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verse has a prediction, which most significantly connects the first with the Christian era, and particularizes the locality of Christ's birth. From Gen. xxxv. 19. we see that Ephratah was the ancient name of Bethlehem; "and Rachel died, and was buried in the way to Ephrath, which is Bethlehem 1." Hence, Ephratah became another name for Bethlehem and the two are here coupled to distinguish Bethlehem from another place of the same name, mentioned by Joshua 2. Out of this place, though little among the thousands," i. e. among the divisions into which each tribe was divided, was the Messiah to come forth, or to be born 3, who was to be a ruler in Israel. Bachiene indeed seeks to prove, that Bethlehem is the name of the city alone, but Ephratah that of its whole environs. It is elsewhere distinguished from the Bethlehem in Zebulon by the epithet of Bethlehem-Judah, but is so clearly defined, that no elucidation is necessary as to its geography.

66

3

This place was so small, that in the catalogue of cities belonging to Judah in the book of Joshua, it is omitted; and even in the list of those belonging

1 Gen. xxxv. 19.

2 See Chap. xix. 15, 16.

3 See Gen. x. 14.-xvii. 6.-xxv. 25. 1 Chron. ii. 53. Isa. xi. 1.

See Judg. xvii. 7, 8, 9.-xix. 1, 2.

to Judah after the Babylonian captivity, it is not mentioned. In the New Testament it is denominated a κwμŋ', and though Josephus sometimes styles it a city, he elsewhere calls it xwpiov. Yet though it was too small to be enumerated among the thousands of Judah, where some understand the term chiefs by changing the vowel points, out of it was to proceed the universal ruler.

It is certain, that from this prophecy our Saviour was expected to be born in Bethlehem by the chief Priests and Scribes; for when Herod "demanded of them, where Christ should be born, they said unto him, in Bethlehem of Judea; for thus It is written by the prophet, And thou Bethlehem, in the land of Judah, art not the least among the princes of Judah ; for out of thee shall come a governor, that shall rule my people Israel." The generality of the Jews expected, that Christ would there be born. "Hath not the scripture said, That Christ cometh of the seed of David, and out of the town of Bethlehem, where David was ?" Both St. Matthew and St. Luke record the fulfilment of this prophecy, which contains an allusion to the two natures of the Messiah. The first part has reference to his human, the latter

1 John vii. 42.

to his divine. He was to be born, or to take humanity upon him in Bethlehem; yet was he "from everlasting," eternal as to his Divinity'. Only one gifted by the power of inspiration could have delivered this mystical prophecy. It contains in it the power and the wisdom of God, and rises above all human composition. But this interpretation could only be gained by a further revelation, which tells us of the divine and human existence of the Messiah, in whom alone the prophecy could be accomplished.

Eusebius, Cyril, and several others, imagine the Virgin Mary to have been the object of prophecy in 'the following verse; yet throughout (see ver. 4.) the Messiah is so closely united with God, that the whole fulness of the Divine Power and Majesty is attributed to Him, in a manner which never occurs, when an earthly king is introduced. "The Lord indeed will give strength to his king, and exalt the

1 St. Chrysostom in his Demonstrations to Jews and Gentiles, that Christ is God, forcibly urges the argument; ovros kaì rǹv θεότητα καὶ τὴν ἀνθρωπότητα δείκνυσι· τῷ μὲν γὰρ εἰπεῖν, αἱ ἔξοδοι αὐτοῦ ἀπ' ἀρχῆς, ἐξ ἡμερῶν αἰῶνος, τὴν προαιώνιον ἐδήλωσεν ὕπα αρξιν' τῷ δὲ εἰπεῖν, ἐξελεύσεται ἡγούμενος, ὅστις ποιμανεῖ τὸν λαόν μου τὸν Ἰσραὴλ, τὴν κατὰ σάρκα γέννησιν. And many writers on account of the plural form equally affirm, that his active præexistence before his incarnation at Bethlehem must be unavoidably understood.

horn of his Anointed '," but nowhere does he give to him the full strength of the Godhead2.

NAHU M.

He

THE prophet Nahum called himself the Elkoshite, either because he was descended from one Elkosh, or because he was born at Elkosha, in Galilee. is supposed to have flourished 715 years B. C. His prophecies relate chiefly to the destruction of Nineveh. The following, however, is a remarkable prophecy of our Saviour:

PROPHECY.

66 Behold upon the mountains the feet of him that bringeth good tidings, that publisheth peace! O Judah, keep thy solemn feasts, perform thy vows; for the wicked shall no more pass through thee; he is utterly cut off." Chap. i. 15.

1 1 Sam. ii. 10.

FULFILMENT.

"And how shall they preach, except they be sent ? as it is written, How beautiful are the feet of them that preach the gospel of peace, and bring glad tidings of good things." Rom. x. 15.

2 With respect to the different reading in St. Matthew the explanation is easy, and has been repeatedly given. The prophet refers to the smallness of Bethlehem, and its consequent aggrandisement by the birth of Christ; but the Evangelist interprets the passage according to the latter idea; in both nevertheless the sense is the same. The Evangelist has also written princes for thousands, on the principle which has been stated.

The prophecy foretels the ruin of the Assyrian king and his army, and the rejoicing of the Jews. Peace was to be restored to Jerusalem and Judahdestruction to be awarded to Sennacherib. An invitation was given to the Jews to celebrate their solemn feasts, and to perform their vows in the temple for their deliverance. The Assyrian tyrant was no more to pass through their city; he was to be utterly cut off. But this was only the primary allusion. The full accomplishment would be in the destruction of the enemies of the Church, and the universal preaching of the Gospel; as we plainly see from the first part of the verse, which likewise occurs in Isaiah, and was spoken of Christ.

HABAK KU K.

HABAKKUK is said to have been of the tribe of Simeon, and is supposed to have flourished in the reign of Manasseh; some say in that of Josiah, others, in that of Zedekiah; but the generally received opinion is, that he prophesied under Jehoiakim. Habakkuk is quoted as an inspired person by the Evangelical writers 1.

1 See Heb. x. 38. Rom. i. 17. Gal. iii. 11. Acts xiii. 4.

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