for he had much honor to the husbandman's calling, that one of the fighting men to make excursions abroad, v. 11. to and pleasure. cattle, both in the low most illustrious princes of the house of David fol- 117 Moreover Uzziah had an host of fighting men, that went out to war by bands, according to the number of their account, by the hand of Jeiel the scribe, and Maaseiah the ruler, under the hand of Hananiah, one of the king's captains. 12 The whole number of the chief of the fa 5. His standing armies. He had, as it should thers of the mighty men 13 And under their 14 And Uzziah prepared for them, through fetch in spoil from the neighboring countries, by way of reprisal for the depredations they had so often made on Judah. [2.] Another army for guards and garrisons, ready to defend the country in case it should be invaded, v. 12, 13. So great were their number and valor, that they made war out all the host, shields, andspears, and helmets, and habergeons, and bows, and § slings to cast stones. 15 And he made in Jerusalem engines, invented by cunning men, to be on the towers, and upon the bulwarks, to shoot arrows and great stones withal: and his name || spread far abroad, for he was PRACTICAL OBSERVATIONS. V. 1--15. Wise and pious instructers are an invaluable treasure to young people; especially to those, who are advanced to exalted stations, and who are generally poisoned with the flattery of interested sycophants and dependants. Yet, uuless they seek and serve God from an inward principle of piety; they will at length lose, or shake off, their preceptors and their religion together.-Many have experienced, and some have confessed, that, when they paid regard to the service of God, they prospered; but that every thing went wrong, from the time they grew negligent in religion. Indeed, external prosperity does not now so uniformly attend godliness, as it did in the case of Israel: yet every undertaking will succeed with the true Christian, as far as it is good for him; and God will help and prosper him in his spiritual warfare, in proportion to the simplicity of his dependence and of these two corps was 410,000 men, at the time Egypt was most populous; these, of course, were not always employed, or kept in pay; their farms, provided for them, in part, and employed them, and were also tilled by husbandmen, like the land of the kings and priests. Diod. But mechanical trades were forbidden the soldier, as detrimental to his physical force. Their agricultural possessions also gave them a love for, and interest in defending, their native land. Strabo mentions a million of men, but this doubtless included their foreign auxiliaries. [Comp. 14:9.] Military punishments were established by law. The soldiers were inured to the fatigues of war, by the occupations of the chase, and above all by the games and gymnastic exercises they constantly practised, in common with all the Egyptians; as wrestling, cudgelling, throwing and catching the ball, leaping, racing, mock-fights, (comp. 2 Sam. 2:14.] feats of strength, and a variety of other exercises.' Verses 11-15. WILKINSON. How hard it is to bear great prosperity with moderation and humble thankfulness, Patrick. Scott. (11.) Hand.) Notes, v. 10. Ps. 20:5, 2 Sam. 18:18, &c. ED. (14, 15.) See note, v. 10. and cuts, Ex. 17:10. 2 Sam. 1:9.1 K. 22:34, &c. Cuts are here given of the most ancient known, or supposed, forms of the Roman catapult, for shooting arrows, from Vegetius, (A) and the 'catapult or steel bow, from Calmet's eds. (B) perhaps the scorpio, for smaller darts; (Kennett, &c.) also of the balista for casting great stones, from Calmet's eds. (C) and from Vegetius (D). 'Baliste threw stones, 500 in a night and 1000 by day,) of 100, 120, (Nonnius) and even 360 lbs. (Diod.) to the distance of 3 stadia, a mile perhaps.' CALMET. Of the above engines there were many kinds, about which ancient authors disagree. Dr. A. Clarke remarks, (and there is nothing known on Egyptian monuments, (note v. 10) to contradict him,) This is the first intimation on record of warlike engines for sieges. [Except the Egyptian battering ram, mound, and testudo-shield, adopted probably by the Hebrews from them, Deut. 20:20. 2 Sam. 20:15. 2 K. 19:32. The word in Deut. is matsor, probably 'a circumvallation,' Sept. Charakosis, (valtum,) Vulg. Machinas. So Targ. and Arab. In 2 Sam. 20:15 the word for 'bank' is Sollah, which seems to have stood marvellously helped till he was strong. [Practical Observations.] 16 But when he was strong, his heart u 2 K. 3:4. 1 Chr. 27:26-31. Or, fruitful fielde. 2 K. 19:23. 18. 29:17. † Heb. ground. Heb. the power of an army. y 11:1. 13:3. 14:8. 17:14-19. Heb. stones of slings. Judg. 20:16. 1 Sam. 17:49. z 51:7,14. Ex. 31:4. Heb. went forth. Matt. 4:24. a 25:19. 32:25. Deut. 8:14,17. 32: 13-15. Prov. 16:18. Hab. 2:4. Col. 2:18. obedience. No lawful business will be the worse managed, or prove less pleasant to any man, on account of his diligence in the service of God, if he have learned to arrange his temporal and spiritual concerns in due order. It would be happy for mankind, if able and powerful monarchs took more delight, and spent more of their leisure hours, in rural occupations, which are manly, useful, and truly honorable: but hitherto man's chief ambition, exertion, and ingenuity, have been directed to the destruction of his own species! If, however, it must be a part of his occupation to invent aud forge instruments of destruction, and of shortening the already contracted duration of human life; surely these should be used only in self-defence, or in awing the turbulent spirits of those public depredators, who cannot otherwise be prevented from disturbing the world. SCOTT. advanced thence into the trench itself. The Sept. has proschoma, agger, and so other translators. Vulg. circumdederunt munitionibus. Gesenius. tr. mound, trench, rampart. The Heb. 2 K. 19:32. is magen, Sept. thyreos, which, says Gesenius, 'covered the whole body, though he makes this larger shield to be the tsinnah (Heb.) and the small shield or buckler to be the magen: and both to be from roots signifying to protect. So that there is also much uncertainty about these engines. This account in the SS. is long prior to any thing of the kind among the Greeks and Romans. Previously, the besieged could only be starved out; and hence sieges were very long and tedious. Shalmanezer was 3 yrs. in reducing so inconsiderable a place as Samaria, 2 K. 17:5, 6. Sardanapalus kept Nineveh 7 yrs. Troy was besieged 10 yrs. No wonder that, in consequence of these inventions, Uzziah's Burning incense was the most honorable part of the sacerdotal office. It is not said how long this occurred before Uzziah's death: but the age of Jotham, when he began to reign, implies, that it was late in Uzziah's reign, before he was smitten with the leprosy and his reign in the outer bank of the trench surrounding the city, or perhaps was must be considered as a very prosperous one for his kingdom.-His go out of the sanctuary; for thou hast trespassed; neither shall it be for thine honor from the LORD God. 19 Then Uzziah was wroth, and had a censer with mighty power; no enemy durst face them, or, i. e. all not priests. Korah and his accomplices, venting instruments of death! V. 16-23. Here is the only blot we find on the name of Uzziah, and it is such a one as lies not on any other of the kings. I. His sin was, [a direct violation of the constitution, by] invading the priests' office. The good way is one, by-paths are many. His predecessors' sin was, forsaking the temple; his, intruding into it, further than was allowed him, and attempting to burn incense on the altar of God, for which, it is likely, he pretended an extraordinary zeal and affection. See how hard it is to avoid one extreme, and not run into another. 1. The bottom of his sin was, pride of heart, a lust that ruins more than any other whatever. Thus the prosperity of fools, by puffing them up with pride, destroys them. Now that he had done so much business, and won so much honor, he began to think no business, no honor, too great or too good for him; no, not that of the priesthood. Priest, else we cannot expect it should be accepted by God, Rev. 8: 3. 4. He fell into a passion, v. 19. and would not part with the censer. II. His punishment. If he had submitted, ac knowledged his error, and gone back, all had been well; but when he was wroth with the priests, and fell foul on them, then God was wroth with him, and smote him with a plague of leprosy. And some conjecture, with Josephus, [whom see,] that then was the earthquake in the days of Uzziah, Amos 1: 1. and Zech. 14: 5. 1. This sudden stroke ended his controversy with the priests; they thrust him out; nay, himself hasted to go out, because the Lord had smitten him with a disease, in a particular manner a token of his displeasure, and which he knew secluded him from common converse with men, much more from the altar of God. If presumptuous men will not be made to see their error by the judgments of God's mouth, they shall be made to see it by the judgments of his hand. Though he strove with the priests, he would not strive with his Maker. 2. It remained a lasting punishment, v. 21. in tended to possess the people with a great veneration for the temple, the priesthood, and other sa to death. 2. Perhaps he fancied the priests did not do cred things, they had been apt to think meanly of. their office as they ought, and he could do it bet- | While a leper, he was as good as dead, and buried ter. Or, He observed that the idolatrous kings alive; and so the law was, in effect, answered, burnt incense at the altars of their gods; [after that the stranger which cometh nigh, shall be put in his hand to burn in- the custom of the idolatry of the day, especially cense; and while he the Egyptian, which allowed the king, chosen from was wroth with the the priestly order, to burn incense;] his father did priests, the leprosy so, and Jeroboam, 1 K. 13: 1. an ambition of which honor was perhaps one thing that tempted them from the house of God, where it was not permitted them. even rose up in his forehead, before the priests in the house of the LORD, from beside the incense-altar. 20 And Azariah the chief priest, and all the priests looked upon him, and, behold, he 3. He was opposed by the chief priest and other priests, v. 17, 18. Aaron and his sons were appointed by the law to burn incense, Ex. 30: 7. See Deut. 33: 10. 1 Chr. 23:13. David had blessed the people, Solomon and Jehoshaphat had prayed with them, and preached to them; Uzziah might have done this, and it would have been to was his praise; bat burning incense was to be perleprous in his forehead, formed by the priests only. The kingly and priestand they thrust him out ly offices were separated by the law of Moses, not from thence; yea, him to be united again but in the person of the Messiah. self hasted also to go It shall not be for thine honor from the Lord God; out, because the LORD had smitten him. 21 And Uzziah the king was a leper unto the day of his death, and dwelt in a * several house, being a leper; for he was cut off from the house of the LORD: and Jotham his son was over the king's house, judging the people of the land. 3. The punishment answered the sin. (1.) Pride was at the bottom, and thus God humbled, and dishonored him. (2.) He invaded the priests' office in contempt of them, and his disease, in a partienlar manner, subjected him to the inspection and sentence of the priests, Deut. 24: 8. (3.) He thrust himself into the temple of God, whither the priests only had admission, and for that was thrust out of the very courts of the temple, into which the meanest of his subjects, that were ceremonially clean, had free access. (4.) He confronted the priests that faced him herein, and for that the leprosy rose in his forehead, which, in Miriam's case, is compared to her father's spitting in her face, Num. 12: 14. (5.) He invaded the dignity of the priesthood which he had no right to, and is for that deprived even of his royal dignity which he had a right to. They that covet forbidden honors, more is implied; It will be thy disgrace, and it | forfeit allowed ones. Adam, by catching at the is at thy peril. The law runs express against all tree of knowledge, which he might not eat of, de strangers that came nigh, Num. 3: 10.-18: 7. barred himself from the tree of life, of which he PRACTICAL OBSERVATIONS. V. 16-23. It is written, as with a sun-beam, that prosperity gagements, and protestations, in the presence of God, for filthy is most dangerous to fallen man. -Extremes are on every side. lucre's sake,' which they deride as enthusiastic or superstitious' To avoid enthusiasm and credulity, men become profane and The Lord's table may be approached in hypocrisy, pride, unbe infidel; and, in shunning infidelity, they rush into superstition. lief, and impenitency; or even as a step to preferment, by infidels Those who are not chargeable with immorality or gross profane- and debauchces who are the slaves to every lust! and in many ness, may yet provoke the Lord by their hypocrisy or self-right- ways men may be guilty of most awful and presumptuous profaneous pride.-We are not indeed, at present, kept at that awful ations. Alas! few are found, who are valiant men, that dare, distance from sacred things, which the people of God formerly meekness and faithfulness, oppose the powerful who attempt the were: yet let us not suppose, that we are in no danger of offend- most scandalous profanations; and venture all the consequences ing in this way. The sacred ministry may be intruded into, with of their displeasure in refusing to concur in them. But the Lord a presumption and impiety bordering on sacrilege and blasphemy; while mercenary and ungodly men make those professions, enpatient and quiet submission to this severe rebuke, and to all its most painful consequences, (as they must have been to so honorable and prosperous a monarch,) forms no inconsiderable proof of his repent[482] will assuredly stand by those few, and mark their opposers with evident tokens of his anger. Scorr. death happy. (2 Κ. 15:1-7.) SCOTT. 1 CHAP. XXVII. Jotham reigns well and prospers, 1, 2. JOTHAM might have eaten. Let all that read it say, The honor; he died in the midst of his days, v. 8. but, Lord is righteous. to balance that, outlived not his reputation, as his last three predecessors did. His wars abroad and ways at home, were so glorious, that they were the book of the kings of Israel, as CHAP. XXVII. V. 1-9. Not much more ty and five years old when he began to reign, and he reigned sixteen years in Jerusalem. His mother's name also was Jerushah, the daughter of Zadok. 2 And he did that which was right in the sight of the LORD, according to all that his father Uzziah did: howbeit he entered not into the temple of the LORD. And the people did yet corruptly. 3 He built the high gate of the house of the LORD, and on the wall of Ophel he built much. 4 Moreover he built cities in the mountains of Judah, and in the forests he built castles and towers. 5 He fought also with the king of the Ammonites, and prevailed against them. And the children of Ammon gave him the same year an hundred talents of silver, and ten thousand measures of wheat, and ten_thousand of barley. † So much did the children of Ammon pay unto him, both the second year, and the third. 6 So Jotham became mighty, because he ‡ prepared his ways before the LORD his God. 7 Now the rest of the acts of Jotham, and all his wars, and his ways, lo, they are written in the book of the kings of Israel and Judah. 8 He was five and 1. He reigned well: did what was right in the sight of the Lord; prepared his ways before Him, v. 6. i. e. walked circumspectly and with much caution. Or, he established or fixed his ways before the Lord, i. e. walked steadily and constantly in the way of duty, was uniform, and resolute in it; not like some before him, who, though they had some good in them, lost their credit by inconstancy, and inconsistency. What was amiss in his father he amended in himself, v. 2. would not imitate what he did amiss; but took warning by his fate. Let us not imitate even the best, farther than they did well, but take warning by their falls to walk the more circumspectly. What was amiss in his people he could not prevail to amend, v. 2. Perhaps it reflects some blaine on him, that he was wanting in his part toward the reformation. Men may be very good themselves, and yet not have courage and zeal to do what they might to reform others. However, it certainly reflects great blame on the people, that they did not what they might have done to improve the advantages of so good a reign: they had good instructions, and a good example, but would not be reformed; so that even in the reign of their good kings, as well as the bad ones, they were treasuring up wrath against the day of wrath. 2. He prospered, and became truly reputable. He built, conquered, and became mighty, v. 3-6. in wealth, power, and influence on the neighboring nations, who courted his friendship, and feared his displeasure; and this he got by preparing his ways before the Lord his God. The more steadfast we are in religion, the more mighty we are both to resist evil, and to do good. well as the kings of Judah, v. 7. The last words of the ch. convey the painful intelligence, that Ahaz reigned in his stead, whose character, in all respects, was the reverse. When the wealth and power wise men have done good with, devolve on fools that will do hurt with them, it shall be for a lamentation. CHAP. XXVIII. V. 1-5. This ch. is the history of the reign of Ahaz, the son of Jotham; a bad reign, which helped to augment the fierce anger of the Lord. Here we have him, in these few verses, 1. Wretchedly corrupted and debauched. He had had a good education, but all instruction was lost on him, v. 1, 2. He forsook the temple, and sacrificed and burnt incense on the hills, as if those would place him nearer heaven; and under every green tree, as if those would signify the protection and influence of Heaven by their shade and dropping. To complete his wickedness, as one perfectly divested of all natural affection as well as religion, and perfectly devoted to the service and interest of the great enemy of mankind, he burnt his children in the fire to Moloch, v. 3. not thinking it enough to dedicate them to that infernal fiend by causing thein to pass through the fire. See what an absolute sway the prince of the power of the air bears among the children of disobedience! 2. Wretchedly spoiled and made a prey of, v. 5. The people suffered, their blood was shed, their country wasted, their families ruined; for when they had a good king, though they did corruptly, ch. 27: 2. yet then his goodness sheltered them; but now they had a bad one, all their defence was departed, and an inundation of judgments broke 3. He finished his course too soon, but with in. A HAZ was twenty 9 And Jotham slept with his fathers, and they buried him in the city of David: and Ahaz his son reigned in his stead. CHAP. XXVIII. Ahaz reigns very wickedly, 1-4. He is years old when he began to reign; and he reigned sixteen years in Jerusalem: but he did not that which was right in the sight of the LORD, like David his father; 2 For he walked in the ways of the kings of Israel, and made also 4 molten images for Baalim. 3 Moreover he § burnt incense in the valley of the son of Hinnom, and burnt his children in the fire, after the abominations of the heathen, whom the LORD had cast out be PRACTICAL OBSERVATIONS. fore the children of Israel. a 2 K. 15:32.33. 1 Chr. 3:12. Is. 1:1. Hos. 1:1. Mic. 1:1. Matt. 1:9. Joatham. b 26:4. 2 Κ. 15:34. c 26:16-21. Ps. 119:120. Acts 5:13. d 2 K. 15:35. e 23:15,20. Jer. 20:2. Or, the tower. 33:14. Neh. 3:26. f 11:5-10. 14:7. 26:9,10. Josh. 14:12,13. Luke 1:39. h 20:1. Judg. 11:4, &c. 2 Sam. 10:1 14. Jer. 49:1-6. † Heb. Thus. Or, established. 19:3. 1 20:34. 26:22,23. 32:32,33. a 2 K. 16:1,2. 1 Chr. 3:13. Is. 1:1. b 17:3, с 21:6. 22:3,4. 1 Κ. 16:31-33. 2 Κ. 10:26-28. d Ex. 34:17. Lev. 19:4. e Judg. 2:11,13. Lev. 106. 37,38. Jer. 2:34. Ez. 16:20,21. Mic. 6:7. h 33:2. Deut. 12:31. The severest judgments of God have mercy connected with attempt reformation, in opposition to inveterate prejudices, er them, either to the persons themselves, or to others, who thence learn caution and circumspection. It ought to be the constant aim of every one of us, to imitate the faith, piety, equity, kindness, self-denial, patience, and meekness, of those servants of God with whom we are acquainted, and of whom we read or hear; and carefully to avoid their failings, aud the sins into which they have been betrayed: but the reverse of this is general, and natural to mankind. - Many pious men have not fortitude or vigor to combat the difficulties, which must be expected by those, who Ophel.] This seems to have been a cliff, or high rock, where a tower and wall were built to fortify the city. It has been observed, that most, if not all, the pious kings of Judah, have some evil thing laid to their charge: but Jotham has not; except as the people did corruptly, and the high places were not demolish ID. ed. ID. LORD bis God delivered him into hand of the king of Syria; and they smote him, and carried away a great multitude of them captives, and brought them to * Damascus: and he also was delivered into the hand of the king of Israel, who smote him with a great slaughter. 6 For Pekah the son of Remaliah slew in Judah "an hundred and twenty thousand in one day, which were all † valiant men: because they had forsaken the LORD God of their fathers. 7 And Zichri, a mighty man of Ephraim, slew Maaseiah the king's son, and Azrikam the governor of the house, and Elkanah that was next to the king. 8 And the children of Israel carried away captive of their brethren, two hundred thousand, women, sons, and daughters; and took also away much spoil from them, and brought the spoil to Samaria. [Practical Observations.] 9 But a prophet of V. 6-15. We have here, I. Treacherous Judah under the rebukes of God's providence, and they very severe. Never was such bloody work made among them, since they were a kingdom, and by Israelites too. Ahaz walked in the ways of the kings of Israel, and the king of Israel was the instrument God made use of for his punishment. It is just with God to make those our plagues, whom we make our pat terus, or make ourselves partners with in sin. A war broke out between Judah and Israel, in which Judah was worsted. For, 1. Vast numbers were slain in battle, v. 6. and some of the first rank; the king's son for one. He had sacrificed some of his sons to Moloch, justly therefore is this sacrificed to the divine vengeance. Another that was next the king, his friend, the prime minister of state, or perhaps next him in the battle, so that the king himself had a narrow escape, v. 7. 2. There was a great captivity of women and children, ข. 8. When the army in the field was routed, the cities, towns, and country villages, were all easily stripped. II. Even victorious Israel under the rebukes of God's word, for their bad principle in making war with Judah, and their bad use of their success; and the good effect of this rebuke. 1. God's prophet tells them how they came by this victory, of which they were so proud; it was not because God favored them, or they merited it at his hand, but because He was wroth with Judah, and made them the rod of his indignation. Not for your righteousness, be it known to you, but for their wickedness, (Deut. 9: 5.) they are broken off; therefore be not ye high-minded, but fear, lest God also spare not you, Rom. 11: 20, 21. politic not to use a victory, 80 it is impious to abuse it. The conquerors are here reproved, (1.) For the cruelty of their slaughter in the field. They had indeed shed the blood of war, in war; which is supposed lawful, but it turned into sin to them, because they did it from enmity to their brethren, and with a barbarous fury, a ragereach ing up to heaven, i. e. that cries to God for vengeance against such bloody men. They that serve God's justice, if they do it with rage and a spirit forfeit the honor of acting for Him: the wrath of of revenge, make themselves obnoxious to it, and man worketh not the righteousness of God. (2.) For their imperious treatment of their prisoners. 'Ye now purpose to keep them under, to use them or sell them as slaves, though your brethren, and free-born Israelites.' God notices what men purpose, as well as what they say and do. 3. He reminds them of their own sins, by which they also were obnoxious to God's wrath; appeals to their own consciences, and to the notorious evidence of the thing. This is intended as a check to their triumph in their success; and to their se verity toward their brethren. It ill becomes sinners to be cruel. 4. He commands them to release the prisoners, and send them home carefully, v. 11. for, having sinned, there is no other way of escaping the fierce wrath of God. 5. The princes, hereupon, stood up, and told them that came from the war, plainly, they should not bring their captives to Samaria, v. 12, 13. They had sin enough already to answer for. Ja this they were obedient to the word of God by his prophet, and compassionate to their brethren, through the tender mercy of God; for He regarded the affliction of this poor people, Ps. 106: 44, 46. 6. The compliance of the soldiers (v. 14.) with the resolution of the princes, in which they show 2. He charges them with the abuse of the power and he went out before the host that came to Samaria, and said unto them, Behold, because the LORD God of your fathers was wroth with Judah, he hath delivered them into your hand, and ye have slain them in a rage that heaven. 10 And now ye pur- i Lev. 16:30. Deut. 12:2,3. 2 Κ. 16:4. 1 24:24. 33:11. 36:17. Judg. 2:14. 2 PRACTICAL OBSERVATIONS. V. 1-8. Those, who succeed eminently wise and pious men in the same important station, seldom enter into their views or imitate their conduct, in 'doing that which is right in the sight administration of our rulers; we should bless God for his mercies, of the LORD: nay, frequently they seem ambitious of being as opposite to them as possible; especially when they run into wickedness, after having received a pious education. (Note, 2 K. 21: 3.)-They who are groaning under the oppression of cruel tyrants, or suffering from the effects of their infatuated counsels, are called on to humble themselves before God for their own sins, to submit to his justice, and to seek deliverance from his mercy. On NOTES. CHAP. XXVIII. V. 5. Had Ahaz been born and educated a heathen, he might perhaps have escaped remarkable judgments: but, as he was an apostate, 'the LORD his God' delivered him to be punished, into the hands of the Syrians and Israelites. (2 K. 16:5-9.) His people also were involved in the same guilt, and in the same punishment, Thus, the sins and sufferings of kings and people resemble the case of the human body; in which the head must share the sufferings of the members, and the members those of the head, by reason of that unity which subsists between them. (2 Sam. 24:1, 2. P. O. 1-9.) Scott. Verses 6-8. This is the greatest slaughter of the men of Judah that we read of, (13:17.) and must be ascribed to some supernatural terror or confu sion. Verses 9-11. ID. the other band, if we are governed with equity and clemency, and live in peace and prosperity, through the prudent and successful and show forth our gratitude in our daily conduct: and it is the constant duty of us all to pray for those who are, or shall be, placed over us, that they may be the instruments of God's goodness and mercy to us, and not of his wrath. Tempters and examples of iniquity are often employed as scourges; and the seatence, which God righteously denounces, man may unrighteously execute. Heb. Darmasek. m 2 K. 15:27,37. Is. 7:4,5,9. 9:21. n 13:17. † Heb. sons of raler. o 15:2. Deut. 6:14,15. 28:15,5 24-26. 31:16,17. 32:30. Josh. 16. 18. 24:5,6. Jer. 2:19. Heb. the second to. p. Deut. 28:25,41. q 11:4. Acta 7:26. 13:26. г 19:1,2. 25:15,16, 1 K. 20:13,1,42 2 Κ. 20:14,15. s 5. Judg. 3:8. Pa. 69:96. Is. 10:5 47:6. Ez. 25:12.15. 25:2. Ob. 1816. Zech. 1:15. t Gen. 11:4. Ezra 9:6. Rev. 185. Lev. 25:39-46. x Jer. 25:29. Rom. 12:50,21. 1 PL 4:17,18. Scorr. and this has given its advocates some advantage in the controversy. But no man, well acquainted with the Word of God, needs fear to maintain, that the modern slave-trade stands in diametrical opposi tion to both the law and the gospel; as well as to the true interests of mankind. Those who have forfeited their lives by crimes against the state, have also forfeited their natural right to liberty; and night justly be sold for slaves, by public authority, declaring the crimes for which they were thus punished: (not in revenge, but that they may be restrained, by lawful power, from further injuring others; while, at the same time, they are placed in circumstances where their own ro form and betterment may be attended to. ED.] Some other criminsis, and some kind of fraudulent debtors, might be sold for a limited tune, consistently with equity, Perhaps some prisoners taken in wars, ev dently undertaken by all concerned from avarice and cruelty, might thus be punished, without transgressing the law of God; for the polary This was the Lord's message to the conquerors by his prophet; and of it forms quite a distinct question. But to seize, enslave, and sell a it naturally leads us to consider some questions concerning slavery.- fellow creature, who has, by no criminality known to us, or cognisable Let it then be remembered, that there do not at present subsist any by us, merited so severe a treatment, must in all cases be contrary to such distinctions between nations, as God, for wise reasons, was pleas- the law of loving our neighbor as ourselves. The poor Africans cal ed, for a time, to establish between Israel and the Gentiles; but every not be proved to be either criminals, debtors, or prisoners taken in man is now our neighbor, and in one sense our brother; our fellow rapacious or revengeful wars, waged by them against those who en man, if not our fellow Christian. They indeed attempt too much who slave them: on the contrary, they appear generally to be persons, who [484] argue, that slavery in all cases is contrary to scriptural principles; have been kidnapped from their relatives, or bought of them; or taken 12 Then certain of the heads of the chil dren of Ephraim, Aza riah the son of Johanan, selves toward those who lie at their mercy. on his country, in the very year he died, the prophet Isaiah foretold the destruction of the Philistines by his son, Isa. 14: 28, 29. II. The addition Ahaz made both to the nation al distress, and the national guilt. 1. To the distress, by making court to strange kings, in hopes of relief, v. 16. he could not confide in God, therefore at a vast expense got an interest in Assyria. He pillaged the house of God, and the king's house, and squeezed the princes for money to hire these forcign forces, v. 21. nor could he make any interest in them but with this. It is often found, that wicked men themselves have no real affection for those that revolt to them, nor care to do them a kindness. But what did Ahaz get by the king of Assyria? He came, but dis tressed him, and strengthened him not, v. 20. helped him not, v. 21. These forces quartered on his country, and so impoverished and weakened it; they grew insolent and imperious, and created him great vexation. Berechiah the son of them. It made them naked to their shame; naked Meshillemoth, and Je- to their danger; Ex. 32: 25. Sin strips men. In hizkiah the of particular, the Edomites, to be revenged for Amason ziah's cruel treatment of them, ch. 25. smote JuShallum, and Amasa dah, and carried off many captives, v. 17. The the son of Hadlai, Philistines also insulted them, took and kept pos2. To the guilt, by making court to strange gods, stood up against them session of several cities and villages that lay near in hopes of relief, 1. 22. A brand of infamy is that came from the them, v. 18. and so were revenged for Uzziah's here set on him for it; This is that king Ahaz, that jucursions, ch. 26: 6. And, to show that it was wretched man, who was the scandal of the house war, purely the sin of Ahaz that brought the Philistines of David, and the curse and plague of his genera 13 And said unto them, Ye shall not bring in the captives hither: for whereas we have offended against the LORD already, ye intend to add more to our sins and to our trespass: for our trespass is great, and there is fierce wrath against Israel. 14 So the armed men left the captives and the spoil, before the princes and all the congregation. e 12. f Jub 31:15-23. 19. 58:7. Matt. 25: 35-45. Acts 9:39. 1 Tim. 5:10. Jaan. 2:15,16. 1 John 3:17,18. g 2 K. 6:22. Prov. 15:21,22. Luke 6; 27. Rom. 12:20,41. h Deut. 34:3. Judg. 1:16. 1 2 K. 16:5-7. 18. 7:1-9,17. * 25:11,12. Lev. 26:18. • Heb. a captivity. ! Ez. 16:27,57. m Josh. 15:10. 1 Sam. 6:9,18. n 11:10. Aijalon. o Josh. 15:41. p Josh. 15:48. Socor. q Judg. 14:1. Timnath. r Deut. 28:43. 1 Sam. 2:7. Job 40:12. Pa. 106:41-43. Prov. 29:23 Ros. 5:11. Mic. 6:16. ple of treating slaves with brotherly lenity and kindness, conducive to their real happiness, than indiscriminately to liberate them: when perhaps it might occasion fatal effects on the minds of the other planters and their slaves; if this were done by an individual, in opposition to all his neighbors, and without the interference of legal authority. When strangers are brought so far from home, and are not able to return, a truly pious and humane man may render the yoke tolerable to them. But, who had a right by compulsion to bring his unoffending brethren so far from their native land? And what proportion do pious and humane persons, in most communities, bear to those of an opposite character? A succession of very wise and good kings, if that could be ensured, might render even absolute monarchy a blessing. But, while mankind are what they are, men of reflection, and lovers of their brethren, will never be friends to despotism in kingdoms, or in families and absolute monarchs, and the holders of slaves, (except of such as are condemned, by an equitable sentence, to that condition, as the punishment of their crimes,) will ever be justly exposed to the determined opposition of mankind, even when they do not merit detestation by any direct abuse of power. Verses 12-15. Scott. prisoners in wars, excited on purpose to supply that infamous market. If any of them be criminals, the European merchants know it not: they have no authority from either God or man to be their execution ers; and their descendants certainly are not criminals. Were it in deed true, (which is far from being the case,) that if not bought by the Europeans, they would be slain by the conqueror; we need only anwwer, You must not "do evil, that good may come."... If you have no other way of rescuing them, you had better leave them to fight their own battles, and treat their captives as they please, without interfering; and you certainly would do so, if avarice were no more concerned in the business than humanity is. It is true, that the Scripture throughout speaks of slavery as actually existing but the judicial law was very distinct from the moral law, as has before been shown. (Note, Er. 21:1-6.) (and an account of Heb. Slavery, p. 661. vol. I.] Like other municipal laws, it aimed to prevent those evils, which originated from abuses and human passions, and which could not be terminated except by constant miracle; as in the case of divorces, (and polygamy.) The apostles and evangelists were preachers, not legislators; they were not empowered to subvert the foundations of civil government throughout the world; and they found slavery universally and inseparably interwoven with them. Every one must therefore perceive what confusion, what reproach, and what additional enmity to Christianity, must have been occasioned by such an attempt. They indeed laid down the principles, which, when reduced to practice, will infallibly annihilate slavery: and, taking things as they then stood in civil society, they taught all Christians, how to accommodate themselves to their stations, consistently with their profession, even if they were slaves, and slaves in a heathen family. (See 'Wayland's Elts. Mor. Science, and Channing on Slavery." -The question is, there fore, to be decided not by facts, but by The moral Law of God, and the tendency of the GoSPEL. [Christ says, 'If a man strike thee on one Cheek, turn the other, but this does not give a right to strike. Paul says 'Obey your masters, but, as to the Lord, i. e. from duty to God; he does not touch the abstract question of rights. See as above. ED.] The practice could not then be regularly opposed, without creating convulsions in society; nor can it ever be successfully rectified by preachers: it is the work of enlightened, humane, and pious legislators. Individual believers under both dispensations possessed slaves: they took matters as they were; and treated their slaves with such equity and humanity, as rendered it a kindness to them, to take them out of ungodly families. And a pious West Indian, who laments the enormities which he cannot but witness, arising from this unnatural trade, and who sincerely wishes and prays for its entire abolition, may, In the meantime, deem it better, quietly to set his neighbors an exam- fence of Judah: but Ahaz, by seducing his subjects from his worship It is remarkable, that Pekah is not mentioned in this transaction concerning the prisoners: but probably he was at the head of the army, when the prophet addressed them. (6)-The courage of these princes, who ventured thus determinedly to oppose the whole army, insolent with victory and enriched with booty, was admirable and highly commendable; and the compliance of the army was very wonderful, and perhaps unparalleled in history, and the humane treatment, and the carrying back of the captives to their brethren, deserve all possible applause. The narrative shows, that even Israel, amidst all their idolatries and iniquities, had not forgotten, and were not disposed to question, the divine authority of the law of Moses. Verses 16-18. ID. (2 Κ. 16:7-9.) 'This is the first time we read of the king of Assyria, excepting 2 K. 15:19. where Pul king of Assyria is mentioned as a powerful prince, who invaded the Israelites. Before his time, we read nothing of the Assyrian monarchy, which grew by degrees to its greatness from small beginnings.... If their large empire had been of long standing, we should in all probability have heard of them before this time, as we do often afterwards.' Patrick. (Note, 2 Kings 15:19, 20.) -The Philistines, &c. (18) M. R. 26:6.-2 K. 18:8. Is. 14:28-32. ID. Verse 19. |