it pleased Thee, on his account, to raise this storm and put this stress upon

us.

(4.) Jonah's doom.-V.15-17. Ceased,

stood," (Margin,) became still, as Mark iv. 39. Offered a sacrifice.-See Margin. It was, perhaps, a large decked vessel, and, being bound on a long voyage, they had live creatures on board which they could offer in sacrifice. Made vows, -as Naaman did, that they would henceforth offer not unto their gods, but unto the Lord, 2 Kings v. 17. A great fish.-Naturalists give an account of some sorts of fish large enough to swallow a man; particularly the dogfish. Three days, &c.,-according to the Hebrew mode of reckoning, Matt. xii. 40.

REFLECTIONS.-1. A man may flee from his duty, but he cannot flee from God.-Nothing but the deceitfulness of sin could give the notion that we can hide ourselves from God by going from one place to another. The eye of the All-seeing One discovers us, whether among the trees of the garden with Adam, Gen. iii. 8, or in a ship of Tarshish with Jonah; and the wrath

of God can overtake us either on land

or sea.

2. He who starts on a voyage is not sure of the end of it-Think of Jonah.

3. No one should sleep in a time of great peril.-How strange that Jonah could sleep, considering his guilt, and his danger! Yet men do sleep in the guilt of sin, though every day liable to the wrath of God.

4. We should recognise the hand of God in all the troubles of life.-There was no natural connection between Jonah's flight and the storm; but Jonah provoked God, and God raised the storm: so, whenever men sin, they may expect trouble from God.

5. "The path of duty is the path of safety."-Jonah had better have gone to Nineveh.

6. Jonah was a type of Christ, v. 17; Matt. xii. 40.

QUESTIONS.-Where did God tell Jonah to go! What for? What did Jonah do? What happened at sea? What did the sailors do? Where was Jonah? What did the captain say to him? What did they "cast lots " for? On whom did the lot fall? What did Jonah tell the men to do with him? Were they willing? What happened when they had cast him out? What became of Jonah ?

13, 16; xvi. 32.

Το

aggravation of a man's crime. thine own confusion, &c.-Thou dost not prove thyself to be my son; for thou lovest him whom I hate, and thou lovest him to thy own dishonour and ruin. For as long as, &c.-Saul's jealousy of David was first roused by the song of the women, ch. xviii. 5-9; and now he seeks to kill him. What hath he done ?-There is no cause of death in him, ch. xix. 5; Matt. xxvii. 23. Javelin,-javelins, or spears, were, in those days, the ensigns of government, as sceptres are now, and princes gene

rally carried them in their hand. To smite him,- -so blind was his fury, that he struck at the life of him whom he wished to succeed him in the throne. To slay David,-for, if he could thus attempt his life for defending David, how much more would he be resolved to destroy David. Fierce anger, -righteous indignation, the recoil from his father's wicked rage. Did eat no meat,

-not only because he was grieved for David, but because his father had insulted him by his foul language and his fierce thrust of the javelin.

II. THE ANGER OF DISAPPOINTED COVETOUSNESS.-1 Kings xxi. 4. Naboth's very natural refusal of Ahab's covetous request so weighed down the spirits of the King, that he fell into a passion of melancholy, like a sulking child, too pevish to take its food.

III. THE

ANGER OF PERSONAL

PRIDE.-2 Kings v. 11, 12. After coming all the way from Syria to be cured of his leprosy, Naaman takes huge offence because the prophet does not treat him with, as he thinks, becoming respect, and because of the, to him, absurd simplicity of the method he is to use for his cure: he talked as though the virtue was in the water, not in the prophet's God. Abana and Pharpar, these two principal rivers of the valley of Damascus descended from Mount Hermon; the latter of which ran by the walls of, the former divided, the city.

IV. ANGER UNBRIDLED AND BRIDLED. - Prov. xii. 13, 16; xvi. 32. These passages teach that, where there

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is no self-control, anger soon shows itself, and in such a way as to become a snare and curse to him that shows it; whereas, the prudent, by ruling his spirit, restrains himself from foolish talking and its evil results, proving himself a nobler hero than the conqueror of a walled city.

REFLECTIONS.-1. Anger assumes various forms.-In Saul, it was a furious passion, in Ahab, morbid melancholy, in Naaman, haughty resentment; in all, it was very sinful. But in Jonathan it was righteous anger, Eph. iv.

26.

2. It is useless to reason with a man in a rage of anger; excepting in the respectful tone in which Naaman's servants spoke, 2 Kings v. 13.

3. Passionate wrath consumes its own purpose.-Saul's violence plainly told his determination against David, and so led Jonathan to take precautionary measures promptly.

4. It is foolish either to give way hastily to passion, or to keep it smouldering within the breast.-Prov. xii. 16.

5. Control your temper, if you would tame your tongue.

6. True courage is found more in the conquest of self than the conquest of others.

QUESTIONS.-With whom was Saul angry ? Why? What did he wish Jonathan to do? What did he cast at Jonathan? What effect had his conduct on Jonathan? Why was Ahab displeased? How did he show his displeasure? What did Naaman expect? How did he express his anger? What is said of "a fool's wrath!" What of the man who "rules his spirit!"

SUMMARY.-The Apostle dweils on the greater dignity of Christ than of Moses, both in His office and His personal relation to God; and thus teaches that, if we disobey Him, we shall be much more deserving of punishment than the Israelites who disobeyed Moses.

I. IN DIGNITY AND POWER.-V. 16. Holy brethren,-persons consecrated to God: one in Christ, one with Christ, ch. ii. 11. Heavenly calling,-God calls from heaven and to heaven by the Gospel. Consider,-Christ Jesus, not

only in His perfect oneness and sympathy with us, ch. ii. 9--18; but also His dignity as the Apostle,-the anointed and sent Ambassador of God in a sense in which no other can be. High Priest, -in a sublime sense, ch. vii. Our profession,-the religion, or faith, of which we made confession, when we first bowed the knee to our Lord and Saviour, Christ. Faithful,-in submitting to all that God required, ch. ii. 17. As also Moses, (Num. xii. 7,)—in fidelity, as in other things, Moses was the type of Christ. His house, the Church of Israel, then the peculiar family of God. Inasmuch as He is the Founder of the Church, her supreme Head; and, therefore, far above all its members and Ministers, of whatsoever degree, Eph. i. 21-23; and also because He is the Creator of all things, and, therefore, God. As a servant, however great his authority, he ranked no higher. For a testimony, Moses' ministry was prophetical, and bore witness, in all the principal circumstances of it, to the greater ministry of Christ. As a Son, -ch. i. 5-8; and specially ordained by His Father to be "Head over all things to the Church." Our confidence, -boldness in the faith and in the confession of it. The rejoicing,-the blissful triumph over present difficulties which immortal hope gives.

II. IN HIS CLAIMS UPON US.-V. 719. Wherefore, since, then, the Son is the Father's faithful Apostle. The Holy Ghost saith.-Ps. xcv. 7-11. If ye will hear,- with an obedient heart, and not as in v. 16. In the provocation, -when Israel grieved and vexed Me by their murmurings and strife. In the day, during the forty years: there does not appear to be here any particular allusion, but a reference to that series of revolts and ingratitude which reached its climax on the report of the spies, and which caused God to declare that that generation should die in the wilderness. Num. xiv. Tempted Me,dictating to Me in what way I should help them, and questioning My power, saying, Can He give flesh in the wilderness?" forgetting the miraculous proofs of My power, and distrusting My truth and faithfulness. Err in their heart,-led astray by their vile affections, corrupt desires, and stubborn will. Not known My ways,-not seen My gracious design concerning them,

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nor the methods by which I seek to accomplish it. Take heed, let the knowledge of their sin and of their fate be an effectual warning to you, 1 Cor. x. 6-11. Heart of unbelief,the very seat of iniquity and source of all wicked wanderings of life. In departing, &c.,-the manifestation and proof of an evil heart. Exhort one another, so far ought you to be from instigating and provoking to unbelief and disobedience. The deceitfulness of sin, which darkens the understanding, perverts the judgment, poisons the affections, and makes the will sinfully unbending. Partakers of Christ,- members of His household, v. 6: participators in the great salvation He has purchased, and then sharers of His glorious kingdom. If we hold, &c.-The loss of confidence in God will be to us the loss of everything, as it was to them, v. 16. Not all, the exceptions out of so many thousands were only two: Caleb and Joshua. Carcases,-literally, limbs, to denote the whole body, Num. xiv. 32. Believed not,-were not persuaded by all the wonders God had wrought to become obedient unto Him. Because of unbelief,-which, by its hardening influence, prevented them from being so persuaded.

REFLECTIONS.-1. "There is ONE Mediator between God and men."-Christ is one with us in His human nature and sympathy; but He is ALONE in His Divine nature, and His office and work as our Redeemer, ch. x. 26, 27; 1 Cor.

iii. 11.

2. The Divine character of our High Priest is vividly presented. He is the Son of God: He is the Creator "of all things," ch. i. 2; John i. 3: He is the Constructor of the Christian system.

3. Nothing which can be done to-day, should be left till to-morrow.- If we neglect to hear God's voice to-day, to-morrow may be too late.

4. The heart is the helm that guides the man.-Let faith be there, and obedience will be in the life, but not otherwise.

5. To be full partakers of Christ's salvation, we must patiently continue in obedience to our life's end.-How forcibly this is presented in v. 6, 14.

6. Faith in God, in Christ, is the only source of steadfastness and perseverance. -Hence John iii. 36.

of privilege in which thou mightest have ensured thy salvation. But now, -mercy is exhausted, judicial darkness covers thee, and thy doom is sealed. The days shall come.-they did in about thirty-six years after this was spoken, i. e., A.D. 70. A trench,-not a ditch, or fosse, but a pile of earth, stones, or wood thrown up for defence. See Illustration. Because thou knewest not, &c. -Thus closely does the Saviour link together their rejection of Him, and the rejection of them by God.

REFLECTIONS.-1. Why was the Saviour so particular in His directions to the two disciples ?- Because it was a delicate mission on which He was sending them, and He desired them to go fully clothed with His authority, and that afterwards they might be impressed with the fact of His fore

knowledge even of the most minate events and things.

2. This triumphal ride was in perfect keeping with the peaceful character of Himself and His mission, and with the spiritual character of His kingdom.

3. The joys and griefs of life are closely associated.-Indeed we have cause to smile and weep at the same time, even as Jesus approved the rejoicing of the disciples, and wept over Jerusalem.

4. Walk while ye have the light, lest darkness come upon you."

QUESTIONS.-Where did Jesus send the two disciples! what for! What were they to say if any one spoke to them about the colt? What did they put on the colt? As Jesus rode along, what did the disciples do? What did the Pharisees say? What did Jesus reply! Why did He weep over Jerusalem? What did He prophesy about it! Was the prophecy fulfilled?

SUMMARY.-Moses instruets the Israelites that it is their duty to love God with their whole heart, and to teach their children to love Him. He warns them against forgetting the Lord when enjoying the good things of the land of promise; and, that they may know their own weakness, he reminds them of their former sin in murmuring against God.

I. ENJOINED BY PLAIN COMMAND.— V. 1-9. The commandments,—i.e., the moral law; the ten commandments; the statutes,-rites and ceremonies; the judgments, civil laws, pertaining to the rights of the people. Commanded to teach,-ch. v. 31. Do in the land,— these were the last instructions of Moses which the people were to treasure up for future observance at all times, in all circumstances, on which their weal or woe would depend. Mightest fear, the reason for communicating the law was to awaken and implant His fear in their hearts as the true

principle of obedience, without which personal obedience would be very fitful, and parental authority to teach it thy son and thy son's son very weak indeed. Hear therefore,-since health and prosperity come of obedience, and obedience springs out of wholesome fear, and fear is begotten and nourished by the teachings of the law. Hath promised thee.Exod. iii. 8; Gen. xii. 2; Lev. xxvi. 9. Hear, O Israel,-repeated for the sake of impressiveness, One Lord,-Jehovah our God is One Jehovah: absolute, and so requiring undivided, intensified love not only the love of the whole nature, but of the entire strength of the whole nature,—with all thy might. In thine heart,-shall be loved by thee, only subject to thy love of God Himself. Diligently, again and again: whet, or sharpen, their memories concerning them by the use of every daily change, and the recurrence of every domestic event: every where, at all times-when