6 And the kinsman said, I cannot redeem it for myself, lest I mar mine own inheritance:

redeem thou my right to thyself; for I cannot redeem it.

7 Now this was the manner in former time in Israel, concerning redeeming, and concerning changing, for to confirm all things; a man plucked off his shoe, and gave it to his neighbor: and this was a testimony in Israel.

8 Therefore the kinsman said unto Boaz, Buy it for thee: so he drew off his shoe. 9 And Boaz said un

to the elders, and unto all the people, 'Ye are witnesses this day, that I have bought all that was Elimelech's, and all that was Chilion's and Mahlon's, of the

hand of Naomi.

he

v. 6. Perhaps he thought it would be a dispar- family. The more public the sales of estates are,
agement to him to marry such a poor widow from the better they are guarded against frauds. Ruth
a strange country; that her eminent virtues were had no portion; what jointure she had, was in-
not sufficient in his eye to balance this; or, he had cumbered, and he could not have it without giving
another wife, and if he should take Ruth, it might its worth for it; therefore he might well say,
occasion strife and contention in his family; (so purchased her, and yet, being a virtuous woman,
the Chaldee;) or, he thought she might bring him he reckoned he had a good bargain. House and
a great many children, and they would all expect riches are the inheritance of fathers, but a prudent
shares of his estate, which would scatter it too wife is more valuable, is from the Lord, as a spe-
much, so that his family would make the less figure.cial gift. He designed, in marrying her, to pre-
So, many refuse the great redemption; they are serve the memory of the dead, and this history
not willing to espouse religion; they have heard being preserved for the sake of the marriage and
well of it, and have nothing to say against it; the issue of it, it proved an effectual mean to
they will give it their good word, but at the same perpetuate the name of Mahlon, even beyond the
time are willing to part with it, and cannot be thought or intention of Boaz, to the world's end.
bound for it, for fear of marring their own in- God will be well pleased with, and will surely
heritance in this world. Heaven they could be recompense, a tender and generous concern for
glad of, but holiness they can dispense with; it the honor of the dead, and the comfort of poor
will not agree with the lusts they have already widows and strangers, neither of which can re-
at that rate, they cannot.
espoused, therefore let who will purchase heaven turn the kindness, Luke 14: 14. Our Lord Jesus
is our Goel, our Redeemer; at a vast expense He
redeemed the heavenly inheritance for us, which
by sin was forfeited, and we could never have re-
deemed. He likewise purchased a peculiar peo-
ple, whom He would espouse to Himself, though
own inheritance, to do this, for though rich, yet
strangers and foreigners. He ventured to mar his
for our sakes He became poor; but He was
abundantly recompensed for it by his Father, who
hath highly exalted, and given him a name above
every name. Let us own our obligations, make
sure our contract, and study all our days how to
do him honor.

Boaz, by a public declaration of this marriage and purchase, not only secured his title against all pretenders, but honored Ruth, showed that he was not ashamed of her, her parentage, and poverty, and left a testimony against clandestine marriages. Such regard was then had, even to the contemned crowd, that not only the elders, but all the people in the gate, passing and repassing, were appealed to, (r. 9.) and hearkened to, (v. 11.) when they said, We are witnesses.

5. The right of redemption is fairly resigned to Boaz. In those ancient times it was not the usage to pass estates by writings, as afterwards, | (Jer. 32: 10, &c.) but by some sign or ceremony, livery of seisin, seisin of a house by giving the as with us by livery and scisin; that is, the dekey, of land by giving turf and a twig. The ceremony here used, was, he that surrendered, plucked off his shoe, (the Chaklee says, the glove of his right hand,) and gave it to him to whom he made the surrender, intimating thereby, that whatever right he had to tread or go upon the land, he conveyed and transferred it, on a valuable consideration, to the purchaser; this was a testi10 Moreover Ruth mony in Israel; v. 7. and it was done in this the Moabitess, the wife case, . 8. If this kinsman was obliged by the law of Mahlon, have I to marry Ruth, and his refusal had been a conpurchased to be of that law, Ruth must have plucked off tempt my his shoe, and spit in his face. wife, to raise the Deut. 25: 9. But up though his relation should in some measure oblige name of the dead upon him to the duty, yet the distance of it might serve his inheritance, that to excuse him from the penalty, or Ruth might "the name of the dead very well dispense with it, since his refusal was II. It was attended with many prayers, (v. 11, be not cut off from all she desired from him. But Patrick, and the 12.) Ruth, it should seem, was now sent for, for among his brethren, best interpreters, think this had no relation to they speak of her (e. 12.) as present, this young and from the gate of that law, and that the drawing off of the shoe was woman. And very heartily they pray for the newnot any disgrace, as there, but a confirmation of married couple. The senior elder, it is likely, his place: ye are witthe surrender, and an evidence that it was not made this prayer, and the rest of the elders, with nesses this day. fraudulently or surreptitiously obtained. Note, the people, joined in it, therefore it is spoken of, 11 And all the people Fair and open dealing in all matters of contract as made by them all; for in public prayers, that were in the gate, and commerce, all must make conscience of, that though but one speaks, we must all pray. and the elders, said, would approve themselves Israelites indeed, with- serve, Marriages ought to be blessed, and acWe are out guile. How much more honorably and honest-companied with prayer, because every creature The LORD make the ly does Boaz come by this purchase, than if he and every condition are that to us, and no more, had secretly undermined his kinsman, and pri- that God makes them to be. It is civil and woman that is come vately struck a bargain with Naomi, unknown to friendly to wish all happiness to those who enter into thine house like him. Honesty will be found the best policy. into that condition; and what good we desire, Rachel and like Leah, V. 9-12. Boaz now sees his way clear, there- we should pray for from the Fountain of all good. which two did build fore delays not to perform his promise, but, in The minister who gives himself to the word and the house of Israel: and the gate of his city, before the elders and people, prayer, as he is the fittest person to exhort, so do thou worthily in publishes a marriage-contract between himself and he is the fittest to bless and pray for, those that Ruth the Moabitess, and therewith the purchase enter into this relation. We ought to desire and Ephratah, and be of all the estate of the family of Elimelech. If he pray for the prosperity one of another, so far famous in Beth-lehem: had not been (ch. 2: 1.) a mighty man of wealth, from envying or grieving at it. Now here, he could not have compassed his redemption, nor done this service to his kinsman's family. What 14. 31: 10, 11. Bus. 3: 2. 12: 12. is a great estate good for, but that it enables a

Deut. 5:7-10.

witnesses.

1Gen. 23: 16-13. Jer. 32:10-12.
Geu. 29: 18,19,27. Irov. 18:22. 19:

Fph. 5:25.

109: 15

Jh. 7: 9. Ps. 24: 16. 43: 19. Zech. 13: 2. ola. 8:2.3 Ml. 2:14. Heb. 13:4. peu. 21:60, P. 127:35. 128:3-6. q Gen. 29: 32-35. 3:1-4. 35: 1620. 45:9-27. Num. 26:

r Deut. 25:9. Frov. 14:1.

*Or, get thee riches, or, power.
1:2. Gen. 35:19. Pa. 132:6. Mic. 5:
2. Matt. 2:6.

man to do so much the more good in his genera-
tion, and especially to those of his own house-
bold, if he have but a heart to use it so!

Ob

1. They pray for Ruth; that she might be like Rachel and Leah, rather than like Sarah and Rebekah; for Sarah had but one son, and Rebekah but one in covenant; Esau was rejected: but Rachel and Leah didbuild up the house of Israel; all their children were [interested in the national covenant, BAP. ED.] and their offspring numerous. May she be a flourishing, fruitful, faithful vine by thy house side.'

I. This marriage was solemnized, or at least
published, before many witnesses, r. 9, 10. The
value of the land was computed by the number of 2. They pray for Boaz, that he might contin-
years to the year of jubilee, (Lev. 25: 15.) when ue to do worthily in the city, to which he was
it would have returned of course to Elimelech's an ornament, and might there be more and more
claim; Boaz, by marrying Ruth, possessed the whole right of Eli-
melech. Yet according to the law of God, and the custom in Israel,
the eldest son of this marriage must be considered as the heir of Eli-
melech, and of Mahlon the former husband of Ruth so that the land
would be called by the name of one of them, and not by that of Boaz,
SCOTT.
that the family might not be considered as extinct.
Verses 11, 12.

1 Heb. proclaim thy name.
quire many days' previous preparation of the attorney, and several
hours' arguing between counsellors, till even an enlightened and con-
scientious judge would find it extremely difficult to decide whether
Naomi might sell her own land: and whether Bozz or Peloni might
buy it! Glorious uncertainty of modern law!' Dr. A. CLARKE.
(5.) Boaz prudently conceals the name of Ruth, till the kinsman
has consented to buy the land, and then tells him whom he must take
along with it.'

Verses 9, 19.

PATRICK.

Gate. (M. R. on r. 1, a.-Job 29: 7-11.) The public recognition of Boaz's taking Ruth to wife, by the elders of his city, accomAs Orpah had preferred her connections in Moab to her prospects panied by benedictions and prayers, may be considered as the cusin Israel, she was not considered in this transaction; and Naomi tomary method of distinguishing honorable marriage from illicit contransferred all her claim to Ruth. Consequently, when the nearest nections. kinsman, before the elders of his city, by legal process, gave up his The nuptial blessing appears anciently to have been the only [17] 3 [BAPTIST EDITION.]

0. T. VOL. II.

Ip.

3 And he said unto the kinsman, Naomi that is come again out of the country of Moab, selleth a parcel of land which was our brother Elimelech's:

*

scious of an unspotted purity, but because few
could have come so near the fire as they did, and
not be scorched. Had it been known, it would
have occasioned suspicions in some, and reflection
from others; good people would have been troubled,
and bad people would have triumphed, therefore
let it not be known. Note, We must always take
care, not only to keep a good conscience, but a
good name: either we must not do that, which,
though innocent, is liable to be misinterpreted, or
if we do, we must not let it be known. We must
avoid not only sin, but scandal. There was like-
wise a particular reason for concealment here; if
this matter should take wind, it might prejudice
the freedom of the other kinsman's choice, and he
would make this his reason for refusing Ruth,
that Boaz and she had been together. 2. He dis-
missed her with a good present of corn, which
would be very acceptable to her poor mother at
home, and an evidence that he had not sent her
away in dislike, which Naomi might have sus-
pected, had he sent her away empty. He gave
it her in her veil, or apron, or mantle; gave it her
by measure; like a prudent corn master, he kept an
account of all he delivered out; it was six measures,
i. e. six omers, as is supposed, ten of which made
an ephah; whatever the measure was, probably he
gave her as much as she could well carry, v. 15.

law.

tile extraction, should be transmitted to posterity, and the singular providence that attended her.

V. 1-8. Here, 1. Boaz calls a court immediately. Probably he was himself one of the elders (or aldermen) perhaps the father of the city, for he seems here to have gone up to the gate, as one having authority, and not as a common person; like Job, ch. 29: 7, &c. We cannot suppose him less than a magistrate. But why so hasty, why so fond of the match? Ruth was not rich, but lived on alms; not honorable, but a poor stranger; never said to be beautiful; and if ever so, weeping, and travelling, and gleaning, had now withered her lilies and roses. It was, then, that all her neighbors agreed she was a virtuons woman; this set her price with him far above rubies. Therefore, he thinks, if, by marrying her, he might do her a kindness, he should also do himself a greater; he will therefore bring it to a conclusion immedi ately. It was not court-day, but he got ten men of the elders of the city to meet him in the [open place, by the] gate, where public business used to be transacted, v. 2. So many, it is probable, by the custom of the city, made a full court. Boaz, though a judge, would not be a judge in his own cause, but desired the concurrence of other elders. Honest intentions dread not a public cognizance.

2. He summons his rival to come and hear the

3. He proposes to this kinsman the redemp tion of Naomi's land, which, it is probable, had been mortgaged for money to buy bread during the famine; (v. 3.) Naomi has a parcel of land to sell, namely, the equity of the redemption of it out of the hands of the mortgagee, which she is willing to part with; or, as some think, it was her jointure for life, and wanting money, she would for a small matter sell her interest to the heir at law, who was the fittest to be a purchaser. This he gives the kinsman legal notice of, (v. 4.) that he might have the refusal of it. Boaz, though fond enough of the purchase, would not do so mean a thing, as to take a bargain over another's head; and we are taught, by his example, to be not only just and honest, but fair and honorable, in all our dealings, and to do nothing which we are unwil ling should see the light, but be above-board.

II. How she was welcomed by her mother-in-matter that was to be proposed to him; (v. 1.) She asked her, Who art thou, my daugh- Ho, such a one, sit down here.' He called him ter? A bride or no? Must I give thee joy?' So by his name, no doubt, but the divine historian Ruth told her how the matter stood, v. 16, 17. thought not fit to record it. Whereupon her mother, 1. Advised her to be satisfied in what was done; Sit still, my daughter, 4 And I thought to till thou know how the matter will fall, v. 18. How it is decreed in heaven, the Chaidee reads, for maradvertise thee, saying, riages are made there. She had done all that was f Buy it before the fit for her to do, and now must patiently wait the inhabitants, and before issue, and not be perplexed about it. Let us learn the elders of my peo- hence to cast our care on providence, to follow that, ple. If thou wilt re- and attend the motious of it, composing ourselves deem it, redeem it; but into an expectation of the event, with a resolution if thou wilt not redeem to acquiesce in it, whatever it be; sometimes that it, then tell me, that I proves best done for us, that is least our own doing. 2. She assured her that Boaz, having unmay know: for there dertaken this matter, would approve himself a is none to redeem it faithful, careful friend; He will not be at rest, till he beside thee; and I am have finished it. Though it was a busy time with after thee. And he him in the fields and the floor, yet having undersaid, I will redeem it. taken to serve his friend, he would not neglect the business. Much more reason have good Christians 4. The kinsman seemned forward to redeem the 5 Then said Boaz, to be careful for nothing, but cast their care on God, land, (v. 4.) till told, that if he did, he must marry What day thou buyest because He has promised to care for them. Sit the widow, and then he flew off. He liked the the field of the hand of still and see how the matter will fall, for the Lord land well enough, and, probably, caught at that Naomi, thou must buy will perfect that which concerns thee, and will make the more greedily, because he hoped the poor widit also of Ruth the Mo- it to work for good to thee.' Ps. 37: 4, 5.-138: ow being under a necessity of selling, he might abitess, the wife of the 8. Your strength is to sit still, Isa. 30: 7. have so much the better bargain. But Boaz told him there was a young widow in the case, and if dead, to raise up the he have the land, he must take her with it: The name of the dead upon estate passes with this encumbrance; either the divine his inheritance. law or the usage of the country would oblige him to it, or Naomi insisted she should not sell the land, but on this condition, v. 5. Some think this does not relate to that law of marrying the brother's widow, (for that seems to oblige ouly the children of the same father, (Deut. 25: 5.) unless by custom it was afterward made to extend to the next of kin,) but refers to the law of redemption of inheritances, (Lev. 25: 24, 25.) for a Goel, a redeemer, is here inquired for; and if so, it was not by law, but by Naomi's own resolution, that the purchaser was to marry the widow. He refused, legal, and customary manner.-The manner in which Boaz brought forward this business, evinced a strict regard to openness, fairness, and equity; and also an affection for Ruth, whom it is evident he was desirous of marrying, provided the kinsman was willing to relinquish his prior claim.. SCOTT.

25: 7.

a Deut. 16:18. 17:5. 21: 19.
Job 29:7. 81:21. Am. 5:10-12,15.

b 3:12.

c Is. 55:1. Zech. 2:6.

d Ex. 18:21,22. Deut. 29:10. 31:28 1 Kings 21:8. Irov. 31:23. Lam. 5:

14. Acts 6:12.

e Ps. 112:5 Prov. 13:10.

Heb. I said I will reveal in thine

ear.

f Jer. 32:7-9. Rom. 12: 17. 2 Cor. 8: 21. Phil. 4:8.

g Geu. 23:18. Jer. 32:10-12.

h Lev. 25:25-29.

i 3:13: Geu. 38:8. Deut. 25:5,6. Matt. 22:24. Luke 20:29.

CHAP. IV. In this ch. we have the wedding between Boaz and Ruth, in the circumstances of which there was something uncommon, which is kept on record, for the illustration, not only of the law concerning the marrying of a brother's widow, (Deut. 25: 5, &c. cases help to expound laws,) but of the gospel too, for from this marriage descended David, and the Son of David, whose espousals to the Gentile church were hereby typified. So the book concludes with the pedigree of David, v. 18-22. Perhaps, to oblige him, the blessed Spirit directed the insertion of this story in the sacred canon, he being desirous the virtues of his great-grandmother, Ruth, together with her Gen

NOTES.

CHAP. IV. V. 1-8. Considerable difficulties arise, in explaining this transaction consistently with the laws before given; and indeed it does not appear in whose possession the estate of Elimelech was at this time. It is however probable, that it had been sold till the year of jubilee (Lev. 25: 14-17, 25-28.) and as Elimelech had no male issue surviving, and it could not be alienated from his family, the nearest relation would have a right to redeem it, by repaying the proportion of the purchase-money; except as Ruth, Elimelech's daughter-in-law, was entitled to his inheritance, according to the law given in the case of those who left daughters only. (Num. 27: 1-11.)-To obviate therefore all doubt and difficulty in this matter, Boaz proposed to this kinsman of Elimelech, that he should both redeem the estate and marry Ruth; in which case the estate would certainly belong to his eldest son by her but if he was unwilling to do it, he desired him to renounce his claim, and he would marry her, and redeem the land for himself. This transaction respects all the several laws above referred to; and doubtless the whole was settled in the most regular,

(1.) Came by.] A remarkable instance of God's providence, that the man whom he waited for should come by just at the time he wanted to see him.' Assemb. Ann. See on ch. 2 4. Ep. Ho, such a one Heb. Peloni Almoni : words of no proper signifleation, but used by the Hebrews to note a person whose name they knew not, or had forgotten.' Assemb. Ann. [So fulano' is still used in Italy and Spain.] Used when the person of an individual is known, but not his name or residence' Dr. A. CLARKE.

(2.) Ten-men.] This number of witnesses was necessary for the ratification of marriages, divorces, the purchase and acquittance of slaves, and the conveyance of right and property.' DonD.-How simple, how rational this mode of proceeding! A question of this kind in our courts of justice, in these enlightened times, would re

WITH

PRACTICAL OBSERVATIONS AND NOTES,

UPON THE FIRST BOOK OF

SAMUEL.

THIS book, and the following, bear the name of Samuel, not because he wrote them, (except to ch. 25 of the first, in which we have an account of his death,) but because the first begins with a large account of his birth, childhood, life and government; and the rest of the two contains the history of the reigns of Saul and David, both anointed by him. [He indeed figures as a principal person in this new epoch, formed by the change of government from judges to kings.] And because the history of these two kings takes up the greatest part of these books, the Vulgate Latin calls them the first and second Books of the Kings; and the two that follow, the third and fourth, which the titles of our English Bibles notice. The LXX call them the first and second Books of the Kingdoms: but there is no occasion to vary from the Hebrew verity. These two books contain the history of the last two judges, Eli and Samuel, who were not, as the rest, men of war, but priests; and so much of them is an entrance on the history of the kings. They contain a considerable part of the sacred history, are sometimes referred to in the New Testament, and often in the title of David's Psalms, which, if placed in their order, would fall in, in these books. It is uncertain who was the penman of them; probably Samuel wrote the history of his own time, and, after him, some of the prophets that were with David, (Nathan, as likely as any,) continued it. [It is very reasonable to conclude [from 1 Chr. 29: 29.] that Samuel wrote the first acts of David; and after Samuel's death, Nathan and Gad, his last acts, and that the whole was formed into one book, which was ascribed to Samuel, as the more eminent person, and as the latter part forined a sort of appendix to the history he began.-SCOTT.] The first book gives us a full account of Eli's fall, and Samuel's rise and good government, ch. 1-8. Of Samuel's resignation of the government, and Saul's advancement and mal-administration, ch. 9-15. The choice of David, his struggles with Saul, Saul's ruin at last, and the opening of the way for David to the throne, ch. 16-31. And these things are written for our learning. HENRY.

It is not agreed, how many years elapsed during the events [communicated in these books of Samuel]; some think 80, and others more, and some even 115 years. It is evident they were extant when 1 Kings was written, (Comp. 2: 35, 36. with 1 Kings 2: 27.) Almost every subsequent part of Scripture refers to the events recorded here as of undoubted certainty: especially very many of the Psalms are poems made on occasion of one or other of them.-Our Lord and his apostles quote them as a part of the Sacred Oracles. (Matt. 12: 3, 4. Acts 7:45, 46. 13: 21, 22.)-[The sacred writer illustrates the characters, and describes the events of his history in the most engaging manner. The weak indulgence of Eli is well contrasted with the firm piety of Samuel. The rising virtues of David, and the sad depravity of Saul, are strikingly opposed. The sentiments and instructions scattered through the work are excellent.-GRAY.] The history of David, the Son of Jesse, forms a sort of introduction to all the prophecies concerning his family; and especially concerning Christ, who sprang from the root of Jesse, was distinguished as the Son of David, and inherited the throne of David. (Ps. 2: 72. 89: 19-37. Is. 9: 6, 7. 11: 1-10. Acts 2: 25-31.) The narrative itself may in some sense be considered as prophetical, recording many typical events, which had their accomplishment in Christ. The books likewise contain several direct prophecies concerning the families of Eli and Saul, which were speedily fulfilled: and the song of Hannah concludes with a prophecy of our Lord, in which He is, for the first time, predicted expressly as the Messiah, the Anointed of God, (2: 10.) SCOTT.

Mr. Reeves conjectures, that, as it appears from 1 Sam. 22: 5. that Gad was then with David in the secret hold; and since it is thought that Gad, being bred under Samuel, was privy to his having anointed David king, and had therefore resolved to accompany him in his troubles-the history of what happened to David, from the death of Samuel to his being made king at Hebron, (i. e. the last 7 chs. of 1 Sam. and first 4 of 2 Sam. with the first part of ch. 5.) were penned by Gad. He seems the most proper person, having been an eye-witness to most of the transactions. 'The prophet Nathan is first mentioned in 2 Sam. 7: 2. (a short time after David was settled at Jerusalem,) and frequently in the subsequent part of David's reign. He was one of those appointed by David to assist at the anointing of Solomon. (1 Kings 1: 32.) As this event took place not long before David's death, it is probable that Nathan might survive him: and, knowing all the transactions of his reign, from his settlement at Jerusalem to his death, it is most likely he wrote the history of the latter part of David's reign; especially as there is no mention of Gad, after the pestilence, for the numbering was about 2 years before the king's death, during which interval Gad might have died. Gad must have been advanced in years, and might leave the continuation of the national memoirs to Nathan. For these reasons it is thought that Nathan wrote all the chs. of 2 Sam. after the first five.

'Another opinion deserves consideration, viz. that these books are more recent than the persons already named, Samuel, Nathan, and Gad; but that they were composed out of their memoirs: some of the most learned Jews think by Jeremiah, and that the style nearly resembles his prophecies. That they were by an author more recent than Samuel, &c. Grotius thinks evident, because the names of the months are comparatively modern, and were not known among the ancient Jews. Others have attributed them to David, Hezekiah, or Ezra, on his return from Babylon. 'Calmet's opinion is, that they were written by the same hand, though composed out of memoirs left by persons contemporary with the transactions recorded; and that the compiler has generally used the terms he found in these memoirs; adding here and there something by way of illustration. The equality of the style, the frequent eulogiums on the character and conduct of Samuel, the connection of the materials, particular quotations and remarks on certain events, he thinks, prove this. It is clear that these books contain remarks and expressions which could proceed only from a contemporary author, and others which are evidences of a much later age. (1.) In 3: 1. we read, The word of the Lord was precious in those days; "there was no open vision," i. e. in the days of Eli; hence the author must have lived when prophecy was more common, which in fact it was after Samuel, under David and the succeeding kings of Judah and Israel. (2.) Bethel, in the author's time, was called Beth-aven, 13: 5. which name was given after Jeroboam placed the calves there. (3.) At 6: 18. it is said, the ark was set down in the field of Joshua, where it remained to the time of this author; yet in 7: 15. he speaks of Samuel, as already dead: and Samuel judged Israel all the days of his life. (4.) Samuel would not have spoken of himself as at 2: 26. but if he were dead, any author might have added this. (5.) In 17: 6. Achish gives Ziklag to David, "wherefore Ziklag pertaineth to the Kings of Judah unto this day." This proves, that when this book was written, the kingdoms of Judah and Israel were separated, &c. See Calmet. We may rest satisfied with three things. (1.) The books of Sam. were constructed out of original and authentic documents. (2.) That the compiler was not contemporary with the facts he narrates. (3.) Both the author, and the time in which he compiled his history, though comparatively more recent than the facts themselves, are nevertheless uncertain.'-See Dr. A. Clarke, and Crit. Biblica.

Num. 26:20-22.
Gen. 38:29. 1 Chr.2:4. Matt. 1:3.

z 12. Gen.21:1-3. 25:21. 29:31. 30:
2,22,23. 33:5. 1 Sam. 1:27.
127:3.
Rom. 12:15. 1 Cor. 12:26.

Heb. caused to cease unto thee.

1 Or, redeemer.

d 21,22. Gen.12:2. Is. 11:1-4. Matt.
1:5-10.

Heb. to nourish thy gray hairs. Gen.

PRACTICAL OBSERVATIONS.

and recognised, that it may be distinguished from those deeds of darkness which require concealment: and it is likely to be comfortable when the law of God is regarded, and his blessing supplicated. In this important concern, (as in all others,) pious people should pray for each other, that the parties may live together in peace, be good examples, do worthily in the church and in the world, and train up families for future usefulness.-The birth of children also calls for united prayers, that they may be indeed a comfort to their parents, blessings to society, and blessed themselves: for without the blessing of God, none of these things can be expected; and the general disuse of this pious language and behavior, by professing Christians, too plainly evinces that true religion is at a low ebb among us.-We should never promise ourselves much comfort from any earthly object; but if these streams are so refreshing, what may we not expect from the Fountain?

Lord CLARENDON, in Dr. A. CLARKE, Verses 18-22.

Pharez was born about 1714 B. C. and David about 630 years after, and ten generations seem too few for such a length of time. But the difficulty is very greatly increased, when it is recollected, that Salmon married Rachab, (doubtless the same as Rahab, Matt. 1 5.) about 1450 B. C. leaving 365 years or more, to only 4 generations! Some learned men have attempted to show, that possibly Salmon, Boaz, Obed, and Jesse, were remarkably longlived; and that Boaz, Obed, Jesse, and David were born in the extreme old age of their respective fathers: but this at least is not probable, and it is certain that Jesse lived till David arrived at full manhood. (1 Sam. 17: 12, 13. 22: 3, 4.) It is therefore much more natural to suppose, that some names are omitted in the genealogy; as we know the case to have been in the genealogies given by the evangelists. (Matt. 1: 2-17.) (See GRAY in Preface to Ruth.] SCOTT.

(19.) Ram.] 'In the Sept. and in Mat. Aram.' Dr. A. CLARKE.

WITH

PRACTICAL OBSERVATIONS AND NOTES,

UPON THE FIRST BOOK OF

SAMUEL.

THIS book, and the following, bear the name of Samuel, not because he wrote them, (except to ch. 25 of the first, in which we have an account of his death,) but because the first begins with a large account of his birth, childhood, life and government; and the rest of the two contains the history of the reigns of Saul and David, both anointed by him. [He indeed figures as a principal person in this new epoch, formed by the change of government from judges to kings.] And because the history of these two kings takes up the greatest part of these books, the Vulgate Latin calls them the first and second Books of the Kings; and the two that follow, the third and fourth, which the titles of our English Bibles notice. The LXX call them the first and second Books of the Kingdoms: but there is no occasion to vary from the Hebrew verity. These two books contain the history of the last two judges, Eli and Samuel, who were not, as the rest, men of war, but priests; and so much of them is an entrance-on the history of the kings. They contain a considerable part of the sacred history, are sometimes referred to in the New Testament, and often in the title of David's Psalms, which, if placed in their order, would fall in, in these books. It is uncertain who was the penman of them; probably Samuel wrote the history of his own time, and, after him, some of the prophets that were with David, (Nathan, as likely as any,) continued it. It is very reasonable to conclude [from I Chr. 29: 29.] that Samuel wrote the first acts of David; and after Samuel's death, Nathan and Gad, his last acis, and that the whole was formed into one book, which was ascribed to Samuel, as the more eminent person, and as the latter part formned a sort of appendix to the history he began.-SCOTT.] The first book gives us a full account of Eli's fall, and Samuel's rise and good government, ch. 1-8. Of Samuel's resignation of the government, and Saul's advancement and mal-administration, ch. 9—15. The choice of David, his struggles with Saul, Saul's ruin at last, and the opening of the way for David to the throne, ch. 16-31. And these things are written for our learning. HENRY.

It is not agreed, how many years elapsed during the events [communicated in these books of Samuel]; some think 80, and others more, and some even 115 years. It is evident they were extant when I Kings was written, (Comp. 2: 35, 36. with 1 Kings 2: 27.) Almost every subsequent part of Scripture refers to the events recorded here as of undoubted certainty: especially very many of the Psalms are poems made on occasion of one or other of them.-Our Lord and his apostles quote them as a part of the Sacred Oracles. (Matt. 12: 3, 4. Acts 7: 45, 46. 13: 21, 22.)-[The sacred writer illustrates the characters, and describes the events of his history in the most engaging manner. The weak indulgence of Eli is well contrasted with the firm piety of Samuel. The rising virtues of David, and the sad depravity of Saul, are strikingly opposed. The sentiments and instructions scattered through the work are excellent.-GRAY.] The history of David, the Son of Jesse, forms a sort of introduction to all the prophecies concerning his family; and especially concerning Christ, who sprang from the root of Jesse, was distinguished as the Son of David, and inherited the throne of David. (Ps. 2: 72. 89: 19-37. Is. 9: 6, 7. 11: 1-10. Acts 2: 25-31.) The narrative itself may in some sense be considered as prophetical, recording many typical events, which had their accomplishment in Christ. The books likewise contain several direct prophecies concerning the families of Eli and Saul, which were speedily fulfilled : and the song of Hannah concludes with a prophecy of our Lord, in which He is, for the first time, predicted expressly as the Messiah, the Anointed of God, (2: 10.)

SCOTT.

Mr. Reeves conjectures, that, as it appears from 1 Sam. 22: 5. that Gad was then with David in the secret hold; and since it is thought that Gad, being bred under Samuel, was privy to his having anointed David king, and had therefore resolved to accompany him in his troubles-the history of what happened to David, from the death of Samuel to his being made king at Hebron, (i. e. the last 7 chs. of 1 Sam. and first 4 of 2 Sam. with the first part of ch. 5.) were penned by Gad. He seems the most proper person, having been an eye-witness to most of the transactions. The prophet Nathan is first mentioned in 2 Sam. 7: 2. (a short time after David was settled at Jerusalem,) and frequently in the subsequent part of David's reign. He was one of those appointed by David to assist at the anointing of Solomon. (1 Kings 1: 32.) As this event took place not long before David's death, it is probable that Nathan might survive him: and, knowing all the transactions of his reign, from his settlement at Jerusalem to his death, it is most likely he wrote the history of the latter part of David's reign; especially as there is no mention of Gad, after the pestilence, for the numbering was about 2 years before the king's death, during which interval Gad might have died. Gad must have been advanced in years, and might leave the continuation of the national memoirs to Nathan. For these reasons it is thought that Nathan wrote all the chs. of 2 Sam. after the first five.

'Another opinion deserves consideration, viz. that these books are more recent than the persons already named, Samuel, Nathan, and Gad; but that they were composed out of their memoirs: some of the most learned Jews think by Jeremiah, and that the style nearly resembles his prophecies. That they were by an author more recent than Samuel, &c. Grotius thinks evident, because the names of the months are comparatively modern, and were not known among the ancient Jews. Others have attributed them to David, Hezekiah, or Ezra, on his return from Babylon. 'Calmet's opinion is, that they were written by the same hand, though composed out of memoirs left by persons contemporary with the transactions recorded; and that the compiler has generally used the terms he found in these memoirs; adding here and there something by way of illustration. The equality of the style, the frequent eulogiums on the character and conduct of Samuel, the connection of the materials, particular quotations and remarks on certain events, he thinks, prove this. It is clear that these books contain remarks and expressions which could proceed only from a contemporary author, and others which are evidences of a much later age. (1.) In 3: 1. we read, The word of the Lord was precious in those days; "there was no open vision," i. e. in the days of Eli; hence the author must have lived when prophecy was more common, which in fact it was after Samuel, under David and the succeeding kings of Judah and Israel. (2.) Bethel, in the author's time, was called Beth-aven, 13: 5. which name was given after Jeroboam placed the calves there. (3.) At 6: 18. it is said, the ark was set down in the field of Joshua, where it remained to the time of this author; yet in 7: 15. he speaks of Samuel, as already dead: and Samuel judged Israel all the days of his life. (4.) Samuel would not have spoken of himself as at 2: 26. but if he were dead, any author might have added this. (5.) In 17: 6. Achish gives Ziklag to David, "wherefore Ziklag pertaineth to the Kings of Judah unto this day." This proves, that when this book was written, the kingdoms of Judah and Israel were separated, &c. See Calmet. We may rest satisfied with three things. (1.) The books of Sam. were constructed out of original and authentic documents. (2.) That the compiler was not contemporary with the facts he narrates. (3.) Both the author, and the time in which he compiled his history, though comparatively more recent than the facts themselves, are nevertheless uncertain.'-See Dr. A. Clarke, and Cril. Biblica.