Page 32.—_The servants were treated as the chief persons._] The genius of the Mosaic law was considerate of the comfort of servants, who were to join in the festive meal made upon the unsacrificed portions of the free-will-offerings, Deut. xii. 18. and in the feast of Pentecost, Deut. xvi. 11. But I am not aware of any direct authority for representing it as a Jewish custom to make a feast for the servants, in which they were treated as the chief persons. Yet it is not probable that our Lord (Luke xii. 37.) would have represented the master as girding himself and waiting on the servants whom he wished to reward for their fidelity, if such a thing were wholly unknown. Bishop Pearce, in his note on this passage, explains it of the custom of the bridegroom’s waiting on the company as a servant, which he says was common not very long since in our own country. It would still remain to be explained how the servants came to be included in the company on which he waited. The Roman Saturnalia, however, may show that such an inversion of the customary relations of life was not altogether foreign to ancient manners. Page 34.—_Flight of locusts._] Blumenbach’s Nat. Hist. Art. _Gryllus migratorius_. The epitome of Livy, lib. lx. mentions a pestilence as breaking out in Africa, about this time, in consequence of the putrefaction of a vast swarm of locusts. According to other accounts nearly a million of persons perished. Oros. v. 11. Prid. Conn. An. 125. Of their devastations, see Shaw, 187. who illustrates almost every particular in the description of Joel, from his own experience. Hasselquist, 444. Bryant’s Plagues of Egypt, p. 133-152. Page 36.—_Joppa._] The author supposes this name to be derived from the Hebrew יפה _beautiful_. Under the name of Jaffa, this port is celebrated in the history of the middle ages, and in that of the late war. Josephus speaks of the badness of the anchorage, (Bell. Jud. iii. 8. 3.) and modern travellers confirm the account. Page 37.—_One of the towers of Jerusalem can be discerned._] Ιόππη—ἐν ὕψει ἱκανῶς, ὤστε ἀφορᾶσθάι φασιν ἀπ’ αὐτοῦ τὰ Ἱεροσόλυμα, την τῶν Ιουδάιων μητρόπολιν. Strabo, lib. xvi. 759. This circumstance is not confirmed by modern travellers. Pococke, ii. 3. “Joppa stood upon and under a hill, from whence, as Strabo relates, but impossible to be true, Jerusalem might be discerned; having an ill haven, defended on the south and west with eminent rocks, but open to the fury of the north.” Sandys, p. 118. Yet Josephus relates, (Bell. Jud. v. 4.) and in this he could hardly be mistaken, that the sea was visible from one of the towers of Jerusalem.