of the Reign of Hoshea, the last King of Israel, (iv. 9-13.| v. vii. In this portion of the book of Micah, the Jews are threatened with the Babylonish captivity (iv. 9, 10.): this event took place almost one hundred and fifty years after Micah's time; and the Chaldeans, who were to be the instruments in effecting it, had not arisen in the prophet's age to any distinction among the nations. The total overthrow of Sennacherib's forces is foretold (11—13.); and the pious king Hezekiah is assured of God's preservation by a new promise of the Messiah, who should descend from him (and the place of whose nativity is particularly indicated), and by a prediction of Sennacherib's murder. (v. 1-15.) The people are then forewarned of the judgments that would befall them for their sins in the reign of Manasseh (vi. 1-16.): the wickedness of whose reign is further described, together with his captivity and return from Babylon, as also the return of the Jews from Babylon, and from their general dispersion after they shall be converted to the Gospel. (vii.) IV. The book of Micah, who (we have seen) was the contemporary of Isaiah, contains a summary of the prophecies delivered by the latter concerning the Messiah and the final return of the Jews, which are thus translated and arranged by Dr. Hales: CHAP. V. 2. "And art thou, Bethlehem Ephratah, little to be esteemed] Among the thousands of Judah ? sal dominion. The application of the first part of this prophecy was decided at the time of OUR SAVIOUR's birth, by the most respect able Jewish synod that ever sat, convened by Herod, to determine from prophecy the birth-place of the MESSIAH, which they agreed to be Bethlehem, upon the authority of Micah, which they cited. Their citation, of the first part only, is given by the evangelist Matthew, in an improved translation of the original, greatly superior to any of the ancient versions. Matt. ii. 6. "And thou Bethlehem, territory of Judah, 1. Here the evangelist has removed the ambiguity of the question proposed by the prophet, by supplying the answer in the negative. As in Nathan's prophecy, Shalt thou build me a house ?" (2 Sam. vii. 5.) the parallel passage answers in the negative," Thou shalt not build me a house." (1 Chron. xvii. 4.) 2. He has supplied a chasm in the Masorete text, of Nagid, a usual epithet of the MESSIAH (1 Chron. v. 2. Isa. lv. 4. Dan. ix. 25.), usually rendered Hyuusvos, "leader," by the Septuagint, and retained here by the evangelist, as a necessary distinction of his character, as supreme commander, from "the captains of thousands," styled 'Hy, judiciously substituted for the thousands themselves in Micah, to mark the analogy more correctly. 3. He has also determined the pastoral nature of the MESSIAH'S "rule" by the verb v, "shall guide as a shepherd," afterwards intimated by Micah, yes, as there rendered by the Septuagint. For He is "the shepherd of Israel" (Gen. xlix. 24. Psal. lxxx. 1.), "the chief shepherd" (1 Pet. v. 4.), and the good shepherd" (John x. 14.), who appointed his apostles to "guide and pasture his sheep." (John xxi. 16.) 4. The human birth of the MESSIAH is carefully distinguished by Micah from his eternal generation, in the parenthetical clause, which strongly resembles the account of the primeval birth of Wisdom. (Prov. viii. 22—25.) 5. The blessed virgin of Isaiah's former prophecy (vii. 14.) is evidently alluded to by Micah, and also the return of the remnant of the Jews (Isa. x. 20, 21.), and of the final peace of his kingdom. (Isa. ix. 6, 7.) This prophecy of Micah is, perhaps, the most important single prophecy in the Old Testament, and the most comprehensive, respecting the personal character of the MESSIAH, and his successive manifestation to the world. It crowns the whole chain of prophecies descriptive of the several limitations of the blessed seed of the woman to the line of Shem, to the family of Abraham, Isaac, and Jacob, to the tribe of Judah, and to the royal house of David here terminating in his birth at Bethlehem, "the city of David." It carefully distinguishes his human nativity from his eternal generation; foretells the rejection of the Israelites and Jews for a season; their final restoration, and the universal peace destined to prevail throughout the earth in the Regeneration. It forms, therefore, the basis of the New Testament, which begins with his human birth at Bethlehem, the miraculous circumstances of which are recorded in the introductions of Matthew's and Luke's Gospels; his eternal generation, as the ORACLE OF WISDOM, in the sublime introduction of John's Gospel: his prophetic character, and second coming, illustrated in the four Gospels and Epistles, ending with a prediction of the speedy approach of the latter in the Apocalypse. (Rev. xxii. 20.)1 V. The style of Micah is, for the most part, forcible, pointed, and concise, sometimes approaching the obscurity of Hosea; in many parts animated and sublime, and in general truly poetical. His tropes are very beautiful, and varied according to the nature of the subject. 7. ON THE BOOK OF THE PRophet nahum. I. Author and date.-II. Scope and synopsis of its contents.III. Observations on its style. BEFORE CHRIST, 720-698. I. NAHUM, the seventh of the minor prophets, is supposed to have been a native of Elkosh, or Elkosha, a village in Galilee, and situate in the territory that had been apportioned to the tribe of Simeon. There is very great uncertainty concerning the precise time when he lived; some making him contemporary with Jotham, others, with Manasseh, and others, with Josiah. The most probable opinion is that which places him between the Assyrian and Babylonian captivities, about the year 715 before the Christian æra; and, as the design of this prophet their cruel tyranny over the Israelites, and as the captivity is to denounce ruin upon Nineveh and the Assyrians, for of the ten tribes took place in the ninth year of Hoshea king of Israel (2 Kings xvii. 6. &c. compared with 2 Kings xviii. 9-11.), it is most likely that Nahum prophesied against the Assyrians for the comfort of the people of God towards the close of Hezekiah's reign, and not long after the subversion of the kingdom of Israel by Shalmaneser. II. The SCOPE of this prophecy is, to denounce the certain and imminent destruction of the Assyrian empire, and particularly the inhabitants of its metropolis Nineveh; who, after a transient repentance in consequence of Jonah's preaching, had relapsed into their former sins, which they even aggravated by their wickedness. With this denunciation, the Prophet introduces consolation for his countrymen, whom he encourages to trust in God. sublime description of the justice and power of God tempered His prophecy is one entire poem, which, opening with a destruction of Sennacherib's forces, and the subversion of by long-suffering and goodness (i. 1-8.), foretells the the Assyrian empire (9-12.), together with the deliverance of Hezekiah and the death of Sennacherib. (13-15.) The destruction of Nineveh is then predicted, and described with singular minuteness. (ii. iii.) This prophecy, Archbishop Newcome observes, was highly interesting to the Jews, as the Assyrians had often ravaged their country, and had recently destroyed the kingdom of Israel. III. In boldness, ardour, and sublimity, Nahum is superior to all the minor prophets. His language is pure; and the exordium of his prophecy, which forms a regular and perfect poem, is not merely magnificent, it is truly majestic. The tion of its downfall and desolation, are expressed in the most preparation for the destruction of Nineveh, and the descrip 1 Dr. Hales's Analysis of Chronology, vol. ii. book i. pp. 462, 463. 2 Lowth's Lectures, vol. 1. p. 98. Newton's Dissertations (vol. i. pp. 141-159.); in which he has ably illus The best commentary, perhaps, on this prophet, is the ninth of Bishop trated the predictions of Nahum and other prophets who foretold the de struction of Nineveh. vivid colours and with images that are truly pathetic and discharge the duties of his function with unremitting dili sublime.' 8. ON THE BOOK OF THE PROPHET ZEPHANIAH. I. Author and date.-II. Scope and analysis of this book. gence and fidelity during a course of at least forty-two years reckoned from the thirteenth year of Josiah's reign. In the course of his ministry he met with great difficulties and opposition from his countrymen of all degrees, whose persecution and ill usage sometimes wrought so far upon his mind, as to draw from him expressions, in the bitterness of his soul, which many have thought difficult to reconcile with his reliI. This prophet, who was "the son of Cushi, the son of gious principles; but which, when duly weighed, may be Gedaliah, the son of Amariah, the son of Hizkiah" (i. 1.), found to demand our pity rather than censure. He was, in is supposed to have been of the tribe of Simeon; but, though truth, a man of unblemished piety and conscient.ous integrity: he has mentioned his ancestors for no less than four genera- a warm lover of his country, whose miseries he pathetically tions, nothing certain can be inferred from thence, as to the deplores; and so affectionately attached to his countrymen, family to which he belonged. We learn, however, from his notwithstanding their injurious treatment of him, that he prophecy, that he delivered his predictions in the reign of chose rather to abide with them, and undergo all hardships Josiah; consequently he prophesied about the time that Jere- in their company, than separately to enjoy a state of ease and miah entered on his prophetic office, and in method and sub-plenty, which the favour of the king of Babylon would have ject he greatly resembles him. secured to him. At length, after the destruction of JerusaOn this account Zephaniah has been considered as the ab- lem, having followed the remnant of the Jews into Egypt, breviator of Jeremiah'; but it is evident that he prophesied whither they had resolved to retire, though contrary to his before Jeremiah, because the latter (Jer. ii. 5. 20. 22.) seems advice, upon the murder of Gedaliah, whom the Chaldeans to speak of those abuses as partially removed, which the had left governor in Judæa, he there continued warmly to former (Zeph. i. 4, 5. 9.) describes as existing in the most remonstrate against their idolatrous practices, foretelling the flagitious extent. From his account of the disorders prevail- consequences that would inevitably follow. But his freedom ing in Judah, it is probable that he discharged the prophetic and zeal are said to have cost him his life; for there is a office before the eighteenth year of Josiah; that is, before tradition, that the Jews at Tahpanhes were so offended at his this prince had reformed the abuses and corruptions of his faithful remonstrances, that they stoned him to death, which dominions. The style of Zephaniah is poetical, though it is account of the manner of his decease, though not absolutely not characterized by any striking or uncommon beauties. certain, is at least very likely to be true, considering the temper II. In consequence of the idolatry and other iniquities pre- and disposition of the parties concerned. Their wickedness, vailing in the kingdom of Judah, whose inhabitants had dis- however, did not long pass without its reward; for, in a few regarded the denunciations and admonitions of former pro- years after, they were miserably destroyed by the Babylo phets, Zephaniah was commissioned to proclaim the enormity nian armies which invaded Egypt, according to the prophet's of their wickedness, and to denounce the imminent desola- prediction. (xliv. 27, 28.)3 Some Jewish writers, however, tion that awaited them; to excite them to repentance, to fore-affirm that he returned to Judæa, while others say that he went tell the destruction of their enemies, and to comfort the pious to Babylon, and died there; and a third class are of opinion Jews with promises of future blessings. that he died in Egypt, far advanced in years, and broken by the calamities which had happened both to himself and his country. This prophet's writings are all in Hebrew, except the eleventh verse of the tenth chapter, which is Chaldee. His predictions concerning the seventy years of the captivity were known to and read by the prophet Daniel. (ix. 1.) His prophecy, which consists of three chapters, may be divided into four sections; viz. SECT. 1. A denunciation against Judah for their idolatry. (i.) SECT. 2. Repentance the only means to avert the divine vengeance. (ii. 1-3.) SECT. 3. Prophecies against the Philistines (ii. 4—7.), Moabites, and Ammonites (8-11.), Ethiopia (12.), and Nineveh. (13-15.) II. The idolatrous apostasy and other criminal enormities of the people of Judah, and the severe judgments which God was preparing to inflict upon them, though not without a disSECT. 4. The captivity of the Jews by the Babylonians fore-tant prospect of future restoration and deliverance, form the told (iii. 1-7.), together with their future restoration and the ultimate prosperous state of the church. (8—20.) SECTION III. principal subjects of the prophecies of Jeremiah; except the forty-fifth chapter, which relates personally to Baruch, and the six following chapters, which respect the fortunes of some particular heathen nations.* It is evident, from various passages of this book, that there were four distinct collections of Jeremiah's prophecies. The first was that mentioned in chap. xxxvi. 2. and made by 'N THE PROPHETS who flourished near to and durinG THE divine command in the fourth year of the reign of Jehoiakim. BABYLONIAN CAPTIVITY. § 1. ON THE BOOK OF THE PROPHET JEREMIAH. In this collection were contained all the predictions which he had delivered and published, to that time, as well against other nations as against the Jews: the prophecies against the Gentiles are, in our Bibles, placed by themselves at the I. Author and date.-II. Occasion of his prophecies.-Differ- end of the book, as being in some measure unconnected with ent collections of them.-III. Synopsis of their contents.those denounced against the Jews; but in the present copies IV. Prophecies concerning the Messiah.-V. Observations of the Septuagint, they follow immediately after the thirteenth verse of the twenty-fifth chapter. This first collection comprised chapters i.-xx. xxv. xxvi. xxxv. xxxvi. xlv. on their style. BEFORE CHRIST, 628-586. 1. THE prophet Jeremiah was of the sacerdotal race, being-li. inclusive. (as he himself records) one of the priests that dwelt at Anathoth (i. 1.) in the land of Benjamin, a city appropriated out of that tribe to the use of the priests, the sons of Aaron (Josh. xxi. 18.), and situate, as we learn from Jerome, about three Roman miles north of Jerusalem. Some critics have conjectured that his father was the same Hilkiah, the highpriest, who found the book of the law in the temple, in the eighteenth year of the reign of Josiah (2 Kings xxii. 8.): but for this opinion there is no better ground than that he bore the same name, which was of frequent occurrence among the Jews; for, if Hilkiah had really been the high-priest, he would doubtless have been distinguished by that title, and would not have been placed on a level with priests of an ordinary and inferior class. Jeremiah appears to have been very young when he was called to the exercise of the phetical office, from which he modestly endeavoured to excuse himself, by pleading his youth and incapacity; but being overruled by the divine authority, he set himself to Lowth's Lectures, vol. ii. p. 99. pro 2 Hieronymi Comm. in Jer. cc. i. xi. and xxxi. Eusebii Onomast. voce. The second collection is that mentioned in chap. xxx. 2., and contained chapters xxvii.-xxxi. inclusive: it was made in the reign of Zedekiah, and, as may be inferred from xxviii 1., after the fourth year of the reign of Zedekiah. The third collection was made soon after the destruction of Jerusalem, as is plainly indicated by the prophet himself in the general preface to his book, where he says that the word of Jehovah came to him "in the days of Josiah the son of Amon king of Judah, in the thirteenth year of his reign; and came in the days of Jehoiakim the son of Josiah king of Judah, until the completion of the eleventh year of Zedekiah the son of Josiah king of Judah, until the carrying away of Jerusalem into captivity in the fifth month." (i.1—3.) Consequently, this third collection included chapters xxi.—xxiv xxxii.-xxxiv. and xxxvii.-xxxix. the Dr. Blayney's Translation of Jeremiah, pp. 221, 222. 2d edit. • Ibid. p. 222. Hebrew and the Septuagint, in the order of Jeremiah's prophecies; Carpzov has written an elaborate disquisition on the variations between and has given a table illustrating those variations. See his Introd. ad Libros Biblicos Vet. Test. pars iii. c. iii. 9 4. pp. 144—152. -The fourth collection, containing chapters xl.-xliv. inclu- | synopsis, which accordingly consists of four parts, and sive, presents us with an account of Jeremiah himself, and thirty-one prophetic discourses :of the other Jews who were left in Judæa by the command of Nebuchadnezzar. The fifty-second chapter was probably added by Ezra' as a preface to the book of Lamentations. It is chiefly taken out of the latter part of the second book of Kings, with additions, which Ezra might supply out of the inspired records, and forms a very useful appendage to the prophecies of Jeremiah, as it illustrates their fulfilment in the destruction of the kingdom, city, and temple, which are the subject of the Lamentations. III. From the preceding statements it is obvious that the prophecies of Jeremiah are not arranged in the chronological order in which they were originally delivered; the cause of their transposition it is now impossible to ascertain. Professor Dahler of Strasbourg, in his French version of this prophet, divides the book into fifty-five sections, which he disposes in the following manner; viz. 1. Discourses published during the Reign of Josiah. Chapter i. 1-19. Year of Reign. after 18. Chapter. iii. 6. iv. 4. xvii. 19-27. xlvii. 1-7. Year of Reign. after 18. after 18. uncertain 2. Discourses published during the Reign of Jehoiakim. Chapter. XX. 14.-18. Year of Reign. 5. History of Jeremiah, and Discourses addressed by him to the Jews who were left in Palestine after the Capture of Jerusalem. Chapter Year after Jer. taken. 6. Discourses addressed to the Jews in Egypt. 8. An Historical Appendix, chap. lii. 1—34. A somewhat different arrangement, and more simple than the preceding, was proposed by the Rev. Dr. Blayney in his version of the writings of Jeremiah; who has endeavoured, with great judgment, to restore their proper order by transposing the chapters wherever it appeared to be necessary. According to his arrangement, the predictions of Jeremiah are to be placed in the following order; viz. 1. The Prophecies delivered in the Reign of Josiah, containing chapters i.-xii. inclusive. 2. The Prophecies delivered in the Reign of Jehoiakim, comprising chapters xiii.-xx. xxii. xxiii. xxxv. xxxvi. xlv.— xlviii. and xlix. 1-33. 3. The Prophecies delivered in the Reign of Zedekiah, including chapters xxi. xxiv. xxvii.-xxxiv. xxxvii.-xxxix. xlix. 34-39, and 1. li. 4. The Prophecies delivered under the Government of Gedaliah, from the taking of Jerusalem to the retreat of the people into Egypt, and the prophecies of Jeremiah delivered to the Jews in that country; comprehending chapters xl.-xliv. inclusive. As this arrangement throws much light upon the predictions of Jeremiah, it has been adopted in the following Carpzov ascribes it to Baruch, or some other inspired man, Introd. Parsi p. 152. VOL. II. 2 M THE INTRODUCTION to the book contains its title (i. 1-3.), the call of Jeremiah to the prophetical office, and the commission given him by God (4—10.); the purport of which is explained by two symbolical images or visions, that of an almond tree (11.) indicating the nearness, and the vision of a seething-pot typifying the severity, of the divine judgments. The face of the pot being turned from the north denoted that they were to be inflicted by the Babylonians and Chaldæans, whose empire lay to the north of Judæa, and poured forth its multitudes like a thick vapour to overspread the land. PART I. comprises such Prophecies as were delivered in the DISCOURSE 1. God, by his prophet, professes to retain the same DISCOURSE 2. consists of two parts. The first part contains a complaint against Judah for having exceeded the guilt of her sister Israel, whom God had already cast off for her idolatrous apostasy. (iii. 6-12.) The charge of Judah with hypocrisy in the tenth verse points out the date of this prophetic discourse to have been some time after the eighteenth year of Josiah's reign, when the people, under the influence of their good king, were professedly engaged in measures of reformation, which, however, are here declared to have been insincere. The prophet is then commissioned to announce to Israel the promise of pardon upon her repentance, and the hope of a glorious restoration in after-times, which are plainly indicated to be the times of the Gospel, when the Gentiles themselves were to become a part of the church. (12-21.) The children of Israel, confessing and bewailing their sins, have the same comfortable assurances, as before, repeated to them. (22-25. iv. 1, 2.) In the second part, which is prefaced with an address to the people of Judah and Jerusalem, exhorting them to prevent the divine judgments by a timely repentance (iv. 3-5.), the Babylonian invasion is clearly and fully predicted, with all its attendant miseries; and the uni versal and incorrigible depravity of the people is represented at large, and stated to be the justly provoking cause of the national ruin. (iv. 6―31. v. vi.) DISCOURSE 3. Although the date of this prophecy is not precisely marked, Dr. Blayney thinks it probable that it was delivered shortly after the preceding, and, it should seem, on the following occasion. Besides the prophets who were commissioned to announce the approaching calamities of Judah and Jerusalem, there were others who took upon themselves to flatter the people with opposite predictions. They taught them to regard such threats as groundless; since God (they said) would have too much regard for his own honour to suffer his temple to be profaned, and the seat of his holiness to be given up into the hands of strangers. In the former part of this discourse, therefore, Jeremiah is commanded openly to reprove the falsehood of those assertions, and to show, by an example in point, that the sanctity of the place would afford no security to the guilty; but that God would assuredly do by his house at Jerusalem, what he had done unto Shiloh, and would cast the people of Judah out of his sight, as he had already cast off the people of Israel for their wickedness. (vii. 1-16.) God justifies the severity of his proceedings by a representation of the people's impiety and idolatry. (17—20.) The prophet declares that their sacrifices would be unacceptable, while they continued deaf to the calls of God's messengers (2128.); he further specifies the gross idolatries with which they were defiled, and pronounces a heavy sentence of divine vengeance both on the dead and on the living. (29-34. viii. 1-3.) In the latter part of this discourse, the prophet, at first, in the name of Jehovah, reproves the Jews, who vainly thought that He would save them because they had his law among them, though they kept not that law. (viii. 4-17.) | Next, in his own person, Jeremiah gives vent to his lamentations at the foresight of the calamities which the Chaldæans would inflict upon the Jews (18—22. ix.); and earnestly dissuades his countrymen from idolatry (x. 1-18.), setting forth the vanity of idols in comparison with the true God. Jerusalem is then introduced, as lamenting the completion of her ruin, and humbly supplicating the divine mercy. (19-25.) In perusing this part of the prophet's discourse, the difference of speakers must be attended to; the transition from one to another being very quick and sudden, but full of animation and energy. DISCOURSE 4. was probably delivered towards the close of Josiah's reign; when the people, having forgotten the solemn covenant-engagements which they had made in the 18th year of Josiah (2 Kings xxii. 3. xxiii. 3.) are supposed to have relapsed into their former disregard and neglect of the divine law. The prophet was, therefore, sent to recall them to their duty, by proclaiming anew the terms of the covenant, and rebuking them sharply for their hereditary disobedience. (xi. 1-8.) He denounces severe judgments against the people of Judah and Jerusalem for their idolatrous apostasy. (9-17.) Being informed, by divine revelation, of the conspiracy of the men of Anathoth against his life, he prays against them, and is authorized to foretell their utter destruction (18—23.); and, emboldened by the success of his prayers, he expostulates with God concerning the prosperity of the wicked (xii. 1—6.), who answers the prophet's expostulation (7-13.), and promises the future restoration of his people, with a retaliation in kind upon their heathen neighbours who had oppressed them: but with this reservation, that such of them as would embrace the worship of the true God, would be received and incorporated into his church, while the unbelieving part would utterly perish. (14-17.) PART II. contains the Prophecies delivered in the reign of Jeho iakim. DISCOURSE 1. comprises a single and distinct prophecy; which, under two symbols, a linen girdle left to rot, and the breaking of bottles (that is, skins) filled with wine, foretells the utter destruction that was destined to fall on the whole Jewish nation. (xiii. 1—14.) An exhortation to humiliation and repentance is subjoined (v. 15-21.); and their incorrigible wickedness and profligacy are assigned as the cause of all the evils that imminently awaited them. (22—27.) The particular mention of the downfall of the king and queen in the 18th verse, Dr. Blayney thinks, will justify the opinion which ascribes this prophecy to the commencement of the reign of Jehoiakim, whose fate, with that of his queen, is in like manner noticed together in ch. xxii. 18. DISCOURSE 2. was, in all probability, delivered shortly after the preceding. It predicts a severe famine, to punish the Jews for their sins, but which does not bring them to repentance (xiv. 1-22.); and announces God's peremptory decree to destroy Judah, unless they should speedily repent. (xv. 1-9.) The prophet, complaining that he is become an object of hatred by reason of his office, receives an assurance of divine protection, on condition of obedience and fidelity on his part. (10-21.) DISCOURSE 3. foretells the utter ruin of the Jews, in the type of the prophet being forbidden to marry and to feast (xvi. 1—13.); and immediately afterwards announces their future restoration (14, 15.), as well as the conversion of the Gentiles (16—21.); accompanied with a severe reproof of the Jews for their attachment to idolatry (the fatal consequences of which are announced), and also for their too great reliance on human aid. (xvii. 1-18.) DISCOURSE 4. is taken up with a distinct prophecy relative to the strict observance of the Sabbath-day (xvii. 19-27.), which Jeremiah was commanded to proclaim aloud in all the gates of Jerusalem, as a matter that concerned the conduct of each individual, and the general happiness of the whole nation. DISCOURSE 5. shows, under the type of a potter, God's absolute authority over nations and kingdoms, to alter and regulate their condition at his own discretion. (xviii. 1-10.) The prophet is then directed to exhort the Jews to avert their impending dangers by repentance and amendment, and, on their refusal, to foretell their destruction. (11-17.) The Jews conspiring against him, Jeremiah implores judgment against them. (18-23.) 1 Mr. Reeves and other commentators refer it to the commencement of Jehoiakim's reign, and consequently after the death of Josiah. DISCOURSE 6. Under the type of breaking a potter's vessel, is foretold the similar ruin and desolation of the kingdom of Judah and the city of Jerusalem for their sins (xix.); and a severe judgment is denounced against Pashur for apprehending and punishing Jeremiah (xx. 1-6.), who complains of the persecutions he met with. (7-18.) DISCOURSE 7. is supposed to have been delivered immediately after the preceding, and in the precincts of the temple, whence the prophet is commanded to " go down to the house of the king of Judah." It commences with an address to the king, his servants, and people, recommending an inviolable adhe rence to right and justice as the only means of establishing the throne, and preventing the ruin of both prince and people. (xxii. 1-9.) The captivity of Shallum is declared to be irreversible. (10-12.) Jehoiakim is severely reproved for his tyrannical expressions, and his miserable end is foretold. (13 -19.) His family is threatened with a continuance of similar calamities; the fall and captivity of his son Jeconiah are explicitly set forth, together with the perpetual exclusion of his posterity from the throne. (20-30.) The prophecy concludes with consolatory promises of future blessings, of the return of the people from captivity, and of happier times under better governors; of the glorious establishment of Messiah's kingdom; and of the subsequent final restoration of all the dispersed Israelites to their own land. (xxiii. 1—8.) DISCOURSE 8. denounces the divine judgments against false prophets, and mockers of true prophets. (xxiii. 9-40.) DISCOURSE 9. predicts their subjugation, together with that of the neighbouring nations, to the king of Babylon for seventy years (xxv. 1—11.), at the expiration of which Babylon was to be destroyed (12-14.); and the destruction of Judah and several other countries (including Babylon herself, here called Sheshach), is prefigured by the prophet's drinking a cup of wine. (15-38.) DISCOURSE 10. Jeremiah being directed to foretell the destruction of the temple and city of Jerusalem, without a speedy repentance and reformation (xxvi. 1—6.), is apprehended and accused before the council of a capital offence, but is acquitted, his advocate urging the precedent of Micah in the reign of Hezekiah. (7-19.) The sacred writer then observes, in his own person, that notwithstanding the precedent of Micah, there had been a later precedent in the present reign, which might have operated very unfavourably to the cause of Jeremiah, but for the powerful influence and authority exercised in his behalf by Ahikam, the son of Shaphan. (20—24.) DISCOURSE 11. The Jews' disobedience to God is condemned by comparison with the obedience of the Rechabites to the commands of Jonadab their father, who had prescribed to them a certain rule of life. A blessing is promised to the Rechabites for their dutiful behaviour. (xxxv.) DISCOURSE 12. By divine appointment Jeremiah causes Baruch to write all his former prophecies in a roll, and to read them to the people on a fast-day. (xxxvi. 1-10.) The princes being informed of it, send for Baruch, who reads the roll before them. (11-15.) Filled with consternation at its contents, they advise Jeremiah and Baruch to hide themselves (16-19.); they acquaint the king, who sends for the roll, and having heard part of its contents, he cuts it to pieces, and burns it. (20-26.) Jeremiah is commanded to write it anew, and to denounce the judgments of God against Jehoiakim (27-31.) Baruch accordingly writes a new copy with addi tions (32.); but being greatly alarmed at the threatenings contained in those predictions, and being perhaps afraid of sharing in the persecutions of the prophet, God commissions Jeremiah to assure Baruch that his life should be preserved by a special providence amidst all the calamities denounced against Judah. (xlv.) DISCOURSE 13. contains a series of prophecies against severa. heathen nations (xlvi. 1.), which are supposed to have been placed towards the close of the book of Jeremiah, as being in some measure unconnected with the others. As, however, in point of time, they were evidently delivered during the reign of Jehoiakim, they may with great propriety be referred to the present section. In this discourse are comprised, (1.) A prophecy of the defeat of the Egyptians that garrisoned Carchemish, by the Chaldæans (xlvi. 2-12.), and of the entire conquest of that country by Nebuchadnezzar. (13-28.) (2) Predictions of the subjugation of the land of the Philistines, includ ing Tyre (xlvii.), and also of the Moabites (xlviii.), by the forces of Nebuchadnezzar. (3.) Predictions of the conquest of the Ammonites (xlix. 1-6.) by the same monarch, and likewise of the land of Edom (7—22.), of Damas cus (23-27.), and of Kedar. (28-33.) PART III. contains the Prophecies delivered in the reign of Zedekiah King of Judah. DISCOURSE 1. A prediction of the conquest of Elam or Persia by the Chaldæans, delivered in the beginning of Zedekiah's reign. (xlix. 34-39.) On the final subversion of the Babylonish monarchy, Elam was restored (as promised in ver. 39.) to its former possessors, who had fought under the banners of the Medes and Persians. DISCOURSE 2. Under the type of good and bad figs, God represents to Jeremiah the different manner in which he should deal with the people that were already gone into captivity, and with Zedekiah and his subjects who were left behind ;-showing favour and kindness to the former in their restoration and re-establishment, but pursuing the latter with unrelenting judgments to utter destruction. (xxiv.) DISCOURSE 3. The Jews at Babylon are warned not to believe such as pretended to foretell their speedy return into their own country (xxix. 1—23.); and judgment is denounced against Shemaiah for writing against Jeremiah to the Jews at Babylon (24-32.) Dr. Blayney has remarked that, in the Septuagint version, the fifteenth verse of this chapter is read immediately after verse 20., which seems to be its original and proper place. DISCOURSE 4. contains prophecies of the restoration of the Jews from Babylon, but chiefly from their dispersion by the Romans, on their general conversion to Christianity (xxx.); and predicts their happy state after that glorious event shall be accomplished (xxxi. 1-26.), concluding with a fuller prophecy describing the Gospel state, as also the state of the Jews after their conversion. (27-38.) "Both events," Dr. Blayney remarks, "are frequently thus connected together in the prophetic writings, and perhaps with this design, that when that which was nearest at hand should be accomplished, it might afford the strongest and most satisfactory kind of evidence, that the latter, how remote soever its period, would in like manner be brought about by the interposition of Providence in its due season." DISCOURSE 5. Zedekiah, in the fourth year of his reign, being solicited by ambassadors from the kings of Edom, Moab, and other neighbouring nations, to join them in a confederacy against the king of Babylon, the prophet Jeremiah is ordered, under the type of bonds and yokes, to admonish them, especially Zedekiah, quietly to submit to the king of Babylon, and warns them not to listen to the suggestions of false prophets (xxvii.); and the death of Hananiah, who was one of them, is foretold within the year (xxviii. 1—16.), who died accordingly about two months after. (17.) DISCOURSE 6. contains a prophecy concerning the fall of Babylon, intermixed and contrasted with predictions concerning the redemption of Israel and Judah, who were not, like their predecessors, to be finally extirpated, but to survive, and, upon their repentance and conversion, they were to be pardoned and restored. (1. li. 1-58.) This prophecy against Babylon was delivered in the fourth year of Zedekiah's reign, and sent to the Jews there, in order to be read to them: after which it was to be sunk in the Euphrates, as a type of the perpetual destruction of Babylon.' DISCOURSE 7. was probably delivered in the ninth year of Zedekiah, previously to the siege of Jerusalem, which commenced in the tenth month of that year. In this prophecy Jeremiah (who had been requested to "inquire of the Lord" for his countrymen) foretells a severe siege and miserable captivity, and advises the people to yield to the Chaldæans (xxi. 1-10.); and the members of the royal house are warned to prevent the effects of God's indignation by doing justice, and not to trust to their stronghold, which would be of no avail whatever to them when God was bent upon their destruction. (11-14.) DISCOURSE 8. consists of two distinct prophecies. The first, probably delivered towards the close of the ninth year of Zedekiah's reign, announces to the Jewish monarch the capture and burning of Jerusalem, his own captivity, peaceful death, and honourable interment. (xxxiv. 1-7.) The second prophecy, which was announced some time after, when the Chaldeans The fifty-first chapter of Jeremiah closes with the following sentence: "Thus far are the words of Jeremiah;" which, Dr. Blayney thinks, was added by the person (whoever it might be) that collected his prophecies, and digested them in the order in which we now find them in the Hebrew Bibles. This sentence does not occur in the Septuagint version, where indeed it could not be introduced at the end of this chapter, because the chapters are arranged differently in that version; and chapter li. forms only the twenty-eighth of the collection. The disposition of Jeremiah's prophecies is, apparently, so arbitrary, that it is not likely that it was made under the prophet's direction. had broken off the siege in order to encounter the Egyptian army, severely reproves and threatens the Jews for their perfidious violation of the covenant they had newly made of obedience to God. (8—22.) DISCOURSE 9. Jeremiah foretells the retreat of the Egyptians, and the return of the Chaldæans to the siege of Jerusalem. which should be taken and burnt by the forces of Nebuchadnezzar. (xxxvii. 1-10.) For this he was put into a dungeon (11-15.), from which he was released, but still kept a prisoner, though the rigour of his confinement was abated. (16-21.) DISCOURSE 10. confirms the promised return of the Jews from captivity, by Jeremiah being commanded to buy a field. (xxxii.) DISCOURSE 11. predicts the restoration of Israel and Judah (xxxiii. 1-9.), and that the land, whose desolation the Jews deplored, should again flourish with multitudes of men and cattle (10-13.); whence the prophet takes occasion to confirm his former promise of establishing a perpetual kingdom of righteousness under the Messiah. (14-26.) This evangelical prediction is, as yet, unfulfilled. The days, it is evident, are not yet arrived, though they will certainly come, for the performance of God's good promise concerning the restoration of the house of Israel and the house of Judah, under Christ THEIR RIGHTEOUSNESS." DISCOURSE 12. contains the last transaction in which Jeremiah was prophetically concerned before the taking of Jerusalem. It relates the imprisonment of Jeremiah in a deep and miry dungeon, at the instance of the princes of Judah (xxxviii. 1-6.); his deliverance thence (7—13.); and the prophet's advice to Zedekiah, who had consulted him privately, to submit himself to the Chaldæans. (14-27.) The capture of the city, the flight of Zedekiah, and the particulars of his punishment after he had been taken and brought before the king of Babylon, are then related (xxxix. 1-10.) together with the kind treatment of the prophet in consequence of a special charge from Nebuchadnezzar. (11-13.) In conclusion, the piety of Ebedmelech is rewarded with a promise of personal safety amidst the ensuing public calamities. (15-18.) PART IV. contains a particular Account of what passed in the Land of Judah, from the taking of Jerusalem to the Retreat of the Jewish People into Egypt, and the Prophecies of Jeremiah concerning them while in that Country. DISCOURSE 1. Jeremiah has his choice either to go to Babylon, or to remain in Judæa (xl. 1—6.), whither the dispersed Jews repaired to Gedaliah the governor (7-12.); who being treacherously slain (13-16. xli. 1-10.), the Jews left in Judæa intend to go down to Egypt (11-18.), from which course the prophet dissuades them. (xlii.) DISCOURSE 2. The Jews going into Egypt contrary to the divine command(xliii. 1—7.), Jeremiah foretells to them the conquest of that kingdom by Nebuchadnezzar (8—13.); he predicts destruction to all the Jews that willingly went into Egypt (xliv. 1-13.), whose obstinate idolatry is related (14—19.), destruction is denounced against them, and the dethronement of Pharaoh Hophrah king of Egypt (by profane authors called Apries) is foretold. (20―30.) The CONCLUSION of Jeremiah's prophecy, containing the fifty-second chapter, was added after his time, subsequently to the return from captivity, of which it gives a short account, and forms a proper argument or introduction to the Lamentations of Jeremiah. IV. Although the greater part of Jeremiah's predictions related to his countrymen the Jews, many of whom lived to behold their literal fulfilment, and thus attested his prophetic mission, while several of his predictions concerned other nations (as will be seen from the preceding analysis); yet two or three of his prophecies so clearly announce the Messiah, that it would be a blamable omission were we to pass them unnoticed. In ch. xxiii. 5, 6. is foretold the mediatorial kingdom of the Messiah, who is called the LORD OUR RIGHTEOUSNESS. On this passage Dr. Hales has cited the following remark from the ancient rabbinical book of Ikkarim, which (he observes) well expresses the reason of the appellation:The Scripture calls the name of the MESSIAH, JAOH, OUR RIGHTEOUSNESS, to intimate that he will be a MEDIATORIAL GOD, by whose hand we shall obtain justification from THE NAME: wherefore it calls him by the name of THE NAME 2 See p. 273. supra of this volume. |