose by David on Mount Zion-The Worship established there a remarkable Innova- tion in the ceremonial Law-Its several Parts, and spiritual Character-THE TEMPLE BUILT, its Dedication, Manifestation of Divine Glory, and Descent of Fire on the Altar-Effects of these Events on the public Mind-Did the Worship in David's Tabernacle continue after the Temple was dedicated? -And was this extended and continued?-PERSONAL RELIGION -Samuel-David, his early Piety, Conduct in Persecution and Danger-Falls into Sin, his Penitence and Pardon- Reality of his spiritual Restoration-His Piety specially honoured by the Inspiration of the Psalms-Solomon, his youthful Godliness, Views of the Messiah, Wisdom, and Zeal -The Book of Ecclesiastes-Falls into Sin, establishes Idol- atry-No Evidence of his Repentance-DOCTRINAL OPINIONS -Nature and Extent of the Ffficacy of Sacrifice-Expiatory, vicarious, and propitiatory-Views of God-Immortality of the Soul-Separate Existence and Influence of Satan. NOTES. Reason why the Religion of the Patriarchs was not more fully recorded by Moses--Peculiar Attestation to the Truth of the Hebrew Faith-Israel taught and trained by God-The Computation of sabbatical Years-The Ephod of Gideon- The Teraphim-Jephthah's Daughter-The Sons of the Pro- INTRODUCTION. THE Origin of Nations usually obscure-That of the Hebrews an Exception-Owe their national Existence to divine Election. I. PERSONAL AND FAMILY HISTORY OF THE HEBREW PATRIARCHS as bearing upon this Election. Scripture Promises exhibiting this divine Purpose -This Purpose asserted-Abraham-Isaac-Jacob and EsauTheir Relation to the Promise-Esau sells his Birthright-Jacob obtains the Blessing-He journeys to Padan-aram-The Vision at Bethel-His Sojourn with Laban-He returns-Is pursuedWrestles with an Angel-Its religious Effect-Meets Esau happily -Jacob dwells in Canaan-Partiality to Joseph, who is sold into Egypt by his Brethren-His Conduct there-Made Governor of Egypt-Brings his Father and Family into that Country-Intense Interest which the Hebrews felt in the divine Promises-Their Confidence and Hope-Are persecuted by the Egyptians. II. THE MIRACLES WHICH PRECEDED AND EFFECTED THE EXODUS. The peculiar State of the Israelites, and their future Destiny, required the Power and Wisdom of God to be displayed in their Deliverance— Birth and Preservation of Moses-His noble Choice and mighty Faith His Interposition, Flight, and Sojourn in Midian-Is sent by God to demand the Release of the Israelites-The Miracle of the Serpent-The Water turned into Blood-The Plague of Frogs-Of Lice Of Flies-Of Murrain-Of Boils-Of Hail-Of LocustsOf Darkness-The Passover appointed, and the First-born of Egypt slain—The Israelites leave Egypt-Their March-Are pursued by Pharaoh―Their Danger-A Passage opened for them through the Sea-Their Enemies destroyed-The Hebrews, in Safety and Freedom, return Thanksgiving to God. NOTES. Circumcision-Jacob's Pottage Esau's Sale of his Birthright-Isaac's Blessing-Laban's Teraphim-Jacob's Wrestling-Bondage of the Israelites in Egypt -Real Wonders of the Magicians wrought by Demon AgencyThe Serpent an Egyptian Deity-Human Sacrifices of the Egyptians-The Borrowing of the Israelites from the Egyptians Number of the Hebrews on leaving Egypt-Chronology of this Period-Route of the Israelites from Egypt, and the miraculous Passage of the Red Sea. THE origin of nations is usually much obscured by fiction and fable, if not enveloped in darkness. The annals of almost every people describe them, at a certain period of their history, as emerging from a cloudy obscurity into which the eye of the historian cannot penetrate, so as to trace with distinctness and precision their previous career. To this general rule the Hebrew nation forms a very remarkable exception. The origin of this people is not only clearly exhibited by authentic history, but, like their whole course, stands prominently before us as a part of divinely-revealed truth. Nor does the information thus afforded serve merely to show the source whence this wonderful race of men arose, or the fostering circumstances which multiplied a family into a nation: it clearly displays the great purpose of God, of which his continual interposition throughout their national history was the developement. The history and religion, the character and destiny, of the Hebrew people cannot, therefore, be profitably discussed, without a careful investigation into the circumstances of their ancestors, from the vocation of Abram to the period of the Exodus. It is the object of this introductory chapter to trace these circumstances as they arose out of the election of the house of Israel, and the obedient faith of Abram, Isaac, and Jacob, under the continued interposition of Jehovah for the accomplishment of his own declared purpose, until the Hebrews are presented to the world as a separate and independent people. In the prosecution of this purpose, two important subjects are presented to our attention: The family history of the Hebrew patriarchs, as exhibiting and illustrating the divine election of the house of Israel to be a great and favoured nation; and the continued series of miraculous interpositions which preceded and which effected the Exodus. A careful consideration of these subjects will form a suitable and essential preliminary to an investigation into the history and religion of the Hebrew people. I. The personal and family history of the Hebrew patriarchs, as exhibiting and illustrating the divine election of the house of Israel. When Moses informs us that the family of Terah had emigrated from Ur of the Chaldees, and taken up their residence in Haran, he assigns no reason or cause for this movement. But the information withheld in the Old Testament is supplied in the New. In the memorable speech of Stephen, the inspired deacon says, "The God of glory appeared unto our father Abraham, when he was in Mesopotamia, before he dwelt in Charran, and said unto him, Get thee out of thy country, and from thy kindred, and come into the land which I shall show thee. Then came he out of the land of the Chaldeans, and dwelt in Charran." (Acts vii. 2-4.) Here the important information is given, that the first movement of Abraham from his native place was in obedience to a direct communication from God. But we have no intimation that any promise was given at this time. Jehovah appears to have announced his will, which the patriarch implicitly obeyed. The first intimation given in holy scripture of the special appointment of the Hebrew people to be a great and favoured nation, is contained in the divine communication made to Abram, when he was called to leave Haran. A particular locality was then indicated, and a specific promise given : "Get thee out of thy country, and from thy kindred, and from thy father's house, unto a land that I will show thee: and I will make of thee a great nation." (Gen. xii. 1, 2.) After the patriarch had obeyed, and journeyed into the land of Canaan, he was told that this was the country which his descendants should occupy; for "the Lord appeared unto Abram, and said, Unto thy seed will I give this land." (Gen. xii. 7.) This promise was confirmed and expanded after Lot left the company of his uncle. Then "the Lord said unto Abraham, Lift up now thine eyes, and look from the place where thou art northward, and southward, and eastward, and westward for all the land which thou seest, to thee will I give it, and to thy seed for ever. And I will make thy seed as the dust of the earth: so that if a man can number the dust of the earth, then shall thy seed also be numbered. Arise, walk through the land in the length of it and in the breadth of it; for I will give it unto thee." (Gen. xiii. 14-17.) Further revelations afterwards defined the extent of country which had been so fully promised, and the period when the family of Abram should take possession of it. On that memorable occasion when God entered into covenant with this patriarch, He said unto him, "Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years; and also that nation, whom they shall serve, will I judge and afterward shall they come out with great substance. And thou shalt go to thy fathers in peace; thou shalt be buried in a good old age. But in the fourth generation they shall come hither again: for the iniquity of the Amorites is not yet full.......In the same day the Lord made a covenant with Abram, saying, Unto thy seed have I given this land, from the river of Egypt unto the great river, the river Euphrates the Kenites, and the Kenizzites, and the Kadmonites, and the Hittites, and the Perizzites, and the Rephaims, and the Amorites, and the Canaanites, and the Girgashites, and the Jebusites." (Gen. xv. 13-21.) Thus was Abram assured, in explicit terms, of the extent of the country which his seed should inhabit, the precise time when they should take possession of it, and the various tribes or nations which should be cast out before them. After the birth of Ishmael, when the Lord appointed the rite of circumcision* as a sign of the special covenant which he had made with Abram, and when his name was altered by divine command, further intimations were given of the number of the patriarch's posterity, and especially of that branch unto whom the covenant was to descend. On that occasion, God said unto Abram, "I will make my covenant between me and thee, and will multiply thee exceedingly. And Abram fell on his face and God talked with him, saying, As for me, behold, my covenant is with thee, and thou shalt be a father of many nations. Neither shall thy name any more be called Abram, but thy name shall be Abraham; for a father of many nations have I made thee. And I will make thee exceeding fruitful, and I will make nations of thee, and kings shall come out of thee. And I will estab * See note A at the end of this Introduction, p. 56. |