Lord." But there was no deep or lasting national repentance. A few, doubtless, here and there hearkened to the words of the prophets, and humbled themselves before God; but the great body continued as rebellious as before. With disobedience and idolatry came every form of immorality. How severe are the words of Hosea and Amos addressed to the people of the Northern kingdom: "The Lord hath a controversy with the inhabitants of the land, because there is no truth, nor mercy, nor knowledge of God in the land." (Hos. iv. 1.) Amos declares that God had sent many punishments upon them, but they had sinned more and more. At Bethel and Gilgal they worshipped idols, the poor were oppressed, the rich lived in selfish luxury. Judges were bribed, the Sabbath was desecrated, and the whole land polluted.

But

In a few years after these two prophets had witnessed in vain to the Northern kingdom, its destruction came (722 B.C). A little before its overthrow there was a gleam of outward prosperity under Jeroboam, who was a wise and able ruler. He freed his people from the yoke of the Syrians, restored the kingdom to its former bounds, and made it strong in the eyes of men. it was, as seen by prophetic eyes, inwardly full of evil and corruption. Great political confusion and discord followed his death, and the throne became the prey of the most daring and unscrupulous aspirant. In the space of two hundred and fifty years after the division of the kingdom, there were nine dynasties and nineteen kings, and two short periods of anarchy. It was natural that the help of Assyria, now the dominant power, should be called in by rival claimants; and when Hoshea, the king, refused to pay tribute, the Assyrians conquered the land, and carried a great part of the people into captivity. Such was the end of the kingdom of Israel.

In the kingdom of Judah, there was not the same rapid decay. The Davidic succession to the throne was not disputed; and several of the kings were zealous for the honor of Jehovah, and were able to effect salutary though transient reformations. But idolatry could not be rooted out, nor was there any true reliance upon the power of Jehovah to defend them from their enemies. Nor did the destruction of the kingdom of Israel warn them, and bring them to genuine confession. On the contrary, as the prophets became more and more definite in their utterances respecting the anger of Jehovah and the approaching overthrow, the pride of the people and their stubbornness increased. Without faith in Divine help, the rulers essayed to secure their safety by appealing, now to Egypt, and now to Assyria. And even after the time of the end had come, and the king Jehoiachin and his princes had been carried to Babylon (598 B.C.), those that remained behind in Judah, in complacent blindness fancied that all danger of further invasion was passed. For twelve years under Zedekiah time was given for repentance, but without effect. We read that "Zedekiah did that which was evil in the sight of the Lord." This last opportunity to repent not being rightly used, the destruction of the kingdom of Judah soon came. The servants of Nebuchadnezzar "burnt the house of the Lord, and the king's house, and all the houses of Jerusalem, . . . and brake down. the walls of Jerusalem round about." The words of God by the mouth of His prophets were fulfilled; the time of the captivity had come.

CHAPTER XIV.

MESSIANIC BELIEF IN THE PROPHETS DOWN TO THE EXILE.

WE may find in a recent landscape-painting an illustration of what meets the eye as we open the pages of written prophecy. In this painting we have before us in the foreground a highway with its passers-by and its various activities, and beyond this and low down in a broad valley, a lake lying in deep shadow; and still beyond, a range of hills, their highest points shining in the sun. Thus, in the prophetic picture, in the foreground is the active present, the events political and religious which occupy national attention; and more remote, and dimly seen in the future, is the time of captivity and exile; and still beyond this, and far distant, is the glory of the Messianic Kingdom. The prophetic eye does not, indeed, look upon a lifeless canvas, upon moveless figures: the present is ever changing; each prophet has his own distinctive point of view, and the time of the exile is ever drawing nearer. But the great features of the prophetic landscape remain unchanged; only, as the day of overthrow approaches, the present becomes more full of movement and of historic detail, as is seen in Isaiah and Jeremiah, and the prophet's word becomes more circumstantial and minute. We see before us the tumult of peoples, the marching of armies, the siege of cities: all

Over

is excitement and turmoil, anxiety and alarm. the sky the clouds are gathering; but through the deepening darkness the Spirit of God in the prophets points ever to the promised Kingdom, that the faithful may be saved by hope.

As was to be expected, there is great variety in the details. What is distinct and full in one prophet, is often indistinct and partial in another. This has its explanation in part from their differing mental constitutions and spiritual endowments, and in part from the differing circumstances of their times, and consequent varying points of view; the future always, in prophetic utterance, being presented in a certain correspondence to the present. As the day of national overthrow draws nearer, the utterances are more express and minute, both as to the nation by which it is to be effected, the extent of the dispersion, its duration, and other matters necessary to be known by those who have part in them.

Let us first sum up the chief points of agreement in their presentation of the future by the prophets of this period.

1. The day of God as impending, -a day of righteous retribution, in which He will manifest His holiness and justice in the punishment of the evil; but the end of which is to bring to repentance, and to prepare the way for His universal Kingdom. His judgments affect, first and chiefly His own people in their overthrow and captivity; then the heathen nations also, not only those in immediate relation to His people, but all on the earth.

2. The regathering of the tribes, the restoration of a remnant purified by Jehovah's discipline, their reconstitution, and His return to dwell among them at Jerusalem, and the blessings spiritual and temporal that follow.

3. The universal Kingdom of Jehovah. Those persistently rebellious among the nations are cut off: the residue become obedient, and are taught of the Lord, and partake of the blessings of His rule. The mention by these prophets of the Son of David as the universal King, will be considered later.

Let us now briefly pass in review the prophets of this period, in chronological order, noting the particulars just mentioned. Of Joel, the earliest (850 B.C.), we have already spoken in part. He sees in the present judgments of God upon the people the signs that "the day of the Lord" is approaching, "a great and terrible day:" the people will go into captivity, and their land be possessed by their enemies. (iii. 1, etc.) There will be a time of universal war; Jehovah will sit in judgment on the nations, for their oppression of His people; "the harvest is ripe," "their wickedness is great." (iii. 13, etc.) The sun, moon, and stars will be darkened, the heavens and the earth will shake. But the Lord will be the hope and strength of His people: a remnant will be delivered, and upon them will He pour out His Spirit, and through them there will be deliverance to all who shall call on His name. (ii. 28, etc.) Then will Jehovah dwell in Zion, and His holy city no more be defiled by strangers, and to spiritual He will add all forms of temporal blessings. (iii. 17, etc.)

In Amos (about 800 B.C.) the utterances are clear as to the judgments to come on the people, the more severe because of their greater sin as His chosen. (iii. 1, etc.) His chastisements had not availed to bring them to repentance; therefore, He has punished them. (iv. 6-12.) But sorer punishments are to come; they shall go into captivity beyond Damascus (v. 27); He will scatter them among all nations. (ix. 9.) But His purpose will not fail, only the sinners among them shall