lost, and that Ezra restored the whole by miracle. This is a mere Jewish fable, depending on no higher authority than a passage in the fourth book of Esdras, and is utterly inconsistent with facts recorded in the sacred volume. We know that Daniel had a copy of the Scriptures, for he quotes them, and makes express mention of the Prophecies of Jeremiah. And Ezra is called, " a ready scribe in the Law;" and it is said, in the sixth chapter of Ezra, that when the temple was finished, the functions of the priests and Levites were regulated, “as it is written in the book of Moses." And this was many years before Ezra came to Jerusalem. And in the eighth chapter of Nehemiah, it is said, that Ezra, at the request of the people, "brought the law before the congregation, and he read therein. from the morning until mid day. And Ezra opened the book in the sight of all the people." It is evident, therefore, that all the copies of the Scriptures were not lost during the captivity. This story, no doubt, originated from two facts: the first, that the autographs in the temple had been destroyed with that sacred edifice; and the second, that Ezra took great pains to have correct copies of the Scriptures prepared and circulated. It seems to be agreed by all, that the forming of the present Canon of the Old Testament should be attributed to Ezra. To assist him in this work, the Jewish writers inform us, that there existed in his time a great synagogue, consisting of one hundred and twenty men, including Daniel and his three friends, Shadrach, Meshech, and Abednego; the prophets Haggai and Zechariah; and also Simon the Just. But it is very absurd to suppose that all these lived at one time, and formed one synagogue, as they are pleased to represent it; for, from the time of Daniel to that of Simon the Just, no less than two hundred and fifty years must have intervened. It is, however, no how improbable, that Ezra was assisted in this great work by many learned and pious men, who were contemporary with him; and as prophets had always been the superintendents, as well as writers of the sacred volume, it is likely that the inspired men who lived at the same time as Ezra, would give attention to this work. But in regard to this great synagogue, the only thing probable is, that the men, who are said to have belonged to it, did not live in one age, but successively, until the time of Simon the Just, who was made high priest about twenty-five years after the death of Alexander the Great. This opinion has its probability increased, by the consideration, that the Canon of the Old Testament appears not to have been fully completed, until about the time of Simon the Just.. Malachi seems to have lived after the time of Ezra, and therefore his prophecy could not have been added to the Canon by this eminent scribe, unless we adopt the opinion of the Jews, who will have Malachi to be no other than Ezra himself; maintaining, that while Ezra was his proper name, he received that of Malachi, from the circumstance of his having been sent to superintend the religious concerns of the Jews; for the import of that name is, a messenger, or one sent. But this is not all,-in the book of Nehemiah,* mention is made of the high priest Jaddua, and of Darius Codomannus, king of Persia, both of whom lived at least a hundred years after the time of Ezra. In the third chapter of the first book of Chronicles, the genealogy of the sons of Zerubbabel is carried down, at least, to the time of Alexander the Great. This book, therefore, could not have been put into the Canon by Ezra; nor much earlier than the time of Simon the Just. The book of Esther, also, was probably added during this in terval. The probable conclusion, therefore, is, that Ezra began this work, and collected and arranged all the sacred books which belonged to the Canon before his time, and that a succession of pious and learned men continued to pay attention to the Canon, until the whole was completed, about the time of Simon the Just. After which, nothing was ever added to the Canon of the Old Testament. Neh. xii. 22. Most, however, are of opinion, that nothing was added after the book of Malachi was written, except a few names, and notes; and that all the books belonging to the Canon of the Old Testament, were collected and inserted in the sacred volume by Ezra himself. And this opinion seems to be the safest, and is no how incredible in itself. It accords also with the uniform tradition of the Jews, that Ezra completed the Canon of the Old Testament; and, that after Malachi, there arose no prophet, who added any thing to the sacred volume. Whether the books were now collected into a single volume, or were bound up in several codices, is a question of no importance: if we can ascertain what books were received as Canonical, it matters not in what form they were preserved. It seems probable, however, that the sacred books were at this time distributed into three volumes-the Law; the Prophets; and the Hagiographa. This division, we know to be as ancient as the time of our Saviour, for he says, "These are the words which 1 spake unto you while I was yet with you, that all things might be fulfilled, which are written in the Law, and in the Prophets, and in the Psalms, concerning me." Josephus, also, makes mention of this division, and it is by the Jews, with one consent, referred to Ezra, as its author. *Luke xxiv. 44. In establishing the Canon of the Old Testament, we might labour under considerable uncertainty and embarrassment, in regard to several books, were it not, that the whole of what were called the Scriptures, and which were included in the threefold division, mentioned above, received the explicit sanction of our Lord. He was not backward to reprove the Jews for disobeying, misinterpreting, and adding their traditions to the Scriptures, but he never drops a hint that they had been unfaithful, or careless, in the preservation of the sacred books. So far from this, he refers to the Scriptures as an infallible rule, which "must be fulfilled,"* and "could not be broken."+ "Search the Scriptures," said he, "for in them ye think ye have eternal life, and they are they which testify of me." The errors of the Sadducees are attributed to an ignorance of the Scriptures; and they are never mentioned but with the highest respect, and as the unerring word of God. The apostle Paul, also, referring principally, if not wholly, to the Scriptures of the Old Testament, says, "And that from a child thou hast known the holy Scriptures, which are able to make thee wise unto salvation. All Scripture is given by inspiration of God."§ They are also called by this apostle the Oracles of God; the Lively Oracles; the Word of God; and when quotations are made from Mark xiv. 49. + John x. 35. |