Ver. 27.-Abraham's double name. F. W. Robertson hM some suggestive remarks on tho significance of ancient no.mes in bis sermon on' Jacob's Wrestling' (vol. i. pp. 41, 42). He recognizes in the Hebrew history three periods in which names and words bore very different characters. We deal with the first of these periods, when "names meant truths, and words were the symbols of realities. 'l'he characteristics of the names given then were simplicity and sincerity. They were drawn from a few simple sources: either from some characteristic of the individual, as Jacob, the 'sup- planter;' or from the idea of family, as Benjamin,' son of my right hand;' or from the conception or the tribe or nation, then gradually consolidating itself; or, lastly, from the religious idea of God." Scripture attaches significance to names, and the precise name indicates the minuteness:ofthe Divine knowledge and the tenderness of the Divine care: "I have called thee by name," "I will give him a new name," etc. So a change of a. man's name may seal to him the fact of new, more important, and more tender Divine relations. Explain the precise force of the two names, Ab-ram and Ab-ra-ham, and give details of the occasion chosen for changing the names (Gen. xvii.). Then illustrate and enforce these three points- I. THE DIVL'IE INTEREST IN A MAN'S LIFE. This is so minutely detailed in snch Jives as these of Abraham and Jacob, that we may each gain the impres8ion of its bein" the fact concerning ourselves. \Ve are under the eye and in the hand. 1t THE DIVINE RECOGNITION OF A MAN'S VIRTUE. lllustrate by the reason given for God's telling Abraham of his proposed judgment on Sodom; by David'~ appeal, "Judge me according to my integrity;" and Christ's atldress to the Church at Ephesus, "I know thy works" (Rev. ii. 2). III. 'l'HE DIVINE COMMUNICATION OF DIVINE APPROBATION. We indeed may not look to get a change of name, and yet we, too, may be quite sure that our progress in tbe Divine life has all its stages noticed and marked by God, and, it may be, sealed with a now" unknown name.'' We want to see the stages of our spiritual growth; it is enough that we learn from Abraham's double name how God watches them, and sw·ely marks them down ready for the by-and-by.-R. T. Ver. 43.-The relations of Edom and Israel. The historical and geographical relations of the two nations may be given. Those of Israel are familiar, those of Edom may be thus indicated : Mount Seir, where Esau settled, was a rugged tract, east of the great valley of the Aro.bah. It consisted of limestone hills, with red and variegated sandstone cliffs and ridges, marked by that peculiar ruddy tinge of colour so consonant with the name of Edom (red). Kings reigned in Edom long before any descendant ot Jacob occupied a throne. Eight Edomitish monarchs are enumerated in the early records. The refusal of Edom to allow Israel to march through the country on the route to Canaan both expressed and intensified the family enmity which came as the fruitage of Jacob's deception. No friendly intercourse could be expected between the nations. The relations between the two peoples, descended from one parent, may be used to illustrate the way in which family and social wrong-doing will work out into practical evil in the succeeding generations. And, so treating the history of these two peoples, we may learn the valuable and impressive lesson that the sinner may be for- given and personally accepted with God, but the natural a:id necessary fruitage of his wrong-doing cannot be stopped, and cannot always even be checked. Vindicate the Divine goodness and righteousness in thus permanently attaching penalties of sufferin'.!; to sin, and letting these come upon others beside the wrong-doer. From the history the following topics may be fully detailed:- I. 'l'HE ORIGINAL WRONG. It was a double wrong. Esau was meanly defrauded of his birthright by his brother taking unfair advantage of his fatigue and hunger. And he was, by a wicked scheme, dodged out cf his paternal blessing. Because he was so manifestly the wronged party, we may fail to appraise aright Esau's personal character; but we cnnnot wonder that ho went forth to life with th:i sense of the grievous wrong done to him rankling in his mind. It was a gritlvous and shameful wrong, which nothing can extenuate or excuse; an utterly Relfish and unbrotherly act. Such an act A~ bears its natural penalty in hatred, and all the mischief that hatred can contrive to do. II. Tim DIVINE FORGIVENESS. Give the scene at Manauaim, and show how it bore relation to the sin as against God. Scripture urges that sin seemingly committed 14 THE FIRST BOOK OF 'rHE CHRONICLES. [cu. 1. l-::i·1.
ngairn;t our brother is really committed against God. "Thou hast not lied unto 111011, but unto God." So Divine forgh·cncss has ever to be soughtfi1·st. III. 'l'HE BROTHERLY RECONCILIATION. 'l'his seems to have been completo and satis- factory, yet it was too much a matter of impulse. Jacob was afraid to presume on it. And too often such rcconciliations only prove temporary, and tho old enmities coruo back again ; and the " laRt state is worse than the first." IY. THE NATIO~AL ENMITIES AND ENVIES. These had been started before tho reconciliation of the brothers, and they could not be stopped. They grew in strength as the years rolled by. They formed a predisposition to judge co.eh other unworthily, and see each other on the bad side only. And as time wore on the evil broke out into open war, and brother races shed each other's blood (see 1 Sam. xiv. 47; 2 Sam. viii. 14; 1 Kings xi. 15, 16 ; eh. xviii. 19, 20, etc.). In some of these wars and sieges such cruelties were practised as can only be explained by the intensity of the national feud and hatred. So the early wrong worked out into misery for both parties. "He that soweth to the flesh ever reaps co1Tuption." Earnestly warn against wron<r-doin" injamily and in social rela.tionships; they arc often the secret cause of long feu°a, wa1\ and woe. We need to " think, not on our own things, but on the things of others ; " we should be found jealous of our brother's rights. In the way of righteousness and brotherliness and charity ever flow life and peace and fellowship, all human blessed- ness, and the all-hallowing Divine favour.-R. 'l'.