the state, preying upon its vitals, or introducing an incurable disease: but there was a sound heart beating beneath the disordered surface of society and amidst the weakness of too many of its members; there were some men of God even in the most degenerate times.* Still, however, the imperfections of Israel, at this period, were great; and we may perhaps be startled, for a moment, at contemplating the nature of those materials, or of that instrumentality, which had been selected by the Most High for the erection of His kingdom upon earth. This selection, however, had been made in the exercise of infinite and manifold wisdom; and, in the recorded sins and imperfections of the chosen people, we may discover the force of that declaration, so often and emphatically made, that they were put in possession of Canaan, not for their righteousness, but for the glory of God's name. ELEMENTARY AND GENERAL QUESTIONS. 502. Relate the history of Abimelech, son of Gideon; including a recital of the fable of Jotham, with its application. 503. What Judge was raised up to deliver the people from the Ammonites? Of what tribe was he? 504. Relate Jephthah's rash vow. How was it probably fulfilled? 505. Give an account of the quarrel of the Ephraimites with Jephthah, and its result. 506. How long did the Philistines oppress Israel? 507. Who was raised up against the Philistines? 508. Relate the appearances of the angel of the Lord to Manoah and his wife. 509. Give a brief history of the life and exploits of Samson. 510. Point out some strong features of his character. ADDITIONAL QUESTIONS. 511. Name the two Judges who ruled, successively, after the death of Abimelech. 512. Name the three Judges who governed, in succession, after Jephthah. 513. Who were the Philistines? What is the meaning of their name-and what the origin of the name Palestine ? 514. Describe the historic character of the whole period of the Judges. 'In every age, even the worst, there has been beneath the surface an under current of religious life, and of active goodness, the true signs of a better world beyond, and of the Divine Presence abiding with us even here-a Church, as it were, within a Church; "a remnant," to use the language of the older Covenant.'-STANLEY, Introductory Lectures on the Study of Ecclesiastical History, Lect. i. CHAPTER XXVIII. THE ADMINISTRATION OF SAMUEL.-SAUL MADE KING.THE NATURE AND OFFICE OF PROPHECY. (1 Sam. i.-xii.) Ar the date of Samson's death* the office of high priest was held by Eli, a descendant of Ithamar, the second son of Aaron, into whose family this dignity had passed from the family of Eleazar for some reason now unknown. Under ordinary circumstances the superior administration of civil affairs was in the hands of the high priest; nor does it appear that the rank of a temporary governor had been assigned to Samson, as to some of the preceding Judges. As high priest and ruler of Israel, Eli resided at Shiloh,† in the tribe of Ephraim, about midway between Shechem and Bethel-a place which was constituted the central seat of worship and government by the presence of the Tabernacle (p. 170). During Eli's administration, which lasted forty years, Hannah, the wife of Elkanah, a Levite, of Ramathaim Zophim ‡ (or simply, Ramah), brought up to Shiloh her child Samuel (heard by God, q. d. child of prayer), whom she had received in answer to a prayer formerly offered at the same place, and whom she had dedicated as a Nazarite, in accordance with a vow which accompanied the prayer. This child Hannah now presented to Eli for the service of the sanctuary. At this time the state of religion among the Jews was at a low ebb; and the minds of men were alienated from the worship of the Tabernacle by the rapacity and gross misconduct of Hophni and Phinehas, the two sons of Eli, while the high priest himself failed to interpose the exercise of his authority for the correction of these disorders. The sin of the young men, itself very great, was thus, to a considerable degree, reflected upon the father; and it pleased God, in a remarkable [According to the chronology followed in the margin of the English Bible, Eli's death preceded that of Samson by twenty-one years.] † Now called Seilun. [Until 1838 its site had been forgotten, and one tradition had assigned a commanding height above Gibeon (p. 166), a few miles north-west of Jerusalem, as the locality of the sanctuary. See Stanley, Sinai and Palestine, ch. v.] Ramathaim Zophim=the double heights of the Zophians; probably i. q. Arimathea. Its precise situation is unknown. [One tradition identifies it with the height above Gibeon, mentioned in the preceding note. In accordance herewith, the height is still called Neby Samwil, i. e. the prophet Samuel. Mr. Grove (in Smith's Dict. ii. 999 and 1001) is inclined to admit the correctness of this tradition. Dean Stanley (Sinai and Palestine, p. 224) calls the question the most complicated and disputed problem of sacred topography,' and gives eight opinions without pronouncing in favour of any.] revelation made to Samuel at twelve years of age (Josephus), while engaged in attendance upon Eli (read 1 Sam. iii.), to announce the approaching execution of a threatening which had already been solemnly conveyed to Eli by a prophet (1 Sam. ii. 27-36), concerning a signal punishment of death and deposition, to extend to all the members of the pontifical family. When Eli received this solemn announcement of the Divine displeasure, because his sons had made themselves vile and he restrained them not,' he said, with meek and reverent submission, 'It is the Lord, let Him do what seemeth Him good.' From this time, the people began to recognise the character and mission of Samuel as a prophet, authorised to declare to them the will of the Most High, and empowered to lead in the administration of public affairs. In due time the Divine threatening against the house of Eli was fulfilled. Hophni and Phinehas were slain during an engagement with the Philistines, in which the Israelites suffered a terrible defeat, attended with the capture of the ark, which they had taken from Shiloh with the unwarranted hope that it would ensure to them the victory; and when Eli heard the news of these multiplied disasters, he fell from his seat and died. The widow of Phinehas, overwhelmed with grief, expired after giving birth to a posthumous child, whom she named Ichabod (where is the glory?), because, as she sorrowfully said, The glory is departed from Israel, for the ark of God is taken.' The ark was placed by the triumphant Philistines in the temple of Dagon at Ashdod. Here, however, the God of Israel vindicated His own honour. The image of the idol (half fish, half man) fell prostrate before the ark, and, having been replaced, fell down again, and was broken in pieces: while at the same time the persons of the Philistines were smitten with a grievous disease (emerods, probably hemorrhoids, or piles), and their land was overrun with field-mice. Thus plagued, the Philistines resolved to send back the ark to Israel, accompanied with offerings-five golden mice and five golden emerods, probably having the character of a kind of charm (known to oriental superstition or occult science, falsely so called, as telesms or talismans)—at all events, emblematic of the visitation from which they had suffered, and destined, as they hoped, to appease the offended Deity. They set the ark and offerings on a car, drawn by two milch cows, leaving the animals to take their own course without guide or driver- a course which, under Divine impulse, was immediately directed from the spot in which their calves had been shut up, and towards the land of Israel, terminating at Bethshemesh, a city of Judah, belonging to the priests. Here the ark was received with joyful welcome, after its absence of seven months in the hands of the enemy; and the cattle which had brought it were offered in sacrifice upon a fire made with the wood of the car. But the inhabitants of Bethshemesh failed to pay due reverence to the sacred symbol of the Divine presence which had thus been lodged among them. They ventured, with profane curiosity, to look into the ark, in contradiction to an express command of God (Num. iv. 5, 15, 20); and for this offence many of their number were smitten with the punishment of death. Trembling under this infliction of Divine displeasure, the survivors of Bethshemesh invited the people of the neighbouring town, Kirjath-jearim, to take charge of the ark among themselves. This invitation was willingly accepted; the ark was removed to Kirjath-jearim, and deposited in the house of Abinadab, under the special and reverent care of his son Eleazar. At this place it remained stationary until the time of David. These solemn events did not effect an immediate reformation of religion among the Israelites; who, for the space of twenty years, persevered in their idolatrous practices, and continued in subjection to the Philistines. At the end of this time, however, Samuel had the satisfaction of witnessing the return of a better state of things. Israel, in a large assembly, observed a day of national humiliation, at Mizpeh,* in Benjamin; where, either in token of repentance, or as a confirmation of a solemn vow, they poured out water before the Lord, and appear to have formally recognised Samuel as their divinely appointed ruler. While there assembled, they were called to resist a formidable attack of the Philistines; when-in answer to the supplication of Samuel, accompanying a special and solemn sacrifice, which he offered by virtue of his extraordinary authority as a prophet-the forces of the enemy were so broken, by a terrific tempest, that they fell an easy prey to the Israelites. The pious Samuel commemorated this victory-obtained at the very place where, twenty years before, the ark had been taken by the erection of a memorial stone, which he denominated Ebenezer (the stone of help), saying, 'Hitherto hath the Lord helped us.' After this, the Philistines suspended their hostilities; and a period of tranquillity was rightly employed in the restored celebration of Divine worship, and the judicious administration of civil affairs, under the rule of Samuel. * [The site of Mizpeh is disputed. Dr. Robinson places it on Neby Samwil (respecting which see p. 191 note); Dean Stanley (Sinai and Palestine, p. 226) and Mr. Grove (Smith's Dict. ii. 389) identify it with Scopus, immediately to the north of Jerusalem.] Samuel himself resided at his birthplace, Ramah; where, by Divine authority or permission, he built an altar for sacrifices, while the ark remained at Kirjath-jearim; and from this place he took an annual circuit for the administration of justice, proceeding to Bethel, Gilgal, Mizpeh, and returning to Ramah. During some years from the assembly at Mizpeh, Samuel discharged the office of sole governor; when, at length, under the infirmities of advancing age, he resolved upon appointing his two sons, Joel and Abiah, as his coadjutors or deputies, for the southern portion of the country. These young men, however, while they partially occupied their father's place, failed to imitate his integrity in discharging the duties of his office; they yielded to the influence of bribes, and perverted the course of justice. This maladministration, combined with a threatened invasion by Nahash, king of Ámmon (1 Sam. xii. 12), formed a pretext for the loud expression of popular opinion in favour of a change in the mode of government ;— a change which, if it had been effected according to the will and intentions of the people, in which their rulers concurred, would have amounted to a revolution, involving no less than a departure from the theocratic constitution, and the appointment of an independent and despotic king, according to the custom of surrounding nations. It had been foretold, indeed, by Moses that a desire for regal government would arise after the settlement of the people in Canaan; and a regulation was made respecting the appointment (Deut. xvii. 14, 15): but still the contemplated revolution can hardly be regarded otherwise than as the result of an unbelieving want of acquiescence in the established constitution. Accordingly, when the matter was brought before Samuel by the elders of Israel at his residence in Ramah, the aged prophet highly disapproved of the projected scheme. He was bidden, however, by God, to comply with the people's wish, but first to 'protest solemnly unto them, and show them the manner of the king that should reign over them.' Accordingly, he set forth in strong terms the evils of despotic rule and the tyrannical exactions to which they would expose themselves by adopting the form of government prevalent among the heathen nations. The demand, however, was sustained; and Samuel, in accordance with a further intimation of the Divine will, consented to the appointment of a king, who, considering the circumstances attendant upon tenure of office, might be regarded rather as a perpetual viceroy of the great King of kings, than as an independent reign-being bound to seek and to follow the counsel of the Lord with reference to the more prominent details of his admi his sove |