ZEPHANIAH, B.C. 640-609, revives the prophetic office again after
fifty years' interval. It seems that God left the people to themselves
during the reign of the wicked King Manasseh, and first whey Josiah
had ascended the throne the voice of God was again heard. This prophet
announces the approaching judgment upon Judah on account of their
idolatry and other sins. Baal, with his black-robed priests (chemarin),
and Moloch are to be cut off, men and beasts, fowls {361} and fishes
to be consumed (chapter i). In the second chapter he predicts the
overthrow of the Philistines, the Moabites, Ammonites and Ethiopians,
as well as the desolation of the great Assyrian capital, Nineveh. The
book closes with promises of a restoration yet future.
JEREMIAH, B.C. 628-585, was called to the prophetic office some years
before the death of Zephaniah. His prophecies are delivered in various
places. He commences in his native place, Anathoth, but he was soon
compelled to flee from here on account of his persecutions; wherefore
he took up his residence in Jerusalem. During the reign of Josiah and
Jehoahaz he continued his ministry uninterrupted, but when Jehojachim
ascended the throne, Jeremiah was incarcerated and sentenced to death,
although the sentence was never carried out. In prison the prophet
committed his message to writing and commissioned one Baruch to read
it in the temple on a fast-day. The reckless monarch, after having
heard a few pages, had the roll cut to pieces and burned. During the
reign of the next king, Jehojachin, the prophet again utters a voice of
warning, but without effect. Zedekiah became king. Nebuchadnezzar, the
king of Babylon, besieged Jerusalem, but withdrew on hearing that the
Egyptians were coming to rescue. On this occasion the prophet delivered
the prediction that the Chaldeans should come again and take the city
and burn it with fire. Having delivered this message he left Jerusalem,
as did, according to the Book of Mormon, at the same time another
righteous man with his family, Lehi. But Jeremiah was apprehended and
thrown into prison, where he remained until the city was taken by
Nebuchadnezzar.
The incarceration of the prophet of God was the sin that filled the cup
of iniquity of the Jews at this time, and it brought speedy judgment.
The Babylonian king gave the prophet the choice of following the
captives to Babylon or to remain with the remnant. He chose the latter;
and from this time all his endeavors are to turn the people to God,
promising them that if they would do so, God would yet build them up
in their desolate country. But they did not listen to his advice. They
left the country and emigrated to Egypt, bringing the prophet with them
(chapter xliii). Here he once more lifts up his voice, trying to induce
the people to turn to the Lord. After this we hear no more of him.
Tradition says he was put to death in Egypt by his own people.
Among the predictions of this remarkable prophet, we note the
following: The fate of Zedekiah (xxxiv, 2, 3); the {362} precise
duration of the Babylonian captivity, viz., seventy years (xxv, 11,
12); the downfall of Babylon and the return of the Jews (xxix, 10-14).
There are also many predictions concerning Messiah, whom he calls
"Jehovah our righteousness." The final salvation of Israel is set forth
in many passages: iii, 15-18; xxxi, 31-34; 1, 4, 5.
As the predictions of Jeremiah are not chronologically arranged, and no
clue is left as to their true chronological order, it is sometimes very
difficult to decide which predictions have already been fulfilled and
which refer to events yet future. Only through the Spirit of revelation
can this be determined.
HABAKKUK, B.C. 612-598, is thought to have lived in Judea shortly
before the captivity. If this supposition is correct, he was
contemporary with Jeremiah. The prophet commences his book with a
lamentation over the sins of Judah, foretelling the judgment that was
to be poured out over the people through the invasion of the Chaldeans.
Then the destruction of the Chaldeans is shown unto him in a vision
(chapter ii), and the book closes with a song, composed probably for
the use of the people in public worship, and designed to comfort them
under the coming afflictions.
DANIEL, B.C. 606-534, was born shortly before the Babylonian captivity
and carried to Babylon in his eighteenth year. Here, through his
faithfulness to his God, he soon rose to an eminent position, and
retained his power during both the Babylonian and the Persian
dynasties. He prophesied during the whole of the captivity, his last
two prophecies being delivered two years after the return of the
captives. He did not return to Palestine, but died in Babylon, at least
ninety years old.
The first six chapters are a historic record, setting forth the events
which led to the recognition of Daniel as a prophet of God, also the
conversion of Nebuchadnezzar, the fall of Belshazzar and the promotion
of Daniel to the office of a president over one hundred and twenty
princes "who should be over the whole kingdom." This historic record
is interwoven with predictions relating to the various kingdoms of the
world. Thus in the second chapter we see before us, as in a beautiful
panorama, a succession of kingdoms until the kingdom of God is being
established, "never to be destroyed," "but it shall break in pieces and
consume all these kingdoms, and it shall stand forever."
This prediction is distinct and clear, yet the remark made repeatedly
before is applicable here: Revelation is necessary {363} in order to
understand the details of its fulfilment. That God in the last days
will establish an everlasting kingdom, is foretold plainly enough.
But "except a man be born again, he cannot see the kingdom," so that
the prediction given does not exclude the necessity of continuous
revelation. Through revelation Daniel was enabled to predict the
establishment of this kingdom; through revelation only can we perceive
the establishment thereof and recognize its existence.
The second part of the book is prophetic and comprises in its wonderful
views events from the time of Daniel to the final resurrection of the
dead. It is an epitomized history of the world, written in advance of
the events.
In chapter vii, the Babylonian, Medo-Persian, Grecian and Roman empires
are represented by the four beasts: a lion, a bear, a leopard and a
fourth beast "dreadful and terrible, and strong, exceedingly." This,
the Roman beast (or kingdom) has ten horns, among which a "little horn"
came up, having "eyes like a man and a mouth speaking great things."
The prophet follows the proceedings of this beast and particularly the
little horn until "the ancient of days" sits in judgment. Note that
the whole of this vision has reference to the four empires in their
religious connection with each other, as the dream of Nebuchadnezzar
(chapter ii) represents them in their political connection. The "little
horn" is therefore to be understood to represent the papal power, which
afterward is said to have a time of twelve hundred and sixty years
allotted to its blasphemous rule, after which time comes the triumph of
the "Saints of the Most High."
In the eighth chapter the prophet has a vision concerning the
Medo-Persian and the Grecian empires, the second and the third "beasts"
of the previous vision. The Medo-Persian empire is represented by a
ram with two horns, and the Grecian by a goat having a "notable horn,"
Alexander the Great, between its eyes. The conquests of Alexander are
described, and also the divisions of his kingdom into four parts.
Then rises "a little horn" as in the previous vision, a false, crafty
tyrant, probably Antiochus Epiphanes, whose character is outlined,
and whose oppressions of the people of God causes Daniel to faint and
feel sick for many days. That this little horn represents Antiochus
Epiphanes is a view entertained by the most ancient writers, but this
does not exclude the probability that the papal power is also referred
to as the complete fulfilment of this part of the prophecy. What
Antiochus was to the Jews during the time of the Maccabees, the papal
power has been to the Church of Christ in all ages.
{364} The ninth chapter contains a prayer offered by the prophet in
behalf of himself and his people. He particularly supplicates God to
again restore the sanctuary in Jerusalem. As an answer to this prayer,
Gabriel appears and informs him of the precise time for the coming of
Messiah, "to finish the transgression, and to make an end to sin, and
to make a reconciliation for iniquity, and to bring in everlasting
righteousness and to seal up the vision and prophecy, and to anoint
the most Holy:" In seven weeks, or in forty-nine years, reckoning from
the decree of Artaxerxes, 457 B.C., the walls of Jerusalem were to be
rebuilt, though in times of great trouble. In sixty-two weeks, or four
hundred and thirty-four years, Christ was to appear, and in the midst
of one week, that is after three years and a half, to be slain.
In the tenth chapter we are allowed to cast a glance behind the veil,
and contemplate the wonderful fact that heavenly messengers are
employed to convey intelligence to holy men, and that they, while so
doing, have to overcome opposing powers, much as mortal men have in
the performance of their duties. A divine messenger has been sent to
instruct Daniel concerning some records in "the Scripture of Truth," a
heavenly record, but this messenger is met and opposed by "the prince
of the kingdom of Persia," whereupon a struggle that lasts for twenty
days follows. The victory would apparently have been dubious had not
Michael himself come to the assistance of the messenger.
In the eleventh chapter, the things noted in "the Scripture of Truth"
are detailed. These things commence with the history of Persia. Four
kings are foretold: Cambyses, Smerdis, Darius and Xerxes (_v_. 2).
Then follows a prediction of Alexander the Great, his history and his
successors in "the South" (Egypt) and the North (Syria) down to the
time of Antiochus Epiphanes (_v_. 3-29). Then follows the conquest of
Syria by the Romans "Chittim," (_v_. 30), with the rise of the papal
power (_v_. 31-89). The character of this power and many of its corrupt
doctrines are here predicted with minuteness. Then come the invasions
of the Saracens (the king of the South) and of the Turks (the king of
the North). The countries to be conquered by the Turks are enumerated
(_v_. 41-43), as are also those that were to escape. The chapter closes
with a prediction concerning the end of the Turkish empire, yet to be
fulfilled: "He shall plant the tabernacles of his palace between the
seas in the glorious holy mountain; yet he shall come to his end, and
none shall help him."
The first verse of the twelfth chapter predicts the full deliverance
{365} of the Jewish nation through the interposition of "the great
prince," Michael, an event to be looked for after the fall of "the king
of the North," or the Turkish empire, and the next verses refer to
the resurrection of mankind. The book closes with some chronological
statements, unintelligible even to the prophet, himself (_v_. 8),
but the promise is given that at the end of time many shall receive
knowledge concerning these predictions (_v_. 4), a promise which
evidently implies renewed revelations. For how could these things in
the last days be known without such revelation, any more than Daniel
could know them without revelation?
One thing is noticeable all through this prophetic record. Each new
vision requires a new revelation from God. Daniel is constantly
seeking knowledge from God concerning the right understanding of the
visions given, and it is only through this means that he receives
his knowledge. Continuous revelation was necessary to this the most
remarkable prophet of the ancient world. So it is to us, if we want to
understand the plans and purposes of the Almighty. Where there is no
revelation spiritual darkness prevails, notwithstanding the plainest
writings of God. A Belshazzar and the whole collegium of learned
priests may see on the wall the "Mene, mene, thekel, upharsin," but
a Daniel, a man in constant communication with God, is required to
interpret it according to its right meaning.
EZEKIEL, B.C. 595-574, was carried captive to Babylon at the first
invasion of Nebuchadnezzar, eleven years before the destruction of
Jerusalem. He was contemporary with Jeremiah and Daniel, but lived some
two hundred miles north of Babylon on the banks of the river Chebar.
Tradition has it that he was put to death by a fellow-exile whom he had
rebuked for idolatry.
The predictions of this prophet were delivered, some before and some
after the destruction of Jerusalem by Nebuchadnezzar. Before this event
he calls upon the people to repent and warns them against seeking aid
of the Egyptians. He assures them that the fall of their beloved city
was now unavoidable. When the Chaldean king commenced his siege of the
city, God revealed this to the prophet in his exile: "Son of man," God
says to him, "write thee the name of the day, even of this day: the
king of Babylon set himself against Jerusalem this same day" (xxiv,
2). This was in the ninth year of his captivity. Three years later he
received the intelligence that the city had fallen (xxxiii, 21). During
this period all the predictions of the prophet are directed against
{366} foreign nations. After he had heard of the fall of Jerusalem,
his principal object in view is to comfort the people with promises of
restoration and future blessings.
The closing chapters (xl-xlviii) of the book of Ezekiel undoubtedly
refer to events yet future. The descriptions of the glorious building
there given will no doubt once be recognized in a structure hereafter
to be reared by the people of God. But as yet, like all unfulfilled
predictions, much of it is obscure and cannot be understood until the
light of revelation removes all obscurity therefrom.
OBADIAH, B.C. 588-583, is supposed to have prophesied during the period
between the fall of Jerusalem and the conquest of Edom, five years
later. On this supposition, he was a contemporary of Jeremiah, Ezekiel
and Daniel.
His predictions are directed against the Edomites. And he especially
points out that there was a great difference between the judgments
executed upon Judah and upon Edom. For Judah should again be raised
from her present fall and finally possess not only Judea, but also the
land of the Philistines and that of the Edomites, while Edom should be
"as though they had not been" (_v_. 16), a prediction that has been
remarkably fulfilled to our own day. And while Edom is thus utterly
swallowed up, "saviors shall come upon Mount Zion to judge the Mount of
Esau, and the kingdom shall be the Lord's" (_v._ 21).
Three nations were foremost in afflicting the ancient people of God,
viz.: the Assyrians, the Chaldeans, and the Edomites. Three prophets
were commissioned by the Lord to announce the judgment upon these three
nations: "Nahum foretells the destruction of the Assyrians, Habakkuk of
the Chaldeans, and Obadiah of the Edomites."