phesied about 750 years before Christ. He was commissioned to denounce the judgments of God against both the kingdoms of Judah and Israel, for their idolatry and wickedness. The principal predictions contained in this book are, the invasions of Shalmanezer and Sennacherib; the destruction of Samaria and of Jerusalem, mixed with consolatory promises of the deliverance of the Jews from the Babylonian captivity, and of the downfal of the power of their Assyrian and Babylonian oppressors; the cessation of prophecy in consequence of their continued deceitfulness and hypocrisy; and desolation in a then distant period, still greater than that which was declared to be immediately impending. The birth of the Messiah at Bethlehem is also expressly foretold; and the Jews are directed to look to the establishment and extent of his kingdom, as an unfailing source of comfort amidst general distress. The style of Micah is nervous, concise, and elegant, often elevated and poetical, but sometimes obscure from sudden transitions of subject; and the contrast of the neglected duties of justice, mercy, humility, and piety, with the punctilious observance of the ceremonial sacrifices, affords a beautiful example of the harmony which subsists between the Mosaic and Christian dispensations, and shows that the law partook, in some degree at least, of that spiritual nature, which more immediately characterizes the religion of Jesus. Nahum is supposed to have been a native of Elcosh or Elcosha, a village in Galilee, and to have been of the tribe of Simeon. There is great uncertainty about the exact period in which he lived, but it is generally allowed that he delivered his predictions between the Assyrian and Babylonian captivities, and probably about the year 715 before Christ. They relate solely to the destruction of Nineveh (t) by the Babylonians and Medes, and are introduced by an animated display of the attributes of God. Of all the minor prophets, says Bishop Lowth (u), none seems to equal Nahum in sublimity, ardour, and boldness. His prophecy forms an entire and regular poem. The exordium is magnificent and truly august. The preparation for the destruction of Nineveh, and the description of that destruction, are expressed in the most glowing colours; and at the same time the prophet writes with a perspicuity and elegance which have a just claim to our highest admiration. Nothing is certainly known concerning the tribe or birth-place of Habakkuk. He is supposed to have prophesied about the year 605 before Christ, and to have been alive at the time of the final destruction of Jerusalem by Nebuchadnezzar. It is generally believed that he remained and died in Judæa. The principal predictions contained in this book are, the destruction of Jerusalem, and the captivity of the Jews by the Chaldæans or Babylonians; their deliverance from the oppressor " at the appointed time;" and the total ruin of the Babylonian empire. The promise of the Messiah is confirmed; the overruling providence of God is asserted; and the concluding prayer, or rather hymn, recounts the wonders which God had wrought for his people, when he led them from Egypt into Canaan, and expresses the most perfect confidence in the fulfilment of his promises. The style of Habakkuk is highly poetical, and the hymn is, perhaps, unrivalled for united sublimity, simplicity, and piety. (t) Archbishop Usher places the destruction of Nineveh A. M. 3378, that is, according to Dean Prideaux, in the 29th year of King Josiah, and twenty-four years before the destruction of Jerusalem; which time exactly agrees with the account given by Herodotus and other heathen historians. Zephaniah was the son of Cushi, and was probably of a noble family of the tribe of Simeon. He prophesied in the reign of Josiah, about 630 years before Christ. He denounces the judgments of God against the idolatry and sins of his countrymen, and exhorts them to repentance; he predicts the punishment of the Philistines, Moabites, Ammonites, and Ethiopians, and foretels the destruction of Nineveh; he again inveighs against the corruptions of Jerusalem, and with his threats mixes promises of future favour and prosperity to his people, whose recal from their dispersion shall glorify the name of God throughout the world. The style of Zephaniah is poetical; but it is not distinguished by any peculiar elegance or beauty, though generally animated and impressive. Haggai was one of the Jews who returned with Zerubbabel to Jerusalem in consequence of the edict of Cyrus; and it is believed, that he was born during the captivity, and that he was of the sacerdotal race. This short book consists of four distinct revelations, all which took place in the second year of Darius king of Persia, which was the 520th year before Christ. The prophet reproves the people for their delay in building the temple of God, and represents the unfruitful seasons which they had experienced, as a divine punishment for this neglect. He exhorts them to proceed in the important work; and by way of encouragement he tells them, that the glory of the second temple, however inferior in external magnificence, shall exceed that of the first, which was accomplished by its being honoured with the presence of the Saviour of Mankind. He again urges the completion of the temple by promises of divine favour, and under the type of Zerubbabel he is supposed to foretel the great revolutions which shall precede the second advent of Christ. The style of Haggai is in general plain and simple; but in some passages it rises to a considerable degree of sublimity. Zechariah was the son of Barachiah, and the grandson of Iddo. He was born during the captivity, and came to Jerusalem when the Jews were permitted by Cyrus to return to their own country. He began to prophesy two months later than Haggai, and continued to exercise his office about two years. Like his contemporary Haggai, Zechariah begins with exhorting the Jews to proceed in the rebuilding of the temple; he promises them the aid and protection of God, and assures them of the speedy increase and prosperity of Jerusalem; he then emblematically describes the four great empires, and foretels the glory of the Christian church, when Jews and Gentiles shall be united under their great high priest and governor, Jesus Christ, of whom Joshua the high priest, and Zerubbabel the governor, were types; he predicts many particulars relative to our Saviour and his kingdom, and to the future condition of the Jews. Many moral instructions and admonitions are interspersed throughout the work. Several learned men have been of opinion that the last six chapters were not written by Zechariah; but whoever wrote them, their inspired authority is established by their being quoted in three of the Gospels (x). The style of Zechariah is so remarkably similar to that of Jeremiah, that the Jews were accustomed to observe, that the spirit of Jeremiah had passed into him. By far the greater part of this book is prosaic; but towards the conclusion there are some poetical passages which are highly ornamented. The diction is in general perspicuous, and the transitions to the different subjects are easily discerned. (x) Matt. c. 26. v. 31. Mark, c. 14. v. 27. John, c. 19. v. 37. Vide Newcome on the Minor Prophets. Malachi prophesied about 400 years before Christ; |