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"old men (z) shall dream dreams, "the great and the terrible day (b) of "the LORD come: your young men (z) shall see visions: 32. And it shall "29. And also upon the servants (z) "and upon the handmaids (2) in those "days will I pour out my Spirit. "30. And I will shew wonders in the "heavens and in the earth, blood, and "fire, and pillars of smoke. 31. The 66 sun shall be turned into darkness, "and the moon into blood (a), before

CHAP. VI. (g)

come to pass, that whosoever shall ❝call on the name of the LORD (c) "shall be delivered: for in mount "Zion and in Jerusalem (d) shall be "deliverance, as the LORD hath said, "and in the remnant whom the LORD "shall call (e)."

MICAH.

HEAR ye now what the LORD saith, "Arise, contend thou before the moun"tains (h), and let the hills (h) 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 people, what have I done 66 unto thee, and wherein have I wearied "thee? testify against me. 4. For I

(a) v. 31. The sun shall be turned "into darkness, and the moon into blood." Figurative expressions, to intimate the calamities and dismay which should fall upon the great.

(b) "The great and the terrible day, "&c." i. e. (probably)" the time of the "destruction 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 xxi. 22."

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(c) 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 "compassed 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. See ante, 76. note on Matt. xxiv. 31.

(d) "In mount Zion, and in Jerusalem,"

"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 consulted_(i), "and what Balaam the son of Beor "answered him from Shittim unto Gil"gal, that ye may know the righteousness of the LORD. 6. "Wherewith "shall I come before the LORD, and "bow myself before the high God?

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i. e. (perhaps) figuratively, "for the true "worshippers of God."

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

(g) Micah prophesied in the days of Jotham, Ahaz, and Hezekiah, (Mic. i. 1. and see Jer. xxvi. 18.) 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.

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

(i) v. 5. "What Balak consulted, &c." The best interpretation of this and the next three verses seems to be this: verses 6 and 7 contain a question from Balak to Balaam; and verse 8. Balaam's answer; and by "the righteousness of the Lord" in verse 5. is meant "the righteousness he "requires," viz. " to do justly, &c." Bishop Butler and Dr. Hales adopt this construction. Butler's Serm. 121.

2 Hales, 129.

"shall I come before him with burnt"offerings, with calves of a year old? "7. Will the LORD be pleased with "thousands of rams, or with ten thou"sands of rivers of oil? shall I give "my first-born for my transgression, "the fruit of my body for the sin of my "soul? 8. He hath shewed thee, Ŏ "man, what is good; and what doth "the LORD require of thee, but to do "justly (k), and to love mercy, and to "walk humbly with thy God? 9. The "LORD's voice crieth (1) unto the city, "and the man of wisdom shall see thy "name (m): hear ye the rod (n), and "who hath appointed it. 10. Are there

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yet (0) the treasures of wickedness "in the house of the wicked, and "the scant measure that is abominable. "11. Shall I count them pure with "wicked balances, and with the bag of "deceitful weights? 12. For the rich "men thereof (p) are full of violence, and

"the inhabitants thereof have spoken "lies, and their tongue is deceitful in "their mouth. 13. Therefore also will "I make thee sick in smiting thee, in "making thee desolate because of thy ❝ sins. 14. Thou shalt eat (q), but not "be satisfied, and thy casting down (r) "shall be in the midst of thee, and thou "shalt take hold (s), but shalt not de"liver: and that which thou deliverest "will I give up to the sword: 15. Thou "shalt sow (t) but thou shalt not reap: "thou shalt tread the olives, but thou "shalt not anoint thee with oil; and "sweet wine (u), but shalt not drink "wine. 16. For the statutes of Omri (1) are kept, and all the works of the "house of Ahab, and ye walk in their "counsels; that I should make thee a "desolation, and the inhabitants thereof "an hissing: therefore ye shall bear the "reproach of my people (y)."

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CHAP. II. (z)

HABAKKUK.

WILL stand (a) upon my watch, and set me upon the tower, and will watch

(k) v. 8. "Justly," or "justice," 2 Hales, 220. A fine summary of man's duties!!

(l) v. 9. "Crieth," i. e. "takes extra"ordinary pains to make known what he "requires; proclaims it aloud, so that every one must hear it."

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(m)" See thy name," i. e. (perhaps) "perceive thy name stamped upon the "command; be satisfied of its authen"ticity."

(n)" The rod," i. e. " the punishment "for disobedience."

(o) v. 10. "Yet," "after this warning; "after God hath cried to the city!"

(p) v. 12. "Thereof," i. e. " of the city, "of Jerusalem."

(q) v. 14. "Eat, &c." i. e. either "thy "food shall not give thee nourishment," or "thou shalt not have enough to nourish "thee."

(r) Thy casting down, &c." i. e. (perhaps) “thou shalt be visited with in

"ward sickness."

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to see what he (6) will say unto me, and what I shall answer when I am reproved. 2. And the LORD answered me, and said,

"most would wish to save, shall either be "wrested from you, or given to the "sword."

(t) v. 15. "Sow, &c." " Shalt have the "toil, not the produce." Like the denunciation, Deut. xxviii. 38 to 40.

(u) "Sweet wine," or " thou shalt have "vineyards."

(x) v. 16. "Omri," one of the wicked kings of Israel, Ahab's father; "he wrought "evil in the sight of the Lord, worse than "all that were before him. 1 Kings xvi. "25."

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(y)" My people," or "the heathen. Sept."

(z) The exact time when Habakkuk lived is not known: probably before the commencement of the Babylonish cap tivity: for he says, Hab. i. 6. "Lo, I raise "up the Chaldeans, that bitter and hasty "nation;" and enters into a more minute description of their strength and martial qualities than would have been likely had they before been known in Judea.-A prophecy of the great deliverance by the Mes

"Write (c) the vision, and make (c) it "plain upon tables, that he may run (d) "that readeth it. 3. For the vision (e) " is yet (g) for an appointed time, but at "the end it (h) shall speak, and not "lie (i) though it (h) tarry, wait for "it (h); because it (h) will surely come, "it (h) will not tarry. 4. Behold, his "soul which is lifted up (k) is not up"right in him: but the just shall live "by his faith (1). 5. Yea also (m), be"cause (n) he (o) transgresseth by wine, "he is a proud man, neither keepeth at "home (p), who enlargeth his desire as "hell, and is as death, and cannot be

siah in God's appointed time but not before, of earlier deliverance to the Jews from the Babylonian power, and of the judgments to fall upon that nation.

(a) v. 1. "I will stand, &c." He had been expostulating with God in chapter i. for suffering the oppressions and successes of the wicked, (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

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(h)" It," or "he," "him;" so in all the ancient versions, (Bp. Chandler's Defence of Christianity, 163. and so cited Hebr. x. 37.) The ancient 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

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[God's appointed time.] Behold, if any "man draw back, the soul of him (God)

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"satisfied, but gathereth (q) 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 (r) that which is "not his: how long (s)? and to him "that ladeth himself with thick clay (1). "7. Shall they not rise up suddenly (u) "that shall bite thee, and awake that "shall vex thee, and thou shalt be for "booties unto them? 8. Because (x) "thou hast spoiled many nations; "all the remnant of the people shall "spoil thee: because of men's blood, "shall have no pleasure in, 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 shall live by faith; but if any man draw back, my soul shall have no "pleasure in him."

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(2) "

Speak, and not lie," or "appear, " and not deceive."

(k) v. 4. "Lifted up," i. e. with pride, or drawn aside," doubting God's pro

mises.

(1) Shall live by his faith," i. e. (probably) "his confidence in God shall secure "him life."

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

(n) "Because, &c." reasons fully justifying the judgment upon them.

(o) "He," i.e. "the Babylonish nation," spoken of as one man.

(p) "Neither keepeth at home," i. e. "does not confine himself within his own "limits."

(g) "Gathereth, &c." extending his dominions far and wide.

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

(s)" How long," i. e. "shall this be per"mitted?"

(1) "Thick clay," i. e." wealth,"

(u) 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.

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

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"and for the violence of (z) the land, "of (2) the city, and of (z) all that dwell "therein. 9. Woe to him (a) that co"veteth an evil covetousness to his "house, that he may set his nest on

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high, that he may be delivered from "the power of evil. 10. Thou (b) "hast consulted shame (c) to thy house "by cutting off many people, and hast "sinned against thy soul (d). 11. For "the stone (e) shall cry out of the wall, "and the beam (e) out of the timber "shall answer it. 12. Woe to him (a) "that buildeth a town with blood, and "stablisheth a city by iniquity. 13. Be"hold, is it not of the LORD of Hosts, "that the people shall labour in the "very fire (g), and the people shall "weary themselves for very vanity (g)? "14. For the earth shall be filled with "the knowledge of the glory of the "LORD, as the waters cover the sea. "15. Woe unto him (a) that giveth his

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(c) Shame, &c." " disgrace and de"struction to thyself, instead of security, "will be the consequence of thy cruel"ties."

(d)"Against thy soul," i. e. " to thy own "destruction."

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

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(g) v. 13. "In the very fire," and "for very vanity," i. e. probably, "with great "uneasiness and danger, and to no purpose." This and the next verse probably look forward to the taking of Babylon by Cyrus, and the inefficacy of all attempts to resist him. In Jer. li. 58. where the downfall of Babylon is expressly mentioned, similar expressions occur. Thus saith the Lord of Hosts, "The broad walls of Ba"bylon shall be utterly broken, and her "high gates shall be burned with fire; and "the people shall labour in vain, and the "folk in the fire, and they shall be weary."

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(h) v 15." Puttest thy bottle to him," 'pressing him to drink more than he "ough."

(i)" That thou mayest look, &c." "Not "for hospitality, but that he may expose "himself, and you may overreach him." (k) v. 16. "For," i. e. " instead of."

"neighbour drink, that puttest thy "bottle to him (h), and makest him "drunken also, that thou mayest look (i) "on their nakedness. 16. Thou art "filled with shame for (k) glory: drink "thou also (1), and let thy foreskin be "uncovered: the cup of the LORD'S "right hand (m) shall be turned unto "thee, and shameful spewing shall be "on thy glory. 17. For the (n) violence "of (0) Lebanon shall cover (p) thee, " and the spoil of beasts, which (q) made "them afraid, because of men's blood (r), "and for the violence of(z) the land, of(z) "the city, and of (2) all that dwell there❝in. 18. What profiteth the graven "image (s), that the maker thereof hath

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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 (a) that "saith to the (t) wood," Awake;" to "the dumb (t) stone, Arise, it shall

(2) "Drink thou also," or "thou also "shalt drink;" what thou hast done to others shall be done to thee.

(m) "The cup of the Lord's right hand," i. e. "God's vengeance."

(n) 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. 11. and so Jer. 1. 28.

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(o) "Lebanon," i. e. "Jerusalem," or "the temple." See Jer. xxii. 6. 20. ante. (p)" Cover," i. e. " overcome you with "dread," "overwhelm you."

(q)" Which, &c." or " shall make thee "afraid, &c." "The manner in which "thou hast spoiled others shall bring upan "thee the fear of being spoiled in like "manner thyself."

(r) "Because of men's blood, &c." the same expressions as in verse 8. "as a "return for your outrages and cruelties."

(s) v. 18. "The graven image, &c." after these denunciations, what more na tural than to contrast the imbecillity of idols with the omnipotence 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.

(t) v. 19. "Wood," "and dumb stone," i. e. "idols."

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THIS Work is now brought to its conclusion. 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. The prophecies in the New Testament, and their accomplishment, the conduct of our Saviour and his apostles, the miracles they wrought, the sufferings they endured, and the nature of the precepts they enjoined, are additional grounds for a Christian's faith. 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 understanding 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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