POETICAL BOOKS.

HER

EBREW poetry is unique in its kind; in essence, the most sublime; in form, marked by a simplicity and ease which flow from its sublimity. "The Spirit of the Lord spake by the Hebrew poet, and His word was upon his tongue" (2 Samuel, 23. 2). Even the music was put under the charge of spiritually gifted men; and one of the chief musicians, Heman, is called "the king's seer in the words of God" (1 Chronicles, 25. 1, 5.). King David is stated to have invented instruments of music (Amos, 6. 5.). There is not in Hebrew poetry the artistic rhythm of form which appears in the classical poetry of Greece and Rome, but it amply makes up for this by its fresh and graceful naturalness.

Early specimens of Hebrew poetry occur, ex. gr., Lamech's sceptical parody of Enoch's prophecy, or, as others think, lamentation for a homicide committed in those lawless times in self-defence (Genesis, 4. 23; cf. Jude, 14; Exodus, 32. 18; Numbers, 21. 14, 15, 17, 18, 27; 23. 7. 8, 18; 24. 3, 15.). The poetical element appears much more in the Old, than in the New Testament. The poetical books are exclusively those of the Old Testament; and in the Old Testament itself, the portions that are the most fundamental (ex. gr., the Pentateuch of Moses, the lawgiver, in its main body,), are those which have in them least of the poetical element in form. Elijah, the father of the prophets, is quite free of poetical art. The succeeding prophets were not strictly poets, except in so far as the ecstatic state in inspiration lifted them to poetic modes of thought and expression. The prophet was more of an inspired teacher than a poet. It is when the sacred writer acts as the representative of the personal experiences of the children of God and of the church, that poetry finds its proper sphere.

The use of poetry in Scripture was particularly to supply the want not provided for by the law, viz., of devotional forms to express in private, and in public joint worship, the feelings of pious Israelites. The schools of the prophets fostered and diffused a religious spirit among the people; and we find them using lyric instruments to accompany their prophesyings (1 Samuel, 10. 5.). David, however, it was who specially matured the lyric effusions of devotion into a perfection which they had not before attained.

Another purpose which Psalmody, through David's inspired productions, served, was to draw forth from under the typical forms of legal services their hidden essence and spirit, adapting them to the various spiritual exigencies of individual and congregational life. Nature, too, is in them shown to speak the glory and goodness of the invisible, yet ever present God. A handbook of devotion was furnished to the Israelite whereby he could enter into the true spirit of the services of the sanctuary, and so feel the need of that coming Messiah, of whom especially the Book of Psalms testifies throughout. We also, in our Christian dispensation, need its help in our devotions. Obliged as we are, notwithstanding our higher privileges in most respects, to walk by faith rather than by sight in a greater degree than they, we find the Psalms, with their realizing expression of the felt nearness of God, the best repertory whence to draw divinely-sanctioned language, wherewith to express our prayers and thanksgivings to God, and our breathings after holy communion with our fellow-saints.

As to the objection raised against the spirit of revenge which breathes in some psalms, the answer is, a wide distinction is to be drawn between personal vindictiveness, and the desire for God's honour being vindicated. Personal revenge, not only in the other parts of Scripture, but also in the Psalms, in theory and in practice, is alike reprobated (Exodus, 23, 4, 5; Leviticus, 19. 18; Job, 31. 29, 30; Psalm 7. 4, 5, 8, 11, 12; Proverbs, 25, 21, 22.), which corresponds to David's practice in the case of his unrelenting enemy (1 Samuel, 24. 5, 6; 26. 8-10.). On the other hand, the people of God have always desired that, whatever mars the cause of God, as for instance the prosperity of the enemies of God and His church, should be brought to an end (Psalm 10, 12; 30. 27; 40. 16; 79. 6, 10.). It is well for us, too, in our dispensation of love, to be reminded by these psalms of the danger of lax views as to God's hatred of sin; and of the need there is, we should altogether enter into the mind of God on such points, at the same time that we seek to convert all men to God (cf. 1 Samuel, 16. 1; Psalm 139. 21; Isaiah, 66. 24; Revelation, 14. 10.).

Some psalms are composed of twenty-two parallel sentences or strophes of verses, beginning with words of which the initial letters, correspond with the Hebrew letters (twenty-two) in their order (cf. Psalm 37. and 119.). So Lamentati ng This arrangement was designed as a help to the memory, and is only found in such compositions as handle not a distinct and progressive subject, but a series of pious reflections, in the case of which the precise order was of less moment. The Psalmist in adopting it, does not slavishly follow it; but, as in the 25th Psalm, deviates from it, so as to make the form. when needful, bend to the sense. Of these poems there are twelve in all in the Hebrew Bible (Psalm 25., 34., 87., 111, 112, 119., 145.; Proverbs, 31. 10-31; Lamentations, 1., 2., 3., 4.).

The great excellence of the Hebrew principle of versification, viz, parallelism, or "thought rhythm" [ Ewald), is that, whilst the poetry of every other language, whose versification depends on the regular recurrence of certain sounds, suffers considerably by translation, Hebrew poetry, whose rhythm depends on the parallel correspondence of similar thoughts, loses almost nothing in being translated-the Holy Spirit having thus presciently provided for its ultimate translation into every language, without loss to the sense. Thus our English Version, Job and Psalms, though but translations, are eminently poetical. On parallelism, see my Introduction to Job. Thus also a clue is given to the meaning in many passages, the sense of the word in one clause being more fully set forth by the corresponding word in the succeeding parallel clause. In the Masoretie punctuation of the Hebrew, the metrical arrangement is marked by the distinctive accents. It accords with the divine inspiration of Scripture poetry, that the thought is more prominent than the form, the kernel than the shell. The Hebrew poetic rhythm resembled our blank verse, without, however, metrical feet. There is a verbal rhythm above that of prose; but as the true Hebrew pronunciation is lost, the rhythm is but imperfectly recognised.

The peculiarity of the Hebrew poetical age is, that it was always historic and true, not mythical, as the early poetical ages of all other nations. Again, its poetry is distinguished from prose by the use of terms decidedly poetic. David's lament over Jonathan, furnishes a beautiful specimen of another feature found in Hebrew poetry, the strophe: three strophes being marked by the recurrence three times of the dirge sung by the chorus; the first dirge sung by the whole body of singers representing Israel; the second, by a chorus of damsels; the third, by a chorus of youths (2 Samuel, 1. 17-27.).

PREFACE TO THE POETICAL BOOKS

The lyrical poetry, which is the predominant style in the Bible, and is especially terse and sententious, seems to have come from an earlier kind resembling the more modern Book of Proverbs (cf. Genesis, 4, 23, 24.) The Oriental mind tends to embody thought in pithy gnomes, maxims, and proverbs. "The poetry of the Easterns is a string of pearls. Every word has life. Every proposition is condensed wisdom. Every thought is striking and epigrammatical." [Kitto, Biblical Cyclopedia.] We are led to the same inference from the term Maschal, "a proverb" or "similitude," being used to designate poetry in general. "Hebrew poetry, in its origin, was a painting to the eye, a parable or teaching by likenesses discovered by the popular mind, expressed by the popular tongue, and adopted and polished by the national poet." Solomon, under inspiration, may have embodied in his Proverbs such of the pre-existing popular wise sayings as were sauctioned by the Spirit of God.

The Hebrew title for the Psalms, Tehilim, means hymns, i.c., joyous praises (sometimes accompanied with dancing. Exodus, 15.; Judges, 5.), not exactly answering to the LXX. title, Psalms, i.e., lyrical odes, or songs accompanied by an instrument. The title Tehilim," hymns," was probably adopted on account of the use made of the Psalms in divine service, though only a part can be strictly called songs of praise, others being dirges, and very many prayers (whence in Psalm 72, 20, David styles all his previous compositions, "the prayers of David."). Sixty-five bear the title, lyrical odes (Mizmorim), whilst only one is styled Tehilah or Hymn. From the title being Psalms in the LXX. and New Testament, and also the Peshito, it is probable that Psalms (Mismorim) or lyrical odes, was the old title before Tehilim.

Epic poetry, as having its proper sphere in a mythical heroic age, has no place among the Hebrews of the Old Testament Scripture age. For in their earliest ages, vis, the patriarchal, not fable as in Greece, Rome, Egypt, and all heathen nations, but truth and historic reality reigned; so much so, that the poetic element, which is the offspring of the imagination, is less found in those earlier, than in the later ages. The Pentateuch is almost throughout historic prose. In the subsequent uninspired age, in Tobit we have some approach to the Epos.

Drama, also, in the full modern sense, is not found in Hebrew literature. This was due, not to any want of intellectual culture, as is fully shown by the high excellence of their lyric and didactic poetry, but to their earnest character, and to the solemnity of the subjects of their literature. The dramatic element appears in Job, more than in any other book in the Bible; there are the dramatis persona, a plot, and a " denouement" prepared for by Elihu, the fourth friend's speech. and brought about by the interposition of Jehovah Himself. Still it is not a strict drama, but rather an inspired debate on a difficult problem of the divine government exemplified in Job's case, with historic narrative, prologue, and epilogue. The Song of Solomon, too, has much of the dramatic cast. See my Iatroductions to Job and Song of Solomon. The Style of many psalms is very dramatic, transitions often occurring from one to another person, without introduction, and especially from speaking indirectly of God to addresses to God; thus in Psalm 32. 1, 2, David makes a general introduction, "Blessed is the man whose iniquity is forgiven," &c.; then at v, 3-7, he passes to addressing God directly; then in v. 8, without preface God is introduced, directly speaking, in answer to the previous prayer; then v. 10, 11, again he resumes indirect speaking of God, and addresses himself in conclusion to the righteous. These quick changes of person do not startle us, but give us a stronger sense of his habitual converse with God, than any assertions could do. Cf. also in Psalm 132. 8-10, the prayer, "Arise, O Lord, into thy rest; thou, and the ark of thy strength. Let thy priests be clothed with righteousness; and let thy saints shout for joy. For thy servant David's sake turn not away the face of thine anointed," with God's direct answer, which follows in almost the words of the prayer, "The Lord hath sworn unto David, &c. This is my rest for ever (v. 14.). I will clothe her priests with salvation: and her saints shall shout aloud for joy." Thus also in Psalm 2., various personages are introduced, dramatically acting and speaking-the confederate nations, Jehovah, the Messiah, and the Psalmist.

A frequent feature is, the alternate succession of parts, adapting the several psalms to alternate recitation by two semichoruses in the temple worship, followed by a full chorus between the parts or at the end. So Psalm 107, 15, 21, 31. De Burgh, in his valuable commentary on the Psalms, remarks," Our cathedral service exemplifies the form of chanting the Psalmus, except that the semi-chorus is alternately a whole verse, instead of alternating, as of old, the half verse; while the full chorus is the 'gloria' at the end of each Psalm."

In conclusion, besides its unique point of excellence, its divine inspiration, Hebrew poetry is characterized as being essentially national, yet eminently catholic, speaking to the heart and spiritual sensibilities of universal humanity. Simple and unconstrained, it is distinguished by a natural freshness which is the result of its genuine truthfulness. The Hebrew post sought not self, or his own fame, as all heathen poets, but was inspired by the Spirit of God to meet a pressing want which his own and his nation's spiritual aspirations after God made to be at once a necessity and a delight. Cf. 2 Samuel, 21. 1, 2, "The sweet Psalmist of Israel said, The Spirit of the Lord spake by me," &c.

Ewald rightly remarks, as several odes of the highest poetic excellence are not included (ex. gr., the songs of Moses, Exodus, 15, and 32.; of Deborah, Judges, 5.; of Hannah, 1 Samuel, 2, 1-19; of Hezekiah, Isaiah, 38. 9-20; of Habakkuk, Habakkuk, a; and even David's dirge over Saul and Jonathan, 2 Samuel, 1. 17, 18,), The selection of the Psalms collected in one book was made not so much with reference to the beauty of the pieces, as to their adaptation for public worship. Still one overruling Spirit ordered the selection and arrangement of the contents of the book, as one pervading tone and subject appear throughout, Christ in His own inner life as the God-man, and in His past, present, and future relations to the church and the world. Isaac Taylor well calls the Psalms "The Liturgy of the spiritual life;" and Luther, "A Bible in miniature."

The principle of the order in which the Psalms, though not always discoverable, is in some cases clear, and shows the arrangement to be unmistakably the work of the Spirit, not merely that of the collector. Thus Psalm 22. plainly portrays the dying agonies of Messiah; Psalm 23., His peaceful rest in Paradise after His death on the cross; and Psalm 24., His glorious ascension into heaven.

THE

INTRODUCTION TO THE PROPHETICAL BOOKS.

HE SECOND DIVISION OF SCRIPTURE, the others being the Law and Hagiographa. It included Joshua, Judges, 1st and 2d Samuel, 1st and 2d Kings, called the former prophets; and Isaiah, Jeremiah, Ezekiel, &c., to Malachi, the latter prophets. Daniel is excluded, because, though highly endowed with prophetic gifts, he had not filled the prophetic office: his book is therefore classed with the Hagiographa. Ezra probably commenced, and others subsequently completed, the arrangement of the canon. The prophets were not mere predictors. Their Hebrew name, Nabi, comes from a root to boil up as a fountain [Gesenius]; hence the fervour of inspiration, 2 Peter 1. 21 (others interpret it as from an Arabic root, Exodus, 4. 16, spokesman of God, the Holy Ghost supplying him with words); communicated by dreams. Joel, 2. 28; Job, 33. 14-17 (no instance of this occurs in Isaiah); or visions, the scene being made to pass before their mind (Isaiah, 1. 1;); or trance, ecstasy (Numbers, 24. 4, 16; Ezekiel, 1. 3; 3. 14;); not depriving them, however, of free conscious agency (Jeremiah, 20. 7, 9; 1 Corinthians, 14. 32).

These PECULIAR FORMS of inspiration distinguish prophets, strictly so called, from Moses and others though inspired (Numbers, 12, 6-8.). Hence their name seers. Hence, too, the poetical cast of their style, though less restricted. owing to their practical tendency, by the outward forms observed in strictly poetical books. Hence, too, the union of music with prophesying (1 Samuel, 10. 5.). This ecstatic state, though exalted, is not the highest: for Jesus Christ was never in it, nor Moses. It was rendered necessary by the frailty of the prophets, and the spiritual obtuseness of the people. It accordingly predominates in the Old Testament, but is subordinate in the New Testament, where the Holy Ghost by the fulness of His ordinary gifts renders the extraordinary less necessary. After the time of the Mosaic economy, the idea of a prophet was regularly connected with the prophetic office,-not conferred by men, but by God. In this they differ from mystics whose pretended inspiration is for themselves: prophetism is practical, not dreamy and secluded: the prophets' inspiration is theirs only as God's messengers to the people. His ordinary servants and regular teachers of the people were the priests: the prophets, distinguished from them by inspiration, were designed to rouse and excite. In Israel, however, as distinguished from Judah, as there was no true priesthood, the prophets were the regular and only ministers of God. Prophecy in Israel needed to be supported more powerfully: therefore the "schools" were more established; and more striking prophetic deeds (e.g., Elijah's and Elisha's) are recorded, than in Judah. The law was their basis (Isaiah, 8. 16, 20,), both its form and spirit (Deuteronomy, 4. 2; 13. 1-3:): at times they looked forward to a day, when its ever-living spirit would break its then imperfect form for a freer and more perfect development (Jeremiah, 3. 16; 31. 31:): but they altered not a tittle in their own days. Eichorn well calls Moses' song (Deuteronomy, 32.) the Magna Charta of prophecy. The fulfilment of their predictions was to be the sign of their being real prophets of God (Deuteronomy, 18. 22.). Also, their speaking in the name of no other but the true God (Deuteronomy, 18 20.). Prophecy was the only sanctioned indulgence of the craving after knowledge of future events, which is so prevalent in the East (Deuteronomy, 18, 10, 11). For a momentary inspiration the mere beginning of spiritual life sufficed, as in Balaam's case; but for a continuous mission, the prophet must be converted (Isaiah, 6. 7.). In Samuel's days (1 Samuel, 10. 8; 19. 20) begin the prophetic "schools." These were associations of men, more or less endowed with the Spirit, in which the feebler were helped by those of greater spiritual powers: so at Beth-el and Gilgal (2 Kings, 2 3; 4. 38; 6. 21.). Only the leaders stood in immediate communion with God, whilst the rest were joined to Him through their mediation (1 Kings, 19. 15; 2 Kings, 8, 13;); the former acted through the latter as their instruments (1 Kings, 19. 16; 2 Kings, 9. 1, 2). The bestowal of prophetic gifts was not, however, limited to these schools (Amos, 7. 14, 15.).

As to SYMBOLIC ACTIONS, many of them are not actual but only parts of the prophetic visions, internal not external facts, being impossible or indecent (Jeremiah, 13. 1-10; 25. 12-38; Hosea, 1. 2-11.). Still the internal actions, when possible and proper, were often expressed externally (1 Kings, 22. 11.). Those purely internal express the subject more strikingly than a naked statement could.

Other CRITERIA of a true prophet, besides the two above, were, the accordance of his addresses with the law; his not promising prosperity without repentance; his own assurance of his divine mission (sometimes received reluctantly, Jeremiah, 20. 8, 9.), Jeremiah, 26. 12, producing that inward assurance of the truth in others, which is to them a stronger proof from the Spirit of God, than even outward miracles and arguments: his pious life, fortitude in suffering, and freedom from fanaticism, confirm these criteria. Miracles, though proofs, are not to be trusted without the negative criteria (Deuteronomy, 13. 2). Predictions fulfilled in the prophet's lifetime established his authority thenceforth (1 Samuel, 3. 19; Jeremiah, 29, 11, 12; Ezekiel, 12. 12, 13; 24.).

As to their PROMULGATION, it was usually oral, before the assembled people, and afterwards revised in writing, The second part of Isaiah, and Ezekiel, 40.-48., were probably not given orally, but in writing. Before Isaiah's and his contemporaries' time, prophecies were not written, as not being intended for universal use. But now a larger field was opened. To the worldly power of heathen nations which threatened to destroy the theocracy is henceforth opposed the kingdom of God, about to conquer all through Messiah, whose coming concerns all ages. The lesser prophets give the quintessence of the prophecies of their respective authors. An instance of the mode of collecting and publishing prophecies occurs, Jeremiah, 36. 4-14. Those of the later prophets rest on those of the earlier (Zechariah, 1. 4; 7. 7, 12.). Ewald fancies that a great number of prophetic rolls have been lost. But the fact of the prophets often alluding to writings which we have, and never to those which it can be proved we have not, makes it likely that we have all those predictions which were committed to writing: the care bestowed on them as divine, and the exact knowledge of them long after (Jeremiah, 26. 18, 19,), confirm this view.

The ARRANGEMENT is chronological; but as the twelve lesser prophets are regarded as one work, and the three last of them lived later than Jeremiah and Ezekiel, the former are put after the latter. The lesser prophets are arranged chronologically, except Hosea, who being the largest, is placed first, though some were earlier than he also Jonah, who seems to have been the earliest of the latter prophets.

As to THE MESSIAH, no single prophet gives a complete view of Him: this is made up of the various aspects of Him in different prophecies combined; just as His life in the gospels is one under a fourfold aspect. In the first part of Isaiah., addressed to the whole people, the prominent idea is His triumph, as King, the design being there to remove their fears of the surrounding nations; in the second, addressed to the elect remnant, He is exhibited as Prophet and Priest, Himself being the sacrifice.

PROPHETS OF THE RESTORATION.

THE prophetic gift existed long before the prophetic office was instituted. Thus Enoch had the former (Jude, 14;); so

Abraham is called "a prophet" (Genesis, 20.7;); also the patriarchs (Psalm 105, 15). The office was first instituted under the Mosaic economy; but even then the gift was not always connected with the office; e g.. Daniel was endowed largely with the gift, but was never called to the office, as living in a heathen court where he could not have exercised it. So David (Matthew, 13. 35; 27. 35.). Hence the writings of both are classed with the Hagiographa, not with the prophets. Moreover though the office ceased with the close of the Old Testament dispensation, the gift continued, and was among the leading charisms of the New Testament church. Prophet (in Hebrew from a root, "to gush out like a fountain") meant me acting as spokesman for another (Exodus, 7. 1;); so, one speaking authoritatively for God as interpreter of His will. beer was the more ancient term (1 Samuel, 9. 9), implying that he spake by a divine communication presented either to has senses or his mind: as "prophet" indicated his authority as speaking for God.

Christ was the only fountain of prophecy (1 Peter, 1. 11; Revelation, 19, 10; also Acts, 16. 7, the oldest reading, "the Spirit of Jena"), and declared God's will to men by His Holy Spirit acting on the minds of the prophets. Thus the history of the church is the history of God's revelations of Himself in his Son to man. The three divisions of this history, the Patriarchal, the Mosaic, and the Christian dispensations, are characterised, each by a distinct mode of God's manifestations, L., by a distinct form of the prophetic gift. The theophanic mode characterises the Patriarchal dispensation: God revealing himself in visible appearances or theophanies. The theopneustic mode, the Mosaic: God revealing Himself through God-inspired men. The theologic mode, the Christian: God revealing Himself, not merely at intervals as before, but permanently by inspired writings ("the oracles of God," 1 Peter, 4. 11.).

In the first or patriarchal age men work no miracles, unlike all other primeval histories, which abound in miracles wrought by men: a proof of genuineness. All the miracles are wrought by God without man's intervention; and the divine communications are usually by direct utterance, whence the prophetic gift is rare, as God in this dispensation only exceptionally employs the prophetic agency of men in it: only in Gen. 20. 7, is the term "prophet” found. In the second or Momic dispensation, God withdraws Himself more from direct communication with man, and manifests Himself through human instruments. Instead of working miracles directly, Moses, Joshua, &c., are His agents. So in His communications He speaks not directly, but through Moses and his successors. The theocracy needed a new form of prophetic gift: Godinspired (theopaeustic) men must speak and act for God, the Head of the theocracy, as His administrators; the prophetic gft is therefore now connected with the prophetic office. These prophets accordingly are acting, not writing, prophets. The latter do not arise till the later ages of this second dispensation. Moses acted as a legislator; Joshua, the Judges, and Samuel as executive prophets; David and Solomon, as devotional prophets. Even in the case of the writing prophets of the latter half of the Mosaic dispensation, their primary duty was to speak and act. Their writing had reference more to the use of the New Testament dispensation than to their own (1 Peter, 1. 12.). So that even in their case the characteristic of the Mosaic dispensation was theopneustic, rather than theologic. The third, or Christian dispensation, is theologic, í.e., a revelation of God by inspired writings; 1 Peter, 4. 11; 2 Peter, 1. 16-21, where he contrasts "the old time" when "holy men pake by the Holy Ghost," with our time when we have the "sure word of prophecy;" or, as it may be translated, "the word of prophecy confirmed (to us)." Thus God now reveals His will, not by direct theophanies, as in the first dispensation-not by inspired men, as in the second, but by the written word which liveth and abideth for ever (as opposed to the desultory manifestations of God, and the noncontinuance in life of the prophets, under the two former dispensations respectively, 1 Peter, 1. 23; 2 Peter, 3, 2, 16.). The next form shall be the return of the theophanic manifestations on earth, in a more perfect and abiding form than in the first age (Revelation, 21. 3.).

The butory of the prophetic office under the Mosaic dispensation falls into three divisions. The first ends with the age of Samuel, and has no regular succession of prophets, these not being needed whilst God Himself ruled the people without in hereditary executive. The second period extends from Samuel to Uzziah, 800 B.C., and is the age of prophets of action. annel combined in himself the three elements of the theocracy, being a judge, a priest, and a prophet. The creation of a teman king rendered the formal office of prophet more necessary as a counterpoise to it. Hence the age of the kings is the s of the prophets. But at this stage they were prophets of action, rather than of writing. Towards the close of this second period, the devotional and Messianic prophecies of David and Solomon prepared the way for the third period (from 800 B.C. B.C.), which began under Uzziah, and which was the age of written prophecy. In this third period the prophets turn from the present to the future, and so the Messianic element grows more distinct. Thus in these three shorter periods the and characteristics of the three great dispensations re-appear. The first is theophanic; the second, theopneustic; and the Pird, theologic. Just as the great organic laws of the world re-appear in smaller departments, the law of the tree developby steelf in minature forms in the structure of the leaf, and the curve of the planet's orbit re-appearing in the line traced by the projected cannon ball. [Moore.]

Samuel probably enacted rules giving a permanent form to the prophetic order; at least in his time the first mention urs of schools of the prophets." These were all near each other, and in Benjamin, vis., Bethel, Gilgal, Ramah, and Jericho. Had the prophet been a mere foreteller of events such schools would have been useless. But he was also God's representative to ensure the due execution of the Mosaic ritual in its purity; hence arose the need of schools wherein to Rudy that divinely-ordained institution. God mostly chose His prophets from those thus educated; though not exclusively, se the cases of Amos (Amos, 7. 14) and Elisha a Kings, 19. 19) prove. The fact that the humblest might be called to the prophetic office acted as a check to the hereditary kingly power, and a stimulus to seeking the qualifications needed for se exased an office. The Messianic Psalms towards the close of this second period form the transition between the prophets of action and the prophets of word, the men who were busy only with the present, and the men who looked out from the present into the glorious future.

PREFACE TO THE PROPHETS OF THE RESTORATION.

The third period, that from Uzziah to Malachi, includes three classes of prophets: (1.) Those of the ten tribes; (2) Those of the Gentiles; (3.) Those of Judah. In the first class were Hosea and Amos. Few of the writing prophets belonged to Israel. They naturally gathered about the seat of the theocracy in Judah. Hence those of the ten tribes were mostly prophets of action. Under the second class fall Jonah, Nahum, and Obadiah, who were witnesses for God's authority over the Gentile world, as others witnessed for the same in the theocracy. The third class, those of Judah, have a wider scope and a more hopeful joyous tone. They fall into five divisions: (1.) Those dwelling in Judah at the highest point of its greatness during its separate state, viz., the century between Uzziah and Hezekiah, 800-700 B.C., Isaiah, Joel, and Micah. (2) The declining period of Judah, from Manasseh to Zedekiah, e.g., Zephaniah and Habakkuk. (3.) The captivity: Jeremiah. (4) The exile, when the future was all that the eye could rest on with hope, e.g., Ezekiel and Daniel, who are chiefly prophets of the future. (5.) The restoration: to which period belong the three last writing prophets of the Old Testament, Haggai, Zechariah, and Malachi. John the Baptist long subsequently belonged to the same dispensation, but he wrote nothing (Matthew, 11. 9-11;); like Elijah, he was a prophet of action and preaching, preparing the way for the prophets of word; as John did for the Incarnate Word.

To understand the spirit of each prophet's teaching, his historical position, and the circumstances of the time, must be considered. The captivity was designed to eradicate the Jews' tendency to idolatry, and to restore the theocratic spirit which recognised God as the only ruler, and the Mosaic institutions as His established law, for a time until Messiah should come. Hence the prophets of the restoration are best illustrated by comparison with the histories of Ezra and Nehemiah, contemporaries of Malachi.

Of the three prophets of the restoration, two, Haggai and Zechariah, are at the beginning of the period, and the remaining one, Malachi, is at the close. The exile was not one complete deportation of the people, but a series of deportations extending over a century and a half. So the restoration was not accomplished at once, but in successive returns extending over a century. Hence arises the different tone of Haggai and Zechariah at its beginning, and of Malachi at its close. The first return took place in the first year of Cyrus, B.C. 536; 42,360 persons returned under Sheshbazzar or Zerubbabel and Joshua (Ezra, 2. 64.). They built an altar and laid the foundations of the temple. They were interrupted by the misrepresentations of the Samaritans, and the work was suspended for fourteen years. The death of Smerdis gave an opportunity of renewing the work, seventy years after the destruction of the first temple. This was the time when Haggai and Zechariah arose, the former to incite to the immediate rebuilding of the temple and restoration of the Mosaic ritual, the latter to aid in the work, and to unfold the grand future of the theocracy as an incentive to present labour. The impossibility of observing the Mosaic ritual in the exile generated an anti-theocratic indifference to it in the young who were strangers to the Jerusalem worship, from which the nation had been upwards of half a century debarred. Moreover, the gorgeous pomp of Babylon tended to make them undervalue the humble rites of Jehovah's worship at that time. Hence there was need of a Haggai and a Zechariah to correct these feelings by unfolding the true glory of the theocratic institutions.

The next great epoch was the return of Ezra, B.C. 458, eighty years after the first expedition under Zerubbabel. Thirteen years later, 445 B.C., Nehemiah came to aid Ezra in the good work. It was now that Malachi arose to second these works, three-fourths of a century after Haggai and Zechariah. As their work was that of restorers, his was that of a reformer. The estates of many had become mortgaged, and depression of circumstances had led many into a sceptical spirit as to the service of God. They not only neglected the temple worship, but took heathen wives, to the wrong of their Jewish wives, and the dishonour of God. Therefore, besides the reformation of civil abuses, and the rebuilding of the wall, effected through Nehemiah's exertions, a religious reformer was needed such as was Ezra, who reformed the ecclesiastical abuses, established synagogues, where regular instruction in the law could be received; restored the sabbath, and the passover, and the dignity of the priesthood, and generated a reverence for the written law, which afterwards became a superstition. Malachi aided in this good work by giving it his prophetical authority. How thoroughly the work was effected, is proved by the utter change in the national character. Once always prone to idolatry, ever since the captivity they have abhorred it. Once loving kingly rule, now contrary to the ordinary course of history, they became submissive to priestly rule. Once negligent of the written Word, now they regarded it with reverence sometimes bordering on superstition. Once fond of foreign alliances, henceforth they shrank with abhorrence from all foreigners. Once fond of agriculture, now they became a trading people. From being pliable before, they now became intensely bigoted and nationally intolerant. Thus the restoration from Babylon moulded the national character more than any event since the Exodus from Egypt. Now the distinction between Judah and the ten tribes of Israel disappears. So in the New Testament the twelve tribes are mentioned (Acts, 26. 7; James, 1. 1.). The theocratic feeling generated at the restoration drew all of the elect nation round the seat of the theocracy, the metropolis of the true religion, Jerusalem. Malachi tended to promote this feeling: thus his prophecy, though addressed to the people of Jerusalem, is called "the word of the Lord to Israel."

The long silence of prophets from Malachi to the times of Messiah was calculated to awaken in the Jewish mind the more earnest desire for Him who was to exceed infinitely in word and deed all the prophets, His forerunners. The three prophets of the restoration being the last of the Old Testament, are especially distinct in pointing to Him who, as the great subject of the New Testament, was to fulfil all the Old Testament.