enemies, and the universal prevalence of true religion, are distinctly foretold, as being to precede the consummation of that stupendous plan of God, which was laid before the foundation of the world," and reaches to its dissolution.

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This book abounds with the most exalted sentiments of piety and devout gratitude; its style is clear, simple, and concise, and many of its prophecies are delivered in terms so plain and circumstantial, that some believers have asserted, in opposition to the strongest evidence, that they were written after the events which they describe, had taken place.

REFERENCES IN DANIEL.

vii. 10; Rev. v. 11. | ix. 27; Matt. xxiv. 15. | xii. 7; Rev. x. 5.

OBADIAH.

It is not quite certain when this prophet lived, but it is highly probable that he was contemporary with Jeremiah and Ezekiel, who denounced the same dreadful judgments on the Edomites, as the punishment of their pride, violence, and cruel insultings over the Jews, after the destruction of their city. The prophecy (so Usher) was fulfilled about five years after the destruction of Jerusalem.

The single chapter of which the book consists, divides into two parts-the judgments denounced on the Edomites (v. 1-16) the restoration and future prosperity of the Jews (v. 17-21). Though partly

fulfilled in the return of the Jews from Babylon, and the conquests of the Maccabees over the Edomites (1 Mac. v. 3-5, 65, &c.) it is thought to have a further aspect to events still future.

REFERENCE.

21; Rev. xi. 15

EZEKIEL.

Ezekiel, like Jeremiah, was a priest as well as a prophet. He was carried away captive to Babylon with Jehoiachim, king of Judah, B. c. 598, and was placed with many others of his countrymen upon the river Chebar in Mesopotamia, where he was favored with the divine revelations contained in his book. He began to prophesy in the fifth year of his captivity, and is supposed to have prophesied about twenty-one years. The boldness with which he censured the idolatry and wickedness of his countrymen is said to have cost him his life; but his memory was greatly revered, not only by the Jews, but also by the Medes and Persians.

The book may be divided into four parts.

Part I. contains the glorious appearance of God to the prophet, and his solemn appointment to his office, with instructions and encouragements for the discharge of it, ch. i.—iii.

Part II. contains denunciations against the Jewish people, foretelling the total destruction of the tem

ple and city of Jerusalem, and occasionally predicting another period of yet greater desolation and more general dispersion, ch. iv.-xxiv.

Part III. contains prophecies against various neighbouring nations, enemies and oppressors of the Jews, ch. xxv.-xxxii.

Part IV. contains a series of warnings, exhortations, and promises to the Jews, of future deliverance under Cyrus, but principally of their final restoration and conversion under the kingdom of the Messiah, ch. xxxiii-xlviii.

The style of this prophet is characterized by Bishop Lowth as bold, vehement, and tragical, as often worked up to a kind of tremendous dignity. He is highly parabolical, and abounds in figures and metaphorical expressions. The middle part of the book is in some measure poetical, and contains even some perfect elegies, though the thoughts presented are, in general, too irregular and uncontrolled to be chained down to rule, or fettered by language.

REFERENCES IN EZEKIEL.

i. 10; Rev. iv. 7; ix. 4; Rev. vii. 13.

ix. 6; 1 Pet. iv. 17.
xii. 22; 2 Pet. iii. 4.

xviii. 7; Matt. xxv. 35. xxxviii. 2; Rev. xx. 8

HAGGAI.

This prophet is generally reputed to have been born in the captivity, and to have returned from Babylon with Zerubbabel. He is the first of the three prophets who flourished among the Jews after their return

to their country, and appears to have been raised up by God to exhort Zerubbabel and Joshua, the high priest, to resume the work of the temple, which had been interrupted nearly fourteen years, by the Samaritans and others artfully attempting to defeat the edict of Cyrus. This temple is a figure of that Church in which the Saviour ever dwells, and which shall never be destroyed.

REFERENCES.

ii. 6, 7; Heb. xii. 26, 27. | ii. 9; John i. 14.

ZECHARIAH.

The place of Zechariah's birth, and the tribe to which he belonged, are equally unknown. He began to prophesy about two months after Haggai, in the second year of Darius Hystaspes, and continued to prophesy about two years. He had the same general object with Haggai, to encourage and urge the Jews to rebuild the temple, and restore its public ordinances. A blessing, we are told, attended his ministry. The temple was finished in about six years.

With this immediate object were connected (as was the universal custom of the prophets,) others more remote and important. He emblematically describes the four great empires (the chariots and horses probably representing the Babylonian, Persian, Macedonian, and Roman empires ;) he foretells many circumstances respecting the future condition of the Jews, and the destruction by the Romans, and with these he intersperses many moral instructions and

admonitions. He also gives many animating descriptions of the blessings of the gospel, in the promise of the Spirit of grace and supplication, faith in the pierced Saviour, and deep repentance, ch. 12, and of the fountain for sin and uncleanness, chap. 13.

Malachi, the last of the prophets, completed the Canon of the Old Testament Scriptures, about 409 years B. C., towards the end of the government of Ezra and Nehemiah. It has been imagined by some writers that Malachi (angel or messenger) was merely a general name, expressive of office, and given to Ezra, whom they suppose the author of this book. Others conceive Malachi to have been an incarnate angel. Such opinions, however, have no good ground.

This prophecy contains sharp rebukes of the sin and folly of the Jews, the most glowing representations of the Messiah's advent, and predicts the preparation of His way by the preaching of John the Baptist. The nearer the morning approaches, the more fully the light shines.

REFERENCES IN MALACHI.

ii. 1; Mat. xi. 10; Mark i. 2; Luke vii.

27.

iv. 5. 6; Matt. xvii. 10-12; Mark ix. 11, 12; Luke i. 16, 17.