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:s of the wilderness do spring (r), for cree beareth (r) her fruit, the fig tree

the vine do yield (r) their strength. Be glad then, ye children of Zion,

rejoice in the LORD your God: for lath given you the former rain mode. :ly; and he will cause to come down you the rain, the former rain and the er rain in the first month. 24. And

floors shall be full of wheat, and the i shall overflow with wine and oil. · And I will restore to you

the

years it the locust hath eaten, the cankerirm, and the caterpiller, and the pal:r-worm, my great army which I sent song you. 26. And ye shall eat in enty, and be satisfied, and praise the me of the Lord your God, that hath alt wonderously with you : and my ople shall never be ashamed. 27. And · shall know that I am in the midst of rael, and that I am the LORD your God, ,

« and none else : and my people (s) shall “ never be ashamed (t). 28. And it shall

come to pass afterward (u), that I will pour out my spirit upon all flesh, and

your sons (*) and your daughters (x) shall “ prophesy, your old men (*) shall dream “ dreams, your young men (*) 'shall see visions: 29. And also

upon

the servants (x) “ and upon the handmaids(x) in those days “ will I pour out my spirit

. 30. And 66 I will shew wonders in the heavens and « in the earth, blood, and fire, and pillars « of smoke. 31. The sun shall be turned « into darkness, and the moon into blood(2) “ before the great and the terrible day (a) " of the LORD come :

32. And it shali “ come to pass, that whosoever shall call

on the name of the LORD (6) shall be de

livered: for in mount Zion and in Jeru“ salem (c) shall be deliverance, as the « LORD hath said, and in the remnant " whom the LORD shall call (d).”

xxi. 22.

-) v. 22. " Do spring," “ beareth," and o yield," the present for the future. s) v. 27. "My people” i. e. “ they who rust in me." +) v. 27. “ Be ashamed," i. e.“ have cause o be ashamed.” w) v. 28. “ Afterward,” or in the last ays." St. Paul so quotes it, when he aps this passage to the first effusion of the le Ghost, Acts ii. 16 to 21. “ This is that vhich was spoken by the prophet “ Joel, and t shall come to pass in the last days, saith God, I will pour out of my spirit upon all lesh, ốc.” « The last days” mean “ the imes of the Messiah,” or “ the last days of he Jewish state.'' 2 Lightf. 1024. *) v. 28. 29. “ Sons ; " “ daughters, old nen, young men, servants, handmaids," i. e. without regard to age, sex, or station."

* The sun shall be turned into larkness, and the moon into blood.” Figuve expressions, to intimate the calamities dismay which should fall upon the great. a) v. 31. “ The great and the terrible day, kc.” 1. e. (probably) “ the time of the de struction of Jerusalem.” Our Saviour says,

with reference to the destruction of Jerusalem, “ These be the days of vengeance that all things “ which are written may be fulfilled.” Luke

(6) v. 32. “ Shall call on the name of the “ Lord,” i. e. “ profess the true religion, and

put their trust in God.” It is supposed that at the destruction of Jerusalem, not a single Christian was included : Our Saviour gave them this advice; “when ye shall see Jerusalem com. “ passed with armies, then know that the desolation thereof is nigh: then let them which

are in Judea flee to the mountains, and let “ them which are in the midst depart out." Luke xxi. 20. 21. An opportunity occurred after the first commencement of the siege, and at that time every Christian is supposed to have escaped.

(c) v. 32. “ In mount Sion, and in Jerusalem," i. e. perhaps, figuratively “in the true

worship of God”; or it may mean, that in these places there shall be some deliverance, some who shall escape.

(d) v. 32. “ The remnant whom the Lord “ shall call,” i. e. “ those who shall listen to “ his voice, and profess his religion."

%) v. 31.

MICAH

HEA no

CHAP. VI. ()
TEAR ye now what the LORD saith,

Arise, contend thou before the “ mountains (f), and let the hills(f ) hear • thy voice. 2. Hear ye, O mountains • the Lord's controversy, and ye strong

foundations of the earth : for the LORD «« hath a controversy with his people, and « he will plead with Israel. 3. O my peo“ ple, what have I done unto thee, and « wherein have I wearied thee? testify « against me. 4. For I brought thee up “ out of the land of Egypt, and redeemed " thee out of the house of servants, and I « sent before thee Moses, Aaron, and « Miriam. 5. O my people, remember “ now what Balak king of Moab con“ sulted (g), and what Balaam the son of « Beor answered him from Shittim unto “ Gilgal, that ye may know the righteouse ness of the LORD. 6. “Wherewith shall “ I come before the LORD, and bow my “ self before the high God ? shall I come « before him with burnt-offerings, with

« calves of a year old ? 7. Will the Lion “ be pleased with thousands of cc with ten thousands of rivers of oil? “ I give my first-born for my transgress - the fruit of my body for the sin of

soul? 8. He hath shewed thee, Om. “ what is good; and what doth the la “ require of thee, but to do justly (6 “ to love mercy, and to walk humbly “ thy God? 9.

The LORD's voice crieth “ unto the city, and the man of wise « shall see thy name (k): hear ye the rod " and who hath appointed it. 10. “ there yet (m) the treasures of wickednes « in the house of the wicked, and the “ measure that is abominable? 11. I count them pure with wicked balazos, “ and with the bag of deceitful weight

12. For the rich men thereof (s) are til “ of violence, and the inhabitants cheer “ have spoken lies, and their langer « deceitful in their mouth. 13. Terefore “ also will I make thee sick in smiting the “ in making thee desolate because of “ sins. 14. Thou shalt eat (o), but onlike

(i) v. 9:

(e) Micah prophesied in the days of Jotham, Ahaz, and Hezekiah, and was therefore living in the times of Isaiah, Hosea, Amos, and Zephaniah, long before Jeremiah, Ezekiel, Daniel, Haggai, Zechariah or Malachi.-An expostulation from God with his people, and a denunciation against them for their sins.

(f) v.1. The mountains," and “ the “ hills, &c.” i.e. “ even the most senseless " things will be convinced of the iniquity of

your ways." (8) v. 5. “ What Balak consulted, &c." . This and the next three verses have two different interpretations ; one upon the supposition that verses 6 and 7 contain a question from Balak to Balaam ; and verse 8. Balaam's answer ; and the other under the idea that verses 6. and 7. are a question now from the people unto God, and verse 8. God's answer. In the former case the only part of Balak's consultation and Balaam's answer to which the attention is called, is included in verses 6. 7. 8. and by “the righteousness of the Lord" is meant “ the righteousness he “ requires,” viz. “to do justly, &c;" in the latter case, “ what Balak consulted,” refers to his attempt to obtain a curse upon the Israelites from Balaam's mouth, that under the influence

of it he might smite them and drive thee or of his land, Numb. xxii. 6.11.17. Balzt's answer was, “that he had received commandmen,

to bless, and God had blessed, Numb. xii. 20.” and “the righteousness of God," means God's kind disposition towards the Jewish people. Bp. Butler and Dr. Hales adopt the former construction. Butler's Serm. 111. 2 Hales, 129. Q. Which interpretation is ng

(b) v. 8. “ Justly," or "justice," a Haki 220. A fine summary of man's duties !!

v. 9. “ Crieth,” i.e. “ takes extrastánary pains to make known what he reques

proclaims it aloud, so that every car! « hear it."

(k) v.9. “ See thy name," i. e. pertrapi “ perceive thy name stamped upon the came “ mand; be satisfied of its authenticity."

(!) v.9. “ The rod," i.e. " the punishme “ for disobedience."

(m) v. 10. “ Yet," « after this warning; aff « God hath cried to the city!"

(n) v. 12. “ Thereof,” i.e. « of the city, " Jerusalem.” (0) v. 14.

“ Eat, &c." i.e. either a thy fo “ shall not give thee nourishment,"

shalt not have food enough to nourish the

or

atisfied, and thy casting down () ball be in the midst of thee, and thou halt take hold (9), but shalt not deliver: nd that which thou deliverest will I give p to the sword: 15. Thou shalt sow(r) ut thou shalt not reap: thou shalt tread he olives, but thou shalt not anoint thee vith oil; and sweet wine (), but shalt

« not drink wine. 16. For the statutes of « Omri (t) are kept, and all the works of “ the house of Ahab, and ye walk in their « counsels ; that I should make thee a de“ solation, and the inhabitants thereof an

hissing : therefore ye shall bear the re“ proach of my people (u)."

HAB A KKU K.

CHAP. II. (*) WILL stand (y) upon my watch, and set me upon the tower, and will watch see what he (2) will say unto me, and at I shall answer when I am reproved.

2. And the LORD answered me, and said, “ Write (a) the vision, and make it plain “ upon tables, that he may run (6) that " readeth it. 3. For the vision (c) is

yet (d) for an appointed time, but at “ the end it () shall speak, and not

P) v. 14." Thy casting down, &c.” i.e. haps, “thou shalt be visited with inward sickness.” (9) v.

v. 14 « Thou shalt take hold, &c.” i. e. rhaps, that which you most value, what you most would wish to save, shall either be wrested from you, or given to the sword.” (r) v. 15. “ Sow, &c.” “ thou shalt have the toil, not the produce.” Like the nunciation, Deut. xxviii. 38 to 40. (s) v. 15. For“ sweet wine," r. “ thou shalt have vineyards." (t) 0.16. “Omri," one of the wicked kings Israel, Ahab's father ; “ he wrought evil in the sight of the Lord, worse than all that were before him. 1 Kings xvi. 25." (u) v, 16. “My people,” or “the heathen.” pt. (x) The exact time when Habakkuk lived is t known : probably before the commenceent of the Babylonish captivity : for he says, ab. i. 6. “Lo, I raise up the Chaldeans, that bitter and hasty nation ;” and enters to a more minute description of their strength d martial qualities than would have been kely had they before been known in Judea. -A prophecy of the great deliverance by the sessiah in God's appointed time, but not bere, of earlier deliverance to the Jews from e Babylonian power, and of the judgments fall upon that nation. (y) v. 1. I will stand, &c." He had been postulating with God in chapter i, for sufring the oppressions and successes of the icked, perhaps referring to the success of the

Babylonians, and their oppressions upon the Jews; and he here betakes himself to his station, like a watchman of those times, to hear what God will answer.

(z) v. 1. “ He," i.e. “ God."

(a) v. 2. “ Write, &c." This implies that it was of great importance, and that persons not then born were concerned in knowing it.

(6) v. 2. May run, &c." so that it was to be short as well as clear, that it might be seen and understood at a single glance. (c) v. 3•

“ The vision,” i. e. (probably) “ the great subject of prophecy from the fall, “ the deliverance by the Messiah."

(d) v. 3. “ Yet, &c.i. e. (probably) “ there is an interval, a fixed and settled time “ which must elapse before this great event.”.

(e) v. 3. “ It,” or “he,” « him," so in all the antient versions. Bp. Chandler's De. fence of Chrisianity 163. and so cited Hebr. X. 37. The antient rabbins considered this a prophecy of the Messiah, and the Talmudists do the same. Chandl. 166. 7. Bp. Chandler thus renders the passage ;

« And at the end he “ shall break forth,” (i. e, as the sun) " and “ not deceive : though he tarry, expect him, “ because he that cometh will come, he will not go beyond (God's appointed time.] “ Behold, if any man draw back, the soul of “ him (God) shall have no pleasure in him, “ but the just shall live by faith.” Chandl. Def. 162. The citation Hebr. x. 37. 38. as far as it goes, agrees nearly with Bp. Chandler. “ For yet a little time, and he that shall come, “ will come, and will not tarry: now the just “ lie (f): though it (e) tarry, wait for it(e); ** because it (e) will surely come, it (e) will “ not tarry. 4. Behold, his soul which is “ lifted up(g) is not upright in him: but the “ just shall live by his faith (b). 5. Yea “ also (i), because he (k) transgresseth “ by wine, he (l) is a proud man, neither “ keepeth at home (m), who enlargeth his " desire as hell, and is as death, and can« not be satisfied, but gathereth (n) unto “ him all nations, and heapeth unto him “ all people : 6. Shall not all these take “ up a parable against him, and a taunting “ proverb against him, and say, “Woe to « him that increaseth (0) that which is not “ his : how long (0) ? and to him that “ ladeth himself with thick clay (9). 7. Shall “ they not rise up suddenly (n) that shall “ bite thee, and awake that shall or thee, and thou shalt be for booties unto " them? 8. Because (s) thou hast spoiled many nations ;

all the remnant of the “ people shall spoil thee : because of men's « blood, and for the violence of (t) the land,

“ of (t) the city, and of (t) all that dwell " therein. 9.Woe to him (4) that covetech “ an evil covetousness to his house, that " he may set his nest on high, that he may « be delivered from the power of epil. " 10. Thou(x) hast consulted shame (1) to " thy house by cutting off many people

, and “ hast sinned against thy soul (3). 11. For “ the stone(a) shall cry out of the wall, and " the beam(a) outof the timber shall answer « it. 12. Woe to him (u) that buildeth a st town with blood, and stablisheth a dy “ by iniquity. 13. Behold, is it not of " the LORD of Hosts, that the people sta “ labour in the very fire (b), and the people « shall weary themselves for very vanity (bt?

14. For the earth shall be filled with the “ knowledge of the glory of the Lord, a " the waters cover the sea. 15. Woe anto “ him(u) that giveth his neighbour drink : “ that puttest thy bottle to bim (c), and " makest him drunken also, that thou “ mayest look (d) on their nakedness. « 16. Thou art filled with shame for()

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f) v. 3:

“ shall live by faith; but if any man draw “ back, my soul shall have no pleasure in him.” Speak, and not lie,” or “

ap• pear, and not deceive." (8) 0.4

“ Lifted up," or " drawn aside," doubting God's promises. (b) .0.4.

“ Shall live by his faith," i. e. (probably)

« his confidence in God shall secure « him life.”

(1) v.5. “ Also," i. e. (probably) " in ad“ dition to this prophecy as to Christ, I will “ state what shall happen to the Babylonians."

(£) v. 5. “ Because, &c." reasons fully justifying the judgment upon them. (1) v. 5:

“ Ae," i, e. “ the Babylonish “ nation," spoken of as one man.

(m) v. 5. Neither keepeth at home," i.e. « does not confine himself within his own limits."

(n) v. 5. “ Gathereth, &c." extending his dominions far and wide.

(o) v. 6.“ Increaseth," i, e. “ taketh to " himself,” “increasing his own possessions by “ taking those of others.”

(p) v. 6. " How long,” i. e. “ shall this be “ permitted ?"

(9) v. 6. “ Thick clay," i.e. “ wealth.”

(r) v. 7. “ Suddenly.” It was probably in less than a century after this prediction, that Babylon was taken by Cyrus, and the Babylonian monarchy suppressed.

(s) v. 8. “ 'Because, &c." as a return for your outrages and cruelties.

(1) 0. 8. “of” or “ to"

(u) v. 9. 12. 15. 19. “ To him," referring to the people of Babylon.

(x) v. 1o. “ Thou," i. e. " the Babylonia “ people."

(y) v. 10. “ Shame, &c." « disgrace and « destruction to thyself instead of security wil “ be the consequence of your cruelties."

(z) v. 10. Against thy soul," i. e. " te “ thy own destruction."

(a) v. 11. “ The stone," and " the beam." The most inanimate things shall cry out against your conduct ; probably proverbs.

(6).v.13.“ In the very fire," and " for very

vanity," i. e. probably, “ with great uneas “ ness, and to no purpose." This and the next verse probably look forward to the taking of Babylon by. Cyrus, and the inefficacy of al z tempts to resist him. In Jer. li. 58. where the downfall of Babylon is expressly mentised, similar expressions occur. Thus saith tie Lord of Hosts, The broad walls of Babylon shall “ be utterly broken, and her high gates « be burned with fire; and the people shall « labour in vain, and the folk in the fore, “ they shall be weary.” (c) v. 15.

“ Puttest thy bottle to bis, pressing him to drink more than he ought.

(d) v. 15. “ That thou mayest look, &c." " Not for hospitality, but that he may espose “ himself, and you may over-reach him."

. (c) v. 16. For," i. e. " instead of."

and

“ glory: drink thou also (f), and let thy « foreskin be uncovered : the cup of the “ LORD's right hand (8) shall be turned “ unto thee, and shameful spewing shall be “ on thy glory. 17. For the violence of « Lebanon (b) shall cover (i) thee, and the “ spoil of beasts, which made them " afraid (k), because of men's blood (l), and « for the violence of the land, of the city, " and of all that dwell therein. 18. What “ profiteth the graven image (m), that the

“ maker thereof hath graven it; the molten " image, and a teacher of lies, that the « maker of his work trusteth therein, to “ make dumb idols ? 19. Woe unto him (u) " that saith to the (n) wood, “Awake;" to " the dumb (n) stone, “ Arise, it shall “ teach :” behold, it is laid over with gold 66 and silver, and there is no breath at all in «« the midst of it. 20. But the LORD is in “ his holy temple (6): let all the earth

keep silence () before him.

() 2. 16. “ Drink thou also,” or

" thou " also shalt drink," what thou hast done to others shall be done to thee

(8) v. 16, “ The cup of the Lord's right “ hand,” i.e. " God's vengeance.” (b) v. 17.

“ The violence of Lebanon," i. e. the outrages you committed at the destruction of the temple at Jerusalem ; see v. 8. Jeremiah calls the destruction of Babylon "the vengeance " of the Lord, the vengeance of his temple." Jer. li. !I. and so Jer. I. 28. The temple is here called “ Lebanon,” because many of the cedars of Lebanon were used in building it. . (?) v. 17. “ Cover,” i. e. “ overcome you * with dread," overwhelm you.

(k) v. 17. Read “shall make thee afraid, &c."

The manner in which thou hast spoiled others " shall bring upon thee the fear of being spoiled « in a like manner thyself.”

() v. 17. “ Because of men's blood, &c."

the same expressions as in verse 8. “ as a res “ turn for your outrages and cruelties."

(m) v. 18. “ The graven image, &c." after these denunciations, what more natural than to contrast the imbecillity of idols with the om. nipotence of God: the weakness of the trust. of Babylon, with the irresistible strength of the trust of Israel? This was probably added to keep the Jews from falling into the idolatrous practices of the Babylonians.

(n) v. 19. “ Wood,” “ and dumb stone," i. e. « idols."

(6) v. 20. “ His holy temple" not in a tem. ple made with hands, as idols are, but in heaveri. is Behold, the heaven and heaven of heavens

cannot contain him ; how much less a house “ which man can build. See 1 Kings viii. 27."

(o) v.20. Keep silence,” in reverence and submission.

THIS Work is now brought to its con. clusion. It was commenced under a firm conviction, after doubt and examination, of the Divine Origin of the Christian Dispensation, and of the importance, both to individuals and to the nation, of a general practice of its duties. That conviction has received additional strength during the progress of the Work. The series of prophecies respecting the Messiah, the conversion of the Gentiles, and the coming in of all nations to God's worship ; the repeated warnings and affectionate exhortations God from time to time gave his people, to keep them stedfast in his faith and service, and the denunciations he pronounced, and the judgments he inflicted, for their apostacies, form one body of proofs, sufficient to satisfy

every unprejudiced and considerate mind, that Christianity is the scheme and work of God, and that God's favour or displeasure depends upon the faith and worship man adopts. And may He, from whom all light and knowledge comes, open our eyes that we may know what is truth, and dispose our hearts to fulfil its dictates, that we may be a wise and understand. ing people, a thankful, humble, and religious nation, and that no private or national vices or neglect, may prevent the Lord our God. from being near unto us in all that we call upon him for, or obstruct the arrival of those times, when nation shall no longer lift up sword against nation, neither shall they learn war any more.

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