Keil produces a mass of examples, for which his book may be referred to, and argues strongly in behalf of the integrity of the Masoretic text against that of the LXX., appealing to the facts that in 2 Chron. xxxvi. 20 there is a reference to Jer. xxvii. 7., a place which is wanting in the LXX.; that the New Testament writers agree in their quotations from Jeremiah more nearly with the Hebrew text than the Greek (e.g. Matt. ii. 18., and Jer. xxxi. 15.); and that the authority of Josephus is to the same effect.

Keil is substantially right; but he has perhaps pushed his view too far. It must be admitted that there are some questionable readings in the Hebrew text. And it is perplexing to understand why the LXX. should exhibit here such extraordinary variations, beyond what we find in other books. Many critics resort to the hypothesis of a double recension, and believe that the true text is exhibited neither in the Masoretic copies, nor in the LXX. exclusively, and that from a careful examination and use of both the nearest approach might be made to the original examplar.2]

IV. Although the greater part of Jeremiah's predictions related to the Jews, many of whom lived to behold their literal fulfilment, and thus attested his prophetic mission, while several of his predictions concerned other nations; yet two or three so clearly announce the Messiah, that it would be a blamable omission, were we to pass them unnoticed.

In xxiii. 5, 6. is foretold the mediatorial kingdom of the Messiah, who is called the LORD OUR RIGHTEOUSNESS. On this passage Dr. Hales has cited the following remark from the ancient rabbinical book of Ikkarim, which (he observes) well expresses the reason of the appellation: "The scripture calls the name of the MESSIAH, JAOH, OUR RIGHTEOUSNESS, to intimate that he will be A MEDIATORIAL GOD, by whose hand we shall obtain justification from THE NAME: wherefore it calls him by the name of THE NAME (that is, the ineffable name JAOH, here put for GOD HIMSELF)."3

Again, in Jer. xxxi. 22. we have a distinct prediction of the miraculous conception of Jesus Christ'; and in xxxi. 31-36. and xxxiii. 8. the efficacy of Christ's atonement, the spiritual character

Einleitung, § 77. Comp. De Wette, Einleitung, § 218.; who is too favourable to the

LXX.

2 See Movers, De Utriusq. Vaticinior. Jerem. recensionis indole et origine, Hamb. 1837; Henderson, The Book of the Prophet Jeremiah, Introd. sect. iv.

'Dr. Hales, Analysis of Chronology, vol. ii. book i. p. 481., or pp. 442, 443. (edit. 1830.), who cites Buxtorf's Lexicon, voce. Dr. H. thinks that Paul derived the declarations he has made concerning Jesus Christ, in 1 Cor. i. 30. and Phil. ii. 9—11., from the abovecited passage of Jeremiah.

Professor Dahler considers this simply as a proverbial expression; and the modern Jews, and a few Christian interpreters, particularly the late Dr. Blayney in his translation of Jeremiah, have denied the application of this prophecy to the Messiah; but the following remarks will show that this denial is not authorized. According to the first evangelical promise, concerning the seed of the woman, followed this prediction of the prophet: Lord hath created a new thing in the earth, a woman shall compass a man (Jer. xxxi. 22.). The That new creation of a man is therefore new, and therefore a creation, because wrought in a woman only, without a man, compassing a man. This interpretation is ancient, literal, and clear. The words import a miraculous conception: the ancient Jews acknowledged this sense, and applied it determinately to the Messiah. This prophecy is illustrated by

that of Isaiah vii. 14. Bp. Pearson on the Creed, art. iii. p. 171. edit. 1715. folio.

of the new covenant, and the inward efficacy of the gospel, are most clearly and emphatically described. Comp. Heb. viii. 8-13., and x. 16, &c.

V. The style of Jeremiah, though not deficient in elegance or sublimity, is considered by bishop Lowth as being inferior in both respects to Isaiah. Jerome', after some Jewish writers, has objected to the prophet a certain rusticity of expression, which however it is very difficult to trace. Though the sentiments of Jeremiah are not always the most elevated, nor his periods uniformly neat and compact, yet his style is in a high degree beautiful and tender, especially when he has occasion to excite the softer passions of grief and pity, which is frequently the case in the earlier parts of his prophecies. These are chiefly poetical. The middle of his book is almost entirely historical, and is written in a plain prosaic style, suitable to historical narrative. On many occasions he is very elegant and sublime, especially in xlvi.-li. 58, which are wholly poetical, and in which the prophet approaches very near the sublimity of Isaiah.3

SECTION IV.

ON THE LAMENTATIONS OF JEREMIAH.

I. Author, date, and argument of the book.-II. Synopsis of its contents.— III. Observations on its style and structure.

I. [THIS book is called by the Jews n', how, that being the first word; also, from the contents nip. In the LXX. the title is Opvol.] That Jeremiah was the author of the Elegies or Lamentations which bear his name is evident, not only from a very ancient and almost-uninterrupted tradition, but also from the argument and style of the book, which correspond exactly with those of his prophecies.1

[The Lamentations are expressly ascribed to Jeremiah in a verse prefixed to the Septuagint version, which has been adopted in some other translations. There is no reason, however, to suppose that this verse ever belonged to the Hebrew text. But it is a valuable testimony of the early belief of the Jeremian authorship. And the contents, tone, and language, in the judgment of most critics, harmonize with this belief.

Objections have been taken mainly from such a supposed difference between the various chapters of this book as that, it is said, they could not all proceed from the same hand. Thenius, who urges these objections, dwells particularly upon the incompatibility of ii., iv. with iii. 1-20., and declares the last-named passage foreign to

1 Prolog. in Jerem.

See the whole of ix., xiv. 17, &c., and xx. 14-18.

3 Lowth, Lectures, vol. ii. pp. 88, 89.

Pareau has amply proved this point from a general collation of the prophecies of Jeremiah with select passages of this book, in the preliminary Dissertation to his Latin version of the Lamentations (Lugd. Bat. 1790, 8vo.), illustrated with notes.

the style and cast of thought of the prophet Jeremiah. The images are too varied, the expressions too strong. Other grounds are alleged; but, as being less pressed, they cannot here be specified. The student must consult the critic's own work.1

But sufficient proof may be produced to show the futility of these objections. Thus the writer is an eye-witness of the calamities he bemoans; see ii. 11., iv. 17-20., v. The expressions of grief are similar to those with which Jeremiah describes the coming evils: comp. iii., with Jer. xv. 15, &c., xvii. 13, &c., xx. 7, &c.; iii. 6466., with Jer. xvii. 18. Here, just as in Jeremiah's prophecies, the dispersion of the people and the destruction of Jerusalem and the temple are ascribed to the iniquities of Israel: comp. i. 5, 8, 14, 22., iii. 39, 42., iv. 6, 22., v. 16., with Jer. xiii. 22, 26., xiv. 7., xvi. 10, &c., xvii. 1, &c. A sinful trust in false prophets and reckless priests is described in both books: comp. ii. 14., iv. 13–15., with Jer. ii. 7, 8., v. 31., xiv. 13., xxiii. 11., &c.; as also a baseless hope of security in Jerusalem: comp. iv. 12., with Jer. vii. 3-15.; and a vain confidence in feeble allies: comp. i. 2, 19., iv. 17., with Jer. ii. 18, 36., xxx. 14., xxxvii. 5-10.3 The diction, moreover, is very similar, with a great number of characteristic words and expressions:

,3 .Jer. vi. 25. xx ,מָנוּר מִפָּבִיב ii. 22., compared with ,מְגוּרַי מִפָּבִיב thus

10., xlvi. 5., xlix. 29.; the frequent use of and by na 7, i. 11, 13., iii. 47, 48., iv. 10., compared with Jer. iv. 6, 20., vi. 1, 14., viii. 11, 21., xiv. 17., xxx. 12.; of D or ypg 77, i. 16., ii. 11, 18., iii. 48., compared with Jer. viii. 23., ix. 17., xiii. 17., xiv. 17.4 Only a few peculiar words, it may be added, are found in Lamentations.

There is therefore no reason to doubt that Jeremiah was the author. And, though the connection between the five poems is not very clearly marked, yet the leading idea is the same, and we need not imagine that all were composed at one time. This will sufficiently account for their independence one of another.]

Josephus", Jerome, Junius, archbishop Ussher, Michaelis, Dathe", and others are of opinion that the Lamentations of Jeremiah were the same which are mentioned in 2 Chron. xxxv. 25. as being composed by the prophet on the death of the pious king Josiah, and which are there said to have been perpetuated by 66 an ordinance in Israel." But, whatever may have become of those Lamentations, it is evident that these cannot possibly be the same; for their whole tenor plainly shows that they were not composed till after the subversion of the kingdom of Judah. The calamities which Jeremiah had foretold in his prophecies are here deplored as having actually taken place, viz. the impositions of the false prophets who had seduced the people by their lying declarations, the destruction of the holy city and temple, the overthrow of the state, and the extermination

'Die Klaglieder erklärt.

2 Keil, Einleitung, § 129. p. 430.

Ibid. pp. 430, 431.; Hävernick, Einleitung, § 315. III. p. 515.

Keil, ibid. p. 431.; where additional places are referred to.

Antiq., lib. x. cap. v.

[ Michaelis and Dathe afterwards acknowledged their error. See Keil, Einleitung, § 128. p. 429.]

of the people. But, though it be allowed that the Lamentations were primarily intended as a pathetic description of present calamities, yet it has with great probability been conjectured that, while Jeremiah mourns the desolation of Judah and Jerusalem, he may be considered as prophetically painting the still greater miseries they were to suffer at some future time; and this seems plainly indicated by his referring to the time when the punishment of their iniquity shall be accomplished, and they shall no more be carried into captivity (iv. 22.).

II. This book, which in our bible is divided into five chapters, consists of five distinct elegies; viz.

1. The prophet begins with lamenting the reverse of fortune of his country, confessing that all her miseries were the just consequences of the national rebellion against God. He then introduces Jerusalem, continuing the complaint, and humbly soliciting the divine compassion. Jahn is of opinion that, in this elegy, Jeremiah deplores the deportation of king Jehoiachin, and ten thousand of the principal Jews, to Babylon. Comp. 2 Kings xxiv. 8-17., and 2 Chron. xxxvi. 9, 10.

He

2. Jeremiah gives a melancholy detail of the dire effects of the divine anger in that extreme misery to which every class was reduced. represents the wretchedness of his country as unparalleled, and charges the false prophets with having betrayed her into ruin. In this desolate condition, the astonishment and by-word of all who see her, Jerusalem is directed earnestly to implore the removal of those heavy judgments which God, in his displeasure, had inflicted upon her. Jahn thinks that this elegy was composed on the storming of Jerusalem by the Babylonian

army.

3. The prophet, by describing his own most severe afflictions, and setting forth the inexhaustible mercies of God, exhorts his countrymen to be patient. He asserts the divine supremacy, and argues that no man has a right to complain, when he is punished according to his deserts. He recommends his fellow-sufferers to examine themselves, and to turn to God with contrite hearts; and expresses his hope that the same Providence, that had formerly delivered him, would frustrate the malice of his present enemies.

4. This exhibits a striking contrast between the present deplorable condition of the Jewish nation and their former flourishing affairs, and ascribes the change chiefly to their profligacy. The people lament their hopeless condition. The elegy concludes with predicting the judgments impending over the Edomites, together with a final cessation of Zion's calamities.

5. This is an epilogue or conclusion to the preceding chapters or elegies. In the Syriac, Arabic, and Vulgate versions, this chapter is entitled the Prayer of Jeremiah; but no such title appears in the Hebrew copies, or in the Septuagint version. It is rather, as Dr. Blayney has remarked, a memorial representing, in the name of the whole body of Jewish exiles, the numerous calamities under which they groaned, and humbly supplicating God to restore them once more to his favour.

III. The Lamentations are evidently written in metre, and contain a number of plaintive effusions composed after the manner of funeral dirges. Bishop Lowth is of opinion that they were originally

1 Bishop Tomline, Elements of Christian Theology, vol. i. pp. 112, 113.

written by the prophet, as they arose in his mind, in a long course of separate stanzas, and that they were subsequently collected into one poem. Each elegy consists of twenty-two periods, according to the number of letters in the Hebrew alphabet; although it is in the first four chapters only that the several periods begin (after the manner of an acrostic) with the different letters following each other in alphabetical order. Thus the metre is more precisely marked and ascertained, particularly in the third chapter, where each period contains three verses, all having the same initial letter. Chaps. i., ii., in like manner, consist of triplets, excepting only the seventh period of the first and the nineteenth of the second, each of which has a supernumerary line. Chap. iv. resembles the three former in metre, but the periods are only couplets; and in chap. v. the periods are couplets, though of a considerably shorter measure. [In ii., iii., iv., the verse beginning with stands before that beginning with y: there is, however, no occasion to believe the text corrupted. Bertholdt and Ewald account for the want of alphabetical structure in v. by supposing that the writer was somehow hindered from putting the last hand to his work.']

Although there is no artificial or methodical arrangement of the subject in these incomparable elegies, yet they are totally free from wild incoherency or abrupt transition. Never, perhaps, was there a greater variety of beautiful, tender, and pathetic images, all expressive of the deepest distress and sorrow, more happily chosen and applied than in the Lamentations of this prophet; nor can we too much admire the full and graceful flow of that pathetic eloquence, in which the author pours forth the effusions of a patriot heart, and piously weeps over the ruin of his venerable country,2

SECTION V.

ON THE BOOK OF THE PROPHET EZEKIEL.

I. Author and date.-II. Canonical authority and genuineness of the prophecies of Ezekiel. III. Their scope.-IV. Analysis of them.-V. Observations on the style of Ezekiel.

-

BEFORE CHRIST, 595-536.

I. EZEKIEL, whose name imports the strength of God, was the son of Buzi, of the sacerdotal race, and one of the captives carried by Nebuchadnezzar to Babylon, with Jehoiachin king of Judah; it does not appear that he had prophesied before he came into Mesopotamia. The principal scene of his predictions was some place on the river Chebar, or Chaboras, which flows into the Euphrates about two

'Keil, Einleitung, § 128. p. 430

2 Dr. Blayney, Jeremiah, pp. 455. &c.; Bishop Lowth, Lectures on Hebrew Poetry, lect. xxii. in fine; Jahn, Introd. ad Vet. Fod. pp. 415-417; Carpzov. Introd. ad Libres Bib licos, pars iii. cap. iv. pp. 177–197.