prospect must depress every feeling heart into deep sorrow; but a heart warm as the prophet's it must quite rend asunder. It was not natural that, with such a thought in his mind, Habakkuk should waken the soft lute over the ruins of his wicked nation. He must hear the war-trumpet sound. "He has all the attributes of a great poet united-an imagination full of creative power; just judgment, which, in almost every case, gives correctness and the most delicate outline to the creations of his glowing fancy; an unlimited power over language, to give it, at will, harmony and loveliness, or sonorous strength. O that greedy time, and the Babylonian exile, which have devoured so many monuments of the Hebrews, had left us more of this sublime poet's works! He begins with a living portraiture, and ends with the same. Did poet ever paint a powerful and haughty conqueror in finer colors than he has depicted the Chaldeans? (i. 6-11.) Did a poet ever mock with more biting taunts than he, when he makes the abused people triumph over their haughty tyrants, after they have themselves lain at their feet? (ii. 6—17.) Did ever a poet represent the solemnity of universal nature at the arrival of God with more strength and sublimity? (ii. 3-15.) The entire ancient history of the Jews, with all its great and wonderful scenes, lends him ideas and images; all that is grand and terrible in nature flows together into one stream. He contends with words; he struggles with images; and who is not seized with a holy shudder as he reads, — like that of the sacred prophet, as he saw the sublime and terrible appearance of the Indescribable? Paint it better, ye who can."]" a Eichhorn, § 591. A sort of strophe occurs in ii. 6-20. Chap. iii. contends for originality with Ps. xviii. and lxviii. Chap. ii. 1, 2, is symbolical. IX. ZEPHANIAH.“ § 244. HIS LIFE AND TIMES. Zephaniah was a descendant of Hezekiah, though it is scarcely probable he was descended from the king of that name, as Eichhorn seems inclined to suppose, while Jahn and Rosenmüller are of a different opinion. He prophesied under King Josiah, (642-611 B. C.,) and since he zealously opposes idolatry, (i. 4-6,) and is the first b The formation of (ii. 16) is peculiar. (See Gesenius and Rosenmüller.) What Eichhorn says (p. 412) of the peculiar language of Habakkuk, requires examination. [The inscription and the subscription of chap. iii. were occasioned by the use of this passage in public worship. In the latter there is a mistake in the It is very improbable that ii. 19, is an interpolation, arising from the same cause, as Bertholdt maintains, p. 1669. Hanlein's attempt at a critical emendation of chap. iii. is unsuccessful. See Bertholdt, p. 1675.] " Mart. Buceri Sophonias ad Veritatem Ebr. versus et Comm. explicatus; Arg. 1528. Jo. Arn. Noltenii Diss. exeg. prælim. in Proph. Zeph.; Traj. ad Viadr. 1719. C. F. Cramer, Scyth. Denkmäler in Palästina; 1777. Dan. a Cilln, Spicileg. Observat. exeget. crit. in Zephan.; Vratisl. 1818, 4to. F. A. Herwig, Beit. z. d. Erläut. des Proph. Zeph., in Bengel, Arch. vol. i. pt. iii. Translated into German, with Remarks, by E. Ewald; 1827. The phrase, remnant of Baal, cannot support the opposite conclusion, viz. that he wrote in the latter part of Josiah's reign, after the extirpation of idolatry, as Eichhorn, Bertholdt, Rosenmüller, and Jäger, maintain. Hitzig places him between the 12th and 18th of Josiah, following 2 Ch. xxxiv. 3, 8, xxxv. 19. Movers, Chron. p. 334, sq. See above, § 191, p. 298, sqq. Knobel, p. 247. to expect the destruction of Nineveh, (ii. 13,) it appears that he prophesied in the first years of Josiah." § 245. CONTENTS AND SPIRIT OF HIS PROPHECIES. Zephaniah has left us two prophecies, (i.—ii. and iii.,) in which he treats the same thoughts in different manners. In chap. i. he predicts the destruction of the idolatrous and corrupt nation," and in chap. ii. exhorts them to reformation, but promises that all the enemies of the land shall be punished. (ii. 4, 15.) In chap. iii., after reproving anew the sins of the nation, he foresees the restoration of the people after they have reformed themselves. In respect to style, Zephaniah is by no means equal to the best prophets. He is often heavy and tedious. His rhythm frequently sinks down to prose; however, his language is pure. a The king's sons, (i. 8,) on which Bertholdt lays so much stress, are not necessarily the sons of Josiah. According to the common view, he speaks of its conquest by the Chaldeans. Knobel, p. 248. Cramer, Eichhorn, and Hitzig, understand the Scythians to be referred to, who, in the time of Psammeticus, made an incursion as far as Ægypt. Herodotus, i. 103, sq. с [Eichhorn and Jahn accuse him of imitating the earlier prophets. The former selects the following instances: Zeph. ii. 14, “Flocks shall lie down in her; the pelican and the hedgehog shall lodge in the capitals of her pillars," compared with Isa. xiii. 21, and xxxiv. 11, "The pelican and the hedgehog shall possess it," &c.; and also ii. 15, "That said in her heart, 'I, and none beside me," compared with Isa. xlvii. 8, "And sayest in thy heart, 'I am, and there is none beside me,'" &c. But, unfortunately for this hypothesis, each of these parallels belongs to the spurious portion of Isaiah, which was written after the time of Zephaniah. But yet, though his want of originality has been exaggerated, it cannot be denied. He borrows both figures and thoughts from his predecessors. Chap. i. 13. X. HAGGAI."' § 246. HIS LIFE AND TIMES. Haggai prophesied at the time of Zerubbabel and Joshua, in the second year of Darius Hystaspes, 520 B.C., (i. 1,) at a time when the temple, which had been begun by the young colony, had for some time been impeded by outward hinderances and the indolence of the Jews, and when a favorable opportunity presented itself for finishing the work. See Ezra iv. 24, v. 1.' "They also shall build houses, but not inhabit them, And shall plant vineyards, but not drink the wine thereof." Compare with Amos v. 11: Though ye build houses of hewn stone, ye shall not dwell in them; Though ye plant pleasant vineyards, ye shall not drink the wine of them." Compare also ii. 8, with Isa. xvi. 6; iii. 10, with xviii. 1, sqq. He is fond of a certain kind of repetition. Chap. ii. 15, And iii. 2, 17. "A day of distress and anguish, A day of destruction and desolation, A day of darkness and gloominess," &c. He furnishes more proofs of a poor and low taste than we could reasonably expect in so short a book. He sometimes indulges in paronomasia and play upon words; e. g. i. 15, ii. 1, 4.] See Eichhorn, § 595. Knobel, ii. p. 246, sqq. J. Merceri Scholia et Vers. ad Proph. Hagg.; Par. 1551. Jo. Jac. Grynai Comm. in Hagg.; Genev. 1581. Frid. Balduini Comm. in Hagg., Zach., et Malach.; Viteb. 1610, 8vo. Published in Joa. Schmid. Comm. in Proph. minor. Balth. Willi Prophetæ Hagg., Zach., Malach., Comment. illustrati; Brem. 1638. Aug. Vareni Trifolium Prophet., s. tres poster. Prophetæ, scil. Hagg., Zach., et Malach., explicati; Rost. 1662, 4to. His Exercitatt. duæ in Hagg.; ib. 1648, 1650, 4to. Andr. Reinbeck, Exercitatt. in Proph. Hagg.; Brunsv. 1692, 4to. Jerome, commenting on Hag. i. 13, says some think that John the Bap § 247. CONTENTS AND SPIRIT OF THE PROPHECY. Haggai has left us four short prophecies on the subject of the erection of the temple, which was then at a stand. They are carefully furnished with historical statements. Eichhorn thinks that these are only summaries of the real discourses he delivered. The discourses themselves, then, must have been more meagre than even these tedious productions. The last four verses compose a supplementary explanation of ii. 6-9. Without any inspiration, and following the principles of the common doctrine of retribution, and at the suggestion of a vulgar patriotism, (ii. 6—9,) he chides, admonishes, and promises, with an unprophetic zeal for the restoration of the ancient worship. He uses frequent interrogations. (i. 4, 9, ii. 2, 3, 12, 13, 19.) The style is devoid of all spirit and energy; yet he sometimes attempts rhythm. See also i. 5, 7, ii. 15, 18. [High religious and moral views nowhere occur in the book. He has a few favorite formulas, which he uses to excess; for example, "Consider how it goeth with you;" "Saith Jehovah of hosts," (which occurs ten times in this short book ;) and, "Zerubbabel, the son of Shealtiel, governor of Judah, and Joshua, the son of Josedech, the high priest, and all the people." Parallelisms tist, Malachi, — whose name is interpreted angel of the Lord, and Haggai, whom we have now before us, were angels, who took human bodies, at God's command, and dwelt among men. However, both he and Cyril of Alex. (ad loc.) take the phrase, i, in the sense of prophet. See also pseudo Epiphanius, ch. xx. He is said to have been a member of the Great Synagogue. See Carpzov, l. c. p. 426. |