the Judges the incidents of the story occurred, and in what district of the country, we are not told and there is no clue to either.

It was at a time when there was peace with Moab; for there the exiled family sought refuge from the famine in their own land. It was also a time of peaceful prosperity in their home. When Naomi returned, after ten years' absence, she found the people engaged in rural occupations. A kinsman of her deceased husband, a man of princely wealth, was gathering in his harvests, and enjoying undisturbed the fruits of his husbandry.

Some of the usages described here were of very ancient date. The levirate marriage, for example, ch. 4 : 5-8, was in use long before the time of Moses, who only regulated its observance, and in some degree mitigated its hardships. See Genesis 38: 8, and the writer's note on the passage. Compare Mat. 22: 24; Mark 12: 19; and Luke 20: 28.

This charming eastern pastoral vindicates its claim to a place in the Canon of Scripture, by its simple and lovely pictures of the family relation, and of domestic and social life. Nowhere else in the Old Testament are the tender ties of kindred, of the maternal and filial relations, so exquisitely portrayed. Where else shall we find such truth and sincerity of unselfish maternal love, such purity and fervor of filial devotion?

Ruth the Moabitess, trained from childhood in heathen ideas and habits, was drawn by the example and teachings of Naomi to a belief and trust in the true God. When tenderly besought to return to the shelter of the maternal home, the ardor of her faith and love broke forth in the passionate appeal, "Entreat me not to leave thee; thy people shall be my people, and thy God my God." Well did she merit the beautiful and primitive benediction of Boaz: "Jehovah recompense thy work; and a full reward be given thee of Jehovah God of Israel, under whose wings thou art come to trust."

Her name appears among the ancestors of our Lord, in the closing verses. The quotation in the genealogy by Matthew (ch. 1 : 4-6), is a recognition of the book as belonging to the Hebrew Scriptures; for only here is the record of David's descent from Ruth. The Divine purpose of salvation for all the races of men, as is well said by Dr. Hackett,* "was significantly foretokened in the Savior's lineage, derived from gentile ancestors as well as Jewish."

The incidents of the story belong to the age of the Judges. According to the testimony of Jerome, it originally followed that book in the Jewish canon, as it does in the Septuagint Greek version and in the Latin Vulgate.

* Article RUTH, BOOK OF, Smith's Bible Dictionary (Am. ed.),.

In our Hebrew Bibles it is reckoned one of the Megilloth (Canticles, Ruth, Lamentations, Ecclesiastes, Esther), commonly printed among the Hagiographa at the end of the Bible. The second edition of the Bomberg Hebrew Bible printed in 1521, now lying before me, has the Megilloth next after the Pentateuch.

At what time the narrative was committed to writing is uncertain. The appended genealogy decides nothing. See the note at the end of the book.

§ 6.

The Books of Samuel.

THE history of the nation is here resumed from the end of the sixteenth chapter of the book of the Judges. It carries forward the history of the people under theocratic rule, and under the change to a monarchical government. See the closing paragraph of § 4.

The contents of these books may be summarily grouped under three divisions. First, restoration by Samuel of the theocratic rule from its depressed condition under former judges, and the founding of the Israelitish kingdom, 1 Sam. chs. 1-7. Second, history of Saul and his kingdom, 1 Sam. chs. 8-31. Third, history of the kingdom under the government of David, 2 Sam. chs. 2-25.

That these books were a part of the original Canon of Scripture has never been questioned. They are authentic history, drawn from original and contemporaneous records. Such records are frequently mentioned by name. Among them are "the book of Samuel the scer", "the book of Nathan the prophet", "the book of Gad the seer", mentioned in 1 Chron. 29: 29, and 2 Chron. 9: 29; "the Chronicles of king David", mentioned in 1 Chron. 27: 24; "the book of Shemaiah the prophet", "of Iddo the seer concerning genealogies", mentioned in 2 Chron. 12:15. To these were added two special officers of the king; namely, the recorder (2 Sam. 8:16), the king's annalist, whose business it was to record the events of his reign, and the king's scribe (2 Sam. 8: 17; 2 Kings 12: 10), the royal secretary, to write the king's commands and edicts, and do other services of the pen as the second reference shows.

From these numerous original sources the narrative was compiled in its present form. There are intimations of a later date than that of the occurrences narrated. It is said in 1 Sam. 6: 18, that "the great stone whereon they set down the ark is a witness unto this day." The

same expression occurs elsewhere, as in chs. 5:5; 30: 25. From the language in ch. 27: 6, "has belonged to the kings of Judah to this day," it may be inferred that the history was compiled after the division of the kingdom at the end of Solomon's reign.

It was the object of the historian to trace the course of events, remarkable and instructive in themselves, which placed on the throne the most illustrious of Israel's kings. Hence much was passed over, as not essential to this purpose. Of the earlier years of Saul's reign no note is made (except his one exploit, 1 Sam. 11: 4-11), till from a young man (ch. 9:2) he had become mature in years, with a son already grown to manhood (ch. 13 2, 3). The fortunes of the kingdom meanwhile had greatly changed, as may be seen by comparing ch. 11: 8 with 13: 2, 19-22. There is a chasm in the narrative, which after an interval of some years is resumed in the thirteenth chapter.

Much difficulty has been found in attempting to reconcile the statements in chs. 11 : 14 ff. and 13: 8 compared with 10: 8, and taken in connection with chs. 8 and 11: 14. The full statement of the case is given in Lange's Bible-work, pp. 11 and 12.

The solution is to be sought in the fact, elsewhere observable, that characteristic incidents are not always set down in the natural order of Occurrence. Another difficulty lies in the extreme brevity of the narrative, neglecting the needful connecting links.*

The translation of ch. 13: 1, 2 follows what is regarded as the true reading of the Hebrew text.

My theory of this difficult passage is as follows. The period of Saul's entire reign is meant in the first verse, including its incipient stage over his own little tribe of Benjamin. His reign "over Israel" (all Israel) is the subject of the second verse. After two years he formed a regular standing army of disciplined troops, in place of the rude untrained mass

* Such a case occurs in the eighth chapter of Joshua. It is claimed that there is a contradiction between the two statements in vv. 3, 4, and that in v. 12. But the explanation given by Masius, and by Rosenmüller, doubtless states the case truly. The 30,000 were the men sent away by night (v. 3); and the men placed in ambush were the 5,000 mentioned in v. 12. That there should be an ambuscade behind the city was commanded them from the first; and they were not to go far from the city, but all were to be ready for any duty (v. 4).

The difficulty lies in the lack of details in describing a complicated military manœuvre, the principal feature repeated as that on which all depended. According to v. 11 the main army ("all the people") were massed on the high ground north of the city, with a deep chasm intervening. Toward the south-west, according to Dr. Robinson, there are other small ravines, "in which the ambuscade might easily have been concealed." Biblical Researches in Palestine. Vol. II., p. 313.

occasionally called out in an emergency. My reasons are the following :— After Saul's anointing there was an interval, how long is not said, of contemptuous distrust and disloyalty, ch. 10:27. At this stage there were not even the externals of royalty; for Saul was following the oxen from the field, when tidings were brought him of the attack on Jabesh-gilead, ch. 11: 4, 5. After his rescue of Jabesh-gilead, and apparently as the result of the confidence thus inspired, the kingdom was renewed, ch. 11: 14, 15. At the call of Samuel, "all the people went to Gilgal, and there they made Saul king before Jehovah." All the people made him king. He thus became king over all Israel; and there is a significance in the wording of the first clause of ch. 13: 2, "Saul had reigned two years over Israel," which does not otherwise appear.

If I have not cleared up the difficulty, I have failed in what many have attempted and no one has succeeded.

The second book of Samuel is the history of David's long and prosperous reign. The political condition of the country, at its commencement, may be inferred from the closing paragraphs of the preceding book. Under his administration it soon regained its political independence, and many of the neighboring states became tributary. Moreover, he made ample provision for the religious and moral elevation of the people. From the lowest stage of rudeness and barbarism they were raised to culture and refinement. The ordinances of Moses for the public services of religion were now, and for the first time, fully carried into effect. To the inspiration of his genius, under the guidance of the Holy Spirit, and to the influence of his example more than to that of any other, we owe that treasury of Divine song, the Book of Psalms. So attractive became the services of the sanctuary, and so widely diffused was the knowledge of the Divine law, that the people were weaned from idolatry, and not a trace of it appears in the history of his reign.

§ 7.

The Books of Kings.

THAT these books were a part of the original Canon of Scripture has never been questioned. As was said of the Books of Samuel, they are authentic history, drawn from the original and contemporaneous records referred to in the third paragraph of § 6. To these are to be added, "the book of the acts of Solomon," mentioned in 1 Kings 11: 41; "the book

of the Chronicles of the kings of Israel," mentioned in 1 Kings 14: 19; "the book of the Chronicles of the kings of Judah," mentioned in 1 Kings 14:29.

From these original records the compiler has drawn the materials of a consecutive and well-digested narrative. The arrangment is chronological; at the same time exhibiting the mutual relations of simultaneous events, wherever such occur.

The prophets were accustomed to record occurrences of general national concern, as well as those bearing directly on the religious interests of the people. They are sometimes more full than in the strictly historical books. Compare the references in the notcs on 2 Kings chs. 18-21, and on ch. 25: 1-26.

The composition of these books, in their present form, could not be earlier than B. C. 561, the date of the latest occurrence recorded in them, 2 Kings 25: 27-30. They are composed in great part of the original records; but by whom is not known with certainty. According to Jewish tradition, the prophet Jeremiah was the author. This is confirmed by many internal evidences, which are fully stated in Smith's Bible Dictionary, article KINGS, FIRST AND SECOND BOOKS OF, III. Bähr's objections, Lange's Biblework, Introduction § 1, I think are obviated in the above article. See also the Speaker's Commentary, Introduction § 4.

The leading object of all these historical books is kept steadily in view. The religious aspects of the history are never lost sight of. Whatever tends to the advancement of the true religion, to establish and perpetuate the knowledge and worship of the true God, is made matter of permanent record, as well as all that is of a contrary tendency. The great conflict of the ages, between the one true religion and all false ones, between the recognition of the One God, the Self-existent and Eternal, and countless gods of human devising, is here brought to the direct issue, "choose ye whom ye will serve." Under no circumstances more favorable to a fair decision could this alternative be offered. Its failure showed clearly the inefficacy of law, under the most favoring conditions, to restrain or properly direct the evil tendencies of man's nature; and it points forward to the ultimate end and purpose of all Revelation, the coming of the great Deliverer. See the final remarks at the end of second Kings.