It is curious, too, to find a name which resembles this in its syllables, Manahath (i. 40), among the sons of the Edomitish "Shobal," as here we have "Haroeh of Half-Manaheth," a son of a Judean Shobal.

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Manahath (as it is written chap. viii. 6) is the name of a district, half of which Haroeh possessed; the other half is mentioned at ver. 52. The word is written in this place in the Hebrew, in, the very word occurring Ps. xxiii. 2, quietness, stillness, rest." It suggests some peaceful vale, some quiet pasture, where Haroeh fixed his first abode. Perhaps he fixed on it, and gave it its name "quietness," in circumstances not unlike those that gave name to Alabama, the North American region. The tribe who gave the region that name had fled from pursuing foes; they came to a full river and a beautiful country, after emerging from a trackless forest. "Here we shall rest," said the chief, or, in their own tongue, "Alabama!" and, as he spoke, he struck his tent-pole into the ground. From that day the place retained the name that spoke of rest. And in some such way, we can suppose this chief of a family of Judah was led to call this district "Menuhoth." The tribe of Shiloh, the future Prince of Peace, has a region whose very aspect invites to rest!

This man, Haroeh, was distinguished in his day. From him came the families that portioned out the town of Kirjathjearim (their grandfather's town), families like those in Numb. xxvi. 44-Jimnites, Jesuites, Berites. They got their name from some leading man, just as, in chap. i. 12, the Pathrusim and Caphtorim. These Ithrites, from whom came one of David's mighty men, worthy of his tribe (chap. xi. 40), got their name from a son of Haroeh's named Jether, a name borrowed from Jerahmeel's sons (ii. 32). The Puhites, no doubt, had Puah for their father (the same name as Issachar's son, a name that means " driven about," and was given in Egypt). The Shumathites had Shumah, "garlic;" and the Mishraites had Mishra, "slippery place"-probably in reference to localities some way notable at the time in their father's history.

It was offshoots from this same Kirjath-jearim and its families that possessed and repeopled Zorah and Eshtaol (Judg. xiii. 25), places noted in Samson's history, and the former his birthplace. How remarkable that this tribe, whence came "the Lion of the tribe of Judah," should be found sending its families to Samson's city! Did he descend from some of these descendants of Caleb? How singular to find Messiah's tribe contributing to other tribes, as well as gathering into itself members of other tribes, as we saw before! The mighty champion, the

man of strength unequalled, the true Hercules, seems to have descended from Judah in part; the Danites in after times, no doubt, intermarrying with this family of Judah.

Ver. 54, 55.

The sons of Salma; Beth-lehem, and the Netophathites, Ataroth, the house of Joab, and half of the Manahethites, the Zorites. And the families of the scribes which dwelt at Jabez; the Tirathites, the Shimeathites, and Suchathites. These are the Kenites that came of Hemath, the father of the house of Rechab."

Beth-lehem is repeated because of its future fame, and to let us know that Salma gave one of his sons that name. He also took possession of Netophah, and of Ataroh-beth-Joab, a town whose name points to forgotten associations," crown of the house of one called Joab." He also divided "Manuchoh," that peaceful region, with his brother Haroeh (ver. 52), and occupied a town, Zora. This is not the same as Zorah, ver. 53, for it is written y whereas the other is ; but both were ancient towns, the former a place where "leprosy" had prevailed, the latter a nest of "hornets." But Judah takes possession, and settles in both when disease and swarming insects are expelled-typifying herein (may we not say?) the redeemed taking possession of earth when purified and cleansed.

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Salma (far more truly famous than the king of Edom, i. 47), is father to "the scribes that dwelt at Jabetz." These seem to have been true men of God, like Ezra, who studied the law of their God (Ezra vii. 6, 11, 21). Messiah's tribe has in it men who meditate on God's law day and night; men who are Levites in their habits though not in their descent.

It is doubtful whether he was a father to them in the proper sense; or whether he was so only by caring for them, and cherishing them; for it is added, "these are the Kenites." It is not unlikely Salma was their father by his sons intermarrying with them, and then the case would be another case of resemblance to Edom (see chap. i. 38). He did in some manner help and provide for the comfort of these "scribes," whose town Jabetz, "sorrow," is now unknown. Some think he arranged those Kenites, of whose settlement in the south of Judah we read in Judges i. 16, for the service of the God of Israel, as Joshua did the Gibeonites; and they fancy the name "Tirathites" speaks of those who were doorkeepers, "Shimeathites," those who were singers, and "Suchathites," those who waited in the Tabernacle generally. But of this there is no proof; the names are such as point to different classes of the Kenites, one class calling themselves "Tirathites," i.e., dwellers at the door, for they dwelt in no city; others, "Shimeathites," i.e., men who obey, keeping in mind the precepts to which Jeremiah

(XXXV. 2) refers; and others, "Suchathites," i.e., dwellers in the hedges, not in the city, but in tents by the wayside and open field.

Thus Judah had in its bosom a class of men, apart from the Levitical tribe, who studied God's law day and night, and watched for the coming of Messiah. They inquired and searched diligently as to the time, and as to the sufferings of Christ, and the glory that should follow. Withdrawing from the world as much as possible, living in tents as pilgrims and strangers, they kept all Israel in mind of their true position; and studying the law as "scribes of the words of the commandments of Jehovah" (Ezra vii. 11), "scribes of the law of the God of heaven" (vii. 21), ready scribes in the law of Moses which the God of Israel had given" (vii. 7), they reminded all Israel of their duty and privilege to search and wait for the Lord, more than they that watch for the morning. O for many such inquirers nowmen waiting for the Lord!

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And in this chapter, towards its close, how often have we been led to notice the varied and comprehensive sense of "father!" It is not only he who begets, and who has affection for his sons; it is also one who restores, rebuilds, cherishes places that have been desolate, places from which the Canaanitish foe has been expelled. Such is Messiah! the "Everlasting Father," the "Father of the age to come" (Isa. ix. 6, TN). Messiah is not "father of Bethlehem" only, nor father of Hebron, nor father of the "scribes that dwelt at Jabetz;" He is the great Restorer of the fallen earth. He will rebuild Judah's cities (Ps. lxix. 35), and so be their Mesha, and Hebron, and Maon, and Shobal, and Salma; but He will also build up earth's desolations, and be the cherisher of the land. And on that day, He will not fail to notice, with special regard, "the scribes" of His law, the men who sought and shall find what is written, "Blessed is he that readeth, and he that heareth the words of the book of this prophecy; for the time is at hand" (Rev. i. 3). O Father of the age to come, Israel's land, and earth in all its borders, waits for thee! Come to restore! Come to be true Father by making all earth Thy family, and its cities only so many rooms of their Everlasting Father's house! Come to shew a Father's pity to His children! Come to make earth Thy home!

ART. IV. THE SECOND EPISTLE OF PETER.*

"THIS is a precious portion of the New Testament. Macknight observes that the discoveries made in it are more grand and interesting even than those contained in the first epistle, and that to the foreknowledge and declaration of them, a degree of inspiration was necessary superior' (rather say equal) to that required in the writing of the first epistle.' The following summary of its contents has been prepared partly with a view to this remark::

"The epistle begins with a benediction upon the persons to whom it was addressed (ch. i. 1, 2). They were the strangers scattered throughout Pontus, Galatia, Cappadocia, Asia, Bithynia, elect according to the foreknowledge of God the Father, through sanctification of the Spirit, as appears by comparing 2 Pet. iii. 1, with 1 Pet. i. 1, 2. After referring to the exceeding great and precious promises of the gospel (2 Pet. i. 4), he adds an exhortation to diligence in acquiring the graces of the Christian character (ver. 5, 7, 9), so that they may make their calling and election (Beßatav) sure, and thereby gain an entrance into the everlasting kingdom of our Lord and Saviour Jesus Christ (ver. 10, 11). He then adds his own promise to remind them continually of these things-viz., of the duties and hopes of their calling—although he is well aware that they knew them (ver. 12). Yet he considers it nothing more than his duty to stir them up, as long as he lives, which would not be long, as his Lord and Master had shewed him (ver. 13, 14), and that was a reason why he should reduce his admonitions to writing, that he might still be serviceable to them after his decease (ver. 16). And the subject was well worthy of such pains; for the gospel of the glorious kingdom of our Lord, which he had preached (the hopes of which he cherished), was not an artful fable, but a truth founded upon the most convincing evidence. For, in the first place, three of us, apostles-viz., James, John, and myself-when we were with Him on a certain mountain, set apart for the purpose, had ocular evidence of this truth-we beheld His Majesty, and not only-we heard a voice proceeding from the magnificent glory which invested His person, attesting His Divine character and Sonship. This evidence was of a nature which excluded the possibility of deception. The glory was too transcendently great and overpowering to

* We extract the following article from the American Theological Journal.

proceed from anything earthly, or not truly Divine. This evidence, it is true, was exhibited to us three only, and we were expressly charged not to speak of it before He should have risen from the dead (Matt. xvii. 9)—a mysterious command, which we were at that time quite unable to comprehend (Mark ix. 10; Luke xviii. 34; John xx. 9). But our veracity is pledged for the truth of what I now say; nay, more, the truth of God is also pledged to the same effect; for, while we preached this gospel, God has borne witness to us by signs and miracles which the Divine power only could perform.

"It is not necessary, however, that we should confine ourselves to this single proof of the doctrine concerning the power and future coming of our Lord in His kingdom. For you, as well as we, have a more permanent proof than this ocular one in the prophetic Scriptures, to which it is your duty as well as privilege to attend; they are like a lamp in the hand of one walking in a dark place, and they will continue to serve us by the light they shed till the day-the great day of the Lord's appearing in His glorious kingdom-shall dawn upon us, and the morning star of that day shall arise, shedding additional light, and awakening hopes in our hearts of the near approach of the day of our redemption (ver. 19). The apostle then adds a caution in the interpretation of the prophecies, which we omit. (See vol. vii. p. 573).

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Having mentioned the prophets as furnishing sufficient proof of this doctrine, he digresses (in the second chapter) to record an important prophecy respecting the Christian dispensation. As if he had said

"Having referred to the prophets of the old dispensation, I am reminded to say, that as there were false prophets then, as well as true prophets, so during this dispensation of the gospel, there will be false teachers, as well as true ones (ch. ii. 1). The apostle then proceeds to foretell some of their doctrines and practices; the success they will meet with, as well as the sad effect of their erroneous teaching upon the way of truth. These teachers, moved by mercenary motives, he adds, will meet with an awful punishment. God's dealings with the angels who sinned; with the old world in Noah's day; with Sodom in Lot's day, afford ample evidence of what He will do with these teachers and their followers. Those punishments were awful, and of such a nature, especially in the case of the men of Noah's day, that one would have supposed, at the time they were threatened, the righteous must inevitably have perished with the wicked. But it is not so, as we know by the event. The Lord knows how to discriminate between the