Spee tet Tere ae Ses
SS ene ees

ee San Sear an aera eee
SoS
=o.

SSS SS ESSE

oa
roots =

~~

peteons

 
     

  

The Baldwin Library

RmB x |
A Sth
a i Moe i ign

 
 

4 > Aen . aot 4
a “WN y a. ani
‘ BM PY ys)
= Py! LACAMpgs 21 4 ey
ULE

4
Wii
wal
“ee

fe

Ay, OS
OM, \\,
i bi
wy aR Lip ie 4
~ N G
; ay. x AN 4 A
SAAS e wt fo As Tye
A acs awe oe “C7 \
4 AWS: “Cee at

Come wp after me for the Lord hath delivered °
them into th

a ee) ait
* th

”

ca tani ncansretactimaniaatin

ehand of Israel

Rrra ae SGA

-

 
 

‘We sat in the evenings on the grass before the door, while grandfather
seated in his garden chair. talked to us so seriously, so earnestly,
and so kindly

 
  
  

EDINBURGK: i
‘PATON & RITCHIE.

a a a ee rr et er ee,

Pe Themen ite an empeaigppemeyt "

Schenck & M° ¥arlane Lith™ Edim*

 

 
THE

BATTLES OF THE BIBLE.

BY

A CLERGYMAN’S DAUGHTER,

AUTHORESS OF “CHAPTERS ON THE SHORTER CATECHISM.”

EDINBURGH :

PATON AND RITCHIE, HANOVER STREET.

GLASGOW: J. MURRAY, AND J. SMITH & SON.
LONDON: HAMILTON, ADAMS, & CO.

MDCCCLIL.
CONTENTS.

THE PATRIARCH AND THE FIVE KINGS
THE WIDERMESS . . wltiwtiCs
THE GREAT GENERAL . .
I a ee
SUBMISSION AND OPPOSITION. .
DAN AND BENJAMIN . .. ,
THE JUDGES OF ISRAEL . .
ee ee
STRENGTH AND WEAKNESS

THE FIRST KING OF ISRAEL . .
THE FATHER OF A RACE OF KINGS .
THE SON OF JESSE ON THE THRONE
REBELLION AND SORROW . . . .
IDOLATRY AND DEFEAT

MR ea ala i,

THE NIGHT OF ISRAEL

THE FALL OF JUDAH. .
menue (a lk kk

PAGE

280
297
314
 
PREFACE.

°

THERE is no book like the Bible. From the
study of no human composition can the same
benefit be derived as from the study of the Word
of God. This all acknowledge who believe the
Scriptures to be divine. Yet, often is the
Sacred Book carelessly perused,—often it 1s
read with far less interest than a narrative
of the passing events of the day. By many
it is read as a task,—by some it is read as a
duty,—there are few, it is to be feared, who
regard the reading of it as a pleasure. In
order to love the Bible we must learn from
it,—we must taste its spirit before we can
know its excellence. An attempt has been
made in the following pages to point out what
vl PREFACE.

may be learned from some passages 10 Scrip-
ture History. It is not an attempt to express
all the lessons we are taught by the warlike
scenes the Bible paints ; but the desire of the
writer is to lead the young, and those who as-
sist them in studying the Holy Book, to study
it with a purpose,—with regard to every passage
of Sacred Writ to ask themselves, What may I
learn from this? That any one may be led by
perusing these pages to search the Scriptures
with more care and attention than formerly,
seems a presumptuous hope ; but “ God hath
chosen the weak things of the world to con-
found the things which are mighty,” and if it
please Him, he can make even this little work
an instrument of good. The writing of it was
undertaken with a desire to glorify Him, and it
will accomplish the purpose for which he has
permitted it to be written, whatever that pur-

pose may be.

NoveMBER 1851.
BATTLES OF THE BIBLE.
father lived.

THE

BATTLES OF THE BIBLE.

.THE PATRIARCH AND THE FIVE KINGS.

‘‘ I love the sacred Book of God,
No other can its place supply ;
It points me to the saints’ abode,
It gives me wings, and bids me fly.

‘‘ When midst the throng celestial placed,
The bright Original I see,
From which thy sacred page was traced,
Sweet Book, I’ve no more need of thee.

‘* But while I’m here, thou shalt supply
His place, and tell me of His love ;
I'll read with faith’s discerning eye,
And get a taste of joys above.”
KELLY.

Wet do I remember the cottage where our grand-

It is many years since I saw it, and I

would not wish to see it again, for it will be all changed
now, and I could not bear to look upon it different from

B
3 BATTLES OF THE BIBLE.

what it was; but it is before my eyes as vividly as if
at this moment I were there. I see the beech hedge
round his garden: how neatly cut it always was. I
see the little wicket gate, and the two gean trees that
used to bear so plentifully. I see the strawberry beds
that we used often to look-at so wistfully ; and I think
I see him yet, kind old man, stooping down to search
for a ripe one. Little did we think then, in our heed-
less healthfulness, what a labour that stooping was to
him. I can see his bush of moss roses—the favourite
bush it was in all his garden; often I fain would have
taken one, but I would not steal from grandfather—not
that he would have been angry, but he would have
been vexed ; and vexed I could not bear to see him.
The first time that I went to my grandfather’s cottage
was early in summer. My two brothers and I had been
ill with hooping cough for some months, and the doctor
said it would not go quite away till we had change of air.
When George heard this, he at once asked to be allowed
to go to grandfather’s, for he had been there before, and
liked it so much. Our father agreed that he should go,
and said that he thought Johnnie too might go, and per-
haps I. But my mother said that would not do; it
might be very well for the boys, but that I, being a girl,
could not go to stay at a place where there was no one
to look after me. I thought that having no one to look
after me would be the very delight of it, and I was
sadly disappointed when I heard my mother say that she
could not allow me to go. Yet I did not say anything
THE PATRIARCH AND THE FIVE KINGS. 3

to her then; I took a private opportunity of entreating
George to speak for me, for I knew that our mother paid
more regard to his requests than to mine. It was he
who had told me how nice it:was to stay at grandfather’s,
and had made me wish to go there. He did speak for
me, and effectually too ;—leave was granted. Nevercan
I forget the joy I felt when George bounded into the
nursery where Johnnie and I were playing, and cried—
“ You're to go, Marianne.”

Often when we expect much happiness from anything,
it disappoints us when we get it; but it was not so with
my visit to grandfather. I expected much; but not in
the least was I disappointed. It was pleasant to weed
in his garden, and to help him to tie up his flowers. It
was pleasant to play in the fields with Johnnie, and
gather gowans to make necklaces. It was pleasant to
climb the fir trees with George, and to swing upon their
branches. But what I think were pleasanter to me
even then, and are far pleasanter to look back upon now,
were the times when we sat in the evenings on the grass
before the door, while grandfather, seated in his garden
chair, talked to us so seriously, so earnestly, and so
kindly ;—there never was any one who could talk like
grandfather.

I well remember, it was the first Saturday night
after we went, we were seated thus, and grandfather
was telling us that when we went to bed that night we
must remember that the next day was the Sabbath ;
that our first thoughts in the morning might rise in
4 BATTLES OF THE BIBLE.

prayer to God, asking him to enable us to spend it
well; and the first book, he said, that we opened on
that day should be the Bible.

“The Bible, grandfather,” said George; “ that is a
very tiresome book to read ; I do not like it at all.”

“That is not right, George,” said grandfather very
gravely.

« But I cannot help it, grandfather. I am made to
read a chapter every day at home; but I would not
think of reading it to myself. It is tiresome to go over
the same thing so often.”

I never before had seen grandfather look.so serious |
as he did then. I was almost frightened; even George
seemed to think that he ought not to have said it, when
he looked up in grandfather’s face after the words were
spoken.

“ Do you not weary,” he said to George, “ of seeing
the sun shine day after day? do you not weary of see-
ing the green fields? and is it not tiresome to take your
dinner every day ?”

John and I gazed at grandfather when he said this ;
George looked down confused. Grandfather went on—
“You do not tire of partaking in the bounties of Provi-
dence day after day, although every day of your life you
partake of the same ; is it not then wicked to tire of that
Book which tells of Him by whom these bounties are
lavished so freely on you, and that Book, too, which in
itself is the greatest of all the blessings he has bestowed
on you.”
THE PATRIARCH AND THE FIVE KINGS. 5

George did not seem to know very well what to say.
I was sorry for him; so I said to grandfather that because
he was to be asoldier, he did not care about reading any-
thing except battles and sieges.”

“Yes,” George said, “ that is it ; and though there are
some battles in the Bible, I know all about them, so I
need not read them again.”

“T donot think youhave read the accounts of them care-
fully, George, or you would wish to read them again. Can
you tell who fought the first battle mentioned in the Bible?”

“ Was it Cain and Abel, grandfather °” I asked.

“ Nonsense,” said George, “ that was not a battle ; it
was David and the Philistines who fought the first.”

“No,” said grandfather, “we are told of more than
one battle long before David was born.”

“Surely not long before,” said George; “1 do not
remember anything about it.”

“ Attend then,” said grandfather, “and you shall hear
about it.”

“ But grandfather,” I said, “does it do us any good
to hear about battles? for I do not like to hear of people
killing one another.”

“Listen to the story of a battle that I am to tell,
Marianne, and see if you can learn anything from it.

“Tt was two thousand and eighty-three years after
the creation, and one thousand nine hundred and twenty-
one years before the Christian era, that Abram entered
Canaan. He had left his native country, obedient-to the
command of God; he went out not knowing where, for
6 BATTLES OF THE BIBLE.

little could have been known then by any one of any
country except the one they lived in. We know much
even of the countries most distant from our own, and there
is easy communication now between all parts of the world;
but it was not so then. Abram’s wife went with him,
and his nephew Lot ; they all lived together in a country
where they were strangers, called the land of Canaan.

“ Now Abram and Lot were both rich ; they had many
cattle and servants, and although they could agree to-
gether, their herdsmen could not, so they saw that it
would be better to separate. Abram was the elder, and
the chief, for he was the head of the family, and he had
been specially chosen by God, so he had a right to
choose where he would go; but he left the choice to Lot,
for those who are really pious consider the pleasure of
others more than their own.

«<The land is before thee,’ he said, ‘choose : if you
go to the right hand, then I will go to the left; if you
go to the left hand, I will go to the right.’

«“ Lot looked abroad, and saw that the plain of Sodom
was very fertile and well watered. He might have pre-
ferred that his kinsman should have the richest pasture,
but Lot did what most men would have done, consulted
what seemed to him his own interest. He went to live
in Sodom, and the consequences shew what a short way
we can see before us, and how little we know what is
for our good even in worldly things.

«“ For twelve years the kings of Sodom and Gomorrah
had been tributary to a king of Elam or Persia, called in
THE PATRIARCH AND THE FIVE KINGS. 7

the Bible, Chederlaomer. Either this king is not men-
tioned in history at all, or he is mentioned by another
name. By some he is thought to have been the same
with a king of Assyria called Ninyas. But whatever his
other name was, or whether he had another or not, he
seems to have been a very powerful monarch. In the
thirteenth year the kings of Sodom and Gomorrah, with
other three kings, rebelled against this king of Elam. In
course of time he came to make war against these five
kings, and he brought with him to assist him three kings,
who may either have been his allies or his tributaries, or,
as some think, they might be deputies appointed by him
over the provinces he had conquered. The kings of
Sodom and Gomorrah fell in the battle. Chederlaomer
gained the victory. He took many prisoners and much
spoil from the cities of Sodom and Gomorrah. Lot was
among the prisoners, and his goods among the spoil. One
who had escaped went and told Abram of this, and
speedily Abram prepared an army to rescue his kinsman.
His army consisted of trained servants born in his own
house: he had three hundred and eighteen of them, and
he had three friends who assisted him called Aner, Esh-
col, and Mamre.”

“ But how could he think of fighting against four
kings with so few men?” George asked.

“ He not only thought of it, but he tried it, and suc-
ceeded. He divided his small army, and attacked them
by night. He defeated them, so that they fled before
him ; four kings with their armies fled before Abram
8 BATTLES OF THE BIBLE.

and his servants. He took from them the prisoners and
the goods that they had taken away. On his return
from this victory he was welcomed by a great person,
Melchisedek, King of Salem, Priest of the Most High
God. He was a type of Christ, as the apostle explains
in the epistle to the Hebrews. The name Melchisedek
means righteous king, or king of righteousness. Salem
means peace ; it is the same place as J erusalem, which
means a vision of peace. This kingly priest blessed
Abram, and said,—‘ Blessed be Abram of the Most
High God, which hath delivered thine enemies into thy
hand.’ This teaches us that if in anything success
attend us we ought to give to God all the glory, and
assume no credit to ourselves. Abram shewed his
thankfulness to the God who had given him success by
giving to his priest the tenth part of all the spoil.

« Then the king of Sodom advanced, and offered to
give Abram the goods, on condition that he would give
to him the people whom he had rescued. Abram said
that he would take not the smallest thing, lest the king
of Sodom might say, ‘I have made Abram rich.’ So
he restored the people and all the goods to the king,
except a portion for his three friends, Aner, Eshcol, and
Mamre; for he knew that those who had served him,
although they did not serve him for payment, ought to
be rewarded when it was in his power. This teaches
us a lesson of justice and of gratitude,—to give to all
that which is their due ; and to shew by our actions that
we are grateful to those who have obliged us.
THE PATRIARCH AND THE FIVE KINGS. g

« So Lot got home again, and all his goods with him.”

“ You said, grandfather,” said George, “ that Lot’s
choice brought misfortunes upon him, but they all ended
well.” '

«“ But further and greater misfortunes came upon
him; they did not come by a battle, so that you would
not care to hear them.”

“Qh yes, grandfather, tell them.”

“The people of Sodom were a very wicked people; they
had been warned to turn from their wickedness by the
invasion of Chederlaomer, but that warning they did not
improve. The wisest of men says, ‘He that being often
reproved hardeneth his neck, shall be suddenly de-
stroyed, and that without remedy.’ So it was with the
people of Sodom. That their destruction was near, the
Lord made known to Abraham, for Abram’s name was
now changed into Abraham, which means a father of
many nations. When the Lord intimated to him that
Sodom for its wickedness was to be destroyed, Abraham
pleaded that the righteous be spared, and that if in the
city there were fifty such, the place for their sake might
be preserved. ‘The Lord replied, that if in the city
there were fifty righteous he would not destroy it.
Abraham said that five might be awanting of the fifty,
would the Lord destroy it for the want of five? The
Lord replied, that for the sake of forty-five righteous
he would not destroy it. Again Abraham pleaded there
might be forty there. Again the merciful God replied,
‘I will not do it for forty’s sake.’
10 BATTLES OF THE BIBLE.

“ ¢Qh let not the Lord be angry,’ Abraham said, ‘ there
may be thirty there.’

“ The Lord said, ‘I will not do it if I find thirty
there.’

“ ¢ Behold now,’ Abraham said, ‘I have taken upon me
to speak unto the Lord, peradventure there shall twenty
be found there.’

“The Lord said, ‘I will not destroy it for twenty’s
sake.’

“¢QOh let not the Lord be angry,’ Abraham said, ‘ and
I will speak but this once, peradventure ten shall be
found there.’

“ The Lord said, ‘I will not do it for ten’s sake.’

‘¢We may learn much from this. When Abraham
prayed for the people of Sodom he taught us that we
ought not to rejoice in the sufferings of any, and that we
ought to pray for all. In the Almighty granting all his
requests, we see the power of prayer. Abraham wearied
of asking, before the Lord wearied of giving what he
asked. In the promise given by God to spare the city
of Sodom for the sake of ten righteous, if there were as
many in it, we see what a blessing it is to a place to
have those in it who fear the Lord.

“ We shall now go to Sodom. It was evening, and
Lot sat in the gate of the city. He saw two strangers
approaching of a very different aspect from the low and
vicious inhabitants of the place. He bowed before them,
and offered them refreshment in his house, and lodging
for the night. They at first refused his offer, saying
THE PATRIARCH AND THE FIVE KINGS. ll

that they would stay in the street all night; but he
pressed them greatly, and they went in. Then the
people of the place came demanding the strangers. Lot
went out to speak to them, but they listened not to him;
they pressed upon him, and nearly broke the door. His
guests then drew Lot in to them, and smote the people
outside with blindness, so that they could not find the
door. The angels—for Lot’s visitors were not mortals
_told him now to collect his family and flee from this
place, for the Lord had sent them to destroy it. Lot
told his sons-in-law, but they did not heed ; it seemed a
jest to them.

“The morning dawned. ‘ Arise, take thy wife and
thy two daughters which are here,’ the angels said to
Lot. He lingered, unwilling, it may be, to leave all his
riches behind him. They kindly took his hand and led
him away.

«“ ¢ Escape,’ they said, ‘ to the mountain; stay not. in
all the plain, lest thou be consumed.’ Lot entreated leave
to go into the city of Bela, which was near, thinking him-
self not able to go to the mountain, as if the God who
had saved him out of Sodom could not give him strength
for the journey he had commanded him to take. But
God was merciful; his petition was granted ; for his
sake the city was spared; and because he had pleaded
its being little, as a reason for its not being destroyed, it
was called Zoar, which means a little one. On the way,
Lot’s wife looked back from behind him, and for that she
died. Some of the fiery particles that were in the air
12 BATTLES OF THE BIBLE.

fell on her, and crusted over her body, so that she be-
came like a pillar of salt.

“ There was not very much harm in only looking
back, grandfather,” I said, “ why was she punished so
very much ?”

“In looking back she disobeyed a positive command
of God, and in looking back from behind Lot she shewed
that she had more regard to her husband’s approbation
than to the approbation of God. She did not wish Lot
to know that she was doing wrong; she did not care
though God knew it. The fate which befel her teaches
us to fear God rather than man.

“Then the Lord rained fire and brimstone upon
Sodom and upon Gomorrah, so that fertile plain, where
many people and many cattle had dwelt, was changed
into a place where nothing could live.”

“ What like is the place now, grandfather?” George
asked. |

“ It is a lake called the Dead Sea, a large lake about
forty miles in length and eighteen in breadth. The
waters of it are very salt, as some one says they taste
like fire. Nothing that lives or breathes is to be found in
them, and they are the only waters in the world of which
that can be said. Travellers have told that they could
see pillars and fragments of buildings under the clear
waters, but that is not necessary to prove the truth of
the story I have told you. Some have supposed that
the soil of the fertile plain of Sodom was partly com-
posed of a very combustible material; that it rested on
THE PATRIARCH AND THE FIVE KINGS. 13

a mass of subterranean water, and that lightning kind-
ling the ground, the cities of Sodom and Gomorrah fell
into the abyss. Others have thought that there was an
earthquake caused by fire underneath the ground, which
attracted the lightning, and so consumed the cities. But
whatever the soil may have been, we know for certain
that the Cities of the Plain, for their sins, were destroyed
by fire from heaven, and that their destruction is a type
of the everlasting destruction of the wicked in the ‘lake
that burneth with fire and brimstone.’ We are warned
to ‘flee from the wrath to come.’ The fate of Lot’s
sons-in-law teaches us not to neglect that warning. The
fate of Lot himself teaches us to choose for our friends
and associates those that fear God. ‘ He that walketh
with wise men shall be wise, but the companion of fools
shall have poverty enough.’ ”

Grandfather then asked us some questions, to see if
we had remembered the lessons we were to draw from
what he had been telling us. These are the questions
he asked :-—

“ What do we learn from Abram leaving to Lot the
choice of his abode ?

“ What do we learn from the blessing with which
Melchisedek blessed Abram ?

“ What does Abram’s conduct to his three friends
teach us ?

“ When Abraham prayed for the people of Sodom,
what did he teach us?
14 BATTLES OF THE BIBLE.

“ What does the granting of all his requests shew to
us ?

“ What are we shewn from the promise given by God
to spare the city if ten righteous could be found in it ?

“ What does the fate of Lot’s wife teach us F

«“ Of what is the destruction of Sodom and Gomorrah
a type?

“ What are we taught by the fate of Lot’s sons-in-
law ?

“ What do we learn from the fate of Lot himself ?”
THE WILDERNESS. 15

THE WILDERNESS.

** When Israel, of the Lord belov’d,
Out from the land of bondage came,
Her father’s God before her mov’'d,
An awful guide, in smoke and flame.
By day along the astonish’d lands
The cloudy pillar glided slow ;
By night Arabia’s crimson’d sands
Return’d the fiery column's glow.
There rose the choral hymn of praise,
And trump and timbrel answer’d keen ;
And Zion’s daughters pour’d their lays,
With priests’ and warriors’ voice between.”

Sir WALTER Scort.

THE next morning the first thing George and I did
was to get our grandfather’s Bible, and read the account
of the battle with the kings, and the destruction of Sodom
and Gomorrah. We went to church with grandfather,
and we had to leave very early, for we had a good way
to go, and grandfather was not very able to walk. When
we came home again we learned catechism and verses,
and said them to grandfather. George was grumbling
at having that to do, but not aloud, for he would not
have liked grandfather to hear him; but grandfather
explained them so nicely to us, that he made even them
interesting. George then asked grandfather to tell us
16 BATTLES OF THE BIBLE.

about another battle. Grandfather said he would, but
first would ask us some more questions about the one he
had told us of the day before. ‘We were able to answer
all that he asked us; so he said he was pleased, and
would go on to the next. I asked if Abraham had
fought any more battles ?

“ We do not hear of any more fought by him. It
was many years after his death that the next one men~-
tioned in the Bible was fought. It was two thousand
five hundred and thirteen years after the creation of the
world, one thousand nine hundred and twenty-one years
before the Christian era. The Lord had brought out of
Egypt the children of Israel, the descendants of Abraham,
Isaac, and Jacob. They were brought out with many
miracles; signs and wonders were done in the land of
Ham.”

“ What was the land of Ham?” Johnnie asked.

«“ Egypt, to be sure,” said George.

“ Was Ham the king of Egypt?” Johnnie next in-
quired.

“ No, Pharaoh was the king of Egypt.”

“ Who was Ham then ?” said Johnnie.

But George could not answer that, nor could I, al-
though I was sure that I had heard of Ham before.

“ He was the youngest son of Noah,” grandfather
said, “ and Egypt was called the land of Ham because
the Egyptians were descended from him. The Israel-
ites were now freed from the tyranny of Pharoah—they
were in the wilderness.”
THE WILDERNESS. 17

« Were there many of them, grandfather?” George
asked.

Grandfather. A great many. The Lord had told
Abraham that his descendants should be as the sand on
the seashore—innumerable. At that time Abraham
had no child; two hundred and fifteen years after, his
descendants by Isaac, the son of the promise, were
seventy souls; two hundred and fifteen years after that,
four hundred and thirty years after the promise was
given, they were six hundred thousand fighting men—
in all nearly three millions of people. In the wilderness
of Arabia, where they journeyed, there was neither food
nor water. The Lord provided them with food by a
miraculous supply of manna. When they felt the want of
water the people murmured against Moses, saying that he
had brought them up out of Egypt to kill them and their
cattle with thirst. It was wicked in the people to do
this; they ought to have prayed to God ; he had pro-
vided them with food, and was as able to supply them
with water. Moses cried to God, and God told him to
smite a rock, and, to encourage him, said that He would
be there before him, and that when the rock was smit-
ten, water would come out of it. Moses did this, and
the water gushed out. Some think that the stream
which then flowed from the rock accompanied the Israel-
ites on their journey all through the wilderness, and sup-
plied them with water. Want of water is mentioned
again, but not till very many years after that. Travel-
lers who have seen the rock that Moses struck at this

C
18 BATTLES OF THE BIBLE.

time, take notice of the channel made by the waters,
and the number of holes seeming as if they were so many
fountains; but no water runs from them now. The
apostle Paul, speaking of that rock, tells us that it followed
them, and that it was a type of Christ. It was a good
type, for He is firm as a rock to those that trust in him.
All who build their hopes in Him are building on a sure
foundation : all who build on anything else are trying to
make houses of sand. He is a fountain opened in the
house of David for sin and for uncleanness. The foun-
tains we hew out to ourselves are broken cisterns which
can hold no water ; whoever drinks of the water given
by him shall never thirst.

But we must come to the battle now. Immediately
after this, the Amalekites came against the Israelites.
Moses told Joshua to choose men and go to fight against
Amalek; as for himself, he said that he would go to the top
of the hill with the rod of God in his hand. So while Joshua
fought, Moses prayed. It must have been a great en-
couragement to the Israelites in this their first battle to
see Joshua in the field fighting for them, and Moses on
the hill praying for them. When Moses held up his
hands, Israel prevailed; when he let down his hands
Amalek prevailed. When he grew tired, Aaron and
Hur, who were both on the hill with him, took a stone
and placed it for him to sit on, and Aaron and Hur held
up his hands, one on each side of him, which kept his
hands steady. So Joshua discomfited Amalek and his
people with the sword. Then the Lord told Moses to
THE WILDERNESS. 19

write this in a book, for that the remembrance of Amalek
was to be put out from under heaven. This is the first
mention we find of writing in the Bible. The Amalekites
were descendants of Esau, and ought to have had a more
kindly feeling to the children of Jacob. Sometimes the
nearest of kin are the bitterest foes; so the sons of Esau
were the first enemies whom the sons of J acob encoun-
tered in the wilderness. Because Amalek was overcome
when fighting against the Lord’s chosen, we learn that
all who may attempt to resist the will of God must be
forced to yield to Him: because Moses, when he prayed,
brought victory to his people, so if we look to God for
strength, it will be given according as we need it.

Then grandfather ceased speaking, and told us that
this was the end of the second battle in the Bible. We
all asked him to tell us about another, so he went on.

Grandfather. About a year and a half after this the
Israelites had arrived at the borders of the promised
land. They chose spies to send in before them to exa-
mine the country, and bring them a report of it. ‘There
were twelve spies—one from each tribe—and they were
forty days in examining the land; they went through
it from one end to the other.

Johnnie asked grandfather if the people did not won-
der at so many men going about in their country.

Grandfather. We aré not told what the natives
thought, but we know that they did not do any harm
to them, for the spies returned in safety. They brought
pomegranates and figs, and a bunch of grapes so large
20 BATTLES OF THE BIBLE.

that they carried it between two men on a staff. The
brook that it had grown beside was called Esheol, which
means a bunch of grapes. They shewed these fruits to
the people, and told them that surely it was a land flow-
ing with milk and honey. “ But,” they said, “ the
cities are walled, and the people are strong that dwell
in them, and we have seen the children of Anak there.”
The children of Anak were of the race of the giants.
Caleb, the spy of the tribe of Judah, said, “ Let us go
up at once and possess the land, for we are able to
overcome it.” Joshua, the spy of the tribe of Ephraim,
said the same. But they were only two; the other ten
spies said that they could not go up against this people,
for they were stronger than they. They said that the
land ate up its inhabitants, and that when they saw the
giants, the sons of Anak, there, they seemed to themselves
like grasshoppers, which are feeble and timid creatures.

George. Were not they very cowardly, grandfather,
when there were so many of them ?

Grandfather. They were very cowardly : six hundred
thousand men might have been able to do a great deal ;
but it was not so much their number that should have
made them fearless, as the remembrance of what God had
done for them. He had delivered them, a host of slaves,
from the tyranny of the powerful king of Egypt. He
had miraculously supplied theni with bread and water in
the midst of a barren desert. They knew not a step of
the way to Canaan. He had guided them by a pillar
of cloud by day, and a pillar of fire by night. Then,
THE WILDERNESS. 21

when the Lord had promised that they would be able
to subdue the land, it was doubting the truth of His
word to fancy that they could not do it.

Marianne. What did they m¢an, grandfather, when
they said that the land ate up its inhabitants 7

Grandfather. They might mean that the inhabitants
by their wars destroyed one another, or, it is more pro-
bable that a pestilence was raging at the time, and
instead of regarding it as providential, to lessen the
number of their enemies, they murmured at it as if it
were alwaysthere. And all the people wept that night,
and said, they wished they had stayed in Egypt or in
the wilderness; and they said to one another, “ Let us
make a captain, and let us return into Egypt.”

Johnnie. What could they have done in Egypt, grand-
father ?

Grandfather. They did not know that themselves, I
daresay ; it was madness to think of going there; they
could not hope for mercy from the Egyptians, and
they could not expect the blessing of God upon an act
of disobedience. When Moses and Aaron heard this,
they fell on their faces before the assembled people, for
they were unable to speak, and might not have been
listened to even if they had spoken. Then Caleb and
Joshua, the two good spies, rent their clothes, and spoke
to the assembled people in these words :—“ The land
which we passed through to search it, is an exceeding
good land. If the Lord delight in us, then he will bring
us into this land, and give it us—a land which floweth
2? BATTLES OF THE BIBLE.

with milk and honey. Only rebel not ye against the
Lord, neither fear the people of the land, for they are
bread for us: their defence is departed from them, and
the Lord is with us: fear them not.” Caleb and Joshua
spoke thus at the hazard of their lives. They stood
alone in opposition to the whole multitude ; many hun-
dred thousands of enraged men were against them. This
shews us how fearless they are who know they have the
Lord on their side.

Marianne. But were the people wicked enough to touch
them, grandfather ?

Grandfather. Yes, they were preparing to stone them
to death, but the glory of the Lord appeared in the Taber-
nacle, so that they did not dare to doit ; they were awed
by the sight. The Lord did not interfere when they were
murmuring against Him, but when they threatened the
lives of His faithful servants, he appeared for their de-
fence. This shews us that “ them that honour Him,
He will honour.” The Lord then told Moses that he
would destroy this people with the pestilence, and would
make of him a great nation, and mightier than they.
This was the second time that this offer had been made
to Moses ; but he resisted, and pleaded with the Lord to
pardon the people according to the greatness of His
mercy, saying that the Egyptians and the other heathen
nations would hear of their destruction, and would say
that the Lord had killed the people in the wilderness,
because he was not able to bring them into the land
which He had promised. The conduct of Moses sets us

 
THE WILDERNESS. 23

a noble example of disinterestedness ; we learn from it
that the glory of God should be our end and aim in all
our actions and desires.

The Lord returned a gracious ‘answer to the prayer of
Moses, “ I have pardoned,” He said, “ according to thy
word, but as truly as I live all the earth shall be filled
with the glory of the Lord.” All those people who
had rebelled were to die in the wilderness, where they
must wander till another generation was able to take
their place: only Caleb and Joshua, of all who were
men at that time, were to enter the promised land.

George. How long would it take till they were all
dead ¢

Grandfather. They were condemned to wander in the
wilderness forty years, but that was reckoned from the
time they left Egypt, a year and a half before. As for
the ten spies, whose evil advice had caused the people
to sin, they died by the plague before the Lord ; they
were struck down in the presence of the congregation.
So when the people tried to kill the two good men, the
Lord appeared to save them: when no one tried to kill
the ten wicked men, the Lord came to destroy them.
This shews us that if the Lord is not on our side the
support of man can avail us little. Then the people,
being alarmed by the fate of the spies, repented when it
was too late, and said that they would now go up to
possess the land. Moses told them not to g0, because
the Lord was not with them, but they would not listen to
him ; they went, and were defeated by the Canaanites
24 BATTLES OF THE BIBLE.

and Amalekites, and pursued as far as to Hormah.
Such is the fate of all attempts on which the blessing of
God does not rest.

George. But, grandfather, sometimes bad men win in
battle.

Grandfather. Sometimes bad men are instruments in
the hand of God to punish the people they are fighting
against.

George. But when they are fighting against good
people, the bad sometimes gain.

Grandfather. Then it may be to try those good
people, to teach them to trust in God more entirely.
We do not hear of any more battles fought by the
Israelites till thirty-eight years after this. During all
that time they wandered in the wilderness: when it
expired, they drew near the borders of the promised
land.

Johnnie. Had not they to wander forty years, grand-
father ?

Grandfather. Yes, forty years from the time they left
Egypt, but a year and a half of the time had passed
before the spies were sent to search the land; and now
all the people who then rebelled against God being
dead, they advanced. Arad, king of the Canaanites,
who dwelt in the south part of the land, heard that
they were coming by the same way the spies had come ;
he fought against them—against some small parties of
them, probably, who were separated from the main
army, and took some of them prisoners.
THE WILDERNESS. 25

George. That would make them turn again.

Grandfather. No, it did not, for a better spirit was
among them at this time. They prayed to God that
He would deliver the Canaanites into their hands, and
vowed that if their prayer was granted they would
utterly destroy the cities of that heathen people. Their
prayer was granted, and their vow was performed.
They destroyed the cities of the Canaanites, and from
that the name of the place was called Hormah, which
means utter destruction. ;

Marianne. Did not you tell us of a place before that
was called Hormah, grandfather ?

George. Yes, it was the place to which the Canaanites
and Amalekites pursued the Israelites when they fought
against them thirty-eight years before. Was that the
same Hormah as this, grandfather ?

Grandfather. Tt was the same place, but it did not
receive its name till after the utter destruction of the
Canaanites. Although it was not known by the name
of Hormah at the time the Canaanites pursued the
Israelites thither, it was known by that name at the
time the account of the Israelites’ defeat was written.
So the same place was memorable to the Israelites by a
defeat and a victory,—a defeat, because they trusted in
themselves—a victory, because they trusted in God.
This teaches us a lesson that we are often taught in
the Bible, that man is weak in himself, but strong when
trusting in God. After this the people journeyed by
way of the Red Sea, to go round the land of Edom,
26 BATTLES OF THE BIBLE.

which made the way much longer; but they were
obliged to do it, for the king of Edom would not let
them pass through his land.

George. Why did they not force their way through ?

Grandfather. Because God forbade them to do that,
for the Edomites were the descendants of Esau, the
brother of Jacob.

Marianne. Did they ask leave to go through the
land of Edom ?

Grandfather. They did, and promised to keep on the
highway, and to pay for everything they needed; but
the Edomites refused permission, and assembled an
army to prevent them. It lengthened the journey of
the Israelites, and the people were wearied, and mur-
mured against God and against Moses, and said that
they had been brought up out of Egypt to die in the
wilderness. It was very wicked in them to speak so,
when they had been miraculously preserved for so many
years. The food that had been so wonderfully provided
for them they found fault with, and said that their soul
loathed it. This wickedness called for punishment.
The Lord sent fiery serpents, and they bit the people,
which caused many of them to die. These fiery ser-
pents are very common both in Egypt and Arabia.
They are short, spotted with different colours, and have
wings like a bat. Their bite is very dangerous.
There is no mention made before this of the Israelites
being infested with them, although they are so common
there. The Lord had hitherto kept these dangerous
THE WILDERNESS. 27

creatures from hurting them, and would have done so at
this time, had they not sinfully murmured. This trial
humbled the people. They confessed their sin, and
besought forgiveness, that the serpents might be taken
away. Moses prayed for them. The Lord told him to
make a brazen serpent, and put it on a pole, and any
one that was bitten, when he looked on it would live.
Moses did so, and it was as the Lord had said.

Johnnie. But, grandfather, what good could looking
at the brazen serpent do to them ?

Grandfather. It could not of itself have done any
good to them, but rather the contrary ; for we are told
by some that when one has been bitten by those fiery
serpents, if he look upon brass the wound is aggra-
vated. But to look upon a serpent made of brass was
the cure appointed by God, and it is in his power to
cure by any means, however unlikely they may seem to
produce the desired effect, or to cure without any means,
if it so please him. ‘The brazen serpent was a type
of Christ ; we are told so by our blessed Saviour him-
self. “As Moses lifted up the serpent in the wilder-
ness, so shall the Son of Man be lifted up.” Sin is the
serpent that has bitten us; if we try to cure ourselves
we shall not succeed, but if we look to Jesus, trusting
in him, we shall be saved. We must remember that
as the brazen serpent could not cure any save those
who looked to it, so unless we come to Jesus our sins
will not be forgiven for his name’s sake. But this is
nota battle. I must hasten on to the next one mention-
28 BATTLES OF THE BIBLE.

ed in the Bible. The Israelites had now arrived at the
border of the land of Sihon, the Amorite, king of Hesh-
bon. They sent to ask him to let them pass through his
land, engaging to do no harm to anything, and to keep
on the highway. Sihon, like the Edomites, refused
permission, and raised an army; not only did he do
that, but marched out into the wilderness against the
Israelites.

George. I hope they beat him.

Grandfather. They did; they smote him with the
edge of the sword, and took possession of his land. He
himself had taken it a short time before from a king of
Moab. Sihon little thought when he took possession
of the land by conquest, that he must soon resign it to
the people to whom it rightfully belonged, the people
to whom it had been promised many hundreds of years
before by Him to whom all lands belong. The Israel-
ites speedily encountered another enemy. Og, king of
Bashan, marched out at the head of an army to fight
against them. He was a powerful king; he reigned
over no fewer than sixty fortified cities, besides many
unwalled towns. In his own person he was a very
formidable opponent, for he was a giant. We are not
told his height, but judging from the length of his bed,
it must have been immense. His bedstead was made of
iron, and was nine cubits long, and four cubits broad.
Reckoning a cubit at half a yard, it would be four yards
and a half long, double the length of an ordinary bed.
When this king marched against the Israelites, the

!
THE WILDERNESS. 29

Lord appeared to Moses to strengthen him, telling him
not to fear, for that he had delivered Og into his hand.
So the people of Israel smote the giant and his people
till none were left alive, and got possession of the
fertile territory of Bashan, famous for its oaks, its bulls,
and its rams. They had now conquered all that part of
Palestine which lies to the east of the Jordan, and having
done so, they divided it into three parts. Reuben, you
know, was the eldest son of Jacob, his descendants got
one part; another portion was allotted to the Gadites,
who were descended from Gad, the seventh son of Jacob ;
and the third division was given to half of the tribe of
Manasseh, the eldest son of Joseph. We now come to
the prophet Balaam, of whom, I daresay, you have
heard before.

“ Yes, grandfather,” we said, “ but we do not know
his history very well, we would like to hear it again.”

“ At another time,” grandfather replied, “I may give
you all the particulars of his remarkable history, at present
I shall only tell you as much of it as is necessary to
know in order to understand the battle with which it is
connected. Balak, king of Moab, promised Balaam
great gifts and honours if he would prophesy against
the children of Israel. Balaam, covetous and ambi-
tious as he was, could not do this. He who formed the
tongue overruled his, so that he could only prophesy
good of the chosen people. Then the wicked prophet
advised the people of Moab and Midian to tempt the
children of Israel to idolatry. In this they succeeded
30 BATTLES OF THE BIBLE.

only too well; the Israelites bowed down before strange
gods. To punish this wickedness, the Lord sent a
plague upon them, of which twenty-four thousand of
them died. The Moabites were descendants of Lot,
and the Midianites were descendants of Abraham, so
they might have escaped the destruction to which the
Canaanites and Amorites were doomed; but they did
not escape—their own conduct brought ruin upon them.
The Lord said to Moses, “ Avenge the children of Israel
of the Midianites.” They were to be avenged of them
because they had led them into sin. We ought to re-
gard those as our worst enemies who seek to tempt us
to do what is wrong. It isa greater injury than rob-
bing or wounding us, for the soul is more noble than the
body.” |

Grandfather then stopped, telling us he would leave the
battle with the Midianites till the next day. We talked
about Balaam and his ass, and Johnnie was very anxious
to hear about them, so grandfather bade us get our
Bibles, and read aloud the twenty-second, twenty-third,
and twenty-fourth chapters of Numbers. He explained
it to us as we went on.

From a rock in the wilderness the Israelites were sup-
plied with water—Why was that rock a type of Christ ?

The prayers of Moses brought victory to the Israelites
—What does this teach us ?

Caleb and Joshua stood alone against the multitude
—What do we learn from this ?
THE WILDERNESS. 31

When their lives were threatened, the Lord came
down to preserve them—What does this shew us ¢

What do we learn from the conduct of Moses at this
time ?

What are we taught by the fate of the ten spies :

Hormah was memorable by a defeat of the Israelites
and by a victory of the Israelites— What does this teach
us?

Fiery serpents bit the Israelites—Of what were they
a type?

Of whom was the brazen serpent a type ?

Whom ought we to regard as our worst enemies ¢
32 BATTLES OF THE BIBLE.

THE GREAT GENERAL.

“ "Tis not the law of ten commands.
On holy Sinai given,
Or sent to men by Moses’ hands,
Can bring us safe to heaven.

“ "Tis not the blood which Aaron spilt. ,
Nor smoke of sweetest smell. ‘
Can buy a pardon for our guilt,
Or save our souls from hell.

‘* Aaron the priest resigns his breath
At God's immediate will,
And in the desert yields to death
Upon the appointed hill.

‘* And thus on Jordan’s yonder side,
The tribes of Israel stand,
While Moses bow’d his head and died.
Short of the promis’d land.

‘+ Israel rejoice, now Joshua leads.
He'll bring your tribes to rest,
For far the Saviour’s name exceeds
The ruler and the priest.”
Watts.

Weariep of play, and tired of romping, it was very
gladly that we seated ourselves by our grandfather's
side on the following evening, to hear the story of the
THE GREAT GENERAL. 33

battle with the Midianites. We reminded him of his
promise, and he at once began.

Grandfather. The Midianites were, as I think I told
you before, descended from Abraham ; they took their
name from Midian, the fourth son of Abraham and
Keturah. Some of them had settled to the south of
Canaan, and had continued to worship the true God.
Moses lived among them for forty years, and his wife
was one of them. These, with whom the Israelites
were now to fight, lived to the east of Canaan, and were
idolaters. It was by the special command of God
that the Israelites entered into this war. He had
punished his own people for yielding to the temptations
of the Midianites, and now the Midianites, who were
the tempters, must meet the punishment they deserved.
The Lord told Moses that after the children of Israel
were avenged on the Midianites, he was to be gathered
to his fathers; his work in this world would be ended,
so he must leave it.

George. Did all the men who could fight go against
the Midianites ?

Grandfather. No, only one thousand from every tribe,
twelve thousand in all, for that was the number com-
manded by God. With them went: the son of Hleazar
the High Priest, who was called Phinehas ; he had al-
ready made himself famous by killing two of the chief
offenders when the Israelites were seduced to worship
strange Gods. The Lord rewarded him for that by a
promise that the priesthood should remain in his family.

D
34 BATTLES OF THE BIBLE.

George. But twelve thousand was a very small army.

Grandfather. But the God of armies was with them,
and they killed the whole host of the Midianites; the
five kings of Midian were killed, and it was at this time
that Balaam, the son of Beor, was slain. Whatever was
the cause of his being there, he deserved the death he
met with. Had he believed what he himself said about
the happy death of the righteous, he would not have
gone among the wicked to die their death. The Israelites
then burnt the Midianites’ cities, and their goodly castles,
which some think were their idol temples. They took
the women and children, the cattle and goods, to their
camp. Moses was much displeased with them for sav-
ing the lives of the women, because they were the in-
struments who had been used to seduce the people to
idolatry, so he gave orders that they should be’ killed.
The spoil was then divided into two parts: one part was
given to the twelve thousand who had gone to the battle,
the other was given to the whole congregation.

Marianne. That was not at all an equal division,
grandfather.

Grandfather. No, but it was right that those who
had run the greatest risks should receive the greatest
rewards. Out of the soldiers’ half the five-hundredth
part was to be given to the High Priest, and out of the
people’s half a fiftieth part was to be given to the Levites.
What was paid to the priests and Levites was consi-
dered as a tribute to the Lord. The people who had
staid in the camp had the larger contribution to pay,
A

THE GREAT GENERAL. 35

which teaches us that “ the less we have opportunity of
honouring God with our personal services, the more it
is expected we honour him with our substance.”

George. You said the twelve ‘thousand got a half,
grandfather. The twelve thousand could not have been
nearly all there. How many of them were killed ?

Grandfather. Not one; they all returned in safety,
and, as an acknowledgment of the Almighty’s gracious
protection, the officers presented of the spoil they had
taken, the valuable jewels and gold ornaments as a thank-
offering to the Lord. We learn from this, that of every-
thing we receive we ought to bestow a part on religious
purposes.

George. 1 did not think the Midianites would have had
any jewels or gold ornaments. What sort of people
were they ?

Grandfather. They were a wandering people, who
may be divided into two classes, shepherds, who moved
up and down in tents, driving their cattle before them,
and merchants, who travelled from place to place in
companies. ‘They were a wealthy people, and their
riches brought luxury among them, so that they were
remarkable for riot and excess.

Marianne. And did Moses die after the battle ?

Grandfather. He did, and the circumstances of his
death are very remarkable. He went up to the top of
Mount Pisgah. There the Lord shewed him all the
promised land—all its extent, and all its beauty—and
after having seen that sight, the great lawgiver laid
36 BATTLES OF THE BIBLE.

himself down to die. No human being was near him,
but God saw him die. There was no friend to pay the
last honours to his remains; but his was the grandest
burial that ever was in this earth, for it was the Lord
who buried him. Forty years of his. life Moses passed
at the court of Pharoah, forty in the land of Midian
feeding his father-in-law’s flocks, and forty years he was
in the wilderness of Arabia, the leader and lawgiver of
his brethren, the children of Israel. He was a hundred
and twenty years old when he died.

Johnnie. What an old man he was!

George. He was not old at all. Adam, and Methu-
selah, and Noah, and these people, lived eight or nine
times as long.

Grandfather. Yes, they did: for several reasons that
was an advantage. One might be this, that when the
earth was so thinly peopled, and the means of acquiring
instruction were so few, it was desirable that men should
have a long time to gain knowledge, and a long time to
communicate it. But though the early patriarchs lived
to so great ages, in the days of Moses people did not
live longer than they do now. His life was reckoned a
long one for his time, yet none of the infirmities of age
were upon him. The successor of Moses, as leader of
the people of Israel, was Joshua, the son of Nun, whom
I mentioned to you before. When the spies were sent
in to search the land of Canaan, he was the spy from
the tribe of Ephraim.

George. You mentioned him another time, grand-
THE GREAT GENERAL. 37

father. He was general in one of the battles they
fought.

Grandfather. I am glad to see that you remember so
well. He was their leader when they fought against
the Amalekites. Jgshua is the same name as Jesus ; they
both mean Saviour. Joshua was a type of Christ; as
he led the chosen people into Canaan, the land promised
to their fathers, so the Captain of our Salvation will
bring his own people safe into the heavenly Canaan, our
land of promise. It was an important task that was
given to Joshua to perform. We may suppose him an-
xious and thoughtful. He had not the wonder-working
power of Moses, and-the people, he might think, would
not have the same confidence in him that they had in
that great prophet. But when the Lord has a work to
be done, he can give strength to the instrument who is
to do it. He spake to Joshua, telling him, that as
he had been with Moses, so would he be with bim—
“‘T will not fail thee, nor forsake thee.” At that time
the promise was repeated to Joshua, that the Israelites
should possess all the land of Canaan, and the gracious
Promiser tells Joshua to meditate on the law by day
and by night, that he might know it and obey it, and so
his way would be prosperous, and he would have good
success. This shows us the only way in which we ought
to seek for prosperity, which is keeping the command-
ments of God, and doing his will. The address given
by the Almighty to his servant Joshua at this time ends
with these encouraging words, “ Be strong and of a
38 BATTLES OF THE BIBLE.

good courage ; be not afraid, neither be thou dismayed, for
the Lord thy God is with thee whithersoever thou goest.”

We come now to one of the most remarkable sieges
that the world ever saw, the siege of Jericho. Jericho
was a city about seven leagues from Jerusalem, and two
leagues from the Jordan. Joshua, before commencing
the attack, sent two spies secretly to make observa-
tions on the city. They were guided by Providence to
the house of a woman named Rahab, who it is thought
kept a place of entertainment for travellers. She had
formerly been a woman of bad character, but was
changed now,—so changed that both St Paul and St
James have celebrated her as a pattern of piety. This
teaches us never to despair of any one, nor to think it
too late to repent. While the spies were lodging in
this woman’s house, the news was brought to the king
of Jericho that they had come, and also the errand
they came upon. He sent to Rahab to ask her to give
them up, for they were come to search out all the
country. She took them up to the roof, and hid them
under stalks of flax laid out by herself to dry, which
shows us that she was an industrious woman. When
she had hid them there she went down to speak to the
king’s messengers. She told them that two men came
to her, she knew not from whence; when it grew dark
they went away, she knew not where, but if they would
follow quickly she thought they might overtake them.

Marianne. That was not true, grandfather ; she knew
quite well where they were.
THE GREAT GENERAL. 39

Grandfather. No, it was not true. Some have said,
as an excuse for Rahab, that some other men may have
gone to her house of whom she knew nothing, and they
may have left when it became dark. But that is not a
sufficient excuse; for though she may not have told a
direct: falsehood, she certainly spoke with an intention
to deceive. We must, however, remember that Rahab
was brought up in a heathen country, with a conscience
unenlightened by the knowledge of the truth, and so
could have had little idea of the sinfulness of a lie, and
no idea how hateful all falsehood is to a God of truth.
Rahab’s motives were good ; it was because she believed
in the God of Israel ‘that she saved the lives of these
men of Israel. When the king’s messengers had gone
in pursuit as she directed them, Rahab went up to the
roof to speak to her guests. “I know,” she said to
them, “ that the Lord hath given you this land, and
that your terror is fallen upon us, and that all the inha-
bitants of the land faint because of you. For we have
heard how the Lord dried up the Red Sea for you, when
ye came out of Egypt; and what ye did unto the two
kings of the Amorites, that were on the other side
Jordan, Sihon and Ogg, whom ye utterly destroyed.
And as soon as we had heard these things, our hearts did
melt, neither did there remain any more courage in any
man, because of you ; for the Lord your God, he is
God in Heaven above, and in the earth beneath.

George. How did Rahab know that, when she lived
among heathens ?
40 BATTLES OF THE BIBLE.

Grandfather. By the wonderful works that the Lord
had done, she was led to despise the idols that her
countrymen worshipped, and to glorify God in her heart.
Therefore she shewed kindness to his servants, and asked
them in return to shew kindness to her, by saving her
alive along with her father and mother, her brothers and
sisters.

Johnnie. But surely they were not thinking of killing
her when she had been so good to them.

Grandfather. She did not expect them to kill her then,
but she knew that they were coming back to take the
city, and she believed that they would put all the in-
habitants to death.

Marianne. Did they promise to save her alive and’
her relations too ?

Grandfather. They did ; they told her to bring all her
father’s household into her own house, and engaged that
no one who was in that house would be hurt. That they
might be certain which house it was, they told her to
bind a line of scarlet cord to her window.

George. How did they get away from the town ?

Grandfather. Rahab let them out of her window by
a piece of scarlet cord, the same which she afterwards
bound on the window to secure her own safety. Her
house stood on the town wall, so that when they reached
the ground they were without the town. She told them
to go to the mountain, and to hide themselves there for
three days till the pursuers had returned, and then they
might go their way. They followed her advice, reached
THE GREAT GENERAL. 41

the camp in safety, and told Joshua all that happened
to them; and as a sign that the Lord had delivered
the land into their hand, they said that the inhabitants
fainted because of them. LEarly in the morning Joshua
rose, and he and all the people of Israel removed from
Shittim, the place where they then were, and en-
camped beside the river Jordan. Before taking Jericho
they must cross the Jordan, for they were on the east
side of the river, and Jericho is on the west of it.

Johnnie. Was there a bridge across the river, grand-
father ?

Grandfather. There is no mention made of a bridge,
and we have no reason for supposing that there was one,
but the contrary.

Johnnie. But could they get across without, was it
broad ?

Grandfather. It was broad at the season that they
were crossing it. It was the time of barley harvest,

“which in that country is in spring, in the month Abib,
which begins about the middle of March. The melting
of the snow on the mountains swelled the streams, and
caused the Jordan regularly to overflow its banks at that .
season. Joshua told the priests to take up the ark
and go before the people, and he told the people that
they were to follow the ark of the covenant of the Lord
their God.

Johnnie. Was the ark a large thing, grandfather ?

Grandfather. It was two cubits and a half long, a
cubit and a half broad, and the same in height. Reckon-
42 BATTLES OF THE BIBLE.

ing a cubit at half a yard, it would be one yard and a
quarter long, three quarters of a yard broad, and three
quarters of a yard high.

Johnnie. Was it made of wood ?

Grandfather. Yes, but it was overlaid with pure gold
inside and outside, and it had two rings of gold on each
side, and staves put through the rings to carry it by.

Marianne. Was there anything kept in it ?

Grandfather. There were the two tables of stone on
which the ten commandments were written by the finger
of God ; there was a golden pot full of manna, kept as a
remembrance of the way in which the Lord fed them in
the wilderness; and there was Aaron’s wonder-working
rod ; all these were kept in the ark of the covenant.

The priests, agreeably to the command given by Joshua,
moved towards the river; they walked to its very edge;
they stepped into it, and as soon as the feet of these
priests touched the edge of the water, suddenly the
channel of the river was dry, for the waters which were
coming down from the sea of Galilee stood and rose up
in a heap, so that there was none to flow into the Dead
Sea; the space of sixteen or eighteen miles of the river
was thus left dry. The priests walked into the middle
of the Jordan ; there they stood firm on dry ground till
the whole of the people had passed over in safety. Then
twelve stones were erected in Jordan, on the place where
the priests had stood, and twelve stones were taken from
that place and laid on the ground where the children
of Israel encamped that night.
THE GREAT GENERAL. 43

Marianne. What was the use of these stones, grand-
father ? )
Grandfather. They were for a sign to keep in remem-
brance this great miracle.

Marianne. But surely they: would never forget it ?

Grandfather. They would remember it better if they
saw something to remind them of it, and the stones
would attract the attention of children in after times ;
they would ask the meaning of them, and the people
would tell them of the wonderful works that God had
wrought, that His great name might be glorified. This
teaches us that when the God to whom we owe every-
thing shews us a special favour, we ought to mark it
in our memory and speak of it to others. Now, the
wilderness where the Israelites wandered for forty years
is a type of this world, for we are but strangers and
sojourners here. The river Jordan is a type of death,
the dark river through which we must pass before we
reach the heavenly Canaan, our promised land of rest ;
and the ark is a type of our blessed Saviour. As it
opened a passage for the chosen people through the
river Jordan, so He has gone before us and prepared a
way in which he leads his people through the dark
valley of the shadow of death, as your hymn says,
Johnnie,—

‘¢ Jesus can~make a dying bed
Feel soft as downy pillows are.”

George. Does the Jordan overflow its banks still in
the time of harvest ?
44 BATTLES OF THE BIBLE.

Grandfather. Travellers who have been there at that
season have seen no rise in the river, so it is supposed
that it has not overflowed its banks for a considerable
number of years; the cause of this is not known.
That the river should be so much swollen at the time
the Israelites entered Canaan, must have made the
miracle wrought in their behalf the more striking, not
only in their eyes, but also in the eyes of the heathen
inhabitants of Jericho, who saw from their walls the
dividing of the Jordan that their enemies might pass
through.

Marianne. They must have been very much afraid.

Grandfather. Doubtless they were; but their fear
did them no good. If they had humbled themselves —
and besought pardon for their many offences, even then,
at the eleventh hour, mercy might have been found for
them. After the children of Israel entered Canaan,
the manna that had fallen for so many years ceased to
fall, and they ate of the corn of the land.

George. Grandfather, I am wearying to hear of the
wonderful siege ; will you soon come to it?

Grandfather. Immediately. Joshua stood beside
Jericho, engaged probably in examining its walls and
fortifications, considering where it would be best to
begin the attack, when he saw standing opposite to him
a man with a drawn sword in his hand. “ Art thou
for us,” the leader of the Israelites asked, “ or for our
enemies?” “ Nay,” was the reply, “ but as captain
of the host of the Lord am I now come.” Then Joshua
THE GREAT GENERAL. 45

fell with his face to the earth and worshipped him, and
said, “ What saith my Lord unto his servant?” The
Lord told Joshua to put off his shoes, for he stood on
holy; ground. Joshua obeyed. The Lord then gave
him instructions how he was to take the city. Joshua
exactly followed them, so that Jericho fell into his
hands.

George. How did he commence ?

Grandfather. He called the priests and the people,
and directed them what they were to do. They walked
round the city in this order: First armed men went to
prepare the way for the ark; next seven priests, each
having a trumpet of ram’s horn; then the ark; and
the rearward followed it. They marched round the city
in silence, except that the priests blew the trumpets
they carried in their hands. When they had compassed
the city once, they returned to their camp. Early the
next morning they rose and marched round the city in
exactly the same order, with the same accompanying
music, the priests blowing the trumpets. This they
did six days. On the seventh they rose at dawn, and
marched round as usual, not once only as on other
days, but seven times. The seventh time, when the
priests blew with the trumpets, Joshua told the people
to shout, for the Lord had given them the city. Jeri-
cho, he further told them, was accursed. Every person
and every thing in it were to be destroyed, except
Rahab and those who were with her. The gold and
silver, the vessels of brass and iron, were consecrated
46 BATTLES OF THE BIBLE.

to the Lord; the people must take nothing for them-
selves. The priests blew the trumpets—the people
shouted loudly—and the wall fell down flat.

Johnnie. What made the wall fall down, grandfather ?

Grandfather. The power of God, without whom no
city can be fortified, and no city can be taken.

George. But why could they not have besieged
Jericho, and taken it in the ordinary way ?

Grandfather. That it was the will of God is sufficient
for us to know, as it sufficed for J oshua and the Israel-
ites. But we may see many reasons why it was an
advantage for Jericho to be taken in a miraculous way.
It would encourage the Israelites at their outset, and
it would teach them to trust in God and look to Him
for victory. It would shew before the heathen nations
the power of the Almighty, and would render them
more inexcusable if they persisted in resisting a power
that was manifestly divine.

Marianne. Was Rahab saved alive ?

Grand father. Yes; Joshua sent the two spies to
whom she had shewn kindness to bring her out of the
city. They brought her and all her relations out to the
camp. She was afterwards married to Salmon, a prince
of the tribe of Judah, and is mentioned in the lst
chapter of St Matthew’s gospel, as an ancestress of
our Lord. All the other inhabitants of Jericho were
put to death, men, women, and children, with their
cattle and sheep; only the silver and gold, with the
vessels of brass and iron remained, and they were put
THE GREAT GENERAL. 47

into the treasury of the house of the Lord. The city
was burnt.

George. Did the people not get anything at all ?

Grandfather. They were forbidden to touch anything.
The city of Jericho was in a peculiar manner taken by
the Lord, therefore everything it contained specially
belonged to Him. It was the first city taken in the
land of Canaan, and the first fruits are due to God.
A curse was to descend on whoever took to themselves
anything that was in Jericho. A curse was also de-
nounced against the man who should build Jericho.
“ He shall lay the foundation thereof in his first born,”
says Joshua, “ and in his youngest son shall he set up
the gates of it.”

George. Was it ever built afterwards ?

Grandfather. It was’ built by Hiel the Bethelite in
the days when Ahab was king of Israel, and the curse,
as it had been prophesied by Joshua, descended upon
Hiel—his eldest son died at the commencement of the
work, and his youngest son at the completion of it.

Johnnie. Then the people would be afraid to live in it.

Grandfather. No, for no curse had been denounced
against those who might inhabit it, and no curse came.
It was honoured by the prophet Elisha, who sweetened
its waters. He changed the salt rivulet into a fresh
stream, which rendered the plain of Jericho fair and
fertile. | Moses calls it the city of palm trees. It
was also famous for its balsam trees. In later times it
was a place of importance, second to none in Judea
48 BATTLES OF THE BIBLE.

except Jerusalem. There were many magnificent build-
ings in it, among which was a royal palace where
Herod the Great died. It was destroyed by the Ro-
mans, and another city was built, but not exactly on
the same site. The modern Jericho has dwindled down
into a poor small Arab village. About four miles from
it the ruins of the ancient Jericho may be seen, but no
tree of any kind is to be seen near the ancient “ city
of palms.”

This was all that grandfather told of the Jewish
history that evening ; and these are the questions that
he asked of us :—

Of the spoil of the Midianites the soldiers paid from
their half a five-hundredth part, and the people of their
half paid a fiftieth part, as tribute to the Lord—W hat
does this teach us ?

After the battle the officers brought the valuables in
their share as a thank-offering to the Lord—What do
we learn from this ¢

In what respect was Joshua a type of Christ ?

The Lord bade Joshua meditate on the law by day
and by night, and keep it, that he might en joy prosperity
and success—What does this shew us ?

The Israelites erected two heaps of stones to perpe-
tuate the remembrance of the dividing of the Jordan
—What does this teach us?

Of what is the river Jordan a type ?

In what respect is the ark a type of Christ
CONQUEST. 49

CONQUEST.

“ If pain afflict, or wrongs oppress—
If cares distract, or fears dismay ;—
If guilt deject, if sin distress—
The remedy’s before thee—Pray.”
HART.

George. Now, grandfather, we are all ready to hear
of another battle. What was the next town that
Joshua attacked ?

Grandfather. About three leagues from Jericho is a
city named Ai, or Hai, as it is called in the book of
Genesis, where we are told that Abraham pitched his
tent between it and Bethel. Joshua sent men to view
the country. They went and viewed Ai. On their
return they said to Joshua that there was no necessity
for all the people going against the place ; two or three
thousand would be sufficient, for the men of Ai were
few. So about three thousand of the Israelites went
against Ai; the men of that place fought against them ;
killed thirty-six of them; put them to flight, and pur-
sued them. This defeat depressed the people so much
that we are told their hearts melted, and became as
water.
50 BATTLES OF THE BIBLE.

George. They ought to have picked out braver men
to go; it was very stupid to send three thousand cowards.

Grandfather. The three thousand men were not to
blame; there was a reason for their arms not being suc-
cessful at that time.

Marianne. But was it not very strange, grandfather,
when the Lord had promised that all the land was to
be theirs ?

Grandfather. It had not been promised that in each
conflict with the enemy success was invariably to attend
the Israelites, although we have reason to believe that
such would have been the case if the people had not
displeased the Lord; for, as I said before, there was a
reason for this defeat.

Marianne. What had they done wrong?

Grandfather. You shall hear. Joshua was greatly
grieved. He rent his clothes, and put dust on his head,
which, you know, are in the East symptoms of mourning
and humiliation. The leader of Israel, along with the
elders of Israel, lay on their faces before the ark until
the evening. Joshua lamented and prayed ; God heard
and answered. We are taught by this that when trouble
comes upon us, if we complain to God earnestly, he will
hear and answer us. The Lord told Joshua that the
reason of the Israelites’ disgrace was that they had
transgressed ; they had taken of the accursed thing ;
had stolen and hidden it. ‘ Neither will I be with you
any more,” said the Lord, “ except ye destroy the ac-
cursed from among you.” The Lord then directed Joshua
CONQUEST. ol

how he was to proceed in order to discover the offender,
and also what punishment was to be inflicted on him.
It was too late that night to do anything ; but it was
early in the morning when Joshua rose, that no time
might be lost in purging the camp from that which
defiled it. The people were brought forward by tribes ;
the lot fell on the tribe of Judah. The tribe of Judah
was brought forward by families ; the family of the
Zarhites was taken. The family of the Zarhites was
brought forward, man by man, and Zabdi was taken.
He brought his household, man by man, and Achan was
taken. Joshua then besought Achan to glorify God by
confessing what he had done. Achan replied in these
words—*“ Indeed I have sinned against the Lord God
of Israel, and thus and thus have I done. When I saw
among the spoils a goodly Babylonish garment, and two
hundred shekels of silver, and a wedge of gold of fifty
shekels weight, then I coveted them, and took them;
and, behold, they are hid in the earth in the midst of
my tent, and the silver under it.”

Marianne. How terrified Achan must have been
when he saw the lot coming nearer and nearer to him ;
but, grandfather, I do not know what is meant by taking
of the accursed.

Grandfather. I told you that the town of J ericho,
along with all that it contained, was doomed to destruc-
tion; a curse was on it.

Johnnie. Had the coat that Achan stole come from
Babylon ?
52 BATTLES OF THE BIBLE.

Grandfather. It is more likely that it had been made
in imitation of the Babylonian fabrics, or perhaps it may
only mean some particularly fine dress belonging to the
king or some of the great men of Jericho ; at all events,
the sight of it was too much for Achan; when he saw
it, he coveted it; and as the passion of covetousness
increases by the gratifying of it, the garment was not
enough for him, he must needs add to it silver and gold,
that his store might be more valuable.

George. How much ashamed Achan must have felt
when he had to confess the theft before so many people.

Grandfather. This teaches us that though sin may be
sweet in the commission of it, it is always bitter in the
detection of it; and, when tempted to commit sin, we
ought to remember that it most surely will come to
light ; and ask ourselves if the pleasure we expect from
the sin will be as great as the pain we shall feel when it
ig detected ;—if the pleasure and pain were to be
weighed in scales, we would see that the pain would far
outweigh the pleasure.

Marianne. But, grandfather, it is not right to take
_ pleasure in doing what is wrong.

Grandfather. It is not ; no one who truly loves the
Lord can love what is displeasing to him ; those who
are really the people of God would feel their sin being
known by men but a slight evil compared with His dis-
pleasure. Satan is ever on the watch to tempt us, and
our carnal hearts are too prone to yield. Let us pray
that we may be cleansed from secret faults.
CONQUEST. 538

Johnnie. Was anything done to Achan for stealing ?

Grandfather. Yes. Joshua sent messengers to bring
out of his tent the stolen goods which were found hid-
den as he had told them ; then he, with the things that
had ruined him, along with his sons and his daughters,
his oxen, his asses, his sheep, his tent, and all that he
had, were taken into the valley of Achor. There, after
everything living was stoned to death, all were destroyed
by fire.

Johnnie. Was it the Valley of Achan that the place
was called ?

Grandfather. The Valley of Achor it was called.
Achor means trouble, and the place of Achan’s death
was so named because Achan had brought trouble upon
Israel. The Valley of Achor is said to be given for a
door of hope, because there is hope for the people of God
when they begin to put away the accursed thing from
among them. Achan in the camp is a type of sin in the
heart ; it brings trouble and disgrace there. It becomes
us, like the Israelites, to search for the evil thing, to root
it out and utterly destroy it.

Marianne. Grandfather, does it not seem cruel to kill
Achan’s sons and daughters along with him ?

Grandfather. It is most likely that they too were
guilty; if they did not assist him in stealing the
things, they had assisted in secreting them after they
were stolen. That they did it to please their father
is, you know, no excuse for so direct a violation of
an express command. If they were innocent their
54 BATTLES OF THE BIBLE.

death must have tended to give the people a greater
abhorrence against sin, and in particular against the sin
of covetousness. After the death of Achan the Lord
spoke to Joshua words of encouragement. The sin of
Achan possibly made the heart of Joshua almost ready
to fail. Joshua was a brave man, but the bravest of
men may tremble because of sin; a traitor in the camp
or in the heart is more to be dreaded than all that can
assail us from without. To comfort Joshua, the Lord
told him that he had given Ai and her king into his
hand, that he might do to them as he had done to
Jericho and her king, only the spoil and the cattle they
were to take for their own. In order that Ai might fall
into the hands of the Israelites, Joshua was directed to
take there with him all the men of war, and to place an
ambush behind the city.

Marianne. Did God tell him to do that?

Grandfather. Yes; and we learn from this that when
any one acts prudently and well it is God who puts wis-
dom in their hearts. Joshua selected thirty thousand
men of valour, and sent them away by night, command-
ing them to lie in wait behind the city, not very far from
it. He, and all the people who were with him, were to
make an attack on the city, and when the inhabitants
came out against them they were to flee before them.
The people of Ai would pursue, then those who were in
ambush would rush in and seize on the city. Joshua
tells them with certainty that they would succeed in
this, for, says he, “ The Lord your God will deliver it
CONQUEST. | 55

into your hand.” He further directs them, when they
had taken the city, to set it on fire. These thirty thou-
sand men went forth, and remained in ambush on the
west side of Ai, between that city and Bethel. Karly in
the morning Joshua rose, and this is neither the first nor
the second time only that we have been told of his doing
so. When he had work to do he commenced it betimes,
an example which we would do well to follow. He num-
bered the people, and then he and the elders of Israel
led to Ai all the men of war. They pitched on the north
side of the city, with a valley between them and it. We
are then told that Joshua took five thousand and set
them to lie in ambush between Bethel and Ai, to the
west of the latter city. 3

George. You said, grandfather, that Joshua sent
thirty thousand men there the night before.

Grandfather. You have started a difficulty, George,
which has been differently explained by different people.
Some think that the thirty thousand sent away by night
make up the sum of the whole force that was to be em-
ployed in the taking of Ai; that the open attack was to
be made with twenty-five thousand, and that the five
thousand were all who were to lie in ambush; but this
explanation does not agree well with the command given
by God to Joshua, to take all the people of war with him.

George. But that might have meant that though all
the soldiers were to go, only thirty thousand were to
fight.

Grandfather. Of course that is the opinion entertained
56 BATTLES OF THE BIBLE.

by those who adhere to the explanation I have given
you. Some have explained it differently; they think
that the thirty thousand first sent away were to lie in
ambush, and to seize the city after the inhabitants had
vacated it. The five thousand sent afterwards were to
guard the passes, and prevent the people escaping by
any bye-path ; and that the open attack on the city was
to be made by the whole army of the Israelites, exclu-
sive of those thirty-five thousand. There is still another
way of explaining it, which is, that the five thousand
was a party detached from the thirty thousand. The
twenty-five thousand were to keep themselves concealed
among the mountains till the five thousand had taken
the city, and the main army had repulsed their enemies.
Then, on a signal given, the twenty-five thousand were
to come forth from their ambush, and intercept the men
of Ai as they were endeavouring to escape. Which of
these opinions we may entertain does not seem to me to
be of much consequence.

Marianne. Grandfather, there are a great many things
in the Bible that are very difficult to be understood.

Grandfather. There are many things that we shall
never fully understand while we are in this world, but
we must thankfully acknowledge that all that is neces-
sary for our salvation is so plain that he that runneth
may read. After having prepared everything for the
next day’s undertaking, the brave leader of the Israelites
went into a valley by night to pray for success upon
Israel’s arms. We are taught by his example that how-
CONQUEST. 57

ever confident we may be of succeeding in anything we
undertake, we ought never to neglect praying for the
success that we expect. The attack was followed out
in the way that had been agreed on. The king of Ai
and his army went out to battle; Joshua and his men of
war fled before them. The people of Ai easily fell into
the snare that had been laid for them; they all rushed
out to the pursuit, leaving their city unguarded. Then
the Lord told Joshua to stretch out his spear towards Ai.
Joshua obeyed. It might serve as a signal to those who
ware lying in ambush, for, immediately after, they rose
from their place of concealment, went to the city, took it,
and set it on fire. The smoke was the signal to Joshua
and his army; when they saw it, they turned upon their
pursuers. Those pursuers looked back to their city, but
looked only to see that it was in the hands of their
enemies. They had hitherto been confident, but now their
confidence failed ; the foes they had despised entirely sur-
rounded them. There was no way of escape, and they
were cut to pieces every one. The cattle and spoil the
people took to themselves, as the Lord had commanded.
Ai was burnt to ashes. Joshua continued steadily to
stretch out the hand in which he held the spear, and did
not draw it back nor rest it till the work of destruction
was complete.

Johnnie. What was the use of holding out the spear,
grandfather ?

Grandfather. It was done in obedience to a special
command of God; so it would be of use in directing the
58 BATTLES OF THE BIBLE.

people to look for help to that God with whom Joshua
held communion, even in the thickest of the battle. It
has been said by some that a flag was fastened to this
spear, which would make it the better seen by the Israel-
ites in a crowded field. There were twelve thousand
people, which was the whole population of Ai, slain that
day by the sword. But there was one exception. The
king of Ai was taken alive and brought toJoshua. The
leader of Israel commanded that the king be hanged on
a tree till the evening ; then his body was taken down
and cast under a heap of stones where the city gate had
been. i

Johnnie. Why was he hanged, grandfather ? why was
he not killed with the other people of the town ?

Grandfather. He had been so wicked that he required
a special punishment. Doubtless he had been a notorious
sinner, noted for his wickedness even when living in the
midst of a wicked people. In the slaughter of Jericho,
Rahab, for her faith, was set apart that she might be ex- ©
alted to honour ; in the slaughter of Ai, one was set apart
too, but it was in order that he might suffer an igno-
minious death for his vileness.

George. What was the next place that the Israelites
attacked ?

Grandfather. There was a pause now in their warlike
proceedings.

George. A pause; what did they wait for?

Grandfather. The Lord had directed them by his ser-
vant Moses, that as soon as they had obtained a posses-
CONQUEST. o9

sion in the land of Canaan, they were to assemble the
people on two mountains there, Mounts Gerizim and
Kbal, to sacrifice to the Lord, and to hear the law read.
Joshua and all the Israelites assembled now to obey this
command.

George. But they had not conquered all the country
at that time.

Grandfather. Not nearly the whole of it, but they had
conquered so much of it as to enable them to reach the
place appointed. Had they been unwilling for the duty,
they might have sought for a pretext to put it off to
what might seem a more convenient season. They were
almost surrounded by hostile nations, who, by their de-
laying to attack them, might have had time to band
themselves together, which would have rendered their
attack more formidable. The Israelites were commanded
to take possession of the land of Canaan, and they might
urge that the more speedily they proceeded with their
conquests, the more easily the land would be subdued.
But they had learned—and it would be well if we could
learn the same lesson—that that is a bad business which
hinders us from minding the one thing needful. They
built an altar on Mount Ebal, and offered sacrifices to
God, sacrifices of thanksgiving for the favour He had al-
ready shewn to them, and sacrifices of supplication for
His guidance in what was yet before them. We learn
from this that the way to prosper is to live ever near to
God, acknowledging him by prayer and praise. While
they were engaged in the reading of the law, six of the
60 BATTLES OF THE BIBLE.

tribes stood on Mount Gerizim, or near it ; the other six

‘stood on or near to Mount Ebal. The six on Mount
Gerizim pronounced blessings on those who kept the
law ; the six tribes on Mount Ebal pronounced curses on
those who did not keep it. So these two mountains are
called the Mounts of Blessing and Cursing. Gerizim, the
Mount of Blessing, is described as being remarkably fer-
tile, while Ebal, the Mount of Cursing, is said to be re-
markable for its savage barrenness.

George. It was an easy way for the Israelites to con-
quer first one town and then another, without ever hav-
ing a large body of people to deal with ; it was strange
that when the country was divided into so many small
states, the people did not think of entering into a league
for their mutual defence.

Grandfather. They did think of it, but not till after
they had seen the fate of Jericho and of Ai; then they
were seriously alarmed, and entered into a league against
this formidable foe. All the kings “in the hills and in
the valleys, and in all the coasts of the great sea,” gather-
ed themselves together to fight with Joshua and with
Israel with one accord.

George. They shewed their wisdom then. They
could not hope for success opposing Joshua singly.

Grandfather. They would have shewn their wisdom
more if they had submitted. It was insolence, and not
bravery, to expect success when fighting against God ;
and they ought to have known by the miracles which had
been wrought that a divine power was with the Israelites.
CONQUEST. 61

The confederated kings rushed upon their own destruc-
tion.

Marianne. Grandfather, I do not like to hear of the
Israelites going into the country of the Canaanites, and
killing all the people ; does it not seem very cruel ?

Grandfather. It would have been very cruel, and quite
inexcusable, if any other nation had acted as the Israel-
ites did; but we must consider that they acted by the
special command of God; that they were instruments in
his hand to avenge the idolatrous nations of Canaan,
who, we cannot doubt, deserved the fate they met with.
We must remember too that the country of which the
Israelites now took possession was their own; it really
‘belonged to them, for, more than four hundred years
before, it had been given to their forefather Abraham by
Him to whom all lands belong. .

Marianne. Did the Israelites destroy all the nations
of Canaan ?

Grandfather. No, there was one nation who, by a very
crafty plan, succeeded in making a league with them. I
shall tell you of it and its consequences to-morrow even-
ing, if we are spared till then.

What does Achan’s disgrace teach us ?

When tempted to sin, what ought we to ask ourselves?

Achan in the camp is a type of sin—Why ?

Where is our most dangerous enemy to be found ?

The Lord directed Joshua to place an ambush behind
Ai—What do we learn from this ?
62 BATTLES OF THE BIBLE.
The night before the battle Joshua went into the val-
ley to pray—What are we taught by his example ?

The Israelites built an altar on Mount Ebal, and there
offered sacrifices to the Lord when only a small part of
Canaan was subdued— What may we learn from this ?
SUBMISSION AND OPPOSITION. 63

SUBMISSION AND OPPOSITION.

“ The Lord our God is full of might,
The winds obey his will;
He speaks, and in his heavenly height
The rolling sun stands still.

Howl, winds of night, your force combine :
Without his high behest,

Ye shall not in the mountain pine
Disturb the sparrow’s nest.

His voice snblime is heard afar ;
In distant peals it dies ;

He yokes the whirlwinds to His car,
And sweeps the howling skies,

Ye nations bend—in rev'rence bend—
Ye monarchs wait his nod,
And bid the choral song ascend
To celebrate the God.”
H. K. Wurrs,

THE next day, I remember, was extremely warm, yet
we wandered farther than we usually did; so when we
were wending our way homeward in the afternoon, we
felt very tired. Grandfather’s cottage, and the trees
about it, looked delightfully fresh and cool to us, who
were toiling along the dusty road. We said to one ano-
ther, How nice it would be to lie on the soft grass while
64 BATTLES OF THE BIBLE.

grandfather told us the story he had promised abont the
crafty Canaanitish people. No such story was to be
heard by us that night. When we came near enough
to see into grandfather’s garden, we saw that he was
walking in it, and some one else with him. It was not
very often that grandfather had visitors, and it seemed
to us as if he ought never to have any, for he had not
so much time to talk to us when strangers were with
him. This evening we were particularly dissatisfied.
We were very selfish children surely ; for though grand-
father seemed to enjoy his friend’s company very much,
we were greatly displeased with his being there, because
he prevented us from hearing the story we expected.
He took tea with us, and staid, I daresay, two hours
after it, for he was as fond of flowers as our grandfather
was, and had brought him a present of a basket of
plants from his own garden. Ido not remember now
what any of these plants were, except that there were
some very fine carnations among them. I never, even
now, see a carnation without feeling ashamed of myself
for my ill-humour that evening. I assisted to put the
plants in the ground, but not so cheerfully as I ought to
have done.

Grandfather observed our discontentment, and when
his friend had left he called George and me to him, and
spoke to us about it. We told him why we were dis-
pleased, and we thought when we were disappointed of
anything, that we had a right to be discontented. He
shewed us what a sinful thought that was; told us to
SUBMISSION AND OPPOSITION. 65

consider how much we have to be thankful for, and
that we do not deserve anything of all that is given to
us ; that if we meet with disappointments every day, and
every hour of every day, still we would have no right to
be discontented, for it would be only what we deserved ;
yet for one little disappointment we forget all the good-
ness of the Great Giver, and displease Him by cherish-
ing discontentment. Grandfather spoke to us for some-
time that night, and spoke so seriously and earnestly,
that I could not help crying, and I was truly sorry ;
so I do not think, if any one had come the next even-
ing and prevented us from hearing the story we ex-
pected, that I would have been disappointed at all. I
,am sure that George felt very nearly as much as I did.
Johnnie had nothing to do with it, poor little fellow ; he
was so tired that he had fallen asleep almost imme-
diately after tea.

No obstacle presented itself the following: evening, so
we three children took our usual places as soon as tea
was over, and grandfather immediately began.

Grandfather. There was a nation living in the land
of Canaan called Gibeonites. When they heard of the
great things done by the people of Israel, they saw that
there was no use in trying to oppose them, and formed
a plan for making peace with them. The other nations
in Canaan were hardened by these remarkable events.
The Gibeonites were softened by them. We must either
be the better or the worse for the knowledge of the
true God coming amongst us. The Gibeonites knew

FE
66 BATTLES OF THE BIBLE.

that all the nations of Canaan were to be cut off. We
are not told how they found that out, but it is very
likely that some of the people of the land were present at
the reading of the law on Mount Ebal. There they
would hear that there was to be no mercy shown to
them—no quarter given—and no covenant to be made
with them. So the inhabitants of Gibeon would clearly
see that their only plan for gaining peace was to pre-
tend that they were not Canaanites. They went very
artfully to work. They pretended to be ambassadors
from a foreign state; and to make it appear that they
had travelled a long way, they took old sacks on their
asses, and the wine bottles they had with them were
old and torn, and mended ; the shoes they had on were
old and patched ; all their clothes were old; and their
bread was dry and mouldy.

Johnnie. What is the meaning, grandfather, of their
wine bottles being torn ?

Grandfather. Their bottles were not made of glass
as ours are, but of leather. The same sort of bottles
are still used by the Arabs; they are more convenient
for those who lead a wandering life than any other kind
of bottle ; milk or water, or any kind of liquor, keeps
more fresh in them. Tread a description of them lately,
which I shall read to you; it describes them better than
Ican. “ These leathern bottles are made of goat skins.
When the animal is killed they cut off its feet and its
head, and they draw it in this manner out of the skin,
without opening its belly. They afterwards sew up the
SUBMISSION AND OPPOSITION. 67

places where the legs were cut off, and the tail, and
when it is filled they tie it about the neck. The great
leathern bottles are made of the skin of an he-goat, and
the smaller ones, that serve'instead of a bottle of water
on the road, are made of a kid’s skin.” They are
mended “ sometimes by setting in a piece, sometimes by
gathering up the wounded place in manner of a purse ;
sometimes they put in a round flat piece of wood, and by
that means stop the hole.”

Johnnie. They must be very curious looking bottles.

George. Not more curious than our bottles will look
to people who have never seen any like them.

Grandfather. In the guise that I have described to
you the men of Gibeon reached Gilgal, where the
Israelites’ camp was. They told Joshua and the leaders
of Israel that they were come from a far country, and
asked a league to be made with them: The leaders of
Israel suspected that this might not be true, and said,
“‘ Peradventure ye dwell among us, and how shall we
make a league with you?” This only made the Gibeon-
ites speak more humbly than before. They said to
Joshua, “ We are thy servants.” Joshua said, “ Who
are ye, and from whence come ye?” The Gibeonites in
their reply did not name their country; they called it a
very far country, wishing Joshua to understand that he
could not possibly know anything about it, and would
not be any wiser if they were to tell its name. They
gave their reason for coming ; it was because of the Lord,
the God of the Israelites: they said, “ We have heard of
68 BATTLES OF THE BIBLE.

the fame of him, and all that he did in Egypt; and all
that he did to the two kings of the Amorites that were
beyond Jordan, to Sihon, king of Heshbon, and to Og,
king of Bashan, which was at Ashtaroth.” You observe
they were artful enough to mention only those events
which had happened a considerable time before ; they
take no notice of the miraculous passage of the Jordan,
nor of the fall of Jericho, nor of the taking of Ai. If
they had heard of any of these things in their own
country it could not be very far distant. Hearing of
these wonderful things which they had enumerated, the
elders and all the inhabitants of their country sent them
to meet the people of Israel, and to profess themselves
their servants, that they might be induced to make a
league with them. They then said that their dry mouldy
bread was new and hot when they left their homes ;
their old torn bottles were new when they brought them
away, and it was the very long journey, they said, which
had made their clothes and shoes so worn. The Israelites
were deceived by these things ; they believed the story
the people told them, and Joshua and the princes of the
congregation made a league with them, and swore to let
them live.

Marianne. Was it right, grandfather, for the Gibeonites
to tell that story ?

George. Surely it was; they could not have saved
their lives any other way.

Grandfather. It is not right to tell a lie though it be to
save our lives. They professed a respect for the God of
SUBMISSION AND OPPOSITION. 69

Israel as their motive in seeking the friendship of the
Israelites, and there is little doubt that it really was
their motive; but their conduct shewed how ignorant
they were of the true God: If they had known how
holy he was, they would not have thought he could be
honoured by a falsehood.

George. But, grandfather, what could they have done?
they could not have told who they were when they knew
that all the Canaanites were to be put to death.

Grandfather. They ought to have confessed their
sins, which had brought this great judgment upon their
country. They ought to have put away their idols,
and given up their country to the Israelites, and sub-
mitted themselves to God, trusting in his mercy. Yet
there is great excuse for the conduct of the Gibeonites,
when we consider their situation, and their imperfect
knowledge of what was right. There is much in them
to commend ; their submission was very humble; it was
speedy, they did not wait till the enemy marched against
them. This teaches us that we ought not to put off
repentance till the last, but turn from our sins at once,
and seek for mercy. Their submission, too, was remark-
able in its being so unlike the conduct of their neighbours.
They went to seek the Lord, although they went alone.
Let us imitate their example in this. The conduct of
the Israelites was more culpable: they erred, and they
had not the same excuse as the Gibeonites.

Marianne. What did they do that was wrong, grand-
father ?
70 BATTLES OF THE BIBLE.

Grandfather. They were forbidden to make a league
with any of the nations of Canaan, and yet they made
a league with the Gibeonites. No doubt they did not
know at the time that they were people of Canaan, but
they would not have been deceived by them if they had
asked advice from God. Weare told that they “asked
not counsel at the mouth of the Lord.” This is sinful
conduct in those who worship the true God.

George. Were they long of finding out that they had
been deceived ?

Grandfather. Only three days. On the third day the
children of Israel arrived at the territory of Gibeon, and
saw the four cities inhabited by that people. The Israel-
ites were much displeased with their rulers because they
had made a league with the Gibeonites.

George. But, grandfather, they could not be expected
to keep their promise to the Gibeonites after being so
much deceived.

Grandfather. A promise is too sacred a thing, George,
to be lightly broken. Many would think that if they
had been deceived into making a promise, it could not
be binding on them after they had discovered the truth ;
but the conduct of the leaders of Israel shews that to be
false reasoning. They might have found excuse for
breaking their agreement if they had thought of doing
it; for before entering into the league they protested
that if the Gibeonites lived among them, they could
enter into no league with them; yet when the covenant
was once made, they considered it bindin g. We ought to
SUBMISSION AND OPPOSITION. Fi

be very careful what we promise ; but when our word
is once given, it ought on no account to be recalled, if it
be in our power to keep it, unless the keeping of it would
be a sin. '

Marianne. But when the Israelites had been com-
manded to put all the people of Canaan to death, was it
not wrong to spare the Gibeonites ?

Grandfather. The reason given for that command was,
lest the Israelites might be led away by these nations to
worship false gods. But the Gibeonites renounced their
idolatry, and became servants to the Israelites. The
chiefs of Israel evidently thought that whatever might
be the danger in keeping their oath, there would be far
greater danger in breaking it, for that would be sin.
Their example teaches us to imitate the character of the
good man who, though he promise to his hurt, yet makes
his promise sure.

George. Did the Gibeonites give up their lands ?

Grandfather. Yes; they became bondsmen to the
people of Israel, and were employed as hewers of wood
and drawers of water for the congregation and for the
altar of the Lord. They asked only life, and do not seem
to have expected more. Their humility is a pattern to us:
it teaches us to seek only for mercy—to ask for life eternal
from God ; and whatever lot he may assign for us in this
world, though we may be placed in a very low station,
let us cheerfully and diligently perform the duties of it.

George. What did the other Canaanites think of the
Gibeonites submitting themselves to Joshua ?
72 BATTLES OF THE BIBLE.

Grandfather. They were much alarmed, for Gibeon was
a place of importance, and the people of it were noted
for their bravery. The king of Jerusalem was called
Adonizedek, which means the lord of righteousness.
Perhaps he was descended from Melchisedek, king of —
righteousness, who was the king of Jerusalem in Abraham’s
time. Ifso, he was unlike his forefather in character.
He paid no respect to the sons of Abraham. He sent
to other four kings, the kings of Hebron, of Jarmuth, of
Lachish, and of Eglon, saying, “Come unto me, and
help me, that we may smite Gibeon, for it hath made
peace with Joshua, and with the children of Israel.” So
these five kings assembled their forces together, and
marched against Gibeon, thinking probably that the
people of that place would fall unassisted, for the Israel-
ites would not bring themselves into danger to succour
them. The Gibeonites thought differently. When they
saw this formidable army coming against them, they
sent to Joshua, saying, “ Slack not thy hand from thy
servants; come up to us quickly and save us and help
us, for all the kings of the Amorites that dwell in the
mountains are gathered together against us.” Regard-
ing Joshua as a type of Christ, this petition of the Gi-
beonites teaches us in every difficulty to look for help to
Him who alone is able to help us at all times. Joshua
and all his mighty men of valour prepared to march to
the defence of their allies. The Lord spoke to Joshua,
and these were the words he said, “ Fear them not, for
I have delivered them into thine hand; there shall not
SUBMISSION AND OPPOSITION. 73

a man of them stand before thee.” So Joshua set off
very quickly, and marched all night.

George. What was the use of his doing that when
God had promised that he would conquer the enemy.

Grandfather. He shewed by his diligence that he be-
lieved that promise. The more firmly we trust in God,
the more careful will we be to do our duty, for the pro-
mises of God are intended to encourage our endeavours.
A complete victory followed. The five kings and their
armies were completely defeated. They fled both to the
north and to the south, and were pursued by the Israelites
and slain. Notwithstanding the great slaughter among
the Amorites by the sword of Israel, the Lord slew more
of them by a miraculous hail storm. It was miraculous
because it discomfited the enemy only, and gave no an-
noyance to the Israelites. Then Joshua prayed to the
Lord that the sun and moon might stop in their course,
that night might not come on before his day’s work was
done. Boldly, before all the people of Israel, their
leader gave the command, “ Sun, stand thou still upon
Gibeon, and thou moon in the valley of Ajalon.” This
speech shows the strong faith of Joshua. If what he
said had not come to pass, the people would have thought
him mad. But it did come to pass ;- the sun stood still
until the destruction of the Amorites was complete.

Johnnie. How long did the sun stand still, grand-
father ?

Grandfather. A day, we are told; so that day would
be double the length that it otherwise would have been.
74 BATTLES OF THE BIBLE.

It is thought that it was in midsummer, when the days
there are fourteen hours long ; so the length of that
wonderful day would be twenty-eight hours.
George. But it is not the sun that moves, grandfather ;
it is the earth; yet Joshua told the sun to stand still.
Grandfather. Astronomy was not so well understood
then as now; and if Joshua had commanded the earth
to stand still, not a man in his army would have un-
derstood him ; they knew nothing of the daily revolu-
tion of the earth upon its axis. The sun was at that
time believed to move, and the earth to stand still. The
Scriptures speak in the language that was generally
understood at the time they were written; the sun is
spoken of as rejoicing like a giant to run his race,
Every one who heard Joshua command the sun to stand
still would understand quite well what he meant, and
would be able to tell whether the event verified his
words. If he had lived in our day, he would have
used different language to express his meaning.
Marianne. It was a very splendid miracle; but I
have been wondering, grandfather, what was the use of
it, for the battle could haye been finished the next day ?
Grandfather. It shewed the almighty power of God ;
——a power which extended not only to the earth, and
the things that are in it, but even to the heavenly
bodies, which are so far above man. It shewed the
folly of those nations who worshipped the sun and the
moon; for high as these are placed, yet he is above
them, and has them under his control. But we have
SUBMISSION AND OPPOSITION. 75

not done with the five kings of the Amorites yet. None
of them fell in battle ; they all fled and hid themselves
in a cave near Makkedah. When Joshua was told that
they had been found there; he told the people to roll
stones to the mouth of the cave, and leave them there ;
then go to pursue the flying foes, and prevent them from
entering their cities. They slew all the Amorites who
were scattered abroad; none remained except those
who had taken refuge in fenced cities. And all the
Israelites returned to the camp to Joshua in safety.
There was neither loss of life nor loss of limb among
them; and their enemies were so much overawed by
their triumph that there was no one who dared to at-
tempt anything, or even to say anything against them.
Johnnie. Were the kings left in the cave to be starved
to death ? |
Grandfather. You need not be afraid, Johnnie, that
Joshua would be so cruel as to torture them by a linger-
ing death. They were left in the cave only till their
people, who were at large, were all slain; for it was
Joshua’s practice to do first that which has most need
for haste. This teaches us to make the one thing need-
ful our first concern. When the people returned from
pursuing their enemies, Joshua commanded the kings to
be brought out of the cave. He was obeyed. Then he
told all the captains of Israel to put their feet upon the
necks of these kings, not that they might mock their
fallen foes, but that they might give glory to their God,
who had brought so low these mighty men of Canaan.
76 BATTLES OF THE BIBLE.

We believe it to have been in obedience to divine direc-
tion that Joshua gave this order. . The general then
spoke some words of encouragement to his soldiers, tell-
ing them to fear no other kings who might afterwards
come against them, for so would the Lord do to all their
enemies. Then Adonizedek and his four allies were
slain with the sword, and their bodies hanged on a tree
till the evening, when they were thrown into the cave
where they had been hidden. It was made their grave.
The same day Joshua took Makkedah, and put to death
the king and all the people of it. He next took Libnah,
and treated it in the same manner, Then he fought against
Lachish, the city of one of the kings who had hid in the
cave. It also the Lord delivered into his hand ; he took
it on the second day, and treated it as he had done the
former places. Horam, king of Gezer, went up to help
Lachish. He rushed upon his own destruetion, for
Joshua smote him and his people till none were left
remaining. Then Joshua took Eglon and Hebron, cities
belonging to two of the five kings. Debir was also
taken, and all its inhabitants slain. The whole of the
southern part of Canaan was now conquered—that part
which afterwards belonged to Simeon, J udah, Dan, Ben-
jamin, and Ephraim. All the people were killed, ex-
cept the Gibeonites who had submitted, and those who
fled to other countries, a plan which many.of them are
thought to have adopted. Those only remained who
had hardened their hearts against the Lord, and believed
themselves able to defy the mighty God of Jacob. Their
SUBMISSION AND OPPOSITION. ve

punishment was just; it was a type of the everlasting
destruction of the enemies of the gospel. The nations
that forget God shall be turned into hell.

George. Joshua was a gréat conqueror.

Grandfather. After enumerating these conquests, the
reason is given for the general of Israel being so success-
ful. It was “ because the Lord God of Israel fought
for Israel.” The victorious army had now returned to
the camp at Gilgal, and was established there. But
there was more work yet to be done. The kings in the
north of Canaan united their forces, and marched against
them. Jabin, king of Hazor, was at the head of them.
He had got all the other kings in his district to unite
with him, and they thought themselves strong enough
to oppose Israel. They were very formidable ; their
people were numerous like the sand on the sea shore,
and they had horses and chariots in great number.

George. I have seen a model of a chariot of war.

Johnnie. What like was it ?

George. I could not very well tell you; it was a
dreadful thing, with sharp points and spears standing
out from it.

Grandfather. I shall read you a description of them,
—“ The beam to which the horses were fastened was
armed with spikes with iron points, which projected
forward. The yokes of the horses had two cutting
falchions of three cubits length. The axletrees had
fixed to them two iron spits, with scythes at their ex-
tremities. The spokes of the wheels were armed with
78 BATTLES OF THE BIBLE.

Javelins, and the very felloes with scythes, which tore
everything they met with to pieces. The axletree was
longer, and the wheels stronger than usual, that they
might be the better able to bear a shock, and the cha-
riot less liable to be overturned.” ;

Johnnie. They must have been fearful things for the
enemy, they could kill so many people at once.

Grandfather. They certainly must have been very
formidable machines, particularly to an enemy unaccus-
tomed to encounter them. Lest Israel might be alarmed
by this great host, and their warlike array, the Lord spoke
to Joshua, and promised to deliver all these people to be
slain; and as for their horses and chariots, they need
cause no dread, for the Israelites were to lame the horses,
and burn the chariots.

George. Lame the horses, grandfather ! it was a great
pity to do that; they would have been useful to the
Israelites when they went to war, for they had no ca-
valry.

Grandfather. They were forbidden to have any, lest
they should put their trust in them rather than in God,
or lest they should be entangled by the idolatries of the
nations from whom they would require to procure them.
The prophet Isaiah denounces “ woe upon them that go
down into Egypt for help, and stay on horses, and trust
in chariots, because they are many, and in horsemen
because they are strong, but they look not to the Holy
One of Israel, neither seek they the Lord.”

Johnnie. Tell us about the battle now, grandfather.
SUBMISSION AND OPPOSITION. 79

Grandfather. We have a very short account of it.
We are told that Joshua and his army fell upon these
Canaanites at the waters of Sherom; that the great
host of the heathen was entirely defeated; that some
fled to Sidon, which lay to the north-west, and some to
Mizpeh, which lay to the east. Their irregular flight
shews the terror they had been in. ‘The Israelites pur-
sued and smote the whole of them, till none were left
alive. They then lamed their horses and burned their
chariots, as they had been commanded. Joshua only
required now to make himself master of the fortified
places, which he did by degrees. He burned none of
the cities except Hazor, to the king of which all the
other cities had formerly been subject. He rooted out
the Anakim also, who lived in the mountains; both
they and their cities were utterly destroyed. It was
they who caused so much terror to the ten spies, when
the children of Israel first approached the borders of
Canaan. They mentioned with great alarm having seen
the giants, the sons of Anak. The utter destruction of
these giants shewed how groundless that terror was.

George. Did Joshua take long to subdue the country ?

Grandfather. About six or seven years.

George. That was a very long time, why did he take
so long ? |

Grandfather. I shall answer you in the words of
scripture. The Lord, speaking to Moses before the
Israelites first drew near to Canaan, said of the inha-
bitants of the land, “I will not drive them out from
80 BATTLES OF THE BIBLE.

before thee in one year, lest the land become desolate,
and the beasts of the field multiply against thee. By
little and little I will drive them out from before thee,
until thou be increased, and inherit the land.” Now,
having brought the conquest of Canaan toa close, we
may stop for to-night.

How did the Gibeonites’ conduct shew their ignorance
of the true God ?

What do we learn from their speedy submission ?

In what ought we to imitate their example ?

The leaders of Israel kept their promise to the Gibeon-
ites, though they had been deceived into making it, —
What does their example teach us ?

What are we taught by the humility of the Gibeon-
ites ?

What was shewn by the day being extended to twice
its usual length when Joshua fought with the kings ?

Of what was the destruction of the Canaanites a
type ?

Why were the Israelites victorious ?

Why were the Israelites forbidden to use horses in
war ?
DAN AND BENJAMIN. 81

DAN AND BENJAMIN.

“ Israel, that saw his works of grace,
Yet tempt their Maker to his face ;
A faithless, unbelieving brood,
That tir’d the patience of their God.

“ Look back, my soul, with holy dread,
And view those ancient rebels dead ;
Attend the offer’d grace to-day,

Nor lose the blessing by delay.

‘* Seize the kind promise while it waits,
And march to Zion’s heavenly gates ;
Believe, and take the promis’d rest ;
Obey, and be for ever blest.”

WATTS.

George. Will you finish the history of Joshua’s wars
to-night, grandfather ?

Grandfather. The history of Joshua’s wars is finished ;
the remainder of his life was spent in dividing the land
between the different tribes, and giving to the people his
parting instructions.

Johnnie. How old was Joshua when he died ?

Grandfather. One hundred and ten years old.

George. Were there no Canaanites left in the country

at all?
G
82 BATTLES OF THE BIBLE.

Grandfather. There were many. They had managed
to get possession of several of the strongholds in the
country ; but they dreaded the name of Joshua, and so
long as he lived they gave no annoyance to the Israelites.
On the great general’s death, the people of Israel saw
it to be necessary to go to war with their heathen
neighbours, either because they were threatened by them,
or because their increased population made more space
necessary. They enquired of the Lord which of the
tribes should first go up against the enemy. The Lord
appointed that it was Judah who was to have the hon-
ourable post of first facing the foe. Judah asked
Simeon to accompany him, and promised in return to
assist Simeon in expelling the foe from his territory.
Those that ask assistance ought to be ready to give it.
Judah was the largest and most powerful tribe—Simeon
was the least formidable of the whole ; yet Judah asked
his brother’s assistance in fighting against the heathen,
and that assistance was given. We learn from this that
all Christians ought to unite against the common enemies
of their faith, These two tribes were completely
victorious over the Canaanites and Perizzites in a battle
near Bezek. Adonibezek, the king of Bezek, fled,—
they pursued and took him; and as a punishment for
his crimes, they mutilated him by cutting off his thumbs
and great toes.

Marianne. Was not that very cruel, grandfather ?

Grandfather. It would have been barbarous, had not
Adonibezek brought it upon himself He acknowledged
DAN AND BENJAMIN. 83

it to be just ; for he said,—“ Threescore and ten kings,
having their thumbs and their great toes cut off, gathered
their meat under my table; as I have done, so God
hath requited me.”

George. Seventy kings! he must have been a great
warrior.

Grandfather. And a very successful one too, George,
to have conquered so many in his time. But though a
great warrior, he had not been a great man, or he could
not wantonly have tortured so many of his fellow crea-
tures. The high places of the world are slippery places.
Adonibezek, the conqueror of seventy kings, died a
captive in Jerusalem; and in his captivity he could
think with little comfort of the power he had had, when
he so abused it. The children of Judah performed
other feats at that time; they took Jerusalem and
Hebron. Caleb, it is probable, was the leader in this
expedition. You remember he was one of the twelve
_ spies, and that he and Joshua were the only two God-
fearing men in the twelve. He was now an old man,
but still strong and vigorous. Kirjath-sepher was in
the portion that fell to Caleb. He promised that who-
ever should take that place would get his daughter
Achsah to wife.. His nephew went against it, took it
from the Canaanites, and so gained Achsah. Her
father gave her a portion of land on her marriage; but
she asked him besides for springs of water. Land is of
little use without water. Caleb gave her the upper
springs and nether springs, which some think meant
84 BATTLES OF THE BIBLE.

two fields, so called from the springs they contained ;
but whether it was one field only or two, we cannot be
certain. This we know, that the upper springs are types
of the blessings that relate to the soul; the nether
springs have reference to the blessings of this life.

George. Had the tribe of Judah cleared their country
of Canaanites now ?

Grandfather. Not thoroughly. They drove out those
in the mountains; but those who were in the valleys
they were afraid of, because they had chariots of iron.

George. That was cowardly.

Grandfather. It was cowardly to suffer their fears to
conquer their faith ; when the Lord had promised to be
with them, they ought to have feared nothing. Yet
Judah had acted bravely, and he assisted Simeon as he
had promised. The children of Benjamin acted more
feebly ; they did not drive out the Jebusites, but con-
tinued to live amongst them. The Ephraimites, the
descendants of Joseph, acted more vigorously; they
exerted themselves to get possession of Bethel, which
lay on their borders. The Lord blessed their exertions.
They went up to the place cautiously seeking to find out
how it might be entered most easily. The spies whom
they sent forward encountered a man coming from the
city. They asked him to shew them the entrance into
the city, and promised him life on that condition. He, like
Rahab, believing that the Lord was with them, shewed
them a private entrance into the city. All the others
who were in the city they slew with the sword.
DAN AND BENJAMIN. 85

Marianne. What became of the man who shewed
them the way?

Grandfather. He went to Arabia, where a colony of
the Hittites had settled themselves. There he built a
city, which he called Luz, after the one he had formerly
lived in.

Marianne. You called it Bethel, grandfather ?

Grandfather. Bethel was the name given to it by
Jacob; in memory of the vision he saw there he called
it Bethel, which means the house of God. His descen-
dants called it by the same name when it came into their
hands, but its heathen inhabitants called it Luz, which
means an almond tree. The Canaanites inhabited a
great many towns in the territory of Manasseh. The chil-
dren of Manasseh thought, perhaps, that the heathen
would retire of their own accord, but they persisted in
staying, and the degenerate sons of Joseph were too
cowardly to expel them. When the Israelites grew
strong they put the Canaanites to tribute, a plan which
shewed the feebleness of their faith and the covetousness
of their hearts. Yet some of them had not even got this
advantage over the old inhabitants of Canaan, but lived
among them, seemingly by sufferance rather than by right.
The tribe of Asher was one which permitted itself to be
treated thus, and the children of Dan were forced up into
the mountains by the Amorites, and not allowed to come
down into the valleys of their portion.

Marianne. Surely the children of Israel had not done
what was right, grandfather, or their enemies would not
have had so much power.
$6 BATTLES OF THE BIBLE.

Grandfather. They were very far from doing what
was right, as a story that I am now to tell you will
shew ; the circumstances recorded in it took place about:
this time.

In Mount Ephraim, the territory of the Ephraimites,
there lived an old woman, who had a son named Micah.
The old woman was fond of money ; she had eleven hun-
dred shekels of silver, which she kept hoarded up, and
found great pleasure in looking upon it and counting it
over occasionally.

Johnnie. How much is a shekel, grandfather ¢

Grandfather. A shekel is about equal in value to a
half-crown. Well, this old woman’s treasure suddenly
disappeared. She was very much enraged—so much that
she even forgot herself so far as to denounce a curse upon
whoever had taken it. I told you that this old woman
had a son named Micah; he had stolen the money, which
was wicked, for though it belonged to his mother he had
no right to touch it. Perhaps he thought he needed it
at the time, and intended to pay it again; in that case
he ought to have asked his mother for it, and not have
helped himself slyly ; but it seems more probable that he
was not poor, but, like his mother, was fond of having
silver in his possession. Though Micah was wicked
enough to steal, he was not hardened enough to keep
the money when his mother had sent a curse after it.
He confessed that he had taken it. His mother then
changed her curse into a blessing, and told him that she
had dedicated the silver to the Lord, to make with it a
DAN AND BENJAMIN. 87

graven and a molten image. He returned the money to
her, and she gave to the founder two hundred shekels,
that he might make a graven anda molten image. The
old woman took less than a fifth part of her money for
this purpose, which shewed how fond she was of it still.

Marianne. Was it not wrong, grandfather, to make
graven and molten images? the second commandment
forbids the worship of images. Did Micah and his
mother know that ?

Grandfather. By their conduct we should suppose
they did not; but if so, their ignorance was criminal.
This story shews us the evil of covetousness. It made
Micah steal; it made his mother curse ;—silver was their
god before it was formed into images by the founder.

Johnnie. Is that all the story, grandfather ?

George. It cannot be, for there has not been anything
about war in it yet. Go on, grandfather.

Grandfather. Besides the graven and molten images,
Micah made an ephod, which is the dress the priest
wears, and he made teraphim or little images, from which
he would ask advice; he set apart a room in his house
for keeping these in, and he made a priest of one of his
sons.

Marianne. Did he think the little images could
give him any advice, grandfather? he must have been
very foolish.

Grandfather. It is easy to see the folly of Micah,
Marianne, because the worship of images is not a sin to
which we are tempted, but we are quite as foolish as
88 BATTLES OF THE BIBLE.

Micah was when we love anything else better than God,
or trust to any other rather than to Him. This is a sin
to which our own hearts are continually tempting us ; to
avoid it we must “ watch and pray.”

I shall now go on with our story. To Micah’s house
there came a visitor,—a stranger to Micah’s family.
He was a young man, and was travelling about the
country seeking for a situation. He was a Levite, but
his mother having belonged to the tribe of Judah, up
to this time he had lived in Bethlehem-Judah with
his mother’s relations. Micah asked him about his cir-
cumstances, and learning from him that he had no settled
place of abode, asked him to stay with him and act as
priest in his family. He would treat him, he said, with
respect, and, by way of payment for his services, would
give him ten shekels of silver in the year, besides his
food and a suit of clothes. The Levite thought that a
small income was better than no income at all, and, as
his desire was merely to get a living, and not to do good,
he was satisfied to stay with that family of idolaters, and
worship images with them. Micah was much pleased
when the young man agreed to stay with him; he
thought surely God would shew him favour now when
he had got a Levite for his priest.

Johnnie. Why did he think so, grandfather ?

Grandfather. The Levites were set apart to the priestly
office, therefore a peculiar sacredness attached to them.
Yet Micah might more reasonably have expected a judg-
ment than a blessing when he had enticed the Levite
DAN AND BENJAMIN. 89

into being an idolater. The name of this young Levite
was Jonathan. We are told that he was the son of
Gershom, the son of Manasseh. Some think that Moses
is meant by Manasseh, so that he would be the degene-
rate son of the great lawgiver, but on that point there
is difference of opinion. I told you a little ago that the
tribe of Dan was pent up in the mountains by the Amo-
rites. When their numbers increased they found it im-
possible for all of them to live together, so they resolved
to plant a colony in another place.

George. Why did they not make a sally upon the
Amorites and drive them off their land ?

Grandfather. Want of faith was doubtless the reason
why they did not, though they could easily excuse their
conduct to themselves by saying it would be impossible
to expel the Amorites.

George. But where could they go to plant a colony ?

Grandfather. To one family in the tribe of Dan there
had been given a piece of land in the very north of
Canaan. Now this family, instead of going to take
possession of their own inheritance, preferred living at
their brethren’s expense. This was mean and cowardly.
They were afraid of the heathen who lived in their land.
However, as their numbers increased, they found that it
would be necessary to attempt something : better face a
foreign foe than stay to starve at home. They chose
five brave men from among them, and sent them to see
how the land looked, and what sort of people inhabited
it. Away they went on their expedition, and as they
90 BATTLES OF THE BIBLE.

journeyed they came to Micah’s house. Jonathan, the
priest, was an old acquaintance of theirs. Being a man
of a roaming turn, he had roamed into their country at
some time or other. They asked him what he was
doing there, so far from home. He told them that
Micah had hired him to be his priest. He was not
ashamed to tell this, and he was rather pleased with
the opportunity of displaying the chapel in which he
officiated, his graven and molten images, the ephod and
the teraphim. They did not think the worse of him for
what they saw; their respect for him was increased,
which shewed how ignorant and depraved they were.
They even requested this idolatrous priest to ask counsel
of God whether their way would be prosperous or not.
Jonathan, after consulting his teraphim, gave them a
favourable answer.

Marianne. Did the priest believe in the teraphim,
grandfather ?

Grandfather. We cannot be certain whether he did
or not, but if he did not believe in the images, he did
not believe in the true God, or he would not have
dared so to affront him. Now, in the conduct of these
Danites, though there is something to blame, there is
something that we may take as a pattern to ourselves.
They did wrong in deferring to consult God till part of
their journey was past; they did wrong in consulting
Him by images, yet they shewed a desire for guidance
from God, an example which we would do well to follow
and improve upon. The five men proceeded on their
DAN AND BENJAMIN. 91

journey. Laish was the name of the place whither they
were bound. The inhabitants of that place were very
wicked : they had no rulers to controul their excesses, so
they lived indolent and careless lives; and in case of
any danger coming upon them, they had no friends who
would be willing to take their part. All these things
were pleasant for the five spies to see, for none are so
easily overcome by others as those who cannot overcome
their own passions. They returned well satisfied to their
brethren, and urged them to bestir themselves, and
march without delay. Their advice was followed: six
hundred men of the Danites, with their wives, their
children, and their cattle, started for Laish. The second
day they came to Micah’s house. When they came near it
the five men who had been sent as spies told them of
the wonderful things it contained—the images, the ephod,
and the teraphim. They could tell, that when they
consulted them they got a good answer from them, and
they thought it would be very desirable, not merely to
consult them, but to take them with them. The priest
was standing at the gate as they came up, loitering idly
about, glad when any one passed by, that he might have
a talk with them. It was not often that he got six hundred
men of war to hold a colloquy with. While he was enjoy-
ing this unlooked for treat, the five men who had been
there before slyly entered the house, found their way to the
chapel, and carried off its poor defenceless inhabitants.
When they went out again to the gate, and the priest
saw what they had got, he asked them what they meant.
92 BATTLES OF THE BIBLE.

“Hold thy peace,” they said to him, “ lay thine hand
upon thy mouth, and go with us, and be to us a father
and a priest: is it better for thee to be a priest unto the
house of one man, or that thou be a priest unto a tribe,
and a family in Israel ?”

Jonathan had no fault to Micah; he had taken him
in when he was houseless, and had treated him with
unvarying kindness ; but he who had been false to his
God could not be expected to be true to any earthly
friend ; he was such a low minded man, that his own
interest was the highest point at which he aimed. He
accompanied the Danites with a joyful heart. As soon
as Micah discovered the theft, he gathered his neighbours .
together, and set out after the robbers. The children of
Dan, having cattle with them, could not travel very fast,
so they were overtaken by Micah and his company. The
robbed Ephraimite, confident in the justice of his cause,
called out to them. The Danites turned round and
asked what was the matter. Micah accused them of
having taken away his most valuable treasures, his gods
and his priest. The children of Dan made no attempt to
excuse what they had done. They did not offer to make
up to the man for his loss; they contented themselves
with telling him that if he were not quiet at once, they
would kill him and his family. This was enough.
Micah, seeing that they were too strong for him,
returned to his house.

Marianne. I am sorry for poor Micah, he was very ‘ill
used.
DAN AND BENJAMIN. 93

Grandfather. If the loss of his idols shewed him his
own folly in trusting to them, and led his heart to the
true God, it would be no loss at all, but gain. The chil-
dren of Dan then marched to Laish, which they speedily
conquered. They seem, indeed, to have met with no re-
sistance in killing the inhabitants, and burning the city.
They built another city in its place which they called
Dan. This is a conquest of which we think with no
pleasure, for these false Israelites established idolatry as
soon as they established themselves.

George. There is not very much war in that story,
grandfather.

Grandfather. Very little. Another which took place
about the same time would please you better in that
respect. I am afraid there will not be time to tell it to-
night.

George. I think there will; that has not been a long
one; it is not late.

Grandfather. Well I shall begin it at any rate.

Marianne. But, grandfather, before you begin another
story, I wish to ask, could not Micah get the priest and
the other men punished for taking away his images ?

Grandfather. No, Marianne, he could not get them
punished, because “ in those days there was no king in
Israel, but every man did that which was right in his
own eyes.” It is a sad proof of the wickedness of the
human heart, that when we are told every man did what
was right in his own eyes, we know it means that the
people were going very far wrong. The other story I
94 BATTLES OF THE BIBLE.

am to tell you presents a dreadful picture of the wick-
edness of the times. A Levite was travelling from
Bethlehem-Judah to Mount Ephraim. His wife was
with him, and his servant, and they travelled on asses.
When they were near Gibeah, a city belonging to the
tribe of Benjamin, the sun went down. They could not
pursue their journey in the dark, so they entered the city,
intending to remain there till morning. Inns were not
common in those days, and as no one offered them a
night’s lodging, the travellers could not make a better of
it than to sit in the street. While they were sitting
there an old man came up to them. He had been work-
ing in the fields all day, and now that the evening had
come he was wending his way homeward. Rest is plea-
sant after labour; we cannot know how pleasant it is
until we have laboured. That industrious old man
would enjoy the comforts of his home far more than the
idle people of the place who did nothing but mischief all
day. Though he lived in Gibeah, the old man did not
belong to Gibeah ; he was an Ephraimite. When he saw
the Levite sitting in the street he asked him to what place
he was bound, and from what place he had come. The
Levite told him, and added that no one had offered him
shelter for the night ; shelter was all he required, for
he carried with him provender for the asses, and food
for himself, his wife, and his servant. Heartily did the
old man from Mount Ephraim offer him, not only a
lodging, but insisted on supplying him with everything
else that was needful for comfort. No doubt this offer
DAN AND BENJAMIN. © 95

was thankfully accepted by the Levite, and they all went
together to the old man’s house. Notwithstanding the
kindness of their host, they got little peace under his
roof. The wicked men of the place beat at the door,
and succeeded in getting the wife of the Levite away
with them. They injured her so much that she died.
When her husband opened the door in the morning, he
saw her lying dead. He lifted up her body, put it on an
ass, and journeyed homeward. Then, instead of bury-
ing the remains of his poor wife, he divided her into
twelve pieces, and sent a piece to each tribe of Israel.

Marianne. What a horrible thing for the man to do,
grandfather ; why did he do it ?

Grandfather. You must remember that I told you at
this time there was no king in Israel; there was no
one to punish offenders; and it was not right that
offenders so notorious as these Benjamites should pass
unpunished. As there was neither king nor judge to
whom the Levite could appeal for justice, his only plan
was to engage all the people of Israel to espouse his
cause.

Marianne. But he might have sent to tell them about
it without sending a piece of his wife’s body ; that was
such a horrible thing.

Grandfather. It certainly does seem so to us, but it
was agreeable to the customs of the times. It was
common, when one wished to bind other persons in an
engagement to assist him, to send to each of these per-
sons a piece of a dead body; those who accepted of a
96 BATTLES OF THE BIBLE.

piece were considered to have entered into a strict bond
with the person who sent it. The body so divided was
generally that of an animal which had been offered in
sacrifice. The children of Israel unanimously responded to
the call of the Levite; they gathered together as one man;
four hundred thousand men of war appeared before the
Lord in Mispeh. They called the Levite before them,
and asked him to explain this dreadful business. He
related the circumstances, the hearing of which deter-
mined them to go up against Gibeah. None of them
thought of returning to their homes till they had avenged
this wrong, but they sent a tenth part of their whole
number to bring the food that they would require while
they were engaged in the war. In the next place, they
sent messengers to the Benjamites, asking them to de-
liver up those wicked people who lived in Gibeah, scarce
deserving the name of men. Yet bad as they were,
their part was taken by all the tribe of Benjamin, who
paid no attention to the request of the other tribes, but
prepared themselves to oppose them in battle. The
number of the children of Benjamin who were men of
war was twenty-six thousand ; among these were seven
hundred men left-handed, who could sling stones to a
hairbreadth, and not miss.

George. Twenty-six thousand was a very small army
to oppose four hundred thousand ; the Benjamites would
be sure to be beaten.

Marianne. Of course they would, because the Israelites
were in the right.
DAN AND BENJAMIN. 97

Grandfather. Then you-will both be much surprised
to hear that the Benjamites were victorious, and that
they slew twenty-two thousand of the Israelites in the
battle.

_ George. That was very strange; the other tribes
must have been very cowardly to allow themselves to
be beaten by so few men.

Marianne. Perhaps the Israelites had not prayed for
the assistance of God.

Grandfather. They had not; they were too confident
in the goodness of their cause, and in the superiority of
their numbers. Before going to battle they went up to
the house of God, but it was only to ask which tribe
should lead. The Lord replied that Judah was to have
the leadership. This honour was given to the tribe of
Judah because from it our blessed Lord was to descend.
After their defeat the children of Israel again went up to
the house of the Lord, and with more humility than
before. They feared that they had done wrong in
fighting against their brethren, and they asked of the
Lord, “ Shall I go up again to battle against the chil-
dren of Benjamin, my brother?” The reply of the Lord
was, “ Go up against him.” A second time, therefore,
the children of Israel went against the children of Ben-
jamin. The Benjamites sallied out of Gibeah, and a
second time they repulsed the Israelites with loss ; they
slew of the children of Israel eighteen thousand men.

Marianne. Why was that, grandfather? surely the
Benjamites did not deserve to win.

H
98 BATTLES OF THE BIBLE.

Grandfather. Nor did the Israelites. They had
suffered the gross idolatry of Micah, and of the Danites,
to pass unpunished, though the Lord had commanded
them to put idolaters to death. By permitting these
defeats to come upon them, the Lord graciously designed
to bring them to consider their ways, and to put away
evil from among them. Benjamin was used as an
instrument to humble his brothers. When they were
hum bled, then he was to meet with the punishment his
sins deserved. After their second defeat, the children of
Israel went up to the house of the Lord, and wept, and
fasted until even, and offered burnt offerings and peace
offerings there. Again they asked of the Lord if they
should go up to battle against their brethren any more.
Again the reply of the Lord was, “Go up,” and the
promise was added, “To-morrow I will deliver them
into thine hand.” Encouraged by this promise, they
vigorously exerted themselves to win success. They
followed the plan that had been put in execution so
successfully against Ai. Men in ambush were placed
round about Gibeah, while the body of the army ad-
vanced against the city, engaged the Benjamites in
battle, and fled before them. The men of Benjamin,
emboldened by their former success, rushed eagerly on,
thinking that the day was their own. The Israelites
who were in ambush entered the city and set it on fire.
The Benjamites turned, saw the smoke and the flames
ascending, and knew that they were conquered. Their
confidence forsook them, and they fled to the wilderness.
DAN AND BENJAMIN. 99

On all the roads they encountered enemies, who gave no
quarter, so that twenty-five thousand fell that day of the
children of Benjamin. Only, six hundred men escaped,
who took refuge in the rock Rimmon, where they re-
mained four months.

George. So the Israelites conquered them completely
at last ?

Grandfather. The Israelites conquered when they gave
up all confidence in their own strength, and trusted only
in the Lord. Their superior numbers made them too
secure of victory. The Lord shewed them that the battle
is not always to the strong. When they were brought
to see that they could do nothing without help from him,
then “the Lord smote Benjamin before Israel.” |

George. Was that the end of the Ben Jjamite war, grand-
father ?

Grandfather. Justice was satisfied with regard to the
Benjamites ; nothing more was done against them. The
Israelites made a treaty with the six hundred who re-
mained, and shewed kindness to them. But justice re-
quired to be executed upon other offenders. None of the
inhabitants of Jabesh-Gilead had gone to assist in the
war against Benjamin. For this neglect of duty they
were all slain—-twelve thousand Israelites marched against
them, and smote them with the edge of the sword.
Jabesh-Gilead was a city in the tribe of Gad, on the east
of the Jordan. It is late now, my children. See, poor
Johnnie is falling asleep ; he must go to bed before the
questions are asked.
100 BATTLES OF THE BIBLE. _

Judah and Simeon mutually assisted each other in
fighting against the heathen,—What do we learn from
this ?

Of what are the upper and nether springs types ?

We have little temptation to the worshipping of
images,—In what way are we tempted to idolatry ?

In what ought we to follow the example of the
Danites ? ;

Who are most easily overcome by others ?

“ Every man did that which was right in his own
eyes,” —How does this prove the wickedness of the human
heart ?

In the Benjamite war why were the Israelites twice
defeated ?

When were they successful ?
THE JUDGES OF ISRAEL. 101

THE JUDGES OF ISRAEL.

“ Israel, a name divinely blest,
May rise secure, securely rest ;
Thy holy guardian’s wakeful eyes,
Admit no slumber nor surprise.

** No sun shall smite thy head by day,
Nor the pale moon, with sickly ray,
Shall blast thy couch: No baleful star
Dart his malignant fire so far.

“ Should earth and hell with malice burn,
Still thou shalt go, and still return,
Safe in the Lord; his heavenly care
Defends thy life from every snare.”
Warts.

THE next evening, after we had assembled as usual,
grandfather told us that he was to give us an account
of some of the judges who at different times ruled the
people of Israel. George asked if they were warriors
as well as judges ?

Grandfather. They were, and brave warriors too.
The Israelites were very wicked ; the worship of false
gods was general among them. They forgot the Lord,
who had cast out the heathen to make room for them;
they united themselves with those very heathen, even so
far as to serve their gods. Their temples were groves
102 BATTLES OF THE BIBLE.

of thick trees ; there, in the centre, their images were
placed, and there, before those contemptible deities, the
Israelite and the Canaanite bowed down together. The
sin of the chosen people called loudly for punishment.
The Lord was greatly displeased, and He permitted a
foreign prince to bring them under his yoke. They
were first subjected by Chushan-rishathaim, the king of
that part of Syria which lies between the rivers Tigris
and Euphrates. From its situation it derives its name,
Mesopotamia, which means in the midst of rivers. The
territory of Chushan-rishathaim lies distant from the
borders of Canaan, so that doubtless the Israelites saw
no reason for dreading an attack from him ; yet he was
the instrument appointed to bring them to a sense of
their duty. After paying tribute for eight years to the
King of Mesopotamia, the people were humbled, and
cried to the Lord. When they were prosperous it was
to Baal that they prayed. When they were in trouble
they sought deliverance from God. We learn from this,
and many instances like this, that adversity is often a
greater blessing than prosperity.

George. Was it long after the Israelites took posses-
sion of Canaan that they were subdued by the King of
Mesopotamia ?

Grandfather. It was thirty-eight years after they
entered Canaan. Two thousand five hundred and ninety-
one years after the creation of the world, one thousand
four hundred and thirteen before the Christian era,
Chushan-rishathaim brought the Israelites into subjec-
THE JUDGES OF ISRAEL. 103

tion. For eight years they were his tributaries. Then, in
answer to their cry of distress, the Lord raised up a
deliverer, Othniel, the son of Kenaz, and nephew of
Caleb. You will remember that I mentioned him to
you before ; he was a brave man in his youth, and he
retained the same fearless spirit when advanced in years.

George. He would march at once against Chushan-
rishathaim, and drive him away to his own country
again ?

Grandfather. Something was to be done before he
marched against the Mesopotamians. Othniel first judged
Israel, that is, he reproved them for their sins, and
reformed them ; he subdued the sins of the people, and
then went out to war. This teaches us, that the way
to attain suecess in our undertakings is to begin by
bringing our own spirits into subjection. Othniel was
victorious. The Lord delivered Chushan-rishathaim into
his hand, so by his instrumentality the people were
delivered. While he lived he kept the people to their
duty, so that the land had rest. When Othniel died
the wayward people again bowed their knees before the
images in the groves. Another enemy was raised up
to oppress them. Eglon, king of Moab, was strengthened
against the Israelites by the Lord, because they had done
wickedly. The country of the Moabites lay nearer to
them than that of the Mesopotamians, therefore we may
suppose that subjection to them would be more keenly
felt than to their former oppressors. They had more
than one enemy to triumph over them at this time, for
104 BATTLES OF THE BIBLE.

the Ammonites and Amalekites joined with the Moabites,
and took possession of a stronghold in the land of
Canaan, supposed to be near the site of Jericho, for it is
called the City of Palm Trees, which had been the name
of Jericho itself. Double guilt calls for double punish-
ment. The Israelites served the king of Mesopotamia
eight years only; they served the king of Moab eighteen.
Yet when in their distress they cried to the Lord,
He was merciful to them, and raised up a second deli-
verer, Ehud, the son of Gera, a left-handed man, of the
tribe of Benjamin.

George. There were surely a great many people in
that tribe who were left-handed.

Grandfather. It seems not to have been a very
uncommon thing among the Benjamites. It is curious that
the meaning of Benjamin is the son of the right hand.
The people of Israel sent a present to Eglon, in addition
to the ordinary tribute which he exacted from them.
It was Ehud the Benjamite who was appointed to
deliver the offering of the people to the oppressor, whom
they did not love; but as they feared him, they were
willing to do anything that would propitiate him. Now
Ehud, to free the Israelites from the yoke of Moab,
resolved to assassinate the tyrant who oppressed them.
For this purpose he got a short dagger made, half a
yard long, which he concealed under his clothes. When
the present had been offered, and accepted, he and the
people who were with him retired. They all proceeded
on their journey together, till they came to Gilgal, where
THE JUDGES OF ISRAEL. 105

the stones had been erected in memory of the miraculous
passage of the Jordan. It is thought that images were
put there by the Moabites, either placed upon, or made of
those very stones, and that the sight of the images fired
with new energy the pious zeal of Ehud. He told his fel-
low travellers to proceed on their journey, while he himself
returned to the palace of Eglon. There he announced
that he had a secret errand to the king. He was
ushered into the king’s private apartment, a cool plea-
sant room, called a summer parlour. All the attendants
retired, and the Moabite and Benjamite were alone.
The son of Israel announced a message from God. The
heathen monarch rose to receive it. For one instant
Ehud’s dagger gleamed in his hand, the next instant the
oppressor of the Israelites had received his death wound.
Silently Eglon fell, and swiftly Ehud withdrew. The
doors of the summer parlour he locked behind him, and
if he required to pass through any guards on his way,
he feared nothing, and they suspected nothing. The
servants of Eglon seeing the doors of the parlour locked,
supposed that the king wished to rest, so they did not
open the door for some time. When they did, and saw
what had been done, Ehud was too far off for them to
expect to overtake him. Meantime the bold Benjamite
sounded a trumpet, to rally round him the oppressed
Israelites. They secured the fords of the Jordan, so that
none of the Moabites could escape. They all fell by
the swords of the children of Israel. The Moabites
had left their own country and crossed the Jordan to
106 BATTLES OF THE BIBLE.

bring the Israelites into bondage ; justly therefore did
they find themselves imprisoned by the Jordan, and pre-
vented from returning to their country and their freedom.

George. Ehud was a brave man.

Marianne. But was he a good man, grandfather ?
Was it right to pretend he had a message from God
and then to kill Eglon?

Grandfather. He did not pretend that he had a mes-
sage from God, for he really had one. He was com-
missioned by the Lord to execute his will upon the
oppressor of his people. Ehud was the messenger sent
by the King of Kings, and the message sent was, that
the king of Moab must die. Considered as the bearer
of a message from God, Ehud appears to us the honoured
instrument of his country’s freedom; but if we consider
him as having no divine commission, he appears only a
base assassin.

George. I do not see that, grandfather; I think it was
a very brave act, to kill the tyrant in his own palace,
amongst his own people, and march out untouched by
any of them. I cannot see anything wrong in it.

Grandfather. The boldness of an action does not
prove it to be right, George. If any one now-a-days
were to imitate Ehud, even though he were in the same
circumstances, and had the same success, he would be
an assassin and nothing more, because we live under a
different dispensation, under the pure light of the gospel,
which speaks good will to men.

Marianne. But a bad man might have done what
THE JUDGES OF ISRAEL. 107

Ehud did, and have said that God had appointed him
to do it.

Grandfather. You do not seem disposed to think
favourably of Ehud, Marianne. We are sure that his
“ message” was no pretence, from the blessings that his
administration brought to the people of Israel. While
he lived the land had rest, and it was not till Ehud was
dead that his brethren again forsook the Lord. For eighty
years there was peace in Israel. There was another
judge in Canaan who was cotemporary with Ehud.
While the territories lying near the Jordan were subject
to the Moabites, those on the west of Canaan were
annoyed by the Philistines. Shamgar, the son of Anath,
from following the plough, rose up to be the avenger of
his country’s wrongs. With his ox goad for a weapon,
he slew six hundred of the Philistines, and delivered his
own people.

Johnnie. What is an ox goad, grandfather ?

Grandfather. I have seen it described as an instru-
ment about eight feet long, with a sharp prickle at one
end, and at the other a small iron spade. They are
not all alike; many are smaller than that, and have
no spade at the end; but it is probable that the
one with which Shamgar did such execution was of
the largest and most formidable kind.

Johnnie. But what is the use of them ?

Grandfather. They are for urging on the oxen when
they are in the plough; and when the same man holds
the plough and manages the oxen, he uses the sharp
108 BATTLES OF THE BIBLE.

end for driving the oxen, and with the spade at the
other end he cleans the plough from the clay that
adheres to it in working.

George. What happened when the eighty years came
to an end?

Grandfather. When the children of Israel again did
evil in the sight of the Lord, he gave them into the
power of Jabin, the Canaanite, king of Hazor.

Marianne. You told us about some one of that name
in Joshua’s time.

Grandfather. The Israelites under Joshua conquered
the king of Hazor, and destroyed his city ; but as the
Israelites, from indolence and faithlessness, did not pur-
sue their conquests, these Canaanites again became a
nation, and had a king of their own named J abin, like
the former one. Now this king of Hazor had become so
strong that he was able mightily to oppress the children
of Israel, and to continue that oppression for twenty
years. Then the people of Israel cried to the Lord,
which few of them would have thought of doing if trials
had not come. Trouble brings prayers from those who
never prayed before. At this time Israel was judged
by a woman named Deborah. She is said to be the
wife of Lapidoth. The word Lapidoth means lamps, so
that the expression may mean, she was a woman of su-
perior gifts; light from heaven had shone into her mind.
Her station was under a palm tree, called in honour of
her the Palm Tree of Deborah. To her the people of Is-
rael resorted for justice and truth, and by her they were
THE JUDGES OF ISRAEL. 109

encouraged and assisted to root out idolatry from the
land.

George. But it was a pity they had a woman to
judge them ; she would not be able to fight.

Grandfather. You are right so far. Though her
head was superior to that of any of the men of Israel,
in the strength of her arm she was inferior to them.
But she did better than if she had fought. She prepared
the people for going to war; she provided a leader for
them, and taught him how to act. She called to her
Barak from Kedesh-naphtali, and she gave to him the
command from God, that Barak was to collect ten thou-
sand men, and march towards Mount Tabor.

George. How did Deborah prepare the people for
going to war ?

Grandfather. She prepared the Israelites for going to
war by causing them to put away their idols, and re-
turn to the Lord God of their fathers. Ten thousand
men was to be the amount of Barak’s army, though he
was to be opposed by a great multitude, and nine hun-
dred chariots of iron. The leader of this multitude
was Sisera, the general of Jabin’s army. To encourage
Barak, Deborah told him that the Lord was to draw
Sisera to him to the river Kishon, there to deliver him
into his hand. Yet Barak refused to go unless Deborah
accompanied him. This might be because he regarded
her presence as an earnest that God would bless his
undertaking ; or he might desire her presence on account
of his soldiers, who all regarded Deborah with so much

reenter
110 BATTLES OF THE BIBLE.

respect. Without hesitation Deborah agreed to go,
telling Barak at the same time that this journey would
not be for his honour, for the Lord was to give Sisera
into the hands of a woman. It is to Barak’s honour
that this announcement made no change in his willing-
ness to go to the battle, nor in his desire that Deborah
should accompany him. He was not a vain man; he
sought more to do good than to gain praise. Let us
imitate his example in this.

Marianne. Did Deborah mean, grandfather, that the
people would say she had conquered Sisera, when she
said he was to be given into the hands of a woman ?

Grandfather. It was not of herself that Deborah
spoke, but of another woman who was to take a pro-
minent part against Sisera. But-as Barak knew no
other woman who was likely to take from him the
honour of the victory, he must have understood
Deborah’s words as referring to herself. So Barak
and Deborah with ten thousand men marched to the
top of Mount Tabor.

Johnnie. Is it a high mountain, grandfather ?

Grandfather. About fourteen or fifteen hundred feet
high. It is steep, and was quite inaccessible to the horses
and chariots of the Canaanite army, which made it an
advantageous station for Barak. He posted his men on
the top, which is a flat plain, a quarter of a mile long
and half a quarter broad. Mount Tabor has charmed
the travellers who have ascended, by the magnificent
view from its summit ; but it is more worthy of remark
THE JUDGES OF ISRAEL. lll

on account of its being the scene of the transfiguration
of our blessed Lord. When the information was
brought to Sisera that the Israelite army had gone to
Mount Tabor, he collected all his men of war, brought
out his nine hundred chariots of iron, and marched to
the river Kishon; he crossed it and encamped at the
foot of Mount Tabor. The next morning early Deborah
told Barak to march down the mountain and attack
Sisera. The general obeyed. By faith he hesitated
not to quit the strong position he had taken. Again
Barak is an example to us; he teaches us to do our duty,
and leave the consequences to God. The Lord dis-
comfited Sisera. A violent storm of hail is believed to
have beat in the faces of the Canaanites, and much rain
must have fallen, for the river Kishon, which is generally
shallow, became a deep and rapid stream, and swept
away many of the enemy who were encamped on its
banks. Sisera found his chariots useless to him, so he
was glad to descend and flee on foot. His example
was followed by all his men of war; they fled closely
pursued by Barak and the Israelites. All that great
host fell by the swords of the sons of Jacob; not one
man was left.

Marianne. But you have not said anything, grand-
father, about the woman who was to conquer Sisera.

Grandfather. 1 shall tell you of her now. A people
called the Kenites, who were descended from Jethro,
the father-in-law of Moses, and priest of Midian, lived
in the land of Canaan. They worshipped the true God
112 BATTLES OF THE BIBLE.

and kept the law of Moses, so they lived on amicable
terms with the children of Israel. However, in this
war with the king of Hazor the Kenites were neutral.
Knowing this, Sisera thought he might be secure with
them. He fled to their tents; for when I told you that
all the host of the Canaanites fell by the sword, I meant
all except Sisera himself. He escaped to the tent of
Heber, the chief of the Kenites. They were a pastoral
people living in tents, whose riches consisted of flocks
and herds. Jael, the wife of Heber, went out to meet
the defeated general. She welcomed him with seeming
kindness, and offered him shelter in her tent. He
gladly accepted her offer, and asked for a little water
to quench his thirst. The best drink she possessed was
milk, which she gave to him, the richest she had, and in
her finest dish. Then Sisera, thinking that his only
chance for safety was in concealment, told Jael that if
those passing by were to ask if any one were within,
she must deny the fact. The wife of Heber made no
reply to this; but no sooner did she see that the enemy
cf Israel was sound asleep, than she took a long nail,
one of those used for fastening the tents, and with a
hammer she drove the nail through the temples of
Sisera, and fastened his head to the ground.

Marianne. Oh! that would kill him, grandfather.
How cruel; that surely was not right.

Grandfather. I cannot defend the conduct of Jael ;—
to invite a man into her house,—to proffer him hospita-
lity; and then, when he trusted in her, to put him to
THE JUDGES OF ISRAEL, 113

death, was false and treacherous. Though Deborah, in
speaking of this action, says,—“ Blessed above women
shall be Jael, the wife of Heber, the Kenite;” still we
need not understand that as intimating that the action
itself was right, but rather that those who had suffered
from the oppression of Sisera would load with approba-
tion the woman who had taken his life. It is not
always those actions that are best in themselves that are
most praised by the world; it bestows its loudest ap-
proval on those which are most fortunate in their results.

Marianne. I think Jael was very wicked, the worst
woman I ever heard of.

Grandfather. We must not judge too severely
of her, Marianne ; when we think the conduct of any
one deserving of blame, we ought always to take into
view those circumstances which may make the blame
appear less. There is little doubt that Jael was an
Israelite at heart, looking on them as the peculiar people
of the God whom she worshipped. She thought what
was done for them was right; what was done against
them was wrong. She wished that Sisera might be
conquered ; but when she saw that proud general of the
Canaanites a miserable fugitive, it may have been pity
alone that impelled her to offer him protection, for if she -
did not take him in, his death was certain. She took
him in and treated him kindly ; but when he asked her
to tell a falsehood, she may have thought it no longer
necessary to keep faith with him. In this she was
wrong, for the sins of others can never excuse our own.

I
114 BATTLES OF THE BIBLE.

If we learn this lesson from Jael it will be good for us
to have heard of her. It has been observed by some
that the wife of Heber is a type of worldly pleasure,
which promises only to betray ; and Sisera may be con-
sidered as a type of those who trust for happiness in the
things of this world.

George. But though Sisera was dead, he was only
the general; the king of Hazor might raise another
army and come against the Israelites.

Grandfather. He could not; his power was com-
pletely broken ; for we are told that “ God subdued
on that day Jabin, the King of Canaan, before the chil-
dren of Israel.” They prospered against him until he
was utterly destroyed, and never was that people able
to oppose them again.

Marianne. The Israelites would not surely worship
false gods again.

Grandfather. For forty years the land had rest; and
the people, keeping in remembrance their mercies and
deliverances, worshipped the Lord; but, gradually, they
forgot their Deliverer, and again worshipped the images
in the groves. Trouble again came upon them, to bring
them to a recollection of their duty. The Midianites
‘oppressed them grievously, —so grievously that the
children of Israel were obliged to live in dens and in
caves. They sowed their corn; but at harvest time
their enemies came and carried off the whole produce of
the soil that they could lay their hands on, besides the
sheep and the cattle, so that the. Israelites were in a
THE JUDGES OF ISRAEL. 115

miserable state of starvation. Still the infatuated people
clung to their idols till the Lord raised up another judge,
of whom I shall tell you to-morrow evening, if God will.

Johnnie. Did the people live in dens in Shamgar’s
time ? I like him best.

Grandfather. They confined themselves to the fortified
cities. The villages and scattered farm-houses were unin-
habited, and they did not dare to cultivate their fields for
the roving bands of Philistines ; nor did they dare to walk
on the highways for fear of their enemies,—the travellers
went in bye-ways and unfrequented paths. Such was
the state of things when the brave Shamgar rose and
freed his people from the yoke of the Philistines.

When the Israelites were prosperous they worshipped
Baal; when in trouble, they prayed to God,—What do
we learn from this?

Othniel first reformed Israel, then went out to war,—
What does this teach us ?

Barak marched to battle not less willingly though he
knew he was to gain no honour by it,—What does this
teach us ?

By faith Barak hesitated not to quit the strong posi-
tion he had taken,—What example does he set us here ?
_ Gisera asked Jael to tell a falsehood,—Did this justify
her in breaking faith with him? and why ?

Of what is Jael a type ?

Of whose fate may the fate of Sisera be considered as
a type?
116 BATTLES OF THE BIBLE.

GIDEON.

‘* Dear is the hallow’d morn to me,
When village bells awake the day,
And by their sacred minstrelsy,
Call me from earthly cares away.

‘* And dear to me the winged hour,
Spent in thy hallow'd courts, O Lord,
To feel devotion’s soothing power,
And catch the manna of thy word.

“* And dear the rustic harmony,
Sung with the pomp of village art ;
That holy, heavenly melody,
The music of a thankful heart.

“ Oft when the world with iron hands,
Has bound me in its six-days’ chain,
This bursts them like the strong man’s bands,
And lets my spirit loose again, ”
CUNNINGHAM.

Tae Sabbaths we spent at our grandfather’s were parti-
cularly happy days. I never knew any one who seemed
so thoroughly to en joy the Sabbath as grandfather.
Every day he was cheerful and kindly, but on the day of
rest he seemed to have a special foretaste of the happi-
ness of the Eternal Sabbath, of which he liked so well to
speak. It was not exactly a day of rest to him, for the
longest walk he ever took was to church ; yet, whether
GIDEON. 117

the weather was wet or dry, he never was absent from
the place of worship. There was a bank about half way
between the cottage and the church—a pretty sunny
bank it was—there we used always to rest, if the day
was fine, both in going to church and in returning from
it. That bank is associated in my mind with peaceful
thankful feelings, for there grandfather delighted to dwell
upon the ten thousand mercies that were in his lot andin
ours. Indeed the whole Sabbath from morning till night
his mind seemed to be more filled with thankfulness and
praise than on any other day. Could we have more of
his loving thankful spirit, our Sabbaths would be holier
and happier too.

The second Sabbath that we spent at our grandfather’s
was one of those very lovely days that we used to see
so often in childhood, but see so seldom when childhood
is past. In the afternoon grandfather stayed in the house,
while we children went out to the garden to sit. While
George and I were busy with our Bibles, Johnnie slipped
away from us unobserved. We did not miss him till
we were called to tea; then George went to seek him,
and found him playing on the roadside with some other
children. Johnnie came in crying, because George had
told him how angry grandfather would be. Grandfather
did not look angry, but he seemed sorry, very sorry ; for
he thought that those who misspent the Sabbath were
‘ to be blamed certainly, but to be pitied much more. He
truly loved the Sabbath himself, and his earnest desire
and constant endeavour was, that every one about him
118 BATTLES OF THE BIBLE.

should love it too; and he knew that we could not love
it better than any other day if we did not spend it bet-
ter than any other day. He took Johnnie into his own
room, and spoke to him very seriously, and often after-
wards Johnnie said that he never thought what a Sab-
bath day was till then ; but the words he heard then
had taught him something of the love grandfather had
for it himself.

While this conversation was going on, George and I
prepared grandfather’s seat on the green, and there we
seated ourselves, and waited tillhe came. When grand-
father was seated in his chair, and Johnnie on the grass
beside us, we heard the story that we had been pro-
mised for that evening.

Grandfather. In the days when the Midtanites op-
pressed the children of Israel, we are told that an angel
of the Lord came and sat under an oak which belonged
to Joash, who was of the family of Abiezer, and the tribe
of Manasseh, that half of the tribe which was settled
west of the Jordan. This oak was ina retired spot, and
near it Gideon, the son of Joash, was thrashing his
wheat. In ordinary times that was not the place he
would have chosen to thrash in, but he was glad to do
that work in any out of the way corner, that the Midian-
ites might be less likely to see him at it; for he was
sure if they did see him, that they would steal his grain.
He was busy at his work when the angel of the Lord
appeared to him. This teaches us that if we would have
blessings from Heaven to descend upon us, we must be
GIDEON. 119

diligent’ in business. ‘“ The Lord is with thee, thou
mighty man of valour,” were the first words spoken to
Gideon by his heavenly visitor. The son of Joash ex-
pressed surprise at this address. “ If the Lord be with
us,” he said, “ why is all this evil come upon us.” The
angel addressed him alone, but he identifies himself with
the whole people of Israel. He did not think anything
could be a blessing to him if it did not also bring relief
to his suffering brethren. His example here teaches us
to love others as we love ourselves. “Go in this thy
might, and thou shalt save Israel from the hand of the
Midianites : have not I sent thee ?” were the next words
spoken by the heavenly being who sat under the oak,
who was no created angel, but the eternal Son of God.
The humility of Gideon made this speech seem no less
strange to him than the former one. How could he
save Israel, he said; his family was poor in Manasseh;
it was a family of no note even in Manasseh, and the
tribe of Manasseh was not powerful; besides this, the
son of Joash pleaded that he was the least in his father’s
house. The reply of the Lord conveyed the very
strongest encouragement, “ Surely I will be with thee,
and thou shalt smite the Midianites as one man.”
Humility would have been misplaced after this. Gideon
had not been in the least exalted by the praises bestowed
upon him; he had not been inclined to trust in his own —
valour and might ; but when the Lord promised to be
with him, the difficulty of the task was nothing to him;
he shrunk not from it. Here he sets us an example of
120 BATTLES OF THE BIBLE.

faith. Gideon wished to shew respect to the visitor who
had honoured him so greatly. He went into his house
and brought out a piece of a kid, and cakes of flour, and
broth in a vessel, and presented it. His heavenly guest
told him to lay the flesh and the cakes on the rock that
was near them, and to pour out the broth upon them.
Gideon obeyed. Then, with the staff he held in his
hand, the visitor touched the food which had been
prepared for him. The touch of his staff brought
fire from the rock, which consumed the things Gideon
had prepared; then the worker of the miracle va-
nished.

Johnnie. What did he mean, grandfather, by burning
the meat and the bread ?

Grandfather. It shewed Gideon that he was no mor-
tal man, but a spirit from heaven; it shewed him too
that his offering had been accepted by the Lord. At
first when the angel vanished he felt alarmed, but the
Lord spoke comfortably to him, so he built an altar
there, and called it Jehovah-Shalom, which means the
Lord peace. That night the Lord spoke to Gideon,
commanding him to cut down his father’s sacred grove,
and throw down the altar of Baal, and build an altar to
the Lord on the top of the rock near which the angel
appeared to him. There he was to burn the wood of
the grove, and offer for a sacrifice his father’s young
bullock. This was a dangerous task, yet it was per-
formed by Gideon. He did not do it by day, lest he
should be interrupted in the doing of it by the idolatrous
GIDEON. 121

men of that city; he took ten-of his servants to assist
him, and did it in the night. -

Marianne. Did Gideon’s father worship Baal ?

Grandfather. It is plain that he did, and some think
that he was a leader in the worship of that false god—
perhaps a priest,—and that the altar he had near his
house was for the use of the whole town. When the
men of that town rose in the morning and saw that
their idol, altar, and grove were destroyed, they made a
point of discovering by whom this had been done. That
could not be very difficult to find out, and as soon as
they knew they called on Joash to deliver up his son
that they might put him to death.

Marianne. To death, grandfather, because he wor-
shipped God ?

Grandfather. For no other reason, so far sunk were
these Israelites in idolatry. By their law the man who
worshipped false gods was to be put to death. They
reversed it here, and would have put to death a man for
refusing to worship false gods. Joash would not allow
his son to be put to death. He said, if Baal were a god
he would avenge himself, and he gave Gideon a new
name, Jerubbaal, which means the antagonist of Baal.
Probably Gideon had before convinced him that he had
a divine commission to do as he had done. About this
time the Midianites, Amalekites, and Arabians came
from the east in great force, and pitched in the valley of
Jezreel, not far from Ophra, the city where Gideon lived.
Then a spirit of valour from heaven came upon Gideon ;
122 BATTLES OF THE BIBLE.

—he blew a trumpet, and his neighbours flocked round
him ;—he sent messengers to distant tribes, and they
sent recruits to his army. Now Gideon wished to be
quite certain whether at this time, by his hand, the
Lord would deliver Israel, so he asked a sign. He laid
on the ground a fleece of wool, and besought of God
that dew might fall on the fleece only, while all round
the ground might be dry. The Lord granted his re-
quest ; but still he feared that it might not be a sign
sufficient, though he wrung from the fleece a bowlful of
water. It is the tendency of wool to attract moisture
to it; so, humbly entreating forgiveness, he besought
that the sign might be reversed, that the wool might be
dry while the ground was wet with dew. The Lord
again granted his prayer, which confirmed the faith of
Gideon. He was sure that the Lord was to deliver
Israel, that he was to be the honoured instrument, and
that that was to be the time.

Gideon and his followers then moved forward, and
pitched beside a well not far from the Midianites, who
were in the valley below them. The Lord spoke to
Gideon there, telling him that the number of his soldiers
was too great for the Midianites to be delivered up to
them; their leader must proclaim that whoever was
afraid might retire. When this proclamation was made
twenty-two thousand of the men of Israel withdrew,
only ten thousand remaining.

George. That was a very small army, grandfather ; could
they not have got some more brave men to join them ?
GIDEON. 123

Grandfather. It was the will of the Lord at this time
to conquer the children of the east by a very small
number, and the reason he gives to Gideon for this is
expressed in these words, “ Lest Israel vaunt them-
selves against me, saying, mine own hand hath saved
me.” Ten thousand men were too many; they must be
still further reduced. The Lord directed Gideon how
this was to be done. The people were taken down to
the water to drink; the greater number bowed down on
their knees to drink; three hundred only lifted the
water to their mouths in their hands. By direction of
the Almighty, Gideon sent away all those who had
bowed on their knees to drink, he kept only the three
hundred with himself. This was a great trial of
Gideon’s faith, but it did not waver; his confidence
in God could not be shaken.

George. How large was the army of the Midianites,
grandfather ?

Grandfather. One hundred and thirty-five thousand
men.

Johnnie. Why were the soldiers sent away because
they bowed down to drink?

Grandfather. It has been thought that by lying down
to drink they shewed how eager they were to have
their thirst gratified, while those who drank from their
hands shewed by that how able they were to endure
thirst and fatigue. But the surest reason doubtless is
that it was the will of God to reduce the army to a very
small number, and this test was used because at a sul-
124 BATTLES OF THE BIBLE.

try season when men after marching were told to drink,
there were few who would not drink heartily. That
night the Lord again spoke to Gideon, telling him to go
down to the enemy’s host and take possession. But if
he hesitated about taking down his three hundred men,
he might go down first with only his servant, and listen
to what the Midianites were saying; what he heard
would strengthen him for the work that was before him.
Gideon and his servant arrived in time to hear a dream
that one of the Midianite soldiers was telling another.
He had dreamed that he saw a cake of barley bread
tumble into the host of Midian, strike upon a tent, and
overturn it entirely,—a strange dream certainly, and
one with little meaning in it, as we would think ; but
“interpretations belong to God,” and he put into the
mind of the Midianite to whom it was told to interpret
it in a way more remarkable than the dream itself.
“This is nothing else,” said the interpreting soldier, “save
the sword of Gideon, the son of J oash, a man of Israel ;
for into his hand hath God delivered Midian, and all
the host.” You may easily suppose how encouraging this
was to Gideon. He devoutly praised the Lord for causing
the man to say it, and for permitting him to hear it.
He then returned to his three hundred and said, “ Arise,
for the Lord hath delivered into your hand the host of
Midian.” The three hundred obeyed, and were divided
by their commander into three companies ; every man
took a trumpet in one hand, and in the other empty
pitchers to carry their lamps in. In the beginning of the
GIDEON. 125

middle watch—that was the second watch, which began at
ten—Gideon and his small army arrived at the outside of
the camp. They had arrived there in silence, but not in
silence did they remain. Each man blew his trumpet,
broke his earthen pitcher with a loud crash, held up his
lamp that the glare of light might startle the foe, and
shouted loudly “ The sword of the Lord and of Gideon.”
Gideon had seen that his name had already struck terror
into the Midianite soldiers; for this reason he caused his
men to introduce it along with the great name of Jehovah,
without whose aid he felt himself to be nothing. Fear
seized on the children of the east ; throughout that great
army not one had presence of mind to think ; every man
turned his sword against his own countrymen. Gideon
and his little band did not strike a blow, yet thousands
of their enemies were slain: those who remained alive
fled.

Johnnie. What made them so frightened, grand-
father.

Grandfather. It was the Lord who sent terror into
their hearts, and the means it pleased him to make use
of were the pitchers, the lamps, and the trumpets of the
three hundred men. Then those of Gideon’s soldiers
who had been dismissed gathered together to pursue the
host of Midian. The victory which had been won gave
boldness to those who had been timid before. Gideon
Sent messengers to the Ephraimites, telling them to seize
the fords of Jordan, that the ememy might not be able
to cross over. The men of Ephraim did so, and took
126 BATTLES OF THE BIBLE.

two princes of the Midianites, Oreb and Zeeb, whom
they killed, and sent their heads to Gideon. The names
of these princes are curious: Oreb means a crow, and
Zeeb a wolf. Some think that they were names given to
them in ridicule by the Israelites ; but we cannot be
sure of that, and it is of no importance. Instead of con-
gratulating Gideon upon his success, and thanking him
for the great service he had rendered to them in common
with the rest of his brethren, the Ephraimites found
great fault with him for not asking them to assist
him against the Midianites. Ephraim was jealous
of his brother Manasseh. Gideon might have told them
that he acted only by the command of God, so he could
not be accountable to them; or he might have told them
that they ought to have come forward voluntarily if they
were willing to oppose the Midianites. But he said
none of these things to them, lest he might aggravate
their anger, and cause divisions in Israel: he spoke
modestly of what he himself had done, and highly com-
mended that which God had enabled the Ephraimites to
do. “God hath delivered into your hands the princes
of Midian, Oreb and Zeeb: and what was [ able to do in
comparison of you?” When he had said this, the anger
of the men of Ephraim abated. We learn from this -
that even when we are unjustly blamed we ought to
give a mild reply.
George. But it would be impossible to do that, grand-
father; Gideon was a very uncommon man.
Grandfather. It is not easy, I grant, to imitate Gideon’s
GIDEON. 127

conduct in this respect, but he received strength from
God to act aright, and so shall we, if we ask it earnestly.
The three hundred men, with their leader, had passed over
the Jordan, and though exhausted by fatigue and want
of food, were still pursuing the remainder of Midian’s
host. In the tribe of Gad is a place called Succoth,
there the hungry Israelites asked for food, telling what
work they were engaged in. The men of Succoth scorn-
fully refused bread to their brethren, mocking the idea of
three hundred worn out men conquering the kings of
Midian. For this conduct Gideon said that when he
returned successful, he would tear their flesh with the
thorns of the wilderness, and with briars. From thence
he went to Penuel, to the men of which he made the same
request, and received the same reply. “When I come
again in peace,” he said to the men of Penuel, “I will
break down this tower.” When Gideon overtook the
kings of Midian, he and his band fell upon them and put
all of them to the sword, except Zebah and Zalmunna
the two kings, whom he made prisoners. The victorious
son of Joash then went to Succoth, and scourged the
chief men of the place with thorns and briars ; so he con-
vinced them of their folly. Then he punished the men
of Penuel. He was more severe to them; he broke the
strong fortress of which they thought so much, and slew
their chief men.

George. They deserved it, I am sure.

Johnnie. Yes, it was very cruel to refuse bread to
Gideon and his men when they were so hungry.
128 BATTLES OF THE BIBLE.

George. Especially when they had been fighting for
their good. What did Gideon do to Zebah and Zalmunna,
grandfather ?

Grandfather. He called them before him, and ques-
tioned them as to the appearance of some men whom
they had slain at mount Tabor, when a former inroad of
the Midianites had driven the people of Israel to dens
and caves. To Gideon’s question the kings replied, “ As
thou art, so were they, each one resembled the children
of aking.” “They were my brethren, even the sons
of my mother,” the conqueror of the Midianites exclaim-
ed. His was the office of avenger of blood, being next
of kin to the persons that were slain. He desired his
eldest son to put the royal murderers to death ; but he,
being very young, shrunk from the task ; so Gideon with
his own hand slew Zebah and Zalmunna, the kings of
Midian. The Israelites then asked Gideon to be their
king, “Rule thou over us,” they said, “both thou, and
thy son, and thy son’s son also: for thou hast delivered
us from the hand of Midian.” Now the children of Israel
were under the peculiar government of God ; He provided
rulers for them, and directed them what to do in every
instance. It seemed to Gideon as if they were weary of
submission to the divine authority, when they were so
desirous of having him for aking. “I will not rule over
you,” he said, “neither shall my son rule over you: the
Lord shall rule over you.”

George. But Gideon had taken upon himself to com-
mand the people before that ?
GIDEON. 129

Grandfather. He had taken the power that was given
him by God ; he refused it when offered to him by the
people. He sets us in this an example of piety and
humility: he worked for the glory of God and the good
of the people, and sought no reward for himself.

Marianne. What an: excellent man Gideon was,
grandfather. I think surely he had no faults at all.

Grandfather. He certainly was a good man, a true
servant of God, -yet in one thing he erred. He collected
all the gold ornaments that had been worn by the
enemies of the Israelites, and the fine garments that he
had taken from the kings; of these he made an ephod
or sacred garment, and put it in the city of Ophrah.
The people did homage to it as if it had been divine,
and even Gideon’s own family were led astray by it.
This is the only faulty thing related of Gideon.

_ George. But I do not see that that was his fault ;
he was not to know that the people would worship the
ornaments.

Grandfather. Many of those ornaments were gods of
the Midianites, which the Israelites had been in the
habit of worshipping before Gideon came to deliver them.
Among the things particularly mentioned as used in the
making of the ephod, were the ornaments that were on
their camels’ necks; they were round plates of gold like
the moon, images of the goddess Ashtaroth, who repre-
sented the moon, as Baal did the sun. When Gideon
knew this he ought not to have preserved these things,
as the Israelites were so apt to wander from the true

K
130 BATTLES OF THE BIBLE.

God ; he ought to have guarded against the slightest ap-
proach to idolatry. This teaches us that it is not enough
that our own intentions be pure ; we ought to avoid all
appearance of evil.

George. Was there any more war in Gideon’s time °

Grandfather. No, there was peace while he lived,
which was forty years after he had subdued the Midianites.
He left seventy-one sons. One of them, named Abimelech,
resolved to attain to the sovereignty which his father had
rejected. That he might gain this end, nothing was too
wicked for him to do. He, cold-blooded murderer as he
was, killed all his brethren on one stone, all except the
youngest, who escaped by hiding himself.

Marianne. Surely the people would not make him
king after he had done that.

Grandfather. They did, for the Israelites were sadly
degenerated by the worship of false gods. His prin-
cipal supporters were the menof Shechem, a city in the
tribe of Ephraim. The chief men of it seem to have much
resembled himself. They did not long continue to respect
the king they had made: in three years they began to
deal treacherously with him. The men of Shechem even
sent out liers in wait to watch on the country roads for
Abimelech, that they might take him prisoner, and they
set up over themselves another ruler, Gaal, the son of
Ebed. Gaal does not seem to have possessed one good
quality ; he had a bold tongue and a cowardly heart.
When Abimelech heard of the revolt of the Shechemites
he marched against them. Gaal made an attempt to go
GIDEON. 131

out to meet him, but soon was glad to betake himself to
flight. The next day Abimelech attacked the city,
which he took and utterly destroyed, with all the people
in it, except those who ‘took refuge in a strong tower
near the town, which was an idol temple, the house of
the god Beerith. Abimelech then went to a wood,
followed by his men; with an axe he cut down a bough
from a tree, telling his followers to do the same. They
obeyed, and all carried their branches and set them round
the tower in which the people had taken refuge. Fire
was applied, soon the idol temple was in flames, and all *
the people. whom it contained perished miserably. So
were the Shechemites punished.

Marianne. But how was Abimelech punished? They
did not deserve it more than he did, I am sure.

Grandfather. Abimelech was first used as an instru-
ment to cut off the wicked men of Shechem, then he
was himself cut off. After having taken Shechem, he
marched against Thebez, a small city not far from the one
he had destroyed. He soon got possession of the town,
but all the people secured themselves in a strong tower
which was within the place. Abimelech was working
about it, trying to set it on fire, when, looking up, he saw
a woman aim a stone at him. He saw it, but he could
not avoid the death that was appointed him to die.
The stone fell on his head and broke his skull. When
he knew that this world and all that it contained were
fast departing from him, one might have expected that
serious thoughts would have occupied his mind. But no,
132 BATTLES OF THE BIBLE.

vain and foolish to the last, his whole care seemed to be
how he could avoid having it said of him “a woman slew
him.” That this might not be said, he told his armour-
bearer to draw his sword and kill him, which the young
man did.

Marianne. But that would not prevent people saying
that a woman had killed him ?

Grandfather. No. It only made the manner of his
death better known; and this teaches us never to do
wrong to avoid disgrace, for it is a sure way of making
the disgrace more notorious. Abimelech slew his
seventy brethren upon one stone, and one stone came to
him carrying his death warrant ; so remarkably did his
sin resemble his punishment. It is sad, my children, to
think of the death of a hardened sinner like Abimelech.
We shall close this subject for to-night with a prayer
that we may not delay repentance till it be too late.

Gideon was thrashing his corn when the angel ap-
peared to him,—What does this teach us ?

Gideon did not think that could be a blessing to him
which did not also bring a blessing to all his people,—
What do we learn from this ? |

When the Lord promised to be with him, Gideon did
not shrink from the task that was before him,—Of what
does he set us an example here ?

What do we learn from the answer Gideon gave ‘to
the men of Ephraim’s accusation ?

Gideon took the power that was given him by God;
GIDEON. 133

he refused it when offered by the people.—What do we
learn from his example ?

Gideon made an ephod which became a snare to the
people,—What does this teach us ?

By attempting in a sinful manner to conceal the in-
strument of his death, Abimelech made it better known,
—What are we taught by this?
134 BATTLES OF THE BIBLE.

STRENGTH AND WEAKNESS.

** J can do all things, or can bear
All sufferings, if my Lord be there ;
Sweet pleasures mingle with the pains,
While his own hand my head sustains.

“ But if the Lord be once withdrawn,
And we attempt the work alone;
When new temptations spring and rise,
We find how great our weakness is.

“© So Samson, when his hair was lost,
Met the Philistines to his cost ;—
Shook his vain limbs with sad surprise,—
Made feeble fight, and lost his eyes.”

Watts.

The next evening found George, Johnnie, and I
seated in our usual places waiting for our story. As
soon as grandfather had taken his seat he began as fol-

lows :—

Grandfather. The people to whom next was given
power to scourge the Israelites were the children of
Ammon. For eighteen years they vexed and oppressed
the chosen people. Then the sons of Jacob cried to
the Lord; they humbly confessed that they had sinned ;
STRENGTH AND WEAKNESS. 135

they put away the strange gods from among them, and
served the Lord. The Ammonites assembled an army
and marched into Gilead, that part of the country of
the Israelites which lay nearest to them. The Israelites
too assembled an army, and asked Jephthah the Gilead-
ite to be their captain. Jephthah, after spreading the
whole matter before God in prayer, beseeching from
Him direction how to act, and a blessing upon his un-
dertakings,—after doing this, the Gileadite entered upon
his duties as leader of the armies of Israel. Let us
imitate the example of Jephthah in commencing all our
undertakings with prayer.

George. Was Jephthah a brave man, grandfather ?

Grandfather. We are told that he was a mighty man
of valour. Yet, though fearless in war, Jephthah did
not love war for its own sake; he desired peace when it
could be innocently obtained. It is no mark of a
cowardly spirit to use every lawful means of keeping
out of strife. Jephthah sent messengers to ask the
king of the Ammonites why he had come to fight
against the children of Israel. The king of Ammon
probably never before thought of a reason why he fought
against the Israelites ; it was enough for him that he
enriched himself with their spoil; whether it was just
to do so he did not consider, but it is easy to find an
excuse for what we wish to do; so when Jephthah sent
to ask a reason for his conduct, the king of the children
of Ammon managed to find one which at first sight
appeared reasonable enough. He said that the Israelites
136 BATTLES OF THE BIBLE.

had taken away his lands, and he wished them peaceably
restored. To this Jephthah replied that Israel had
taken away no land from the children of Ammon.
Sihon, the Amorite, had dispossessed the Ammonites of
their country, that part of it at least that lay between
the rivers Arnon and Jabbok. This was no concern of
the Israelites ; they were not to be expected to reconquer
the land that they might bestow it on the children of
Ammon.

Marianne. But had they not the land that the
Ammonites asked for ?

George. Yes. They took it from Sihon and made it
their own.

Grandfather. They did. But you will remember that
it was Sihon who began the war. The children of
Israel sent to ask him to allow them to pass through
his land; he not only refused, but marched with an
army out into the wilderness to attack them. The
Lord gave Sihon, king of Heshbon, with his army, into
the hands of the children of Israel, and commanded
them to take possession of his land. God can give
nothing that is not his own, for to him all things belong.
What he bestows, it is good that we thankfully receive.
Thus Jephthah pleaded; and, besides, he had this to say
against the Ammonites’ claim, that the children of Israel
had now been in possession of the land for three hundred
years ; and the sons of Ammon had not hitherto attempted
to dispossess them of it, and had made no pretension
of having a right to it. It shewed that the Israelites
STRENGTH AND WEAKNESS, 137

must have been conducting themselves very inoffensively,
when their enemies required to go back three hundred
years to find a pretext for quarrelling with them.

George. Had they been three hundred years in Ca-
naan? What year was this in?

Grandfather. It was not quite three hundred years
since the Israelites came into possession of the land ;
but we may suppose it was fully three hundred years
since the Ammonites had lost it. This year, in which
Jephthah arose to defend the children of Israel from the
incursions of the children of Ammon, was the year two
thousand eight hundred and seventeen after the crea-
tion of the world—one thousand one hundred and
eighty-seven before the birth of Christ. To the reason-
ing of Jephthah the Ammonites paid no attention ; so
there was no alternative—there must be war. J ephthah
vowed that when he returned in peace from the Ammonite
war, the first thing that came out of his house to meet
him would be the Lord’s ; he would offer it up for a
burnt-offering. Against the children of Ammon then
did Jephthah march, and the God whom he served
delivered them into his hands. He first defeated them
in the field, and then pursued them to their cities, where
he cut off all who opposed him. So the children of
Ammon were punished for their unprovoked crueity to the
children of Israel. When Jephthah returned to his house
at Mizpah, in the land of Gilead, his daughter, his only
child, came out joyfully to welcome him. “ Alas, my
daughter,” he cried, “ thou hast brought me very low,
138 BATTLES OF THE BIBLE.

and thou art one of them that trouble me; for I
have opened my mouth unto the Lord, and I cannot go
back.” My father, if thou hast opened thy mouth
unto the Lord,” said Jephthah’s daughter, “do to me
according to that which hath proceeded out of thy
mouth ; for as much as the Lord hath taken vengeance
for thee of thine enemies, even of the children of Am-
mon.” She only asked that she might be allowed two
months to bewail her virginity, on the mountains, with
her companions. That time was given to her, and at
the end of two months her father did with her according
to his vow.

Marianne. Offered up his daughter for a burnt-offer-
ing! surely that could not be right ?

Grandfather. It is not generally thought that he put
his daughter to death, but that he consecrated her to the
service of the Lord; bound her to live like a nun,
spending all her life in seclusion.

Marianne. But surely that could not be all, grand-
father ; there was no need for Jephthah and his daughter
making so much lamentation about it.

Grandfather. It was promised to the Israelites that
from them the Messiah was to descend ; therefore it was
looked on as a thing very much to be lamented when a
man died without leaving any descendants, and this
daughter of Jephthah’s was the only child he had. How-
ever, there is difference of opinion on this subject;
but it is a matter, the settlement of which does not much
concern us. From the example of Jephthah’s daughter
STRENGTH AND WEAKNESS. 139

all children may learn to submit cheerfully to those
whom God has set over them.

The battles of Jephthah had not yet come to an end.
The Ephraimites in great force crossed the Jordan, and
called Jephthah to account for not asking them to assist
him when he went against the Ammonites; for this neglect
of his they threatened to burn him and his house together.

George. The Ephraimites were strange people; they
made the same complaint once before.

Grandfather. Yes, this was the second time that
Ephraim was jealous of his brother Manasseh. They
first complained of Gideon, who belonged to that half
of the tribe of Manasseh which was settled west of
the Jordan; now they complained of Jephthah, who
belonged to the half tribe of Manasseh which was set-
tled east of the Jordan. Because Jacob, in blessing
the two sons of Joseph, said that Ephraim, the younger
brother, was to become a greater nation than his elder
brother Manasseh, the children of Ephraim thought that
in every thing they were to have the pre-eminence over
the descendants of Manasseh. To this complaint of the
men of Ephraim the reply made by Jephthah was not
so remarkable for its gentleness as that made by Gideon
on a like occasion ; but the words of the Gileadite were
remarkable for their honesty and truth. The accusa-
tion, he said, was untrue, for he had called the sons of
Ephraim to assist him and his people against the chil-
dren of Ammon. ‘They gave him no assistance, so that
his army was small, and he, along with his followers,
140 BATTLES OF THE BIBLE.

were exposed to the greater danger on that account.
The honour of the victory he did not take to himself ; it
was the Lord, he said, who had delivered the Ammo-
* nites into his hand. The haughty sons of Ephraim
were determined to have war; for they abused not
Jephthah only, but all the Gileadites, his followers.
They fought, and. Ephraim was defeated by the men of
Gilead. Those who came so eager for war were glad
then to save themselves by flight. But escape was de-
nied them. They must cross the Jordan to reach their
home, and the Gileadites, whom they had insulted, were
waiting at the fords to prevent them from passing over.
The Ephraimites had been proud of their powerful tribe,
now they were glad to deny that they belonged to it ;\but
even that cowardly trick did not save their lives. The
Gileadites did not trust their word ; they had a plan to
prove whether or not what they said was true. When
a suspected person appeared at the ford, the waiting
Gileadites put the question, “ Art thou an Ephraimite ?”
If he said he was not, they told him to say Shibboleth,
which the Ephraimites were certain to pronounce Sib-
boleth. This was a sure way of discovering them, and
all who were discovered were slain on the spot. It
seems cruel to make such a slaughter among them, yet
doubtless they deserved it, and Jephthah considered it
a necessary act of justice. Of the sons of Ephraim
there fell at this time forty-two thousand. The fate of
this proud tribe teaches us how true is the proverb which
says that “a haughty spirit goes before a fall.”
STRENGTH AND WEAKNESS. 141

George. Did Jephthah fight any more battles, grand-
father ? |

Grandfather. We hear of no more battles that he
fought. For six years he judged Israel, then he died.
The next fighting of which we hear was the most remark-
able feud that the world ever saw. A warrior fought
alone, entirely unassisted by man; by the strength of
his arm his enemies fell in crowds round him.

Johnnie. What was his name, grandfather ?

Grandfather. Samson.

George. Samson! Oh, I should like to hear all about
him.
Grandfather. I shall give you a history of him, then.
His whole life was a war. In the town of Zorah, in the
tribe of Dan, lived a man of the name of Manoah. To
his wife and to himself also an angel appeared to an-
nounce the birth of a son, who was to be a Nazarite
from the day that he was born.

George. What is a Nazarite ?

Grandfather. A Nazarite was one who was set apart
for the service of God in a peculiar manner. They
bound themselves by a vow to taste no wine nor strong
drink of any kind, and not to cut the hair of their heads.
People took this vow of their own accord, for a week, or
for a month, or for any length of time that they chose.
The son of Manoah was born a Nazarite, and was com-
manded to continue so during his life. He was called
Samson, which means a little sun. When very young he
began to signalize himself, but we have no particulars of
142 BATTLES OF THE BIBLE.

his early feats. The first remarkable action of which
we are told was performed by him when on his way to
Timnath with his father and mother. Timnath was 4
town in the tribe of Judah, but it was inhabited, in part
at least, by Philistines, to whom, at this time, the
Israelites were tributary. Samson had seen a Philistine
woman in Timnath whom he wished to marry. His
father and mother were by no means pleased with the
match, but to gratify him they agreed to it, and accom-
panied him to the place where she lived to make arrange-
ments about it. On the way Manoah and his wife kept
the high way, while Samson sauntered through the
vineyards. A fierce young lion, roaring for his prey,
fixed his eye on Samson. The young Danite seized the
monarch of the woods, and strangled him as easily as if
he had been a kid, without either knife or stick in his
hand. Of this great feat Samson did not boast in the
least ; he did not even tell his father and his mother of it.
We ought to learn modesty from his example. Some
time after that Samson, with his father and mother, were
again on their way to Timnath. His marriage was to take
place at this time. Curiosity led him into the vineyards,
to see if anything remained of the lion that he had killed.
The skeleton was there, and of it a swarm of bees had
made a hive, which they had filled with honey. Samson
took some honey out with his hands, no more afraid of
the bees than he had been of the lion; he ate of the
honey himself, and gave to his father and mother. It
was customary at the marriages of the Jews to have a
STRENGTH AND WEAKNESS. - 1438

feast which lasted for seven days. Samson followed
the ordinary custom, and his bride’s relations brought
him thirty young men to keep him company. That
these young men might have something to occupy
their minds, Samson said he would give them a riddle.
If they found it out before the seven days of the feast
were ended, he would give to each of the thirty a
complete suit of clothes; if they did not find it out,
each of the thirty must give him a suit of clothes. The
young Philistines agreed to these terms, so Samson pro-
pounded the riddle, “ Out of the eater came forth meat ;
out of the strong came forth sweetness.”

Johnnie. Did they find out the riddle, grandfather, in
the seven days?

Grandfather. No, they did not find it out at all.

Johnnie. That was very stupid.

George. Do you know it, Master Jack ?

Johnnie. No, I do not know it yet.

George. Then why do you call them stupid ?

Johnnie. If I had tried for seven days to find it out,
and if I had had twenty-nine people to help me, I would
perlraps have found it out.

Grandfather. Whether they were stupid or not, we
are certain that they were thirty as cowardly and bar-
barous men as could be found any where. So much were
they vexed that they could not find out the riddle, that
they were actually so unmanly as to threaten to burn to
death the bride with all her relations, if she did not find
out the riddle and tell it to them.
144 : BATTLES OF THE BIBLE.

Johnnie. But how could they expect her to find out
the riddle when they could not do it themselves ?

Grandfather. They meant her to ask her husband,
which she did, and teased him so much and so long that
he told her the meaning of the riddle. She went straight
to her own countrymen and told it to them. So on the
seventh day of the feast they were able to come to
Samson with the answer, “ What is sweeter than honey,
and what is stronger than a lion ?”

Johnnie. Was that the answer, grandfather ? I do not
understand the riddle at all.

Grandfather. You remember of the honey that Samson
found in the skeleton of the lion; that was meat coming
out of the eater, and the sweetest of food coming out of
the strongest of animals.

Marianne. But the Philistines did not find out the
riddle themselves. Samson would not be obliged to
give them the suits of clothes that he had promised in
case they found it out; they did not deserve them.

Grandfather. Samson knew that they had taken a
base method to find out the answer to the riddle, so that
they were not justly entitled to the garments, but he did
not refuse to give them. He went to Askelon, a town of
the Philistines; there he slew thirty men, and gave their
garménts to the thirty young men at Timnath.

Marianne. That was a strange thing to do, grand-
father. These other thirty men had not done him any
harm.

Grandfather. You must remember that Samson was
STRENGTH AND WEAKNESS. 145

raised up by God to punish the Philistines for the injuries
they had inflicted upon Israel ; his connection with them
was permitted, that he might injure them the more.
After this Samson being much displeased with the con-
duct of his new relations, went home to his father’s house
for some’ time. When he came again to see his wife he
brought a kid to her, as a token that there was to be
peace between them. His father-in-law refused to let
him see her, telling him that she had got another husband,
and that he could take her younger sister if he liked.
Thus a cause was given to Samson for doing harm to the
Philistines, and he took a strange way of injuring them.
He took three hundred foxes and fastened them in couples,
tail to tail, and put a firebrand between each pair of
tails. When he let them go, they ran in among the
Philistines’ corn and set it on fire, both what had been
cut and what was still standing. It was in the time of
wheat harvest, so that all the corn was ripe, and would
be quite dry. Besides burning the corn, the firebrands
set on fire the vines and olive trees. Samson was moved
to do this by God, for the Philistines deserved this, and
more than this, because they had so long abused the
good gifts of the Almighty in giving them as offerings to
their false gods. The Philistines did not dare to revenge
this injury upon Samson himself, but they seized his wife
and father-in-law, and burnt them to death. Thus
strangely did the very death she had sinned to avoid
come upon this wife of Samson. Her fate teaches us
that we ought on no account to do what is wrong, even
L
146 BATTLES OF THE BIBLE.

though it be to avoid the greatest of dangers. Samson
then fell upon the Philistines and slew a great many of
them, and afterwards he retired to the top of the rock
Etam, a strong place in the tribe of Judah, to the top of
which two men could not go abreast. While he staid
there the Philistines assembled a large army and pitched
in Judah. The men of Judah asked them what they
wanted. To bind Samson they said they hadcome. Then
three thousand men of the tribe of Judah went up the
rock Etam, and asked Samson what he meant by irritating
their masters, and so bringing evil upon his own people.
Those cowardly Israelites were not ashamed to tell the
only man who fought for their deliverance, that they were
come to bind him and give him into the hands of his
enemies, who they knew would put him to death.
George. But Samson would not let them bind him ;
even three thousand men could not conquer him.
Grandfather. He could have resisted if he had
chosen, but he did not. After his countrymen had
promised that they would do nothing to him themselves,
he permitted them to bind him. ‘Two new cords they
used for the purpose, that he might be bound securely.
The Philistines shouted for joy when they saw their
great enemy in their power, as they thought. But it
was not long that they had cause to rejoice. No sooner
was Samson amongst them than the Spirit of the Lord
came upon him, and he broke the strong cords that
bound him as easily as we would break flax that has
been burnt. Then he took up a jaw bone of an ass
STRENGTH AND WEAKNESS. 147

that lay near, and with it he slew a thousand men. If
they offered to resist, their resistance was vain; but it
is very probable that they were paralyzed by terror at
his wonderful strength, and the suddenness of his attack.
In memory of this achievement, Samson gave a new
name to the place where it happened; he called it
Ramath Lehi, which means the lifting up of the jaw
bone. Lest he should be exalted in his own strength,
and forget the God from whom he derived it all, ‘imme-
diately after this he was made to suffer greatly from
thirst, so that he was like to die for want of water. In
his distress he cried to God, who answered him by
causing a fountain of water to spring up in a hollow
place that was beside. Thankfully he drank of it, and
called the fountain Enhakkore, which means the.well of
him that cried.

The next great feat that Samson performed was in
Gaza, a town which had belonged to the tribe of Judah,
but had fallen into the hands of the Philistines. As
soon as the people of Gaza knew that Samson was in
their town, they locked their gates, and set guards to
seize him when he made an attempt to leave. To the
gates the Danite went, and lifted these strong doors
with their posts and bars ; he put them on his shoulders
and carried them to the top of a hill, where his own
countrymen from Hebron could see them to their com-
fort, and his enemies from Gaza could see them to their
confusion. The Philistines now became convinced that
if they conquered Samson at all it must be by stratagem.
148 BATTLES OF THE BIBLE.

So they fell upon their old trick, that of getting a wo-
man on their side. They bribed a woman called
Delilah to find out where his great strength lay. If she
could succeed in getting him to tell her this secret, they
promised each to give her eleven hundred pieces of silver.

George. How much would that be altogether in our
money ?

Grandfather. There were five of the lords of the
Philistines, rulers of their five chief cities, so that it
would be fifty-five hundred shekels of silver which they
promised ; this amounts in our coin to about three hun-
dred and forty-three pounds fifteen shillings. Delilah
was one of those contemptible characters who love
money above all things, so she did her utmost to earn
the reward of treachery. Samson told her first that if
he were bound with seven green withes that were never
dried, he would be as weak as any man. The lords of
the Philistines brought her the withes,—she bound him
with them,—brought men into the room to take him,
and called out, “The Philistines be upon thee, Samson.”
As easily as tow is broken when it touches the fire,
Samson broke the withes that bound him. Delilah
complained that he had mocked her, and besought him
to tell her the truth. He said that if he were bound
with new ropes that never had been used, he would be
weak. She got the ropes, bound him, and brought in
the Philistines to seize him. The strong ropes were
like a thread on Samson’s arms, he broke them so
easily. Again Delilah fell upon him with her flatteries,
STRENGTH AND WEAKNESS. 149

and besought him to tell her the truth. “If thou
weavest,” he said, “ the seven locks of my head with
the web.” When he was asleep she wove his hair into
the web, and fastened it firmly. “The Philistines be
upon thee, Samson,” she called. He rose, and so strong
was his hair that he carried off with it the web into
which it was woven, and the pin that fastened it. Al-
though Delilah saw that she had been mocked three
times, she did not cease her attempt to find out in what
Samson’s great strength lay. She pressed him daily,
and urged him so that he had no rest; and he was at
last prevailed upon to tell her the truth. He had been
a Nazarite, he told her, from his birth; and if his hair
were taken from him he would lose his strength.

Marianne. Why did he tell her that, when he knew
she would give him up to the Philistines? It was not
right in Samson.

Grandfather. It was very wrong, and he suffered for
it severely.

Johnnie. But what difference could the having long
hair make to his strength ? I do not understand it.

Grandfather. It could make no difference in itself,
but the command had come from God that the hair of
Samson’s head was neither to be cut nor shaven. To
neglect this was disobedience to a divine command ;
and He who gave the command justly punished the
disobedience of it, by taking away the strength that was
his gift. We may learn from this that we cannot ex-
pect the blessing of God to be with us unless we attend
150 - BATTLES OF THE BIBLE.

to everything that He requires, however unimportant it
may seem to us. When Samson told Delilah that the
losing of his hair only could weaken him, she saw that
it was the real truth. She called for the lords of the
Philistines, and told them to bring money'with them, for
this time she was sure that they would get their enemy.
They came ;—and while Samson was sleeping, a man
shaved his head. When Delilah called, “ The Philis-
tines be upon thee, Samson,” he awoke, and rose up, but
his strength was gone,—the Lord had departed from
him. The Philistines seized him, put out his eyes,
and took him to Gaza. There they bound him with
fetters of brass, and confined him in the prison, where
they made him grind corn in a hand-mill. This was
very hard work, and it was a common mode of punish-
ing offenders in those days, before wind-mills and water-
mills were invented.

Johnnie. Did they keep Samson long in the prison ?

Grandfather. We are not told the exact length of
time, but he was only freed from confinement by death.
The Philistines made a great feast to Dagon, their god.
This Dagon was a strange image, with a head like a
man, and a tail like a fish. Yet these ignorant Philis-
tines believed that this object which they worshipped
had given Samson into their hands. Their readiness to
give the honour of their success to their false god
teaches us to be more careful in ascribing the praise in
all things to our God,—the living and the true God. It
was a proud day for the Philistines when they assembled
STRENGTH AND WEAKNESS. 151

in the temple of Dagon, and brought in their enemy,
once so formidable, released from his prison and from
his labour, that they might insult him by making sport
of him. The sightless son of Manoah asked the lad
who led him to put his hands upon the pillars which
supported the house, that he might lean upon them.
The lad obeyed. Then Samson called to the Lord ;—
his prayer was not loud, but it was earnest. These were
the words of it :—‘“ Oh Lord God, remember me, I pray
thee ; and strengthen me, I pray thee, only this once, oh
God, that I may be at once avenged of the Philistines
for my two eyes.”

This prayer was heard, and answered in the moment
of its utterance. Strength, as great as he ever had,
was given to Samson. He bowed down with all his
might, and broke the strong pillars that supported the
idol temple, so that the whole fabric fell to the ground,
and all the people it contained were killed.

George. How many people were there in it f

Grandfather. We are told that the house was full of
men and women, and that there were three thousand on
the roof: they had placed themselves there that they
might be amused by seeing their blind enemy. Their sud-
den death should be a warning to us never to mock those
who have been unfortunate, for it was when the Philis-
tines were so engaged that destruction came upon them.

Marianne. Was it right, grandfather, for Samson to
kill himself and all those people ?

Grandfather. He died as a patriot for the good of
152 BATTLES OF THE BIBLE.

his country ; and there is no doubt that the manner in
which he met with his death was approved of by God,
seeing it is recorded that strength to perform his last act
was given him in answer to prayer.

Johnnie. How did anybody know what Samson said
in his prayer ?—nobody heard it.

Grandfather. God heard it, and he revealed it to the
inspired writer of Samson’s history.

Marianne. Was Samson’s prayer a good prayer,
grandfather ? He prayed for vengeance on his enemies.

Grandfather. They were the obstinate enemies of
God and of his people. Had they not been so, it would
have been wrong to pray that they might be punished.
Then Samson prayed as a prophet,—the Lord put it
into his heart so to pray; that by putting honour upon
the last scene of His servant’s life, He might shew that
He had forgiven him. Samson was buried by his
brethren in his father’s burying place. He had judged
Israel twenty years.

Jephthah besought direction from God before he en-
tered upon his duties as leader of the Israelites,—What
do we learn from this ?

Jephthah’s daughter unhesitatingly yielded to the
performance of her father’s vow,—What does this
teach ?

What may we learn from the fate of the proud tribe
of Ephraim ?

Samson killed a young lion, but did not tell his father
STRENGTH AND WEAKNESS. 153

or his mother of it,—What may we learn from his
example ?

What are we taught by the fate of Samson’s wife ?

Samson, in losing his hair, lost his great strength,—
What may we learn from this ?

The Philistines ascribed the honour of their success
to their false god,— What does this teach us ?

What may the sudden destruction of the tormentors
of Samson warn us to avoid ?
154 ‘BATTLES OF THE BIBLE.

THE FIRST KING OF ISRAEL.

‘“* Short be your sleep, and coarse your fare,
In vain, till God has blest ;
But if his smiles attend your care,
You shall have food and rest.

‘* Nor children, relatives, nor friends
Shall real blessings prove,
Nor all the earthly joys he sends,
If sent without his love.”

Grandfather. The year after the death of Samson,
the Israelites, being weary of the yoke imposed on them
by the Philistines, resolved to make an attempt to free
themselves from it. They marched out to fight against
them. The Philistines met them in battle, and were
victorious. Four thousand of the Israelites fell; those
who remained retired to their camp.

Marianne. Why were they defeated, grandfather? It
was right to try to free themselves from the Philis-
tines.

Grandfather. It was; but they ought first to have
THE FIRST KING OF ISRAEL. » 155

repented of those sins which had brought the Philistines’
yoke upon them. They ought to have turned to the
Lord with all their heart; when they did not do so
they did not deserve to win. After they had been de-
feated they ought to have humbled themselves, and
confessed the evil they had done. Instead of which, they
brought the ark into the camp, expecting that it would
save them from being again overcome by their enemies.
Marianne. But was it not good in them to do that ?
Grandfather. No; for they were forbidden to remove
the ark after it was placed at Shiloh; and even had that
not been the case, they would have been wrong, for to
expect that they would be victorious because they had
taken the ark into the camp, was trusting in an action
of their own, and not in the blessing of God. All who
trust in outward forms, without seeking that their hearts
be pure before God, are like these Israelites. Religion
must be in the heart, if it exist at all.
George. Were the Israelites beaten again ?
Grandfather. When the ark came into the camp all
the men of Israel shouted for joy; but the Philistines
feared, and said one to another, ‘ God is come into the
camp. Woe unto us, for there hath not been such a
thing heretofore. Woe unto us, who shall deliver us
out of the hand of these mighty gods? these are the
gods that smote the Egyptians with all the plagues in
the wilderness.” They shewed their ignorance in think-
ing it a strange thing that God had come into the camp,
He who fills all space at all times. Little better could
156 BATTLES OF THE BIBLE.

have been expected from the worshippers of Dagon, but
better might have been expected from the chosen people
than to look upon the ark as their god. The Philistines
did not suffer themselves to be overcome by terror ; they

resolved to exert themselves and fight the more bravely,
~ the more danger there was of their being overcome. A
second time Israel was smitten by the Philistines, smitten
with a very great slaughter, for of the children of Israel
thirty thousand footmen fell, and the remnant, quite dispi-
rited, gave up all thoughts of opposing again their victor-
ious enemy. ‘The ark was taken by the Philistines, and
the two sons of the high priest were slain. This was sad
news for all Israel to hear, but it was particularly sad
for Shiloh, the town where the ark had been kept, and
where the high priest lived. Thither ran a fugitive from
the army, with his clothes rent, and earth upon his head.
Eli the high priest, an old man of ninety-eight, sat by the
road side at the entrance of the city, anxious, very anxious,
for the ark of God. The fugitive soldier dreaded to tell
him the terrible tidings. He passed him—he could easily
pass him, for the old man’s eyes were dim—ran into the
city, and proclaimed it there. One cry of anguish, a cry
that came from many voices, told the city’s grief. The
high priest asked the meaning of the loud lamentations
that he heard, and he must be told. Still the messenger
shrunk from telling him the tale. “I am he that came
out of the army,” said the soldier of Israel, “and I fled
to-day out of the army.” “ What is there done, my son ?”
said Eli. The simple question must be simply replied
THE FIRST KING OF ISRAEL. 157

to; there was no use in trying toevade it. Few words
sufficed to tell the tale of Israel’s disgrace. Thus the mes-
senger replied, “ Israel is, fled before the Philistines, and
there hath been also a great slaughter among the people,
and thy two sons also, Hophni and Phinehas, are dead,
and the ark of God is taken.” The most disastrous
loss was related the last. Eli bore up under the others,
but when mention was made of the ark of God, his heart
died within him, he fainted away, fell from his seat
beside the city gate, and was killed by the fall.

Johnnie. Was Eli a good man?

Grandfather. He was a very good man, but he had
provoked the displeasure of the Lord, because his
sons were very wicked, and he did not punish them for
it. For this it had been declared to him from the Lord
that judgments were to come upon his house, that his
sons were to meet with an untimely fate, and that the
office of the high priest was to be taken from his family.
All these predictions came to pass at the time ap-
pointed.

George. Did the Philistines keep the ark long in their
country ?

Grandfather. They did not dare to keep it long, it
wrought such havoc among them. They took it first to
the town of Ashdod, and put it in the temple of Dagon
that was there. The next morning when they entered
the temple, they saw the image of Dagon lying flat on
its face before the ark of the Lord. They lifted their god,
and set him in his place again. The morning after, when
158 BATTLES OF THE BIBLE.

they went early to the temple of their god, they saw the
image again fallen down, with both its head and hands off;
there only remained the stump or tail, the part of Dagon
that was like a fish. Besides the disgrace that was
thrown upon their god, the people of Ashdod were
smitten with sore diseases, so they resolved to get rid of
the ark. It was agreed that it should be carried to
Gath. The same calamities attended it there; many of
the inhabitants died, so they carried it to Ekron. When
the Ekronites saw it coming, they cried out—* They have
brought about the ark of the God of Israel to us, to slay
us and our people.” They called on the lords of the
Philistines, and told them to send the ark away to its
own place, for the hand of God was very heavy upon
the people.

Johnnie. But why did they always take it into a
town? They should have put it far away from all the
houses.

Grandfather. Some tell us that they did try that, and
that multitudes of mice sprung up from the ground, and
destroyed the corn, which was now nearly ripe. Seven
months the Philistines had the ark, and they had far
greater cause of rejoicing for its departure than for its
arrival. They made a new cart, and tied to it two milk
cows, which never had before been yoked. The ark was
put in the cart, and the Philistines said to each other,
that if the cows took the direct road to the land of Israel,
they would then know that the plagues that had afflicted
them had come from the God of Israel. They took the
FIRST KING OF ISRAEL. 159

straight way, lowing as they went, for they were leaving
their calves behind them. The people of Bethshemesh
were reaping their wheat harvest in the valley,—they
looked up and saw the ark coming along the highway.
It was a joyful sight to them. With thankful hearts they
offered burnt offerings and sacrifices to the Lord. Let
us follow the example of these men of Bethshemesh, and
prize highly the possession of the word of God, even the
gospel of truth. But the Bethshemites sinned in looking
into the ark, for which more than fifty thousand of them
were smitten with death. Let us be taught by their
fate to avoid their sin, and always to speak and think of
sacred things with reverence and humility.

It was twenty years before the Philistines and the
Israelites again met on the battle field. All that time
the children of Israel were subject to the Philistines.
They dreaded the thought of attempting to regain their
freedom. Samuel went about among the people, and
preached to them to put away their false gods, and to turn
to the Lord with all their heart, and that if they did so,
then would the Lord deliver them out of the hand of the
Philistines. The people, humbled by their sufferings, be-
nefited by the words of Samuel ; their false gods they de-
stroyed, their altars they demolished. Samuel then told
the people to assemble at Mizpeh, that he might pray for
them there. They went, and when the Philistines heard
of their gathering, they assembled an army, and marched
into the land of Israel. The sons of Jacob had no sooner
collected to pray than they were called to fight. They
160 BATTLES OF THE BIBLE.

asked Samuel to cry to the Lord for them. He did so,
and the Lord heard him. When the two armies en-
countered each other on the field, the Lord caused a
dreadful thunder storm to discomfit the Philistines, so
the Israelites were victorious. Samuel took a stone and
called it Ebenezer, the stone of help, for he said, “ Hither-
to hath the Lord helped us.” By this victory the chil-
dren of Israel were freed from the yoke of the Philistines,
and the hand of the Lord was against these worshippers
of Dagon all the days of Samuel. However, Israel had
other enemies. It was only the year after that on which
the Philistines were subdued that Nahash the Ammonite
encamped against Jabesh-Gilead.

Marianne. Had the Israelites been doing what was
not right, that an enemy came against them ?

Grandfather. They had done wrong in being dissatis-
fied with the mode of government appointed for them by
God ; they desired a king, like the nations around them.

George. But what harm was there in wishing for a
king ?

Grandfather. The people of Israel were under the
direct government of God, and to desire a king was re-
jecting his authority. For that reason it was wrong ;
yet the Lord designed to govern his people by kings, for,
nearly four hundred years before this, he had caused
Moses to write directions for the king who was to be set
over the people.

George. How did they choose their king ?
Grandfather. The Lord chose him ; he selected one, the
THE FIRST KING OF ISRAEL. 161

first acts of whose reign promised well for future great-
ness. The Ammonites, as I told you, had besieged
Jabesh-Gilead, a city in the tribe of Gad, east from the
Jordan. The people of the place wished to make a cove-
nant with Nahash, the leader of the Ammonites. They
offered to submit upon terms. The terms proposed by
Nahash were so very harsh that they hesitated about
agreeing to them. “On this condition will I make a
covenant with you, that I may thrust out all your right
eyes, and lay it for a reproach upon all Israel.” Such
was the proposition of the haughty Ammonite. The men
of Jabesh-Gilead asked for seven days’ respite, that they
might send messengers through the land of Israel to see
if their brethren would come to their assistance. If at
the end of seven days succour did not arrive, they would
submit to the conditions that Nahash imposed.

Johnnie. Why did Nahash wish to put out their eyes ?
What good could that do him ?

Grandfather. It rendered them unfit for war.

Marianne. But it was only their right eyes that he
threatened to put out, that would not make them blind
—why did he not put out both their eyes ?

Grandfather. The right eye only was used in fighting,
as the shield was held over the left, and putting out of
both eyes would have made the people unable to work,
and then they could not have paid any tribute to Nabash.
Through the land the messengers from Jabesh-Gilead
travelled, and, among other places, they went to Gibeah,
a city in the tribe of Benjamin, where lived Saul, the

M
162 BATTLES OF THE BIBLE.

newly elected king. Although a king, he followed the oc-
cupation to which he had been accustomed. He was com-
ing out of the field after his herds, when he heard a noise
of weeping and lamenting. He asked the reason, and
in reply was told the tidings that had come from Jabesh-
Gilead. His indignation was roused. He took a yoke
of oxen, and cut them in pieces, and employed messen-
gers to carry these pieces through all the coasts of Israel,
saying to the people, “ Whosoever cometh not forth after
Saul and after Samuel, so shall it be done unto his oxen.”
The Spirit of the Lord guided Saul, so that he acted
wisely. The fear of the Lord was on the people, so
that they obeyed willingly. This shews us that it is the
wisdom that cometh from above that teaches how to
command as well as how to obey. When the people
had assembled, as the king commanded, he numbered his
forces, and found that they amounted to three hundred
thousand of the men of Israel, and thirty thousand of the
men of Judah. Without delay, he sent off the messen-
gers who had come from Jabesh-Gilead to comfort their
distressed townsmen with these words, “ To-morrow by
that time the sun be hot, ye shall have help.” Saul
was better than his word; he came before he had pro-
mised. He divided his men into three companies, and
in the morning watch, before the men of Nahash had
roused themselves from their slumbers, the children of
Israel fell upon the children of Ammon, and utterly de-
stroyed their army. By this victory the people’s opinion
of Saul was raised considerably, and they spoke to Samuel
THE FIRST KING OF ISRAEL. 163

about putting to death all those who had ventured to
speak slightingly of the new king. This came to Saul’s
ears, and he spoke nobly. These were his words:
“There shall not a man be put to death this day, for
to-day the Lord hath wrought salvation in Israel.” This
teaches us that the mercy of the Lord towards ourselves
should incline us to shew mercy to others.

Marianne. I think Saul was a very good king, grand-
father. I always thought that he had been a bad man.

Grandfather. He commenced his reign well, but it
was not long before he fell off sadly. As long as he
followed the directions of God, by his prophet Samuel,
he did what was right; but when he attempted to ma-
nage for himself, he mismanaged grievously. In the
second year of his reign he chose three thousand men to
be with him and his son; the rest of the people he dis-
missed,—an act of partiality which affronted the great
body of the people. Then he excited the Philistines to
make war upon him, by attacking one of their garrisons.
That warlike nation gathered in great force to revenge
themselves upon the Israelites. They had thirty thou-
sand chariots, six thousand horsemen, and people as
numerous as the sand on the seashore. The number of
chariots seems rather incredible. Some make it only
three thousand ; others account for the thirty thousand
by supposing that the greater number were carriages
for conveying baggage, and only a small part of them
chariots of war. Instead of uniting and meeting the
danger bravely, the men of Israel hid themselves in
164 BATTLES OF THE BIBLE.

thickets, in caves among the rocks, and in pits in the
ground. Many of them sought for safety in fleeing from
the foe across the Jordan, and even those who staid with
Saul were trembling and afraid. Samuel had appointed
Saul to wait for him seven days at Gilgal. Saul waited
till the seventh day came, but had not patience to wait
till it was ended. He had the presumption to offer a
burnt-offering himself. Scarcely had he done this when
Samuel came and reproved him for it, and told him that
the Lord had rejected him from being king, and had
chosen another man whom he was to make captain over
his people.

Marianne. I do not understand very well, grandfather,
why it was so wrong in Saul to offer a burnt-offering
without Samuel being there.

Grandfather. It was the command of God that no-
thing of the kind should be done till Samuel came; and
the sentence that was passed upon Saul for this dis-
obedience teaches us, that by neglecting to obey the
commands of God in any one thing, we forfeit our title
to the heavenly kingdom, which is prepared for the just.

George. What did Saul do after Samuel had told him
that he was to lose the kingdom ?

Grandfather. He numbered his army and found that
he had only six hundred men, and quite unarmed, for
not a single man had a sword or a spear, except the
king himself and his son. Neither was there an Israelite
who could supply them with any of these things, for
the Philistines obliged them to go to them to get all
THE FIRST KING OF ISRAEL. 165

their iron work done. So there was not a smith in
all the land of Israel.

Marianne. Was not that a strange thing for the
Philistines to do ?

George. Not strange at all. Cyrus did the same
to the Lydians when he conquered them, and other con-
querors have done it too.

Grandfather. It was not so strange that the Philis-
tines should desire to prevent the men of Israel from
making implements of iron; but it was strange that the
Israelites submitted to it. It was very weak in them
to yield to such tyranny. It made them very defence-
less at this time, when detached parties from the Phili-
stines were laying waste their country, and plundering
their people. The Israelites, for their sins, suffered
from terror and oppression, But although terror
weighed down the spirits of almost all the men of
Israel, there was at least one whose brave heart was
not cowed: it was Jonathan, the son of Saul. The
king and his six hundred men sought a sequestered
place to stay in, where no one was likely to spy them
out; but Jonathan did not think of hiding from his
enemies ; his thoughts were of attacking them. He did
not tell his father nor any one, except his armour-bearer,
whom he asked to go with him to the Philistines’
garrison.

George. Why did he not take all the army with him ;
two men could do nothing against so many ?

Grandfather. The others would have been afraid to
166 BATTLES OF THE BIBLE.

go, they stood in such awe of the Philistines, and very
likely Saul would have forbidden his son to go had he
been informed of the enterprise beforehand. ‘Two men
with faith in God can do more than two thousand with-
out that strengthening faith. This Jonathan knew, as
we see by what he said to his armour-bearer,—“ Come,
and let us go over unto the garrison of these uncircum-
cised: it may be that the Lord will work for us; for
there is no restraint to the Lord to save by many or
by few.” ‘The armour-bearer was quite willing to go
wherever his master led. Yet J onathan wished to do
nothing rashly. He thought it would be wrong need-
lessly to throw away his own life and that of his faith-
ful follower. He thought of a plan for ascertaining
whether or not it was right to attack the garrison. This
was his plan: He and his companion were to discover
themselves to the Philistines. If they asked them to
stay till they came to them, then they would not go up
to attack them; but ‘f the Philistines told them to go
up, the two Israelites were to regard that as a sign that
the Lord had delivered the heathen into their hands.

George. That was a strange plan. ‘They would have
had more chance of success if they had taken the Philis-
tines by surprise.

Grandfather. It might have seemed presumptuous in
Jonathan to attack the enemy with only one man to
assist him, unless he was quite sure it was the will of
God he should do so; and he knew that God could
make his will known to him even by a Philistine. When
THE FIRST KING OF ISRAEL. 167

the two Israelites shewed themselves at the foot of the
rocks where their enemies’ garrison was stationed, the
Philistines looked down upon them and said one to an-
other, “ Behold, the Hebrews come forth out of the
holes where they had hid themselves.” To the Hebrews,
whom they so despised, they called out, “ Come up to
us, and we will shew you a thing ;”—as if these two He-
brews were idle wanderers with nothing to do but gaze
about them. The Philistines little knew the sort of men
to whom they spoke. When Jonathan heard them
speak thus, he said to his armour-bearer, “ Come up
after me, for the Lord hath delivered them into the
hand of Israel.” It was a very steep rock on which
the Philistines were posted,—so steep that Jonathan
and his armour-bearer had to climb it on their hands
and knees. One might think it would have been easy
for their numerous enemies to have driven them down
the rock before they got to their feet upon the top of
it; but these two Hebrews were preserved by God.
They gained the summit, and in a very short space of
time they had slain twenty of their enemies. General
consternation spread through the camp of the Philistines.
That great army, numerous as the sand on the sea
shore, trembled, though the warriors who opposed them
only numbered two. They trembled because the Lord
sent fear into their hearts. The success which attended
Jonathan in this enterprise teaches us, that if we ac-
knowledge God in all our ways He will direct our steps.

George. But what did the Philistines do, grandfather ¢
168 BATTLES OF THE BIBLE.

Jonathan and his armour-bearer could not kill many of
them.

Grandfather. They killed each other, for the terror
that had taken possession of them made them unable to
distinguish friends from foes. The watchmen of Saul’s
little army looked out upon their enemies, and saw, to
their surprise, that great multitude melting away and
beating down one another. Saul and his people were
emboldened by this sight. They went forth to the
battle, and all the Israelites who had hid themselves
ventured now to shew their faces in broad daylight, and
marched against the fleeing foe. Other Israelites were
there before them—those who had deserted their coun-
try’s interests in the time of its greatest danger, and
who had joined themselves to the camp of the enemy
——even they turned their hands against the Philistines
now when they saw them already smitten. Whichever
side they might fight on they could bring little honour
to it. The king was very desirous that now when his
subjects had begun to fight, they should continue all
that day to pursue their enemies, and allow nothing to
interrupt them. That this point might be gained, he
said, “ Cursed be the man that eateth any food until
evening, that I may be avenged on mine enemies.”

Marianne. Was it right of Saul to wish a curse upon
the people, grandfather ?

Grandfather. It was not right; we ought to bless,
and curse not. It was cruel in Saul to lay such a com-
mand upon the people, for it weakened them, and made
them unable to pursue their enemies.
THE FIRST KING OF ISRAEL. 169

George. But it would have wasted a great deal of
time if they had gone straggling about seeking for food.

Grandfather. Well, he might have forbidden them to
wander in search of it, but to forbid men who had
hard work before them, and who were faint with hun-
ger, to forbid them to eat the food that lay at their
hands, was too much. The command was very unwise,
but the threat that was joined to it was positively sin-
ful.

Johnnie. If I had been there I would not have cared
for the king. I would have taken something to eat.

Grandfather. Ah, but that would have been very
wrong. We are bound to obey those who have authority
over us, whether they be good people or not. It is not
only to the good and gentle rulers that we are com-
manded to submit, but also to the froward.

Marianne. Did all the people obey the order Saul
gave?

Grandfather. All except Jonathan, who was not
present when the command was given. In the pursuit
the Israelites went through a wood. There was such a
quantity of wild honey in the trees that it was dropping
upon the ground, yet none of the people touched it, to
their honour be it spoken. Jonathan only, in his father’s
army, was ignorant of his father’s command, so he took
a little honey, by which he was greatly refreshed. Then
some of the people about him told him how the case
stood, which it greatly grieved him to hear. The
people, from faintness, were unable to pursue their ene-
170 BATTLES OF THE BIBLE.

mies so far as they might have done, and at evening
they fell so eagerly upon their food that they devoured
meat half raw, and did not even wait till the cattle
were properly. killed. Saul thought of continuing the
pursuit that night. His people made no objection.
The high priest who was with him said that they ought
to ask advice from God. To this Saul agreed. They
asked, but their prayers were not answered. This
shewed the king that some of the people had disobeyed
him, and he resolved to discover the offender, that he
might put him to death. Some of the people knew
what Jonathan had done, but none of them would tell
of it. The only plan to find out the offender was to
cast lots, which Saul did, and Jonathan was taken. His
father asked what he had done. He frankly confessed
that he had taken a little honey, and gave himself up
to die without urging anything in his own defence—
neither his ignorance of his father’s command, nor the
great obligations the people were under to him.

Johnnie. But Saul would not kill Jonathan, seeing
he did not know of the command ?

Grandfather. Saul passed sentence upon his son very
speedily. He wished that God would do so to himself,
and more, if Jonathan did not die. Yet Jonathan did
not die. The people rose up in his defence,—* Shall
Jonathan die,” they exclaimed, “ who hath wrought
this great salvation in Israel?” They had submitted
to their king in everything else, however contrary to
their own natural inclinations, but they could not sub-
THE FIRST KING OF ISRAEL. 171

mit to see their prince unjustly put to death. Saul
could not have been otherwise than well pleased that
the life of his son was saved by the people, though he
would not do it of his own accord. From Saul’s con-
duct on this occasion we are warned to avoid rashness,
for by it he had very nearly sacrificed one of the most
valuable lives in the country. From Jonathan’s conduct
we are taught to seek for that composure of spirit which
can bear injustice with meekness. From the conduct
of the people we learn that we ought actively to take
part with the oppressed.

George. Did Saul fight many more battles ?

Grandfather. Yes, he fought against all his enemies
round about, and with the Philistines he was at war all
his days; but of many of his battles we have no ac-
count. But there is one of which I must tell you some-
thing. The Lord commanded him to march against the
Amalekites, and cut them all off, as a punishment for
what they had done to the Israelites when they were in
the wilderness. Saul went against them with a large
army, and God gave them into his hand, but he did not
entirely destroy them, for he spared the life of the king,
and he did not kill the best of the cattle and sheep.
Probably covetousness was his inducement in both cases.
He tried to make a plausible excuse for his conduct to
Samuel, telling him that he had kept the animals to
offer as sacrifices to the Lord. But Samuel told him
that the Lord was greatly displeased—that no sacrifice
could be acceptable in his sight unless it were accom-
172 BATTLES OF THE BIBLE.

panied by obedience. “To obey,” said the prophet,
“is better than sacrifice, and to hearken than the fat
of rams.” These words of Samuel teach us that all the
profession we may make is of no avail, unless we make
it our constant endeavour to do the will of God. Saul
is a striking example of the evil of disobedience. After
this affair in regard to the children of Amalek, he had
to hear his doom repeated to him by Samuel, who told
him that because he had rejected the word of the Lord,
the Lord had rejected him from being king, and had
given the kingdom to a neighbour of his, who was
better than he. Then the prophet Samuel, though a
man of peace, took the sword of justice in his hand,
and executed the commands of God in putting to death
Agag, king of the Amalekites.

We must conclude now ; we have talked long to-night.

The Israelites erred in thinking themselves secure of
victory if the ark were with them,—Who resemble
them in this ?

In what ought we to follow the example of the men
of Bethshemesh

What does their fate teach us to avoid ?

The Spirit of the Lord taught Saul to command ;
the fear of the Lord taught the people to obey,—What
do we learn from this ?

The Lord gave victory to the arms of Israel, which
caused Saul to refuse to put to death those who had
scorned him,—What does this teach us ?
THE FIRST KING OF ISRAEL. 173

Saul, for his disobedience, lost the kingdom,—What
are we taught by this ?

What do we learn from the success which attended
Jonathan in his attack of the Philistines’ garrison ?

What do we learn from Saul’s conduct in the pursuit
that day ?

What are we taught by Jonathan’s conduct, when he
was unjustly condemned ?

What are we taught by the people’s conduct on the
same occasion ?

“ To obey is better than sacrifice, and to hearken than
the fat of rams,”—-What do these words teach us ?
174 BATTLES OF THE BIBLE.

THE FATHER OF A RACE OF KINGS.

“ God is the eternal King; thy foes in vain
Raise their rebellions to confound thy reign ;
In vain the storms, in vain the floods arise,
And roar, and toss their waves against the skies;
Foaming at heaven, they rage with wild commotion,
For heaven’s high arches scorn the swelling ocean.

“ Ye tempests, rage no more; ye floods, be still,
And the mad world submissive to his will ;
Built on His truth, His church must ever stand ;
Firm are His promises, and strong His hand ;
See His own sons, when they appear before Him,
Bow at His footstool, and with fear adore Him.”
Watts.

Marianne. Grandfather, I do not like Samuel very
well. He seems as if he were glad to tell Saul that he
was to lose the kingdom. It looks as if he did not like
poor Saul.

Grandfather. If my way of telling the story gives
you that impression, the fault is mine, for it is very dif-
ferent from the account that the Bible gives. We read
there how Samuel mourned for Saul—how he even cried
all night to the Lord for him. From his example we
learn what we ought to do in regard to those who have
THE FATHER OF A RACE OF KINGS. 175

rejected the commandments of the Lord. We have
arrived now at the time when Saul’s successor was in-
troduced into the army. The Philistines assembled their
armies, marched into the territories of Judah, and there
pitched their camp. The Israelites gathered together
and pitched near them. Each army was on a moun-
tain, a valley lay between them. In the Philistine host
there was a giant, whose name was Goliath. He be-
longed to the town of Gath. He was of the sons of
Anak, hearing of whom from the spies had so filled
the children of Israel with dread.

Johnnie. How tall was the giant, grandfather ?

Grandfather. Six cubits and a span. Some make
the cubit to be twenty-one inches; but even reckoning
it at a foot and a half, the height of Goliath would be
within three inches of ten feet. He was completely
armed. He wore a coat of mail and a brass helmet.
He stepped forth from the ranks of his countrymen and
called out to the Israelites, offering to decide the battle
by single combat, if any man of Israel would come for-
ward to encounter him. “If he be able to fight with
me, and to kill me,” said the tall Philistine, “ then will
we be your servants; but if I prevail against him, and
kill him, then shall ye be our servants, and serve us.”
These words, and the formidable appearance of the
speaker, struck terror into the hearts of Saul and his
men. None dared to reply. Forty days the Philistine
approached every morning and every evening, and
defied his trembling foes. In the town of Bethlehem,
176 BATTLES OF THE BIBLE.

of the tribe of Judah, there lived at this time a very old
man, named Jesse. He had eight sons, the three
eldest of whom were in the army of Saul. One day
Jesse called to him his youngest son, David, and told
him to go to the camp to see how his brethren were,
and carry some provisions—some bread and corn to
them, and some cheeses to their captain. Early the
next morning David rose. He gave the sheep he was
in the habit of tending into the care of a keeper. He
took the provisions of which his father had spoken,
went to the camp, and arrived there as the armies were
preparing to engage. David left his baggage behind
him, and ran eagerly forward to salute his brethren.
While he was talking with them, forward came the
champion Goliath, and spoke the same words he had
been in the habit of saying. David heard, and so did
all the soldiers of Israel, who, although they might have
been accustomed by this time to the sight of the for-
midable Philistine, yet could not see him without turn-
ing to flee. They told David that whoever of the men
of Israel killed the giant, the king had promised to
endow him with great riches, to give him his daughter
to wife, and to bestow great privileges on his father’s
house. Indignantly the son of Jesse exclaimed, “ Who
+s this uncircumcised Philistine, that he should defy the
armies of the living God?” Angrily spoke his eldest
brother Eliab to the young shepherd. “ Why camest
thou down hither ? and with whom hast thou left these
few sheep in the wilderness? I know thy pride, and
THE FATHER OF A RACE OF KINGS. 177

the naughtiness of thy heart: for thou art come down
that thou mightest see the battle.” Eliab spoke un-
reasonably, because envy had got the better of him. He
was angry that a brother who was so much younger than
he, a youth who knew nothing of the practice of war,
should speak so boldly against the Philistine who sent
terror through all the camp ; and he was angry that the
brother on whom he had been accustomed to look down
met with consideration and respect from the soldiers.
Suffer not envy to enter your hearts my children. It is
a most sinful passion. We ought to find real pleasure
in the advancement and prosperity of others. Although
Eliab in one breath accused his brother, and accused
him unjustly, of idleness, pride, and silly curiosity,
David’s reply was gentle. He asked what evil he had
done, and if there was not a cause for his being there.
When the words of David came to the ears of Saul, he
sent for him. “ Let no man’s heart fail because of
him,” said the young shepherd; “ thy servant will go
and fight with this Philistine.” The king thought him
unfitted for such an office, from his youth and inex-
perience in war; but David told him he had had
encounters as formidable as that with this Philistine
giant. Twice, when he was feeding his father’s flock,
they had been attacked by wild animals—once by a
lion, and once by a bear. Both of these fierce animals
David had killed; and the champion of Gath, he said,
would be as one of them, because he had defied the
armies of the living God. Confidently did Jesse’s
N
178 BATTLES OF THE BIBLE.

youngest son speak of the protection of the God in
whom he trusted. “ The Lord,” he said, “ that de-
Kivered me out of the paw of the lion, and out of the
paw of the bear, he will deliver me out of the hand of
this Philistine.” A confidence so firmly founded no one
could attempt to shake. “ Go,” said Saul, “ and the
Lord be with thee.”

Johnnie. Had David a sword when he went to fight
against the giant ?

Grandfather. He had not; Saul gave him a suit of
armour to wear, but he merely tried it on and took it
off again, because, not having been accustomed to it, he
could not act easily in it. He took a staff in his hand,
and a sling, and chose five smooth stones to put in a
shepherd’s bag which he carried. It was told to Goliath
that his challenge was accepted, and forward he went
to meet the champion of Israel. He looked about to
see the warrior who was daring enough to encounter
him. No one could he see but a fair young lad, dressed
in peasant’s garb, with a staff in his hand. “Am Ia
dog, that thou comest to me with staves?” the son of
Anak haughtily exclaimed. Then he called on his op-
ponent to come forward, and he would speedily make an
end of him. Firm and full of faith was David's reply,
“ Thou comest to me with a sword, and with a spear,
and with a shield; but I come to thee in the name of
the Lord of Hosts, the God of the armies of Israel,
whom. thon hast defied.” He expressed himself as cer-
tain. that the Lord would that day deliver Goliath into
THE FATHER OF A RACE OF KINGS. 179

his hand; and that not Goliath alone was that day to
meet his doom, but the hosts of the Philistines were to
be delivered into the power of their enemies. David was
convinced that such would be the result of the encounter,
“that all the earth may know that there is a God in
Israel.”

Johnnie. How did the battle get on then, grand-
father ?

Grandfather. The Philistine came forward with pom-
pous stride. David eagerly ran to meet him ; he raised
his sling, in which he had put a stone, and slang it with
aim so exact that it sank into the forehead of the Philis-
tine, and he fell to rise no more. Then David took the
sword of his opponent from its sheath and cut off his
head.

George. It must have been an interesting sight that
to see, but particularly to those who did see it, when so
much depended on it to them. What did the Philis-
tines do when they saw their champion fall ?

Grandfather. They fled, closely pursued by the men
of Israel and Judah, who routed them with a great
slaughter. That day began the friendship between
Jonathan and David, a friendship which lasted while
they lived, and doubtless lasts still; and a friendship
which, for strength and force of attachment, has rarely
been equalled, never exceeded.

George. Did they fight any battles together ?

Grandfather. They did not, and were very little
together, for Saul took such a great ill-will to David
180 BATTLES OF THE BIBLE.

that he was obliged to absent himself from his pre-
sence.

Marianne. Why did the king take an ill-will to him
when he had done such a great action ?

Grandfather. When the army was returning from the
defeat of the Philistines, the women from all the cities
of Israel came out to meet the king, singing, dancing,
and playing on musical instruments. They sang, “ Saul
has slain his thousands, and David his ten thousands.”
From that day forward we are told that Saul “ eyed
David.” He looked on him with hatred and suspicion—
hatred so furious that he even sought to take his life.
Twice David saved his life by hastily departing from
the presence of his jealous sovereign. Disappointed in
his villanous attempt, Saul thought to make Israel’s
brave defender fall by a Philistine hand, so he caused
his servants to tell the young Bethlehemite that he would
give him his daughter Michal to be his wife if he first
slayed two hundred Philistines. David cheerfully un-
dertook this task, and succeeded in it; but though Saul
gave him his daughter as he had promised, yet he hated
him more and more.

Marianne. Could Jonathan not do something to make
David’s situation more comfortable ?

Grandfather. Jonathan did all he could. He warned
David of coming danger, and he used all his influence
with his father to persuade him to be on friendly terms
with so brave and faithful a servant. The king followed
the advice of his excellent son, and for a short time there
THE FATHER OF A RACE OF KINGS. 181

was an appearance of peace in the court. But war came
again, and when David returned from an encounter with
the Philistines, loaded with fresh honour, Saul’s evil
spirit of envy rose higher and stronger than ever. That
night he was indebted to his wife Michal for saving his
life by letting him down the wall of his house through a
window.

Marianne. Saul had turned a dreadfully wicked man.

George. Well, I do not wonder very much at the dis-
like he took to David, if he knew that he was to succeed
him.

Marianne. But that was no excuse for his wishing to
kill him.

George. He might think perhaps, if he killed him, that
that would secure the kingdom to himself and his family.

Grandfather. He may have been deluded by some
idea of that kind, but he sought to kill David because he
had suffered his evil passions to get entirely the better
of him. David was a faithful subject, a fearless soldier,
and a wise man, such a one as any king would have
delighted to honour,—any king in his senses that is to
say, but he ceases to be in his senses who is under the
rule of his own wicked passions. May the misery of
Saul warn us to avoid envy. Let us try to check the
first rising of it, for the longer we yield to it the stronger
it grows.

Johnnie. But we have no need to be envious, grand-
father; we have not a kingdom like Saul, so nobody
can take it away from us.
182 BATTLES OF THE BIBLE.

Grandfather. Ab, but we can be quite as envious
about very little things, and the smaller our temptations
are, the greater is the sin of yielding to them. If Saul
is a warning to us, Jonathan gives us a noble example
of how we ought to love one another. According to
human ideas it would not seem natural that the son of
Saul could feel kindly towards one who he knew was to
wear the crown to which he stood heir. But Jonathan’s
was a more lofty spirit; he was above all petty jealousy.

Marianne. I think Jonathan was one of the best peo-
ple I ever heard of.

Grandfather. He certainly was a very faultless cha-
racter ; there is nothing told of him that is not to his
praise. His father, enraged at his steady friendship to
David, tried to put David to death.

George. Did David fight any more battles while Saul
was on the throne ?

Grandfather. Yes, when he was in the forest of Hareth,
in the land belonging to Judah, it was told him that the
Philistines had gone up against Keilah, and were robbing
the thrashing floors. David inquired of the Lord if he
should go and smite the Philistines. The Lord told him
to go. But David’s men objected. They thought that
they encountered dangers enough as they were, with-
out increasing them by going against the Philistines.

George. How many men had he ?

Grandfather. About four hundred had collected round
him. When they refused to accompany him to Keilah,
he inquired of the Lord again. The reply of his God
THE FATHER OF A RACE OF KINGS. 183

was, “ Arise, go down to Keilah, for I will deliver the
Philistines into thine hand.” This promise was enough.
His men could object yo more. They accompanied
David to Keilah, fought with the Philistines, and con-
quered. Saul heard that David was at Keilah, and
doubtless heard too what had brought him there; but
instead of thinking how he could honour the man who
had avenged his country’s wrongs, the jealous sovereign
thought only of puttiag to death the man who was ex-
ceeded by none of his subjects in greatness and in good-
ness. It was anexcellent opportunity, the king thought,
to seize his enemy, when he was in a walled town; so
he assembled an army and went to besiege Keilah.
When David heard of Saul’s intentions, he besought di-
rection from God. ‘ Will Saul come down, as thy
servant hath heard ?” ‘ He will come down,” was the
reply of the Lord. Then David asked, “ Will the men
of Keilah deliver me and my men into the hand of Saul ?”
The reply of the Lord was, “They will deliver thee up.”

Marianne. What wicked people they must have been,
when he had fought for them so bravely, to think of
giving him up to the king who wished to kill him.

Grandfather. We learn from David’s conduct in re-
gard to them to “ cease from man,” and to put our trust
entirely in God.

George. Did they give him up?

Grandfather. They had it not in their power, for he
and his men, now about six hundred in number, left
Keilah, and when Saul heard that David had escaped,
184 BATTLES OF THE BIBLE.

he did not go to thetown. The history of David is very
interesting, and much may be learned from it 5 but we
must study it at another time. We are merely going
over the battles, and cannot enter into the details of his
dangers and escapes.

Johnnie. You might tell us about one or two of them
though, grandfather, just now.

Grandfather. Well, I may say a little about them.
After David left Keilah he staid in a wood in the wilder-
ness of Ziph. The Ziphites informed Saul of this, who
greatly praised their conduct, and followed them with his
men. David tried to flee, but that was not easy. The
king’s army closely pursued him. When he was on the
one side of a mountain, they were on the other, and were
beginning to put in execution a plan for surrounding his
little band. At this critical moment a messenger came
to Saul, saying, “ Haste thee, and come, for the Philis-
tines have invaded the land.” This caused Saul to
abandon the pursuit. We are told nothing of his en-
counter with the Philistines. It appears to be recorded
only to show the way by which David escaped. The
Philistines intended no good to him in invading the land,
and yet he was the better for it. This teaches us that if
we put our trust in God, he can make even those who hate
us labour for our good. When Saul returned from his
engagement with the Philistines, he again pursued David,
who, with his men, hid in a cave among the rocks.
Into the same cave Saul went, lay down, and fell asleep.
The men of David urged him to kill his enemy. Here
THE FATHER OF A RACE OF KINGS. 185

was a good opportunity. An end would be put to the
strife which troubled the land, and the homeless fugitive
would be seated on the throne. It was a great tempta-
tion, yet David did not yield to it. He did not touch
the king himself, but only cut off a part of the skirt of
his robe.

Johnnie. But, grandfather, why did he not kill Saul?
I am sure he deserved it from David, for he was al-
ways trying to kill him. ;

Grandfather. He tells us the reason himself in these
words: “ The Lord forbid that I should do this thing
unto my master, the Lord’s anointed; to stretch forth
mine hand against him, seeing he is the anointed of the
Lord.” As Saul was walking out of the cave, uncon-
scious of the danger he had been exposed to, he heard
a voice behind him saying, “ My Lord the King.” He
turned, and saw David bowing with his face to the
ground. He listened to David pleading in his own de-
fence, that though his life was sought for by his sovereign,
yet when that sovereign’s life was in his power, he did
not take it. Saul heard, and when the son of Jesse
ceased to speak, “Is this thy voice, my son David?”
the Benjamite king said, and wept. The hard-hearted
pursuer of David was softened, and he spoke earnestly
in praise of one whom lately he had been seeking to
slay. He said he knew that David would be king, and
asked him to promise not to cut off his descendants.
The promise was given. Saul retired, and David re-
mained, thinking himself safer in the wilderness than at
the court of Saul.
186 BATTLES OF THE BIBLE.

Marianne. But surely he need not have been afraid
after Saul had repented of his conduct to him.

Grandfather. The repentance of Saul was not heart-
felt, so it did not deserve the name of repentance. It
was merely a feeling of sorrow and shame for the wrong
he had done. He did not turn from the evil of his way.
Not long after, the jealous king, accompanied by three
thousand chosen men of Israel, went to the wilderness
with the intention of taking the life of his successor.
David hearing of this, went to take a look at the camp
of his determined foe. As he looked down on Saul and
his army, he asked two of his chief men if either of them
would go with him to the camp. Abishai, the son of
Zeruiah, volunteered. So the two went down together.
Not a sentinel was at his post. The king slept soundly,
and Abner, his captain, along with all the soldiers, lay
sleeping round. In the stillness of the camp the voice of
Abishai was heard, and these were the words he said:
“ God hath delivered thine enemy into thine hand this
day. Now, therefore, let me smite him, I pray thee,
with the spear, even to the earth at once, and I will
not smite him the second time.” Again David was
tempted, and again he was strengthened to resist the
temptation.

Johnnie. But he might have allowed Abishai to kill
him if he did not like to do it himself.

Grandfather. The sin would have been the same on
David’s part, even though the deed were not done by
his own hand. “ Destroy him not,” he said to Abishai,
THE FATHER OF A RACE OF KINGS. 187

“ for who can stretch forth his hand against the Lord’s
anointed and be guiltless ?”

George. And did they not do anything to Saul ?

Grandfather. They took the spear and cruise of water
that were beside Saul’s pillow, and left the hostile camp
in silence and in safety, for a deep sleep had fallen upon
Saul and his three thousand men. A hill at some dis-
tance David ascended, and, standing on the top, he called
out to Abner, Saul’s captain, reproaching him for per-
mitting danger to come so near his sovereign. Saul
recognised the voice of David, and he called out to him,
confessing that he himself had played the fool, and pro-
mising that if David would return he would no more
seek to do him hurt.

Marianne. Did David return then ?

Grandfather. He did not trust himself at the court of
Saul, and so far his conduct was prudent and right, but
when he went the length of leaving his country for fear
of Saul we must condemn him. He went to the coun-
try of the Philistines, and the difficulties he encountered
there shew us that we are always safest and happiest
in the path of duty.

Johnnie. But what harm was there in David’s going
among the Philistines when Saul was trying to get him
killed ?

Grandfather. It shewed want of faith. The God who
had protected him before was as able to protect him still.
It was at the court of Achish, king of Gath, that David
took refuge. Achish was very kind to him, and gave
188 BATTLES OF THE BIBLE.

him the town of Ziklag to live in. There David and
his men, with their wives and children, lived for a year
and four months.

Marianne. What happened to David in Ziklag ?

Grandfather. He collected his men and went against
the Amalekites, and some other people, inhabitants of
the land. He dsetroyed the whole of them, and took
away their cattle and all their moveable possessions.
When he returned to his abode in Gath, Achish asked
him where he had been fighting. David said what was
not true; for he told the king he had been fighting
against his own brethren.

Johnnie. Why did he say that ?

Grandfather. Because he knew it would please the
king ; but it was very wicked in David, and cannot be
excused. He was brave enough to face his enemies in
the field, but was too cowardly to tell the truth to
Achish. David suffered for this. There was war be-
tween the Philistines and the Israelites. Achish called
on David to join him. In obedience to this command he
and his men accompanied the king of Gath to the place
of meeting, at Aphek. The lords of the Philistines were
there. When they saw the son of Jesse and his men,
they said, “ What do these Hebrews here?” Achish
explained that this was David, the servant of Saul, who
had been with him for so long, and that all the time
he had been with him he had seen no cause for finding
fault with anything he had done. “ Make this fellow
return,” said the lords of the Philistines, for they feared
THE FATHER OF A RACE OF KINGS. 189

that he would act a traitor’s part. Achish spoke to
David, and greatly praised his conduct, but told him
that the will of the pringes of the Philistines must be
obeyed. Let us follow the example of Achish in giving
praise to those who we think deserve it. It was the
goodness of Divine Providence that moved these lords
of the Philistines to object to David, that he might
escape from the false position in which he was placed,
being ranged in the ranks of his country’s foes.

Marianne. David must have been very glad when
he got away from the Philistines’ army.

Grandfather. Doubtless he was glad, and thankful to
the Lord, who had delivered him from so great a diffi-
culty. But a sad sight met his eyes when he reached
his home at Ziklag: No Ziklag was there; it was
burnt with fire, and the wives and children of David
and his men were gone. The Amalekites had carried
them away captive. David’s followers were in grief,
so violent that they spoke of stoning their leader ;
but he was not afraid of them, for he “ encouraged
himself in the Lord his God.” He had repented of
those things in which he had offended, and now God
was gracious to him, for he sent him support in time
of trouble. After inquiring of the Lord, and receiv-
ing a favourable answer, David and his six hundred
men set off in pursuit of the Amalekites. When
they reached the brook Besor, they were obliged to
leave two hundred of them behind; from exhaustion
they were unable to cross the brook, but David and
190 BATTLES OF THE BIBLE.

four hundred went on. In a field they found a young
Egyptian dying for want of food. They treated him
kindly, and gave him food and drink, which revived
him. He had tasted neither bread nor water for three
days and three nights. David asked him who he was,
and from whence he had come. He said that he was
servant to an Amalekite, and had been with his master
at the burning of Ziklag three days before David found
him. He had fallen sick, and his master left: him
in the field to die. David then asked if he would
guide him to the Amalekite company. The young man
of Egypt agreed to do this if safety and protection
were promised him. Guided by the Egyptian, David
and his men fell upon the Amalekites when they were
eating, drinking, and enjoying themselves. The small
band of Israelites cut them all off, and regained the
whole of. their wives, their children, and their cattle.
Of the Amalekites there escaped only four hundred, who
mounted on camels and fled. |

George. Did a battle take place between the Israelites
and the Philistines after the princes sent David away
from the army ?

Grandfather. A battle did take place, and it was @
very important battle; but we must defer the account of
it till another evening.

Samuel mourned and prayed for Saul,—What do we
learn from his example ?
In what ought we to find real pleasure ?
THE FATHER OF A RACE OF KINGS. 191

What does the misery of Saul warn us against ?

Of what does Jonathan give us a noble example ?

What do we learn from David’s conduct in regard to
the men of Keilah ?

By invading Israel’s territory, the Philistines did not
intend to favour David, and yet they did so,— What does
this teach us?

In what ought we to follow the example of Achish ?
192 BATTLES OF THE BIBLE.

THE SON OF JESSE ON THE THRONE.

“ How blest the sacred tie that binds,
In union sweet, according minds ;—
How swift the heavenly course they run,
Whose heart, whose faith, whose hopes are one.

“ Nor shall the glowing flame expire,
When nature drops her sick’ning fire ;—
Then shall they meet in realms above,
A heaven of joy, because of love.”
Mrs BARBAULD.

Grandfather. On Mount Gilboa armies were ranged
for battle ; the hosts of the Philistines and of the
Israelites fought there. It went hard with the sons of
Jacob ;—many fell, and many fled. Three of the
princes, sons of the king, were slain, and Saul himself
was sorely wounded. Afraid of the insults of his ene-
mies, the wounded king requested of his armour-bearer to
put an end to his miserable existence. His follower
feared to do this; so the king took a sword and cast
himself upon it. Thus he died, poor miserable man !
The wretched end of this weak and jealous sovereign
teaches us to pray that we may not die the death of
the wicked. His whole care in dying was for his body.
THE SON OF JESSE ON THE THRONE. 193

The mortal part seemed to his earthly mind of more
importance than his immortal soul.

George. But he would have been killed at any rate,
grandfather, and the Philistines might have made him
die a very disgraceful death.

Grandfather. It is not in the power of any one to
disgrace us ; whatever they may do, no real disgrace can
attach to us unless we bring it upon ourselves. At the
hands of the Philistines Saul might have met with tor-
ture and abuse ;—he might have suffered a death of
lingering pain, but in all that there would have been no
dishonour. He dishonoured himself by his cowardice.

George. Cowardice, grandfather! It seems to me a
brave thing for a man to kill himself when he knows
that he must die soon at any rate.

Grandfather. You know, my boy, that he is a
cowardly man who is afraid of anything which cannot
do him real harm. It is fear of man which causes self-
murder,—and fear of man is cowardice ; for what does
our blessed Saviour say ?—“ Fear not them which, after
they have destroyed the body, have no more that they
can do; but fear him who is able to cast both soul and
body into hell; yea, I say unto you, fear him.” The
fear of God will make a man brave: the fear of man
will make him a coward. ‘The taking away of one’s own
life is caused by the latter fear entirely overpowering
the former. It is committed by those who, aware that
they cannot face death calmly, choose to rush upon it
madly. This, George, is cowardice. Saul’s last rash

0
194 BATTLES OF THE BIBLE.

act was the cause of sin in another: his armour-bearer,
when he saw him fall, followed his example. But the
poor king did not save his body from being abused. The
Philistines cut off his head, and fastened his body, and
the bodies of his three sons, on the walls of Bethshan.
Terror came on the men of Israel after this disastrous
battle; they forsook the cities in the neighbourhood, and
the Philistines took possession of them. But there were
brave hearts in Israel yet. When the men of Jabesh-
Gilead heard how the remains of their sovereign and
his sons had been treated, they travelled all night,
crossed the Jordan by its fords, and took down the
bodies from the walls of Bethshan. They carried them
to Jabesh-Gilead, where they treated them with all
respect,—burning and burying them according to cus-
tom. They made a mourning for them, and a seven
days’ fast.

Johnnie. The people surely could not do without food
for seven days, grandfather ?

Grandfather. Fasting for seven days means that they
tasted no food until sunset. Such was their practice in
times of mourning.

Marianne. You did not tell us, grandfather, the names
of Saul’s three sons who fell in battle ?

Grandfather. Their names were Jonathan, Abinadab,
and Malchishua.

Marianne. Then Jonathan was among them. I am

sorry for that. I thought that he had not been killed
80 soon.
THE SON OF JESSE ON THE THRONE. 195

George. It would not have done for him to have lived
longer, now that the kingdom was David’s, although
Jonathan was heir-at-law.

Marianne. But Jonathan did not care for the king-
dom ; he liked David better ; he would not have thought
of opposing him.

Grandfather. Certainly he would not, yet the people
might. As it was, years passed before the great body
of the Israelites submittted to David. They adhered
to a son of Saul, who appears to have had nothing: to re-
commend him save his connection with royalty. Had
Jonathan lived he would have had a difficult part to act,
to satisfy a people to whom he was deservedly so dear,
and yet make no attempt to gain the throne on which
they wished him to sit.

Johnnie. Where was David now ?

Grandfather. At the time of the battle he was in
Ziklag. On the third day after, 2 man came with torn
clothes, and earth upon his head; he bowed to the ground
before David. “From whence comest thou?” the son
of Jesse asked. “Out of the camp of Israel am I
escaped,” was the reply. “ How went the matter?”
was the question that naturally followed. The man’s
answer was, “ The people are fled from the battle, and
many of the people also are fallen and dead, and Saul
and Jonathan his son are dead also.” ‘ How knowest
thou that Saul and Jonathan his son be dead?” David
demanded. The young man’s answer was to this effect,
that he happened to come near when the sovereign was
196 BATTLES OF THE BIBLE.

in great distress, afraid to live, and unable to end his
life. He called on this young man, the Amalekite who
was telling this, and asked him to kill him. The son of
Amalek obeyed, and took from him his crown and brace-
let. In proof of this he produced these, and offered
them to David.

Marianne. But that story was not true, grandfather,
for Saul killed himself.

Grandfather. It is possible that the story may have
been true, for Saul’s strength may have failed him when
he tried to take away his own life, and he may have got
the Amalekite to do the deed which baffled him. At all
events, David had no reason for doubting the truth of it.
In great displeasure he said to the young man, “ How
wast thou not afraid to stretch forth thine hand to
destroy the Lord’s anointed ?” Then he ordered one of
his followers to put him to death, which was done.
“Thy blood be upon thy head,” were the last words of
David to the Amalekite, “ for thy mouth hath testified
against thee, saying, I have slain the Lord’s anointed.”
The son of Jesse then made a lamentation for his greatest
enemy, and for his greatest earthly friend, teaching us,
by the way in which he speaks of the former, that we
ought to forgive and forget the injuries we have received.
The successor of Saul also shewed his loyalty by sending
messengers to Jabesh-Gilead, to tell the men of that
place how highly he approved of what they had done,
in the respect shewn by them to the memory of the
late king. |
THE SON OF JESSE ON THE THRONE. 197

George. Had the Israelites acknowledged David for
their king now ?

Grandfather. Only the men of Judah had done so. He
lived at Hebron, and reigned over the tribe to which he
himself belonged. Abner, the uncle of Saul, took Ishbo-
sheth, the son of Saul, and made him king over all the
other tribes of Israel. Abner was not satisfied with this.
He marched against David, to take the tribe of Judah
from him. Joab, the son of Zeruiah, led David's men out
to meet Abner. The opposing armies were stationed one
on each side of the pool of Gibeon. Abner proposed
that twelve of each side should meet and engage in
combat. He calls it play,—a barbarous play it was. All
the four and twenty fell down dead together ; each thrust
his sword into his fellow’s side. This sight roused the
men of both sides to avenge the death of their champions ;
the battle raged keenly, and the adherents of Ishbosheth
were defeated, and fled. Asahel, the brother of Joab,
was famous for his swiftness in running. We are told
that he was as “light of foot as a wild roe” He
determined to overtake Abner, and trusted to his own
speed for success. When the captain of the Israelites saw
Asahel gaining upon him, he advised him to turn aside
to follow some one else, telling him that he did not wish
to kill him, for he was Joab’s brother, but he would be
obliged to do it if the youth would not leave off follow-
ing him. Asahel would not hear ; he ran on, and ran
upon his death, for Abner smote him with the hinder
198 BATTLES OF THE BIBLE.

end of his spear, and immediately the swift runner fell,
to run no more.

Johnnie. That was cruel in Abner.

Grandfather. We can impute no blame to Abner in
this. He acted honestly—even kindly—and only slew
an enemy to save his own life.

George. Did any other of David’s men overtake
Abner ?

Grandfather. Yes, Joab, with the body of the army,
overtook Abner and his people about sunset. On the
top of a hill Abner stood and called out to Joab, “ Shall
the sword devour for ever? Knowest thou not that it
will be bitterness in the latter end? How long shall it
be then ere thou bid the people return from following
their brethren ?” In the early part of the day fighting
had appeared sport to Abner ; now, when the battle had
gone against him, he could see and speak with truth of
the evils of war. This teaches us to avoid contention,
for those who are most eager for its commencement may
be the first to wish it had never been begun.

Marianne. What answer did Joab make to Abner ?

Grandfather. Joab at once agreed that there should
be peace, telling Abner that if he had not proposed a
battle, one would not have been fought. Though a con-
queror, he sought not to pursue his victory, but blew a
trumpet, and the people turned from following Abner
and his* troops. This conduct of J oab teaches us to
shew mercy to those who are in any degree in our power,
and always to love peace.
THE SON OF JESSE ON THE THRONE. 199

George. Were there any more battles fought between
Joab and Abner ?

Grandfather. There, is no particular account given us
of another battle, yet we are told that war continued long
between the house of Saul and the house of David; and
that while the son of Jesse was growing stronger and
stronger, his adversaries were growing weaker and weak-
er. A quarrel between Ishbosheth and Abner brought
matters to a point. Abner made a league with David,
and exerted himself to bring over to his side all the sub-
jects of Ishbosheth. When he had communicated with
the chiefs of the people, and got some of them to enter
into his views, he went to Hebron to confer with David
on the subject. David received him kindly, and they
parted good friends. Soon after Abner left, Joab and
the army returned from pursuing an enemy over whom
they had been victorious. When Joab was told of the
treaty with Abner, he spoke very angrily of it to David,
and privately sent off messengers to bring Abner back.
Unsuspectingly, the son of Ner returned to meet his
doom. In the gate of Hebron Joab took him aside, and
gave him his death blow there.

Marianne. Why did Joab do such a wicked thing,
grandfather ? ,

Grandfather. The reason given is, because his brother
Asahel was slain by Abner. But that was no excuse;
Asahel was slain in fair fight, but Abner fell by secret
treachery. It is not improbable that jealousy of Abner
prompted Joab to do the vile deed he did. He dreaded
200 BATTLES OF THE BIBLE.

lest Abner might be his rival in the counsels or in the
armies of David. But Abner’s death came not unde-
servedly. He had been a man of blood, and had caused
the shortening of many lives. David grieved much for
the death of Abner, and paid all the respect to his me-
mory that he could, burying him with due honour, and
following him to the grave as his chief mourner. The
death of Abner was felt as a great loss by the feeble
minded son of Saul, who, however, did not long survive
his protector. Two of his captains slew him in bed, cut
off his head, and carried it to Hebron where David was.
They expected a reward from him, but he justly sen-
tenced them to die. The head of Ishbosheth was buried
in the burying place of Abner.

George. The death of Ishbosheth would end the war ?

Grandfather. It did. All the tribes of Israel went to
Hebron to ask David to be their king. From that time
forward, David ruled over all Israel and Judah. He
had reigned in Hebron seven years and a half over the
tribe of Judah alone. He reigned in Jerusalem thirty-
three years over the twelve tribes.

Johnnie. Then there would be no more war in his
reign after he was made king over all the country.

Grandfather. The Israelites all owned him as their
sovereign, yet he was not free from war. From the com-
mencement to the close of his career was one continued
scene of strife. First, there was Jerusalem to subdue,
which was in the hands of the Jebusites. When David
with an army went against the place, the inhabitants
THE SON OF JESSE ON THE THRONE. 201

mocked, thinking David could not conquer them who
had been so long unsubdued. They called out to him,
“ Except thou take away the blind and the lame, thou
shalt not come in hither.” The blind and the lame are
supposed to mean their gods, in whom they trusted,
who had eyes but saw not, and feet but could not walk.
There could be little doubt who would conquer when
one side put their confidence in images, the other
trusted in the Lord God of Hosts. David took the
place, and fixed his residence there. When the Philis-
tines heard that David was king in Jerusalem, they as-
sembled and went against him, spreading their hosts
over the valley of Rephaim. Now David had thirty
captains, all men of wonderful might and bravery. The
feats they performed were astonishing. Two of them,
each alone, and with his spear, had slain three hundred
men at one time. Another had slain an Egyptian
giant ; another slew two lion-like men of Moab, besides
areal lion in a pit, and on a snowy day, too, when
hunger makes the monarch of the woods more fierce.
While the army of the Philistines was ranged against
him, David took a great desire for drink from a certain
well beside the gate of Bethlehem. The Philistines’
garrison was there, so that to express this desire seemed
foolish ; yet David did express it, and three of his brave
captains, eager to please him, hastened towards Beth-
lehem, broke the army of their enemies, procured the
water, and brought it to their king. When he saw
what they had done, he repented of the rash speech,
202 BATTLES OF THE BIBLE.

which had endangered their valuable lives. He could
not bear to drink the water procured with so much risk,
but poured it out as a drink-offering before the Lord.
From David’s conduct in this case we see how wrong
it is to place others in difficulty merely to please our
taste; and from his example we learn that when we
are aware we have done or said anything wrong, we
ought not to be ashamed to confess it.

George. Was there a battle at that time between
David and the Philistines ?

Grandfather. There was. David after having in-
quired of the Lord, and receiving a favourable answer,
marched against the Philistines. He obtained a com-
plete victory over them, for which he gave to God the
glory, saying, “ The Lord hath broken forth upon mine
enemies before me, as the breach of waters.” For this
reason he called the place where the battle was fought
Baalperazim, which means the master of breaches.
David took the images of the conquered army and burnt
them. Their worshippers had taken them to the fight,
thinking in their blindness that these blocks could pro-
tect them, forgetting that they could not protect them-
selves.

The Philistines were not yet subdued. A second
time they encamped in the valley of Rephaim, ranged in
battle array. David again inquired of the Lord, who
directed him not to march straight against them, but to
make a circuit, so as to come in behind them, near a
mulberry wood. Neither was he to attack them when-
THE SON OF JESSE ON THE THRONE. 2038

ever he reached the place; he must wait until he heard
the sound of a going in the tops of the mulberry trees,—
that was to be the signal.

Johnnie. What is the meaning of a going in the tops
of the trees ?

Grandfather. It was a sound like the march of an
army on the tops of the trees, and it was to be a signal
to David that the Lord was there, and that the hosts of
heaven were fighting for him. So assisted, David could
not fail to obtain a complete victory over the Philistines.

We hear of many more of David’s victories, but they
are shortly told. He went out against the Philistines,
and took possession of their capital, and the towns be-
longing to it. He smote the Moabites, and brought
them under tribute. He then went against the Syrians
of Zobah and defeated them, taking from them their
chariots and laming their horses. The Syrians of Dam-
ascus went to assist their brethren, which gave David
an opportunity of conquering them too, and bringing
them under tribute. The king of Israel also put garri-
sons in Edom, and made the Edomites his tributaries.
By the conquests of David, the Israelites were brought
into full possession of all the territory which God had
promised to the seed of Abraham, but which was pos-
sessed by only two of their kings, David and his son
Solomon. Many gifts of very precious things were
brought to David by the neighbouring princes, who
respected him for his greatness and his power. These
gifts he dedicated to the Lord; teaching us that we
204 BATTLES OF THE BIBLE.

ought to honour the Lord with our substance, and that
the more there is given to us the more will be required
of us.

The next war in which we hear of the Israelites
being engaged was a war with the Ammonites and
Syrians, and this was the reason of its being commenc-
ed: Nahash, the king of the children of Ammon, died,
and Hanun, his son, succeeded him. David and Nahash
had been friends and allies, so, out of respect to the
memory of the father, David sent ambassadors to con-
dole with the son, and to express his desire for the same
friendly connection between the two countries. The
irritable Ammonites did not take this embassy in good
part; they looked on these ambassadors as spies, and
treated them very shamefully. Then, afraid that the
powerful king of Israel would revenge this insult to their
ruin, they hired Syrian soldiers to protect them. They
got one thousand from one place, twelve thousand from
another, and twenty thousand from a third. It was ne-
cessary for the Israelites to bestir themselves, to prevent
these foreign mercenaries from coming in to lay waste
their lands. Joab led the army into the country of
Ammon. There he found the enemy prepared to engage,
so he lost no time in arranging his forces, and taking up
his position. The Ammonites were ranged near the
gate of their city ; the Syrian kings, with their thirty-two
thousand chariots, were at some distance off in the field.
The army of Israel then must be divided to encounter
two enemies at once. Joab chose for himself the most
THE SON OF JESSE ON THE THRONE. 205

difficult post and the bravest men; he was to fight
with the Syrians, while the other part of the army,
under the command of Abishai his brother, were ranged
against the children of Ammon. When all were in
order, Joab said to Abishai, “Ifthe Syrians be too
strong for me, then thou shalt help me; but if the
children of Ammon be too strong for thee, then I will
come and help thee. Be of good courage, and let us
play the men for our people, and for the cities of our
God. And the Lord do that which seemeth him good.”
This was not a long speech, but it was an excellent one.
By it we are taught three things,—first, that we ought
always to be willing to help each other in difficulties ;
second, that we should fear nothing when in the path of
duty ; and third, that we ought to rest satisfied with
whatever it pleases God to appoint for us. A general
who could preface a battle by such a speech deserved to
win. And win-he did, for no sooner had he drawn near
to the Syrians to fight against them than those hired
warriors turned and fled. When the children of Ammon
saw the rout of the allies on whose support they trusted,
they had no heart to fight, but turned and ran into their
city.

Such was the end of the battle, but it was not the
end of thewar. The Syrian forces rallied again, and
gathered themselves together in greater numbers than
before. When David was told of this, he assembled an
army, crossed the Jordan, and met the Syrians in a
pitched battle. The Syrians were powerful in cavalry
206 BATTLES OF THE BIBLE.

and in chariots of war, yet Israel gained the victory,
and forty thousand of Syria's horsemen, with seven
thousand of her chariot-fighting warriors, were slain.
The people of Syria were then glad to make their peace
with David, and to become tributaries of his, for “ they
feared to help the children of Ammon any more.” The
loss they suffered warns us against giving assistance
in a bad cause.

George. But what became of the Ammonites; did
they submit without more ado?

Grandfather. No, they resisted for a time, but were
obliged to yield after their chief city was taken by storm.
David’s cruelty to the children of Ammon is a great
blot upon his character. He caused multitudes of
them to be put to death in ways very painful and tor-
turing.

We must now stop for to-night, though David’s wars
are not yet ended. The one most distressing to him-
self will be the next we have to consider.

What does the miserable end of Saul teach us ?

What are we taught by the way in which David
speaks of Saul after his death ?

When the battle went against him, Abner could see
the evils of war,—What does this teach us?

Though a conqueror, Joab willingly agreed to propo-
sals for peace,—What does this teach us ?

David acknowledged that he had done wrong in
wishing for the water, when he found that his three
THE SON OF JESSE ON THE THRONE. 207

captains had risked their lives to procure it,—What
are we taught by this ?

What do we learn from Joab’s speech to Abishai
before the battle ?

What are we taught by the defeats the Syrians sus-
tained ?
208 BATTLES OF THE BIBLE.

REBELLION AND SORROW.

“¢ Oh, who would bear life’s stormy doom,
Did not thy wing of love
Come brightly wafting through the gloom,
One peace-branch from above.

“ The sorrow, touch’d by Thee, grows bright
With more than rapture’s ray,
As darkness shews us worlds of light

We never saw by day.”
MOORE.

Marianne. We have found out, grandfather, who
fought against David in the most distressing of all his
wars; it was his son Absalom. We read something
about it, but we did not understand very well how the
war began, and what made the people all take Ab-
salom’s part.

Grandfather. The people did not all take Absalom’s
part.

Marianne. But a great many of them did—surely
almost all—when David was obliged to go away out of
Jerusalem and wander in the wilderness.

George. Let grandfather begin at the beginning, and
tell us all about it, that is best.
REBELLION AND SORROW. 209

Grandfather. Absalom was the third son of David,
but his two elder brothers being dead, he had the right
of the first born, and, naturally looked upon himself as
heir to the throne. Presuming upon this, he exhibited
a magnificence before unknown among the Israelites.
He got horses and chariots, and fifty footmen to run
before him, to warn the people that so great a man was
approaching. He may have acquired this foolish love
of display while he was living with his mother’s fa-
ther, the king of Geshur, where he had been for three
years. Absurd as the display he made might be, it
seemed to please the people; and he gained them still
more by his extremely winning manner. He kissed and
embraced all and sundry, and when any people came to
present petitions to the king, he persuaded them that if
he only were made judge they would get everything
they wished. The people were deceived into fancying
him one of the best of men; but his kindness was all
outward show—it concealed a proud ambitious heart.

George. It was strange for a proud man to behave as
he did.

Grandfather. It is no uncommon thing for a man
who aims at power for himself to put on an appear-
ance of condescension and humility. When Absalom
thought himself secure of the people’s affections, he
proceeded to throw off the mask; and he went about
that too in a very artful manner. He persuaded the
king his father that he required to go to Hebron to
perform a vow which he had made some years before.

P
210 BATTLES OF THE BIBLE.

David, of course, gave him permission to go. He
next persuaded two hundred respectable citizens to
accompany him,—men who certainly would not have
gone had they had any idea what his real design in this
journey was. They believed, as he told them, that it
was undertaken for a religious purpose; but the re-
ligion of Absalom was only a cloak to cover his rebel-
lious project.

Marianne. Did nobody except himself know what
he meant to do?

Grandfather. Yes, he had spies stationed through all
the tribes of Israel, to whom he gave orders that as
soon as they heard the sound of the trumpet, they were
to say, “ Absalom reigneth in Hebron.” Wherever
that proclamation was made it increased the number of
his adherents, and the party of the rebellious son became
so strong that a messenger who brought the tidings to
David, expressed it in these words,—‘“ The hearts of
the men of Israel are after Absalom.” Immediately
the king resolved to abandon his capital, and his ser-
vants declared that they were ready to do whatever
pleased him.

George. It looked very cowardly to run away; why
did David do it ?

Grandfather. We are not told what his reasons were,
but he may have had many, and weighty ones too. Be-
fore this he had sinned greatly ;—the Lord was dis-
pleased, and sent a prophet to warn him that evil
would rise up against him out of his own house. In
REBELLION AND SORROW. 211

the conspiracy of Absalom the unhappy king would
see the fulfilment of the prophecy; and he would
think he must submit to the punishment which his
sin had deserved. Then Absalom’s party was such
a numerous one, that the greater number of the inha-
bitants of Jerusalem might have been among them;
and had David been sure of their fidelity, his love for
that city might make him unwilling to have it ex-
posed to a seige. Whatever his reasons were for
leaving, there can be no doubt that he left with a sor-
rowful heart. Among those who accompanied him
were six hundred men from Gath, a city of the Philis-
tines. They had left their own country, had entered
David’s service, and had embraced the Jewish religion.
The king of Israel was unwilling that these people
should suffer with him. They were foreigners, bound
to him by no tie but their own choice. So he told
their leader, Ittai, that he ought to remain in the city
and serve the new king. The reply of Ittai the Gittite
was a very noble one,—“ As the Lord liveth, and as
my Lord the king liveth, surely in what place my Lord
the king shall be, whether in death or life, even there
also will thy servant be.” The example of this Philis-
tine teaches us to consider only if the course we pursue be
right, and being satisfied of that, to regard not the dangers
and difficulties which may surround its followers. The
priests next came with the ark, but at David’s request
they carried it back into the city. The priests he knew
were faithful to him, but he did not think Absalom
212 BATTLES OF THE BIBLE.

would dare to do them any harm. Then did the king
_go wandering up the Mount of Olives barefooted like a
slave, and his head covered like a mourner, and as he
went he wept; and the people who were with him
covered their heads and wept too.

George. It was very silly for so great a warrior as
David to be crying like a child.

Johnnie. He could not help crying when he was ob-
liged to leave his palace ; he did not know if he might
ever get back again, and he had no other house to go to.

Marianne. I think it was not that which made him
cry, it was because his son that he liked so well was
so wicked as to rebel against him.

Grandfather. Nor was that either the cause of David’s
weeping ; it was sorrow for his sin that weighed upon
him so heavily. His grief teaches us always to do right
if we wish to be happy. The king of Israel was, how-
ever, a sincere penitent. He really hated his sin, and
therefore God sent him comfort even in this time of
trouble. The third psalm was written at this time, and
it breathes a spirit of trust in God which cannot be
exceeded. “I will not be afraid,’ he says, “of ten
thousands of people that have set themselves against me
round about.”

George. But was he not to do anything ? was he just
to run away and leave Absalom to take the kingdom ?

Grandfather. He did something. When he heard
that Ahithophel, a very wise man, was among the con-
spirators, he prayed that the Lord would turn Ahitho-
REBELLION AND SORROW. 218

phel’s counsel into foolishness. We learn from this to
pray that God would defeat that counsel which is taken
against his own people.

George. I think David might have tried a plan to
make Ahithophel’s advice useless.

Grandfather. He did try a plan. He sent his friend
Hushai to profess submission to Absalom, but secretly
to favour David by giving contrary advice to what Ahi-
thophel gave, and send word to the exiled king what was
determined on.

Marianne. That was not honest, grandfather. David
ought not to have done it.

George. Why not? stratagems are common in war.

Grandfather. That they are common is true, George,
but that does not make them right. David acted in this
case as nine hundred and ninety-nine men out of a thou-
sand would have acted, had they been in the same cir-
cumstances, and had the same idea occurred to them ;
yet I do not think that what he did was right. It was
successful, however, as you shall hear. But first I must
tell you who met the king on his journey. When he had
got a little way past the top of the hill, there came up
to him a man named Ziba, who was the servant of
Mephibosheth.

Johnnie. Who was Mephibosheth ? I do not recollect
about him.

Grandfather. He was one of the sons of Saul, and he
was lame. When David came to the throne, he had
treated Mephibosheth very kindly. He gave him the
214 BATTLES OF THE BIBLE.

estate that had belonged to Saul his father, and enter-
tained him at his own table as one of the royal family.
Now Ziba, when he came to meet David on his weary
journey, brought with him a couple of asses saddled, and
loaded with two hundred loaves of bread, a hundred
bunches of raisins, a hundred of summer fruits, and one
bottle of wine. “What meanest thou by these ?” the
king said. Ziba replied, “The asses be for the king’s
household to ride upon, and the bread and the summer
fruit for the young men to eat, and the wine that such
as be faint in the wilderness may drink.” “ Where is
thy master’s son ?” asked the king. Ziba’s answer was,
“ Behold he abideth at Jerusalem, for he said, ‘To-day
shall the house of Israel restore me the kingdom of my
father.’ ”

Marianne. Oh, what a bad man! Did he really wish
David to lose the kingdom when he had been so kind to
him?

Grandfather. He did not. His servant was saying
what was not true; but David believed him, for he said
immediately, “ Behold thine are all that pertained unto
Mephibosheth.”

Marianne. Then he gave away all Mephibosheth’s
estate; that was a pity,—he would be sorry when he
found that what Ziba had said was not true.

Grandfather. Yes, he was; and we are shewn by his
example the folly of passing an opinion before we have
heard both sides. Soon after the encounter with Ziba, as
the king still proceeded onwards, a man called Shimei, of
REBELLION AND SORROW. 215

the tribe of Benjamin, appeared, who imprecated curses
on the head of David, and threw stones at him and at his
servants. Abishai, one of David’s captains, asked leave
to go and smite off Shimei’s head; but David would
not allow it. “My son,” said the poor king, “seeketh
my life, how much more now may this Benjamite do it °”
He was so much humbled by his sorrow that he could
not feel anger even at treatment so undeserved and so
insulting as was that of Shimei.

George. You have not told us yet, grandfather, how
Ahithophel got on, and the man that David sent back to
contradict him. I do not recollect his name.

Grandfather. Hushai was hisname. When Absalom
expressed astonishment at seeing him among those who
came to welcome him, he answered very cunningly,
“ Whom the Lord and his people and all the men of
Israel choose, his will I be, and with him will I abide.”
This was a wise reply, according to the wisdom of this
world, but it was not an honest answer.

George. And how did the two advisers get on?

Grandfather. Abithophel advised an immediate pur-
suit of David. ‘ Let me now choose out,” he said,
“ twelve thousand men, and I will arise and pursue after
David this night. And I will come upon him while he
is weary and weak handed, and will make him afraid ;
and all the people that are with him shall flee, and I will
smite the king only. And I will bring back all the
people unto thee: the man whom thou seekest is as if
all returned: so all the people shall be in peace.”
216 BATTLES OF THE BIBLE.

Marianne. He advised him to kill his father; surely
Absalom would not follow that advice: it was very cruel.

Grandfather. Its cruelty was no obstacle to Absalom.
The advice pleased him well. However, he resolved
before deciding to consult Hushai; so he was called in.
Absalom related to him the ‘advice which Ahithophel had
given, and added, “ Shall we do after his saying? if
not, speak thou.” “ The counsel which Ahithophel hath
given,” said Hushai, “is not good at this time.” He
advised that they ought to take time, and not be too
hasty in pursuing after David, because he himself was
so great a warrior, and his men so valiant; and being at
this time so much enraged against Absalom, doubtless
they would fight very fiercely. Besides, he said that
very likely a party of them were in ambush, who would
rush out against Ahithophel and his twelve thousand
men, who would be taken by surprise and defeated.
His opinion was, that they ought to gather the whole
army of the Israelites from one end of the country to
the other. Then, by the force of numbers, there could
be no doubt of their being able utterly to overpower
David and his small army. “ We will light upon him,”
said Hushai, ‘“‘ as the dew falleth on the ground ; and
of him, and of all the men that are with him, there
shall not be left so much as one. Moreover, if he be gotten
into a city, then shall all Israel bring ropes to that city,
and we will draw it into the river, until there be not
one small stone found there.”

George. Well, that was very stupid advice; surely
Absalom would not follow it.
REBELLION AND SORROW. 217

Grandfather. Indeed he did; he and all the men of
Israel were of one opinion. They said, “ The counsel
of Hushai, the Archite, is better than the counsel of
Ahithophel.”

George. They were very foolish. I cannot think why
they did not at once see that Ahithophel’s was by far
the wisest advice.

Grandfather. Yes, George; but it pleased God to
answer David’s prayer by defeating the good counsel of
Ahithophel. The wisdom of man can do much in lead-
ing his fellows ; but the power of the Almighty can do
far more. ‘This teaches us that in all our efforts to guide
others to what is good, we ought to look to the Lord for
strength ; for it is He only who can turn the hearts of
men. Hushai had promised to send word to the king
of what went on in the capital, so he went straight from
Absalom to the priests Zadok and Abiathar. He told
them what Ahithophel had advised, and what he had
advised. He could not tell for certain what would be
done. In case of the worst coming to pass, he told
them to send a message to David that he must not stay
in the wilderness, but cross the Jordan immediately,
and seek some place of safety on the opposite side. The
priests had two sons, called Jonathan and Ahimaaz, who
were concealed outside Jerusalem, near a well called En-
rogel. Zadok and Abiathar sent a maid servant to
give to the two young men the information which
Hushai had given to them.

Johnnie. Why did they need to hide themselves,
218 BATTLES OF THE BIBLE.

grandfather? They would not have been killed surely
if they had gone into the town.

Grandfather. Perhaps not; but they might have been
prevented carrying the message to David. They thought
a woman going to the well was not likely to excite sus-
picion, and that they might get away from that place very
quietly. Yet in spite of all their precautions they had
been observed, and Absalom was told of it. Men were
sent in pursuit ; so the young priests saw it was neces-
sary for them to hide. They went into a village called
Bahurim, where a woman let them down into a well
which was in her court. On the top of the well she
spread a cloth, and on the cloth she spread ground corn.
When the pursuers came asking for Jonathan and Ahi-
maaz, she told them that they had crossed the water.

Marianne. That was not true, grandfather. She
ought not to have said it.

Grandfather. She ought not; a lie cannot be justi-
fied. The messengers of Absalom continued their search,
but not finding those they sought, they returned to
Jerusalem. So the sons of the priests got out of their
hiding place, and continued their journey in safety. They
delivered their message to David, and he acted upon it
without delay. Before dawn next day he and his whole
band had crossed the Jordan. They made their way to a
city called Mahanaim, where they received great kindness.
The chiefs of the children of Ammon, and of the Gilead-
ites brought food to him and his men. An abundant
supply of sheep, corn, butter, cheese, honey, and vege-
REBELLION AND SORROW. 219

tables; and besides food they brought earthen vessels
and beds. So the people got rest and refreshment, of
which they had much,need. In the meantime, Absalom
assembled a great army, and passed over the Jordan.
Amasa was the captain of his host.

George. What had become of Ahithophel ?

Grandfather. He, poor man, came to a very unhappy
end. When he saw that his advice was not followed,
he saddled his ass, and journeyed from Jerusalem to his
own city in Gihon. There, after arranging the affairs
of his household, he deliberately put an end to his own
life. This man, so much esteemed for his wisdom, com-
mitted the greatest of all follies—a folly which can never
be remedied. From his miserable end we learn that
the wisdom of the world is of little value, but that
we ought to seek the true wisdom which cometh from
above.

George. How did the armies get on? Did David go
out to the battle himself?

Grandfather. He wished to do s0, but his people
would not allow him. “If we flee away,” they said,
“ they will not care for us; neither if half of us die will
they care for us; but now thou art worth ten thousand
of us” So they persuaded David to remain. It was
right that he should be willing to share the danger with
his people ; but it was also right that he should yield to
their loyal and reasonable request. He divided his army
into three parts: one part was led by Joab ; another by
Abishai, the brother of Joab; and the third by Ittai,
220 BATTLES OF THE BIBLE.

the Gittite. The king stood beside the gate of the city
while the army was marching out; and in the hearing
of all the people he gave to the three captains this com-
mand, “ Deal gently, for my sake, with the young man,
even with Absalom.”

George. Was David’s army large?

Grandfather. It could not have been large. We are
not told in the Bible the exact number of it; but Jose-
phus calls it four thousand.

Johnnie. Four thousand is a great deal of money.

George. It is not money, it is men that we are speak-
ing about. You have been sleeping surely.

Johnnie. No, no,—I heard quite well. Tell on,
grandfather, what did the four thousand do?

Grandfather. They fought in the wood of Ephraim
against a very large army, and beat them. Twenty
thousand were killed, many of them by the sword, but a
greater number by the pits and bogs, and wild beasts of
the wood. Absalom got upon his mule to fly, but as he
was passing under a large oak tree, the thick branches
caught hold of his long hair, and there he was left
hanging, the mule walking away. A soldier of David’s
army saw Absalom in the oak, and told Joab. The
captain asked why he had not killed him, and said that
if he had, he would have given him ten shekels,
or half crowns, and a girdle. The man said that
though he had got a thousand shekels, he would not
have touched Absalom, because of the charge that the
king had given, when his army were setting out to the
REBELLION AND SORROW. 221

fight. That-charge Joab did not think it incumbent
upon him to attend to: he went straight to the place
where the prince was hanging, and shot him to the
heart. Then sounding the trumpet, he called the people
in from the pursuit. The war was at an end, now
Absalom was dead. Ahimaaz, the young priest I have
already spoken of, asked leave of Joab to carry the
tidings of the battle to David.

Marianne. I wonder at his making such a request; I
would not have liked to tell David that Absalom was
dead. Did Joab let him go?

Grandfather. Joab said to them, “This day thou
shalt bear no tidings, because the king’s son is dead.”
The captain then said to Cushi. “ Go, tell the king
what thou hast seen.” Cushi obeyed. Still Ahimaaz
persisted in his request, and Joab at last agreed to let
him go. They took different roads ; Cushi went by the
hill, Ahimaaz by the plain. Between the two gates of
Mahanaim, the outer and inner gate, David was sitting,
that as soon as possible he might hear the tidings
that came. The watchman on the tower called out that
he saw two men coming, both running along. “ The
running of the foremost, he said is like the running of
Ahimaaz, the son of Zadok.” “He is a good man,”
the king replied, “ and cometh with good tidings.” And
so he did, for his first exclamation was, “ All is well.”
Then falling down on his face he said, “ Blessed be the
Lord thy God, which hath delivered up the men that lift
up their hand against my lord the king.” David ques-
222 BATTLES OF THE BIBLE.

tioned him about Absalom; but on that subject the
young priest gave no information; he intimated to the
king that another messenger had been sent, whose office
it was to speak of the prince. Cushi now came for-
ward, and congratulated the king upon his victory. “ Is
the young man Absalom safe?” the king anxiously
inquired. The answer of Cushi was this, “The enemies
of my lord the king, and all that rise against thee to do
thee hurt, be as that young man is.” The king had
cause before to dread the worst, but the certainty of it
overpowered him with sorrow. The joy of the victory
was forgotten; at that moment he would rather it had
been a defeat, so Absalom had been spared. He went
up to the chamber over the gate to weep alone ; but he
could not restrain his grief, even when he was within
the hearing of the people, for as he ascended the stairs
he was saying, “Oh my son Absalom! my son, my son
Absalom ! Would God I had died for thee ! Oh Absalom,
my son, my son !”

Marianne. Poor David, I am very sorry for him.

George. I am not at all sorry for him. He ought to
have been very glad that the rebellion was got over so
easily.

Grandfather. You are right, George, he ought to
have been glad, and very thankful to God, who had
given him the victory. Yet his excessive grief at the
death of Absalom was very natural, and though it was
not right, yet I think we ought to pity more than to
blame him. The people heard of the king’s sorrow,
REBELLION AND SORROW. 223

and instead of returning in triumph, like conquerors, as
they were, they crept into the city by stealth, as if they
had been defeated. Joab was very angry, and repre-
sented to David how foolish his conduct was. The
king profited by the rebuke, and ceased his lamenta-
tions. This example teaches us that when we are con-
vinced of a fault we ought to amend it without delay.

George. Was that an end of David’s wars?

Grandfather. No, he had yet another rebellion to sub-
due.

Marianne. But, grandfather, you have not told us
what punishment the man got who threw stones at
David and his followers when they were leaving Jeru-
salem.

Grandfather. Shimei, you mean. He was among the
first who came to meet the king on his return to his
capital. He fell down before David, confessed that he
had sinned, and besought pardon. Before the monarch
could intimate his wishes, Abishai, the son of Zeruiah,
exclaimed, “ Shall not Shimei be put to death for this,
because he cursed the Lord’s anointed.”

Marianne. I am sure he deserved it. I would have
agreed with Abishai.

Grandfather. David did not agree with him, how-
ever ; he spoke very indignantly to him. ‘ What have
I to do with you,” he said, “ ye sons of Zeruiah, that ye
should this day be adversaries unto me ?”

Marianne. What did he mean by speaking in that
way to Abishai ?
224 BATTLES OF THE BIBLE.

Grandfather. He thought that Abishai did wrong in
advising him to put Shimei to death, and therefore he
looked upon him as his enemy. From the words of
David on this subject, we learn to regard those as our
greatest enemies who advise us to do what is wrong. Next
came out Mephibosheth to meet the king. He was the
lame son of Saul, of whom I spoke to you before. So
greatly had he mourned for David’s misfortunes, that all
the time he was away he had not once changed his
clothes, norcombed his hair. ‘* Wherefore wentest
thou not with me, Mephibosheth ?” said the king.
“ My lord, oh king,” replied the son of Saul, “ my ser-
vant deceived me; for thy servant said, I will saddle
me an ass, that I may ride thereon, and go to the king,
because thy servant is lame: And he hath slandered
thy servant unto my lord the king; but my lord the
king is as an angel of God: Do therefore what is good
in thine eyes; for all of my father’s house were but
dead men before my lord the king: yet didst thou set thy
servant among them that did eat at thine own table.”
He was so grateful for the king’s kindness to him,
and so thankful that he was returning to his capital
in safety, that his own losses seemed to him of no im-
portance.

George. Did he not ask back his estate then ?

Grandfather. He did not ; and when the king proposed
_ that he and Ziba might divide the land, Mephibosheth
replied,—“ Yea, let him take all, forasmuch as my Lord
the king is come again in peace unto his own house.”
REBELLION AND SORROW. 225

George. But about the rebellion, grandfather, who
was to blame for it?

Grandfather. The men of Israel were angry with the
men of Judah for bringing back the king without con-
sulting them; not that they were angry because David
was brought back, but they thought that the tribe of
Judah had no right to be foremost in the matter. The
sons of Judah, instead of answering mildly when their
brethren were displeased, spoke yet more fiercely than
they had been spoken to. This increased the anger of
the men of Israel, so that they listened not unwillingly
to the words of Sheba, a bad man, who excited them to
rebel. This Sheba belonged to the tribe of Benjamin.
When he sounded a trumpet, and said, “ We have no
part in David; neither have we inheritance in the son of
Jesse: Every man to his tents, oh Israel,”—then all
the Israelites followed him; the tribe of Judah only
remaining faithful to David. The king said to Amasa,
“ Assemble me the men of Judah within three days,
and be thou here present.”

George. Was not Joab his general? Why did he not
tell him to assemble his army ?

Grandfather. He had not forgiven him for putting
Absalom to death; and even when, because Amasa
stayed longer than the time given to him, David thought
it necessary to send another leader, he did not send
Joab, but Abishai, his brother. Joab, however, accom-
panied Abishai along with the king’s guards. Near
Gibeon they encountered Amasa, and the forces he had

Q
226 BATTLES OF THE BIBLE.

raised. There did Joab, going up to him under pre-
tence of friendship, most basely and treacherously murder
him.

Marianne. What a bad man Joab was. Why did he
murder Amasa ?

Grandfather. He was sete of him, because he had
been appointed general in his place. When he had
succeeded in ridding himself of his rival, he led the
army on against Sheba. That rebel had taken refuge
in Abel Bethmaachah, a city in the north of Canaan,
in the lot of Naphtali/ The men of Judah marched
up to this city, and began to batter the wall to throw it
down. A woman within perceived that if this were
suffered to go on nothing else was to be looked for but
destruction to the city, and death to its inhabitants.
Their only hope was in making a treaty. So she went
to the wall and asked to speak with Joab. The general
drew near to her, and she reasoned with him upon the
impropriety of attacking a city of the Israelites, inha-
bited by a peaceable people, without first offering terms
of accommodation. Joab said that he had no wish to
destroy the city ; he only sought Sheba, the son of Bichri.
“ Deliver him only, and I will depart from the city.”
“ His head shall be thrown to thee over the wall,” the
woman boldly replied; and she was as good as her
word ; for, by her wisdom, she prevailed upon the inha-
bitants of the city to cut off the head of the traitor, and
cast it out to Joab. Then the general disbanded his
army and returned to Jerusalem.
REBELLION AND SORROW. 227

Marianne: David’s wars would surely be all ended
now ?

Grandfather. No ; the Philistines came up to attack
the Israelites, and David himself went down at the head
of his army to meet them. A giant was there, called
Ishbibenob, who aimed at the life of David. The king
of Israel, less able for the fatigues of war than he had
been when he was young, was becoming faint, when
Abishai came to his assistance and killed the Philistine.
After their sovereign was rescued from this danger, the
subjects of David resolved that he should never expose
himself any more to the like. They said to him,
“Thou shalt go no more out with us to battle, that
thou quench not the light of Israel.” Some other
battles took place with the Philistines during the reign
of David; but we have no particular account of any of
them.

Marianne. Had he no more trouble in his family *

Grandfather. His son Adonijah endeavoured to sup-
plant Solomon as his successor, but the attempt was put
down without a battle.

What do we learn from the example of Ittai the
Gittite ?

Sorrow for sin caused David to weep,— What does
this teach us ?

David prayed that the Lord would turn the counsel
of Ahithophel into foolishness,— What do we learn from
this ?
228 BATTLES OF THE BIBLE.

Ahithophel gave the wisest advice, yet the advice of
Hushai was followed, because it pleased the Lord to
defeat the good counsel of Ahithophel,—What may we
learn from this ?

What are we taught by the miserable end of Ahitho-
phel ?

When Joab had represented to David that he had
acted unwisely, the king altered his conduct,—What
does his example teach us ? :

David thought it wrong to put Shimei to death,
therefore he considered Abishai his enemy for advising
it,—What may we learn from this ?
IDOLATRY AND DEFEAT. 229

IDOLATRY AND DEFEAT.

<‘ Not to our names, Thou only just and true,
Not to our worthless names is glory due;
Thy power and grace, thy truth and justice claim
Immortal honours to thy sovereign name ;
Thine through the earth from heaven, thy blest abode,
Nor let the heathens say, ‘ And where’s your God?’

4¢ Heaven is thine higher court, there stands thy throne,
And through the lower worlds thy will is done ;
Our God framed all this earth, these heavens he spread;
But fools adore the gods their hands have made;
The kneeling crowd, with looks devout, behold
Their silver saviours, and their saints of gold.

““ Vain are those artful shapes of eyes and ears;
The molten image neither sees nor hears;
Their hands are helpless, nor their feet can move,
They have no speech, nor thought, nor power, nor love;
Yet sottish mortals make their long complaints
To their deaf idols, and their moveless saints.

“« The rich have statues well adorn’d with gold ;
The poor, content with gods of coarser mould,
With tools of iron carve the senseless stock,

Lopt from a tree, or broken from a rock ;
People and priest drive on the solemn trade,
And trust the gods that saws and hammers made.

« Be heaven and earth amaz’d! ‘tis hard to say
Which is more stupid, or their gods or they:
Oh Israel, trust the Lord, He hears and sees,
He knows thy sorrows, and restores thy peace ;
His worship does a thousand comforts yield,
He is thy help, and He thy heavenly shield.”
Watts.
230 BATTLES OF THE BIBLE.

Tur next day was wet. We could not sit in the gar-
den as we always had done before when grandfather was
telling of the Bible battles. We all sat in the cottage ;
grandfather on his big chair, on one side of the window,
George on a very high three-legged stool, and J ohnnie
and I on little stools within the recess of the window.
I still remember the soft sound of the rain among the
leaves, and its continual drop dropping into the tub
which Peggy had put out to catch it. Never to this
day do I read the dark stories of Zimri, Ahab, or any
of that unbroken list of vicious kings by which the
land of Israel was cursed—I can never read of these
without fancying I see a dull grey sky and an abun-
dance of fresh green foliage, all that met my outward
gaze as I sat on the stool and looked to the window ;
and the sound that is in my ears when I read of those
evil rulers, is that of rain softly falling—a pleasing
sound, which teaches me to look with pity on the vices
and follies of others; for does not the great Father of
all, whom all have so greatly offended, does not He send
rain upon the unjust as well as upon the just.

George began, when we were all well seated, by say-
ing to grandfather that Solomon’s was the next reign
he must tell us about, for he was David’s successor.

Grandfather. He was David’s successor; but we
have nothing to do with his reign. ‘There was no war
in it.
IDOLATRY AND DEFEAT. 231

George. No war! I thought he was a very magni-
ficent king.

Grandfather. So he was; but his magnificence arose
not from foreign conquest, but from the prosperity of a
great kingdom, at peace within and without. The unity
of the sons of Jacob ended with him; for in the reign
of his son Rehoboam, they were divided into two king-
doms, called the kingdoms of Israel and Judah, which
never afterwards were reunited.

George. Then there would be a good deal of fighting
in Rehoboam’s reign ?

Grandfather. Not very much.

George. Did he not try to prevent his subjects setting
up a separate kingdom ?

Grandfather. He assembled a hundred and eighty
thousand chosen warriors to fight against Jeroboam,
whom the ten revolting tribes had chosen for their
king; but the Lord forbade him to fight. He sent the
prophet Shemaiah to deliver this message :—“ Thus
saith the Lord, ye shall not go up nor fight against your
brethren: return every man to his house, for this thing
is done of me.” This command Rehoboam obeyed. He
returned home to Jerusalem, and built several cities of
defence, both in Judah and in Benjamin.

Marianne. Were these two the only tribes who re-
mained with him ?

Gand father. The Levites from all parts of the coun-
try came to him afterwards, because J eroboam -put
them away from being priests, and set up pretended
232 BATTLES OF THE BIBLE.

priests, to suit the pretended gods whom he taught the
people to worship,—the calves that he had made.

Johnnie. Did he make calves for the people to wor-
ship ? Why did he do that ? |

Grandfather. To draw the hearts of the people away
from the temple, and from the worship of the true God.
And they willingly suffered themselves to be led by
him; but there were some of the people of those tribes
who set their hearts to seek the Lord. They went to
Jerusalem, and became subjects of Rehoboam.

Marianne. Then Jeroboam had been a bad man.
Why did God not allow Rehoboam to punish him and
the other people for rebelling? They deserved it, I
am sure.

Grandfather. They did; but it was not the Lord's
will that Rehoboam should punish them. He chose to
do it himself in his own time and way, and very se-
verely punished they were. In the list of their kings
there is not one respectable character. They were all
vicious and vile. They had rebelled against the sove-
reign whom God had set over them, and they were
justly punished for it in being obliged to submit to
these wicked princes.

George. Then was there no war in Rehoboam’s reign
at all?

Grandfather. There was a foreign invasion. As soon
as Rehoboam thought himself secure in the kingdom,
when he had fortified it by building the fenced cities of
which I told you, then he forsook the law of the Lord,
IDOLATRY AND DEFEAT. 233

‘and led away his subjects with him. For this the Lord
made Shishak, king of Egypt, come up against Jeru-
salem. He came with twelve hundred chariots, and
sixty thousand horsemen, and he took all the fenced
cities in which the foolish people had trusted. The Lord
sent Shemaiah to say to Rehoboam and to the princes
of Judah,—* Thus saith the Lord, Ye have forsaken me,
and therefore have I also left you in the hand of Shi-
shak.” Hearing this, the king and the princes confessed
that they had done wrong, and said,—* The Lord is
righteous.” Because they humbled themselves, the Lord
said that he would not destroy them, but that they must
be made servants to Shishak, that they might know
the difference between the service of the King of Heaven
and the service of the kings of earth. It was the
wealth of the kingdom of Judah which had tempted
Shishak to come so far, and he was not disappointed.
He emptied the king’s treasury, which Solomon had
filled; and he took the treasures of the temple, the
golden shields which Solomon had made. Rehoboam
made shields of brass to supply their place. So the
son of Solomon was a very unfortunate king. We
are told of him,—“ And he did evil, because he prepared
not his heart to seek the Lord.” This was the cause of
all his misfortunes. He did not pray. May the know-
ledge of this lead us to pray more frequently, to seek
from God guidance in every thing we do.

George. Was there no more war in Rehoboam’s
reign ?
234 BATTLES OF THE BIBLE.

Grandfather. There was war between Rehoboam and
Jeroboam as long as the former lived, but it was likely
mere skirmishing, and probably was confined to those
who lived near the borders. The successor of Rehoboam
fought a great battle with Jeroboam.

George. Who was he then, grandfather ; let us hear
about it ?

Grandfather. Rehoboam reigned eighteen years, and
was succeeded by his son Abijah, an active and ener-
getic prince. We are not told who began the war, but
Abijah set the battle in array with an army of four hun-
dred thousand valiant men of war.

George. That was a large army.

Grandfather. It was ; but Jeroboam’s was exactly
twice as large, so that the two sides were very unequal
as to numbers. Before the battle began Abijah stood
on a hill, and made an address to Jeroboam and his
soldiers; but the speech must have tended greatly to
encourage the men of Judah and Benjamin. He argued
that their cause was the just one, and that the Lord
was with them, and with them only, because the
subjects of Jeroboam had forsaken Gos and served
them that were no gods. “And behold,” exclaimed
Abijah to his rebellious and unbelieving brethren, “ God
himself is with us for our captain, and his priests with
sounding trumpets to cry alarm against you. Oh
children of Israel, fight ye not against the Lord God of
your fathers, for ye shall not prosper.” This speech of
Abijah would not have been easily answered. Jeroboam
IDOLATRY AND DEFEAT. 235

did not attempt to do it, but attacked the men of Judah
without delay. He set an ambush behind them, think-
ing, no doubt, that he would with ease cut them all to
pieces. And sndeed it looked ill enough for the subjects
of Abijah, when they saw that whether they looked
forward or backward, there were foes to face. In this
difficulty they cried to the Lord, and he answered their
prayer by giving them a complete victory. The children
of Israel fled, and five hundred thousand of them were
slain that day by Abijah and his people. They pur-
sued their victory, and took several cities which had
belonged to Jeroboam. That king never recovered
from the vexation of this defeat, though he lived for a ’
year or two after.

George. And what more did Abijah do? did he fight
another battle ?

Grandfather. He did not do much more; he only reign-
ed three years in all. He was succeeded by his son Asa,
an excellent and pious prince, who reigned for forty
years. During ten years of his reign the kingdom of
Judah had peace. There was little peace in the sister
kingdom. When Asa ascended the throne, Jeroboam
was king of Israel; when Asa died, Ahab was king of
Israel, and between Jeroboam and Ahab six kings reigned
in Israel, so that in the course of the reign of Asa, king
of Judah, eight different kings bore the sceptre in Israel.

George. What became of them all? did they die ?

Grandfather. The greater number of them suffered
death by violence. Jeroboam, after having reigned
236 BATTLES OF THE BIBLE.

twenty-two years, was smitten by the Lord and died,
his son Nadab succeeding him. Nadab walked in the
wicked ways of his father, and was permitted to reign
only for two years. He was besieging Gibbethon, a city
in the territories of the Danites, but which had belonged
to the tribe of Levi; when that tribe was driven away
by Jeroboam, they had been obliged to desert this city,
and now the Philistines had taken possession of it.
While Nadab was carrying on the siege, a conspiracy
was formed against him among his own troops, and
Baasha, of the tribe of Israel, slew him, and reigned in
his stead. The first act of the new king was to kill all
the descendants of Jeroboam, both male and female ;
not one was left alive.

Marianne. How horribly cruel.

Grandfather. Yes, Baasha was a barbarous man, but
he was an instrument in the Lord’s hand to execute the
vengeance he had denounced against the first king of
Israel, and his wicked family. “The Lord shall raise
him up a king over Israel, who shall cut off the house of
Jeroboam that day,” were the words of Abijah the
prophet to the wife of Jeroboam, while her husband was
yet alive. From the fate of Jeroboam and his family,
we learn that punishment assuredly will follow sin,
unless it be repented of.

Marianne. But were all Jeroboam’s family bad people?
Was there not one good among them ?

Grandfather. One of them was pious, a son of Jero-
boam, named Abijah, but he died young. He was taken
IDOLATRY AND DEFEAT. 237

away from the evil to come ; he only was permitted to
go down to the grave in peace, because in him was
found some good thing toward the Lord God of Israel.
Instead of being warned by the fate of his predecessors,
Baasha went on in the same course of wickedness, and the
Lord in displeasure sent a prophet to announce to him
that his posterity also was to be cut off, and his house
to be made like the house of Jeroboam, the son of Nebat.

But we will return to Asa, who, after ten years of his
reign had passed peacefully, was compelled to engage in
war. Zerah, king of Ethiopia, came against him with
a very numerous army, no less than a million of fighting
men, besides three hundred chariots of war. Asa went
out to meet them, and before the battle began he
earnestly prayed to the Lord in these words: “ Lord, it
is nothing with thee to help, whether with many or with
them that have no power; help us, oh Lord our God;
for we rest on thee, and in thy name we go against this
multitude: Oh Lord, thou art our God, let not man
prevail against thee.” The prayer was granted, the
Ethiopians were smitten and fled. Asa and his people
pursued them along way, and took many cities from
them, and carrying away much spoil, and cattle, sheep,
and camels in abundance, they returned in triumph to
Jerusalem. There they were met by the prophet
Azariah who saluted them in these words, “The Lord
is with you, while ye be with him; and if ye seek
him, he will be found of you; but if ye forsake him,
he will forsake you.” These are precious words, my
238 BATTLES OF THE BIBLE.

children ; you must all have them impressed on your me-
mories, and I trust you may have them impressed on your
hearts. They speak to us of comfort to those who trust
in God, of encouragement to those who seek after him,
and of punishment to those who wander from his ways.

George. Was there any more wat in Asa’s reign ?

Grandfather. There was, but he did not act so wisely
‘n his next difficulty. Baasha, king of Israel, went up
against Judah, and his plan was to fortify the town of
Ramah, by which means he would be able to cut off all
communication between some parts of the country and
the capital. Asa, for fear of him, determined to seek
foreign aid. He collected all the silver and gold that
was in his own treasury, and in the treasury of the temple,
and sent it to Damascus to bribe Benhadad, king of
Syria, to take up his quarrel against Baasha. ‘This
Benhadad agreed to do, although he had had a league
with Baasha. The treaties of bad men are not to be
trusted to. He sent the captains of his armies against
the cities of Israel. They took several of them, so that
Baasha was glad to leave Judah alone, and go to the
defence of his own kingdom. The Lord was displeased
with Asa; and he sent to him Hanani, the prophet, to
tell him that because he had done foolishly, from hence-
forth he would have wars. We are not told the parti-
culars of any of these wars, but we may be sure that
when the Israelites saw Asa resort to a foreign power to
assist him in overcoming them, it would embolden them
to make further attempts against him. Yet, when com-
IDOLATRY AND DEFEAT. 239

pared with the state of Israel, the state of Judah was a
very enviable one. As the Lord had sent a prophet to
warn Jeroboam that because of his wickedness his family
would become extinct, Baasha having followed his evil ex-
ample, received in his turn a message to the same effect
by the prophet Jehu in these words :—‘ Behold, I will
take away the posterity of Baasha, and the posterity of
his house; and will make thy house like the house of
Jeroboam, the son of Nebat.” |

Johnnie. Was Baasha killed then ?

Grandfather. No. The evil that had been foretold
came when his son was king. Elah, the son of Baasha,
had reigned two years when a conspiracy was formed
against him, headed by Zimri, one of his captains. The
poor contemptible king was drinking to excess in the
house of one of his servants when Zimri went in and
killed him. As soon as Zimri had seated himself on the
throne he had usurped, he slew not only all the descend-
ants of Baasha, but all his relations and all his friends.
But the triumph of the new king was short. The
armies of Israel were at that time engaged in besieging
Gibbethon, which the Philistines were still keeping pos-
session of. News came to the army of the murder of
the king, and of the usurpation of Zimri. It is not
likely that they could feel much regret for the loss of
their vicious sovereign, but they resolved that they
would not have Zimri to reign in his stead; they all
agreed in choosing Omri, the captain of the host, for
their king. They then raised the siege of Gibbethon,
240 BATTLES OF THE BIBLE.

and marched against Tirzah, their own capital city,
where Zimri was. Omri soon made himself master of
the city, and Zimri took refuge in the palace. He saw
that he could not long defend it, yet he was unwilling
to give it up; so he set fire to it, and was himself con-
sumed in the flames. Thus Zimri, after reigning only
seven days, died the death of a coward.

Marianne. Then Omri would get the kingdom all to
himself ?

Grandfather. No; the Israelites were divided; half
of them chose Tibni for their king, and the other half
took arms in defence of Omri as their sovereign. Civil
war continued for four years, when the death of Tibni
settled the matter, and Omri remained sole sovereign.

Marianne. And was he a good king ?

Grandfather. No. We are told that he did worse
than all that were before him. Although his reign was
longer than those of Zimri and Tibni, yet it was a short
one. He reigned only seven years after the death of
Tibni, and was succeeded by his son Ahab, who went a
degree farther in wickedness than even Omri himself had
done. He was led by Jezebel, his wicked queen, to
worship Baal, whom her countrymen served as a god.
In the fourth year of his reign Asa, king of Judah, died,
and was succeeded by his son Jehoshaphat, who followed
the good example of his father ; he made it his endeavour
to serve God and to do good to his subjects.

George. Did he and Ahab fight against each other ?

Grandfather. No, they were only too good friends.
IDOLATRY AND DEFEAT. 241

Marianne. How could they be too good friends, grand-
father ?

Grandfather. You shall hear, but I must give you an.
account of the first war in which Ahab was engaged.
Jehoshaphat was not concerned in it. Benhadad, king
of Syria, assembled a very large army, and marched
against the king of Israel. The Syrian monarch had
thirty-two kings with him, whether tributaries or allies
we are not told, and he had horses and chariots in great
number. Ahab, afraid to meet such a force in the field,
shut himself up in Samaria, which was now the chief
city of the land of Israel. Benhadad encamped near the
city to besiege it, and sent messengers to Ahab to say
to him, “Thus saith Benhadad, thy silver and thy gold
is mine, thy wives also, and thy children, even the good-
liest are mine.” In reply the king of Israel said, “ My
lord, oh king, according to thy saying, I am thine, and
all that I have.”

George. What a cowardly fellow he must have been.

Grandfather. He was. Had he been a follower of
the God of his fathers, he would have scorned to make
such areply, but a worshipper of Baal could not be other-
wise than base. From Ahab’s conduct in this matter
we learn that it is those who fear not the Lord who have
the greatest fear of man.

George. And what did Benhadad do next?

Grandfather. He sent a message to Ahab demanding
him to deliver up to him his silver and gold, his wives
and children. And that was not all: the next day,

R
242 BATTLES OF THE BIBLE.

about the same hour, he said he would send his servants
to search the palace and the houses of the people in
Samaria, and whatever the possessor valued most, that
they were to take away. This was rather too much—
even Ahab hesitated about yielding to it. Before re-
turning an answer, he called together the elders of the
land to hear their opinion on the matter. He told them
how the case stood, what his former reply had been, and
what was the last demand of Benhadad. With one
voice the people and elders exclaimed, “ Hearken not
unto him, nor consent.” Ahab then told the messengers
of Benhadad to tell their king that though he was willing
to agree to his first demand, it was not in his power to
agree to this one. Benhadad was enraged, and sent a
very angry message. “The gods do so unto me, and
more also,” he said, “if the dust of Samaria shall suffice
for handfuls for all the people that follow me.”

Johnnie. What did he mean by that, grandfather ?

Grandfather. He meant that he would destroy Sa-
maria so completely that the city would be reduced to
dust, and that his army was such a very numerous one,
each of them would not be able to get a handful of dust.
Benhadad’s words sounded great, but his actions were
very contemptible. We learn from his conduct that
those who boast much do little. He told his servants to
prepare for battle and set themselves in array against
the city. They obeyed, and instead of putting himself
at their head, and leading them on to the attack, Ben-
hadad with his thirty-two kings sat down in their pa-
vilions to drink.
IDOLATRY AND DEFEAT. 248

In the meantime a prophet came to Ahab with a mes-
sage from the Lord the true God, to say that He who
has power over all was to deliver into the hands of the
king of Israel the great multitude that had come against
him, and the victory was to be obtained at once—that
very day.

Marianne. But Abab was a bad man, grandfather ;
why was he to get a victory ?

Grandfather. God often makes use of one bad man
to punish another. It was after Benhadad had daringly
insulted the Most High by appealing to his gods in his
message to Ahab, that the fate of his great expedition
was proclaimed. And though the people of Israel had
greatly offended God, still they were beloved for their
fathers’ sakes, and the God of their fathers shewed His
mercy to them in delivering them from this threatened
calamity. Agreeably to the instructions of the prophet,
Ahab sent out two hundred and thirty-two young men,
pages to the rulers of the provinces. Against the Syrians
these young men were sent; by their means the victory
was to be obtained. They were few in number, and
unskilled in the art of war, but that would only make it
the more clearly seen that the victory came from God.
It was noon, and the despicable monarch of Syria with
his thirty-two kings were seated in their pavilions
drinking themselves drunk. News was brought that
men had come out of Samaria. Benhadad gave orders
that whatever their errand might be they must be
taken prisoners,—a tyrannical command, and deservedly
244 BATTLES OF THE BIBLE.

punished ; for these two hundred and thirty-two young
men committed such havock among the Syrians, that the
king, who could threaten better than he could fight, was
glad to get on a horse and escape. Then the king of
Israel, with the fighting men that had been in Samaria,
seven thousand in number, came and completed the
slaughter of the Syrian host. The victory was no
sooner gained than the prophet who had foretold it
came again to Ahab, warning him to be prepared for
battle, for at the end of the year he might expect an-
other invasion from the king of Syria.

Johnnie. I would have thought they would have been
afraid to go back again when they had been beaten be-
fore by so few men.

Grandfather. They thought that their defeat the for-
mer time was owing to their not having chosen their
ground wisely.

Johnnie. How not chosen their ground wisely ?

Grandfather. Because they had fought in a hill coun-
try and been defeated, they believed that the Israelites
worshipped gods of the hills; “but let us fight against
them in the plain,” the people of Syria said, “ and surely
we shall be stronger than they.” The ignorant people
had no knowledge of a God who is everywhere present.
Thus confident of victory, they prepared an army as
numerous as their former one, and marched to Aphek, a
city in the tribe of Asher. The Israelites went there to
meet them. There was a great contrast between the
two armies: the children of Israel, we are told, were
IDOLATRY AND DEFEAT. 245

like “little flocks of kids, but the Syrians filled the
country.”

Marianne. Ahab would be frightened then ?

Grandfather. It is not unlikely that he was, because
he must have felt that his false gods were feeble sup-
ports, and he could not look with confidence to the God
whom he had disobeyed. But the Lord chose to vindi-
cate the honour of His own name by shewing to the
Syrians that He was sovereign ruler in all places. He
sent a prophet to say to Ahab: “Thus saith the Lord,
because the Syrians have said, the Lord is God of the
hills, but he is not God of the valleys, therefore will I
deliver all this great multitude into thine hand, and ye
shall know that I am the Lord.” Seven days the two
armies faced each other ; on the seventh day they fought,
and Israel was completely victorious, killing of the
Syrians one hundred thousand men. The others fled to
Aphek, where twenty-seven thousand were killed by the
falling of the walls of the town. The city of their re-
fuge proved their destruction. From their fate we learn
that where we think ourselves secure danger may be near.

George. Was Benhadad killed ?

Grandfather. No, he had hid himself.

George. Cowardly fellow!

Grandfather. Now that they were reduced to the last
extremity, he and those who were with him resolved to
submit to Ahab. Perhaps he would not be severe on
them ; and, at any rate, it was their only chance for
life. The servants went first, dressed in sackcloth, and
246 BATTLES OF THE BIBLE.

with ropes on their heads. To Ahab they addressed
these words: “ Thy servant Benhadad saith, I pray
thee let me live.” “Is he yet alive?” said the king of
Israel; “he is my brother.” The Syrians eagerly caught
at the kindly expression, and repeated, “ Thy brother
Benhadad.” So Ahab told them to bring their king,
which they were not long in doing; and so kindly was he
received, that the king of Israel even took him up in his
chariot beside him. Then terms were dictated by Ben-
hadad as if he had been the victor, and agreed to by
Ahab as if he had been the conquered.

George. And what were the terms? Surely Benha-
dad was to give up something to Ahab ?

Grandfather. Nothing except what rightfully belonged
to him. He was only to get the cities of Israel which
had been taken away by a former king of Syria; but he
was to have one privilege which he had not had before,
if it could be called a privilege. He was to have the
right of making streets in Damascus.

George. What a poor king Ahab was; he did not
know what to do with a victory when he had got it.

Marianne. But what should he have done ?

Grandfather. He ought to have killed Benhadad.
The Lord had marked him for destruction, and had per-
mitted the king of Israel to be the instrument of punish-
ing him. | |

Marianne. Yes, but Ahab had been sorry for Ben-
hadad, and perhaps did not know that God meant that
he should be killed.
IDOLATRY AND DEFEAT. 247

Grandfather. He ought to have asked direction from
God. He had been favoured with two wonderful vic-
tories, yet he never returned thanks for them, nor sought
to know what the Lord would next have him to do. <A
prophet was sent to reprove him, and he proceeded in this
manner. He commanded his neighbour, in the name
of the Lord, to smite him. The man refused, and the
prophet said, “ Because thou hast not obeyed the voice
of the Lord, behold, as soon as thou art departed from
me, a lion shall slay thee.” It happened as the prophet
had said: the man was killed by a lion. By the punish-
ment which he met with we are taught to give strict
obedience to the commands of God.

Marianne. But, grandfather, I do not understand why
the prophet wished him to smite him. He surely did
not do very wrong in refusing to do that.

Grandfather. When he knew that the contmand tame
from God, he certainly did wrong in refusing to obey it ;
but you will understand better the prophet’s motives
when you hear the rest of the story. The next man whom
he asked to smite him was not so unwilling. He struck
him so violently that he wounded him. The prophet
bound up his head, and put ashes on his face, and waited
by the wayside till the king was coming past. When
he saw Ahab, he cried to him in these words, “ Thy
servant went out into the midst of the battle, and be-
hold a man turned aside, and brought a man unto me,
and said, ‘ Keep this man; if by any means he be
missing, then shall thy life be for his life, or else thou
248 BATTLES OF THE BIBLE.

shalt pay a talent of silver.’ And as thy servant was
busy here and there he was gone.” This was the com-
plaint he made ; but Ahab saw no necessity for shewing
mercy to him, although it was from carelessness, and not
from crime, that he had forfeited his life. ‘ So shall
thy judgment be, thyself hast decided it.” No sooner
was this sentence pronounced than the prophet put off
his disguise, and the king saw that he was a prophet.
It was now the king’s turn to hear his sentence. It was
in these words: “ Thus saith the Lord, Because thou
hast let go out of thy hand a man whom I appointed to
utter destruction, therefore thy life shall go for his life,
and thy people for his people.”

Marianne. Then it was a story that the prophet told,
to shew the king that he deserved punishment.

Johnnie. But why did the prophet tell the man to
strike him? I do not understand that yet.

Marianne. I think I do, though. Was it to shew
that when the man was punished for not striking the
good prophet when God commanded it, surely Ahab
would be punished for not killing the bad Benhadad,
when it was God’s will that it should be done ?

Grandfather. I see you understand it, Marianne. We
shall now proceed to the next battle. A visitor came
to Ahab, no less a person than Jehoshaphat, king of
Judah. The king of Israel treated him with marked
attention, and made great feasts for him and his people.
They were nearly connected ; for the son of Jehosh-
aphat had married the daughter of Ahab. Now Ben-
IDOLATRY AND DEFEAT. 249

hadad, though he got off so easily when Ahab had him
in his power, had not thought it necessary to fulfil his
part of the bargain, which, as you may remember, was
to give back to the Israelites all those cities that were
their own. There was a city called Ramoth-Gilead, in
the tribe of Gad, on the east side of the Jordan, a city
of some importance, which Ahab desired to possess ;
so he proposed to his people that they should go and
take it from the Syrians. He asked Jehoshaphat, too,
to join in this expedition. “I am as thou art, my
people as thy people, my horses as thy horses,” was
the king of Judah’s reply. It was a kind and friendly
speech, but out of place when addressed to so bad a man
as Ahab was.

Marianne. I like Jehoshaphat, grandfather ; he had
been so kind a man.

Grandfather. And he was a truly pious man too. He
would not go up to the battle without seeking direction
from God. He proposed to Ahab that they should in-
quire at the word of the Lord. The king and queen
of Israel were idolaters ; they had established the wor-
ship of Baal as the religion of the land, and they had
persecuted even to the death all the worshippers of the
living God. Yet, even in their wicked court, Jehosha-
phat openly did homage to the God of his fathers, and
endeavoured to make these idolaters join him. His
example teaches us never to be ashamed of our re-
ligion, and always to try to do good wherever we are.
So Ahab gathered his prophets together—about four
250 BATTLES OF THE BIBLE.

hundred of them there were—and to them he put the
question, “Shall I go against Ramoth-Gilead to battle,
or shall I forbear?” Unanimously they replied, “Go
up; for the Lord shall deliver it into the hand of the
king.” Yet, though four hundred prophets agreed in
saying this, Jehoshaphat was not satisfied. There was
something about these men which made him suspect
they were not prophets of the Lord. But he was too
polite to say anything against them, he merely asked
Ahab, “Is there not here a prophet of the Lord besides,
that we might inquire of him ?”

Marianne. But were they not good prophets, grand-
father ? They.said “ the Lord shall deliver it.”

Grandfather. Yes, they named the name of the Lord,
but it was only to please Jehoshaphat that they did so.
For truth they did not care; they sought only to please
the two kings. They knew Ahab wished to go to
Ramoth-Gilead, so they told him to go. One of them,
called Zedekiah, made horns of iron, and said, “ Thus
saith the Lord, with these shalt thou push the Syrians,
until thou have consumed them.”

Johnnie. And was there not another prophet besides
these ?

Grandfather. Yes, there was one, but Ahab was un-
willing to apply to him, because he said he always pro-
phesied evil concerning him. However, to please Je-
hoshaphat he consented to have him called. Micaiah
was the name of this prophet. The messenger who was
sent for him advised him to follow the example of the
IDOLATRY AND DEFEAT. 251

other prophets, to say as they had said, because their
words had pleased the king. “As the Lord liveth, what
the Lord saith unto the, that will I speak,” was the
prophet’s reply. Seated each on a throne, dressed in
their royal robes, were the kings of Israel and Judah,
when Micaiah was brought forward. To him Ahab ad-
dressed the same question as he had done to the four
hundred. “Go and prosper ; for the Lord shall deliver it
into the hand of the king,” was the answer of Micaiah.

Marianne. Then he gave the same answer as the
other prophets. I thought their prophecy was not true.

Grandfather. Their prophecy was false, for it deceived
Ahab, yet it was so expressed that it might be under-
stood in different senses. “The Lord shall deliver it
into the hand of the king.” They did not say what it
was, nor what king was meant. Ahab understood it
to mean Ramoth-Gilead, and that the king was him-
self, but it might have meant Israel, and Benhadad
might have been the king alluded to. The prophecy
was a vague one, and it was in mockery that Micaiah
repeated it. Ahab saw that he spoke ironically. He
besought him not to jest, but to speak the truth in the ©
name of the Lord. The prophet then solemnly replied,
“ T saw all Israel scattered upon the hills, as sheep that
have not a shepherd; and the Lord said, ‘These have no
master ; let them return every man to his house in peace.’”
The king of Israel turned to Jehoshaphat and said, “ Did
I not tell thee that he would prophecy no good concern-
ing me, but evil °”

Johnnie. What evil did he prophecy ?
252 BATTLES OF THE BIBLE.

Marianne. The shepherd, you know, meant Ahab,
and the prophecy said that he was dead, and his people
left without a master. Tell on, grandfather ; what did
Jehoshaphat say ?

Grandfather. He said nothing then, for Micaiah spoke
again :—“ Hear thou therefore the word of the Lord.
I saw the Lord sitting on his throne, and all the host of
heaven standing by him, on his right hand and on his left.
And the Lord said, Who shall persuade Ahab that he
may go up and fall at Ramoth-Gilead ? And one said in
this manner, and another said in that manner, And
there came forth a spirit, and stood before the Lord, and
said, I will persuade him. And the Lord said, Where-
with? And he said, I will go forth, and I will be a
lying spirit in the mouth of all his prophets. And he
said, Thou shalt persuade him, and prevail also: Go
forth and do so.” When Micaiah ceased speaking, Ze-
dekiah the prophet, who had made the horns, rudely at-
tacked him, struck him, and mocked him. Micaiah
then foretold of him that when danger came he would
be hiding himself in an inner chamber. The king of
Israel then gave orders that Micaiah be taken into cus-
tody. “ Put this fellow in prison,” he said “ and feed him
with bread of affliction, and with water of affliction, until
I come in peace.” Micaiah boldly replied, “ If thou re-
turn at all in peace, the Lord hath not spoken by me.”
He called on the assembled multitude, too, to take notice
of his words. “ Hearken, oh people, every one of you.”
The. two kings then, with their armies, marched up to
Ramoth-Gilead.
IDOLATRY AND DEFEAT. 253

Marianne. Did Jehoshaphat go? He ought not to
have gone after he had heard Micaiah’s prophecy.
Grandfather. No, he'ought not; he was too staunch
a friend to the wicked Ahab. From the prophecy de-
livered by Micaiah we learn two things,—that there are
always malicious spirits seeking to persuade us to do
wrong, and that those who do not seek direction from
God are justly left to the guidance of those evil spirits.
Perhaps the prophecy had more effect on Ahab’s mind.
than he chose to confess. At any rate, his courage
failed when he drew near the place of danger. He fell
on a plan, by means of which he thought the evil
would come upon Jehoshaphat, and not upon him. He
proposed to that king to enter the battle dressed in his
royal robes, while he himself would go disguised.
George. Jehoshaphat would not do that, I think ?
Grandfather. The king of Judah was not a coward.
He made no objection to agreeing to the mean and
selfish proposal. Now the king of Syria gave this com-
mand to his captains, “ Fight neither with small nor
great, save only with the king of Israel.” When they
saw Jehoshaphat, supposing him to be the king of
Israel, they directed all their force against him. Jeho-
shaphat cried out, not to his enemies for mercy, nor to
his friends for assistance, but to his God he cried; and
did not cry in vain. Nor did the king of Israel save
his life by his stratagem. A bow drawn at a venture
smote him between the joints of his harness, and the
wound was mortal. But he lived till evening,—lived
254 BATTLES OF THE BIBLE.

long enough to see the Syrians victorious, and long
enough to hear the proclamation made, that the
Israelites, having lost their master, might now return to
their homes in peace.

Marianne. Did Jehoshaphat get home safe after the.
battle ?

Grandfather. Yes; but he was met by a rebuke,
Jehu, the prophet, came out to meet him and said,
“ Shouldest thou help the ungodly, and love them that
hate the Lord ?—therefore is wrath upon thee from the
Lord.” Jehoshaphat sincerely repented of his error,
and endeavoured to do all the good he could to his
people.

George. Was there any more war in his reign ?

Grandfather. Yes; a foreign enemy came against
him ; but we must leave the consideration of that event
till to-morrow, if we are spared.

Rehoboam did not prepare his heart to seek the
Lord. Because of this, misfortunes came upon him,—
Knowing this, what ought we to do?

When Asa was returning from the battle against the
Ethiopians, the prophet Azariah met him, and spoke to
him,—What are we taught by the words of the prophet
on this occasion ?

What do we learn from the cowardly reply of Ahab
to Benhadad’s insolent demand ?

Benhadad’s words were big, but his deeds were
small, What are we shewn by this ?
IDOLATRY AND DEFEAT. 255

Twenty-seven thousand were killed by the falling of
the walls of Aphek after having escaped from battle,—
What do we learn from ‘their fate ?

At the idolatrous court of Ahab and Jezebel, Jehosha-
phat openly shewed his reverence for the God of his
fathers, and endeavoured to lead the king of Israel to
do the same,— What does his example teach us?

From the prophecy delivered by Micaiah, what do we
learn ?
256 BATTLES OF THE BIBLE.

ELISHA.

“* He seems a being who hath known
Communion with his God alone ;
On earth by nought but Ppity’s tie,
Detain’d a moment from on high ;
One to sublimer worlds allied,
One from all passions purified ;
Ev’n now half mingled with the sky,
And all prepared, oh! not to die ;
But, like the prophet, to aspire
In heaven’s triumphal car of fire.”

Mrs HEemans.

Te day that followed was the day of rest. The rain
still continued. While we sat at breakfast George said,
“ We shall not be going to church to-day, gandfather ;
what shall we do?”

“ Why do you think that we shall not go to church ?”
grandfather asked. .

“ Because it is a wet day.”

“ And is that a reason for staying away from church,
George? If a week day happened to be wet and you
had no meat in the house for dinner, would you do with-
out any rather than send the servant out in the rain ?
And no longer ago than yesterday evening, it was your-
ELISHA. 257

self, I think, who discovered that Peggy must go to the
village, wet evening though it was, to buy bread, be-
cause we had not enough in the house to serve till next
day.”

“ Yes, grandfather,” said George, “but that is a
different thing—we must have bread you know—we
cannot do without food.”

“ True, my boy,” grandfather replied, “ we must
have food; but we need food for our minds as much as
we need food for our bodies. Daily instruction is as
necessary to strengthen our minds as daily bread is to
support our bodies. It is an evil, and a very common
one I fear, to starve the most important part of our-
selves without the least compunction.”

What grandfather had said was strange to me, and I
was not sure that I rightly understood him yet, so I
asked him if we could not get food for our minds on
Sabbath without going to church, and how we get it on
the days when we did not go there.

“The mental food that we daily need, Marianne, is
the teaching of the Word and the teaching of the Spirit,
and wherever we may be, or however busily we may
be occupied, there never is a day that we may be excused
in neglecting to take a little of His word into our hearts,
and to pray to God for His sanctifying grace.”

“ But,” said George, “ we might read the Bible, and
think about it, and say our prayers at home; we do not
need to go to church for that.”

“ If we really thought ourselves, George, what in our

S
258 BATTLES OF THE BIBLE.

prayers we say we do, weak, erring creatures, prone to
that which is evil and backward to that which is good ;
if we really thought ourselves so, we would gladly and
eagerly embrace every means of improvement which a
merciful God has put within our power.”

Then I asked grandfather if he thought it was very
wrong in anybody to stay away from church ?

“ Unless they have a good reason for doing so,
Marianne,” he replied.

“ And what would you think a good reason, grand-
father ?” I asked, for I really wished to know.

“ If we were bedridden, or lame, or blind, and had no
one to lead us, or if the roads were impassable, or the
church at too great a distance, or if we were so unwell
that we could not join in the services if we were there,—
all these would be good reasons for our absence. There
may be others which I have not mentioned. Some may
stay away from church occasionally from a praiseworthy |
motive; they may deny themselves that pleasure that
others may enjoy it. I cannot tell you all the circum-
stances in which people may be to blame or may not.
When they absent themselves from the church of God,
the decision of the matter must rest between their con-
science and their God. But this I will say, Marianne,
that if people stay away from church for a reason
which they would not think sufficient to prevent them
from attending to their worldly occupations, they act
sinfully.”

We were silent for a little time. I did not like to ask
ELISHA. 259

anything else, and George did not seem to have anything
more to say; but in a minute or two grandfather spoke
again, and the words he said I have often thought of
since ; they impressed me as much I think as any words
I ever heard from grandfather.

“ We live not for ourselves. By going to church we
express that we seek the good of others, and frequent
the house of prayer that we may pray for them. We
are very apt to err; in going to church we say that we
cannot do what is right of ourselves, and desire the
prayers of our fellow christians. By choosing to absent
ourselves from church, we say by our actions that we do
not care for the good of others, and do not desire their
prayers.”

Nothing more was said at that time on the subject of
going to church. The remainder of the day passed as
usual. It cleared up, I remember, about mid-day ; the
sun was shining brightly as we walked home in the after-
noon. In the evening when we had taken our usual
seats grandfather began thus :—

Grandfather. I told you that a foreign enemy came-
against Jehoshaphat, king of Judah, and a very formi-
dable enemy it was. The Moabites, the Ammonites, and
the Edomites assembled their united forces, and marched
to attack him. A great multitude they were. When
Jehoshaphat heard of their coming he gave himself up
to prayer, and proclaimed a fast throughout the land of
Judah. The people heartily joined with him; they
gathered themselves together to ask help of the Lord,—
260 BATTLES OF THE BIBLE.

teaching us by their example that we ought to unite in
prayer when we wish assistance from God, and we have
always need of help from him. From all the cities of
Judah the people journeyed to Jerusalem, there to pray
to God in the temple. Jehoshaphat led their devotions ;
and his prayer on that occasion was a very beautiful one.
He acknowledged the sovereignty of Jehovah,—that he
was ruler over all parts of the world. He pleaded that
he had given that land to the children of Israel, and had
driven out the inhabitants of it before them 3—they had
not been suffered to invade the children of Lot and the
children of Esau: now, when these very people so un-
gratefully were coming up against them, would not their
God defend his chosen people. “Oh, our God,” said
the King of Judah in his prayer, “ wilt thou not judge
them? for we have no might against this great company
that cometh against us; neither know we what to do,
but our eyes are upon thee.” Nor did these words come
from the king’s heart alone, but all the men, women, and
children of Judah felt the same.

George. But was the king not getting his troops
ready The enemy would be taking them by surprise.

Grandfather. Without doubt he would be making all
needful preparations ; he who prays well is not likely to
neglect any part of his duty. Nor did he pray in vain:
An answer speedily arrived. The Spirit of the Lord
came upon a Levite of the name of Jahaziel, who was
standing amongst the people. He spoke, telling them
not to fear, for the battle was not theirs, but God’s.
ELISHA. 261

He gave them directions about the motions of the enemy,
and told them where ,they would find them, but that
they would not need to fight. “ Stand ye still, and see
the salvation of the Lord with you, oh Judah and Jeru-
salem: fear not, nor be dismayed; to-morrow go out
against them, for the Lord will be with you.” On
hearing the words of Jehaziel, Jehoshaphat bowed down
with his face to the ground to shew the reverence with
which he received a message sent from the Lord by his
servant. The people all bowed down, following the
example of their king ; and when they stood up, they
praised the Lord with loud voices. Early the next
morning the people of Judah rose, and as they were
going forth, Jehoshaphat called to them,—“ Hear me,
oh Judah, and ye inhabitants of Jerusalem: believe in
the Lord your God, so shall you be established: believe
his prophets, so shall ye prosper.” This was the address
the pious king of Judah made to his soldiers; and a more
suitable speech he could not have made, for the heart
that trusts in God is fixed and fearless. In the van of
the army singers were placed ; and this was the burden
of their song,—* Praise the Lord, for his mercy endureth
for ever.”

Marianne. Their enemies must have thought it very
strange when they saw them coming singing to them.

Grandfather. Their enemies were too much taken up
with themselves to cast a thought on those they had
come so far to fight against. The swords which they
had prepared for slaying the Israelites they turned against
262 BATTLES OF THE BIBLE.

each other, and blindly and furiously they fought till all
were slain.

Johnnie. I do not understand it, grandfather. Who
was it that fought ?

Grandfather. The Moabites, the Ammonites, and the
Edomites, who had come up with intent to destroy the
men of Judah, set upon each other instead. Why they
did this we cannot tell. The sacred historian tells us
that “the Lord set ambushments against them, and that
by these ambushments they were smitten.” Now, it is
not unlikely that these foreign invaders may have set
parties in ambush to take by surprise the children of
Judah, when they came out to defend their country.
This may have been; but whether this were so or not,
certain it is, that by the over-ruling providence of God,
confusion fell upon the children of Lot and the children
of Esau, so that they attacked their allies instead of their
enemies. The children of Ammon and the children of
Moab fiercely attacked the inhabitants of Mount Seir,
and killed every one of them. When they had utterly
destroyed the dwellers in the mountain, then did the de-
scendants of Lot fall upon each other, and fought until
not one of all that vast multitude remained to tell the
tale. Thus it was that the Lord fought for his people,
and so it came to pass asthe Lord had foretold, that the
battle was not theirs but God’s. From this we learn
that those who pray shall prosper.

George. I never heard of such an easy won battle.
You could hardly call it a battle at all, for Jehoshaphat
and his people had nothing to do but to look on.
ELISHA. 263

Marianne. But did the people of Judah see their ene-
mies killing each other ?

Grandfather. When the people of Judah arrived at
the watch tower in the wilderness, the sight which met
their eyes—and a strange sight, doubtless, they must have
thought it—was a multitude of dead bodies where so
lately had been an army of living men. A solemn sight
that battle field must have been. Round and round
those bodies lay, clad in splendid garments, glittering with
gold and precious stones. So great was the riches that
the people of Jehoshaphat were three days in the gather-
ing of it. Useless that wealth was now to those who
lately had thought so much of it. From this we see the
folly of setting our hearts on the treasures of earth. For
this signal mercy vouchsafed to them, the children of
Judah assembled in a valley to give thanks to their God,
and that religious act of theirs gave a name to the val-
ley. It was called the valley of Barechab, or of blessing.

George. And had Jehoshaphat any more war in his
reign ?

Grandfather. He engaged in another war which I will
now give you an account of. Jehoram, the son of Ahab,
was now king of Israel. He commenced his reign in the
eighteenth year of the reign of Jehoshaphat in Judah.

George. Was Jehoram Ahab’s successor ?

Grandfather. Ahaziah succeeded his father Ahab, but
he only reigned two years, and at his death his brother
Jehoram ascended the throne.

Johnnie. Was Jehoram a good king ?
264 BATTLES OF THE BIBLE.

Marvanne. You need not ask, for all the kings of
Israel were bad.

Grandfather. He was a wicked man, although not
like his father and his mother, a worshipper of Baal. He
was perhaps the best of his family, but they were a vile
family, and the best was bad. During the reign of
Ahab the Moabites had been tributaries to the king of
Israel. When Ahab died, Mesha, king of Moab, re-
belled. Although Ahaziah was two years on the throne,
he made no attempt to recover this part of his revenue,
—the hundred thousand rams and the hundred thousand
lambs which the king of Moab had been in the habit of
paying yearly. As soon as Jehoram was king of Israel
he resolved to demand his right, so he assembled an army
and prepared to march against Mesha. He sent to ask
the assistance of Jehoshaphat in this undertaking. The
king of Judah gave to him the same reply as he had
given to his father when he asked him to go with him
against the king of Syria,—“ I am as thou art, my
people as thy people, and my horses as thy horses.”

Marianne. I would have thought Jehoshaphat would
not have joined with one of the wicked kings of Israel
again ; he had not gained much by it I daresay.

Grandfather. He did not. He very nearly lost his life
in the expedition. Jehoram consulted him about the road
they ought to take to the land of the Moabites. Jehosha-
phat advised the way through the wilderness of Edom.

Johnnie. Was that the nearest way ?

Grandfather. It was not the nearest way, but they
ELISHA. 265

went by it that they might see if the king of Edom
would go with them. He went with them; and the
three kings travelled on together for seven days. At
the end of that time they could go no farther, for they
were in a barren wilderness ; their supply of water was
exhausted; and it then seemed as if nothing else could
be looked for than that those kings, with their armies,
and the cattle that accompanied them, should die of
thirst. When this fearful death was staring them in the
face, Jehoshaphat asked if there was a prophet of the
Lord there. They had been long of thinking of inquir-
ing of the Lord; perhaps if they had done so sooner
they might not have been suffered to fall into this dan-
ger; but better seek help from Heaven late than seek
it not at all.

Johnnie. Was there a prophet there ?

Grandfather. Yes, Elisha was with the army ?

Marianne. Elisha? Was not that the name of the
prophet who killed the captains and all their soldiers
when they came to take him, and who raised to life
again the little boy who died on his mother’s knee ?

Grandfather. There were two prophets living at the
same time with names very nearly the same, Elijah and
‘Elisha. They were both very eminent men of God, and
worked many miracles. It was Elijah who caused fire
to come down from heaven to consume the soldiers,—a
hundred and two men,—whom Ahaziah, king of Israel,
sent to take him; and it was Elisha—that same Elisha
who now appeared before the three kings in the wilder-
266 BATTLES OF THE BIBLE.

ness of Edom—who raised to life the little boy of whom
you have heard. Many more miracles these two pro-
phets did, God giving them power, that his name might
be glorified.

Johnnie. Tell us about some of the miracles, grand-
father. I would like to hear about the little boy. What
was the matter with him? and what did the prophet do
to restore him to life ?

Grandfather. Another time I may tell you more par-
ticularly about him, and about the other wonderful
things which were done by Elijah and Elisha; but at
present we must keep to the battles, as that is the
course we have undertaken to go through. The pro-
phet Elisha had much to do with war, so we see a good
deal of him. When it was told to the kings that the
great prophet was there, they went to seek him. When
he saw them, he spoke thus to the king of Israel:
“ What have I to do with thee? Get thee to the pro-
phets of thy father, and to the prophets of thy mother.”
Jehoram pleaded that here were three kings who were in
imminent danger. He seems to have thought only of
the kings, the people were not worthy to be thought of ;
the heart of the idolatrous king did not beat warmly for
his subjects. His speech made no impression on Elisha.
“ Were it not that I regard the presence of J. ehoshaphat,
king of Judah,” said the prophet, “I would not look
towards thee, nor see thee.”

Johnnie. And what did he tell them to do?

Grandfather. He told them to dig ditches, so many
ELISHA. 267

that the valley they were in would be full of them.
There would be no rain, he said, yet these ditches would
be filled with water ; ‘and not only were their wants to
be supplied, but they would without doubt be victori-
ous. The Lord was to deliver the Moabites into their
hands, that they might lay waste the country of Moab.
As the prophet had said, so it came to pass ; abundance
of water was provided. The Moabites, in the mean-
time, having heard that these three kings were coming
against them, assembled a numerous army, and stood in
the border of their country. arly in the morning,
when the sun rose, it shone red upon the water, and
made it look like blood. ‘ This is blood,” the Moabites
cried ; “ the kings are surely slain; they have smitten
one another, now therefore Moab to the spoil.” Eagerly
they rushed against the Israelites, and found that people
prepared for them. They rose up and smote the chil-
dren of Moab, who fled before them. It was a com-
plete victory. They destroyed the cities as they had
been directed to do by Elisha. The capital of Moab
was called Kirharaseth. The king of Moab took refuge
there ; and the armies of Israel and Edom laid siege to
it. The king of Moab, seeing himself in great danger,
attempted to break through at the side where the
Kdomites were, but failed. Then he fell upon a fearful
plan. His eldest son, the heir of his throne, he offered
up for a burnt-offering, to obtain the favour of his
demon-god. On the wall of the city this was done,—

full in the view of the Moabites within, and of their ene-
mies without.
268 BATTLES OF THE BIBLE.

Johnnie. But what good could that do him, grand-
father ?

Grandfather. Tt made the Israelites raise the siege,
for they were shocked at having driven them to such
an extremity.

Marianne. But it was not their fault, grandfather ;
they could not be blamed for it.

Grandfather. True, they could not be blamed for it,
and yet they had caused it. Their conduct in this
teaches us that we ought to alter our line of action, if
by it we have been even the innocent cause of others
having erred.

George. Was there any more war in Elisha’s time ?

Grandfather. There was. The king of Syria pre-
pared an expedition against Israel. He meant to fall
upon them unawares; but, to his surprise, the king of
Israel was made acquainted with all his plans. Not
once only, nor twice, did this happen, but again and again.
The king of Syria was greatly distressed. He called
his people together, and spoke to them thus :—“ Will
ye not shew me which of us is for the king of Israel ?”
“None, my Lord, O king,” one of his servants replied ;
“but Elisha, the prophet that is in Israel, telleth the
king of Israel the words that thou speakest in thy bed-
chamber.” So were these heathens obliged to confess
that to the God of Israel all things were known. “Go
and spy where he is, that I may send and fetch him,”
said the king, when he was told who was the informer.
When he found out that Elisha was in Dothan, he sent
ELISHA. 269

there horses and chariots and a great army—by night
they went—and surrounded the city. When the ser-
vant of Elisha rose in the morning, and saw the host
that compassed the city, he was very much afraid.
“‘ Alas, my master,” he said, “ how shall we do?”
“ Fear not,” the man of God replied, “for they that be
with us are more than they that be with them.”

Johnnie. What did he mean by that, grandfather?
Was there a large army in Dothan ?

Grandfather. He meant that God was on his side.
He prayed that the eyes of his servant might be opened,
that he might see how the God of Israel protected his
faithful people. The eyes of the young man were
opened, and he saw the mountain full of horses and
chariots of fire round about the prophet. Then Elisha
prayed that the people of Syria might be smitten with
blindness. The prayer was granted. Then not know-
ing where they were going, they suffered themselves to
be led to Samaria.

Johnnie. Where was Samaria ?

Grandfather. It was the capital of the kingdom of
Israel. When the Syrians entered it, in answer to the
prayer of Elisha, their eyes were again opened, and they
saw themselves entirely in the power of the king of
Israel. Jehoram was doubtless both pleased and sur-
prised when he saw his enemies in his power. “ My
father, shall I smite them ?” he said to Elisha. But this
the prophet forbade. “ Set bread and water before them,”
he said, “ that they may eat and drink and go to their
270 BATTLES OF THE BIBLE.

master.” Jehoram obeyed the command of the prophet.
He treated the Syrians kindly, and sent them away
safely. Elisha here sets us an example of doing good to
them that hate us.

Marianne. The Syrians would not try to take Elisha
again ?

Grandfather. We are told that in consequence of
this failure, “ the bands of Syria came no more into
the land of Israel.” But we are immediately afterwards
told that Benhadad, king of Syria, assembled all his
armies, and laid siege to Samaria. The people within
the city were reduced to great extremities. Food was
So scarce that an ass’ head was sold for five pounds,
and a small quantity of coarse grain for five pieces of
silver, each piece of silver being about the value of half-
a-crown.

Johnnie. An ass’ head, grandfather! we do not eat
asses. They would not be good for food ?

Grandfather. In time of famine, my boy, people are
glad to eat anything that can satisfy hunger. When
we hear of what others have suffered from want of
food, it ought to teach us thankfulness that we have
abundance. While the city of Samaria was in this
state of distress, as the king was walking along, a
woman cried to him, “ Help, my lord, O king.” « If
the Lord do not help thee,” said the king, “ whence
shall I help thee?” He thought she asked for food,
and he had none to give her. “ What aileth thee?” he
said to her. The woman told her tale, and it was a
ELISHA. : 271

very sad one. She and one of her neighbours had
made an agreement that they would kill and eat their
children. This woman who was speaking to the king
had killed her son; but when they had eaten him, her
neighbour refused to fulfil her part of the agreement.
When the king heard these words, he rent his clothes
and said in anger, “ God do so and more also to me
if the head of Elisha, the son of Shaphat, shall stand
on him this day.”

Marianne. What did he mean by that, grandfather ?
He could not think Elisha was to blame for the famine
that had come ?

Grandfather. Jehoram was an ungrateful prince.
Frequently the prophet had delivered him from the
power of his enemies, and yet he seeks his life. Elisha
was sitting in his house when the messenger of the
king arrived. His errand, however, was in vain. He
was followed by the king himself, and to him Elisha
foretold that a time of plenty was near. “ To-morrow
about this time,” the prophet said, “ shall a measure of
fine flour be sold for a shekel, and two measures of
barley for a shekel, in the gate of Samaria.”

Johnnie. Whether was that dear or cheap, grand-
father ?

Grandfather. It was about the ordinary price. The
words of Elisha seemed to have been heard by the king
in silence, but they excited the ridicule of a nobleman
who was with him. He said mockingly to Elisha, “ If
the Lord would make windows in heaven, might this
272 BATTLES OF THE BIBLE.

thing be.” “Behold,” replied the prophet, “ thou shalt
see it with thine eyes, but shalt not eat thereof.” That
night the Lord sent terror into the host of the Syrians ;
he caused them to hear a noise of horses and chariots,
like the approach of a great army. They concluded
that the king of Israel had hired against them the kings
of the Hittites and of Egypt.

George. That was not a very likely thing, when
Jehoram was so closely besieged in his own capital.

Grandfather. It was not at all a likely thing ; but the
wisest of men tells us, that “ the wicked fleeth when no
man pursueth,” and so it was here. The Syrians rose
_and fled, leaving tents, horses, and everything.

Johnnie. Did the Israelites see them running away ?

Grandfather. They did not, for their flight was in
the dark. At the gate of Samaria sat four leprous men.
“Why sit we here, until we die,” they said; “if we
will enter into the city, then the famine is in the city,
and we shall die there, and if we sit still here we die
also.” They agreed to try the Syrians: it was pos-
sible they might save them alive, and it was their only
chance of life. When these lepers entered the Syrian
camp, they went into a tent: No one was there, but
food and drink, silver and gold, and fine raiment in
plenty. They satisfied their hunger, and carried away
and hid what seemed to them valuable. They entered
another tent and did the same. Then their consciences
smote them for keeping all the good things to them-
selves. “If we tarry till the morning light,” they said,
ELISHA. 273

“some mischief will come upon us; now, therefore,
come, and we will tell the king’s household.” As they had
spoken, so they acted. They told the porter of the
city, and soon the happy news spread. The king was
at first afraid; he thought it was a stratagem on the
part of the Syrians. “ They know that we be hungry,”
he said, “ therefore are they gone out of the camp to
hide themselves in the field, saying, when they comé
out of the city, we shall catch them alive, and get into
the city.” One of the king’s servants proposed that
five horsemen should be sent to spy out where the Sy-
rians were. Only two horses, it seems, could be found;
but they were sent. They followed the Syrians as far
as the Jordan. All the road was strewed with garments
and vessels, which, in their haste, the affrighted Syrians
had cast away. When the king heard this, he suffered
the people to go out, and take all that was in the Syrian
camp; so flour and barley were sold at the prices that
Elisha had foretold.

Marianne. And what became of the nobleman who
did not believe the words of the prophet ?

Grandfather. The king gave him the charge of the gate
of the city, and the starving people, as they pressed out,
eager for food, trode to death the scoffing nobleman.
So he saw the plenty, but it was that very plenty which
caused his death.

Marianne. You have not told us anything about
Jehoshaphat in these wars. Is there to be nothing more
about him ?

T
274 BATTLES OF THE BIBLE.

Grandfather. Nothing. That pious king died in the
eighth year of Jehoram, king of Israel, and was suc-
ceeded by his son, also called Jehoram. ‘The first act
of Jehoram was an act of cruelty ;—he put to death all
his brethren, and many of the princes of Israel.

Marianne. That was strange, grandfather, that he
should be so bad a king, when his father had been so
good a man.

Grandfather. We are told that “he walked in the
way of the kings of Israel,” because the daughter of ©
Ahab was his wife. Because he wandered from the
ways of the Lord, trouble came upon him. The Edom-
ites revolted ; they cast off the yoke of the descendants
of Jacob, as had been foretold by Isaac their father, in
the blessing he gave to Esau. Jehoram made an attempt
to subdue them, but failed. Libnah also, a city of Judah
which belonged to the Levites, cast off the authority of
the king.

George. I hope that foolish king did not live long;
surely the next one would do better.

Grandfather. Jehoram did not reign long—eight years
in all, and four years after his father’s death. But his
successor was not much better than he. He also walked
in the ways of the house of Ahab, with which he was
connected. We do not hear of any war in which he
engaged. But he went to visit the king of Israel, after
he had been fighting with the Syrians. The armies of
Israel had gone to besiege Ramoth-Gilead, which was
in the hands of Hazael, king of Syria. The king was
ELISHA. 275

wounded, and retired to Jezreel to be healed of his
wounds. Ahaziah, son and successor of Jehoram, king
of Judah, went to pay a friendly visit to the son of Ahab,
in Jezreel, during his illness. Meantime the hosts of
Israel still lay encamped before Ramoth-Gilead. One
day while the generals were sitting together, a young
prophet entered, and declared that he had an errand to
one of them. The one to whom he had an errand was
called Jehu, and the errand was to anoint him king of
Israel.

Johnnie. But why was he to be anointed king?
Jehoram was not dead, was he?

Grandfather. He was not; but Jehu was the instru-
ment used by God to put to death all the descendants of
the wicked Ahab. When the captains knew that Jehu
was anointed by the prophet, they blew trumpets and
made proclamation, saying, “ Jehu is king.” Jehu
then entered his chariot and drove to Jezreel. A watch-
man on the tower of that city said to the king, “ I see
a company.” Jehoram replied, “ Take a horseman and
send to meet them, and let him say, Is it peace?” It
was done. The question was put to Jehu; but little
satisfaction was obtained from him. ‘ What hast thou
to do with peace?” he said; “ turn thee behind me.”
A second messenger on horseback was sent, and he
met with the same treatment from Jehu. Then the
king of Israel ordered his own chariot to be prepared,
and he and Ahaziah, king of Judah, went out to meet
the company. “Is it peace, Jehu?” said Jehoram.
276 BATTLES OF THE BIBLE.

“ What peace,” replied the newly anointed king, “ so
long as the whoredoms of thy mother J ezreel are so
many?” “ There is treachery, O Ahaziah,” said the
king of Israel, turning to flee. In vain he tried to
escape. With all his strength Jehu drew a bow,—the
arrow entered the heart of Jehoram,—he fell to rise no
more. Jehu commanded his captain to cast the body of
the king into the field of Naboth.

Marianne. Who was Naboth, grandfather? I do
not think you told us anything about him ?

Grandfather. He was an inhabitant of J ezreel, whom
Ahab put to death because he coveted his fields. Be-
cause of this wickedness of Ahab, Elijah the prophet
foretold the ruin of his house, and now it had come, and
Jehu was their executioner. Because Ahaziah, king of
Judah, was related to them and resembled them, he
shared in their doom. He was smitten by command of
Jehu, and soon after died of his wounds, having reigned
only one year. From his fate we learn, “ He that
walketh with wise men shall be wise; but the com-
panion of fools shall have poverty enough.”

George. What did Jehu do next?

Grandfather. He caused the wicked queen Jezebel to
be put to death; and the prophecy of Elijah the Tish-
bite with regard to her was literally fulfilled. Her body
was eaten by dogs in the streets of J ezreel.

Johnnie. I did not know, grandfather, that dogs ate
dead bodies.

Grandfather. They do not in this country, but those
ELISHA. 277

who have travelled in the East tell us that such things
are not unusual. With us the dog is kindly treated :
he is the companion and the friend of man. But there
he is an outcast, owned by no one, dreaded and avoided
by the people. Ahab had seventy sons and grandsons.
They; with their guardians and tutors, were in Samaria.
To those guardians Jehu wrote, saying, “ Look even
out the best and meetest of your master’s sons, and set
him on his father’s throne, and fight for your master’s
house.” This letter caused great fear in those to whom
it was addressed. They returned the reply to Jehu,
that they were his servants, and would do whatever he
bade them. He wrote a second letter, telling him to
cut off the heads of the king’s sons, and send them to
him in baskets. They obeyed; nor was this enough
for Jehu. He slew besides all the connexions of Ahab,
the priests and the great men, until none were left in
Jezreel. He then set off to Samaria. As he was on the
way, he met the brethren of Ahaziah, king of Judah:
“Who are ye?” he said to them. “ We are the
brethren of Ahaziah,” they replied, “and we go down
to salute the children of the king and the children of the
queen.”

Marianne. Had they not heard that Jehoram and all
the sons of Ahab were dead ?

Grandfather. They had not; the work of vengeance
had been quickly accomplished. These brethren of
Ahaziah shared the fate of those they intended to visit.
By the command of Jehu all were slain—forty-two men.
278 BATTLES OF THE BIBLE.

Marianne. I don’t like Jehu very well for killing so
many people, although of course they deserved it.

Grandfather. It was the will of God that he should
put all these people to death, therefore in so far he did
right, yet he was not a good man. He killed all the
worshippers of Baal, and broke down the images of that
false god ; but he encouraged the people to worship the
golden calves which had been set up by Jeroboam, the
first king of Israel.

Marianne. I do not understand, grandfather, why the
kings of Israel persisted in worshipping these golden
calves ; they must have known it was wrong.

Grandfather. The worship of the calves was begun
and kept up to prevent the ten tribes from going up to
Jerusalem to worship, because if they did that, they
might again submit themselves to the house of David.
Jehu did away with the worship of Baal, because that
could be no advantage to him; the worship of the golden
calves he thought tended to the strengthening of his
kingdom, therefore he encouraged it. The misfortunes
that came upon him in consequence teach us that we
ought not to consider what is gainful but what is good ;
that we ought willingly to bear worldly loss if we can-
not prosper but by encouraging sin.

George. What misfortunes came upon him ?

Grandfather. Hazael, king of Syria, fought against
him successfully, but we are not told the particulars of
any of their battles. After reigning twenty-eight years
he was succeeded by his son Jehoahaz. He had the
ELISHA. 279

same annoyance to bear from Hazael, who afilicted the
Israelites grievously, so that of the great armies they
had once had—their hundreds of thousands—there re-
mained only fifty horsemen, ten chariots, and ten thou-
sand footmen. In his distress the king of Israel prayed
to God, who in mercy sent a deliverer in the person of
the successor of Jehoahaz.

George. Who was he, and what did he do ?

Grandfather. He was called Jehoash, but we must not
enter upon his reign to-night, for it gets late.

Because Jehoshaphat prayed, the Lord fought for his
people, and delivered them from their enemies,— What
do we learn from this ?

The great wealth of the children of Lot and Esau went
to enrich their enemies,—What does this shew us ?

The children of Israel, shocked at having driven the
king of Moab to such an extremity, raised the siege of
Kirharaseth,— What does their conduct teach us ?

When Elisha had the Syrians in his power, he caused
them to be treated with kindness and sent away in
safety, What does his example teach us?

What do we learn from hearing what others have
suffered by famine ?

Amaziah met his death because “i chose for his inti-
mate friend the wicked king of Israel,—What does his
fate teach us ?

What are we taught by the misfortunes that came
upon Jehu in consequence of his upholding the worship
of the golden calves ?
280 BATTLES OF THE BIBLE.

THE NIGHT OF ISRAEL.

“Alas! we were warn’d, but we reck’d not the warning,
Till our warriors grew weak in the day of despair,
And our glory was fled as the light cloud of morning,
That gleams for a moment, and melts into air.

‘ As the proud heathens trampled o’er Zion’s sad daughter,
She wept tears of blood o’er her guilt and her woe,
_ For the voice of her God had commission’d the slaughter,

The rod of his vengeance had pointed the blow.”
DALE.

Marianne. You have not told us any thing about
Judah ; who was king there ?

Grandfather. Joash, whose life was saved by his aunt
Jehosheba. She hid him when Athaliah, his grandmother,
would have put him to death, at the time that she killed
all the seed-royal. He was only one year old, and his
aunt kept him six years in the house of the Lord. She
was wife to the high priest.

Marianne. Was he a good king when he grew up?

Grandfather. He conducted himself wisely as long as
Jehoiada, the high priest, lived, for he suffered himself to
be directed by him ; but when he died the king became
wicked, and served false gods. To punish him, Hazael,
king of Syria, came up against Judah. Crime makes
THE NIGHT OF ISRAEL. 281

us cowardly; so Joash was afraid to meet Hazael in
battle. He took all the holy things dedicated to the
Lord by himself and’ by his fathers J ehoshaphat, Jeho-
ram, and Ahaziah ; he took all the gold that was in
the treasury of the Lord; he emptied the exchequer.
This he sent to Hazael, who took it, and desisted at that
time; but sent back his army the next year. He did
not take the trouble to go himself, and he sent a very
small army, for he despised the cowardly people of Judah.
Joash had not another bribe to offer, so up marched the
Syrians to Jerusalem. They killed the chief men, and
carried to Damascus all the spoil on which they could lay
their hands. The king of Judah was then in a dis-
eased state of body. He might not have recovered, but
he was not spared to try. Two of his own servants con-
spired against him, and put him to death. Such was
the miserable end of a king who in his infancy had been
so wonderfully preserved, and the early part of whose
reign made so fair an appearance.

George. He was a very silly king.

Grandfather. The events of his reign shew us that
as grace makes people great, so does wickedness make
them weak.

Johnnie. Is there nothing more about Elisha ?

Grandfather. Yes, I shall tell you something about
him. He was a very old man: it was now sixty years
since he was called to the office of a prophet. His race
was nearly run. A sickness had come on him, which
could only end in death. When Jehoash, king of Israel,
— . BATTLES OF THE BIBLE.

heard this, he was much distressed. He did not send
to ask for the prophet : he went to him, and wept over
him: “ O my father, my father!” he cried, “the chariot
of Israel, and the horsemen thereof!”

Johnnie. What did he mean by saying that ?

Grandfather. He quoted the words that Elisha had
used when Elijah was taken up to heaven in a chariot
of fire. By these words Jehoash meant that he looked
on Elisha as the great support of the nation, and he
could ill be spared at that time when the Israelites were
so few and so feeble; when they had only fifty horse-
men, ten chariots, and ten thousand footmen, for such
at this time was the amount of their force, as I men-
tioned to you before. Elisha told the king to take
bow and arrows, and to open the window towards the
east, where the Syrians were encamped. Doubtless the
king was far more accustomed to the use of a bow than
the prophet ; besides the one was young and strong—
the other old and feeble. Yet Elisha put his hands on
the hands of Jehoash, to shew the king of Israel that he
ought not to trust in his own strength, but look heaven-
ward for support. When the arrow was shot from the
bow, Elisha said, “The arrow of the Lord’s deliverance,
and the arrow of deliverance from Syria; for thou shalt
smite the Syrians in Aphek, till thou have consumed
them.” Then the prophet told the king to smite the
arrows on the ground; thrice the king did so, and
stopped. Perhaps he thought it childish, but that
shewed want of faith; he looked only to the sign, and
THE NIGHT OF ISRAEL. 283

not to the thing signified. Elisha was grieved, and
said that he ought to, have smitten often; then would
he have smitten the Syrians till he had consumed them ;
now he would only smite them three times.

George. Then there would be a great deal of war in
his reign ; tell us about it.

Grandfather. Indeed, George, we are not told much
about it. It is said only that he beat the Syrians three
times, and took out of the hands of Benhadad, king of
Syria, all the cities which Hazael his father had taken
from the Israelites. But there was more war in his
reign: a battle was fought between Israel and Judah.
But before we enter upon it, we must see what the king
of Judah was doing while the Israelites were defeating
the Syrians. Amaziah, son of Joash, succeeded his
father as king of Judah. The first act of his reign
was an act of justice; he put to death the murderers
of his father. Then he assembled all the people of
Judah to go to war against the Edomites; and, not
satisfied with his own people, he hired of the Israelites
one hundred thousand men for one hundred talents of
silver.

George. How much is that in our money ?

Grandfather. About fifty thousand pounds sterling.
A prophet came to the king and told him that it was
not right to let the Israelites go with him, for God was
not with them. Amaziah said, “ But what shall we
do for the hundred talents which I have given to the
army of Israel?” The man of God replied, “The
284 BATTLES OF THE BIBLE.

Lord is able to give thee much more than this.” The
king did as the prophet desired, and he was successful
in his expedition. He smote the children of Seir in the
valley of Salt.

Johnnie. Was that the name of the valley ?

Grandfather. Yes; it was so called either from the
salt springs that were in it, or from its salt mines,
They took ten thousand of the Edomites prisoners, and put
them to death, by throwing them from the top of the rock
on which their chief city was built. Selah was the name
of the city, which, in the Hebrew tongue, signifies
rock, supposed to be the same with Petra, capital of
Arabia Petrea.

Marianne. Threw them from the top of the rock,
grandfather? That was cruel. I never heard of people
being put to death in that way.

George. It was not cruel, for it would not be a very
painful death, and it was very common. ‘The Greeks
did it, and the Romans cast malefactors from the Tarpeian
rock.

Grandfather. And other nations besides have practised
it, but we don’t find that way of putting to death com-
mon among the Jews. Why they fixed on it at this
time we are not told. Possibly it may have been in re-
taliation. The Edomites may at a former time have
done it to them.

Johnnie. But, grandfather, did Amaziah give all the
silver to the Israelites that he had promised them ?

Grandfather. He did; but they took great offence at
THE NIGHT OF ISRAEL. 285

not being suffered to accompany him to the war. They
fell upon the cities of Judah, destroyed many of them,
and took much spoil, to make up for what they had ex-
pected to get if they had gone against Edom.

George. The king would punish them for that when
he came back ?

Grandfather. He was not able to punish any one, for
he had brought punishment on himself' He was so
foolish as to take the gods of the Edomites home and
worship them. The Lord was angry, and sent a prophet
to rebuke him. The king was angry with the prophet
for daring to do so, and threatened him. The prophet
warned him of the evil that would come upon him. It
soon came. The king entered into a sinful, because an
unnecessary war. He sent a challenge to Jehoash, king
of Israel. Jehoash returned an answer, comparing him-
self to a cedar, and Amaziah to a thistle. “ Abide now
at home,” he said to the king of Judah; “ why shouldst
thou meddle to thine hurt, that thou shouldst fall, even
thou and Judah with thee °”

George. How did he know who would win ?

Grandfather. He knew who was to blame for the
war; and his words teach us that if we are the beginners
or promoters of strife, we meddle to our hurt. Amaziah
persisted ; the armies met. Josephus tells us that before
the commencement of the battle the armies of Judah
were seized with such terror that they were unable to
strike a blow. As they were driven hither and thither
by their fears, Amaziah was left alone, and was taken

”
286 BATTLES OF THE BIBLE.

prisoner. Jehoash threatened to put him to death unless
he would persuade the people of Jerusalem to open their
gates, and permit him and his army to enter the city.
Neither the king nor the people dared to refuse what
Jehoash asked. So he overthrew a part of the wall,
four hundred cubits in length: through the breach he
entered in his triumphal chariot,—his prisoner Amaziah
marching beside. Nor was this all: Jehoash took away
the treasures that were in the house of God, and all the
gold and silver that was in the king’s palace.

George. I could hardly have believed that the people
of Judah, after being victorious against the Edomites,
would have turned away without even trying to fight.

Grandfather. The Scripture only tells us that Judah
was put to the worse before Israel, and that they fled
every man to his tent.

Marianne. And is there nothing said in the Bible
about breaking down the wall of Jerusalem, and taking
away the treasures ?

Grandfather. Yes, it gives the same account of these
events as the Jewish historian does.

Johnnie. Did Amaziah fight any more ?

Grandfather. We are not told that he did, but he
lived for a good many years afterwards. A conspiracy
was formed against him by two of his servants. He
fled to Lachish to save his life, but they followed and
killed him there. Such were the evils that came upon
Amaziah, because he forsook the God of his fathers, and
worshipped the strange gods of the Edomites.
THE NIGHT OF ISRAEL. 287

George. And what became of Jehoash, the king of
Israel? Was he killed by his servants too, for that
seemed to be a common thing among these kings ?

Grandfather. He died, and was succeeded by his son.
He was called Jeroboam the Second. Like the frst
Jeroboam he was an idolater, yet it pleased the Lord to
crown his arms with success. The God of Israel had
looked in pity on His suffering people: He saw their
affliction that it was very bitter. They were so much
oppressed by the Syrians that they had nothing which
they could call their own. They dared not go into the
open country, and even in walled towns they were un-
safe. So God delivered them out of the hand of their
enemies by their king Jeroboam. He effectually sub-
dued the Syrians, and took from that people all the
cities which they had taken from the Israelites. We
may learn from this that often when our distress is
deepest, we are most sensible of the helpful hand of the
Lord.

George. Was there any war going on in the kingdom
of Judah at this time ?

Grandfather. Uzziah or Azariah, who succeeded his
father Amaziah, was a very active prince. He fought
against the Philistines, broke down the walls of their
chief cities, and built cities in their country for himself.
Against the Arabians also he fought successfully. The
Ammonites sought his favour by bringing him gifts, and
his fame spread even to. Egypt, for he was a very power-
ful king. No particulars are given of any of his wars,
288 BATTLES OF THE BIBLE.

but the reason of his success is told: “ As long as he
sought the Lord, God made him to prosper. This
teaches us that if we would win the favour of men, we
must begin by seeking the favour of God. It would
have been interesting to have known more of the reign
of Uzziah. He kept his soldiers in good order—well
disciplined and well armed. He built towers of defence
in Jerusalem, and towers also he built in the wilderness
to defend his herdsmen and vine-dressers from their
enemies ; he increased the number of his cattle, and
employed many husbandmen, for he took much interest
in the labours of the field. Mention is made in his
reign of the making of engines to throw darts and
stones from a besieged city upon its besiegers, and this
is the first mention we have of such machines.

George. Did Uzziah invent them himself? He had
had been a very clever man.

Grandfather. The Bible does not tell us that the king
invented them, but that he made in Jerusalem engines
invented by cunning men. But on account of them his
fame spread far ; so perhaps we may impute the honour
of the invention to Uzziah himself.

Marianne. Uzziah had been a very good king, I
think. |

Grandfather. He was so in the first part of his reign,
but when he grew famous he became proud, and trans-
gressed against the Lord. He wished to burn incense
in the temple, which is permitted to no one but the
priests. They forbade him to do it, and while he was
THE NIGHT OF ISRAEL. 289

quarrelling with them, he was smitten with leprosy. He
continued a leper till the day of his death, confined to
his house, and seen only by the priests. His subjects
were fortunate in his son and successor, Jotham by
name. He followed the example of his father so far
as it was good: he avoided the evil that his father had
done. He improved the state of the kingdom, and
extended his power abroad. He fought against the
children of Ammon, prevailed, and subjected them to
tribute. They paid him yearly a hundred talents of
silver, ten thousand measures of wheat, and the same of
barley. In a very different state was the kingdom of
Israel at this time; its brightest days had come to an
end. The family of Jehu had many faults, yet they
were the best kings that Israel had: the country was
far from prosperous in their time, yet it was in the
highest state of prosperity to which it ever attained.
The Lord had promised to Jehu that his sons should
sit on the throne of Israel unto the fourth generation.
And so it was. Zechariah, the fourth from Jehu,
ascended the throne of Israel in the thirty-first year of
Uzziah. For six months only he reigned, and he was
the last of his race. A conspiracy was formed against
him by Shallam, who publicly. murdered him, and reign-
ed in his stead. One full month the usurper reigned,
when he was in his turn slain by Menahem, the general
of the army. He laid waste the country round, march-
ed to Tiphsah ; the citizens shut their gates, he took
U
290 BATTLES OF THE BIBLE.

the city by storm, and barbarously slew all the people
—men, women, and children.

Marianne. What a dreadfully cruel man he must
have been ; the Israelites were very ill off for a king.

Grandfather. While these things were going on with-
in it, the kingdom of Israel made a poor figure to the
neighbouring nations. Pul, the king of Assyria, thought
this a good opportunity to invade it. He went thither
accordingly. Menahem durst not venture to meet him
in the field. Cruelty is not seldom united with cowar-
dice ; he was glad to buy peace. One thousand talents
of silver was the sum he paid. He raised the money
by laying a tax on the rich—fifty shekels of silver
each. Here he shewed some consideration in sparing
the poor, and taxing those only who were able to af-
ford it.

George. How much would it be that they each paid
in our money ?

Grandfather. About six or seven pounds each; four
hundred thousand pounds in all. The Assyrians left
on receiving this valuable present ; but getting so much
wealth with so little trouble, tempted them to return
soon ; 80 he who should have protected his country be-
trayed it. In the fiftieth year of Uzziah, Pekahiah
succeeded his father Menahem. Two years only was
he suffered to enjoy the throne. Pekah, one of his
captains, with fifty men of the Gileadites, conspired
against him, and slew him in his palace. Pekah then
THE NIGHT OF ISRAEL. 291

wore the crown. There was much war in his reign.
Tiglath-pileser, king of Assyria, went into the land of
Israel, and committed great havock there. He took pos-
session of all the land of Gilead, which lay east of the
Jordan, inhabited by the tribes of Reuben, Gad, and the
half of Manasseh. He also subdued the land of Galilee,
which is the north part of Canaan, inhabited by Naph-
tali and Zebulon. The cowardly people seem to have
made no resistance, but suffered him to take their cities,
and to carry themselves captive into Assyria.

George. Why did they not try to prevent him ?

Grandfather. Because their defence was departed
from them—the Lord was not on their side. So vast a
multitude of people did he carry into captivity, that
great part of that once flourishing country was waste,
and without inhabitant. Instead of revenging these
attacks, Pekah carried his arms into the land of Judah.

Marianne. He might have saved himself that trouble;
surely so bad a king would be unsuccessful there ?

Grandfather. Bad as he was, he was victorious there.
In one day he slew a hundred and twenty thousand
valiant men of Judah.

Marianne. Was the wise king Jotham not reigning ?

Grandfather. No. He was dead, and his son Ahaz,
a wicked and idolatrous prince, was on the throne.
Judah had forsaken her God, therefore she was spoiled.
Besides the number that fell by the sword, the army of
Israel took captive two hundred thousand women and
292 BATTLES OF THE BIBLE.

children. When they were returning home with the
captives and the spoil, they were met by the prophet
Oded, who told them that it was not because they de-
served the victory that they had got it, but because the
Lord was angry with Judah. “ And now,” he said, “ ye
purposed to keep under the children of Judah and Jeru-
salem, for bondmen and bondwomen unto you, but are
there not with you, even with you, sins against the
Lord your God ? Now hear me, therefore, and deliver the
captives again which ye have taken captive of your
brethren, for the fierce wrath of the Lord is upon you.”
The princes of Israel hearkened to the word of the
prophet, and forbade the soldiers to keep the captives
they had taken. They knew they had sins enough
already to answer for. The armed men murmured not,
but gave up the captives by whom they had expected
to enrich themselves. They obeyed their conscience
against their interest, and in that shewed greater heroism
than in winning twenty battles.

George. I don’t see that.

Grandfather. It is a far nobler triumph, my boy, to
be able to conquer our own inclinations than to overcome
those who are opposed to us.

Johnnie. Did they send the women and children
home again ?

Grandfather. They first fed and clothed them—then
conveyed them as far as Jericho, provided asses for
those who were unable for so long a journey on foot,
THE NIGHT OF ISRAEL. 293

and they left them not till they were safely delivered to
their own people. Let us imitate their example.
Marianne. But how can we imitate their example ?
Grandfather. We do not need to go far to seek for
the ignorant, the poor, and the erring. As we ask
mercy for ourselves, let us shew mercy to others.
Pekah, king of Israel, was not the only enemy who
annoyed the king of Judah at this time. Rezin, king
of Syria, smote him: the Edomites had carried some of
the people into captivity, and the Philistines had taken
possession of several cities and villages in the country
of Judah, and dwelt in them themselves. Ahaz, instead
of seeking help from God, sought it from the king of
Assyria, and this unworthy descendant of David and
Solomon called himself the servant and the son of that
heathen monarch. But debasing himself was not
enough: he knew that there was no use in asking a
favor without paying for it, so he emptied the temple
and the palace of the gold and silver that were in them,
and sent a present to Tiglath-pileser. No objection
was made by the king of Assyria to receiving the present,
or to doing what was asked of him. He went up
against the Syrians, took Damascus their capital, and
slew Rezin their king. Yet Ahaz was not the better
of him. _Tiglath-pileser established himself, with his
soldiers, in the land of Judah. They impoverished it—
they were insolent to the king, and vexed him greatly.
So this degenerate prince had little comfort in his allies.
In the kingdom of Israel there were still worse doings.
294 BATTLES OF THE BIBLE.

Pekah, who by treason and murder ascended the throne,
was in his turn supplanted by the same means. Hoshea
seized the crown, and a comfortless crown he found
it. Shalmaneser, king of«Assyria, came up against
him, and subjected him to tribute. For some time this
lasted. But Hoshea, wearied of his servile state, ne-
glected to pay his yearly tax, and sent to beg assistance
from So, king of Egypt. When this came to the ears
of Shalmaneser he was enraged; he marched into the
land of Israel, and took the king prisoner. Samaria held
out against him for three years: at the end of that
time he took it, and carried into captivity all the in-
habitants of the land of Israel. From thenceforward
they ceased to be a nation.

Johnnie. Where did he take them ?

Grandfather. In the land of Assyria there is a city
and a province both named Halah ; another city and
province called Yozar. Between them flows the river
Haber or Chebar, as Ezekiel calls it. There the captive
Israelites were planted, and also in the cities of the
Medes. We are not told the names of those cities;
but historians say that the land of Media was peopled
by colonies from abroad.

George. Why did he take them away ?

Grandfather. He may have had many reasons, to shew
his power over them perhaps; or, as they had rebelled
once, it might be to prevent them rebelling again; or
to break their spirit, by keeping them as bondmen; or
to make room for his own people to settle in the land of
THE NIGHT OF ISRAEL. 295

Israel. Whatever the motive of Shalmaneser was, the
Lord used him as an instrument to punish the ten
tribes for rebelling against him, and worshipping strange
gods. Let us be warned by their fate. Within us is
the same evil heart, apt to wander astray. Let us seek
the assistance of the Spirit, that we may walk uprightly.
Israel would not serve their God in the good land he
had given them; justly were they made to serve his
enemies in a strange land. If we prefer the service of
sin to the service of God, he is just in giving us up
to its power.

Johnnie. Did they ever get back again ?

Grandfather. In the time of Ezra, a few returned
with the tribes of Judah and Benjamin ; but from the
day that they were carried away by Shalmaneser until
now, the great bulk of them have been scattered among
the nations, as the prophets had foretold.

Marianne. Where are they now?

Grandfather. That is not very well known. We hear
of them in the time of the apostles. St Luke tells us of
Parthians and Medes and Elamites, dwellers in Meso-
potamia, Cappadocia, Pontus, Phrygia, Pamphylia, in
Egypt, and the parts of Lybia about Cyrene, Cretes
and Arabians. These he calls Jews and proselytes.
That means the descendants of Jacob, and those they
had converted to their faith, James addresses his
epistle to the twelve tribes scattered abroad, without
naming the countries of their residence. Peter ‘ad-
dresses his brethren as strangers scattered throughout
296 BATTLES OF THE BIBLE.

Pontus, Gallatia, Cappadocia, Asia, and Bithynia. Whe-
ther by these are meant the whole of the ten tribes, or
only those of them that returned to their own land in
the days of Ezra, we cannot tell. Some people think
that America was peopled by the ten tribes, but there
does not seem much evidence to support that opinion.
A recent traveller, Dr Grant, found a Christian people
called Nestorians, living in the very countries whither
the ten tribes had been carried. From many circum-
stances he was led to believe that they were descendants
of Israel, and supposes them to be the lost tribes.

What are we taught by the answer of Jehoash to
the challenge of Amaziah ?

When the Lord saw that the affliction of the Israelites
was very bitter, he sent them a deliverer,—What may
we learn from this ?

As long as Uzziah sought the Lord he was much
esteemed; when he transgressed against God he was
despised,— What does this teach us ?

In obedience to the prophet Oded, the armed men of
Israel shewed kindness to their captives, and set them
free,—How can we imitate their example ?

The fate of the ten tribes of Israel is a warning to
us ; like these people we have evil hearts,—What ought
we to seek ?

The Israelites would not serve God in the good land
he had given them, therefore it was just that they
should be made to serve their enemies in a strange land,—
How may we apply this to ourselves ?
THE FALL OF JUDAH. 297

THE FALL OF JUDAH.

“The Assyrian came down like the wolf on the fold,
And his cohorts were gleaming in purple and gold;
And the sheen of their spears was like stars on the sea,
When the blue wave rolls nightly on deep Galilee.

‘* Like the leaves of the forest when summer is green,
That host with their banners at sunset were seen ;
Like the leaves of the forest when autumn hath blown,
That host on the morrow lay wither'd and strewn.

‘‘ For the angel of death spread his wings on the blast,
And breath’d on the face of the foe as he pass’d,
And the eyes of the sleepers wax’d deadly and chill,
And their hearts but once heay'd and for ever grew still.

‘“* And there lay the steed with his nostril all wide,
But through it there roll’d not the breath of his pride;
And the foam of his gasping lay white on the turf,
And cold as the spray of the rock-beating surf.

‘* And there lay the rider, distorted and pale,
With the dew on his brow, and the rust on his mail ;
And the tents were all silent, the banners alone,
The lances unlifted, the trumpet unblown.

‘“* And the widows of Ashur are loud in their wail,
And the idols are broke in the temple of Baal ;
And the might of the Gentile, unsmote by the sword,
Hath melted like snow in the glance of the Lord.”
BYRon.

NExT evening, when we had taken our usual places,
one of us—I do not recollect who it was—asked grand-
298 BATTLES OF THE BIBLE.

father how many years the ten tribes of Israel were
governed by kings of their own.

Grandfather. For two hundred and fifty-four years.
In the year of the world 3029 they revolted from the
house of David, and chose Jeroboam for their king. In
the year 8283 Shalmaneser carried them into captivity.
He does not seem to have supplied the land with in-
habitants in their place, at least it was thinly peopled
until the time of Esarhaddon, king of Assyria, who sent
colonies there from different parts of his dominions.
These colonists were idolatrous people. Some of them
worshipped the sun, some worshipped the lower animals,
or images in the shape of them; some had gods in the
form of a pillar, and some in human likeness; others
kept fire continually burning on their altars, to which
they did homage. Vile deities these were, and vilely
were they served. The poor ignorant people took
their own children and burned them in the fire, and
things even more abominable still they did in honour of
their gods. Because of their wicked idolatrous prac-
tices, the Lord sent lions into Samaria, who killed
some of them.

Marianne. Why did lions come among them? They
did not know any better. The Israelites did know
better, and no lions annoyed them, though they worship-
ped idols.

Grandfather. True, they did, but not like these
people. They professed to regard the God of their
fathers, though they did not worship Him as they ought.
THE FALL OF JUDAH. 299

The idols they looked on as something between them
and Jehovah. These nations who now inhabited Samaria
were entirely ignorant of the true God, and shewed their
ignorance by speaking of Him as the God of the land.
They sent to tell the king what a grievance the lions
were to them—what terror they kept them in—and
what havock they had done. They said that they
knew these lions had come upon them because they
knew not how to serve the God of the land. They
wished the king to send a priest to teach them to wor-
ship him. Here was a people sunk in debasing idolatry
seeking to be instructed in the truth. Let us learn
from them to value the instruction with which we are
favoured, and try to extend the knowledge of the true God
to those who as yet know Him not. The king of As-
syria, agreeably to the request of his people, sent a cap-
tive priest to teach the Samaritans to worship the God of
Israel. They attended to the teaching, and did homage
to the Lord, but not as to the one living and true God.
They worshipped him along with their own false gods.
It was long before their idolatry was entirely overthrown,
but in the end it was so. Two hundred years after, the
Samaritans no longer worshipped idols. Josephus tells
us that when the Jews were prosperous these people
claimed kindred with them, but they were careful to
deny all connection with them when they were in a low
state.

Marianne. That is very bad, if it is true. Are there
any of these people now ?
300 BATTLES OF THE BIBLE.

Grandfather. There are very few, only two or three
hundred people: like the J ews, they worship in the
synagogue every Sabbath day.

George. I have been expecting a battle. It is long in
coming to-night.

Grandfather. We have come now to war. In the
fourteenth year of Hezekiah, son of Ahaz and king of
Judah, Sennacherib, king of Assyria, came up against
him, and took the walled towns. Hezekiah, in great
fear, sent to offer to pay anything the king of Assyria
might ask. Sennacherib demanded three hundred talents
of silver, and thirty talents of gold, which is nearly two
hundred thousand pounds in our money. To raise this
large sum Hezekiah was obliged not only to take all the
treasure out of the temple, but even to take the gold
plates off the doors and the pillars.

Marianne. Then Hezekiah had been a bad man, when
he stripped the temple of its gold.

Grandfather. He was not a bad man. He was one
of the best kings that ever reigned in Judah. He purged
the land of idolatry, and caused all the people to come
up to Jerusalem to worship. The character given of him
by the sacred historian is this—« He trusted in the Lord
God of Israel, so that after him was none like him among
all the kings of Judah, nor any that were before him,
for he clave to the Lord, and departed not from follow-
ing Him, but kept His commandments which the Lord
commanded Moses.”

Marianne. Why then did he take the gold and silver
THE FALL OF JUDAH. 301

out of the temple, and why were the Assyrians allowed
to come against him ?

Grandfather. The gold that he had taken off the doors
and pillars of the temple he himself had put on, and he
would intend to restore it when the means were in his
power. As towhy the Assyrians were suffered to come
against him, trouble, we know, sometimes comes on those
who sincerely seek God, that their faith may be strength-
ened, and their hearts purified. Yet we may regard
the invasion of the Assyrians as a punishment on the
king of Judah, who, a short time before, had displeased
the Lord by ostentation, of which you will read an ac-
count afterwards ; and a punishment, too, on the people
of Judah, who, though they were obliged outwardly to
appear devoted to the true God, still loved idols in their
hearts. The Assyrian who came against them was a
rod in the hand of God to punish a hypocritical nation,
as Isaiah tells us.

George. Well, did Sennacherib take the bribe and go
away ? |

Grandfather. He took the bribe certainly, but he did
not go away. Hezekiah made himself poorer, but not
safer, by parting with his gold. Sennacherib sent a
large army, under three of his generals, to complete the
conquest of Judah. Hezekiah held a council, and it
was agreed to prepare for defence. They repaired the
walls of the city—made weapons of war, darts and
shields, in abundance—enrolled the people—and instruct-
ed them in military operations. Besides, to annoy the
802 BATTLES OF THE BIBLE.

enemy, they stopped up the fountains all round. The
three Assyrian generals advanced to Jerusalem, and
called for Hezekiah to speak with them. He sent three
of the chief men of the city to hear what they had to
say, but charged them not to say anything in reply.
Rabshakeh, Tartan, and Rabsaris were the names of the
Assyrian officers. Rabshakeh was spokesman. He
commanded them to surrender; he mocked at their
weakness ; said they had no soldiers among them, and
need not trust for assistance from any other nation, for
the great king of Assyria had conquered them all. He
said, too, that he had a commission from God to destroy
Jerusalem: “ Am I now come up without the Lord
against this place to destroy it? The Lord said to me,
Go up against this land, and destroy it.” When the
three rulers of Judah heard this, they feared lest it should
make the people unwilling to resist the Assyrians. So
they ventured mildly to remonstrate with Rabshakeh:
“ Speak, I pray thee,” they said, “ to thy servants in
the Syrian language, for we understand it, and talk not
with us in the Jews’ language in the ears of the people
that are on the wall.” Rabshakeh saw at once of what
they were afraid, but it only made him bolder and more
insolent. He continued to speak in the Hebrew tongue,
and raised his voice, telling the people not to trust in
their king, for he could not deliver them; neither to
trust in their God, for he was as unable to deliver them
from the power of the king of Assyria. The only way,
he said, in which they could avoid death by starvation
THE FALL OF JUDAH. 803

was to give themselves up to him. Wherever the king
of Assyria had fought before, he had conquered, and
how could they expect to escape? “ Hath any of the
gods of the nations,” exclaimed the blaspheming As-
syrian, “ delivered at all his land out of the hand of the
king of Assyria? Where are the gods of Hamath, Ar-
phad? Where are the gods of Sepharvaim, Henah, and
Ivah? Have they delivered Samaria out of mine hand ?
Who are they among all the gods of the countries that
have delivered their country out of mine hand, that the
Lord should deliver Jerusalem out of mine hand ?”
The people made no reply, as the king had commanded,
and the three commissioners returned to Hezekiah with
their clothes rent in token of sorrow. When Hezekiah
heard it, he also rent. his clothes, and covered himself
with sackcloth. He went to the house of the Lord to
seek comfort there, and sent to ask Isaiah the prophet
how this trouble would end. While Hezekiah was pray-
ing, Isaiah was speaking words of comfort to the dis-
tressed people of Judah. He sent this message to the
king—“ Thus saith the Lord, be not afraid of the words
which thou hast heard, with which the servants of the
king of Assyria have blasphemed me. Behold I will
send a blast upon him, and he shall hear a rumour, and
shall return to his own land, and I will cause him to fall
by the sword in his own land.”

Johnnie. A blast upon him ? What was that ? What
happened to the Assyrians ?

Grandfather. You shall hear, but the troubles of Heze-
304 BATTLES OF THE BIBLE.

kiah had not yet ended. A letter came to him from
Sennacherib no less insolent than the speech of Rabshakeh,
and much to the same effect. When Hezekiah had read
it, he went up to the house of the Lord, and spread it
before his God. |

Johnnie. Why did he do that, grandfather? God
knew what was in the letter.

Grandfather. Certainly ; but this action shewed that
he acknowledged God in all his ways, and that he re-
ferred every thing to his disposal. We may learn from
this, whenever any thing troubles us, to follow the ex-
ample of pious Hezekiah, and spread it before the Lord.
There, in the temple, the king of Judah prayed that the
Lord would glorify His own name by defending His
own people from an idolatrous nation. Again, when
Hezekiah was praying, words of comfort were spoken.
A message came from Isaiah, repeating the former as-
surance that the king of Judah had nothing to fear, and
giving a fuller account of the workings of Providence in
the wars of Sennacherib.

Johnnie. Did he tell what a blast meant ?

Grandfather. No, that was not explained. To the
king of Assyria this is said from the Almighty—* Be-
cause thy rage against me, and thy tumult is come up
into my ears, therefore I will put my hook in thy nose,
and my bridle in thy lips, and I will turn thee back by the
way by which thou camest.” Of the king of Assyria this
is said—“ He shall not come into this city, nor shoot an
arrow there, nor come before it with shield, nor cast a
THE FALL OF JUDAH. 305

bank against it. By the way that he came by the same
shall he return, and shall not come into this city, saith
the Lord.” That very night the prophecy was fulfilled.
The Lord sent his angel, who smote one hundred and
eighty-five thousand men in the camp of the Assyrians.
Next day the king of Assyria, with the remnant of his
army, turned about and sought safety in their own land.

George. Is it not known what killed them ?

Grandfather. It is not certainly known. Josephus
calls it a plague, but the expression, “a blast,” makes it
seem more likely that it was by the semoom, a hot wind,
which, when it enters the lungs, causes instant death.

George. I have heard of it. It blows on the sand in
the Arabian desert. I read a story about two gentle-
men who fell asleep at an open window in the middle of
the day, and were found dead, their bodies being black
as if they had been burned.

Johnnie. Was it the simoom that killed them? I
would be afraid to sleep if I were in that country.

George. That would not save you. It often kills
people when they are awake. Their only plan when
they see it coming is to bury their mouths and noses in
the sand.

Johnnie. They see it coming, do they ? What like
is it ?

George. It is a purple colour in the sky; is it not,
grandfather ?

Grandfather. Mr Bruce calls it a coloured haze, like
thin smoke, of a blueish shade. I read an account of

x
306 BATTLES OF THE BIBLE.

a sad catastrophe from this dreadful wind. On the
15th of April 1813 the caravan from Mecca to Aleppo
entered the Arabian desert. There were merchants,
travellers, pilgrims returning from visiting the shrine
of their prophet at Mecca, and attendants, escorted
by four hundred military.—two thousand people in
all. Seven days they had travelled the desert; they
were nearly across it, when on the twenty-third of the
month, just as they had struck their tents and begun
their march, a wind rose and blew with great fury.
On they pushed as fast as they could, when suddenly the
sky overcast, and dense clouds appeared. Too well the
doomed travellers knew the fatal simoom. As they saw
the blast of death come nearer, the piercing cries of men
and beasts were heard; next moment there was the
silence of death.

Marianne. How dreadful! Were they all killed ?

Grandfather. The speed of the dromedaries saved
some of them, but not more than twenty out of all the
two thousand.’ Death is never far from us, and we do
not know how near it may be.

Johnnie. That is a terrible, story, grandfather; but I
would like to know what became of the great king whose
army was killed by the blast.

Grandfather. The great king was killed himself by
his two sons while he was worshipping in his idol temple.

Marianne. What wicked sons they must have been.

Grandfather. There is a story told which gives a rea-
son for their extraordinary conduct. When Sennache-
THE FALL OF JUDAH. 307

rib got home he inquired why it was that the Jewish
people were so greatly favoured by the Lord of heaven.
He was told that to secure the favour of that powerful
being, Abraham, the father of the Hebrews, had sacri-
ficed his only son. “ If that will do it,” said Senna-
cherib, “ I will spare him two of mine to win him over to
my side.” His two sons hearing this, resolved to save
themselves by sacrificing him.

George. Was there any more war in Hezekiah’s reign?

Grandfather. We are told that he smote the Philis-
tines, but no particulars are given. He was unfortu-
nate in his son and successor, Manasseh, who followed
the abominable practices of the heathen nations around.
The Lord was displeased, and sent against him the king
of Assyria. The contemptible king of Judah, instead
of trying to defend his people, tried to hide himself
among thorns, where he was taken and carried captive
to Babylon. As a punishment, this disgrace came on
Manasseh, but it proved the greatest blessing of his life.
It led him to think seriously, and then he knew that
the Lord he is God.

Marianne. He must have known that before, he had
80 good a father.

Grandfather. Being taught a thing is different from
feeling it. Manasseh had been instructed in the new
religion, but his heart was unimpressed by it till he was
humbled by sorrow. Then the prayers of his pious
father were answered, and the benefits of his instruction
and example were seen. The story of Manasseh ought
308 BATTLES OF THE BIBLE.

to make us ask ourselves, do we know the Lord? We
have heard of him, as Manasseh did when he was young ;
but have we loved him, and sought to obey him, as
Manasseh did not till he was old?

Marianne. Did he ever get back to his own land ?

Grandfather. He did, and from that time till his
death he served God, and did his duty to his subjects,
trying to remedy the evil that the former part of his
reign had done. The very little success which he had
in that attempt shews us it is easier to lead people wrong
than to lead them right.

Marianne. Did a good king reign after him ?

Grandfather. He was succeeded by his son Amos, of
whom we hear little, and what little we hear is not to
his credit. He had reigned only two years when he
was slain by his own servants. After him came the
pious king Josiah, whose reign was the last bright spot
in the darkening history of Judah. There was no war
in his reign till the end of it, when it happened that
Pharaoh-necho, king of Egypt, led his armies to invade
Assyria. Josiah hearing this, went out to oppose him.
Pharaoh said he ought not to do that, for he had no
intention of attacking him: it was against the king
of Assyria he was going, and he had undertaken the
expedition at the express command of God.

Johnnie. That was not true surely ?

Grandfather. Yes, it was true, but Josiah heeded it
not. He went out against Pharaoh, and fell in the
battle: he was shot by the archers, and mortally
THE FALL OF JUDAH. 309

wounded. His subjects grieved much for his death, and
they had cause to grieve.

Marianne. Was it not wrong of Josiah to persist in
fighting against Pharaoh ?

Grandfather. It was not right. Had he sought
direction from God in this matter, he would have acted
differently ; yet it was in mercy that he was taken
away; he did not live to see the evils that came upon
his people soon afterwards.

George. What evil came upon them afterwards ?

Grandfather. The king of Egypt had meant no ill to
Josiah ; yet because that king would not let him alone,
so he would not let his successors alone. Jehoahaz, his
son, succeeded, but only for three months did he sit on
the tottering throne of his ancestors. Pharaoh-necho
bound him, and carried him to Egypt, where he died.
Short as was the reign of Jehoahaz, it was long enough
to shew that his being dethroned was no loss to his
subjects, nor was his brother Jehoiakim any better than
he. The king of Egypt obliged him to pay tribute,
which, with much trouble, he raised, and greatly impo-
verished his people. Nor was this all: Nebuchadnezzar,
king of Babylon, came up to Jerusalem, and made this
fallen king his servant. For three years Jehoiakim paid
tribute to him, then cast off his yoke, hoping, perhaps,
that his former master, the king of Egypt, would assist
him. Nebuchadnezzar was angry, and sent against
him bands of the Chaldeans, bands of the Syrians,
of the Moabites, and of the Ammonites. It is said in
310 BATTLES OF THE BIBLE.

Scripture that the Lord sent these against him,—shewing
that God often punishes the iniquity of the people by
permitting men to cause them trouble.

Johnnie. Why did the king of Egypt not help him?

Grandfather. He was unable, for Nebuchadnezzar
had subdued the land of Egypt, and taken from Pharaoh
great part of his dominions. After the death of Jehoia-
kim, when Jehoiachin, his son, was on the throne,
Nebuchadnezzar went up to besiege Jerusalem. The
feeble monarch, made feeble by his own sins, and by the
sins of his fathers, was glad to submit to the powerful
king of Babylon. He yielded without opposition. He,
his mother, his servants, his princes, and his officers, left
Jerusalem, and committed themselves to the mercy of
Nebuchadnezzar. Thus ended the reign of Jehoiachin,
after he, like his uncle Jehoahaz, had reigned only three
months.

George. I think he might have stood out a while for
his rights; it was very tame in him to submit so
readily.

Grandfather. He fared the better on that account,
however. His successor had good cause to repent his
obstinacy.

Marianne. What was his name ?

Grandfather. Mattaniah, but Nebuchadnezzar changed
it to Zedekiah, to shew his absolute power over him ; for
though he was called the king of Judah, he was in reality
the servant of the king of Babylon, and ought not to
have attempted anything against his will; but he did
THE FALL OF JUDAH. 311

so,—he rebelled. Through the anger of the Lord this
came to pass, that a wicked king and wicked people
might suffer more than they had ever yet done.
Nebuchadnezzar was not a monarch who could suffer
his subjects to rebel with impunity. With all his army
he came up and laid siege to the capital of Judea.
Earnestly the prophet Jeremiah besought Zedekiah to
submit. He foretold that continued rebellion would only
produce aggravated sufferings, and could be no gain in
the end. The prophet only brought trouble on himself
by his advice: it had no effect on the rulers of the city.

Johnnie. What did they do to him ?

Grandfather. They put him in a deep pit with mire
at the bottom, and he sank up to his neck in the mire.

Johnnie. Surely he did not give them any more
advice after that ?

Grandfather. His persecution did not prevent him
from delivering his message. He had the words of his
Heavenly Master to say, and he spoke them boldly. His
example teaches us to do our duty regardless of conse-
quences.

George. What became of Zedekiah in the end ?

Grandfather. The siege of Jerusalem lasted for nearly
two years. After almost incredible sufferings from
famine, the city was taken by storm. The king and
the chief people escaped by flight. As soon as the
Babylonish army knew that the king had fled, some of
them set off in pursuit of him. He was soon taken
and led before Nebuchadnezzar, who was then at
312 BATTLES OF THE BIBLE.

Riblah, a town between Jerusalem and Babylon.
There the last sight that met the eyes of the captive
monarch was the slaughter of his children ; and, as
if to keep that doleful spectacle ever before his mind,
his own eyes were put out, and he was taken prisoner
to Babylon, where he died. Thus were the prophecies
of Jeremiah and Ezekiel fulfilled. The former of these
foretold that Zedekiah was to be taken to Babylon, and
the second, that he should never see that city, and so
it was. This is the end of the history of the kingdom
of Judah. The people would not obey God,—they
would not hearken to his servants the prophets,—there-
fore they were subjected to the power of a strange
king. Let us take warning by their fate. Let us hear
and obey while our day of favour lasts.

We then read the account of Hezekiah’s sin, and the
prophet’s rebuke of it, related in the thirty-ninth chap-
ter of Isaiah ; and grandfather remarked that it shewed
us the folly of having our treasure on this earth, and
how often it is that worldly riches are a temptation and
a snare,—a curse instead of a blessing to the possessor.

The heathen nations who inhabited Samaria sought
to be instructed in the truth,—What may we learn from
their example ?

What did Hezekiah do that was wrong ?

What in the conduct of his subjects was deserving of
punishment ?

Hezekiah spread the letter of Sennacherib before the
THE FALL OF JUDAH. 313

Lord, to shew that he acknowledged God in all his
ways, and that he referred everything to his disposal,—
What may we learn from this ?

How can we apply to ourselves the story of Manasseh ?

The subjects of Manasseh willingly suffered him to
lead them wrong; but they were backward when he
sought to lead them to what was good,—What are we
shewn by this ?
314 BATTLES OF THE BIBLE.

THE CONCLUSION.

Nor much more have I to tell of our visit to grand-
father. Two days after his stories of the battles were
ended our father came to take us home. Sorry we all
were to leave—very sorry. That cottage and garden
looked pretty always, but never prettier than when we
were saying good bye to everything that was there. It
was the evening after my father came—we were to leave
the next day, and I had been in the garden watering the
flowers for the last time. When I came in it was bed-
time, and I went to say good night to grandfather. I
thought he looked sadder than usual; he put his hand
on my head, and said, “ Marianne, remember your
prayers.” Tears started to my eyes, for I knew that
many and many a night I had retired to rest without
remembering them, or at least without remembering
them as I ought. Often since, when I have been tempt-
ed to foolish trifling thoughts at my latest waking hours,
the thought has entered my mind, the soothing, hallow-
ing thought of my dear grandfather. I have fancied
I felt the gentle touch of his hand on my head, and
heard his kind voice saying, “ Marianne, remember your
prayers.”
THE CONCLUSION. 315

Like a spell this thought would drive far from me all
worldly imaginations, and I could feel only humility for
my own unworthiness, and thankfulness that I had been
blessed with so pious a grandfather. To know him was
a real blessing to me, and it is the hope that hearing of
him may benefit some one, which has led me to dwell
upon him here. But having finished the stories of the
battles which he told us, I need not weary those who
have read thus far by telling them of myself. I shall
now say adieu to those, whoever they may be; and lest
they should think I have praised my grandfather too
highly, I shall speak no more of him, but beseech them
to be followers of no one man, however pious, and

diligently to walk in the footsteps of their Heavenly
Master.

THE END.
 
Just Published, in Foolscap Octavo, Cloth, Price 3s. 6d. ;
or Cloth, Gilt Edges, Price 4s.,

CHAPTERS ON THE SHORTER CATECHISM.

BY A CLERGYMAN’S DAUGHTER.

SECOND EDITION.

OPINIONS OF THE PRESS.

 

From the Edinburgh Courant.

“ The object of the volume before us is to render the Shorter Catechism
intelligible and attractive to children, and to impress upon their minds the
important truths which it contains. The authoress, in a very modest pre-
face, states that Mrs Sherwood’s ‘ Stories on the Church Catechism’ sug-
gested to her the idea of the work, and we can say that she has accomplished
it with much success. The story which forms the connecting link through-
out is an account of a minister’s family during a year. Each chapter is
headed by one or more questions of the Catechism, and is devoted to the
particular subject to which the questions relate. Besides the general story,
which is made in a very natural way to accommodate itself to the various
subjects, there are frequent conversations, in which the question is fully ex-
plained, and short anecdotes are introduced to impress it on the mind of a
child. The whole is written ina very plain and simple style, and is pervaded
by a spirit of deep earnestness and piety: it cannot fail to win the attention
of those for whom it is designed. There is one passage, towards the end of the
volume, in which the death of a little boy is described in as touching a strain
as anything we have met with for along time back. We cordially recom-
mend the book to parents and other instructors of youth who desire to have
their children trained up according to the principles of the Shorter Cate-
chism. They will find it a very valuable assistant, and will have cause to
thank the authoress for creating a pleasure and an interestin a task which at
present is too often very wearisome.”

 

From the Edinburgh Advertiser.
“ The design is praiseworthy, and the manner in which the task has been
Performed is creditable to the young lady’s talents and piety.”
2
From the Caledonian Mercury.

“A tale admirably adapted to attract the youthful mind, and illus-
trates the commands and doctrines set forth in the Shorter Catechism.”

 

From the Scottish Press.

“The authoress tells us in a brief and exceedingly well written preface,
the only fault of which (if there is any at all) is its modesty, that Mrs Sher-
wood’s ‘ Stories of the Church Catechism’ suggested the idea of this work.
We commend most highly the good intentions of the authoress, who dis-
plays no ordinary amount of ability in the treatment of a subject which, we
doubt not, is much more difficult than at first sight it appears to be. Several
passages of her simple tale give evidence of an accomplished mind, and an
amiable character; and we consider it very appropriate as a gift book for
young persons, at once of an interesting and instructive kind.”

 

From the Glasgow Constitutional.

‘The writer has made what we consider a successful attempt to render
attractive that deservedly popular manual the Assembly’s Shorter Catechism.
The plan is simple; the children of a clergyman serve as dramatis persone,
and the ‘ questions,’ in a moral and religious sense, are brought out, some-
times in the course of regular training, and sometimes accidentally,—objects
or events in the diurnal walks of the family furnishing groundwork of in-
struction. No young person can peruse the work without amusement and
instruction; indeed, it is calculated to please and edify at any age.”

 

From the Aberdeen Journal.

‘The publication before us refers to the practical bearing, on every-day
life, of the doctrines contained and unfolded in the Catechism; making each
chapter a practical illustration of the passages by which it is headed. It is
written in a very simple style, suitable to its object— the explaining and im-
pressing more fully on the minds of children the meaning, spirit, and bear-
ing of their early lessons. It is a most useful publication, and we sincerely
wish it all the success that the design deserves.”

 

From the Montrose Review.

“The title of this work bears that it is‘ A Tale for the Instruction of
Youth,’ suggested by a similar publication by Mrs Sherwood. The truths of
the Gospel being illustrated in a very captivating manner, we think the
authoress has succeeded admirably in her proposed object. The Tales, in
various instances, present passages which may be pronounced both ‘sublime
and beautiful,’ winning and pathetic. The morale of the whole is excellent
—the sentiments being strictly in accordance with evangelical doctrine.”
3

From the Montrose Standard.

“The authoress of this unpretending little volume, in a preface not less
remarkable for its brevity than for its modesty, states, that the pleasure and
advantage she had derived from reading Mrs Sherwood’s ‘ Stories on the
Church Catechism’ first suggested to her the idea of writing a work of the
game character. Before sitting down to examine the work, we thought
within ourselves that the authoress had taken in hand a task of no mean
difficulty, for, although our schoolboy prejudices to the Shorter Catechism
have long ago melted away into a profound admiration of the fulness, the
conciseness, and the beauty of this admirable compendium of faith, still we
thought that as long as boys are boys, and till the palmy days of their ex-
istence has passed, the same prejudices, and the same horror, we may say, of
the Shorter Catechism would continue ; and that any one who could succeed
in rendering such a subject interesting to children, must be ‘ a friend in-
deed,’—one destined to receive the blessing of every child in Scotland who
carries a satchel. With such reflections we opened ‘ Chapters on the
Shorter Catechism,’ and began to read. The explanations were so simple
and clear—the descriptions of scenery so natural—the delineations of
character so truthful—the tales so interesting—and the moral precepts in-
culcated in language so pleasing and affectionate—in fact, as a woman only
can—that when we laid down the volume, we were surprised to find that
we had almost read it through. The plan of the volume is simple. We are
introduced to the manse of a country clergyman—a model clergyman,
blessed with a wife ever solicitous about the best interests of her family.
The children, too, if they are not what they ought to be, are at least every-
thing that children can be expected to be. One or more of the questions of
‘ the Shorter Catechism are prefixed to each chapter, and the incidents of
every-day life are so managed as to turn the conversation upon the parti-
cular question or questions prefixed. This, we suspect, must have been a
task of considerable difficulty to our authoress, but it is one she has fully
surmounted. The volume only requires to be known to become a fa-
vourite in every family. Parents, Sunday-school teachers, and every one
interested in the young—and who is not ?—will receive hints which will be
of great service to them—they will at least see how the most trifling cir-
cumstances may be made subservient to the high and holy purpose of point-
ing the way to heaven.”

 

From the Greenock Advertiser.

“‘ The very valid objections to what are called ‘religious novels,’ cannot be
urged against this work, as it can lay no claim to the character of belonging
to imaginative literature. These Chapters on the Catechism ought to prove
exceedingly useful in inducing the young, not only without effort or repug-
nance, but with feelings of interest, to acquire a competent knowledge of the
4

great doctrinal points discussed and enforced. The work would form excel-
lent reading in the family on Sabbath evenings, as its pages would not only
interest young people, but impress on their memories the important truths
taught in the Shorter Catechism,—a work whose influence in spreading
among Scotsmen a thorough knowledge of divine truth can never be over-
estimated.”

 

From the Fifeshire Journal.

‘** The Clergyman’s Daughter’ has given the world a very beautiful book.
The tale, or rather the many tales and conversations, which are made the
commentary on the Shorter Catechism, are related with infinite and uniform
grace and ease, and they are such as must be highly interesting to young
people, for whom the work is intended. The fair author excels, where ex-
cellence is rare, in the art of simple narrative. Her language is a beautiful
specimen of chaste and noble diction, without affectation and without ambi-
tion. Dip into the work where you like, and you unfailingly dip into a
‘ well of English undefiled,’ indicative of the finely regulated mind of the
writer. She will stand a comparison with Swift or Cobbett, but she resem-
bles neither of them. She is more like to Southey, but she has imitated
nobody, and her own style, like all fine styles, is inimitable and indescrib-
able—its Saxon richness being, of course, its chief ornament.”

 

From the Scottish Sabbath School Teachers’ Magazine.

‘*‘ This is an illustrated explanation of the Shorter Catechism on the princi-
ple of Mrs Sherwood’s ‘ Stories on the Church Catechism.’ It is a tale, the
incidents of which are arranged in such a manner as to illustrate in succes-
sion the various doctrines of the Shorter Catechism. This was not an easy
task, and yet the Authoress has been upon the whole very successful. She
has displayed much good taste and ingenuity, and at the same time brought
out in story the various points with much fulness and correctness. The book
is fitted to be very useful to teachers, but more particularly, we should think,
to parents in the instruction of their children. We gladly recommend this
volume to the attention of our readers.”

From the Evangelical Christendom.

‘“* The idea of this volume was taken from Mrs Sherwood’s ‘ Stories on the
Church Catechism,’ and the manner in which the work is accomplished is
highly creditable to the talents of the writer. Ifit be her first attempt, as
from the preface we infer that it is, we use no flattery when we express our
conviction that it ought not to be, and our hope that it will not be, her last.”
 
i
i
H
}