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black catalogue of crimes, the King of heaven beheld the insult offered to his beloved Son, and Jehovali arose to punish thy rejection of Jesus the Messiah, whom

ye would not have to reign over you.” The crimes of Jerusalem were of the blackest and most awful character, and her punishment was tremendously dreadful.* The Israelites, once the peculiar favourites of Heavent-nursed in the lap of plenty, instructed in the oracles of Godblessed with the temple of Jehovah-taught to adore the God of truth whom their forefathers worshipped ; this people, who once had the Lord for their Law-giver and King,1 were compelled to bow beneath the oppressive power of arbitrary despots—the law of truth was exchanged for the tyrant's mandate equity and justice were banished the walls of Salem, and despotism, oppression, blasphemy, and pride, reigned within that devoted, miserable, city. Anarchy and confusion ruled that senate and sanctuary, once as gloriously distinguished from the rest of the world by the purity of its government, as by the richness and elegance of its buildings. Jerusalem was devoted to destruction, and she sunk beneath

+ Deuteronomy iv.7.

* Matthew xxiv, 21.
# Deuteronomy iv. 5, 8.

the accumulated horrors of war, famine, fire, and pestilence. Internal faction and a foreign foe reduced that beauteous city and magnificent sanctuary, to a heap of ruins. The temple fell-not all the commands, promises, or threats of Titus, could save that splendid edifice from destruction; the people of the prince, regardless of their general's orders, helped to complete the work of desolation ;—but prophecy was fulfilled, Jerusalem was overwhelmed with the flood of divine vengeance, and desolation prevailed even unto the end of the war.


And he shall confirm the covenant with many for one week; and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate.. Daniel ix. 27.

SOME writers consider this verse prophetical of the desolate state of Jerusalem under Antiochus Epiphanes, that sacrilegious monarch who impiously profaned the sanctuary of the God of Israel.

By nim the temple was ransacked and despoiled of its holy vessels; its golden ornaments pulled off; its hidden treasures seized; and an unclean animal offered on the altar of burnt-offerings. Thus did this impious Syrian king dare profane the altar and temple dedicated to Jehovah. Neither was this all; Jerusalem again felt the force of his horrid cruelty and profaneness; men, women, and children, were either slain or taken captive; and the houses and city walls were destroyed. The Jews were not allowed to offer burnt offerings or sacrifices to the God of Israel-circumcision was forbidden-they were required to profane the Sabbath, and eat the flesh of swine, and other beasts forbidden by their law*—the sanctuary dedicated to Jehovah was called the temple of Jupiter Olympius, and his image set up on the altar-idol temples and altars were erected throughout all their cities—and the Holy Scriptures destroyed whenever they were met with-and death was the fate of those who read the word of the Lord. The most horrid and brutal cruelties were inflicted on such as chose to obey God, rather than this Syrian monster. Jerusalem was overspread by his abominations; desolation was indeed poured out “ upon the desolate” when Antiochus Epiphanes held the blood-stained sceptre,

* Leviticus xi. 2, 7, 8.

this verse,

emblem of satanic power. Yet, closely as these circumstances resemble the description given by the prophet's vision, we cannot think it is the event alluded to in this prophecy. Daniel, in the three preceding verses, speaks of the Messiah, and the final destruction of the city and sanctuary: by Antiochus the temple certainly was not destroyed. In the eleventh chapter there appears a striking prophecy of the events which happened in Jerusalem during the dominion of the Syrian tyrant, but we cannot think he is alluded to in any part of the ninth chapter.' The first clause of

“ He shall confirm the covenant with many,” cannot refer to Antiochus, but alludes to the same glorious person mentioned in the preceding verses. The latter part of this verse may with propriety be considered as a continuance of the prophecy of Jerusalem's final destruction, as it occurred under Titus. To Jesus the Messiah we direct our eyes. The one week, or the midst of the week, (seven years half expired,) alludes to the time of his Public Ministry, which was three

and a half; during which period he declared, the design of his mission was to confirm the well-ordered covenant of redemption and peace, which was drawn up in the counsels of eternitysealed on earth with the blood of the Incarnate God


signed in the presence of Jehovah, angels, men, and devils-registered in the court of Heaven-and proclaimed good and valid by the resurrection of Jesus from the dead, and the outpouring of the Holy Spirit.* It is true, the sacrifices and oblations of the temple service did not cease immediately on the death of Christ, they were continued some little time after that event; but they became unnecessary, they had lost their value, and were but idle ceremonies and useless rights, when the thing signified was accomplished. At best, they were only types of the Lamb of God, the blood of that one great sacrifice, which alone “cleanseth from all sin.” It is not possible for the blood of bulls or goats to take away sin.” No, the sacrifices and ceremonies of the Mosaic economy were only efficacious so far as Christ, the substance, was viewed through the shadow.t In less than forty years after the death of Christ, the sacrifices and oblations ceased, for the temple was demolished. A spot so deeply stained with crime, needed the fire of divine vengeance to consume it from the face of the earth : it was erected for the worship of the God of Israel, but was

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