CHAPTER IV.

THE HISTORY OF THE HEBREW PEOPLE FROM THE ESTABLISHMENT OF MONARCHY TO THE DIVISION OF THE KINGDOM.

SAMUEL RECOGNIzed as a PropheT-His Administration and Efforts to instruct and improve the People-The miraculous Rout of the Philistines-Samuel in his old Age assisted by his Sons-Their Sin-THE ELDERS ASK A KING-The Causes of this Application-The Request is granted, and Saul anointed-Jabesh-Gilead delivered-Saul confirmed in the Kingdom-War with the Philistines-Saul's Impatience and Transgression-He is threatened-Heroism and Success of Jonathan-The King again acts unwisely-Saul commanded to destroy the Amalekites-He is victorious, but again transgresses, and is assured that he shall be deprived of the Kingdom-David privately anointed-Saul's mental Malady-He is relieved by David's Music-David made the King's Armor-bearer-War with the Philistines renewed-Goliath's Defiance-David kills the Giant-Saul, jealous of David's Fame, persecutes him-The Friendship of David and Jonathan-David flies to the Philistines-The increasing Distress of Saul— His Death-THE RETURN AND ACCESSION OF DAVID-David anointed King of Judah in Hebron-Death of Ishbosheth-David anointed King over all Israel-Jerusalem taken and made the Capital-Great Success of David in all his military Enterprises-The Kingdom delivered from all internal Enemies-And the neighboring States subdued— David's Sin in the Case of Bathsheba and Uriah-His Punishment denounced-The Wickedness of Amnon-He is slain—Absalom banished-But afterward pardoned-His Conspiracy-David flies-Absalom obtains the Capital-His Conduct-He is slain-The Return of the King-Rebellion of Sheba-The Kingdom saved by Joab-The People numbered-The consequent Pestilence-The last Days of David-His Death-THE STATE OF THE HEBREW KINGDOM AT THE CLOSE OF DAVID'S REIGN-ACCESSION OF SOLOMON -Piety and Wisdom-He begins to build the Temple-The Greatness of the Work-Its Enormous expense-The Fabric completed and dedicated-SOLOMON'S COMMERCIAL POLICY-Palmyra-Baalbec-Extensive inland Trade-Maritime Commerce-OphirThe Queen of Sheba's Visit-Solomon's Riches-His unbounded Luxury and State-His numerous Wives and Concubines-His Apostasy-The awful Extent of his Idolatries— Jeroboam informed by a Prophet that he shall reign over ten Tribes-The Death of Solomon-And Accession of Rehoboam-His Folly-THE DIVISION of the KingdomBrief Review of the Reign of Solomon-National Consequences of his Sin.

IT has been shown in the preceding pages, that, even before the death of Eli, Samuel was established as a prophet of God in Israel, and that he was recognized as such from Dan to Beersheba. It is also probable that at this time he took some active part in public affairs; for the account of the battle of Eben-ezer is introduced with the remark, "And the word of Samuel came to all Israel." 1 Sam. iv, 1. After that calamitous conflict, the ark of God, which was taken by the Philistines, was carried to Ashdod, and placed in the temple of Dagon. Here, however, it was soon proved that the defeat and humiliation of Israel had not been occasioned by any want of power, or lack of watchful care, on the part of Jehovah. Having punished the wickedness of his people, he now interposed to maintain his own honor, and to assert his Divine supremacy. The sacred

ark, when placed in the idol temple, was not unaccompanied by the presence and power of Him to whose service it had been consecrated. In the morning, when the Philistines came early to the sacred place, probably to celebrate the praises of their idol, and exult over the capture of the ark, lo, Dagon had fallen prostrate before the ark. Supposing this might have been accidental, they set the image again in his place; but their hopes were vain: when they returned on the morrow, they found Dagon fallen again, with his head and hands cut off, only his stump being left. Nor was this the only infliction they were doomed to suffer. God smote the men of Ashdod with a sore disease; and punished them so severely, as to lead them to resolve that the ark of the God of Israel should not remain with them. Thence, therefore, it was taken to Gath. Here, also, dire affliction fell upon the people, which, unable to bear, they hoped to avert by taking the ark to Ekron. But the inhabitants of this city, warned by what had taken place, refused to receive it, saying, "They have brought about the ark of the God of Israel to us, to slay us and our people." 1 Sam. v, 10. This deep and general conviction of the irresistible power of Jehovah induced a serious deliberation on the subject. All the lords of the Philistines met together, and ultimately determined to send back the ark to the land of Israel. This was resolved upon; for they said, "That it slay us not, and our people: for there was a deadly destruction throughout all the city; the hand of God was very heavy there." Verse 11.

In consequence of this determination, the ark was sent back to the Israelites, after it had been with the Philistines about seven months. The manner in which this was done is worthy of notice. Smarting under what they fully believed to be the judicial inflictions of the God of Israel, the Philistine lords decided on sending a trespass-offering with the ark, in humble acknowledgment of their sin and subjection, and in the hope that their plagues would be removed. But, while this was very carefully done, they at the same time felt anxious to have further proof that a supernatural power attended this sacred ark; and they therefore made their arrangements for its removal with great caution and ingenuity. Having made a new cart, and placed the ark with the trespass-offering upon it, they took two milch cows which had never previously been yoked, and, confining their calves at home, tied them to the cart, and left them to take their own way. The result afforded a complete answer to all their doubts. In defiance of all the instincts of their nature, these untrained animals quietly took the direct way toward the borders of Israel, and, turning neither to the right hand nor to the left, they tarried not until they had crossed the frontier, and safely taken the ark to Beth

shemesh. The Israelites, who were here engaged in reaping the wheat-harvest, when they saw the ark, rejoiced greatly, and sacrificed the kine as a burnt-offering unto the Lord.

Among the many extraordinary points in this narrative, it is to be noted that Beth-shemesh was a Levitical town; so that the ark was divinely directed, not only in the Hebrew territory, but to a particular place, occupied by men who were devoted to the service of the sanctuary. This circumstance, whilst it partially accounts for the transgression which followed, rendered it inexcusable. The men of Beth-shemesh, probably anxious to know whether the sacred contents of the ark still remained, dared to look into the holy chest; which conduct was so offensive to God, that he cut off seventy men with sudden death. (See Appendix, note 49.) Terrified by this infliction, the men of Beth-shemesh sent to Kirjath-jearim, saying, "The Philistines have brought again the ark of the Lord; come ye down, and fetch it up to you." 1 Sam. vi, 21. This request was complied with; and the sacred chest was deposited in the house of Abinadab, in the hill, who set apart his son to keep it.

During the whole of this period the Israelites appear to have remained in a state of inactivity, as respected their national independence; while the Philistines had been so humbled and terror-stricken by the judgment which had fallen upon them in connection with their possession of the ark, that they appear to have made no aggressive movement of importance for a considerable time.

Throughout this season of fearful religious declension, and national prostration and apathy, Samuel was raised up to take the direction of public affairs, and to restore unity and confidence to the Hebrew nation. As a prophet of God, his first efforts were directed to the religious instruction and reformation of the people; and, whilst thus occupied, he would have some acquaintance with secular affairs, from being called to adjust differences, and to arbitrate in cases of dispute. His devoted labors, in connection with the subjection and adversity to which the Israelites were exposed, induced a general desire for a better state of things: this feeling gradually acquired strength, until at length we are told, the people “lamented after the Lord." 1 Sam. vii, 2. Samuel took advantage of this disposition of the public mind, and earnestly exhorted them, as a test and proof of their sincerity, to cleanse themselves from the pollutions of Baal and Ashtaroth, and to give themselves fully to the service of the Lord. He then commanded them to gather all Israel to him at Mizpeh. Here the people met and confessed their sin, and fasted, and submitted themselves unto Samuel, who then entered fully upon the duties of his office as the acknowledged judge of Israel.

But this movement was too public and important to escape the vigilance of the Philistine lords. Either regarding this assembly as convoked for the purpose of fostering national objects, and of devising plans for the attainment of independence, which they were determined to crush; or as affording an opportunity of still further humbling the Hebrews, these tyrant rulers collected their forces, and marched an army against the Israelites at Mizpeh. The sons of Jacob were neither armed nor organized for war; their meeting had a design and character of a very different kind. When, therefore, they saw the approach of the Philistine host, they neither dared to meet them in battle, nor abandoned themselves to despair; they took the course always open to the house of Israel: they entreated Samuel to pray unto the Lord for them. The prophet complied, and proceeded to offer a burnt-offering, when the Philistines drew near in hostile array. But the prayer was heard: Jehovah interposed on behalf of his people, and thundered from heaven in a manner so terrible, that the Philistines, overwhelmed with terror and alarm, fled in confusion; the Israelites, availing themselves of the advantage, pursued their enemies, and smote them, and recovered possession of several cities which the Philistines had previously taken from Israel and retained. So decisive and complete was this triumph of Israel over their haughty foes, that we are told, "The Philistines were subdued, and they came no more into the coast of Israel: and the hand of the Lord was against the Philistines all the days of Samuel." 1 Sam. vii, 13. (See Appendix, note 50.)

The character of Samuel in his judicial capacity, and the course of his public life, while perfectly consistent with his education and profession as a prophet, were, nevertheless, in remarkable contrast to the conduct of those who had preceded him as judges of Israel. These had generally distinguished themselves by some act of individual heroism, or military prowess, by which the power of the enemies of Israel was broken, and Hebrew liberty and independence obtained. But in the case of Samuel nothing of this kind is found. He appears to have directed his attention principally to the moral and religious elevation of the people. His first care was to repress disorder, to punish crime, and enforce an obedience to the law. For this purpose "he went from year to year in circuit to Bethel, and Gilgal, and Mizpeh, and judged Israel in all these places," 1 Sam. vii, 16; returning to his own residence at Ramah, where he heard causes, and administered justice. (See Appendix, note 51.)

Samuel also endeavored to give the people efficient instruction. This he did by providing for the education of their teachers. The

schools of the prophets, either originated or revived by him, greatly contributed to this important object. By this means the law of God became more generally known, and a decided improvement in the spirit and practice of the people was the result. (See Appendix, note 52.)

But as Samuel increased in years, his official labors became too great for his failing strength; and he availed himself of the aid of his sons in their performance. But if they did not sin so fearfully as the sons of Eli, they did not follow in the steps of their upright and pious father; they "turned aside after lucre, and took bribes, and perverted judgment." 1 Sam. viii, 3. This delinquency was the primary cause of a total change in the government of the Hebrew people. As Samuel was old, this conduct of his sons led the elders of Israel to consider the dangers and exigencies of the state. In these peculiar circumstances they saw that, with the death of Samuel, they would be deprived of all the efficiency and integrity of the government; and, having carefully considered the whole case, and matured their plan, they went to Samuel, and desired him to appoint a king over them. (See Appendix, note 53.)

The aged prophet was much grieved at this request; he saw that it was a reflection upon himself, and, to a great extent, a formal rejection of the theocracy. But although displeased and grieved, Samuel acted as became his character and profession: he "prayed unto the Lord;" and the Lord heard and answered. The prophet was commanded to accede to the request; but he was at the same time instructed to inform the people, that this application was a proof of their unfaithfulness, and would lead to a great alteration in the manners and condition of society, as the state of the sovereign would necessarily subject them, and their sons, and their daughters, to servitude. Yet all this did not alter their purpose; and they were dismissed to their homes, expecting the early appointment of a sovereign over the tribes of Israel.

Nor were these expectations disappointed. The person first raised to this high office by the express direction of Jehovah was Saul, a young man of the tribe of Benjamin. In stature he was considerably higher than any other man in Israel. Neither his tribe nor family was of such consequence as to give him any claim to distinction: his appointment, therefore, by the special election of Heaven, was calculated to allay, rather than foster, those emulations and jealousies which might have been called forth had a prince of the powerful tribe of Judah or of Ephraim been first invested with supreme power.

The manner in which this demand was made, and the motives