Text problem in the
book
333.*
Keep Your Card in this Pocket
Books will be issued only on presentation
of proper library cards.
Unless labeled otherwise, books may be
retained for four weeks. Borrowers finding
books marked, defaced 6r mutilated are ex-
pected to report same at library desk; other-
wise the last borrower will be held responsible
for all imperfections discovered.
The card holder is responsible for all books
drawn on his card.
No books issued unless penalties are paid.
Lost cards and change of residence must
be reported promptly.
Kansas City, Mo.
Keep Your Card In ttiis Pocket
ESSMTC.; 3PEOKEECY
THE PREDICTION OP THE FULFILMENT -OP REDEMPTION
THROUGH THE MESSIAH
A CRITICAL STUDY OF THE MESSIANIC PASSAGES
OF THK OlD TESTAMENT IN THE ORDB&
CHARLES AUGUSTUS BKTGGS, D.D.
IDWAID BOSIS60H PaOFESSOB Of BIBLIOA1 IDEOLOOT IN TEX UKIO.t IHXOLOOIOAIi
r, siw TOOK.
SECOND EDITION.
NEW TORE
CHARLES SCRIBNER'S SONS
1895
COPTEIQHT, 1886,
BIT CHARLES SCRIBNER'S
PREFACE.
MESSIANIC PROPHECY is the most important of all themes ;
for it is the ideal of redemption given by the Creator to
our race at the beginning of its history, and it ever abides
as the goal of humanity until the divine plan has been
accomplished. There is no lack of works upon this
subject. They are strewn along the Christian centuries
in great abundance. And yet there are very few of
them that have more than a transient value ; for they
either use Messianic Prophecy as a sword with which to
smite the Jew or the infidel ; or else as a crutch for a
feeble faith in Christ and Christianity. There are very
few of them that show any real inteiest in the theme
for itself; there are still fewer that are animate witL
love and devotion to this greatest of all subjects.
Messianic ^^ropliecy has been too much dominated
by the apologfctncol and the polemical interests, and the
historical and the dogmatic bearings of the theme have
been too much neglected.
This has given occasion to another common fault in
the treatment of the subject. It has not been grasped
as a whole and treated by a comprehensive method.
Messianic Prophecy does not come to an end with the
canon of the Scriptures of the Old Testament, as is
commonly supposed. It assumes the same relative
position in the Scriptures of the New Testament; and it
vil
viii PREFACE.
is the crown of the system of Christian doctrine. Hence
it divides itself into three great sections : the Messianic
Prophecy of the Old Testament, the Messianic idea of
the New Testament, and the Messianic ideal in the
history of Christian doctrine. No one can adequately
treat of any one of these sections until he has made a
comprehensive study of the whole subject.
The volume now given to the public is designed to be
the first of a series that will cover the whole ground.
It treats of Prophecy in general, of Messianic Prophecy
in particular, and then traces the development of the
Messianic idea in the Old Testament, concluding with a
summary of the ideal therein unfolded. It will remain
for a second volume to show how far this ideal has been
fulfilled by the first advent of the Messiah, and how far
it remained unfulfilled and was taken up into New
Testament Prophecy and carried on to a higher stage of
development. A third volume should trace the history
of the Messianic ideal in the Christian Church, and
show its importance in the development of Christian
doctrine.
Many of our readers will be surprised to find so little
reference to the fulfilment of the prophecies. This has
commonly been regarded as the most important thing.
Accordingly, the prophecies have been studied from the
point of view of their supposed fulfilment, and their
original meaning and their relation to the system of
Messianic Prophecy of the Old Testament have been
overlooked. Some prophecies have risen into dispro-
portionate prominence and have been exaggerated, while
other prophecies of equal and even greater importance
have been undervalued, and in some cases entirely
neglected. The Messianic ideal of the Old Testament
should be treated by itself and for itself, in order that
it may be understood as a system in its proportions and
PBEFACE. U
in the inter-relations of its parts I have not been able
to escape altogether from the question of fulfilment,
It is probable that a more rigid adherence to the plan
that has been proposed would have excluded not a few
references to the fulfilment that have found their way
into the footnotes and even into the text. But it was
not my purpose to undervalue the question of: the fulfil-
ment of the prophecies, and I did not care to be too
strict in this matter. Furthermore, it was designed to
treat the fulfilment in its proper place. I have given a
summary of the Messianic ideal of the Old Testament at
the close of this volume. It will be the work of the
second volume to show how far that ideal has been
realized in Christ and Christianity, and what still
remains to be fulfilled.
I have not entered into the history of the interpreta-
tion of the passages, but have given the several interpie-
tations, chiefly in footnotes, in order to explain those that
have been adopted, and to discriminate them from others.
The history of the interpretation of the Messianic ideal,
according to the proposed scheme, comes into considera-
tion in the third volume of the work.
The present volume traces the Messianic idea in its
development in the Old Testament Scriptures. It does
not enter into the Messianic idea of the apocryphal
books, or of the Apocalypses, or of the Jewish sects of
the four centuries, in the m'dst of which the first advent
occurred, because the Messianic idea of the Old Testament
is complete in the canon of the Old Testament. The
Messianic ideas of the later Jews have their proper place
as an external historical frame in which to set the
Messianic idea of Christ and His apostles.
I have given the Messianic passages of the Old Testa-
ment in English translation, with a very few exceptions
where they were of too great length. These translation*
X PKEFACB.
have been made from the original text. They have been
revised in order to conform with .the Revised Version
whenever it seemed best so to do, partly because it
seemed desirable to recognise and take advantage of the
labours of those eminent scholars who have so recently
given it to the world ; and partly because I am of the
opinion that any future revision must take its departure
from this vantage ground. In some cases the Revised
Version has been followed closely ; but in the main it
has been used freely and has been departed from not
only when fidelity to the original text required it, but
also in many cases where I have preferred other render-
ings that have become familiar by long use. These
renderings are the product of the critical and historical
study of the original text, and are not proposed as sub-
stitutes for the renderings of the Revised Version or the
Authorized Version, which aim at a version for public
use.
The author has preferred to transliterate technical
words and explain them in footnotes, rather than to trans-
late them inadequately or by uncertain renderings. The
divine names Jahwh, 'J31, 'Adonay, Shudday, *Myon, Jah,
have not been translated, because they are proper names
of the Deity in most passages, and any translation misses
the sense. 'Mohim has been translated God, except in a
few passages where it also is used as a divine name*
These names are unfamiliar to the English reader, but if
he will attend to their use in the successive passages
he will observe the importance of the discrimination.
Shades of meaning will attract his attention that he
could never discover in any version that translates them.
The neglect to distinguish between 'Mohim and 9 M not
only obscures the difference in meaning, but also dis-
regards the use of *M as a proper name in passages
where that use is of some importance. It is necessary
PREFACE. XI
in a few words to explain my transliteration of mrv bj
Jahveh. I reaffirm what I have said elsewhere, 3 It
represents the Deity as an ever-living and acting person,
who enters into personal relations with His people, and
would have them address Him by a proper name in their
personal approaches unto Him in prayer and worship.
The later Jews, influenced by feelings of profound
reverence, which soon passed over into superstition,
abstained from pronouncing this name, and substituted
for it usually ^HK, " Lord ; " or where rna* rnn 11 occurred,
DTibtf, " God" Hence the Massoretes pointed rnn* with
the vowel-points which belong to ^IK or D^K, in order
to indicate that these other names of God were to be
used in place of mrp ; and so the original pronunciation
of nirv became lost. Hence in the LXX. and in most
translations "Lord," or its equivalent, is substituted for
nw- The word " Jehovah " is sometimes used in English
for this word. But it is a linguistic monstrosity.
Scholars are generally agreed that the original pronuncia-
tion was Jahveh (the / pronounced * as y). There can be
little doubt that the substitution of " Lord " for Jahveh
in the translation of the Hebrew Scriptures and in the
Jewish Rabbinical Theology, has been associated with an
undue stress upon the sovereignty of God. The Old
Testament revelation in its use of mrp emphasized rather
the activity of the ever-living personal God of revelation.
The doctrine of God needs to be enriched at the present
time by the enthronement of the idea of the living God
to its supreme place in Biblical theology, and the
dethronement of the idea of divine sovereignty i'rom its
usurped position in dogmatic theology. Many English
scholars prefer the transliteration YaJiveh or YaJiwA
I prefer Jahveh, because of its common use by foreign
scholars. I should have no objection to the other trans*
1 Presl. Mewew, July 1885, p.
Xii PREFACE.
liberations if scholars would agree to any one of them
Jahveh is a brief, terse, and euphonious word, that has a
wealth of meaning and of reminiscence of Biblical
passages to all who are familiar with the Hebrew text.
It is the name that God Himself gave to His people ;
and if any name should be correctly pronounced and
written, it would seem that it should be this one above
all others.
The great majority of the passages are given in the
lines and strophes of Hebrew Poetry. This part of the
work has cost the author a large amount of severe labour.
It has, however, opened up many new problems, and
solved many perplexing questions. The author is well
aware that there is a large amount of scepticism among
Hebrew scholars as to the measurement of the lines and
the strophical organization of Hebrew poetry, but this is
due chiefly to the long-continued neglect of the subject,
and to prejudices begotten partly by an ultra-conservative
dislike of so-called novelties and by a timid clinging to
the Massoretic system of accentuation. Those who are
entitled to rank as authorities in the department of
Hebrew Poetry have not doubted that there was some
system of strophical arrangement, and some principles by
which the lines were arranged ; for how else could
Hebrew poetry be Poetry ? The principles that have been
followed in the arrangement of the lines and strophes
have been tried by some years of study and teaching, and
have been applied with success to the greater part of the
poetry of the Old Testament. These principles have
enabled the author to discover several pieces of poetry in
the Old Testament that have been previously unknown.
I am assured of the correctness of these principles, and
also of that arrangement of the great majority of tho
passages that is given in the book. But some of the
passages are so difficult that the arrangement that I have
PBKFACE. Xill
given is tentative rather than final. The whole is sub-
mitted to the judgment of the candid scholar who has
eyes to see the beauties of Hebrew Poetry, I have come
to the conclusion that it would be no great task for an
English poet to reproduce the entire body of Hebrew
Poetry in corresponding English poetry of the same
rhythm and strophieal organization. If a real poet
should perform this work he would confer an inestimable
boon upon the English-speaking race, and give a version
of the Old Testament that would be better adapted for
popular use than any English vers.on that translates
Hebrew poetry into English prose.
The original text of all the passages has been studied
in accordance with the principles of Textual Criticism.
The Massoretic text not infrequently errs when compared
with the ancient versions, and there are not a few
passages where the principles of Hebrew Poetry aid us to
a better text than that of any of the ancient authorities.
No true scholar will despise critical conjecture in "cases
where the external evidence is unsatisfactory, and the
text is manifestly corrupt. The author has taken great
pains in tins department of his work. The results are
found in the translation, but the explanation of these
results are given in the footnotes. These results will
not please those who esteem the Massoretic text as well-
nigh infallible. We have no hope of overcoming the
prejudices of such scholars. We have done our work for
those who have faith in the principles and methods of
the Science of Textual Criticism. 1
A most difficult task, that could not be avoided, was
the arrangement of the passages in the order of their
historical origin. A mechanical arrangement of the pas-
sages after the traditional method pursued by Hengsten-
berg, J. Pye-Hmith, and most scholars who have written
1 Bee my ft'Mwal Ftudfo p. 138 seq.
PBEFACE.
upon Messianic Prophecy would have been an easy task
But this method gives us nothing better than a string ol
exegetical papers without organic connection. Messianic
Prophecy is a section of Biblical Theology. It should
be treated in accordance with the principles and methods
of that branch of Biblical Science. The development of
the Messianic idea is therefore of vast importance, and
.all the passages must take their place in their historical
order, or that development cannot be traced to its full
extent. The traditional position of many of these passages
will not bear serious examination. It is impossible to
adhere to the traditional theories, and make anything of
a development of the Messianic ideal. These theories
perish before the breath of Biblical Theology as well as
by the knife of the Higher Criticism. The principles of
the Higher Criticism and of Biblical Theology have been
faithfully applied, and the author has reached much
greater satisfaction in the results of the investigation
than "he deemed to be possible at the outset. 1 shall not
deny that there are many cases of doubt, especially in
the arrangement of the Psalms. But in all cases of
doubt it has seemed best to connect the doubtful passages
with other passages of similar import, where they seemed
to fit best in the development of the Messianic ideal. In
general, the results correspond with those reached by the
great critics of the century ; but in some cases I have
been compelled to depart from them, and in some
important passages to advance new theories which are
submitted to the judgment of all those who are iu
earnest in the work of Biblical Criticism and Biblical
Theology.
This work is designed chiefly for theological students
and ministers of the gospel. Accordingly I have carefully
summed up the Messianic idea of each passage or group
of passages in a compact and comprehensive statement
PREFA.CE* XI
These I have arranged in a series of sections that an!
numbered consecutively throughout the volume. Thus
the student has an outline of the work for the purposes
of review and as a preparation for an examination upon
the subject. I have also furnished him with a critical
apparatus in the footnotes for the study of the Messianic
passages. These discuss all the important questions of
textual criticism, higher criticism, philological explanation,
and exegesis. The larger type of the book confines itself
for the most part to the Messianic ideal as a part of
Biblical Theology. All that is technical has been thrown
into footnotes, and stands there by itself for the con-
venient use of the Hebrew student. The text is thus
relieved of Hebrew words and critical discussions, so that
any intelligent reader may use the book without being
disturbed by anything that he cannot readily understand.
For the author desires that his book may be of service to
the thoughtful layman, and to Sabbath-school teachers,
none of whom can be at all successful in their study of
the Scriptures unless they know something about the
Messianic idea that meets them everywhere in the sacred
pages.
The author has devoted many years of study in
preparation for the present work. It has cost him more
labour than all other topics combined. It has been a
labour of love and enthusiasm. And yet the theme is so
great, so wonderful, so glorious, and so divine, that ho has
pursued it only to find thut it escapes his grasp and
transcends his efforts. He gives his work to the world,
because he is convinced that a fresh study of the whole
subject is greatly needed, and because he is assured that
he has a contribution to make to its further discussion.
At the same time he cordially invites the criticism of com-
petent scholars. No one will be more ready than the
author to welcome fresh light from any source. He praya
XVI PKEFACE.
that whatever there may be of error in the book may
be detected and slain. The truth will take care of
itself. It cannot be resisted by the blind inertia of con-
servatism, or overcome by the mad rush of radicalism.
Truth is divine, and it will prevail over all obstacles
and enemies.
TABLE OF CONTENTS.
CHAPTER L
HEBREW PROPHECY, p. I.
L Th* essential principle of Prophecy, p. 2. II. The phases of
Prophecy, p. 5. III. The Montanistic theory of Hebrew Prophecy,
p. 12. IV. The Naturalistic theory of Prophecy, p. 17. V. The
distinguishing features of Hebrew Prophecy, p. 18. VI. The
prophetic call and endowment, p. 20. VII. The test of Prophecy
p. 22. VIII. The development of Prophecy > p. 24. IX. The
prophetic ideal, p. 28.
CHAPTER II.
PREDICTIVE PROPHECY, p. 34.
L The sources of Prediction, p. 36. II. Divine source of Hebrew
Prediction, p. 39. III. T/ie symbolical form of Hebrew Predic-
tion, p. 43. IV. Tlie limits of Prediction, p. 55. V. Messianic
Prophecy, p. 00. VI. The fulfilment of Messianic Prophecy^
P 63 -
CHAPTER III.
ParMiTiVK MESSIANIC IDEAS, p. 67.
L TheProtevangehum,y.*ll. II. The blessing of 8hem, p. 77. Ill,
The blessing of Abraham, p. 83. IV. The blessing of Judah,
p. 93.
CHAPTER IV.
MESSIANIC PROPHECY IN THE MOSAIC AGE, p. 100,
I. f*rae! the *> ofJaJweli, p. 100. II. The kingdom of God, p. 101
b
XVili CONTENTS.
III. The conquering Star, p. 104. IV. The enrlatfing priest
hood, p. 109. V. The prophet like Moses, p. 110. VI. Tfa
blessing and the curse, p. 115.
CHAPTEE V.
THE MESSIANIC IDEA IN THE DAVIDIC PERIOD, p. 121.
I. The faithful priesthood, p. 122. II. The cctl-btowiivf jvdy^
p. 123. III. The. covenant with David, p. 12C. IV. The con-
quering king, p. 132. V. The enthroned Messiah, p. 134. VI.
The righteous Icing, p. 137. VII. The bridal of the J/ivwVM,
p. 140. VIII. The advent of Jahveh as deliverer, p. 143. IX.
Jahveh the victorious king, p. 145. X. The ideal man, p. 140,
XL The ideal man triumphant in death, p. 148.
CHAPTER VI.
MESSIANIC IDEAS OF THE EARLIER PROPHETS, p. 158.
L TJie day of Jahveh, p. 154. II. The rebuilding of the mined house
of David, p. 161. III. The Restoration of Israel, p. 165.
CHAPTER VII.
ISAIAH AND HIS CONTEMPORARIES, p. 180.
I. The exaltation of the house of Jahveh, p. 181. II. The king oj
Peace, p. 184. III. Restoration through the sea Trouble, p. 1S5.
IV. The rejected shepherd^ p. 187. V. Purification of Zivn,
p. 193. VI. Immanuel, p. 195. VII. The prince of peace,
p. 198. VIII. The fruitful shoot, p. 201. IX. Union ofJfy/.t/jA
and Assyria with Israel, p. 206. X. The corner-stout of #<>///,
p. 208. XI. Zion the city of the great king, p. 210. XiL The
ruler from Bethlehwn, p. 217.
CHAPTER VIII.
JEREMIAH AND HIS CONTEMPORARIES, p. 220.
I. The great judgment of Jahveh, p. 221. II. The adoption of tU
nations in Zion, p 226. III. Hie restoration of the vine Israel,
p. 2:28. IV. The advent of Jahveh in glory, p. 233. V. The
righteous judge, p. 237. VI. Jerusalem the throne ofJalweh, p. 24&
VII. The righteous branch, p. 244. VI I J, The restoration, and tin
CONTENTS. XI*
new covenattf, p. 246. IX. The inviolable covenant with David t
p. 258.
CHAPTEK IX.
EZEEIEL, p. 266.
I. Jaltvch the sanctuary ^ p. 268. II. The wonderful cedar sprig \
p. 2G9. III. The rightful king, p. 270. IV. The faithful shephe*^
p. 272. V. The great purification, p. 274. VI. The great resur-
rection, p. 275. VII. The great reunion, p. 277. ' VIII. The,
judgment of Gog, p. 279. IX. The lioly land of the restoration^
p.' 283.
CHAPTER X.
PROPHETIC VOICES OUT OF THE EXILE, p. 291.
I. The destruction of the great metropolis and the annihilation of
death and sorrow, p. 296. II. The blood bath of Jahveh, p. 311.
III. The transformation of nature, p. 817. IV. T/te great
sufferer, p. 320,
CHAPTER XI.
THE PROPHECY OF THE SERVANT OF JAHVEH, p. 337.
I. The wrwnt in whom Jahwh is well pleased, p. 342. II Jahveh
delivers his servant Israel, p. 348. III. The high calling of the
senxint, p. 352. IV. The sin-bearing servant, p. 356. V. The
' gnat invitation, p. 3(13. VI. The reward of righteousness,
p. 305. VII. The yrwt preacher, p. 369.
CHAPTER XII.
iv
THE PftOPHKCT OF THE RESTORATION OF ZlON, p. 374.
I. Jahveh's highway to Zion, p. 374, II. Jahvdi the only God and
Saviour, p. i)78. III. Ja/iveh ?> faithful to Zion, p. o81. IV.
Juhveh the comforter of Zioii, p. 387. V. Jakoeh's house of prayer
for all nations, p. 31)1. VI. Zion the light of the world, p. 394,
VII. The new Jerusalem, the new heavens and mw earth, p. 402.
CHAPTER XIII.
DANIEL, p. 410.
L M* kixgdvm of lU 'son of man, p. 412. II. The last tvm^ p. 421
XX CONTENTS.
CHAPTER XIV.
THE MESSIANIC IDEA IN THE TIMES OF THE RESTORATCOIT, p. 428
I. The march ofJahveh, p. 429. II. The glory of the new temple, p. 436
III. The glory of the new Jerusalem, p. 438. IV. The crownwf/ o)
the priest-king, p. 442. V. Jahveh the holy king, p. 448. VI. 77^
land of the glory ofJahveh, p. 457. VII. The ideal man triumphant
over evil, p. 459. VIII. The smitten shepherd, p. 462. IX. The
unique day, p. 466. X. The second Elijah, p. 473.
CHAPTER XV.
THE MESSIANIC IDEAL, p. 476.
X, The ideal of mankind, p. 476. II. The conflict with evil, p. 478.
III. The Dimne advent, p. 478. IV, The holy land, p. 481.
V. Jalweh the father and husband, p. 482. VI. The kingdom
of God, p. 483. VII. The day of Jahveh, p. 487. VIII. Tin
My priesthood, p. 490. IX. The faithful prophet, p. 491
X The Messianic King, p. 492. XI. The new covenant, p. 406,
INDEXES.
of Twti, p. 301. General Indtx, p.
MESSIANIC PROPHECY,
CHAPTEE L
HEBREW PEOPHEOY.
1. Prophecy is reliyiou-s instruction. It is an essential
feature of the religion of cultivated nations. It first appear*
as a function, then develops into an office, and at last
organizes an order.
Prophecy appears in any religion so soon as the need
is felt of religious instruction, and therefore at a very
early stage and among the most primitive peoples. It
manifests itself at first in occasional and sporadic forms ;
but as the religion advances into higher stages, it develops
into an office in order to give official guidance in religious
knowledge and practice. In the patriarchal constitution
of society the three functions of authority, prophecy,
priesthood and royalty are ordinarily combined in the
father of the family and the chief of the tribe ; but at a
very early stage the function of royalty is eliminated, and
develops into the office of a monarch, and at a later stage
into a dynasty : so the function of priesthood is elimi-
nated and develops into an office and an order, which
perpetuates itself by lineal descent or adoption. The
prophetic function is ordinarily the last to develop into
a separate order. It retains its closer relations with tho
Z MESSIANIC PROPHECY.
Deity, and therefore for a longer period maintains its in-
dependence of human relationships. In the highest
religions the three orders exist side by side; but the pro-
phetic order seldom develops beyond schools or guilds.
This difference of the three functions in historical de-
velopment originates from an essential difference in the
functions themselves; for the function of royalty expresses
the idea of government, the function of priesthood shapes
the idea of worship, but the function of prophecy is the
channel of religious instruction.
I. THE ESSENTIAL PRINCIPLE OF PROPHECY,
2. Prophecy as religious instruction claims to come
from God and to possess divine authority. The prophet
is an officer of the Deity, with a commission from the God
whom he serves.
Hebrew prophecy differs from other prophecy as the
Hebrew religion differs from other religions. It has the
common features which distinguish prophecy from priest-
hood and royalty. It has specific features which mark
it off from the prophecy of all other religions. It is our
purpose to rise from these common features to the specific
features of Hebrew prophecy.
Prophecy as a special function of religion has the
essential characteristics of religion itself. It involves
some sort of union and communion between the Deity
and man, whether it be real or ideal, traditional and
fictitious, or historically evolved from divine comnumica*
tions, pretended, in order to power and influence, or
presumed, owing to the deceptions of evil spirits, and
abnormal personal conditions and circumstances. In any
case, the prophet claims to come from God to import
religious instruction.
The Sacred Scriptures recognise the Hebrew prophet*
HEBREW PEOPHJECY. 3
as a species in the general class of prophets. The pro-
phet of Jahveh speaks in the name of Jahveh, as the
prophet of Baal speaks in the name of Baal.
Hebrew prophecy claims to be divine revelation. But
other prophecy makes the same claim. Where then is
the difference ? On the one side it is urged that Hebrew
prophecy is all true, and that the prophecy of all other
religions is spurious and false. On the other side it is
claimed that Hebrew prophecy, like all other prophecy, is
a mixture of the true and the false.
It is in fashion with a certain sort of Christian apolo-
gists to ignore the science of religion, and insist upon the
supernatural character of Biblical prophecy over against
the purely human, natural or false prophecy of the other
religions. They decline to recognise anything in common
between Biblical prophecy and other prophecy. Such
opinions may now be regarded as antiquated. 1
The scholar observes that the same exclusive claims
are put forth in the interest of the other great religions
of the world, that their prophecy is the only genuine
prophecy, and that Hebrew prophecy, in its piesent form
at least, is spurious and false. Is the debate to be settled
by the loudest and the longest dogmatism ? Bather the
inherent truth and reality of the prophecies are the
determining factors and the final tests. The science of
religion is in entire accord with Hebrew prophecy, in
insisting upon the application of the supreme test, of
veracity. Biblical prophecy claims to be true and real
It fears not the most searching criticism Those silly
Uzzahs who fear for the ark of God are guilty of pre*
1 See KUper, Das Prophetent/mm des Alten Bwndes, p. 5, Leipzig
1870* Tholuck justly states, "Wie gross auch der Spielraum cle*
deni Priesterbetrug und aberglaubischer Selbsttausehung zuge-
BchrieLen werden mag dass erne B-ealii&t dabei zu Grunde gelegen,
fet nun allgemeiu uei Philologen und Alterthumsforschern zul
Anerkennung gekorumen." Die Propheten, p. 2, Gotha 1860.
4 MESSIANIC PBOPHEOY.
sumption when they stretch forth impotent hands to
prevent investigation. But real Christian scholars who
are faithful to the word of God are not only willing that
the tests should be applied by the doubtful and the in-
quiring ; but they are determined to destroy doubt and
to solicit faith by applying the tests themselves in the
most thorough, compiehensive and exhaustive investiga-
tion. For the fires of criticism consume the hay, straw
and stubble of human conceits and inventions which sprang
from false methods of interpretation and preconceived
theories of what prophecy ought to be. But all that is
really valuable abides the test and rises in majesty above
the ashes of human traditions.
Hebrew prophecy does not claim to be the only genuine
prophecy. The Old Testament Scriptures represent pro-
phecy as extending beyond the range of the chosen
people in Melchizedek, Jethro, and Balaam. 1 It is not
necessary, in the interests of the Christian religion,
to insist that God left all other nations except Israel
without religious guidance. The more the great historic
religions of the world are studied in their genesis and
their relations to the peoples who were influenced by
them, the more truth, beauty and good are found in them.
They had their appropriate task in preparing the nations
of the world for the higher religion when it should come
to them in the fulness of time, 2
It was once the fashion to explain the good features
of the other religions^ as relics of the primitive divine
revelations recorded in the Bible, or as derived in some
mysterious way from the Hebrews. But this fashion has
passed away with the unscientific age. It has become
evident that the facts are entirely different. The excellent
features of the prophecy of the great historic religions of
1 Gen. xiv. 18 ; Ex. xviii. ; Num. xxiii.-xxiv.
f See Cave, Introdue ion to Theology, p. 168 seq., Edin, 1886,
IIEB11EW PKOPHECSr. 6
the world should be recognised and not resisted. If they
are not as high in their order as the Biblical religions,
they are still historic religions that have served multi-
tudes of our race in their efforts to worship the Deity.
It is unwise to explain them away by violent interpre-
tations. Those who attack these religions by putting
the worst constructions upon their prophecy ought to
remember that they encourage the enemies of the Christian
religion to treat Hebrew prophecy in the same arbitrary
way. No argument can safely be used against heathen
prophecy that may react to the damage of Hebrew pro-
phecy. All prophecy must submit to the same tests.
The tests will determine the extent of truth and false-
hood in every prophecy of every religion. It is the
Biblical and the scientific method to examine the pheno-
mena and to abide by the results. 1
II. THE PHASES OF PROPHECY.
3. There are three phases of 'proyliwy wMcli are
common to the relic/ions of the world the dream, the
vision, and the enlightened spiritual discernment.
1 We are entirely agreed with Dr. Maudsley, " If all visions,
intuitions and other modes of communication "with the supernatural,
accredited now or at any time, have been no more than phenomena
of psychology. instances, that is, of subnormal, supernormal, or
abnormal mental function, and if all existing supernatural beliefs
are survivals of a state of thought befitting lower stages of human
development, the continuance of such beliefs cannot be helpful, it
must be hurtful, to human progress." Natural Causes and Super-
natural Seeminys, pp. 361-62, London 1886. But it is altogether
unscientific to conclude from the fact that a very large number of
suprx>sed communications with the supernatural have been shown
to be spurious, that therefore all others, even those of the Biblical
religions, must be spurious likewise. A searching examination dis-
criminates between true and false prophecy, junt as clearly as it
exposes every form of false science and philosophy. Men of science
like Dr. Maudflcy are as liable to slip in their hostility to the super-
natural, as are theologians in their prejudices in favour of the
supernatural.
6 MESSIANIC PEOPRECY,
These three phases of prophecy are familiar to tha
reader of the Scriptures. But he will find them also in
the great religions of the world. The prophet Joe]
embraces them in his representation of the universal
distribution of the prophetic gifts in the last age of the
world, when the divine Spirit comes upon all classes and
conditions of men.
" Your sons and your daughters will prophesy,
Your old men will dream dreams,
Your young men will see visions." Joel iii. 1.
4. The dream is the simplest phase of prophecy. It
may arise from an abnormal condition of the lody, or
from the stimulation of a higher power. It may be genuine
prophecy or spurious prophecy. TJicre is need of discrimi-
nating tests.
A. dream has something of the wonderful about it.,
however it may originate. The man is so far passive to
the impressions that are made upon him from without.
Even when an excited organism or an abnormal condition
of the body occasions the dream, it is beyond the control
of the will of the subject ; he is passive to the operations
of his own higher powers, even though in some sense
directing them. He is unable to resist the movement
of his intellectual and emotional nature, which is hurried
on by an impulse external to himself* It is not
surprising that uncultivated persons and rude nations
should ascribe this impulse to evil spirits or the heavenly
powers. There is indeed in the spontaneous workings
of the intellectual and emotional nature in dreams a
facility which is unknown except in sleep, Unguided
and unrestrained by external considerations and circum-
stances, or by the higher motives and principles of the
reason and the will, the human spirit rushes on like a
mountain torrent into the impending evil, or wings it*
HEBREW PKOPHEOT. 7
flight like an eagle to the coming good. There is not
infrequently in the dream an instinctive discernment oi
the issues of the present circumstances in which we or
others may be involved.
The dream plays an important part in the prophecy
of the Bible, in guiding the patriarchs of Israel and the
human guardians of the Messiah, in the deliverance of
Israel in Egypt and^ at Babylon. But the dream is a
trouble to the monarchs of Egypt and Babylon without
an interpreter. A Joseph and a Daniel were needed to
voice their prophecies. But to the patriarchs and other
sacred persons the dream was accompanied with its pro-
phetic interpretation. The dream may or may not be
prophetic. It may be instinctive prophecy or it may be
divine prophecy. It may bear its interpretation with
itself or it may need a prophetic interpreter. This
prophetic interpreter may be a real prophet or he may
be self-deceived or a deceiver. The dream is therefore
simply a phase of prophecy, a tost is needed to determine
whether there be prophecy in it or not.
5. The most common phase of prophecy is the ecstatic
state. This may le cither natural, as in epileptics and
persons who through nervous derangement have an abnoi*mal
intellectual and emotional development, or artificial, where
the nervoits organization is excited "by external stimulants,
or the agency of evil spirits, or the divine Spirit
In a rude and uncultivated age epileptic and deranged
persons are regarded as possessed by evil spirits or the
divine Spirit. Whether the spirit be good or evil, the
Spirit of the one God or the influence of some one deity
of a polytheistic system, depends more upon the religion of
the people than upon the phenomenon itself. Such persons
have strange experiences and utter marvellous sayings,
which are regarded as coming from the Deity to warn
8 MESSIANIC PKOPHECY.
and guide mankind. These are unnatural and beyond
experience, they are therefore regarded as supernatural
The ecstatic state is commonly produced by artificial
means. Those peculiarly inclined to it learn the art of
casting themselves into it, in order to enjoy the benefits
to be derived therefrom. The prophets of Baal cut
themselves with knives, and cried out for hours in frenzy
for prophetic inspiration. The 450 prophets of Baal
"called on the name of Baal from morning even until noon,
saying, Baal, answer us. But there was no voice, nor any that
answered. And they leaped about the altar which was made. And
it came to pass at noon, that Elijah mocked them, and said, Cry with
a loud voice, for he is god ; either he is musing, or he is gone aside,
or he has a journey, or peradventure he sleepeth, and he must be
awaked. And they cried with a loud voice, and cut themselves
after their manner with swords and lances until the blood gushed
out upon them. And it was so, when mid-day was past, that they
prophesied until the time of the offering up of the 3fwc7ta/t." l
The necromancers are represented as chirping and
muttering in the practice of their art.* The Shamans of
Eastern Asia use a tambourine and stimulants until tiny
cast themselves into an unconscious state, and then are
aroused to answer questions which are put to them.
Their answers are often surprisingly accurate, although
they know nothing that has transpired when they awako
into consciousness again. 3 The Grecian prophetesses
were filled with the prophetic ecstasy by the foul gases
s>
1 1 Kings xviii. 26 seq. HDD = leap, dance. f># is at or a!x>ut
the altar. It is the sacred dance, the frenzied ecstatic wliivii.ag. I
prefer to leave nnJB untranslated and transliterate it. It is the
evening vegetable offering, probably consisting of grain 01 cake**.
There is danger of misconception in the rendering " oblation *' given
in the RY. as well as in the "sacrifice" of the A.V. There in no
good reason for thinking that nrDD is here used for offering in
general, and there is lack of evidence as to t&e exact kind of vegd
table offering used at this time.
* Tsa. viii. 19.
8 Tholuck, Die Propheten, p. 8 seq.
HEBREW PROPHECY. 9
arising from clefts in the rocks. There the Grecian
oracles were established and temples erected as at
Delphi, Dodona and elsewhere. 1 At the present day
the Dervishes of Mahometans cast themselves into the
ecstatic state by whirling themselves in a circle or by
howling for a long time. The Indian Fakirs cut them-
selves with knives as did the ancient prophets of Baal.
There are also in the unconscious somnambulism and the
gift of second sight kindred phenomena. In these ecstatic
conditions involving unconsciousness to the external world
the inner emotional and intellectual nature moves with
great rapidity and freedom, and, as in the dream,
reaches solutions of difficult problems and discerns the
issues of events far and near. As in the dream so in
the ecstatic state, there may be instinctive prediction
and instinctive guidance through difficulties ; or there
may be entire failure. Biblical prophecy exhibits similar
conditions of ecstasy. We have a picture of a band of
prophets coming down from the high place with psaltery
and timbrel and pipe and harp, and prophesying; and
Saul meeting them, the Spirit of Jahveh came upon him
and he prophesied with them. 2 Again Saul went to
seek David and " the Spirit of God came upon him, and
he went on and prophesied until he came to Naioth in
Eamah. And he also stripped off his clothes, and he
also prophesied before Samuel, and fell down naked all
that day and all that night. Wherefore they say, Is Saul
also among the prophets ? " *
As in the dream, so now in the ecstatic state. It is
common to the religions of mankind. It is not absent
from the Hebrew religion. It is not peculiar to the
Hebrew religion. There is nothing in the ecstatic state
as such to determine whether it results from divine
1 Tholuck, l)w Propheten, p. C seq. ; Maudsley in Lc. p. 176 seq.
* 1 Sajn. x 5 seq, 8 1 Sain. xix. 23 seq.
10 MESSIANIC PROPHECY.
influence or not. Every ecstatic state should bo
tested ere it be accepted as the product of genuine
prophecy. 1
6. There is also a higher order of prophets, who
through retirement and contemplation of the sacred mysteries
1 If we are not to assume, with the ignorant and barbarous races*
that the ecstatic state always has something of the supernatural
about it, we are also not to assume, with modern naturalistic
scholars, that the ecstatic state is never employed by supernatural
powers. Tor if the ecstatic state ruay be occasioned by disease or
by stimulants, why may it not be occasioned by the stimulation of
an evil spirit or a good spirit ? True science will not close its eyes
to the question. There is no a priori objection to it that does not
arise beyond the domain of science, namely, in scepticism as to the
supernatural, or positive denial of the supernatural. Maudsley is
obliged to admit that the best work of the world has been done
under illusion (in I.e. p. 207), and that those who believe seriously
in the transcendent importance of human life, take it in tragical
earnest, and are ready to sacrifice strength and wealth and even life
in its service, are mainly or wholly dupes (p. 240). But most sober-
minded students will conclude that the serious, the devout, the self-
sacrificing reformers of the world are after all more likely to be
correct when they claim that they have been guided by a higher
power, and that the illusion and self-deception aro rather with
those who cannot understand them, and who stubbornly close their
eyes to all the avenues that lead to the God of all grace. Kuenen
is more scientific when he says
" A specific supernatural character can in no wise be ascribed to
the trance ; its divine origin is not at all self-evident, phenomena
of that nature were far from uncommon in ancient times and in the
Middle Ages, as it occurs even at the present day. It is true that for
a long time people had no hesitation in ascribing them to super-
natural influence. They seemed so singular and extraordinary that
this explanation forced itself quite naturally on men's nniulH.
What could not be derived from God was therefore regarded as a
display of the power of the devil But we now no longer occupy
that standpoint. Ecstasy is now accurately studied, comnared with
other affections allied to it, and is explained from tue human
organism itself, specifically from the nervous system. It may be
on that point I determine nothing at present that the trances of
the Israelitish prophets were of a nature altogether different : but
that must be proved separately, for ecstasy in itsdf is no super-
natural phenomenon. It does not therefore advance us a step in
determining the origin of Old Testament prophecy." Kuenen'a
Prophets and Prophecy in Arc/ft, p. 8(5, London 1871. Seo alai
Ladd, Doctrine of Sacred Scripture, ii. p. 440 seq. 1883.
HEBREW PKOPHECy. 11
of religion have been spiritually enlightened to discern
truths of a higher order than their fellows and to experience
emotions of a deeper and more absorbing intensity. They
have wondrous powers of insight and forecast. They read
and interpret character and affairs. They are the master*
of the past and the present, and they point the way con
fid&ntly into the future.
Such, prophets of a higher grade exist among the
various religions of the world. Who can say that they
are mere deceivers or enthusiasts ? Who can deny that
some of them at least may have been guided by the
divine Spirit in the ordinary influences of the divine
Providence in their spiritual reflections and activities
while they have been feeling after God ? If the Hebrew
prophets were not only for Israel alone, but also in the
end for the entire world, was there not a preparation
needed by the other nations of the world to receive
the prophecy of the Bible at the proper time ; and
how could that preparation be so well accomplished
as by prophetic voices in the midst of the other
religions ?
Looking at these widespread phenomena of prophecy,
we find that Hebrew prophecy exhibits similar pheno-
mena. These are then the physical and psychological
conditions of all prophecy, and are not peculiar features
of Hebrew prophecy. 1
Starting from these phases of prophecy which are
common to the Hebrews and other nations, two con-
1 Cicero already discriminated the higher order of prophecy from
the lesser, "Duo genera clivinationum esse dixerunt, unum quod
particeps esset artis, alterum. quod arte careret. Est enim ars in iis,
qui novas res conjectura consequuntur, veteres observatione didi-
ceruut. Careu t autcm arte ii, qui non ratione aut conjectura,
observatis aut notatis signis, sed concitatione quadam axiimi aut
soluto libero<jue motu futura prsesentiunt, quod et somniantibua
perssepe contingit et uon nunquam vaticinantibus per furorem."
Cicero, de dimn, i. 18.
12 MESSIANIC PROPHECY 1 .
fcrasted positions are taken and erroneous theories are
constructed by laying an undue emphasis upon one phase
or another.
HI. THE MOOTANISTIC THEOKT OF HEBREW PROPHSOT.
7. The Montanistie theory represents the prophets as
passive instruments of the divine Spirit. The ecstatic state
with its vision is the essential feature of prophecy. The
prophet sees or hears the revelation as something external
to himself, and declares it is an external thing. He is
taken possession of by the divine Spirit, so that his speech
and writing are no longer his own, "but the Spirit' s^ miny
him as an instrument.
It should not be denied that this phase of prophecy
does occur in the Bible. The hand of Jahveh is laid
upon such men as Gideon, Jephtha and Samson, making
them mere instruments or channels of divine influence.
The prophetic mania comes upon a man like Saul. There
is a dreaming of dreams by Pharaoh and Nebuchadnezzar ;
there is a seeing of visions by Balaam, and the hearing of
a divine voice as by the child Samuel; and we find
instruments of the most passive kind in the serpent of
Eden and the ass of Balaam. But these are all of the
lower phases of prophecy where the divine Spirit deals
with incapable instruments ; rude men, heathen kings,
coarser spirits, untutored boys, who had little suscepti-
bility for communion with God, and with dumb bcuHts.
It is not the appropriate method for spiritual and devout
souls.
Balaam receives revelations in dreams. His ecstatic
state is vividly described. He lies prostrate with clewed
eyes, seeing a vision and hearing words, which he if eon*
strained to utter against his will :
HEBKEW PROPHECY. 13
" Utterance of Balaam son of Beor,
Utterance of the man with closed eyes,
Utterance of the one hearing the sayings of '.7,
And knowing the knowledge of ' Elyon>
"Who sees the vision of Shadday,
Lying prostrate and with eyes opened." *
But Moses the prophet of Jahveh is vastly higher than
this. God does not speak to him in visions, dreams, or
riddles, but face to face, shows him His form, and grants
him His communion.
" If one is to be your prophet,
I, Jahveh, in the vision make myself known to him ;
In a dream I speak with him.
Not so my servant Moses,
With all my house he is entrusted,
Mouth to mouth I speak with him,
In an appearance without riddles ; 2
And the form of Jahveh he beholds.
"Why then do ye not fear
To speak against my servant Moses ? " $
Moses is the model of all subsequent prophecy. The
prophet who is to give divine instruction to Israel is like
him. 4 Hebrew prophecy is ordinarily of the highest
phase. It has its psychological basis in what we observe
in the highest order of prophets among the heathen,
Those isolated cases on which the modern Montaniats
1 Num. xxiv. 15, 16. We give the Hebrew divine names in
transliteration in order "to show the differences which are obscured
by translation. {>, 'JSl, is the Strong. By rendering God the differ-
ence between it and DTl^X is obscured. jT^y, ' Elyon, is an archaic
intensive plural form with the meaning Most High, vjp, Skadday,
has the meaning Almighty.
2 The Massoretic text reads n&nDI, and so does the Vulgate, but
the Vulgate renders etpalam. The Samaritan codex and the LXX.
*wi ntnon, and the LXX. renders iv gZ%/, which is better suited to
the context and the parallelism.
3 Num. xii. 6-8. This little piece is poetry, and we present it
in the Hues of parallelism.
4 Deut. xviii, IB.
14 MESSIANIC PROPHECY.
build their theory amount to nothing more than a lowei
order of a more general class. They give at best a
mechanical, a magical sort of prophecy. The great mass
of Hebrew prophecy compared with which the cases
referred to are trifling in number exhibits a revelation
of a vastly higher character. It is not external, mechani-
cal, or magical, but internal, spiritual and intelligent.
Hebrew prophecy is through the enlightenment of the
mind of the prophet, the stimulation of his moral nature,
the constraining of his will, under the most sublime
motives, the assurance of his soul that he is in possession
of divine truth, and that he is commissioned to declare it. 1
The most primitive form of prophecy among the
Hebrews was doubtless of the lowest phases, external
revelations, through dreams or in ecstatic visions. From
this point of view the prophet was in the most ancient
times called a seer, and his prophecy a vision 2 not seen
1 See Eiehm, Messianische Vi'dssagiing^ 2 Aufl. p. 21 seq., Ootha
1885 ; Messianic Prophecy, p. 20, Edin. 187C. Hengstenberg in
modern times laid great stress upon the organ of sight in the ecstatic
state of Biblical prophecy. Few modern scholars have been able to
follow him. In more recent times Konig has emphasised the organ
of hearing and the divine communication through words and speech.
It is quite evident that divine communications are more frequent, in
the Old Testament representations, to the ear than to tin* eye.
Sometimes both organs are open to divine revelation. But it JUHUUB
to us that Konig has failed in his emphasis upon hearing, no
less than Hengstenberg in his emphasis upon seeing. The criti-
cism of Eiehm upon his theory is quite just. It is HufuVient that
we recognise the divine origin of the communication its external
to the soul of man. There are no sufficient reasons for extending
this external origin to the form and the mode of the communication.
The stimulation of the higher nature of man by a divine iumulse i
all that can be proven with reference to the mass of Hebrew
prophecy. The mode of the stimulation seems to be ordinarily
within the man, when his powers are active and not passive, when
the divine ideal springs up in the forms of the prophet's own think-
ing and expression. See Eiehm in Lc. p. 22 seq., and Elouig in /.&
ii. pp. 142 seq., 360 seq.
* ntfh = seer, and its synonymous n?n, gazer, beholder. Thai
which is saen is also called n&OD or ntHD or pffi vision. Thai*
HEBREW PROPHECY. jj
indeed with the physical eyes, for these were closed ^
slumber or in unconsciousness to the external world-
but seen by the inner eye. But even here in this lowest
sphere of Hebrew prophecy, where the prophet was
merely passive and the vision or dream an object of in-
ternal sight, there is the presence of God in a distinguished
manner, as in the theophauies of the heavenly ladder in
Jacob's dream, the fiery furnace in Abraham's vision, and
the cherubic chariot in the vision of Ezekiel. 1 There is
also an interpreting voice which guides the inner eye to
see and to understand what it could not otherwise observe.
For unless the dream and the vision of Hebrew prophecy
were something more than mere dream or vision, unless
they have with them the peculiar marks of the Deity, we
could not accept them as divine. It is in these lower
grades of prophecy that we find the specific features of
Hebrew prophecy as well as in the higher.
But the later, higher and more common name of the
Hebrew prcfphet is Ncibi* which means speaker, or
preacher. From this point of view the prophetic word
is called suggestion, communication, or utterance of
is no suclx distinction between these terms as Konig finds (Offen-
barunffsbegrijf\ ii. p. 29 seq., Leipzig 1882. See Biehm in I.e. p. 45).
1 Gen. xxviii. 12 seq. ; Gen. xv. 12 seq. 5 Ezek. i.
2 603D is an intransitive noun from the stein K33. It is not found
in the active or passive species, but only in the reflexive, either the
Niphal or //ithptwt. It is kindred with 113, which is used of the
coining forth of fruit So in Prov. x. 31, "The mouth of the
righteous putteth forth wisdom." It is like the Arabic nula'a = to
ribe up, become audible, to proclaim, and the Assyrian nabd = to
call, proclaim, name. JMJ is therefore the spokesman, preacher.
This is essentially the view of most recent interpreters, Ewald,
Fleischer, Delitzsch, Konig, Mtilau,^aud Volck, et al. Kuenen
objects that the Arabic verb is more likely a denominative, and that
the Arabic noun was derived from the Hebrew, and that furthermore
the verb is used in Hebrew only in the reflexive species (Prophets,
p. 42). But this docs not explain the Assyrian verb, and the
reflexive species properly mean to act as spokesman or preacher.
Kuenen agrees with Tholuck, Gesenius, et ctL, that &o:ti is a passive
noun, from feQ3, kindred with yni = to boil up, pour forth, and that
MESSIANIC PROPHECY.
or " word of Jaliveh ; " 1 or message, 2 which the
^rophet was to lift up in song or preaching.
So from this higher point of view the prophet is called
servant of God, involving a close relationship to the Deity
as His own servant a man of God, and also a man of
the Spirit. 3
Indeed, so close is the intimacy between Jahveh and
His prophets that
*' Surely 'Adonay Jahveh doeth nothing,
Unless he hath revealed his secret plan to his servants the prophets.
Hath a liou roared, who will not hear 1
Hath 'Adonay Jahveh spoken, who will not prophesy 1 " 4
These prophets are therefore like Moses, in close union
and constant communion with their God. They ordinarily
depend upon a subjective and internal communication
through the stimulation of their higher nature to per-
ception, conception, comprehension and expressive utter-
the prophet is one who is caused to boil over with the divine woril.
They refer to #m in Ps. xlv. 2 for the idea. Htipfeld, Kit'lmi,
Schultz, et al., compare &O3 with DfcO, and take them both as passive
forms with kindred meaning. But most scholars regard c&O us
meaning, breathe, whisper. It is found in the verbal form only in
Jer. xxiii. 31. It is elsewhere used as a passive part construct befow
God or the prophet, or a personification of evil (Ps. xxxv, liJ). It
seems to us that the stems are similar, and they must have Bywony*
mous meaning. Namu is found in late Babylonian with the mean ing
proclaim. We prefer to regard fcOlw as preacher and DfeO *t
utterance.
1 mrp "IT! is used but once in the Pentateuch, in Gen. xv. 1, where
it differs from the mode of revelation in the context, and gcuuis to
le the generalization of a later editor. It is a frequent term iu the
prophets.
2 NB>D is a noun formed by D from NGPJ = to lift up. It is the
message that the prophet lifts up in song or preaching. It is usually
found in connection with predictions of judgment or warnings, ana
is commonly rendered burden.
3 r
with
HEBREW PROPHECY. 17
ance of the mysterious counsels of divine revelation, by
the voice and the pen. 1
IV. THE NATURALISTIC THEORY OF PROPHECY.
8. The naturalistic theory starts from the highest
phase of prophecy which exists among the heathen. It
"brings into view the wondrous insiyht and foresight of men
of genius. It points to the great religious teachers of the
world outside of the Hebrew nation. It claims that the
Hebrew prophets were men of the same kind, though of a
higher and nobler grade, in the measure that their religious
conceptions were higher and nobler.
We admit that the productions of human genius and
the religious teachings of the prophets of the religions of
the world may be explained sufficiently by the ordinary
operations of divine providence upon the souls of men,
without extraordinary divine influence. But we claim
that Hebrew prophecy cannot be explained in this way.
We recognise common features in Hebrew prophecy and
other prophecy so far as these have been traced. But
after all that is common has been eliminated, that which
is peculiar to Hebrew prophecy is of such a character as
to prove its divine origin and guidance.
A careful discrimination of the elements found in the
prophecy of all other religions and in the Hebrew
religion, and the comparison of the results, brings the
vastly higher and grander features of Hebrew prophecy
1 See Delitzsch, Messianic Prophecies, p. 17, Edinburgh 1880,
who aptly cites Chrysostom Horn, xxix. in ep. ad corinthios; "This
is the peculiarity of the mantis ; to be beside oneself, to suffer
constraint, to be struck, to be stretched, to be dragged like a mad-
man. The prophet, however, is not so, but he speaks everything
with calm understanding and with sound self-possession, and know-
ing what he proclaims, so that before the result we can ev<^n from
things distinguish between the mantis and the prophet."
18 MESSIANIC PROPHECY.
to scientific statement and invincible position. 1 This will
"be manifest both in the differences in form and the
differences in content, and above all in the entire con-
formity to truth and fact, in such sublime heights of
conception and such vast reaches of comprehension, that
it transcends the powers of human origination and guid-
ance, and compels resort to the divine mind and the
divine power to explain its origin and its development
into such a sublime organism.
V. THE DISTINGUISHING FEATURES OF HEBREW PilOHlECY.
9. The prophet of Jahveh is personally called and
endowed ly Jahveh with the prophetic spirit. He speaks
in the name of Jahveh and in his name alone. He is one
of a series of prophets who guide in the d&cdopincnt of the
Hebrew religion. He absorbs and reproduces previous
prophecy. He transmits prophecy with confidence to his
successors. Hebrew prophecy is an organism of redwnptioa.
We have seen that Hebrew prophecy has the sume
three phases that are found in all great religions, but that
it cannot be explained by theories which build on any of
these phases. It claims to be a cliviue revelation, reatinjj
upon higher and more substantial grounds than these.
Indeed we not only have to distinguish between IIuluvw
prophecy and all other prophecy ; but in Hebrew prophecy
itself it is necessary to eliminate the genuine from the
spurious : for there are those who speak in the name of
Jahveh and are prophets of lies. 2 There are those who
mistake their conceits and fancies for divine communica-
1 Mliller, Science of Religion, p. 37, 1873, "I make no secret that
true Christianity, I mean the religion of Christ* seems to me to
become more and more exalted the more we know and the more we
appreciate the treasures of truth hidden in the despised religions of
the world."
9 Jer. xxiii.
HEBBEW PROPHECY. 19
tions. There ai j those who are deceived by lying spirits. 1
There are professional prophets in Israel who prophesy
for gain and for political influence. The faithful prophet
of Jahveh has to contend against these false prophets of
Jahveh as well as against the prophets of Baal. He does
it through the divine assurance that he is in possession
of the truth of God, and that he is called to proclaim it.
For the true prophet of Jahveh differs from other
prophets not in those phases of human experience and
expression which are essential to prophecy and common
to mankind, but as the Hebrew religion differs from 'all
other religions. For an extraordinary divine influence
which is called supernatural, to distinguish it from the
ordinary influences of the divine Providence which are
called natural, used the psychological and physical con-
ditions of human nature to determine through them that
religion and so that prophecy in its origin and through
its organic development towards the accomplishment of a
divine plan of redemption. 2
Without denying to other religions an occasional divine
influence in their prophecy, springing from the ordinary
working of the divine Providence in the affairs of man-
kind, without excluding altogether the prophecy of the
great religions of the earth from occasional extraordinary
divine influences such as are called supernatural, we
claim that these extraordinary divine influences give
Hebrew prophecy its characteristic features ; for we find
them extending through a long period of historical
development, increasing in intensity, complexity and
comprehensiveness as they accumulate upon one another,
combining so as to constitute Hebrew prophecy an
organic whole, a sublime ideal of redemption.
1 2 Chron. xviii.
* Simon, The BibU an Outgrowth of Theocratic Life, chap* viii
Edin. 1886.
20 MESSIANIC PROPHECY.
VI. THE PROPHETIC CALL AHD ENDOWMENT.
10. Hebrew prophecy originates in a personal revela*
tion of God to man in Iheophany. It is communicated tc
mccessive prophets "by the influence of the Spirit of God.
The divine Spirit assures the prophet of his possession oj
the truth of God and of his commission to declare it ;
endows him with the gifts and spiritual energy to proclaim
it loitho ut fear or fawur, and despite every obstacle ; guides
him in the form of its delivery, and directs him to give it
its appropriate place in the prophetic system.
The Hebrew religion is a religion of union and com-
munion with God, a living, growing, everlasting religion.
The Hebrew prophets present us with an immortal
religion. They derive it by direct communication with
the ever-living God. It is the theophanic manifestation
of God in forms of time and space and the sphere of
physical nature, to call and endow the master spirits of
Hebrew prophecy, that constitute one of its most dis-
tinctive features. Hebrew prophecy as Hebrew miracle-
working springs from theophanies. These were tin*
sources of every new advance. They constitute a series
leading on to the incarnation as their culmination. They
were the divine seals to the roll of Hebrew prophecy,
sealing every new page with an objective divine verifica-
tion and authentication. They bind the prophets into
an organic whole. They come in the great crises of the
development of prophecy, and shed their glorious li^'Ia
over the prophecies that precede and those that follow,
We have not only therefore the calling and endowment
of particular prophets by these theophanies, but the
calling and the endowment of prophetic chiefs to originate
and perpetuate a succession of prophets with an organic
system of prophecy. 1
1 "The case admits of no doubt the canonical prophets a*
mutually allied and are closely connected with one another. Tb
HEBREW PROPHECY. 21
We do not find these theophanies in connection with
every prophet, but only with the greatest prophets, the
reformers of their age. It is possible that other prophets
were also called by theophanies which they have not
described to us. But this is improbable. It was indeed
unnecessary. Theophanies are to initiate religious move-
ments and mark the stages of their development, but are
not the constant feature of prophecy. Ordinarily Hebrew
prophecy conies from prophets who have the internal
subjective assurance of the truth of God and their com-
mission to declare it. But in all cases of objectr e as
well as subjective assurance the prophet's powers are
taxed to the utmost to give expression, in the humau
forms of his own nature and surroundings, to the divine
ideas that have taken possession of him.
In order to explain this internal communication we
would refer to the witness of the Holy Spirit giving the
Christian assurance of salvation, the assurance of sonship
to God, and the gratification of knowing that prayer is
accepted and answered. This testimony of the Spirit is
a divine assurance imparted by a supernatural "energy to
the believer's soul. 1
The difference in the operation of the Holy Spirit in
these cases is not in mode. The divine energy is the
same the Spirit of God. The subjects of the influence
are the same pious men. The same supernatural
impartation of the divine Spirit to the human spirit is
made in all these cases. The difference consists in the
one may stand more by himself, the other may be more dependent
upon Iris predecessors ; collectively they all form, as it were, one
school, or they may Le likened to the links of one chain." Kuenen,
Proptwt&i p. 74.
1 See Oehler, Theology of the Old Test. ii. p. 336 seq., Edin.
1883, and Riehm in Lc. p. 35 seq. The polemic of ELo'nig (in I.e.
ii. p, 194 seq.) against this position seems to us without force.
Bee also Ladd, l>octrine of tiacred Scripture^ ii. p. 369 seq., and
Prethyterian Review, v. p. 384.
22 MESSIANIC PROPHECY.
contents of this influence and in the measure of the
energy. The contents in the other cases mentioned are :
souse of sonship, of the love and favour of a heavenly
Father, of communion with Him, of conformity to His will,
of receiving the benefits desired in prayer. The contents
of the influence that inspires the prophet are : the
revelation of truth in its relation to the particular
prophet and in its relation to the organism of prophecy,
and the obligation to declare that truth in the form in
which it is conveyed, and to give it its place in the
prophetic system.
There is also a difference in the extent and degree of
the energy, for the prophet is empowered to deliver the
truth of God without fear or favour despite obstacles and
resistance of every kind. The intensity of this energy
differs greatly in different prophets. In Moses and
Elijah, in Isaiah, Jeremiah and Ezekiel, the heroes of
prophecy, who were called in theophanies, it was so
intense as to enable them to stand alone with God against
their own nation and the world, and to overcome by its
divine energy all opposing forces and circumstances.
And yet never was the individuality of these heroes of
prophecy so marked, never their humanity more apparent,
never the peculiar features of their own character so
distinct, as in those great crises when the fires of God
within them were burning with the most Intense light
and heat. The divine imparted its energy to the human
and merged its objectivity in the subjectivity of the
prophet, in this infallible assurance of having and holding
and declaring the invincible truth of God.
VH. THE TEST OF PBOPHEOY.
11. The infallible test of the genuine 'prophecy qf
tTahveh is its entire conformity to truth and fact.
HEBREW PROPHECY. 23
The infallible assurance of the soul of the prophet
may be difficult to distinguish from the false assurance of
enthusiasts and the confident self-assertion of prophets of
lies, and yet here is the place where the distinction nmsfc
be made.
The possibility, yes, the probability of mistakes is
recognized in the Scriptures and provided for in the
warning of Moses.
" For these nations, which thou art about to dispossess, are accus-
tomed to hearken unto sorcerers and unto diviners ; but as for thee,
Jahveli thy God hath not suffered thee so to do. A prophet from
thy midst, of thy brethren, like me, will Jahveh thy God raise up unto
thee ; unto him shall ye hearken ; according to all that thou didst
ask from Jahveh thy God in Horeb, iu the day of the assembly,
saying, *I cannot again hear the voice of Jahveh my God, and this
great fire I cannot see any more, lest I die.' And Jahveh said unto
me, * They have done well in what they have spoken, A prophet
will I raise up for them from the midst of their brethren, like thee,
and will give my words in his mouth, and he will speak unto them
all that I charge him. And it will come to pass, that whosoever
will not hearken unto my words which he will speak in my name, I
will require it of him. Only the prophet who shall presume to speak
a thing in my name, which I have not charged him to speak, and
who shall speak in the name of other gods, that prophet shall die.
And if thou say in thy heart, How can we know the thing which
Jahveh hath not spoken ? What the prophet speaketh in the name
of Jahveh, and the thing transpire not and come not, that is the thing
which Jahveh hath not spoken. In presumption the prophet hath
spoken, Thou shalt not be afraid of him.' * *
Here then is a divine test of prophecy given at the
very foundation of the Hebrew system. Not the signs
and wonders and external forms of prophecy are to be
the test, for as Jesus said, " There will arise false
Messiahs and false prophets, and will show great signs
and wonders : insomuch that if possible they will
deceive the very elect/' 2 but the internal character, the
1 Deut. xviii. 14-22. 2 Matt. xxiv. 24.
24 MESSIANIC PROPHECY.
essence of the prophecy, whether it be in the name of
Jahveh, whether it be true and real, whether it be to the
honour of God, whether it conform with the prophetic
system. This is the absolute test to which every Hebrew
prophet submits, and which every pious man is bound to
apply. This test of divine truth gives a mutual obliga-
tion. It gives a divine sanction to the prophet himself
to declare the truth of God, and it also gives the most
sacred obligation to the people to yield obedience to the
word of truth.
Any such slavish adhesion to A priori claims as
the scholastic theory requires is unscriptural and it is
immoral. It is the sign - seeking condemned by our
Saviour as so characteristic of the Pharisees of his time.
Every divine revelation demands the most searching
criticism and inquiry as to its truth. The more earnest
and searching the inquiry, the more complete will
be the mastery that the divine truth will gain over
the soul, and the more sincere and faithful will be the
adhesion to it.
VIII. THE DEVELOPMENT OB 1 PROPHECY.
12. Prophecy first appeals as an occasional function
of the antedihwians and patriarchs. Moses was the first
official prophet, and the model of all that followed. Samuel
was the first to make it a distinct office and to found
prophetical schools. The prophets are the counsellors of the
monarclis and the reformers of the' nation, and as such
reach a sublime height in Nathan, Elijah and Misha.
They instruct the nation in its history and its covenants, its
institutions and its worship, and give Hrth to schools oj
psalmody and wisdom. Prophecy attains its height in a
series of prophets who deliver oral prophecies as the dimnely
appointed national reformers, and subsequently record their
HEBREW PROPHKCY. 25
prophecies as tJie several successive sections of an organic,
system of divine revelation to mankind.
Prophecy was first developed into an office in Moses,
who became the model of all subsequent Hebrew
prophets. Prior to Moses the prophetic function is dis-
played at times in Enoch and Noah, in Abraham and
Jacob, but it is sporadic. Moses predicts a prophet like
himself over against the sorcerers and diviners of the
Canaanites, but knows nothing of an order or succession
of prophets. Prophecy remains sporadic until Samuel,
who is called to the office of prophet, and who like Moses
at first combines the prophetic and regal functions, but
after the resignation of his civil authority establishes the
prophetic office apart by itself, and becomes the founder
of prophetical schools. With Samuel the prophetic office
takes its place as an independent office alongside of the
royal and priestly oiders, and enters upon centuries of
development.
The prophets at first appear like Samuel with some
of the functions of the judges. They suddenly appear at
the court of the king or before a national assembly.
They execute their commission of exhortation, promise or
warning, and disappear. Their religious instruction has
a political cast. The schools of the prophets are frequently
mentioned in the historical books at various places and in
considerable numbers. They seem to have been engaged
in the study of the instruction of Jahveh and in His
worship with songs and dances. To them we may attri-
bute the earlier historical poems and poetic narratives
embedded in the historical books. They were being pre-
pared through many generations from Samuel to Joash
for the peculiar work the prophetic order was ordained to
do. They gave birth to the schools of psalmody and the
schools of wisdom, and prepared the way for the greatest
prophets. They combined the history and the poetry, the
26 MESSIANIC PROPHECY.
laws and the wisdom, to reproduce them at the appointed
time in higher and grander forms.
After the division of the kingdom it was in the
northern realm that the prophetic activity had the fullest
development. This was in order to lead Israel through
the severe crises in her history. And thus the prophetic
order rises rapidly to a sublime elevation arid grandeur
in Elijah and Elisha as they appear endowed with
miraculous power, and boldly confront kings and princea
as if they would single-banded turn the heart of princes
and bend the nation to the will of Jahveh.
But these functions of the prophetic office, making
history as great religious heroes, and recording the history
of redemption with its covenants and institutions, were
preparatory to the highest function of giving the divine
revelation in historical development and in a living,
growing and ever consolidating organism. Combining
the sum-total of the divine revelation of the patriarchs
and judges, and especially of Abraham and Moses and of
Samuel, they rolled it along with immense and ever
increasing weight, power and sublimity, hasting on to the
latter days, The prophets as an order of preachers and
teachers constitute a grand stairway, advancing prophet
after prophet in linked succession until the organism of
prophecy is completed and the revelation of the Messiah
is at hand.
As the prophetic office was rising to its highest functions,
it developed into four schools or tendencies, three of
which, the school of psalmody, the school of wisdom, and
the school of the ritual, moved in the ordinary planes of
prophecy, while the prophetic function of the schools of
the prophets moving in narrower lines rose to its tower-
ing heights of guiding thejaation through the perplexities
of the present, towards a realization of the grander ideals
of the future. The whole Old Testament is prophecy
HEBREW PROPHECY. 27
in the broader sense of the term, and yet when we
distinguish the law from prophecy we are halting on the
threshold of a still more thorough discrimination which
eliminates from prophecy in general, the Law and the
Wisdom and the Psalter, in order to rise at once to a
conception of prophecy which is at the same time narrower
and higher. For the Hehrew prophets grasp the great
essential principles of the Hebrew religion. They trace
them in their most characteristic features in historical
development. They apprehend the exact issues of their
own times. They realize the eternal ideals of the
prophetic system. They raise these on the banners of
reform. The Hebrew prophets are thus essentially a
series of reformers. Their office is to hold up the ideal
of reform and urge to its realization. They are the true
successors of Moses they lead on to Christ. They
marshal the religious forces of Israel, and from age
to age advance the lines of the faithful in closer con-
formity to the divine ideal, which lies at the basis of the
Hebrew religion, and which dominates its history. This,
then, is the great feature of Hebrew prophecy, its grand
march forward in spite of every obstacle from triumph to
triumph. The author of the Epistle to the Hebrews l
begins the roll-call of the heroes, but stops almost at the
beginning for want of time and space to complete them.
No such names are to be found in the history of any
other nation, or in the history of all the other religions
combined, heroes of battles the most sublime the world
has ever seen ; battles not for the religion of Israel alone,
bat for the religious progress of humanity, for the ever*
lasting religion of mankind.
* Eel?, ad
28 MESSIANIC PROPHECY.
IX. THE PROPHETIC IDEAL.
13. Hebrew prophecy combines in a remarkable
manner the real and the ideal If the real is in exact con-
formity to truth, still more is the ideal a mirror of the divine
mind. The ideal of Hebrew prophecy is the regulative
factor of the entire Old Covenant revelation. It is at once
the goal and the impulse of tlie entire historical develop-
ment. It comprehends the essential principles of religion,
doctrine and morals. It combines the circumstantial and
the variable with the essential and invariable to be ulti-
mately attained b?j all Above all, it is an ideal of the
complete redemption of mankind.
In the marvellous progress of Hebrew prophecy the
most significant factor is the combination of the real ami
the ideal. In the midst of the circumstantial and the
variable, adapted to particular persons and occasions, the
determining influence is ever the essential ideal which
abides, amidst all the vast variety and intricate complexity
of detail, the permanent, the everlasting and the ultimate
not a stereotyped ideal in forms to which everything
must be conformed, but a living ideal adapting itself
with ease and grace to every circumstance and every
occasion and every person, and yet so exalted above the
temporal and the local and the purely formal, that these
are incapable of limiting its growth or checking its pro-
gress. It is indeed a living, an eternal, an absolute, an
infinite ideal what else can it be than the product of
t,hc divine mind ?
This ideal is readily discernible throughout Hebrew
prophecy. We see it not only in the ten commandment^
the quintessence of Mosaism, but it pervades the entire
legislation and all the codes, as the regulative element
giving shape and organization to the whole. It is thi
ideal that makes the Psalter the psalm book of the uni
HEBREW PROPHECY. 29
versal Church, that gives the Wisdom literature its
ethical influence upon all times and lands, that makes
Hebrew history the mirror of humanity, that constitutes
the Hebrew prophets the teachers of the world. Call
this ideal what we please, supernatural or natural, it
matters not. It is higher and grander than any other
natural known to man ; it is so much higher and grander
that it separates Hebrew prophecy from all other pro-
phecy. It gives it a uniqiie position and importance.
It is an ideal ever realizing itself, and yet as high above
reality as ever. If it be not divine in origin and direc-
tion, whence did it originate ? It lifts us to the higher
powers it has the attributes' of the Infinite One. It is
divine revelation.
If we look at the doctrines of the Hebrew prophets
and compare them with the doctrines of other prophets,
the divine features of these doctrines are manifest. Thus
the doctrine of the unity and personality of God, as the
God of creation and of redemption, was grandly conceived
and stated in uniform and ever advancing clearness and
consistency by the Hebrew prophets alone. Compare
with this idea of God, the Polytheism, Pantheism, and
Deism of other religions, and we are forced to the inquiry,
whence could this idea have come save from God Himself ?
We do not claim that such an idea could not be evolved
by the human mind. But, in fact, such an idea has not
been evolved in any other religion. Such an idea is not
readily accepted by those who are not in sympathy with
the Christian religion. The human mind drifts to Pan-
theism or Deism rather than to the Biblical doctrine of
God. It seems impossible truly to apprehend the Biblical
doctrine>of God save by personal union with God through
the grace which the Bible itself offers. The union of the
finite with the infinite can be effected only by the Infinite;
the personal knowledge of the Infinite can oe afforded
SO MESSIANIC PROPHECY.
only by the advent of the Infinite Himself. The
soul is capable of this divine knowledge, and Hebrew
prophecy gives the divine knowledge that satisfies the
soul. This is an evidence that that prophecy has a
divine source,
The Hebrew doctrine of man is no less divine. The
unity of the race is a unique conception of the Bible. It
is above the prejudices of the other religions against
other races. The Hebrew prophets were Hebrew patriots,
but their prophecies grasped humanity and embraced the
world. This original unity of mankind lost by sin is to
be restored by grace, and the Hebrew doctrine of the
ideal man holy and perfect as God is holy and perfect
is so grand and inspiring that the philosophy and theology
of our times has as yet failed to apprehend it. Where
do we find such an intense and realistic conception of
sin ? How dark and dread the representation, and yet
how true to fact and human consciousness ! The Hebrew
prophets were faithful men - they saw human sin through
divine eyes, and they portrayed it in its guilty colours.
The natural man was incapable of such true and noble
anthropology without divine instruction.
But prophetic theology culminates in its doctrine of
redemption. This is the golden thread of Hebrew history
and of the Hebrew religion. The union of God and imiu
by redemption, that is the noble ideal that inspires
Hebrew prophecy throughout : steadily and unfalteringly
the prophets lead the nation to the apprehension and
realization of that ideal. It has none of that miserable
pessimism that characterizes so many of the lower
religions and even the lower philosophies of our day*
It has none of that spurious optimism which the human
reason yearns for and pantheistic systems present It
represents the good and the evil in everlasting conflict ;
but this conflict is a conflict which is a development of
HEBREW PROPHECY. 31
redemption into higher stages and grander achievements.
The doctrine of redemption given by the Hebrew prophets
is a divine idea, and cannot be explained as an evolution
of human hopes and fears and aspirations.
The theology of the Hebrew prophets throughout is
such a wondrous combination of reality and truth, of the
temporal and the eternal, the actual and the ideal, that
it evinces the conception of a mind that grasps the ages
in faithful and vivid realization, and that has the power
of representing that conception in terms that stand the
test of time and circumstance. The doctrines of the
Hebrew prophets transcend the powers of human appre-
hension and conception, and like the sublime ideas of the
reason form and time and space circumscribe human
knowledge, and invoke the Deity to explain them as
conceptions of the divine mind.
In the sphere of doctrine the ideal is most easily
detected and presented. It is in the sphere of religion
and of morals that Hebrew prophecy is ordinarily attacked.
But it is just in these departments where the necessity
of adaptation to time and place and circumstance is
most apparent. No prophecy could be true prophecy
that would not meet the practical issues of life. Hebrew
prophecy in its historic development adapts itself to the
needs of the day and the person and the affair. Hence
we must eliminate the circumstantial and the variable
from the essential and the permanent in these depart-
ments. But it is this very power of adaptation that
proves the original vitality and wondrous efficacy of the
Hebrew religion and the prophetic ethics. We are not
dismayed at the lowest stages of religion when we see it
advancing through the centuries to higher and higher stages
towards the realization of a perfect ideal. We are not
surprised at a low grade of morals tolerated in a rude
and untutored people, when we see that grade rising
32 MESSIANIC PROPHECY.
higher and higher in the divine discipline of a nation
The imperfection and tlae grossness of the earlier Hebrew
religion, and the morals of the earlier stages of Hebrew
prophecy, are patent to all, but these do not disprove the
divinity of the grand religious and ethical ideals of
prophecy. There is this strife between the divine ideal
and the historical reality which makes the history of
Israel seem like a series of apostasies, and which has so
coloured the stream with sin and evil that theologians
have been jtoo often forgetful that it is in fact a stream
ever flowing onward. The divine ideals are indeed ever
constraining the people of Israel to conformity with
them ; and the prophets are the standard-bearers in this
religious and ethical progress of the nation. These ideal
elements are essential to the system of Hebrew prophecy,
they are in religion and in morals the constitutive parts
-they are the primitive, the permanent, the advancing,
yes, the ultimate and eternal elements. They are abso-
lutely true and everlastingly real They cannot be
explained save by a conjunction of divine forces with
human agencies. They involve a union of God and man
in the prophetic heroes of redemption.
These phenomena, these essential features of the
Hebrew prophecy, imply an extraordinary divine influ-
ence, continued from age to . age, giving unity to the
prophecy of a great number of different prophettf.
Hebrew prophecy presents us a system of instruction
which cannot be explained from the reflections of the
human mind. It gives us a view of redemption as the
final goal of the world's history, which is heaven-born,
and not a human invention. It accomplishes a work in
advancing the redemption that overcomes all human
resistance as by a divine force. Its holy character its
spotless purity its absolute truth its implicit confidence
in the ultimate accomplishment of the most beautiful
HEBREW PROPHECY. 33
elevating and sublime hopes all combine in showing
that one supreme, superhuman energy inspired it all.
Demanding the most searching criticism from the start,
it has endured that criticism in all ages such a criti-
cism as no other prophecy has been able to endure such
as has, in fact, beaten into ruins all other prophecy. A
still more searching criticism it is passing through to-
day, that abiding the test, its truth and reality may
conquer and sway mankind.
The Hebrew prophets therefore were prophets not
merely in the sense of the oracles and sibyls and prophets
of other religions, but in that holy men of God spake as
were moved by the Holy Spirit of Jalivek
CHAPTEE H.
PREDICTIVE PROPHECY.
14. Prediction is a common feature of the religion*
iff mankind, lut it is comparatively a small section of
Hebrew prophecy. Hebrew prediction gains its va&t
significance from its content, the central nucleus of the
prophetic ideal 9 the completion of redemption through the
It is a common habit so to identify prophecy with
prediction that the terms to many minds become practi-
cally identical. But prophecy is properly far more
extensive. Prediction constitutes but one feature of
genuine prophecy, and that not the common, but the
extraordinary feature. It is only one section, and that
the smallest, of the range of prophetic instruction. It
is a weakness rather than an excellence to exult the
predictive element as such. It is one of the evil fruits
of an unwholesome apologetic that has been transmitted
to us from the previous century, when there was a greedy
grasping after anything and everything in the form of
prediction that might in any way serve to exalt tho super-
natural character of the Bible. 1 Prediction is not a
1 " We can here proceed on an observation which bus already
forced itself upon us, while we were discussing tho prophecies
regarding the judgment upon Israel. To the question, 'fulfilled or
not fulfilled, 5 we received from time to time no clear or unambiguous
answer. Nay, what is of greater significance, more than one parti-
graph of the prophetical writings, which yet treats of the future,
scarcely admits of being regarded as prediction. This would b
84
PREDICTIVE PitOPHECY. 35
peculiar feature of Hebrew prophecy. It is found in
other domains than religion, and occurs in all religions.
The human mind is endowed with certain faculties which
may be trained to prediction. A statesman who under-
stands the constitutional history of his country, and is
master of the political forces at work in the present, may
be able to predict the combinations that these will
assume, and their issues in the future. A theologian
may be able to discern the coining conflicts in the Church
and predict in a measure the results. The laws that
govern human action are as exact and certain in their
operation as the laws of the physical universe. It only
needs a knowledge sufficiently extensive, an insight suffi-
ciently profound, a foresight sufficiently clear, to predict
the future of an individual, a family, or a nation.
There is moreover among men an anxiety respecting
the future which is so widespread as to be natural.
And when the issue of present events and present action
is important, it is natural, and it is common to seek the
counsel of the higher powers. A Christian under such
circumstances resorts to prayer. A heathen under tile
same circumstances resorts to prophets of various
kinds.
Prediction as a phase of Hebrew prophecy can only
be understood from the general conception of religious
instruction. Prediction is the instruction that prophecy
gives as it looks forth from the present into the future.
Prediction is the most important section of Hebrew
wholly inexplicable, if prediction had been the chief object of the
prophets. On the other hand, such a phenomenon is in the highest
degree natural, if they had another task, a different aim. But such
is indeed the case. Their business is not to communicate what
shall happen, but to insist upon that which ought to happen. The
maintenance of the Jahveh-worship as they comprehended it
that is what they had in view in the whole course of their aeth ity.'
Kuenen's Promts and Prophecy in Israel, p. 344 > London 1877.
36 MESSIANIC PBOPHECY.
prophecy, simply because it presents the essential
ideal of the completion of redemption through the
Messiah. *
I. THE SOURCES OF PREDICTION.
15. There are many sources of prediction to which
the heathen resort, such as, necromancy, magic, divination,
augury, astrology, palmistry, the use of Teraphim ; all of
which are forbidden in the Old Testament under penalty
of death. The only source of prediction to which the
Hebrews were allowed to resort was the sacred lot t
decision was an expression of the will of Jahvek.
was the sole source of prediction. He gave it atid withheld
it as He pleased.
Heathen prediction is almost exclusively of a lower
grade than the instruction given in the religious systems
of the world. It is of a coarse, sensuous and super-
stitious type, and prediction constitutes a much greater
proportion of heathen prophecy than it does of Hebrew
prophecy.
The lowest form is probably necromancy. This was
a favourite resort of the religion of Baal consulting
the dead by means of necromancers who were supposed
to hold communications with them. We have a curious
case of this in the bringing up of Samuel for Saul by
the witch of Endor* 1 Necromancy is supposed to have
been connected with some form of ventriloquinm, and to
have been usually associated with the assuming of the
ecstatic state through the use of drugs and stimulating
exercises. These necromancers are in the Old Testament
associated with wizards 2 and magicians s who used magic
1 Such a necromancer is called an iitf, and such a woman is called
mistress of an UK. See 1 Sam, xxviii. 6-15
' 3 WDW3D.
PREDICTIVE PBOPHKCY. 37
arts of various kinds, and are represented 1 as "muttering
and chirping," using strange ejaculations and frenzied
exhortation and warning.
There is another class of these heathen prophets called
diviners, 2 who seek for direction in the future by the
investigation of combinations in various objects of nature.
The most common of these is in the use of the entrails
of animals and the observation of the flight of birds, the
rustling of leaves or the movement of sacred animals
or unusual occurrences. This is called augury, and
was extensively practised by the Greeks and Romans,
Divining by observing the movements of liquids in a
vessel, or hydromantic is referred to by Joseph. 3 There
is a divining by shooting arrows and noting their flight,
as in the case of the king of Babylon. 4 Teraphim, little
images of household deities, are also employed for this
purpose. 5 There is still another class of heathen
prophets called astrologers, who seek in the movements
of the stars and the appearances of the heavenly bodies
and the phenomena of the skies guidance for the affairs
of earth. Then there is the most inveterate of all these
forms of heathen prophecy, witchcraft and palmistry.
Indeed there are scarcely any phenomena of nature
which have not been resorted to by men in their anxiety
to determine the future of themselves or others.
It is characteristic of Biblical jprophecy that it de-
ziounces all these forms of heathen superstition. It puts
them under the ban, and regards them as sins against
the divine majesty, incurring the penalty of death. The
idea at the bottom of all this heathen prediction is that
the Deity will manifest His will for the guidance of His
1 Tsa. viii. 19. 2 d^OOp. $ Gen. xliv. 5.
4 Ezek. xxi. 21-23. * Ezek. xxi. 21 ; Zech. x. 2.
6 Ktiper, Dm Prophetenthum dc* Alien Bwndes, p. 1 seq., Leipzig
mo.
38 MESSIANIC PROPHECY,
worshippers The custom of the religion determines the
methods to be used.
The only use of natural objects that is lawful in
Biblical prophecy is the casting of lots. In the ancient
times of Israel we have a number of examples of the
use of the sacred lot. It detects the criminal Achan 1 and
the innocent Jonathan. 2 It divides the Holy Laud
among the tribes. 3 It determines the time and the
circumstances of battles. The Urim and Thi'minim
is ordinarily regarded as a sacred lot to be fast by
the priest; but it is properly a sacred atone in the
sacred bag 4 of the high priest, which assured him that,
he would have the divine illumination and complete,
knowledge necessary to enable him to decide on the"
religious questions submitted to him. It is the priest
who is thereby guided to speak the predictive and derisive
word. To this Urim and 2'lninitdun of the priest's ephud,
Saul and David frequently resort for ^uidunee.. 4
Saul is represented as in a desperate condition when he
is abandoned by God, who answers him 4t neither hy drenm#
nor hy Urim nor by prophets/" 8 lie resorts to the ins-
lawful necromancy only to hear the hitter tniiredy fhaf
awaited his rebellious career. The prophet Isaiah rehukes
Israel for resorting fco the necTomttwertf rather than to
God: '
" When they say unto you, Reek unto the nacrmnantvrK anti tmt
the wizards ;
Ye chirpors and niutterers, should not a pwpU" wk unto tlir
God?
On behalf of the living will they seek unto the dead for uwtruetto**
. and for testimony 1 * *
Josh, vii. 14 seq. * I Sam* xiv, !;?.
Josh, xiv.-xix.
D'Dnm DVYIKH (Lev. vili. 8). Thw*e ar atMtriurt immmv*
pltrals, meaning, enlightenment, and cnmplfitiou or pH'fWh<*Jw
1 Sam. xxx. 7 spq. 1 Sam xxviii, *J,
sa. viii. 19. We disregard the ^^or<*t^r
PREDICTIVE raoraEor. 39
H. DIVINE SOURCE OF HEBREW PREDICTION.
16. Hebrew prediction uses the several phases of
Hebrew prophecy. It is distinguished ~by its contents from
all other prediction. These contents are of such a character
as to imply divine origination and direction. They are
gathered into an organism that presents a dwine ideal of
redemption which transcends human powers of construction.
Hebrew predictive prophecy rises up in sublime majesty
above every form of divination, and uses all the varied
forms of prophecy, especially the higher, to present its
instruction. The prediction is sometimes given in dreams
or visions in the ecstatic state. In these cases the
future is represented in cbamatic forms in the imagina-
tion and fancy. The conditions for such prediction are in
the constructive power of the imagination, in sleep and
the ecstatic state. These creatures of the imagination
are ordinarily occasioned by strong recollections, by intense
interest in particular things, by great anxiety with
reference to certain events. It is not uncommon for the
imagination under such circumstances to leap into the
future experience by foreboding or ardent anticipation.
The imagination may discern the issues in which we are
interested more clearly and accurately than the reasoning
powers. These predictions, not uncommon to the dream
and the vision, present us phenomena kindred with
Biblical prophecy. They present us the psychological
conditions which show such predictions to be not only
possible but probable. How then does Biblical pre-
because the poetry has here the hexameter movement (see chap,
vii. 7). D^&XDVDn. The article is here for the vocative case, as
often in Hebrew. The absence of the preposition is against taking
it as in apposition to D'OJTpn *?$. m\rb is ordinarily taken aa
exhortation to the people. "To the law and to the testimony!"
But we should expect in this case the preposition ta, as in the
previous context.
40 MESSIANIC PROPHECY.
diction differ from these predictions of the imagination \
An attentive examination of the phenomena ought to
convince any scientific observer that the predictions that
occur in the dreams and visions of Hebrew prophecy
transcend the native energies of the imagination. The
imagination can only reconstruct the material given to it.
The predictions of Hebrew prophecy present us material
as well as combinations of material that must have luul
another origin than the previous experience of the pro-
phet. The vision of Abraham, as to the 400 yeans'
pilgrimage of liis seed in Canaan and in Egypt, not only
gives the pilgrimage of his seed in Canaan and in K&vpt,
which was a natural product of his imagination ; but
also the long duration of an ailliction through many
generations before the ultimate conquest of Canaan and
the realization of the covenant promises, which was this
reverse of the natural operation of his iinuyhiation un<u*r
the circumstances. 1 The dreams of Pharaoh us to the
years of plenty and famine, while they sprang out of the
natural circumstances of the land of Egypt and the
position of Pharaoh, yet in their elaboration they tran-
scend any possible combinations of the imagination with-
out external guidance, which could hardly have been
other than superhuman. 2 The necessity of interpretation
and the exactness of the interpretation when tlu* wivl
clue was given, show that the adjustment \va that of a
higher power which had made the dream to com^joni
with the predetermined reality. The same is trim of th*
dreams of Nebuchadnezzar, the visions of Daniel uw!
others. The natural conditions and features of the
person who dreams and is in ecstasy are there, but thfl
prediction itself is so extraordinary, so coiiipri'lit'iiMVi*, sr>
exact, so unerring, that it implies an infallible divine
influence. Passing from the prediction of the dream imti
1 Gen, xv. * OMI. xli * I>i, ii , vis.
PREDICTIVE PROPHECY, 41
the vision to the prediction in the song of the ecstatic
state, we observe that Balaam's predictions 1 were the
reverse of his wishes, his hopes and his wilful determina-
tion and effort that they should be otherwise. His
imagination was constrained by an overpowering influence
to bless in the harmonies of sacred song the people whom
he anxiously strove to curse in odes of triumph of their
enemies. Such prediction cannot be explained by purely
natural influences.
But ordinarily the predictions of the Hebrew pro-
phets issue from men who are in entire sympathy with
their utterances. They are expressed with an intensity
of emotion and a rhetorical vigour which assume the
forms of poetry and song, and sometimes are accompanied
with bodily action and symbolical illustration.
Predictive prophecy is ordinarily of the highest kind,
in the forms of human language spoken or written. -As
such it expresses the insight and the foresight of th*
prophet, where the reasoning powers co-operate with the
imagination and the fancy in the construction of the
grandest conception of prophecy.
It is necessary to discriminate the natural from the
supernatural features. No one should deny that the
Hebrew prophets were men of extraordinary genius. It
is not necessary to degrade the Hebrew prophets as men
in order to exalt the divine influence that employed
them. They exhibit a wonderful familiarity with the
history of their nation. They were patriots in the best
sense. They show a wide acquaintance with the religious
and political affairs of neighbouring nations. They were
statesmen. But 'above all they were pious men, whose
religious experience was intense, whose devotion was pro-
found, and whose ethical character was exalted. "We
expect such men to have wondrous insight and foresight
1 Num. xxiiL-xxiv.
42 MESSIANIC PROPHECY.
Their intimate acquaintance with the past, and then
familiarity with the present, urged them to a keen appre
hension and a vivid realization of the future.
We are not surprised to find prediction mingled with
historical instruction and direct practical guidance of the
people in the affairs of the present. We should not
think it necessary to explain all of the predictions of the
prophets from an extraordinary divine influence. As
men who were pre-eminently wise, and gifted with the
highest religious endowments, living in communion with
God, their wisdom was capable of prediction such as
transcended that of other men.
But when we have eliminated all that can fairly be
demanded in this regard, it should be acknowledged by
the careful student that there is a great body of Hebrew
prediction which cannot be so explained. The insight of
the Hebrew prophet is so profound that it transcends the
native energies of human perception, the comprehension
is so vast that the conception trained to its highest
capacity could not grasp it, the foresight is so far-
reaching that no human imagination could spring tu its
goal. Hebrew predictive prophecy, while it urines in
accordance with the psychological condition of the human
soul, so transcends its normal powers that we are con-
strained to think of the divine mind as its source and
inspiration.
This is true if we measure Hebrew prophecy nn*rely
by the consciousness of the individual proplwt; but
when we consider that the prophets were linked in a
chain, and that their predictions are combined in a system,
an organic whole which no individual prophet could
possibly comprehend, which now stands before the
scholarly world in marvellous unity and variety as the
object of the study of the ages of the past, which absorbs
the energies of the present, and which arches the future
PREDICTIVE PROPHECl. 43
even to the end of the world, we are forced to the
conviction that the one master of the Hebrew prophets
was the Spirit of God ; and that the organic system oi
prophecy is a product of the mind and will of God.
III. THE SYMBOLICAL FORM OF HEBREW PREDICTION.
1 7. Prediction from its wry nature presents the future
in the forms of the present and the past These forms are
not real and literal representations of the future, but ideal
and symbolical. The interpreter Jinds the ideal prediction
in the form of the symbol. Symbolism rises in several
grades from the lise of external objects of sense to the more
internal and higher ideals of the imagination and fancy.
We are met on the threshold of Hebrew prediction
with the bold statements of Kuenen, that Hebrew
prediction lias been proved false by history in . so many
particulars that the system cannot be regarded as true
and divine. Its predictions have not been fulfilled in
the time allotted them, and the fulfilment is no longer
possible. The reverse of the predicted has often
happened. Hebrew prediction has been disproved by
events, and it must take its place with all other prophecy
as a compound of truth and error, of blasted hopes and
disappointed expectations. 1 These charges will not bear
serious examination. They really concern only the
scholastic theory of prophecy and misinterpretations of
predictions.
The scholastic theDry of prophecy, which was essentially
Montanistic, failed to distinguish between the form and
the substance of prophecy. It sought above all verbal
accuracy and circumstantial and detailed fulfilment. It
sought by strained interpretations 'to identify prophecy
and history. The efforts to show the literal fulfilment
1 Kuenen in I c. chap. v.
44 MESSIANIC PROPHECY.
of the predictions of Daniel in the history of Israel from
the exile to the advent, in its dreadful inconsistencies of
interpretation, have so disgraced the science of Biblical
Interpretation that it is a marvel that the book has
survived such cruel manipulation. The vain efforts to
find Christian history depicted in the Apocalypse of
John has so damaged the book that we are not surprised
that even Christian scholars should have abstained from
its study as unprofitable. Predictive prophecy has been
made a burden to apologetics by the abuse that has
been made of it by self-constituted defenders of the faith
and presumptuous champions of orthodoxy. It is necessary
that evangelical critics should rescue predictive prophecy
from the hands of those who have made such sad mistakes.
Kuenen has taken advantage of the errors of the
scholastic theory and interpretation of predictive pro-
phecy, and has dealt Hebrew prediction the severest
blows it lias ever received. We shall parry these blows
of Kuenen by showing that they have destroyed the
scholastic theory, but they have not in the slightest
degree injured Hebrew prediption as such.
Predictive prophecy has its necessary forms and
limitations, which we should carefully study in order to
understand it. We shall first distinguish the form from
the substance of the prediction, and then present the
necessary limits of Hebrew prediction ; for we would
unfold the truth which Tholuck has so well expressed
when he says, " It is not prediction of the accidental, but
of that which is of religious necessity, which is the
essential thing in Hebrew prophecy," l
Kuenen has the right of it over against the scholastic
apologists when he says : " When they assert that the
prophecies have been" fulfilled exactly and literally, and
thence deduce far-reaching consequences, we cannot rest
1 Die Prophet, p. 77.
PREDICTIVE PROPHECY. 45
satisfied with the general agreement between the prediction
and the historical fact, but must note also along with that
the deviation in details, as often as such a deviation is
actmlly apparent." l But Kuenen and the Scholastics are
here alike in error, for the prophecies are predictive only
as to the essential and the ideal elements. The purely
formal elements belong to the point of view and colour-
ing of the individual prophets. We are not to find exact
and literal fulfilments in detail or in general, but the
fulfilment is limited, as the prediction is limited, to the
essential ideal contents of the prophecy. "We start
therefore from the point of view of the prediction, and
thence rise through several forms of prediction.
The future judgment and redemption, the two poles of
predictive prophecy, are necessarily based on present
experience of discipline and upon the history of redemp-
tion and judicial acts of Jahveh in the past. Looking
forth into the future, prophetic prediction clothes and
represents that which is to come in the scenery and
language familiar to it in the present and in the past.
The most suitable events, persons, and things of the past
and the present are employed. Hence the type or the
symbol lies at the basis of all genuine prediction. The
particular type chosen depends partly upon the experience
of the prophet and the circumstances of the times;
partly upon divine command or the enlightenment of the
prophetic Spirit
18. The lowest form of symbolic prophecy is the vse of
external things like cords, sticks, yokes, vessels and the like,
to represent in a rude lut graphic way the impending
event.
The historical books of the Old Testament contain a
large mmber of examples of the use of rude symbols ;
* In lc p. 132.
46 MESSIANIC PKOPHECY.
and tlie prophetical books give not a few of them. Thus
Ahijah the Shilonite "laid hold of the now garment
which was on him, and rent it in twelve pieces. And he
said to Jeroboam, Take thee ten pieces ; for thus saiih
Jahveh, the God of Israel, Behold, I will rend the kingdom
out of the hand of Solomon, and will give ten tribes unto
thee." L The pieces of garment here symbolize the tribes
of Israel, and the rending of the cloth, the division of the
tribes into two kingdoms, with ten tribes to one kingdom
and two to the other kingdom. Sometimes we cannot be
sure whether the symbolic thing was actually used or
was simply put into the discourse of the prophet. Thus
Ezekiel uses two sticks with the names of Judah and
Israel, which he joins to make one stick in his hand iu
order to represent the ultimate reunion of the kingdoms. 2
Jeremiah uses two baskets of figs, the one very good, the
other very bad, to represent the good and the evil classes
in Israel and the ultimate ruin of the one and redemption
of the other. 8
These are sufficient examples of a large number of
symbolic things used by the Hebrew prophets. Xo one
would look for exact and literal fulfilment of these
symbols. All agree in seeking the ideal content.
19. The Hebrew prophets ordinarily me hiyJicr
symbols, which are calkd types, wick as historic persons or
events, great institutions, or experiences in real life. The
exact correspondence of t]/pe and antitype is impossible.
The antitype transcends the type as tlw ideal tranxwnds tlw
form which is inadequate to present it
The doctrine of typology has been greatly abused in
the Christian Church, by seeking and finding types every-
where in Scripture. Theie is indeed no limit to the use
of types. Almost every person, thing, circumstance 01
* 1 Kings xi. 30, 31. * Ezek. xxxvii. 15 seq. * Jer. xxi?.
PKEDICT1VB PKOPHECY. 47
event may be used to represent an antitype in some
respect. There is a proper use of typology in the
practical interpretation of the historical books. But we
have here only to do with the types which the prophets
themselves use. These are in sufficient variety as they
are gathered from the past or the present, from persons
or things, from circumstances or events, from experiences
of everyday life, and from the great objects of nature.
The type may be a person like Moses, David, or
Solomon. What more natural than that the Messiah
should be represented as a second Moses, a prophet like
him and yet his superior ; a warlike monarch, victorious
as David ; a prince of peace like Solomon ? There have
been those who have argued from the prediction of a
second Elijah, that the original Elijah was to rise from
the dead ; but Jesus gave the true interpretation when
He saw this second Elijah in John the Baptist. 1 The
nature of the type is such that it enables us to under-
stand in general what the character of the person so
represented is to be, but exact identification or literal
correspondence between the type and the antitype would
be no less absurd than if we were to suppose that the
prophet conceived of the resurrection of eveiy person he
used as a type, such a conception would indeed destroy
typology altogether. The person is a type used to
represent another person in the particulars of the predic-
tion. The person used as a type belongs to the form of
the prediction and not to its substance. He is illustrative,
descriptive and representative, but nothing more. He no
more corresponds with the exact reality of the future
than the ten pieces of the garment of Ahijah corresponded
with the ten tribes of Israel.
When now instead of a person we use an institution
like the passover, or the ark of the covenant, or the tiara
1 Mattxi. 14; Mai. iv. 5.
48 MESSIANIC PROPHECY.
of the high priest as symbols of the institutions of the
new dispensation, the laws of symbolism forbid that we
should expect exact and literal correspondence. They
require that with a certain formal correspondence the
antitype should be vastly higher and grander in form
than the type. Transcendence is essential to the idea of
the type. So in the use of a great historic event like
the exodus, or the conquest of Canaan, or the captivity
in Egypt, or the wanderings in the wilderness to represent
the future experience of redemption, to expect exact
correspondence and literal fulfilment destroys the very
nature of typology.
The higher we ascend in symbolism the more difficult
the discrimination between the essential ideal of the
symbol and the unimportant clothing, but this does not
justify the interpreter in insisting upon exact and literal
conformity in the one case any more than in the other*
It rather urges to a closer study o^ the symbol in order
to make those discriminations upon which the meaning
of the prediction depends. Por the Hebrew prophets
rise to the most intricate themes in their symbolism.
They not only use the external history of the past with
its great persons, institutions and events, but they freely
employ the great persons and institutions and events of
their own times, and even enter into the deep ami sacred
experiences of their own souls, in order to represent the
innermost experience of future persons and generations.
To expect exact and literal fulfilment of such types is
unnatural and unscientific. It transgresses the nature of
the type, which requires that the symbol or type should
represent the prediction only in certain given features,
The type is the clothing of the predicted ideal It is the
duty of the interpreter to determine the essential idea,
and to decline to allow himself to be absorbed either in
the general features or in the minute details of the type
PREDICTIVE PUOPHECY, 49
It is the one aim of the interpreter to find the key to
the symbol, and by it unlock the mystery of the repre-
sentation. For predictive prophecy is and must be a
higher parabolic teaching. If the Hebrew moralists used
ancient stories and legends, and clothed them with familiar
scenery in order to point a lesson (and the Hebre\v
Haggada is full of this method of instruction) if our
Saviour used the parable to enforce an ideal that was to
be of everlasting importance and we find it a delightful
task to search for the key, why should any one deem it
essential to find exact correspondence in the prophetic
symbol ? Why should he not rather use every effort to
find the door to its mysteries ? Indeed, predictive
prophecy from its very nature not only assumes the
symbolic form, but it hides its solution. For the peril to
prediction is in efforts on the part of false prophets a,nd
impostors to realize it. The clue is a secret clue, often
so carefully hidden that centuries of study have not found
it. Prophecy is its own interpreter, and it is often
designed by the infinite mind that its solution should
remain unknown until the event itself occurred. Like
the predictive dreams of Pharaoh and Nebuchadnezzar,
they need a Joseph or a Daniel to find the golden thread
to guide through their labyrinthine mysteries. The great
symbols of Hebrew predictive prophecy remained riddles
of comfort and warning all the more dread and inspiring
from their profound and awful mystery until they were
resolved by the events predicted. The first advent is
the great resolver of all Old Testament prophecy. Jesus
opened the understanding of His apostles that they might
understand the Scriptures. The second advent will give
the key to New Testament prophecy. It is the Lamb
that has been slain, the everlasting and blessed One who
alone opens the sealed book, solves the riddles of time,
arid resolves the symbols of prophecy.
50 MESSIANIC PROPHECY,
20. The Hebrew prophets rise to a higher use of
symbolism in the constructions of the imagination and the
fancy. They employ the parable, the allegory and the tale.
In these forms of prediction there is a contrast letioecn
the real and the ideal, which is sometimes expressed in
the extravagance and grotesqueness of the representation.
The fulfilment is the reverse of literal and exact cor-
respondence.
Hebrew prophecy rises above the simple use of the
type to a higher form which has been called typico-
propJietic. Sometimes the type remains by itself as if by
simple index, without explanation, it would point out in
a graphic symbol as a sign the impending future* ; but
often the type is found inadequate in itself for the work
of prediction. The prophet works with it, strains and
stretches it beyond any possible proportions, so that it
becomes extravagant and even grotesque. This use of
the type is in order to emphasize the contrast between
the type and the antitype, and shows that exact, literal
correspondence is impossible. Thus the poet uses a
gigantic vine to illustrate the marvellous growth of the
kingdom of God. It was transplanted from Kgypt to
Canaan, covered the whole land, reached with its branches
from the Mediterranean to the Euphrates, cast the cedars
of Lebanon in shade of its gigantic boughs. 1 Thus
Daniel uses the stone cut out of the mountain without
hands growing to become a vast mountain filling the
whole earth. 2 The mountain of the house of Jahveh
rises above the highest mountains. 8 Ezekicl represents
the New Jerusalem and the holy land in impossible
proportions and situations. 4 Some of these cases arc so
grotesque and extravagant that no one could for a
momenc think of an exact and literal fulfilment. And
1 Ps. Ixzx. * Dau. iL
* Micah iv. Isa ii, * Ezek. xL seq.
PEEDICTIVE PKOPHECT. 51
yet there are a large number of predictions which in
their proper interpretation are no less impossible. These
have been so interpreted by Scholastics as to find exact
fulfilment, and by Rationalists as to show that they have
not been fulfilled. A striking example of this is the
new temple and holy land and institutions of Ezekiel, and
under this head may be brought all that large clags
relating to Israel's future which Kuenen argues to be
unfulfilled and to be impossible of fulfilment. He classi-
fies them thus : (1) the return of Ibrael out of captivity ;
(2) the reunion of Ephraim and Judah ; (3) the supremacy
of the house of David; (4) the spiritual and material
welfare of the restored Israel ; (5) the relation between
Israel and the Gentiles ; (6) Israel's undisturbed con-
tinuance in the land of their habitation. 1
If exact and literal fulfilment of these prophecies was
designed in the predictions, then we must agree with
Kuenen that they have been disproved by history ; but
it is against the laws of prophetic prediction so to inter-
pret them. These predictions are not only impossible
now, but in form many of them always were impossible.
Israel in predictive prophecy is not Israel after the flesh
but Israel after the spirit, as the Apostle Paul explains*
The true children of Abraham are the faithful.* The
Christian Church is the legitimate successor of the Israel
of old and the heir of its promises. 4 The essential
contents of these predictions when eliminated from their
formal elements are spiritual and not carnal. 5 The type
was made extravagant and impossible so as to show that
the ideal contents were in contrast with their formal
presentation. It is thus essential to this form of pre-
diction that the realization should be the reverse of
literal and exact correspondence.
1 In l.e. p. 189 seq. 2 JRom. ix, seq. 3 Bom. iv.
4 1 Pet. li. 4 aeq. * Konig in l.c. ii p. 396 seq.
2 MESSIA.N1C PROPHECY.
21. The highest form of Hebrew prophecy is called
direct prophecy. J3ut even here the symbolical form is not
abandoned. There is a more subtile use of symbolical
language. This is especially true in the combinations oj
sacred numbers. The secret due, is to be discovered as the
only safe guide to interpretation.
The highest form attained by Hebrew prediction is
ordinarily called direct prophecy. It seldom is found
alone, but usually accompanies the type as its explana-
tion. Sometimes the type is abandoned as inadequate,
and symbolical language assumes its place for the higher
stage of the prediction. Then again the prediction rises
in three stages. Beginning with the type, the prophet
advances to such a use of it that it becomes extravagant
in his hands. It is then cast aside and he springs to his
climax in direct prophecy. Even in this highest form of
prediction the symbolical form is not abandoned, it is
only changed to the use of figurative, illustrative, descrip-
tive language, and the interpretation instead of becoming
easier has become more difficult. This is especially the
case in the use of numbers. It is just here that the
Apologists have made the greatest blunders which the
Eationalists have not been slow to utilize for the
destruction of Hebrew prophecy.
Thus Kuenen insists that because the prophets exported
that their predictions would soon be realised * and that
the events predicted were close at hand/ they were
mistaken, and their predictions were not fulfillcMl even
when they happened at a long time sxibsequently or may
yet be capable of realization. So it is represented that?
because Jesus and His apostles expected the second
advent very soon after the first that they were mistaken.
But ail these objections rest upon, a mistaken conception
of predictive prophecy. The times of prophecy are a?
1 In Z.c. p. 10a * In Lo. p. 110.
PKEDICTIVE PEOPHECY. 53
symbolical as the objects themselves. We claim that all
prophetical numbers are symbolical, and that none of
them are to be taken as exact or literal. The efforts of
interpreters to determine from the numbers of Daniel
the intervals to the first advent have ignominiously
failed. The efforts of interpreters to measure the times
of the Apocalypse and indicate the times of the second
advent are worse than ridiculous. Those who indulge
in such follies are blindly labouring to undermine and
destroy Hebrew prophecy and the Bible itself, of which
it is an essential part
The prophets all share in this characteristic feature of
presenting their predictions as near of realization. 1 If
the prophetic numbers are taken as exact and literal,
consistency of interpretation forces us to regard these
terms also as exact and literal. But if we take this
position, then we cannot escape the conclusion that all
of the prophets were in error as to the element of time,
and that their predictions were in so far false. But we
claim that the prophetic temporal terminology is symboli-
cal as prophetic prediction is throughout symbolical, and
that exact and literal numbers are against the essential
principle of prediction. It would reduce predictive
prophecy to a system of chronology. The prophetic
numbers are riddles and enigmas to be solved after the
key is found. The meaning is not on the surface. This
is true also of the terms near and at hand. The pro-
phets ever continue to use these expressions as the
technical language of prophecy. How could they go on
doing so if these terms had a strict and exact meaning ?
Every prophet would appear to his successors as in error
in this particular. Nearness to Joel would prove a long
historical distance to Isaiah. Isaiah's nearness would be
1 The Hebrew term ayi p and the Greek tyyvg are essential pro-
phetic terminology.
54 MESSIANIC PROPHECY.
long past to Jeremiah, and Jeremiah's to Malachi, and yet
they go on representing the day of Jahveh as at hand
His judgments and His redemption as near, without any
indications of a lack of confidence in their predecessors,
but with a full reliance upon the integrity of prophecy.
And Jesus and His apostles use these identical terms in
the same way, although all the prophetic predictions of
the Old Testament were remote to them.
Still further, while Jesus uses this prophetic termi-
nology, He expressly teaches that the times and seasons are
reserved to God, that no man, or angel, or even the Son
of man can define them. 1 These terms must therefore
have a technical prophetic sense, and this is not difficult
to determine. The nearness and the at hand of prophetic
prediction indicate the certainty of the events. They
are as vivid to the mind and as ardently desired or
anxiously dreaded as the events of to-morrow. They
are on the to-morrow of prophecy those latter days in
view of which every intervening time is of infinitesimal
importance and overlooked as of trifling moment. The
nearness and at liancl of prophetic prediction indicate also
the uncertainty of the time. The interval between the
to-day of prophecy and the to-morrow of prophecy is
but a night-time of uncertain duration, so uncertain that
to-day is and must ever be of supreme importance. For
to-day is a preparation, not for the interval until the
last days, but for the last day itself, which is at hand in
the sense that it is ever impending.
Thus in every form of prediction the laws of predic-
tion preclude exact and literal fulfilment. They require
us to find the key or clue, and only by fche key or clue
can we find those essential ideal elements, originally
designed in the prediction, embodied in it, stereotyped
therein, and waiting for the time when the event will
1 Matt. *xiv. 42 seq. ; Mark xiii. 32 seq. ; Acts i. 7
PREDICTIVE PROPHECY. 55
justify them and prove their reality and their divine
origin. When Hebrew prophecy is regarded from this
point of view, we observe that its fulfilment has been
raised above the designs of impostors and deceivers.
False Messiahs have presented themselves as fulfillers of
Hebrew prophecy, and these have ever pointed to some
trivial details, and urged literal and exact correspondence ;
but when the true Messiah came, His correspondence with
prophecy was not distinctly recognized. It was not
exact and literal. It was not on the surface. It was
not until the death on the cross, the resurrection and
ascension of the Messiah that the key to Old Testament
prophecy was given, and its solution found in part. The
risen Saviour opened the understanding of His apostles
that they might understand the Scriptures. It will not
be until the second advent that the ultimate solution of
the prophetic system will be given. The first advent
resolved all Hebrew prophecy into two great parts, and
in giving us the fulfilment of the one part it guarantees
the fulfilment of the other part.
IV. THE LIMITS OF PREDICTION.
22. TJw prophets are human "beings, and although they
become the instmments of conveying divine ideas to their
fellow-men> yet these divine ideas assume the forms and the
clothing of the human medium through which they pass.
They cannot transcend the psychological and physical
features of human nature.
The prophets being men of intellectual and moral
worth, influenced by the divine Spirit to think, feel and
act with reference to the divine ideas imparted to them,
they speak and write and act under the physical and
psychological laws of their own being. The prophets,
looking into the future, follow the lines of the move-
56 MESSIANIC PROPHECY.
ments of their own times, tracing them to their results,
Their insight and foresight are intensified by the energy
of the divine Spirit which enlarges their native intellec-
tual and moral powers to the extent that may 1)6
necessary for the purposes of the prediction.
23. It is a law of predictive prophecy that the pro-
phet foresees the final goal to ivhich the movements of Ms
time are tending, and which they will inevitably reach ; lut
he does not foresee all the conditions and circumstances
that intervene or modify the approaches to that end.
He predicts in a few broad outlines and graphic
touches, but he is not and he cannot be an annalist or a
historian. He sees the final end of redemption or of
judgment upon the individual, the nation or the world ;
but he cannot grasp in his conception or delineate in his
representation all the forces converging to that end, or
the various curviiigs of the historical movements in their
approaches to the ideal. Ho sees the end to be attained,
and the relation to that end of the persons or things or
events in which he is more immediately concerned ; but
he cannot see the intervening objects and events, and the
forces constantly increasing in complexity as they con-
verge towards it. 1 The prophet stands as it were
upon a lofty mountain. Far in the distance, beyond
the range that bounds the horizon of his generation,
he sees the goal of the journey. But he cannot see
all the hills and valleys, the rocks and streams and
the lesser mountain ranges which intervene between
him and the predicted goal. It seems but a sliorfc
journey, and it would be short if it were possible to
move on directly to the goal. But this is not possible,
for events must take their course in accordance with
1 Biehm in I.e. 2 Aufl. p. 104 seq. ; Edinburgh edition, p. 84 seq. j
also Kdnig in Lc. ii. p. 307 seq.
PREDICTIVE PROPHECY. 57
human conditions and circumstances. The prophet
cannot emancipate himself from his human nature and
surroundings. He cannot divest himself of his historic
position and circumstances. He cannot ignore or escape
his point of view. God has given him his position as a
religious teacher in a particular generation and in a
certain epoch of the world's history and in a certain
geographical locality. Hence his prediction clothes itself
with the local, the temporal and the circumstantial dress,
Ihe future events cannot be presented in prediction in
the circumstances of the future and from the point of
view of the future. If that were so it would no longer
be prediction, but history.
24. Prediction rises above temporal measurements and
chronological distinctions. The end in mew ever seems near
as the object of hope and ardent longing, or the object of
dread and anxious foreboding, the central theme of the
message of comfort or of learning ; and yet the prophet
knows not the times or seasons which Gfod hath reserved to
Himself.
The prophet may be able to measure the distance in
time in symbolical numbers having in the proportions of
prophecy a relative importance ; but he cannot count in
measures of human time, or enable his interpreters in
subsequent ages to calculate better than himself. 1 The
times of prophecy are enigmatical and in the highest
degree uncertain. If they show, on the one hand, the
great deliberation of Gocl, that He prepares the way for
the fultiiment of His promises as if a thousand years were
but a day or the fraction of a night, and that He waits
for the completion of the appointed time when the ages
have become full and ripe for the event ; they yet show,
on the other hand, the swift and inevitable movement of
1 Kiehm in I.e. 2 Aufl. p. 109 seq.
58 MESSIANIC PEOPH1CT.
the divine purpose, as if a thousand years' labour were to
be accomplished in a day or an hour or a moment ; for
when that moment approaches, which is the final goal
of all prophecy, that supreme hour of the world, that clay
of doom, which is ever presented as near and at hand,
events will move with the rapidity of the lightning
flash and surprise the whole creation with that most
wonderful transformation, which is the ripe fruit of the
entire development of the earth, the birth for which the
creation has been travailing through the centuries.
This then is the ringing lesson of all predictive pro-
phecy. Be patient in suffering, for redemption is surely
coming we know not how quickly. Repent immediately
for the day of judgment may come at any moment*
This is the constant attitude of Biblical prophecy this
is the lesson of its symbolical near and at hand.
25. There is an uncertain factor in all prediction
which depends upon the ever varying relations of God and
man in the interplay of human freedom and divine law.
The variation of motives in the divine mind and in human
experience, and the corresponding variation of forces in
history, shorten or prolong, simplify or make complex and
uncertain all preparatory times and events.
This is the most difficult and the most neglected of
all the limitations of Hebrew prediction. It springs out
of the divine constitution of the individual man, and the
complex organization of human society and national life.
Kuenen very properly emphasizes this point, but in siich
a way as to make Hebrew prediction altogether human
and altogether uncertain. 1 "We should use great caution
here so as not to do violence either to the divine or
the human element. The representations of Scripture
show very clearly that there is a divine motive iof
1 In I.e. p. 34(1 seq.
PREDICTIVE PEOPHECY. 59
hastening the time of prediction, namely, in ordei to the
redemption of the elect. And there is a divine motive
for lengthening the interval, to increase their number
And so men must sometimes pray for the c< ming of the
Eedeemer, and then again for the progress of redemption.
This interplay of motives in the divine mind and in
human petition, and of forces in history, shorten and
prolong and render uncertain all preparatory times and
institutions. In the predictions of judgment there are
limitations in the warning to repentance and the possi-
bility of redemption. In the predictions of redemption
there are ever limitations in warnings against sin
and apostasy and the possibility of judgment. Thus in
the larger frame of the prediction there are conflicting
forces and movements which cannot prevent its ultimate
realization, but which lengthen or shorten the interval
and modify the circumstances and conditions.
Hebrew prophecy is not ashamed of occasional re-
calling of circumstantial threatenings and promises.
God is the Sovereign and Father of His people. 1 He
has not wound up human events like a clock and left it
to unwind itself in the remorseless swing of its pendulum.
He watches over the destinies of the world with patient
love and providential care. In the general drift of His
purpose and the immense sweep of His design He has
provided for occasional modifications and adaptations to
time and place and circumstances. God and man are
united in the working out of the purpose of redemption,
and that working gives opportunity to repentance unto
salvation. The conditional element does not destroy the
essential prediction any more than it destroys the work-
ings of God in the past and the present. It rather
enhances the glory of Hebrew predictive prophecy that
it has room for the free play of the conditional factor,
1 Kouig iu Lc. p. 390 seq.
60 MESSIANIC PHOPHECY.
ft ithout permitting it to modify the determinative and
essential factor.
Ever bounding the prophetic range of insight and fore
sight is the horizon of a complete redemption. It is the
same with each prophet as he comes with a fresh message
and sees farther and wider and deeper than his pre-
decessors ; and so along the whole line of prophets even
into the New Testament and in the prophetic utterances
of Jesus and His apostles. This does not show any in-
correctness in the earlier prophecies, but rather that they
were what they must be from the very nature of the
case, partial and incomplete. The prophetic inspiration
is all the grander, that these partial revelations coming
from so many different persons, in widely different inter-
vals of time, yet fit into each other with the utmost
nicety, adjusting themselves to the harmonious proportions
of one complete and perfect system of divine revelation ;
as so many folds of a developing germ, unfolding slowly
yet grandly in majestic proportions into the historical
Messiah, Christian salvation, the second advent hope and
the Dies irae.
V. MESSIAtfIC PROPHECY.
26. The central theme and the nomination of
Hebrew prophecy is the Messianic ideal. Sfi'Mtianie pro-
phecy is the prediction of the completion of redemption
through the Messiah.
Hebrew prophecy rises in higher and higher stages
until it culminates in Messianic prophecy. Tins is the
central theme about which all its lessons cluster. This
is the fountain whence all its streams of blessing and of
erasing flow in never-ending succession. Messianic pro-
phecy is the prediction of the fulfilment of redemption
through the Messiah. This prediction is not confined to
PREDICTIVE PROPHECY, 6 1
official prophets it is not limited to any form of Old
Testament literature. It is found in the history and in '
the poetry as well as in the prophetic books. It is
indeed spread all over the literature of the Bible as the
thread of light that binds its writings into an organism
of redemption.
Messianic prophecy is in some respects not an adequate
term, for we do not limit ourselves to those predictions
which point evidently to a personal Messiah. The
material of Messianic prophecy embraces the work as
well as the person of the Messiah ; and indeed all those
benefits that result to the kingdom of God through Him ;
in other words, everything that has to do with the future
redemption. Hence von Orelli prefers the term " com-
pletion of the kingdom of God." L But the kingdom of
God is in some respects too wide a term and in other
respects too narrow. The completion of redemption is
the proper idea rather than the completion of the king-
dom of God. But inasmuch as this completion is
accomplished only through the Messiah, as His person is
the central theme to which the fulfilment of redemp-
tion ever points, it seems better to embrace Him in the
definition and make His name the characteristic one in
the general terminology. This we do sufficiently well if
we embrace all the elements under the term Messianic
prophecy and define it as the completion of redemption
through the Messiah.
We have then to determine the relation of the com-
pletion of redemption through the Messiah to the general
doctrine of redemption in Hebrew prophecy. The
doctrines of Hebrew prophecy may be embraced under
the three divisions: God, Man, and . Redemption. The
doctrine of redemption may be presented (1) As a pre-
1 C. von Orelli, Th& Old Testament Prophecy of the Consummation
* Kingdom tweed in its Historical Development, Eclin, 1885.
62 MESSIANIC PROPHECY.
sent possession of the people of God ; (2) as an acquisi-
tion in a future state ; (3) as completed in the times oi
the Messiah. The first is the doctrine of redemption
proper, the second is the doctrine of the future state, the
third is Messianic prophecy. Indeed the three develop
necessarily out of the prophetic doctrine of redemption.
The Biblical doctrine of redemption as a divine revela-
tion has the characteristic of completeness. It is ever
unfolding to perfection. It contains in its earliest state
ments the whole doctrine of redemption in germ. It
comprehends at once the past, the present and the future.
It covers this life, the coming life in this world and the
future life beyond the grave. It is essentially progressive
redemption. The present redemption kindles the hope of
a more complete redemption in the future. As the past
leads on to the present, so the present advances into the
future, and the - attention is fixed upon the ultimate goal
of glory.
To the individual and the succeeding generations this
must be beyond the gateway of death ; but to the
chosen people as a people, and to the race of man which
is conceived as an everlasting unit, there is a steady and
constant advance to the Messianic goal. Hebrew pre-
dictive prophecy, in its view of redemption in the future,
springs from past and present experience of redemption.
The Old Testament redemption advances in a long line
of historic and predictive succession towards the New
Testament redemption, and the New Testament redemption
marches onward towards the redemption of the Messianic
end, and in this end it is the privilege of the living and
the departed alike to share. Thus the two systems of
present advancing . redemption and future completed
redemption are related as substance and shadow, as typo
and antitype, as the building in course of erection to the
finished building, as the elementary and preparatory
PREDICTIVE PJKOPHECY. 63
studies to the perfected wisdom. In the redemptive
system of the Old Testament we see the unfolding germ
whose flower and fruit appear under the New Covenant.
The child Israel is trained by the pedagogy of prophecy
for the manhood of Messianic times. The redemption
of the Law and the Prophets is realized in Him who came
to fulfil the Law and the Prophets. And thus the
Messianic prophecy of the Old Testament may be re-
garded as the New Testament in the Old the ever
living and developing ideal which inspired the faith,
hope and love of the Old Testament saints, and gave
their elementary redemption its sole efficacy and grace.
And so with still greater intensity of meaning the New
Testament Messianic idea has as its mission the edifi-
cation of the Church of Christ and its preparation for
the grander and ultimate glories of the perfect redemption
of the second advent and the end of the world.
VI. THE FULFILMENT OF MESSIANIC PROPHECY.
'27. Messianic prophecy is an advancing organism
expressing in ever richer and fuller representations the
ideal of complete redemption through the Messiah. History
advances with prophecy toward the same goal, "but prediction
points the way. History constantly approximates to the
Messianic ideal. It seems to fulfil the prediction as it
advances, and to give ground for the theory of a double
sense or a progressive fulfilment; but this is only the
preparation of history for the real fulfilment which awaits
it at the end of the course in the Messiah of history, the
suffering, reigning and glorified Redeemer.
The essential ideal of Messianic prophecy determines
the principles by which it is to be interpreted. It is
the highest and the essential phase of predictive prophecy.
It is yet an ideal in constant development. There is ne
t)4 MESSIANIC PROPHECY.
section of Biblical doctrine which has been so little
unders :>od and so much abused as Messianic prophecy.
The Scholastics have interpreted the Messianic passages
lu accordance with the Christian doctrine of the person
and work of Christ, from the point of view of a logical
system of theology derived from the Bible, and they have
ignored the organic system of Messianic prophecy in the
Bible itself. They have overlooked the stages of develop-
ment of the Messianic idea. They have neglected its
varied phases. They have seen neither the unity nor
the variety of the organism. They have sought above
all things an Old Testament Christology. On the other
hand, Rationalists have ignored the ideal element, and, in
limiting the Messianic prediction to the local, temporal
and circumstantial elements, determine the substance of
the prediction by its external form, seeking in every
way to exclude references to the Messiah and the
redemption brought to the world through Him. If pre-
dictive prophecy in general can be interpreted only by
finding the key, much more is this the case with
Messianic prophecy, the culmination of predictive pro-
phecy. For this we need the Master's key that will
unlock the mysteries of each prediction, and pass us
through the entire system of predictions. We hesitate
not therefore to state that the key of Old Testament
prophecy is the first advent of the Messiah which
unlocks a large number of its chambers. But the key
of the entire system will not be given until the second
advent. But this does not justify us in forcing New
Testament meaning into Old Testament passages. If the
Messiah gives us the key, He does not transform the
predictions into histories. It is still necessary for us
to see the connection between the Messiah as the central
object of the prediction and the mind of the predicting
prophet and the stage of redemption present to hi*
PREDICTIVE PROPHECY. 65
experience. There is but one legitimate method for the
interpretation of Messianic prophecy, and that is, (1)
to study each prediction by itself with the most patient
criticism and painstaking exegesis in all the details ; (2)
to study it in relation to other predictions in the series
and note the organic connection ; (3) to study it in rela-
tion to Christ and His redemption. Such a method will
discern that Messianic prophecy of the Old Testament
is an organic whole an advancing organism culminating
in the Christ of the incarnation, of the cross and of the
throne.
This enables us to test the theory of the double
sense? There is no double sense to Hebrew prediction.
The prediction has but one sense. But inasmuch as
the prediction advances from the temporal redemption of
its circumstances to the eternal redemption of the
Messiah, and it is part of a system of predictions in
which the experience of redemption is advancing, it
cannot be otherwise than that some of the elements of
the predicted redemption should be realized in historical
experience ere the esseutial element of the Messianic
redemption is attained. This has induced some inter-
preters to speak of a successive fulfilment, or of a
fulfilment in gradual approximation to the end. This
is not a true representation of the facts of the case,
There is but one fulfilment in the Messianic times,
But all history is preparing the way and advancing
toward that fulfilment. As prediction is rising in suc-
cessive stages to higher and broader and more extensive
views of the Messianic redemption, the history of re-
demption is advancing with it towards the same end.
Thus we ought to expect that the Messianic ideal should
be realized in some of its phases ere the ideal itself is
attained, and that the later predictions" should base
themselves on these partial realizations. But we should
E
66 MESSIANIC PROPHECY.
not be willing to acknowledge that the predictions find
their fulfilment in these historic and predictive approxi-
mations. The Messianic ideal is the one essential thing
to be determined in its relation to the Messianic end.
The Messianic idea, in its historic development, will
separate itself more and more from the temporal, the
local and the circumstantial, in order to rise to greater
heights. We shall take care therefore in tracing its
development to note this gradual differentiation, and to
observe at the same time the historic process of redemp-
tion in its preparation for and advance tov/ard this ideal,
which, like the city of God and the enthroned Redeemer,
ever rises in greater glory before &
CHAPTER
PRIMITIVE MESSIANIC IDEAS.
THERE are several Messianic prophecies in the Pents
touch, that unique collection of material relating to the
origin of Israel and mankind. These prophecies are
separated by wide intervals of time, they mark the
great epochs of the world from the origin of our race
until the settlement of Israel in the land of Canaan.
These prophecies are contained chiefly in ancient
pieces of poetry, which the several authors of the narra-
tives of the Pentateuch inserted in their histories. They
received their present order from the hands of an inspired
editor, who combined these ancient stories into a match-
less organism to constitute for all time the fundamental
divine Word to mankind. 1
1 The analysis of the Pentateuch into four distinct narratives,
with their distinct codes of legislation, is the result of a century 01
study by the most famous critics of the age. There are slight
differences of opinion in the analysis at some points ; but these are
chiefly at the seams which bind the narratives together, and are
due to the editor's work, who in his efforts to make the entire com-
position as harmonious and symmetrical as possible, sometimes
obscured the signs of difference. But the concord of critics in the
work of analysis as a whole is wonderful, in view of the difficulties
that beset the work of higher criticism. The few objectors among
Hebrew scholars display their own unfamiliarity with the practical
work of criticism, when they overlook these S"lid results and point
to the difficulties as evidences that the problem has not been solved.
The differences of opinion among practical critics, and the difficulties
in the analysis, are where they ought to be from the very nature of
the case. Instead of disproving the work of criticism, they are
therefore an indirect evidence of its correctness. The differences
and difficulties disappear one after another as the investigation
68 MESSIANIC PROPHECY.
The priestly narrator, in the first chapter of Genesis
gives au ancient poem of the creation. 1 In the sixth
strophe we have a description of the endowment of man-
kind as the last, the highest and the best of the host ol
God.
28. Mankind was created in the divine image, and
endowed with dominion over the creatures. His destiny
was to assume sovereignty, and take possession of the earth
by a numerous posterity.
"And God said, Let us make mankind in our image and according
to our figure,
That they may have dominion over the fish of the sea and the biitls
of heaven and the cattle,
And over all the earth, and over all that creep upon the earth.
And God created mankind in his image,
In the image of God he created him,
Male and female he created them.
advances. The evidences for the analysis into four narratives are
(1) Differences in use of words and phrases ; (2) differences in style
and methods of composition ; (3) differences in point of view and
representations of religious institutions, doctrines and morals. We
have given this latter subject a thorough investigation. We have by
careful induction gathered the theology of each of the documents
by itself and then compared them, and have found such a thorough-
going difference, that it is simply impossible that they she mid have
come from the same original author. We hope at some future time
to present the theology of the Pentateuch to the public. In the
meanwhile we refer to Dillmann, Genesis^ 4th Aufl. 1882 ; Keuss,
Gesch. der Heiligen Schriften A. T. 1881 ; Kuenou, Hut, crik 0/ufar-
zoeik, i. 1885; Wellh&usen, Lie Composition des H&catewh^ in his
Skizzeh u. Vomrbeiten, ii. 1885; also my "Critical Study of the
History of the Higher Criticism," Presbyterian Review, 1883, p. GO seq*
Scholars are not agreed in the names that they give to the four
documents. The priestly narrator is the Q. of Wellhauson, the A.
or first Elohist of Dillmann. The prophetic narrator is the Jahviwt.
The theocratic narrator is the second Elohist. The Deuteronomisfc
is agreed to by all.
x See my article on "The Poem of the Creation." in the Old
T&tament Student, April 1884.
PRIMITIVE MESSIANIC IDEAS. 69
And God blessed them and God said unto them,
Be fruitful and multiply, and fill the earth and subdue it,
And have dominion over the tish of the sea and the birds of heaven,
And over all the animals which creep upon the earth.
And God said, Lo ! I do give you all herbage,
The seed scatterer which is on the face of the earth,
And all the n*ees in which is the fruit of the tree scattering seed ;
For you shall it become food, and for all the animals of the earth,
And for all the birds of the heaven, and for everything creeping
upon the earth,
In whatever there is breath of life all the greenness of herbage I
do give for food.
And it became so ; and God saw all that he had made, and it waa
very excellent." Gen. i. 26-31.
The poet represents that mankind was endowed with
the image and figure of the heavenly intelligences with
whom God consulted in making our race. 1 That image
is the essential form, the mode of manifestation of
heavenly beings. It is not merely physical, it is nofc
merely moral, it is the form in which the essential nature
manifests itself, the inner form, the mode of being which
distinguishes man and his archetypes from all other
beings, that form which shapes the physical in the
world of sense into the graceful and majestic body which
distinguishes man from all other creatures, and which in
1 The plurals ncpH and ttipfef are referred by the older inter-
preters to the Trinity; but this overlooks the several stages in the
divine revelation. Tlie doctrine of the Trinity is a Christian doctrine,
and it \v as first revealed in the New Testament. Some have thought
of a co-operation of God and nature in the production of man, but
this is against the usage of the poem, which represents God as com-
manding His host, and nature as obedient to His commands. Dill-
mann and Orelli explain the plural of the verb and suih'x after the
analogy of the emphatic plural of the noun, so that God speaks out
of the fulness of His own being. But such a usage of the verb and
suffix is elsewhere unknown. It is best to think of God as associat-
ing with Himself, iu the creation of man, the heavenly intelligences
whose form, as well as that of God Himself, man shares. Ihis is
the view of Philo, Targum Jonathan, Kaschi, Aben Essra, G abler
and Delitzscli, and is in accordance with Ps. viii 6, which is based
on our passage. (See 49 of this volume.)
70 MESSIANIC PROPHECY.
the spirit world is the mode of manifestation by which
individuals are distinguished from one another and
recognise one another. The image of God with which
man is endowed covers his entire nature it is the form
of his essential being. 1 In this image of God the destiny
of man is involved. This is presented in our poem as
having dominion over the other creatures of God, the
earth itself, and the animal and vegetable species upon it.
This dominion is to be obtained not by an individual
man, or a pair, but by a human race. Man was created
in sexes, was blessed with fruitfulness, and commanded
to fill the earth and subdue it. All things without
restriction were given into his hands all animals and
the entire vegetable world. The entire earth and its
wealth are to be subdued by his godlike majesty and
power. Man is the lord of nature. He is very excellent,
and all things that are given by the Creator into his care
are likewise very excellent as an organized host of God.
There were no sin and no evil. Man was supreme over
all, and his destiny was to assert his supremacy over all
1 D^V and JY!D"J are synonymous. They both refer to the form
or figure of man, and not to the pictorial likeness. Some theologians
refer the form to the higher nature of man. But there is nothing
in the text or context to suggest such an interpretation. The con-
text urges us to think of the entire man as distinguished from the
lower forms of creation, that which is essential to man and may be
communicated by descent to his seed. The bodily form cannot be
excluded from the representation. Indeed it is this form which is
assumed by angels and the theophanic Malakh and the Son of God
Himself. The bodily form is only the physical expression of a
spiritual form which continues with man in Sheol after death, in
which also God reveals Himself to disembodied spirits in the future
life (Ps. xvii. 15). ^ This form is indeed the mode of expression of
the heavenly intelligences in their relations to each other. It involves
all the higher endowments of man, his reason, conscience, intelli-
gence, power of speech, all by which, as a higher being, he acts in
the world of spirits and the world of matter. Physical matter is
not the form of man, it is shaped and used by the form, which
is essentially spiritual, and it disappears with the decay of th*
material substance.
PRIMITIVE MESSIANIC IDEAS. 71
the earth. This is conceived as a task before him to be
accomplished only through a numerous posterity. It is
through the multiplication of the children of men that
the earth is to be subdued and the sovereignty of man-
kind accomplished. This is not the reduction to sub-
mission of a series of hostile provinces and rebellious
creatures ; but the gradual taking possession of a king-
dom given to mankind by God, and which he assumes in
province after province of his vast domain by divine
right.
This blessing and original endowment of mankind is
not specifically a Messianic prophecy, and yet it is the
condition and framework of all prophecy, for it is the
divine plan for mankind the divinely - appointed goal
of his history.
I. THE PEOTEVAKGELIUM.
29. The protevangelium is a divine llessing wrapt in
judgments. It predicts the ultimate victory of the seed of
the woman over the serpent, after a conflict in which both
parties will le wounded.
Messianic prophecy begins with the dawn of human
history. The history of mankind opens with a sublime
tragedy the original sin of our first parents, and their
expulsion from the garden in Eden. They Lear with
them from Paradise the Magna Charta of human history ;
they enter into the world to engage in a life -long
struggle whose issue is death and victory. From their
Creator's hands they received the protevangelium, the
glad tidings of redemption. It was wrapt about with
curses and sorrows ; thereby they recognise God as their
Redeemer. The protevangelium is contained in the poem
of the Fall of Mankind, with which the prophetic
narrator begins his story. The human pair had been
72 MESSIANIC PROPHECY.
formed by the hands of God, and the breath of Hia
nostrils had imparted to them life and intelligence.
God entered into the sphere of his own creation in
theophany, in order to endow mankind with godlike
faculties and train them in their exercise. The garden,
with its trees and animals, was for the education of our
race. There can be no religious training without trial.
The temptation was necessary for the ethical culture of
Adam and Eve. The tree of life and the tree of death
set before them in simple, graphic and impressive forms
the good and the evil. The enjoyment of the permissible
good gave them an increasing experimental knowledge
of the good. The abstinence from the prohibited evil
gave them an increasing theoretic knowledge of the
evil ; and thus the discrimination between the good and
the evil became sharper as they advanced in ethical
culture. The trees had accomplished their purpose, the
time had come for a higher temptation, the animal
tempter is added to the tree. An evil spirit assumes
the form of the serpent, and tempts the woman to trans-
gression.
The serpent is evidently something more than the
animal serpent. There is intelligence, conception, speech,
and knowledge higher than that of the man or the
woman. The woman knew that she had to deal, not
with a mere serpent, one of the animals under her
dominion, but with a higher power, a spiritual intelli-
gence, who had entered the garden in hostility to her
Creator, with the avowed purpose of delivering man from
bondage. As the Creator assumed human form in order
to the creation and training of the human pair in the
garden of Eden, so now a hostile spirit assumed the form
of the serpent in order to deceive and ruin them. There
is nothing in this primitive poem to indicate that the
author attributed *? the animals of Eden powers of
PKIMITIVE MESSIANIC IDEAS. 73
reasoning and speech. The author would rather, by
attributing the naming of animals to man, and by
showing that man could find no companion among
them, imply that the powers of reasoning and speech
were endowments of man which the animals did not
possess.
The tempter assails all the avenues of human nature.
The woman's physical appetite is excited by the fruit of
the tree ; her aesthetic sense is attracted by its beauty ;
her intellectual powers are stimulated by the promise of
godlike knowledge; she ought to have resisted and to
have overcome this temptation, and thereby advanced to
a higher state of godlikeness in the possession and
enjoyment of the good ; but she was seduced and she
was overpowered ; she yielded and she fell. She seducec?
her husband and he fell with her. The human pair fell
from godlikeness and became like evil spirits. But there
was a difference between the tempter and his victims,
and in that difference there was the possibility of redemp-
tion. There was a threefold gradation in guilt and a
threefold gradation in punishment. For the evil spirit,
the tempter, there was no excuse. He was altogether a
tempter and blasphemer. The woman was tempted,
and sinned, and became a tempter. The man was
tempted and transgressed. God appears in theophany
as Judge and as Kedeemer, He presents our race
with the protevangelium wrapt in the severe sentences
of judgment pronounced upon the three transgressors.
Herein is the germ of promise which unfolds in the
history of redemption. Out of the despair of the first
fall, iii the experience of the first sin and shame, sorrow
and pain, the heart of man rebounds with hope into the
future which was opened by the divine prediction. It-
was the voice of the theophanic God which said unto
the serpent
74 MESSIANIC PUOPHEOY.
" Because thou hast done this, cursed be thoti,
Away from all beasts and from all animals of the field ;
Upon thy belly shalt thou go,
And dust shalt thou eat all the days of thy life*
And enmity will I put between thee and the woman,
And between thy seed and her seed ;
He shall bruise thee on the head,
And thou shalt bruise him on the heel." 1
Gen. iii. 14, 15.
The animal serpent is degraded from the position to
which he was entitled by his grace and beauty and his
intelligence, and reduced to a wretched condition as a
fugitive from the presence of man and animals, con-
demned to hide from them and flee from their presence
and their wrath. 2
The strophe rises to the punishment of the evil spirit,
which used the animal as his instrument. There is a
prediction of a perpetual enmity not only between the
woman and the serpent, but between the entire race
and descendants of the woman and the serpent. This
enmity involves a perpetual conflict, in which injury is
wrought on both sids. The wounds inflicted by the
serpent are in secret and in treachery, behind the back
of man and beneath his heel. But the wounds inflicted
by man upon the serpent are openly upon his head,
crushing him to death in the dust.
The term seed is a generic term for the entire race of
1 See my article, "The Poem of the Fall of Mankind," in the
Reformed Quarterly Review, July, 1885,
* T$>n "pm *W is thought by Keil and Delitzsch, after the older
interpreters, to imply that the form of the serpent was changed ;
that previously he had walked in the garden among the other
animals, and now for the first was condemned to crawl in the dust.
The phrase nay ba has also been interpreted to the effect that the
serpent's food was the dust. But eating the dust is similar to the
phrase biting the dust, and implies nothing more than living in
the dust of the ground. The curse denounces a change of condition
rather than of form.
PRIMITIVE MESSIANIC IDEAS. 7?
descendants of the woman on the one hand and the
serpent on the other. The seed of the serpent embraces
all the evil race derived from him. This prediction
points not merely to the whole family of snakes, but to
the serpents of the higher world, the evil spirits, and to
the serpents among mankind, the evil men, and seducers,
called by Jesus the children of the devil, 1 indeed all the
forces of evil which array themselves against the children
of God. The seed of the woman embraces the human
race as such, that is, all who take part in the conflicts of
the race with the forces of evil. There are those who
by birthright belong to the seed of the woman who
become by apostasy the children of the serpent. There
tire also those who are won as trophies of grace from the
seed of the serpent and are adopted into the seed of
redemption. These two great forces are in conflict
throughout history.
This enmity and conflict are to result in an eventual
and final victory of man over the serpent. It is some-
thing more than a mere dislike and hostility to snakes ;
it is a conflict in which man is to bear a brave and
hazardous part ; and the victory is one which is to over-
come the vast injury wrought by the serpent in the
temptation and fall of man. It is a victory which is a
redemption from evil and sin, as the fall was a fall into
sin and evil. We have then a blessing to the human
race involved in this curse of the serpent ; a promise of
redemption to be accomplished not by the woman, but by
her seed. Her seed is the entire race of her descendants.
But inasmuch as the serpent is represented as bruising
the heel of the man, and is distinguished from his seed in
God's direct address to him as thov, and the original
tempter himself is thus to be the finally crushed and
conquered foe, it seems to be necessary to think of the
1 John viii. 44.
76 MESSIANIC PKOFHEOT.
seed of the woman as culminating in an individual victoi
who is to be the champion of his race and gain the final
victory over the serpent. 1 This last conflict is to be a
conflict in which there will be no more deception of the
woman ; but the son of the woman, a second Adam, will
avenge his mother's shame and his father's dishonour, and
retrieve the fortunes of his race by transforming death
into victory. 2
Thus we have in this fundamental prophecy explicitly
a struggling, suffering, but finally victorious human race,
1 The unity of the seed is maintained in the demonstrative fc^n and
the suffix ir. The individuality of the serpent is also em j diasized in
the final conflict by the nnN, which shows that the serpent of the
temptation and the serpent of the final conflict are the same
individual. The nriN* is contrasted with the Kin, and as the nntf is
discriminated from the seed of the serpent, so we must see in the
nal conflict an individual son of man arising out of the seed of
the woman to become the serpent bruiser. The .Roman Catholic
reference of Kin to the Virgin Mary is supported by the neglect to
distinguish between the masculine and feminine of the demonstrative.
It is also favoured by the contrast between the serpent and thj woman
which runs through the strophe. But the sutfix XT B cannot be
feminine, and the reference to the woman would require the re-
appearance of Eve in order to the final victory, and not a second Eve,
one of her descendants. Eve is punished by the Borrows of child-
birth. In child-birth is her hope of redemption. The Redeemer is
to be born of the woman, and to lead His race to the ultimate victory.
2 There is some difficulty in the verb Pp&p, which occurs jmt thrice
in the Old Testament. But in Ps. cxxxix. 11 the best critics correct
the text to ^31D*, so that we have but one passage (.lob ix, 17) to
bring into comparison. Thepimillelism of Job ix. 17 urges I he mean-
ing, crush or bruise ; and that is best suited to our jmssago. The
Syr., Vulgate, -Arab., Targum of Jonathan and Samaritan Targum
favour this. But the LXX. and the Targnm of OnkuUw favour the
meaning, watch, guard ; and these latter are folio wed by (iuscuiua
and Dillmaun. The weight of authority is in favour of wound. The
wound on the head is a crushing, a mortal wound ; a trampling tinder
foot, a victory. The wound on the heel might also be regarded as
mortal, if we think of the venom of the serpent's sting. But this fa
inappropriate to the Messianic idea. There is a contrast between
head and heel which suggests a contrast between a crushing defeat
and a slight injury to the victor. If any one should prefer to think
that the victory is gained by the death of the victor, he will not
cause any other difficulty to the Messianic fulfilment than that it
seems unlikely that the first redaction should be so precise.
PKIMITIVE MESSIANIC IDEAS. 77
and implicitly a struggling, suffering and finally victorious
son of the woman, a second Adam, the head of the race.
The seed of the woman expands through the ages into a
race of multitudes of individuals, but in that expanding
seed there is a central nucleus in which the original unity
is maintained. In the fulness of time this gives birth to
the second Adam, the Kedeemer. The protevangelium is
a faithful miniature of the entire history of humanity, a
struggling seed ever battling for the ultimate victory.
Here is the germinal idea which unfolds in the sufferings
and sorrows, the hopes and joys of our race until it is
realized in the sublime victories of redemption.
The protevangelium is the only Messianic prophecy
which has been preserved from the revelations made by
God to the antediluvian world. Centuries roll on
without any further light on the future redemption. The
sentences of judgment realize themselves in the death of
our first parents and their posterity. The sorrows of
woman and the toils of man conie upon generation after
generation of mankind. Sin develops in the descendants
of Adam until they become totally corrupt and ripe for
the judgment which comes upon them in the great
catastrophe of the deluge, blotting them out from the face
of the earth, with the exception of a single family which
is redeemed in the ark owing to the righteousness of a
single man. The protevangelium is the star of promise in
the night of the deluge, but there was no sign of day-
break. The going forth from the ark into the renovated
earth begins a new era of mankind, and this era is opened
with the second Messianic prophecy,
II. THE BLESSING Otf SHEM.
The family of Noah was redeemed in the ark from
the judgment of the deluge. The original destiny of
78 MESSIANIC PKOPHECY,
mankind to subdue the earth to his dominion, and the
promise of the protevangelium that the seed of the woman
would gain the victory over the serpent, were the inherit-
ance of Noah pressing on to realization through his
children. Immediately on going forth from the ark to
take possession of the renovated earth, he expresses his
faith and gratitude by a sublime act of worship. This
is described in that ancient poem of the deluge which is
preserved in the story of the prophetic narrator.
30. Immediately after the deluge a divine promise
assures the posterity of Noah of the stability of the earth,
and the uniformity of tJie seasons.
And Noah built an altar to Jahveh,
And took some of all the clean beasts,
And some of all the clean birds,
And offered a whole burnt- of ering on the altar.
And when Jahveh smelled the odour of gratification, 1
Jahveh said to his very soul,
I will not again any more curse
The ground for man's sake,
Though the structure of the heart of man be evil from his youth 5
And I will not again any more smite
All living things as I have done.
During all the days of the earth,
Seed-time and harvest, and cold and heat, and summer and winter,
And day and night will not cease." Gen. viii. 20-22.
This strophe of the poem of the deluge contains a
sublime promise of God, which though not strictly a
Messianic promise, yet affords the conditions for the
further development of the Messianic idea. The earth
to be subdued by man is to remain essentially the same
throughout its history. The regular course of the seasons
ITn. This is an odour or scent that gives gratification 01
satisfaction to God. It is the odour of the whole burut-offermgj
v.'hich is accepted by God as pleasing and" gratifying to Him.
PRIMITIVE MESSIANIC IDEAS. 73
will continue until the period of the earth is completed.
The sin of mankind is recognised as a factor in the
conflict, sin not only in the tempter and the outer
world, but sin which is in the very structure of the
innermost man. And yet no great catastrophe will
change the form and condition of the earth until the
destiny of man has been accomplished.
Sin survived the deluge and soon manifested itself in
the children of Noah. An act of sin is the occasion of
the second great Messianic prophecy which opens the
second epoch of the world's history.
31. In the prediction of Noah the curse of Canaan is
servitude, while Ham and his other sons are ominously
passed ly. The Uessing of Japhet is enlargement. The
llessing of Shcm is the dwelling of God in his tents.
The second Messianic prophecy, like the first, is a
blessing which springs up in contrast to a curse. Sin
and shame are the occasion of the prediction. The sin
is against the second father of our race, the patriarch
Noah. The shame is in the evil conduct of his youngest
son Ham. The sentence and the blessing are pronounced
not directly by God, but by the patriarch, who in the
spirit of prophecy speaks not only his own determinations
but also the divine decree. The blessing and the curse
give a fresh glance into the history of mankind, a
history which is riot only a struggle against evil spirits
with the assurance of an eventual victory, but is also a
struggle between three great races of mankind.
There are three parties in this prediction of the
patriarch. There are again three degrees of virtue and
sin represented in the three children. The sin and
shante are confined to one son, Ham, but the virtue of
Japhet is transcended by the piety of Shem. These
three degrees of moral character in the three children of
80 MESSIAKIO PROPHECY*
the patriarch receive their interpretation in the history
of the races which were to spring from them and people
the earth.
" He said, Cursed he Canaan ;
A servant of servants will he become to his brethren.
And he said, Blessed be x the God of Shem,
And let Canaan be servant to him.
May God spread out Japhet,
And may He dwell in the tents of Shem,
And let Canaan be servant to him." Gen. ix. 25-27.
The aged patriarch, inspired by the spirit of prophecy,
reads in the faces and souls of his sons the lines of
passion and of character that will distinguish the races
of their descendants and determine their history. The
shameful conduct of Hani in dishonouring his aged father
was an index of the sensual nature of the man which
would perpetuate itself in his children and give character
to his race. It is singular that the glance of the patriarch
should pass over the guilty Ham to the grandson Canaan.
It was in accordance with retributive justice that Ham
should receive in his own experience the same dishonour
through his son that he himself had been guilty of to
his father Noah. It was also to sharpen the curse by
distinguishing one of the sons of Ham, upon whom it
would pour itself oui to the full, while the father and
his other sons are passed by in ominous silence. The
curse of Canaan is servitude to his brethren the hard
toil of mankind is intensified in the sorrows and bitter-
ness of human bondage.
The patriarch turns from Ham to his brothers. He
sees in their respectful conduct in hiding their father's
nakedness the manly reverence and virtue of their
characters. Shem, the first-born, the heir of his lather's
1 The prophetic narrator here inserts the divine name
in the ancient poem.
PRIMITIVE MESSIANIC IDEAS. fl
religious nature, first receives the blessing. Befleeting
upon all that God had done for him, the patriarch
invokes the divine blessing upon his son. The first
revulsion of feeling recalls the shameful conduct of hi^
youngest son, and the curse the second time bursts from
his lips
"Let Canaan be servant to him."
The soul of the patriarch now expands under the
inspiration of prophecy, and he utters the full and final
prediction in which all the members appear. His soul
bounds within him as he beholds the manly virtue of his
second son, and taking his inspiration from his name he
said : L " May God enlarge Japhet," spread him, and give
him a large place, a large portion for his inheritance.
Then turning to Shem, he continued, and "may He
(that is, God) dwell in the tents of Shem." Let God be
his portion and his inheritance. May God grant His
presence and take up His abode with him. Once more
recurring to the wicked son, the curse for the third time
came forth
" Let Canaan be servant to him."
Shem is the central figure of the prophecy, Canaan its
dark background, and Japhet its distant perspective.
The curse of Canaan is servitude, while Hani and his
other sons are ominously passed by. This corresponds
with his nature, which was sensual. The blessing of
Japhet is enlargement, in accordance with his nature,
which was ideal. The blessing of Shem is the presence
and the indwelling of God, in accordance with his
character, which was spiritual.
Leaving Canaan and Japhet, we shall consider more
closely the blessing of Sheni, in which the Messianic
prophecy is contained.
1 HID% *He name, and na* 1 , the verb, are both from nnfc*
W ! ~
F
f3t MESSIANIC PROPHECY*
The blessing of Sliem is the presence and indwelling
of God. 1 The Shemites have God for their portion.
The divine presence is ever in their tents they are the
bearers of the true religion. The law the prophets and
Christianity came through them. Keligious contemplation
is the chief characteristic of the face. The central
idea of the prophecy is the advent of God to dwell in
the tents of Shem ; the divine advent being the germ of
a Messianic idea at the opposite pole from the seed of
the woman of the protevangelium.
In the former prophecy we have the human side of
Messianic redemption brought out in the victory of the
seed of the woman over the serpent. Here, on the other
hand, we have the divine side of Messianic redemption
in the prediction of the advent of God as a blessing in
the tents of Shem. These two lines of Messianic
1 Authorities greatly differ as to the subject of p". The Targum
of Onkelos, Philo, Maimoiiides, Rashi, A ben Ezra, Baunigarten,
Hofinann, Oonant, Lewis, et al, take DTI^S as the subject ; but
the ancient Fathers and Reformers and the great body of modern
interpreters, even Dillmann, regard Japhet as the subject. It is
better to take DTlpN as the subject for the following reasons :(l)
The presumption is that the subject of the previous clause, especially
in a parallel line of Hebrew poetry, should be the subject of the
following clause, where no subject is given. It is possible that the
unexpressed subject should be found in the indirect object of the
previous clause ; but it should require a strong reason from the
context. ^ (2) The Heptastich containing the blessings and the curse
is subdivided into three parts by the curse of Canaan as a refrain.
In the first part, a distich, only Canaan appears. In the second
part, also a distich, Canaan and Shem nppear. In the third part, a
tristich, the three sons appear. We might suppose that Japhot is
the central figure of the tristich, as Shem had been of the previous
distich. This would justify our ranking him the subject of pB^ ;
but it would place Shem in subordination to him, and represent
Japhet as the hero of the prophecy. But, on the other hand, the
trend of the poetic movement seems rather to bring the three sons
in co-ordination in the tristich as two sons are co-ordinated in the
previous distich. (3) In the narrative of the honourable conduct ol
the two brothers, the name of Shem comes first, as if he were more
prominent, and indeed the leader in that which was done. li
PRIMITIVE MESSIANIC IDEAS. &3
prophecy, the human and the divine, henceforth develop
side by side in Messianic prophecy ; they approximate
at times, but never converge till they unite in the person
of Jesus Christ, the God-man, at His first advent, and still
more at His second advent.
III. THE BLESSING OF ABRAHAM.
Another long interval occurs in the history of the
development of the Messianic idea. The sons of Noah
multiply until they become families, tribes and nations,
and crowd the original home of the race.
In chastisement for their ungodliness they are dispersed
from Babel, and proceed to the fulfilment of their re-
spective destinies. Prom among the Shemite tribes which
remained on the Euphrates, rapidly degenerating from
the pure religion, God chose a single pair, Abram and
seems singular, therefore, that he should be placed in subordination
to Japhet in the "blessing. (4) The patriarch blessed the God of
Shem in the previous distich. God is thus in a peculiar sense the
God of Shem. It is entirely in keeping with this blessing that the
God of Shem should dwell in the tents of Shem. (5) The peculiar
blessing of Japhet is expansion. There is slight connection between
that blessing and the dwelling in the tents of Shem. The most
natural interpretation of dwelling in the tents of Shem would be,
that he was to conquer Shem and occupy his territory. But this
would be a humiliation to Shem, which would be little better than
the curse of Canaan, and not at all in keeping with the stoiy on
which the prophecy is founded. (6) There is another interpretation
of D8>, which seems more appropriate if the verb is to have Japhet
as subject, namely, " tents of name," or " tents of renown," repre-
senting that the expansion of Japhet would be accompanied with
world- wide fame and renown. But this would so greatly emphasize
the blessing of Japhet as to cast Shem into shadow. (7) The
context of the narration and the previous distich would lead us to
expect that Shem should be the prominent figure in the prophecy.
This is also in accordance with the subsequent history and with
the development of the Messianic idea If Japhet be the subject,
we have more of a political than a religious prophecy, which seems
to me uu natural to the experience of the patriarch under the
circumstances.
84 MESSIANIC PEOPHECY.
his wife, to go forth from their native land into a fai
country to be the parents of a chosen people, and be a
blessing to the world. The call of Abram begins a new
era in history, and as such, like the previous eras, opens
with a Messianic prophecy.
32. The covenant with Abraham established a Ilcsse4
relationship between the seed of Abraham and God, and
lettveen the seed of Abraham and mankind, and also
assigned the seed of Abraham a land of llessing.
The original prediction is given by the prophetic
narrator. It is a prediction in the form of a blessing.
It is contained in a direct address of Jahveh to Abraham.
"We are not informed whether it was through a theophanic
appearance as is usual in this author, or by an internal
communication to the soul of the patriarch.
"And Jahveh said unto Abram,
Go thou from thy land,
And from thy kindred, and from thy father's house,
Unto the land which I will show thee :
And I will make thee a great nation,
And I will bless thee, and I will make thy name great ;
Therefore be thou a blessing,
And I will bless those blessing thee ;
But those making light of thee shall I curse ;
And all the clans of the earth x will bless themselves with tliee*"
Gen. xiL 1~3.
Abram is called to separate himself from his kindred
m order to become the father of a chosen seed of blessing.
He is summoned to leave his native land and go forth
into a land which Jahveh will give him for an inheritance.
He is assured that in this land his name will become a
blessing to all the clans of the earth. Abram olxxys the
1 The important technical terms in this prediction ar*
and HDIKn nna&'O These ive reserve for consideratiox farther
on. See p. 89.
PRIMITIVE MESSIANIC IDEAS. 85
call, and thereby gains the blessing as an inheritance ;
and secures for himself and mankind advancement in the
Messianic promise. He goes forth into the land of
Canaan ; and in the midst of that land, at Shechem, by
the oak of Moreh, he is assured that he is in the promi^d
land; and there he erects an altar to Jahveh, as tue
sacred pledge that he had taken the divine promise to
himself and recognized Jahveh as the God of the promis^ "
land.
We notice first of all a narrowing of the elective grace
of God from the seed of the woman, through the race of
Shem to the seed of Abraham. And yet this limitation
does not destroy the universality of the previous promises
rather this limitation itself is in order to intensify the
chosen nucleus for the benefit of the whole. What is lost
in extension is gained in intension. The thoughts are
concentrated on the seed of Abraham, and his seed is
made the channel of blessing to all. And thus the
previous Messianic ideas of a suffering and victorious
human raee> and the advent of God to the tents of Shem,
have an important development, especially the former,
that is, the human side of Messianic redemption, in that
there is a more exact specification as to form and place in
the indication of a special seed of blessing and a parti-
cular place of blessing ; and thereby also of a blessed
relationship of the particular seed of Abraham to the
whole seed of the woman.
There is striking contrast between the reality and the
ideal promise. Abraham was an old man and child-
less, yet Jahveh promised to make of him a great and
innumerable seed. He went forth from his native land
not knowing whither, yet he was a pilgrim to a holy,
blessed land. He went, separating himself from his race
and kindred, and yet he was the chosen means of uniting
the kindreds and races in a common blessing.
86 MESSIANIC PROPHECY.
The original promise is unfolded still further in the
story of the prophetic narrator.
" Lift up now thine eyes and see, from the place where thon *rt,
northward and southward, and eastward and westward : fci tiw
whole land which thou art seeing, to thee will I give it, and to fchy
seed for ever, and will set thy seed as the dust of the land, that if a
man be able to number the dust of the land, thy seed alsd may be
numbered. Arise, walk about in the land to its length and to its
breadth, for to thee will I give it" Gen. xiii. 14-17.
The promised land is enlarged from the " this land," as
seen at Shechem, to " the whole land " which he could
see from the hill country of Judah, " northward and
southward, and eastward and westward " " its length and
its breadth." The promise, " I will make thee a great
nation," is enlarged by the comparison of the promised
seed with the innumerable " dust of the land."
We have still another Jahvistic reference to the pro-
mise in the form of a divine reflection upon it in view of
His purpose to destroy Sodom and the cities of the plain.
" Shall I go on concealing from Abraham what I am about to do,
seeing that Abraham will altogether become a nation, strong and
mighty, 1 and all the nations of the earth will bless themselves with
him?" Gen. xviii. 17-38.
The theocratic narrator gives the blessing of Abraham
in another form. Abram was anxious lest he should
remain childless, and lest his inheritance should fall into
the hands of his chief steward Eliezer. His anxiety was
removed by the prediction of God Himself.
" This one will not be thine heir : on the contrary, he wlm will
come forth from thy bowels, he will be thine heir. And he led him
forth without, and said, look heavenward, and count the stars, if
thou art able to count them ; and he said to him, Thus will thy seed
become." Gen. xv. 4, 5.
1 blU S U of xii. 2 has become D1WJ brtt *V* The
of xii. 3 appears in the variant ptf n "U $O-
PRIMITIVE MESSIANIC IDEAS. 87
In accordance with this prediction, the seed of Abrani
is not merely to be derived from his household, his
dependants, but from his own son who is yet to be born.
And his seed is to be as innumerable as the stars. The
prediction then enlarges upon the promised land, and
declares that it is not immediately to pass into the
possession of the seed of Abraham. There is to be a
period of four hundred years of bondage in Egypt. A
fourth generation will return from bondage and take
possession of the promised land. This prediction is
precise in describing the extent of the land. It is to
embrace the territory from the river of Egypt to the
Euphrates. The lands of the eleven nations are specified,
including the aboriginal population, the tribes of the
Canaanites, the Syrian Hittites, and their associate nations.
A vast territoiy is assigned as an inheritance to the
posterity of Abram. 1
The priestly narrator gives the blessing of Abram in
connection with the establishment of the Abrahamic
covenant, which is sealed by the sign of circumcision, and
accompanied by an expressive change of name.
" It is I, 'El Shadday? walk about before me, and be thou perfect ;
and I will make my covenant between me and thee, and I will
multiply thee very greatly. And Abram fell upon his face. And
God spake with him, saying, I, lo ! my covenant will be with thee,
and thou wilt "become father of a multitude of nations, and thy name
will no more be called Abram ; but thy name will be Abraham : for
a father of a multitude of nations do I make thee. And I will cause
thee to be very very fruitful, and make thee into nations ; and kings
from thee will issue. And I will establish my covenant between me
and thee, and thy seed after thee for generations, for an everlasting
1 Gen. xv. 18-21.
* The divine name *w ?& is the characteristic name of the God of
die patriarchs according to the priestly narrator. It is a combina-
tion of ta, the Strong, and n^, the Mighty, fa is commonly used
with predicates such
88 MESSIANIC PROPHECY.
covenant, to become God to thee and to thy seed after thee ; and 1
will give to thee and to thy seed after thee the land of thy sojourn-
ing, the whole land of Canaan, for an everlasting possession ; and I
shall become God to them." Gen. xvii. 1-8.
The promised land is the " land of thy sojourning," the
" whole land of Canaan." This is to be an " everlasting
possession " of his seed. The promised seed is expanded
into " a multitude of nations," which takes the place
of the "great nation" of the blessing in the poem of
the prophetic narrator. Accordingly the name Abram,
" exalted father/' is changed into Abraham, " father of a
multitude," and nations and kings are to issue from him.
He is to be the father of a race, and not merely of a
single tribe or nation.
The last form of the Abrahamic blessing is given by
the editor of the Pentateuch in the combination of the
representations of the prophetic and theocratic narrators
with some additional features of enlargement and of
explanation. The trial of Abraham and his faithfulness
in the severest strain upon his faith, were the occasion foi
the final advancement of his blessing.
" And the Malakh Jahveh 1 called unto Abraham a second time
from heaven, and said : By myself I swear, is the utterance of
Jahveh, that because thou hast done this thing an<l hunt not with-
held thy son, thine only one, that I will richly bless thee, and I will
greatly multiply thy seed as the stars of heaven and aw the wind
which is upon the shore of the sea, that thy seed may inherit the gate
of their enemies ; and all the nations of the earth will bless them-
selves in thy seed, because that thou hast hearkened to my voice."
Gen. xxii. 15-18.
This blessing is more than a blessing or a covenant, it
This is not an angel commissioned by Jahveh, but
a theophany of Jahveh Himself in the form of an angsl Hence the
constant identification of Jahveh and the Malakh Jahveh, the
transition from one to the other, and the recognition of the Malakh
as God on the part of vhose to whom the tlieophauies were made
PRIMITIVE MESSIANIC IDEAS. 89
is in the form of a divine oath. There is no advance-
ment in the promised land beyond the whole land of
Canaan of the covenant which is given in the priestly
narrative. The promised seed is to become as innumerable
as the stars of heaven (as in the theocratic narrative) and
as the sand of the sea-shore, which is a third comparison
differing from the dust of the land of the prophetic
narrator. But the third feature of the original promise
is that which receives amplification here. " All the clans
of the earth will bless themselves in thee," and " all the
nations of the earth" of chap, xviii. of the prophetic
narrator become " all the nations of the earth will bless
themselves in thy seed." l And " I shall curse those
making light of thee " of the original promise is enlarged
into " thy seed will inherit the gate of their enemies."
This is an unfolding of the curse upon those making
light of Abram. They are reduced to submission by
war.
The blessing of Abraham becomes the inheritance of
Isaac. The children of Abraham by Hagar and Keturah,
his concubines, separate themselves and become heads of
1 The chief difficulty in the blessing of Abraham is in the
n *p (xii. 3), which appears in xxii. is as irmnm
) "pTID- The parallelism iu thought is manifest, and yet
every word except *o is different. The hitter passage is clearer and
later, and should be regarded as an interpretation of the former by
the Redactor, who had the advantage of both the prophetic and
theocratic narrators in his final representation. The extent of the
blessing in the latter passage is " all nations," which takes the place
of " all clans." This is like xviii 1 8 of the prophetic narrator. The
greater divisions are substituted for the lesser, for according to the
constitution of Israel the nation was divided into tribes, and these
tribes into clans. The nations are limited by j*"lKn, which takes
the place of the njD^Nn. The nD^K is used in the first passage
probably to distinguish it from the JH&-S in the limited sense of land.
But in the second passage there is no need of distinction. It is
possible to think of f*ltf in the Latter passage as used in the limited
sense, referring to the land of Canaan, and think of the nations of
Canaan. But in the development of the Messianic idea it is sub-
90 MESSIANIC PROPHECY.
tribes and nations. The prophetic narrative gives an
account of a theophany to Isaac when he went up to
Beersheba, in which the Abrahamic blessing is assigned
to him without enlargement-.
"It is I, the God of Abraham thy father, fear not, for I shall be
with thee, and bless thee, and multiply thy seed, for the sake of
Abraham my servant." Gen. xxvi. 24.
The blessing is transmitted to Isaac, and first of all
by divine assignment prior to the birth of the twins.
" Two nations are in thy womb,
And two peoples will separate themselves from thy bowels ;
And people will be stronger than people,
And the greater will serve the lesser.'' Gen. xxv. 23.
This prediction breaks up the seed of Isaac into two
nations, assigns the headship with the blessing to Jacob,
and makes Edom subject to him, as Canaan had been
made subject to Shem in the blessing of Sliem. The
favouritism of the father sought to overcome the divine
assignment, but the craft of Eachel and Jacob secured
sequent to the prptevangelium and the blessing of Shem, and it
seems altogether inappropriate to give it such a limited reference.
And when we consider the subsequent development of the Messianic
idea in the history, this is still more inappropriate. The nations of
Canaan were rather the enemies whose gates the seed of Abraham
possessed, than nations who congratulated themselves upon the
presence of Israel in their land, and participated in their blessing.
The blessing in the last form comes upon the nations through the
seed of Abraham, which is more specific than the original promise
that it was to come through Abraham himself. The verb givos the
chief difficulty. The Hithpael of the second passage must be taken
as reflexive. This favours the view that the Niphal of the same verb,
in the first passage, should be reflexive also. The Niphal may be
passive, but the passive meaning should never be adopted unless
there is evidence against the usual reflexive meaning of the form.
We do not hesitate, therefore, to adopt the view of most recenfc
interpreters, De Wette, Gesenius, Ewald, Knobel, Delitzseh. Dill-
mann, et a/., that the form is reflexive, and \*e render* blest
themselves with thee."
PRIMITIVE MESSIANIC IDFA8. 91
the birthright for the divinely - appointed heir. The
prophetic narrative gives the patriarchal blessing
" May God give to thee of the dew of heaven
And of the fatness of the earth,
And abundance of corn and new wine.
May peoples bless thee,
And nations do thee homage ;
Be thou a mighty one to thy brethren,
And let the sons of thy mother do thee homage.
Cursed be those cursing thee,
And blessed be those blessing thee." Gen. xxvii. 28-29.
The promised land is here emphasized as to its
fertility and fruitfulness. The nations are to be sub-
dued, and are to recognize the supremacy of Jacob. The
blessing is enlarged in a theophany granted to Jacob on
his way to Haran.
"And he said, It is I, Jahveh, the God of Abraham thy father
and the God of Isaac. The land upon which thou art abiding, to
thee will I give it and to thy seed. And thy seed will become as
the dust of the land, and thou wilt break out westward and east-
ward, and northward and southward ; and all the clans of the land
will bless themselves with thee. 1 And lo I shall be with thee, and
keep thee in every place whither thou goest, and bring thee back to
this land. Yea, I shall not forsake thee until that I have done that
which I have spoken to thee." Gen. xxviii. 13-15.
This prediction is a reiteration of xii. 1-3 and xiii.
1417. The only advance is in the enlargement of the
promise, " I shall be with thee," of xxvi. 24, into vf I
shall be with thee and keep thee, and bring thee back
1 *]JTD is an addition by the editor, who combined the prophetic
and theocratic narratives. Otherwise the language of the original
promise recurs, run^PI HHS^D ^3 13 131331, and xiii. 14-17
reappears in p&<n "lay. And " the land upon which thou art abid-
ing, westward and eastward, and northward and southward," is a
slight variation of " the place where thou art, northward and south-
ward, and eastward and westward." " To thee shall I give it " is an
exact verbal repetition.
92 MESSIANIC PROPHECY.
will not forsake thee." The personal care and presence
of Jahveh are greatly emphasized. The priestly narrative
gives the same blessing in different forms. It is first
mentioned in connection with the sending of Jacob to
Padan Aram.
"Thou shalt not take a wife of the daughters of Canaan.
Arise, go to Padan Aram,
To the house of Betlmel the father of thy mother,
And take thee a wife from thence
Of the daughters of Laban thy mother's brother.
And may 'El Shadday bless thee,
And may he make thee fruitful, and may he multiply thee,
So that thou may become a congregation of people.
And may he give to thee the blessing of Abraham,
To thee and to thy seed with thee,
To inherit the land of thy sojourning,
Which God gave to Abraham." x Gen. xxviii. 1-4.
This is simply the repetition of the Abrnhamio
covenant of Gen. xvii. The priestly narrative gives a
reiteration 'of the blessing on the return from Padan
Aram, which is accompanied with a change of the name
of Jacob into Israel, as Abram's name had been changed
into Abraham.
" Thy name will not be called any more Jacob, but, on the contrary,
Israel will thy name become. And he called his name Israel. And
God said to him, It is I, 'El Shadday, bo fruitful and multiply.
A nation and a congregation of nations will come from thee ; and
kings will issue from thy loins. And the land which I gave to
Abraham and to Isaac, to thee will I give it ; and to thy seed after
thee shall I give the land." 2 Gen. xxxv. 9-12.
1 HI? is the divine name, as in xvii. 1-8. D^J pDH appears in
the synonymous DW tap. The verb rnS and the phrase pt?
*] Hh tfJD also recur.
2 This piece closely resembles xxviii. 1-4 and xvii. 1-8. D"*Dy tap
is here D^J tap. " ICings from thy low* issue M takes the place of
* Kings from thee issue" of xvii. 6.
PRIMITIVE MESSIANIC IDEAS. 93
IV. THE BLESSING OF JUDAH.
The family of Jacob has increased to twelve sons, with
numerous grandchildren and dependants. They have
descended into Egypt to sojourn for a while under the
protection of the wise and great Joseph. The aged
patriarch upon his dying bed, in accordance with the
traditions of his family, is about to pronounce his bless-
ing, and the spirit of prophecy comes upon him, and he
utters the fourth Messianic prophecy. All temporal
possessions fade from his view in the contemplation of
those covenant promises, to attain which in early youth
he had outwitted his brother who undervalued them,
and to which he had clung through weakness and varied
fortunes even to the last hour of his existence. Sublime
act of faith, guided by the spirit of prophecy, he divides
the promised land as if it were already in his possession.
33. Jacob divides the promised land among Ms sons t
excluding none from the inheritance, but assigning the head-
ship to Judah. Judah is promised the attainment of his
portion, the pre-eminence in Israel, the obedience of the
nations, and the enjoyment of the manifold blessings of the
land. The other sons share in these blessings in a measure,
but JEpIiraim is to enjoy them to an extraordinary degree.
The prophecy takes up the covenant blessing of
Abraham, and unfolds it, bringing out new and important
features. Thus the leading thought to Abraham had
ever been the promised seed, about which his faith, hope,
aspirations and trials ever centred. With reference to
fchis element of the covenant, there is an impoitant
difference from the previous testaments of the promise.
Abraham and Isaac have each excluded all but one son
from the covenant relation. Jacob, however, excludes
none of his children. For although he denounces hi?
y4 MESSIANIC PROPHECY.
three eldest sons, and deprives them of their rank,
assigning them a subordinate position on account of
their passionate character, which boiled over in incest
and wanton cruelty, he does not deprive them of a share
in the promised land, which he divides up among all his
sons in accordance with their respective characters and
the relative part they have to play in history. And
when he comes to Judah he singles out this tribe as a
nucleus in the midst of the tribes. As Israel had been
set apart as a nation of blessing in the midst of the
nations, so Judah is now set apart as the leading, con-
quering tribe in the midst of the tribes.
4 O thou, Judah, thy brethren will praise thee ;
Thy hand will be on the neck of thine enemies.
The sons of thy father will do homage to thee.
lion's whelp, Judah !
From the prey, ray son, thou dost go up.
He doth bow down. He doth lie down as a lion,
And as a lioness. Who will rouse him ?
The sceptre will not depart from*3fudah,
For the ruler's rod from between his feet,
Until that which belongs to him come,
And he have the obedience of the peoples j
Binding to the vine his ass,
And to the choice vine the foal of his ass,
He doth wash with wine his garment,
And with the blood of grapes his clothing ;
Dark flashing his eyes with wine,
And white his teeth with milk." Gen. xlix- 8-12.
The essential idea which Jacob found in the Abrahamic
covenant was the promised land. His whole life and
experience as an exile and a wanderer had caused him to
lay hold of this feature with all the strength of his soul.
It is this element of the promise that has the highest
development in his prophecy. The promised land is to
be conquered from the original inhabitants. Judah in
lion-like heroism and power leads the van of his warlike
PRIMITIVE MESSIANIC IDEAS. 95
children. The patriarch's glance follows the fortunes of
this victorious march, and discerns its goal of conquest.
The interpretation of the prediction depends upon the
meaning of SkiloJi. The English versions regard this as
a name of the Messiah. But this view was not intro-
duced to the Christian Church till the sixteenth century,
and has slight exegctical support. All the ancient versions
and interpreters take a different view of the form. We
follow the LXX. version in our rendering. 1
1 n^W is the term that contains the clue to the meaning of the
prediction In the discussion that follows we have been greatly
indebted to the admirable critical study of Prof. Driver upon this
word in the Journal of Philology, 1885.
I.- The Massoretic pointing seems to rest upon either of two inter-
pretations (1) It is hiloh, the place of the tabernacle and the
ark, before Jerusalem was chosen as the holy city. This is a
favourite view of modern critics. It is favoured by the name of the
place, r6vi. Prom this point of view Shiloh is the goal of the march
of the tribes, the place in the promised land whose occupation would
give the assurance that the conquest had been made. The resting
of Judah there at the head of the tribes would imply the taking
possession of the inheritance. I formerly held this opinion, but
have been constrained to abandon it. For there is no early autho-
rity in its favour. It is a modern opinion, and the ancient view
is better supported by text and context. (2) It would seein that
the Massoretic pointing originated from the opinion that n^^ was
the noun, 71 BJ with the suffix n meaning his son, for we find this in
the Targum of Pseudo-Jonathan, and in several leading Jewish
scholars from the tenth century onwards. There is no sucn Hebrew
word in the Old Testament ; but the Mishna uses ^W, with the
meaning, embryo. Calvin adopted this opinion, and was followed by
others iu the sixteenth century. This interpretation has no Biblical
authority, and is not in accordance with the context. It has been
abandoned in recent times. (3) fiT'EP has been taken as the name of
the Messiah. The first appearance of this opinion is in the Talmud,
/Sank. 986. But here we have no interpretation of the passage or
the word, but simply an appropriation of the word for a name of
the Messiah, just as we have Yinnon from Ps. Ixxii. 17, Channiah
from Jer. xvi. 13, N&nachwn, from Lam. i. 16, and the Leprous one
from Isa. liii. 4, and so on. See 46. On such a slender basis
the name was introduced to Christians by Sebastian Minister in
1534, and through his influence passed over into the Great Bible in
1539, and has been retained in all the subsequent English versions.
We shall give sufficient reasons to show that it is an untenable
96 MESSIANIC PBOPHECY.
The idea of the patriarch is, that Judah will assume
the headship of Israel, and lead the nation in its march
until they attain possession of their inheritance, namely,
the promised land, and especially the submission and
obedience of the peoples. Having attained this goal of
the promise, Judah abides in everlasting peace and
prosperity.
The patriarch, after assigning the headship to Judah.
enlarges upon the fertility of the land which Judah is to
enjoy and in which the other sons are to share. Joseph
opinion, but first we shall present the other interpretations. (4)
Rosenmuller, Gesenius and others have taken the form as shortened
from p^fc? or DliW But such a reduction of the form is inade-
quately supported, and we should certainly expect the older form
in such an archaic piece of poetry. It matters little whether it be
taken as the name of a person, e.g. rest-bringer, or of a place, place
of rest. This class of opinions has no proper support in etymology
or in the text or context.
II. The Massoretic pointing is an interpretation, and it is not
sustained by the Samaritan Codex or the ancient Versions. The
Samaritan Codex has rhw ; and the versions, with the exception of
the Jate Pseudo-Jonathan, go back on the same form. The LXX.,
Aquilla, Symmachus, Peshitto, Targum Onkelos, Targ. Jerusalem,
and even Saadia read rijJfc?, and Ezek. xxi. 32 seems to favour
this form in its toat^on li> Wtf S3 "IJJ, which seems to be a remini-
scence of our passage. (See 77.) The Targums of Onkelos and
Jerusalem render "whose is the kingdom." The Peshitto renders
" whose it is," which is explained by Aphraates and Ephraim as
" whose is the kingdom," Saadia renders "whose it is." The LXX.
and Theodotion render sas &v s^Qy ra, ccKozstpsvee. avrv. This is
favoured by von Orelli and Driver^ and seems to me to 1 >e the true
interpretation. Judah is to retain the sceptre until ho gain
possession of Ms own, the inheritance assigned him.
III. There are several other opinions that seem to me unsatis-
factory. (1) Jerome reads n^ = one sent. (2) Lagarde and
Bickel amend the text by reading ri^Kfe^ " his desired one," (3)
Cheyne would read 1$J DW Nil* 1 * 1JJ-
The present weight of critical opinion is so decidedly against taking
this as a personal name of the Messiah, that it would not be worth
while to discuss it further were it not that the English versions
have deeply impressed this error on the minds of multitudes.
Besides the arguments which we have adduced from the form itself
PRIMITIVE MESSIANIC IDEAS. 97
Is the son who is to enjoy prosperity in the greatest
measure.
" A fruitful bough is Joseph,
A fruitful bough by a fountain,
With branches it doth mount upon the wall,
"When they were bitter against him they went on shooting ;
When the bowmen were hostile to him,
His bow abode in perennial strength ;
And the arms of his hands were active,
Because of the hands of the Mighty One of Jacob,
Because of the name of the Shepherd of the stone of Israel, 1
Because of the 9 Jl of thy father.
and the authority of all the ancient versions, which, however they
may differ in other respects, all agree in not taking it as the name
of the Messiah, we shall give some general arguments (1) All
previous Messianic prophecies, and all those that follow for many
centuries, with the single exception probably of the prophecy of
Moses, are generic, and do not refer specifically to an individual
Messiah. To make this prophecy not only specific, but so specific
as to give the name of the Messiah, disturbs the course of develop-
ment of the Messianic idea, and is without example until a very late
period of Biblical prophecy. (2) The historical and psychological
experience of Jacob was such as to induce him to lay great stress
upon the promised land and victory over his enemies. He is divid-
ing his inheritance among his children, and he thinks of their con-
quering that inheritance from its present possessors and dispossessing
them. If, now, we regard Shiloh as the name of a person, we are
compelled to suppose that the stress was for him still more than for
Abraham upon the promised seed. For he would not only designate
a tribe, Judah in the midst of the tribes, but still further, name a
Shiloh of the tribe of Judah, which would be a double leap in pro-
phecy without any psychological preparation, and without a parallel
in the development of the Messianic idea. (3) We have further-
more the fact that no such name as Shiloh is given to the Messiah
elsewhere in the Old Testament. In the development of the
Messianic idea, such a name has no subsequent unfolding. The
New Testament does not know of it. A Jewish rabbinical conceit
gave birth to the notion, and it was introduced to the modern
Christian world by scholars who were too much influenced by
such conceits without altogether understanding them in their origin
and significance.
1 This is a difficult line, and is variously interpreted. The LXX.
and Vulgate lead in pointing Dtt'D = thence, the Syriac and Targum of
Onkelos point n$D = because of the name. This is more in accord-
ance with the parallelism, which requires that the preposition )&
G
MESSIANIC PROPHECY.
Now may >M Shadday help thee, 1
And bless thee with the blessings of heaven above,
"With the blessings of the deep couching beneath,
With the blessings of the breasts and womb.
The blessings of thy father do prevail
Over the blessings of the ancient mountains,*
The desirable things of the everlasting hills ;
Let them come on the head of Joseph,
Upon the crown of the prince of his brethren."
The blessings of the tribes are inherited in the course
of the history of Israel. They reach beyond the conquest
of Canaan by Joshua and Caleb. They transcend the
victories of David and the wealth of Solomon. They
point to the last days which bounded the vision of the
last of the patriarchs as he was about to depart to his
fathers. They will find their realization only in the
fruition of Messianic prophecy at the end of the world,
should have the same force in the three parallel lines. It is best,
with Herder, Ewald and Dillmann, to regard njn as construct
before ptf, and to find a reference to the stone of Bethel (xxviii.
18 seq., xxxv. 14). Jacob uses the name Shepherd for God in
xlviii. 15.
1 The Massoretic ntfl is not supported by the LXX., Sam.,
Syriac, Saadia, and some Hebrew MSS., which read ^1, which are
then followed by Bleek, Hitzig, Tuch, Ewald, and Dillmann. The
rendering of the Eevised Version, "And by the Almighty, who
shall bless thee," is unjustifiable. For the force of the preposition
vp cannot be carried over into the clause n&O, and it is against the
laws of Hebrew syntax to translate a weak Vav with an imperfect
as a relative clause. The principles of textual criticism, both
internal and external, require ^.
2 The Massoretic pointing nin, and the attachment of *jy to th
next clause, are incorrect. The Samaritan Codex reads *ry nn, which
may be best pointed as "TJJ nn. The fully written in for h belongs
to the earlier stages of vocalizing the text, and is of the nature of
interpretation. This pointing interprets the form as from nin, to
conceive, and hence " those who conceived me," my parents. But
mn belongs to the mother and not the father. 'The parallelism
"everlasting hills" strongly supports "ancient mountains." S
most modern critics and the margin of the Revised Version.
PRIMITIVE MESSIAMC IDEAS. 99
for He who reigns until all things are put under His
feet will first gain for Judah and Israel all that belongs
to them: the obedience of the nations of the world,
the supremacy over mankind. The Lion of the tribe of
Judah, who opens the seals of the book of heaven (Eev
v. 5 t xxii 16), is He who goes on conquering and to
conquer until His enemies are made His footstool, and
universal peace and prosperity prevail. There is in
this prophecy explicitly only the victorious Judah, the
submissive nations, and the occupation of the promised
land by the tribes of Israel ; but implicitly there is also
the lion of Judah, the praise of Israel, the conqueror of
the nations, the Messiah, who is to bring all thes^
promises to their fruition.
And thus the primitive promises of redemption have
risen in several stages through the seed of the woman,
the race of Shem, the seed of Abraham, Isaac and Jacob,
to the tribe of Judah. The redemption is a victory over
the serpent, a subjugation of the Canaanites, the Edomites,
and the nations of the land and the earth. All nations
will bless themselves with the blessings of this redemp-
tion. The fruits of the victory are in a land of blessing.
God dwells among the Shemites He is the God of
Shem, and especially of Abraham, Isaac and Jacob, and
their seed for ever. He gives them a land as an inherit-
ance, which is rich and fertile and filled with every
blessing. These Messianic promises of the patriarchs
constitute the most precious inheritance, which they
transmit to the tribes of Israel as the bearers of redemp-
tion for mankind.
CHAPTEE IV.
MESSIANIC PROPHECY OF THE MOSAIC AGE.
THE blessing of Jacob was the comfortable hope and ideal
inheritance of the Hebrews during the dark years of
Egyptian bondage. It began to realize itself when Jahveh,
with mighty hand and outstretched arm led forth His
people through the sea and the wilderness, to His own
august presence at Mount Sinai.
L ISRAEL THE SOff OF JAHVEH.
34. Jahveh adopts Israel as his first-lorn son, assigns
him an inheritance in the midst of the nations, and guides
him with paternal care until he takes possession of it.
Moses was commissioned by Jahveh to deliver Israel
from Egypt. The prophetic narrative gives an account
of the message he bears to Pharaoh king of Egypt.
"And tkou shalt say unto Pharaoh, Thus saith Jahveh, Israel is
my son, my first-born. And I say unto you, Dismiss my son that
he may serve me. If thou dost refuse to dismiss Mm, I shall go on
to slay thy son, thy first-born." -Ex. iv. 22, 23.
In this commission Israel as a nation was adopted
into the sonship relation, as the first-born of the nations ;
and was thereby taken under the special protection and
guidance of God, who assumes the personal name Jabveh
as the Father of Israel. This relation is more fully ex-
plained in the song of Moses, which has been preserved
in the prophetic narrative.
100
MESSIANIC PROPHECY OF THE MOSAIC AGE. 101
** Is lie not thy father who begat thee ?
Did he not make thee, and prepare thee ?
Remember the days of old,
Consider the years of generation after generation ;
Ask thy fathers to tell thee,
Thine elders to say to thee.
When 'Elyon would give the nations an inherit ince ;
When he would disperse the sons of mankind,
Establish the bounds of the nations,
According to the number of the sons of Israel ;
For the portion of Jahveli is his people,
Jacob the line of his inheritance,
He finds him in a grazing land,
In a waste, howling wilderness,
He encompasses him about, he attentively considers him,
He guards him as the pupil of his eye.'' Deut. xxxii. 6-10.
IL THE KINGDOM OF GOD.
35. God redeems Israel from Egypt as His own choice
property, and constitutes him a kingdom of priests and a
holy nation.
After the safe arrival of Israel at the mountain of
God, the first word was a promise unfolding the Messi-
anic idea with reference to Israel as a nation. Moses
was the mediator of this promise. He receives it from
a theophany, and bears it to the people whom he has led
from Egypt unto the mountain of God. The theocratic
narrative gives it in the poetic form.
"Thus shalt thou say to the house of Jacob,
And thou shalt announce to the sons of Israel,
Ye have seen what I did to the Egyptians,
And that I bore you on eagles' wings,
And brought you unto myself ;
And now if you will attentively hearken to my voice,
And keep my covenant,
You will become to me a choice possession beyond all peoples,
Though the whole earth is mine ;
Yea, you will become unto me a kingdom cf priests and a holy
nation" Ex. xix. 3-fl
102 MESSIANIC PEOPHECY.
This promise was fundamental to the Mosaic covenant
relations prior to the Siaaitie legislation. All the
world belongs to God, and yet in the midst of the world
He has chosen a nation whom He has redeemed from
bondage and taken to Himself as a purchased possession.
a valued property. 1 God is sovereign of the whole earth,
and yet He has elected a nation over whom He is to
reign in a special and peculiar manner. Thus we have
a further unfolding of the second Messianic prophecy, in
that the dwelling of God in the tents of Shem becomes
the reign of God as the King of the kingdom of Israel.
And thus the foundation of the idea of the kingdom of
God was laid, which henceforth constitutes one of the
most essential Messianic ideas.
The kingdom of God is a kingdom of priests, a holy
nation. It has a sacred ministry of priesthood, as well
as sovereignty with reference to the nations of the world.
As holy, the Israelites are the subjects of their holy
King, and as priests they represent Him, and mediate
for Him with the nations. Thus the third feature of the
Abrahamic covenant is unfolded. As the essential thing
to Abraham had been the promised seed, and as the
essential thing to Jacob had been the promised land, so
now, when Israel had become a nation, separating itself
from the Egyptians, and entering into independent
national relations to the various nations of the world,
the essential thing became the relation which they were
to assume on the one side to God their king, and on the
other to the nations, aijd indeed first of all the positive
side of that relation. This is represented in our promise :
as a ministry of royalty and priesthood. They are a
kingdom of priests, a kingdom and a priesthood combined
in the unity of the conception, royal priests or priest kings. 1
1 .
1 OTftD JWDD. The construct relatioa combines the two term*
MESSIANIC PROPHECY OF THE MOSAIC AGE. 103
This is the way in which the seed of Abraham is to
be a blessing to the world. They have priestly and 1
royal functions to fulfil. As the redeemed of God, they
are His priests, and are to mediate the redemption of the
world. As kings they are to be the armed host of God,
to subdue the nations to His sceptre.
Thus Israel was called to a universal priesthood.
This priesthood was prior to the establishment of any
priestly office in Israel, and is not to be interpreted in
any technical sense. This universality in the calling of
Israel as a nation is at the basis of all the Mosaic insti-
tutions, and was not abrogated by any subsequent
legislation. The selection of an order of priesthood
in Israel, at a subsequent time, did not do away with
the universal priesthood of the nation. The establish-
ment of a royal dynasty did not supersede the royalty
of the nation. The promise maintained its validity in
all the subsequent history of Israel. It was reassumed
by the Christian Church, which, in a peculiar sense
became the property of God, a kingdom of priests and
a holy nation, 1 owing to its union with the priest king
after the order of Melchizedek. In the priesthood of the
nation there is the generic priesthood which advances
through the Levitical, Aaronic, and Zadokite lines, until
it culminates in the Messianic priest. In the royalty
of the nation there is the generic divine kingdom on
earth, which advances through the dynasty of David
until it culminates in the King of glory, who at the head
in one conception It is a closer relation than the genitive case.
It is neater the compound noun. The second term is something
more than a closer definition or qualification of the first. The con-
ception of priesthood and royalty are so combined that, in their
unity, tne one is as important as the other, They are priest-kiiigs
and also royal priests, both in one. And this is ascribed to the
nation as a whole, just as sonship is ascribed to die iiatiosi. as f
whole, in tine prophetic narrative.
1 1 Pet. ii. 9 ; comp. Eph. i, 14 ; Tit iL 14 1 Col. i, 13, 13.
104 MESSIANIC PKOPHECY.
of an army of priest-kings conquers in the last battle oi
the world. 1
III. THE CONQUERING STAB.
36. Balaam represents that the kingdom of God fa
apart from the nations of the world. God is its king. It
is composed of vast numbers, and is irresistible. It will
subdue all nations to its sceptre.
Under the inspiration of the promise at Horeb the ten
words and the book of the covenant were given; and
the organized kingdom of God set out on the march to
Canaan. After forty years' wanderings under the leader-
ship and discipline of their heavenly King, they arrive
on the banks of the Jordan and prepare to cross to the
conquest of the promised land. Here they at once enter
into conflict with many strong nations, who try their
energies to the utmost. Some of them are conquered ;
others are hostile, but are prevented by fear from
engaging them ; the whole land of Canaan is preparing
to resist their advance over the Jordan. Out of these
circumstances the next Messianic prophecy arises. This
prophecy is not like the previous ones, either from the
voice of God in theophany to the patriarch or nation, or
through the inspired patriarch to his children. It is
through a prophetic voice of one outside the fold of
Israel. And it was eminently fitting that the darker
side of the relation of Israel to the world should be
unfolded in this way. Balaam was one of the wise men
of the East, dwelling in a land where religion has ever
been of a purer and nobler type than on the banks of
the Nile or the Indus. He had doubtless been inclined
to seek the God of Israel by the fame of His mighty
works, which had been noised abroad among the nations.
He was an inquirer after the true God with the spirit of
1 Rev. v. 10, xis. 11 seq.
MESSIANIC PKOPHECY OF THE MOSAIC AGE. 105
a heathen magician, like Simon Magus and Judas of
New Testament times, a child of the devil, influenced
by the love of money to make the true religion a means
of gain* Balaam seems to have been widely known as a
prophet whose blessings and curses were alike effective.
The king of Moab, fearing the Israelites who had
passed him by, and coveting the rich land which the
Amorites had conquered from him, now in the possession
of the Israelites, thought that if he could gain the God
of Israel to his side, he might overthrow them. So he
sends to Balaam to come and curse them. Balaam,
coveting the large rewards offered, desires to go, but is
warned by God
" Thou shalt not go with, them,
Thou shalt not curse the people ;
Tor blessed he they." Num. xxii. 12.
The king of Moab continues to urge him with pressing
invitations, and at last God . permits him to go, with a
warning that he should obey the word of God. He
goes to Balak, and three times the king takes him to as
many different mountain peaks that he may curse Israel.
Three times the prophet goes with Balak, hoping that
God may change, and that he may be permitted to curse
Israel. But each time the curse is transformed into a
blessing of increasing significance, until the fourth
attempt ends in the complete discomfiture of Balak and
a grand Messianic prophecy. At first he ascends the
high place of Baal, and from the midst of seven heathen
altars reiterates the blessing of Abraham.
"Lo, a people alone, he dwelleth,
And he reckons himself not among the nations.
Who hath numbered the dust of Jacob ?
Or who hath counted l the fourth of Israel ?
1 In accordance with the parallelism, we read, after von Orelli,
1BD H D instead of 1DDD-
106 MESSIANIC PROPHECY.
Let me, 1 myself, die the death of the upright,
And let my last end be like his." Num. xxiii. 9 -10
He next ascends to the summit of Pisgah, and the bless<
ings of Judah and of the covenant of Horeb combine.
"Lo, to bless I have received (commandment) ;
And if he bless I cannot reverse it.
He doth not behold trouble in Jacob,
And he doth not see misery in Israel.
Jahveh his God is with him,
And the shout of a king is in him.
9 M has been bringing him out of Egypt,
As the swiftness of the yore-ox has he,
For there is no magic in Jacob,
And no divination in Israel ;
At the due time it will be said of Jacob
And of Israel, what hath *El wrought ?
Behold, the people rises up as a lioness,
And as a lion lifts himself up :
He will not lie down until he devour prey,
And drink the blood of the slain.' 3
Num. xxiii 20-24
The third time he ascends Peor, and the blessings oi
Abraham and Jacob combine.
" How excellent are thy tents, Jacob,
Thy tabernacles, Israel, as vales, 3
Spread forth as gardens by a river,
As lign-aloes which Jahveh planted^
As cedars beside waters.
May water flow from his buckets,
And his seed be on many waters,
And may his king be higher than Agag,
And may his kingdom exalt itself.
1 nHM is not "my soul" or "my life," but is reflexive, "myself,"
as frequently in Hebrew.
2 The Massoretic accents of vers. 5, 6 are incorrect. The piral>
lelism is rather
muo
MESSTA.NTG PROPHECY OF THE MOSAIC AGE 107
*El has been bringing him forth from Egypt,
Yea, as the swiftness of the yore-ox has he.
He eateth up the nations, his adversaries,
And their bones gnaweth and crusheth. 1
He doth couch, doth lie down as the lion,
And as a lioness ; who would stir him up ?
Blessed be those blessing thee,
And cursed be those cursing thee." Num. xxiv. 5-9i
In these blessings Balaam unites the lines drawn by
previous predictions, in order to advance from them to a
further unfolding of the Messianic idea in his last
prediction.
" I see it, but it is not now ;
I observe it, but it is not near.
A star doth advance out of Jacob,
Yea, a sceptre doth arise out of Israel,
And it doth smite through the corners of Moafy
And it doth break down all the sons of tumult*
And Edom has become a possession,
Yea, Israel is a doer of valiant deeds ;
Yea, let one out of Jacob have dominion over his enemies,
And destroy the remnant of Seir." 2 Num. xxiv. 17-19.
After predicting the triumph of the kingdom of God
over Edom and Moab, the prophet turns to the other
hostile nations near and far Amalekites, Kenites and
Assyrians,
" First of the nations was Amalek,
But his last end (extends) unto one ready to perish.
1 The Massoretic PH = arrow, is against the context, which
refers to the yore-ox and the lion, and the use of arrows is inappro-
priate to these animals. It seems to us that the original reading
was priDI D~OP DrpnzDSJJV The Massoretic priD* 1 Vtfm has arisen by
xiepetition of similar letters.
- We change the text by transferring WK from the line where it
is inappropriate to the sense and the structure of the line, to the
line where it is really needed to supply the verb with an object
and complete the lino. We also change the meaningless Tj;c5 into
*Vyt>, which seems to be needed by the context. "We also think
that TJJfi? WV irrn is a mistaken repetition of nVTP DY1K
108 MESSIANIC PROPHECY,
Strong is thy dwelling-place,
And set in the rock thy nest :
Nevertheless JKain will be for wasting ;
How long ere Asshur carry thee away captive t
Alas 1 who can live when 'M establishes it ?
But ships will come from the coast of Kittim
And afflict Asshur and afflict Eber ;
"But he also will go on unto one ready to perish. 5 *
Num. xxiv. 20-24
Balaam unfolds the royal side of the relation of Israel
to the nations, as the previous prophecy had unfolded
rather the priestly side. The term sceptre is generic,
and does not point to a monarch, but to Israel as the
kingdom of God. The term star is synonymous with
sceptre, and is fitting in the mouth of the semi-heathen
prophet from the East, who was accustomed to find in
the stars indications of future events, as his predecessors
and successors in the Orient from the most ancient
times. Thus the prophecy predicts that Israel, as the
kingdom of God, will subdue the nations and destroy all
enemies. The prominent nations of the prophet's time
represent the hostile nations of all time, who are subdued
in turn by the kingdom of God. The nations mentioned
here are representative ones : those far and near IP ^.he
range of the prophet's vision. They are the types and
forerunners of all those nations who war against the
Israel of God, as they are presented to us in later pro-
phecy ; the enemies of this stadium of history being the
advanced guard, the front line of an innumerable host,
advancing in every epoch of history, until the final
conflict with Gog and Magog at the end of the world
(Eev. xx. 8 sq.). Explicitly the prophecy is generic,
and refers to the kingdom of God as thus triumphant ;
but implicitly it involves in the subsequent development
of the idea the royal house of David, and his subjugation
MESSIANIC PHOPHECY OF TUB MOSAIC AGE. 109
of the nations, and still further, the royal sceptre of
David's greater son.
IV. THE EVERLASTING PRIESTHOOD*
37. Phinehas receives the covenant of the everlasting
priesthdbd of his seed as a reward of fidelity.
When Israel appeared before Jahveh at Mount Horeb
they received their Messianic calling with reference to
the nations of the world, and a divine instruction fo
enable them to fulfil this calling and to mark them ofi
from the other nations as a royal, priestly, consecrated
people, the inheritance of God. This instruction was
given in successive revelations from the theophany of the
pillar of cloud and fire, unfolding and enlarging more
and more as the people were able to comprehend it.
The fundamental instruction, according to the four narra-
tives, was the ten words of the tables of stone, the tables
of the covenant, the tables of the testimony, as they are
variously called by the writers of the Pentateuch. This
fundamental instruction was enlarged into a decalogue of
worship, called the Little Book of the Covenant, by the
prophetic narrative ; * into the twelve decalogues, which
constitute the Greater Book of the Covenant of the
theocratic narrator ; 2 into the Book of Instruction of the
Deuteronomist, and the sanctity code and priest code of
the priestly narrator. 3 These several codes all have
passed through a series of later editings, which have
enlarged and modified them in some respects, but they
1 Ex. xxxiv. 12-28. See my article, "Little Book of the
Covenant," in The Hebrew Student, Chicago, May 1883.
2 Ex. xx. 22-xxiii. See ray article, "Greater Book of the
Covenant," in The Hebrew Student, June 1883.
* The sanctity code is in a body in Leviticus ; but the priest code
is scattered through Exodus, Leviticus, and Numbers, accompanied
with historical introductory statements.
110 MESSIANIC PROPHECY.
give us essentially the divine instruction through the
mediator Moses in varied modes of representation and
forms of codification. 1
The priestly narrator lays great stress upon the priest*
hood and the sanctity of the religious institutions of
Israel. God was enthroned in the most holy place> to
which there was graded access by several ranks of
priesthood, culminating in the great high priest. The
single Messianic prophecy of the priestly narrator has
the priesthood as its theme. The fortitude and fidelity
of Phinehas earns him the promise.
" Therefore say, Lo, I am going to give to him my covenant of
peace ; and he and his seed after him will have the covenant of an
everlasting priesthood, because that he was zealous for his God and
-made an atonement for the children of Israel." Num. xxv. 12, 13.
The priestly successioD is here assigned to the line of
Phinehas for ever. The Messianic feature is in the
establishment of an everlasting priesthood. This is a
generic prophecy which culminates in the everlasting
priesthood of the Messiah, the great High Priest after
the order of Melchizedek. And thus the priesthood of
the nation has advanced to an everlasting order of priests
in the nation.
V. THE PROPHET LIKE MOSES.
38. Moses predicts a prophet like himself, divinely
authorized to speak, who will complete the divine instruction
and demand obedience under penalty of judgment
The four Messianic prophecies last considered are of one
group, all unfolding some phase of the Abrahamic covenant.
The stress for Abraham and Isaac was upon the
1 See my article, "A Critical Study of the History of the Higher
Criticism, -with Special Eeference fco the Pentat( uch," Presbyterian
Review, iv. p. 74 seq.
MESSIANIC PROPHECY OF THE MOSAIC AGE. Ill
promised seed, for Jacob upon the promised land, foi
Israel as a whole upon their relation to the nations of the
world ; at Sinai, when alone with their King and God,
upon their priestly ministry of blessing ; on the mountains
of Moab, when in conflict with the nations, upon theiT
royal work of subjugating and reigning over them. The
everlasting priesthood of Phinehas springs from the
necessity of priestly mediation for Israel himself. These,
with the protevangelium relating to the seed of the
woman, are all of one common type ; they are all generic
in character; they represent the future redemption as
coming through the seed of the woman, the race of Shem,
the seed of Abraham, the tribe of Judah, the kingdom of
Israel, the priesthood of Phinehas. They do not explicitly
point to an individual, although the individual Messiah
is ever implicitly involved. The Messianic prophecy
upon which we are now to reflect is of a different
character* and type.
The Deuteronomist emphasizes the relation of love
between Jahveh and His people. Jahveh has chosen
Israel out from the nations to be His own people. He
is Jahveh their God. As Moses said unto Israel
" Only to your fathers Jahveh did cleave, to love them, and chose
their seed after them, even you above all the peoples " l)eut. x. 15,
The Deuteronomist represents Moses as saying in the
midst of his discourse
" According to all that thou didst ask from Jahveh thy God in
Horeb, in the day of the assembly, saying, 'I cannot again hear the
voice of Jahveh, my God, and this great fire I cannot see again,
lest I die.' And Jahveh said unto me, * They have done well in
what they have spoken. A prophet will I raise up for them, from
the midst of their brethren, like thee ; and will give my words in
his mouth, and he will speak unto them all that I charge him.
And it will come to pass that whosoever will not hearken unto my
words which he will speak in my name, I will require it of him."
xviii. 16-19.
112 MESSTA.NIC PROPHECY.
Moses humbly recognizes the incompleteness of his
work, while he projects the divine instruction into the
future, and sees its completion in another prophet like
him, yet his superior in authority and dignity, who is to
be the prophetic mediator between Jahveh and His royal
people, who is to take up the instruction as Moses left it,
and unfold it in still more significant relations. 1
The work of this prophet is to declare the whole
word of God with authority, demanding obedience under
the penalty of the divine judgment. The very fact that
the prophet is like Moses involves in that resemblance
a ministry like that of Moses, and, indeed, a ministry of
instruction and revelation of the word of God. And in
1 The interpretation depends primarily upon the signification of
^133. Is it a collective or a simple singular ? Does it refer to the
prophetic order, or an individual prophet ? The Jewish commen-
tators and most recent interpreters regard it as a collective and
generic term. There is much in favour of this view. The context
speaks of the priests and Levites as a class, and the false prophets
and heathen magicians as classes. Again, unless this passage be
interpreted as referring to the order of prophets, there is no passage
in the Pentateuch that recognizes or authorizes later prophecy.
Furthermore, all previous Messianic prophecy is generic, and the
first prophecy of the next period is also generic. We should expect
such an one here. But there is insufficient authority for taking
K^J as collective. The Samaritans base their Messianic hopes on
this passage, rejecting all later prophecy, and interpret it as refer-
ring to a Messianic prophet. The context is also m favour of an
individual prophet; for the prophet is not only represented as
coming foith from Israel, but is also compared with Moses, and
thus presumptively he is an individual likewise. It is true that the
Mosaic instruction makes no provision for an order of prophets.
But it is not necessary that it should do so. Later prophecy does
not depend on the Pentateuch for its authority, but upon God Him-
self, who called the prophets immediately and sent teem forth as
He did Moses. The reign of Jahveh, the King of Israel, was
immediate and continuous over His people. The priest code pre-
scribed an order of priests, but nothing further. Jahveh, the
theocratic King reigned over the people, and He commissioned
whom He woul I to speak and act for Him ; and herein was the
guarantee for the perpetuity and unfolding of divine revelation.
It was necessary that the priestly organization of the people should
be always complete ; for their communion with their God must bf
MESSIANIC PROPHECY OF THE MOSAIC AGE. 113
that the instruction and revelation of Moses is the word
of God that liveth and abideth for ever, it is involved
that the instruction and revelation of that prophet will
not be in antagonism with that of Moses, but a further
unfolding and completing of it. We have already re-
marked that the instruction of Moses was not delivered once
for all in a complete and organized form ; but successively
in the unfolding of the primitive germ in the tables ; and
that presumptively it had not reached its end and goal,
but was still in an incomplete condition. The prophecy
that we are studying predicts the prophet who is to carry
that development on to its end, and bring the revelation
to its completion. Indeed, the entire legislation of the
continuous and unbroken. But it was not necessary that there
should be an unbroken and continuous unfolding of divine revela-
tion. God made new revelations of His will as the people were
trained by the older revelation to receive them ; so that in some
cases development was rapid, in other cases tardy. It was not even
necessary that the royal organization of the people should be always
complete and unbroken. The princes of the tribes as the represen-
tatives of Jahveh communed with their King through the Urim
and Thummim ; only on critical occasions was a princely mediator
required, and he was always called forth by Jahveh when needed.
The divine Spirit came upon such men as Joshua and Gideon, and
they led the people and delivered them from their enemies. The
prophetic ministry was fulfilled as a rule through the instructions,
written or unwritten, in the hands of the people. It was only
when these needed unfolding that Jahveh summoned a prophet to
reveal His will, to increase and enlarge the material of the divine
revelation. And hence no official prophet appeared in Israel until
Samuel, the last of the D^Efc^, and the father of a new era. The
prophetic office of Moses was not transmitted to his successors.
And hence there was nothing in the historical or psychological
experience of Moses to incline him to predict an order of prophets.
The very fact of the distinction between his own ministry and that
of the Levitical priesthood in this particular would incline him to
look for one summoned directly by Jahveh like himself, without
predecessors or successors. Thus, in accordance with the general
principle of prophecy, he sees the Messianic end in which the divina
instruction left incomplete by himself will be completed by a
prophet greater than himself ; but he does not see all the ; nterven-
ing steps to that end. He sees only that first stadium in which
false prophets and magicians appear to mislead the people. _ ^_
114 MESSIANIC PROPHECY.
Pentateuch is predictive in character, looking forward
with Moses to its completion and fulfilment in the
prophet greater than Moses. The ten words of the
tables are the germ, the fundamental instruction; hut
even these are capable of improvement, and do improve in
the ethical development of the religion of Israel. And
the same is true of the Little Book of the Covenant of the
prophetic narrator and the Greater Book of the Covenant
of the theocratic narrator, the Deuteronomic code, and
the sanctity code and priest code of the priestly narrator ;
for the subsequent revelation of the psalmists and prophets
give the worship of the people and their civil and social
life an ever advancing development all tending to their
completion in the prophet who was to come, the second
Moses.
The characteristics of the prophet predicted are thus :
(1) that he is to be an Israelite, (2) that he is to be like
Moses, (3) that he is to be authorized to declare the
whole word of God with authority. There is no prophet
in Jewish history who at all satisfies these conditions.
None can compare with Moses, or be said to stand as his
superior in completing his revelation ; none in the history
of Israel until the advent of Jesus Christ. 1
1 This John the Baptist recognized when lie cried, saying, " This
was He of whom I said, He that cometh after me is preferred before
me : for He was before me. . . . For the law was given through Moses,
but grace and truth came through Jesus Christ. No one hath seen
God at any time ; the only-begotten Son, which is in the bosom of the
Father, He hath declared Him " (John i. 15-18). Philip after he had
found Jesus said to Nathanael, " We have found Him of whom Moses
in the law and the prophets did write " (John i. 45). The Samaritan
woman recognized Jesus as the Messiah, the prophet (John iv. 29).
The multitude on the sea of Galilee exclaimed, "This is truly the
prophet that should come into the world " (John vi. 14). Jesus tells
tho Pharisee, " For had ye believed Moses, ye would have believed
me ; for he wrote of me. But if ye believe not his writings, how
shall ye believe my words ?" (John v. 46, 47). The Pharisees
accused Jesus of violating the law and wishing to do away with the
religion of Moses, but He said, " I came not to destroy (the law or
MESSIANIC PROPHECY OF THE MOSAIC AGE. 115
VI. THE BLESSING- AND THE CUKSE.
39. The doctrine of divine judgment springs from the
divine instruction in the several codes, and the Ucssings and
curses attached thereto as their sanction.
The four narrators of the Pentateuch give us four
different representations of the divine judgment, each in
accordance with the nature of his code. The simplest
representation is appended to the greater book of the
covenant. 1 The representation of the prophetic narrator
is not connected with his code, the little book of the
covenant, 2 but is in the song of Moses. 3 The Deutero-
nomist gives a solemn enumeration of the blessings and
curses in connection with his code. 4 The priest code
gives its sanction at the close of the sanctity code. 5 We
shall first consider the blessings beginning with tho
covenant code.
" If ye will serve Jahveh your God, he will bless thy bread and
thy water, and I will remove sickness from thy midst. There shall
the prophets), but to fulfil" (Matt v. 17). The apostles likewise
represent Jesus as the prophet like Moses. Thus Peter in his
address in the temple quotes our prophecy, and applies it to Jesus
(Acts iii. 22-26) ; Stephen also (Acts vii. 37). Paul represents
Christ as the end of the law for righteousness, that is, its culminating
end (Bom. x. 4) ; so ako the law as the j edagogue leading to Christ
(Gal. iii. 24). The Epistle to the Hebrews represents Jesus as the
Mediator of the New Covenant of which the Old Covenant through
Moses was the shadow and type. The resemblance to His brethren
was that they might not be brought face to face with God. Hence
Jesus was made like His brethren (Heb. ii. 17), in order that He
might sympathize with them and save them. The resemblance of
Jesus to Moses, and His superiority, is well carried out in Heb. iii.
Jesus is compared with Moses in* faithfulness in all his house, and
yet is counted worthy of more glory than Moses, inasmuch as he
who hath built the house, the Cmirch, hath more honour than the
house, to which even Moses belonged, Moses being but a servant,
Christ being the Son. Hence the application of the third thought of
our prophecy in the warning not to harden the heart against Christ,
as Israel had hardened their hearts against Moses.
1 Ex. xxiii. 20-33. f Ex. xxxiv. 12-28. * Deut xxxii
4 Deut. xxvii.-xxviii. 6 Lev. xxvi.
116 MESSIA.NIC PROPHECY,
not be one failing of her young or barren in thy land ; the nnmbei
of thy days will I fulfil My terror will I send before thee, and 1
will discomfit all the people among whom you will come. . . . And
I will make thy boundary from the Eed Sea even to the sea of the
Philistines, and from the wilderness unto the Biver ; for I will give
into your hand the inhabitants of the land, and thou wilt drive them
from thy presence." Ex. xxiii. 25-31.
The song of Moses describes the blessings of the land
of promise, and expresses regret that they could not be
fulfilled.
"If they were wise, they would understand this,
They would discern their end :
How would one pursue a thousand,
And two put a myriad to flight." Dent, xxxii. 29, 30.
The Deuteronomist enlarges upon the blessings of
obedience.
" Blessed wilt thou be in the city, and blessed wilt thou be in the
field. Blessed will be the fruit of thy body, and the fruit of thy
ground, and the fruit of thy cattle, the increase of thy kine, and the
young of thy flock. Blessed will be thy basket and thy kneading
trough. Blessed wilt thou be when thou coxnest in, and blessed wilt
thou be when thou goest out. Jahveh will cause thine enemies that
rise up against thee to be smitten before thee; they will come
out against thee by one way, and will flee before thee by seven
ways. . . . Jahveh will open unto thee his good treasure, the
heaven, to give the rain of thy land in its season, and to bless all
the work of thine hand : and thou wilt lend unto many nations, and
thou wilt not borrow. And Jahveh will make thee the head and
not the tail; and thou wilt be above only, and thou wilt not be
beneath." Deut. xxviii. 3-13.
The blessing of the sanctity code is not so elaborate
as the rhetorical form in Deuteronomy, but it is more
comprehensive.
" If in my statutes ye walk, and my commandments ye keep and
do them, I will give your rains in their season, and the land will give
its produce, and the trees of the field will yield their fruit. And the
threshing will reach for you the vintage, and the vintage wilJ reacb
MESSIANIC PROPHECY OF THE MOSAIC AGE. 117
the planting, and ye will eat your bread to the full and dwell in con-
fidence in your land. And I will give peace in the land, and ye will
lie down and there will be none to affright ; and I will cause the evil
animal to cease from the land, and the sword will not pass through
your land ; and ye will pursue your enemies, and they will fall before
you by the sword, and five of you will pursue a hundred, and a
hundred of you will pursue a myriad ; and your enemies will fall
beforo you by the sword. And I will turn unto you, and make you
fruitful, and multiply you, and establish my covenant with you, and
ye will eat old store, and bring forth the old because of the new.
And I will put my tabernacle in your midst, and my soul will not
abhor you, and I will walk about in your midst, and become your
God, and ye will become my people." Lev. xxvi. 3-12.
These blessings of the covenant are the ideals of the
prophets, and they recur one after another in the later
prophecies of the Psalter and the prophets. They are
based upon the blessings of the patriarch Jacob. 1
The curses of the Mosaic codes are also the basis of
the predictions of divine judgment that constitute one
of the most significant features of prophecy. The book
of the covenant is meagre here. The people are warned
not to rebel against the theophanic Malakh, lest he
should not forgive their transgression. 2 The song of
Moses is elaborate here, and lays the basis of the doctrine
of the divine judgment.
" And he said, I will hide my face from them,
I will see what their end will be :
For they are a very froward generation,
Children in whom there is no faith.
They have moved me to jealousy with that which is not God ;
They have provoked me to anger with their vanities ;
And I will move them to jealousy with those which are not a peopla j
I will provoke them to anger wiih a foolish nation.
When a fire is kindled in mine anger,
It doth burn unto Sheol beneath;
And devour the earth with her increase,
And lick up the foundations of the mountains.
Gen. iiix. * Ex. xxiii. 21.
118 MESSIANIC PROPHECY.
I will heap mischiefs upon them ;
I will spend mine arrows against them ;
They will be wasted with hunger, and devoured with burning heel
And bitter destruction ;
And the teeth of beasts will I send upon them,
With the poison of crawling things of the dust.
Without the sword will bereave,
And within the chambers terror ;
Both young men and virgins,
The suckling with the man of grey hairs.
...*
Verily I lift up my hand to heaven,
And say, as I live for ever ;
If I have whetted my sword, the lightning,
That mine hand may take hold on judgment ;
I will render vengeance to my adversaries,
And recompense them that hate me ;
I will make mine arrows drunk with blood,
And my sword will devour flesh ;
Of the blood of the slain and the captives,
Of the chief of the leaders of the enemy." Deut. rxm 20-44
The Deuteronomist enlarges upon the curses, both in
the specification of the transgressions that are cursed
and of the curses themselves, concluding with the general
prediction.
" And it will come to pass, that as Jahveh rejoiced over you to
do you good, and to multiply you, so Jahveh will rejoice over you
to cause you to perish, and to destroy you ; and you will be plucked
from off the land whither thou goest in to possess it. And
Jahveh will scatter thee among all peoples, from the one end of
the earth even unto the other end of the earth; and there
thou wilt serve other gods, which thou hast not known, thou
nor thy fathers, even wood and stone. And among these nations
wilt thou find no ease, and there will be no rest for the sole
of thy foot ; but Jahveh will give thee there a trembling heart,
and failing of eyes, and pining of soul : and thy life will hang
in doubt before thee ; and thou wilt fear night and day, and wilt
have none assurance of thy life : in the morning thou wilt say,
Would God it were even ! and at even thou wilt say, Would God
it were morning ! for the fear of thine heart which thou wilt fear
MESSIANIC PEOPHECY OF THE MOSAIC AGE. 119
and for the sight of thine eyes which thou wilt see. And Jahveh
will bring thee into Egypt again with ships, by the way whereof
I said unto thee, Thou shalt see it no more again : and there ye
will sell yourselves unto your enemies for bondmen and for bond-
women, and no man will buy you." Deut. xxviii. 63-68.
The c arses of the sanctity code are given in Leviticus,
We give the most significant of them, omitting the pro
bases of the conditional clauses, all of which imply
transgression of the code.
" I also will do this unto you, and appoint terror over you, con-
sumption and fever that will consume the eyes, and make the soul
to pine away : and ye will sow your seed in vain, and your enemies
will eat it ; and I will set my face against you, and ye will be
smitten before your enemies : and they that hate you will rule over
you ; and ye will flee when none pursueth you, . . . And I will
break the pride of your power ; and make your heaven as iron, and
your earth as brass : and your strength will be spent in vain ; and
your land will not yield her increase, and the trees of the land will
not yield their fruit . . . And I will send the animal of the field
against you, and it will rob you of your children, and destroy your
cattle, and make you few in number ; and your ways will become
desolate. . . . And I will bring a sword upon you that will exe-
cute the vengeance of the covenant ; and ye will be gathered together
unto your cities. And I will send pestilence among you ; and ye
will be delivered into the hand of the enemy. . . . And ye will eat
the flesh of your sons, and the flesh of your daughters will ye eat.
. . . And I will make your cities a waste, and bring your sanctuaries
unto desolation, and I will not smell your odour of gratification.
And I will bring the land into desolation : and your enemies which
dwell therein will be astonished at it. And you will I scatter
among the nations, and draw out the sword after you: and your
land will be a desolation, and your cities will be a waste. Then will
the land enjoy her Sabbaths, as long as it lieth desolate, and ye be
in your enemies' land. . . . And yet for all that, when they be in
the land of their enemies, I will not reject them, neither will I
abhor them, to destroy them utterly, and to break my covenant
with them : for I am Jahveh their God ; bxit I will for their sakes
remember the covenant of their ancestors, whom I brought forth
out of the land of Egypt in the sight of the nations, that I might
be thir God : I am Jahveh." Lev. xxvi. 16-45.
120 MESSIANIC PROPHECY.
Before entering upon another period it is requisite
that we should gather into a higher generalization the
results thus far attained. There are several Messianic
prophecies in the Pentateuch which may be grouped
under four heads : the Adamic, Noachic, Abrahamio, and
Mosaic, for the fourth, fifth, and sixth are but the further
unfolding of the third. There are two lines of Messianic
prophecy, the human and the divine; the human, the
culminating head of the woman's seed, who gains the
victory over the serpent; the divine, the descent of
Jahveh to dwell in the tents of Shem, to bestow blessings
upon the faithful and judgments upon His enemies.
There are two channels of blessing, the seed of Abraham
and the land of Canaan ; the seed of Abraham through
the lion of the tribe of Judah, the land of Canaan as the
inheritance of the tribes of Israel. The universal in-
heritance of mankind is mediated by the central inherit-
ance of Israel. There are two phases of blessing, the
ministry of a holy, priestly, and royal people, the son
of God; and the sovereignty of a victorious kingdom
of God. There is a second Moses, whose prophetic
ministry will complete the revelation of God, and an
everlasting faithful priesthood for the people of God.
Now these are the great outlines of Messianic pro
phecy, the broad foundations upon which all later pro-
phecy is built* These are separated for the most part
widely from one another ; they do not harmonize as yet,
but they unfold each by itself, approximating to its
fellows, developing new lines into which they depart ;
but all centre at last in the Messiah at His first or second
advent. Like the stars, they relieve the darkness of the
olden time, receiving constant additions to their number
until they all at last are absorbed in the dawning sun oi
redemption.
CHAPTEE V.
THE MESSIANIC IDEA IN THE DAVIDIC PERIOD
THE period of the Judges was ill adapted for the develop-
ment of the Messianic idea. The conquest of the Holy
Land and the settlement of the tribes in the midst of the
conquered Canaanites whom they had failed to drive out,
resulted in breaking up the national unity, in lowering
the spiritual tone through the influence of the people of
the land, and in decay of the religious life of the nation.
It had been impossible to observe any of the Mosaic
codes during the wandering in the wilderness. It was
also impossible to realize the Mosaic ideal during the
period of the Judges. An effort was made after crossing
the Jordan to advance in religious life by observance of
circumcision and the passover; but little progress was
made beyond the simplest requirements of the code of
the covenant. For several centuries Israel remained in
a disorganized condition. But Jahveh did not forsake
them. He sent His Spirit upon heroic men to deliver His
people from their enemies and bring them back to their
allegiance to Himself. There was a long succession of
disastrous defeats and of marvellous victories. The
enemies of Israel were gradually worn out, and Israel
was more firmly established in the land. The period of
the Judges closes with no important enemy save the
Philistines, who had attained a pre-eminence in Palestine
greater than that of any of the hostile nations which
preceded them in the oppression of Israel. At this time
121
122 MESSIANIC PEOPHECY.
Eli was the presiding priest at Shiloh, and his two sons,
Hophni and Phinehas, ministered as his assistants ; but
with such impiety, that they dishonoured the worship of
Jahveh and brought ruin on their father's house. The
deep-seated corruption of the sons of Eli is the occasion
of a prediction which, while it concerns chiefly the house
of Eli and the succession in the priesthood, also points
to the Messianic end, as it gives direction to the pre-
diction of the everlasting priesthood in the line of the
faithful Phinehas.
I. THE FAITHFUL PRIESTHOOD.
40. A faithful priesthood will take the place of tTi6
unfaithful line of Mi, and minister before an anointed
"king for ever.
An unnamed man of God comes fco Eli with the
following prophecy.
" And T will raise me up a faithful priest.
According to that which is in my heart and in my soul 1 will he eta
And I will build him a faithful 2 house,
And he will walk before mine anointed 3 always.
And it will come to pass, that all that are left in thine house
Will come to bow down to him for a piece of silver, 4
And will say, Put me, I pray thee, into one of the priest's offices*
That I may eat a morsel of bread." 1 Sam. ii. 35, 36.
1 ^S321 'nio are rendered by the Revised Yersion, " in my heart
and in my mind.'* But 337, in usage, is associated with the mind,
and &SJ is more closely connected with the emotional nature.
2 The Bevised Yersion renders jDfeW HU, a sure house. But it
is more consintent to give the same meaning to }DfcO here as with
JBfcO fPD above.
8 This is one of a number of passages that indicate that a king
was in the mind of Israel as an ideal longing from the beginning.
The disorganization of the nation, the independence and rivalries of
the tribes, prevented the realization of the ideal of Deut. xvii. 14r-20
until the time of Saul and David.
* The Massoretic text adds Dni? *1331, but this is not in the LXX* j
THE MESSIANIC IDEA IN THE DAVIDIC PERIOD. 123
This prediction removes the eldership and presidency
in the priesthood from the line of Eli to another line
which is not here designated. It is a narrowing of the
elective grace of God with reference to the everlasting
priesthood promised to Phinehas. 1 A faithful priest and a
faithful house will be raised up instead of the unfaithful
Eli and his house. To this faithful priesthood the family
of Eli will do homage, as the brother of Jacob did
homage to him. 2 The chief difficulty in this piece is the
statement that this faithful priest will " walk before mine
anointed." The anointed cannot then be the anointec 1
priest, but must be another anointed one, namely a king
This then involves the conception of a royal dynasty
with whom the Messianic priest would be in faithful
association. There is a transition from priest to priestly
house, so that the prediction is generic.
II. THE ALL-KNOWING JUDGE.
41. Jahveh is the all-knoiving Jittlge. He espouses the
cause of the weak and executes justice. He judges the whole
earth, and will exalt the Iting of Israel.
Jahveh was preparing Israel for a new era in his
history. The pious Hannah was chosen as the mother of
the prophet who was to introduce the Davidic age.
Hannah, like Sarah of old, bursts forth in a song of praise
inspired by the prophetic spirit in view of the gift of her
son to her by God and her devotion of her son to God.
She rises to the conception of the all-knowing Judge, and
sings the praise of Jahveh in a song which is re-echoed
through all subsequent prophecy, and especially iii the
it disturbs tlie rhythm, makes the line too long, and is a premature
statement of that which comes appropriately in the climax of the
last line.
1 Num. xxv. 12, 13. 2 Gen. xxvii 29.
324 MESSIANIC PROPHECY.
song of the blessed Virgin, the mother of the Messiah.
The song is a vivid description of the new era, in which
the all-knowing Jahveh weighs the actions of men, and
equitably readjusts the inequalities of human life.
5. "Then Hannah prayed and said,
My heart doth exult in Jahveh,
My horn l is exalted in Jahveh,
My mouth is enlarged * over mine enemies,
Yea, I rejoice in thy salvation.
There is none holy like Jahveh,
Yea, there is none beside thee,
And there is no rock like our God.
EL. Speak no more proudly, 8
Let not bold words issue from your mouth ;
For an all-knowing * God is Jahveh,
And by him 5 are deeds weighed.
Heroes of the bow are broken, 6
But stumblers gird on valour ;
The full for bread hire themselves,
But the hungry keep holiday for ever ; *
The barren doth bear seven,
But the one having many children doth languish.
1 The horn is the symbol of strength and dignity (Pss, Ixxxix. 24,
cxii. 9, cxxxii. 17).
2 The widening of the mouth is a gesture of laughter and joy
(Ps. cxxvi. 2 ; Isa. Ix. 5).
8 The Massoretic text repeats nrtu; but it is without force, and
destroys the rhythm.
4 mjn *?$ The abstract plural should be rendered " all-knowing."
a The Qeri ^ is better than the Kethibh j6.
6 D'naJ Wp- The construct has the force of combining the two
nouns into a compound like the English bowmen*
7 The Massoretic text connects *ry with the next line. But it gives
no good sense there, and it leaves the one line too short, and makes
the other too long. The LXX. has another reading which does not
satisfy. Bbttcher and Thenius would read fQy r and render " cease
from labour." This gives an appropriate thought. But it is easier
to render *jy "for ever," and attach it to the previous line. This
gives an appropriate contrast.
THE MESSIANIC IDEA IN THE DAVIDIC PERIOD. 125
III, Jahveh kills, and lie quickens.
He brings down to Sheol, and he doth bring up ; *
Jahveh disinherits, and he enriches,
He humbles, yea, he lifts up on high ;
He raiseth up from the dust the weak^
From the dunghill he exalts the poor,
To enthrone him with nobles,
That he may give him a throne of glory as an inheritance ;
For Jahveh's are the pillars of earth,
And he set upon them the world.
IV. The feet of his favoured ones he guards,
But the wicked in darkness are silenced ;
For not by power can a man prevail. 8
Let Jahveh's adversaries be frightened,
Over them in heaven may he thunder, 4
Jahveh judgeth the ends of earth,
In order to give strength * to his king,
In order to exalt the horn of his anointed."
1 Sam. ii. 1-10.
The reign of Jahveh in judgment has in view the
exaltation of a king in Israel. These predictions of a
royal dynasty in Israel advanced toward realization
through Samuel, who becomes at first a prophet like
Moses, and the founder of the prophetic order, then is
called to the judgeship, and finally transfers his political
authority to the king, in order to be above all things
and alone the prophet of Jahveh. The children of
Israel were impelled by the circumstances in which they
were placed to yearn for a king and a dynasty, and the
national unity which this involved. The capture of the
1 There is an abrupt change by the 1 consec. which may be
expressed by the English emphatic present.
* D$W is a final clause.
8 There is a play upon the noun "U3 in the verb "O^.
* The text of the LXX. reads nPP for inrp and r&y for ^JJ and
in many MSS. inserts several lines from the text of Jer. ix. 23, 24.
These have crept in from the margin. The rhythm and
organization are to be found only in the Hebrew text
* jJVI and DV1 are final clauses.
126 MESSIANIC PBOPHECt.
ark and the destruction of Shiloh brought this to the
focus of a popular demand. The demand assumed the
forni of rebellion against Samuel and against Jahveh,
whom Samuel represented; because it was really tho
demand for a permanent dynasty which would preTent
the direct calling of the individual by God ; but it was
in the line of the Mosaic ideal and of the divine purpose,
although it was premature on the part of the people.
The reign of Saul was a temporary provision, which
showed how premature the establishment of the kingdom
had been. The reign of Saul was a transition from the
old order of things to the new. Though Saul was the
king, Samuel remained the master of political as well as
religious affairs.
First with the anointing of David and his establish-
ment on the throne of Zion, first after the removal of the
ark thither, and the establishment of the religious and
political unity of the nation in Jerusalem, did Messianic
prophecy make a new advance,
IIL THE COVENANT WITH DAVID.
42. Jahveh adopts tlw seed of David as His Son,
whom He will chastise by human agents for sin, but will
never forsake. He promises to build David's seed into an
everlasting dynasty, and that He will dwell in the house to
be erected by it in His honour.
The occasion of the covenant with David was the
desire of David to build a house to Jahveh in Jerusalem.
This desire was rewarded with a promise which tran-
scends all previous predictions in its unfolding of the
Messianic idea. Nathan the prophet came to David with
the prediction which in its Messianic part is as follows : l
1 There are two versions of the prediction, the one in 2 Sam.
vii, 11-16, the other in 1 Chron. xvii. 10-14. We give what seexni
THE MESSIANIC IDEA IN THE DAVIDIC PERIOD. 127
"Therefore Jahveh doth tell thee,*
That Jahveh will make 2 thee a house,
And it will come to pass when thy days will be fulfilled,*
And thou wilt lie down 4 with thy fathers,
I will raise up thy seed after thee,
Him who will issue from thy bowels. 5
I will establish his kingdom.
He will build a house to my name, 6
And I will establish his throne for ever. 1
I will become a father to him,
And he will become a son to me ;
"Whom when he acts perversely I will chastise *
"With rods of men and with blows of the sons of men ;
But my mercy I will not remove from him, 9
According as I removed it from him who was before thee, 10
to its to be the original text, so far as we can determine it from a
comparison of these versions. The prediction is a poem with the
trimeter movement,
1 The chronicler omits niPP, and changes Tjrtt iato TJfcO. The
rhythm is preserved in Samuel.
2 The chronicler uses njy for nw, and vj for % The less precise
text of Samuel is to be preferred.
3 The chronicler reads l^D 'a nTTl for }*&& 13. Here the LXX.
of Samuel agrees with the chronicler, and his text is better save
that the imperfect tense is to be preferred.
4 The chronicler has Dj; T\$? for DK roaSPl. The syntactical
construction and the archaic expression of Samuel are to be pre-
ferred.
* The chronicler has -jonD iW for *pj?D feW. The LXX. of
Samuel reads pprp. This is less precise, and is better; but.^OD
is simpler and more archaic.
6 The chronicler has ^ for 'D&6. The text of Samuel is more
archaic.
7 The text of Samuel omits the suffix of 1KD3 and inserts IJWDO.
But this insertion is not in the LXX. of Samuel, and it makes the
line too long. The chronicler is to be preferred.
8 Lines 12 and 13 are not given by the chronicler. But there is
uo sufficient reason to doubt their originality.
9 The chronicler reads iDJJfc TDK, which is supported by the
Tanr. of Samuel, and is better than IJDQ TiD^
10 The chronicler is better here. The mention of Saul by nam
in Samuel is too close for the original poem, and i/r more like subse<
qucnt reflection and explanation.
128 MESSIANIC PEOPHECT.
And thy house will be made firm for ever,*
Thy 2 throne will be established for ever."
2 Sam. vii. 11-16 ; 1 Chron. xrii, 10-14
There are three elements in this prediction (1) Tha
everlasting reign of the house of David ; (2) the erection
of the house of Jahveh by the seed of David; (3) the
exaltation of the seed of David to the rank of sonship
with God, with paternal discipline on account of sin, and
with everlasting mercy. These three elements are the basis
of the Messianic idea throughout subsequent prophecy.
They unfold the previous predictions of redemption.
1. The prediction of Balaam, of a sceptre and star
arising out of Jacob, is now to be unfolded in the sceptre
of David's line. Jacob's prediction of the lion of the
tribe of Judah, who conquers peace and prosperity and
gains possession of all that belongs to him, is advanced
in the lion of Bethlehem, and prefigured in the victories
of his brilliant reign. The throne of David rises higher
than the sceptre of Jacob and the conquering chieftain
of Judah it enlarges the scope of the prediction, and
fills it with grander conceptions. The prophecy is still
generic. The kingdom of Israel, the tribe of Judah, is
narrowed into the seed of David. The seed of David
assumes the place and significance of the seed of the
woman and the seed of Abraham.
2. The erection of the house of Jahveh is the further
unfolding of the blessing of Shem. Jahveh is not only
to dwell in the tents of Shem, in the midst of the tribes
of Israel, as their King and their God, but He is to take
J The text of Samuel ?p"Pl pftWl is to be preferred to the chron-
icler's TP33 IPpm&ynV The one text inserts rotefc, the other text
note. These seem to be explanatory. Samuel appends "]\3E&,
which is not in the chronicler, and seems to have arisen by repeti-
tion from the previous line.
a The chronicler incorrectly uses the third person of the suffix
for the second person.
THE MESSIANIC IDEA IN THE DAVIDIC PERIOD. 129
up His abode in Jerusalem, in a temple to be erected by
the seed of David. There is no explicit reference to
Solomon as the builder of the temple, but to the seed of
David in general. The temple of Jahveh is to be ar.
everlasting temple, and the seed of David as a whole is
to have the care of that temple, which is conceived of in
the prediction in its culmination, and not merely in the
temple erected by Solomon. The temple of Solomon
was the historical movement toward a realization of
the prediction; it was not the accomplishment of
the ideal of the prediction, for that ideal was some-
thing higher and more glorious than the temple of
Solomon.
3. The highest feature of the prediction of Nathan is,
however, in the relation of sonsbip thereby established,
Israel at the exodus had been taken up into the relation
of sonship to Jahveh. Israel was His son, His first-
born. Now this relation of sonship is applied to David
and his seed in a peculiar and higher sense. This
relation of sonship involves two special phases chas-
tisement and mercy. The chastisement is on account
of sin, and in order to its removal. This feature is
omitted by the chronicler. It is chastisement by paternal
love, it is by the use of men of high and low degree.
But it is a chastisement of redemption. The mercy of
God, His paternal mercy, is everlasting ; it will never
depart from David and his seed as it had departed from
Saul. The conception of the suffering seed of the prot-
evangelium is now advanced to a higher stage the
suffering is not here through the temptations and assaults
of the evil one, the serpent, but through the chastise-
ment of paternal love. The affliction comes through
evil men who render the supremacy and the victory
difficult and hazardous, but cannot stay it or prevent its
ultimate realization. For over above all this affliction id
I
13 MESSIANIC PROPHECY.
the hand of the Father God who uses these wicked men
as the rods of His chastening love.
The prediction has been rashly interpreted as referring
to Solomon. But Solomon is only the herald of its
realization, like David himself. Solomon by his historical
transactions points the way to the ultimate realization
in the Messiah, who pursued the way of suffering to
gain the glories of redemption, who suffered the chastise-
ments of His Father God for the redemption of the race.
It is true we cannot refer the committing iniquity, the
acting perversely, to Him as a person. But none of the
features of the prediction refer to Him directly as a person.
The prediction throughout is generic. It finds its
realization in him as the culmination of David's line.
The dynasty of David is an everlasting dynasty. It
continues from David onward to reign over Israel, but
it is only iu Jesus Christ that it really becomes an
eternal throne. The dynasty of David is the builder
of the house of Jahveh, beginning with Solomon and
continuing through the noble monarchs of that line to
care for the temple of their God ; they rebuild it under
Zerubbabel, but it is not until Jesus Christ erected the
temple of humanity in heaven at the right hand of
God that the prediction attained its ideal. The paternal
mercy and chastisement were realized in the history of
the Davidic dynasty, but that mercy was first made sure
for ever in the suffering of Jesus Christ when He was
chastised, not for His own sins, but for the sins of the
Davidie dynasty, of I-rael and the world. In the pro-
phecy of Nathan the predictions of the Pentateuch are
transformed into new ideals to constitute the basis of
Messianic predictions in the future.
The Davidic covenant is the embodiment of the hope
of David and the theme of his last meditations. The
prophetic historian, the author of the Books of Samuel
THE MESSIANIC IDEA IN THE DAVIDIO PERIOD. 131
has preserved the last words of the sweet singer of IsraeJ
in the following beautiful poem :
I. " Utterance l of the man whom the Most High 2 has raised up.
The Spirit of Jahveh speaks in me,
And his word is upon my tongue.
The God of Israel doth say to me,
The Eock of Israel doth speak.
II. A ruler over men righteous :
A ruler in the fear of God,
Yea, he is like the morning light when the sun rises,
A morning without clouds,
From shining, from rain, tender grass sprouts from the earth.
III. Is not thus my house with '
For an everlasting covenant hath he made with me,
Arranged in all things, nnd secured,
Yea, all my salvation and every delight,
Will he not cause it to sprout ?
IV. But the worthless, all of them are thrust away 8 like thorns ;
For they cannot be taken with the hand ;
The man touching them
Must be armed with iron and the spear's staff;
And they will be utterly 4 consumed with fire."
2 Sam. xxiii. 1-7.
1 The editor has enlarged the first strophe by dwelling upon the
character of David as the anointed of God ; thus
" Anointed of the God of Jacob,
Sweet in the songs of Israel."
2 i>y, according to Ge^enius, is an adverb = on high, highly, but
it is only here in this sense. The Vulgate renders ^ as a pre-
position, de Christo. It is better to take ty as a shortened form of
fl^y, as in Hos. vii. 1(5, xi 7, and to follow the LXX. ov dvs<rrwsv
4 faos, and point the verb Djpn.
8 130 is Hoph. part. : only here from To = shake out, thrust
mcay, or from *nj = flap wings and flee, and thus chased away.
TP is used in Job xx. 8.
* ra$3 = in their dwelling, from zw\ But the LXX. reads HKaa
by transposition of letters, and the Vulgate usque ad
reading r\2W, cessation, from ro&?.
132 MESSIANIC PROPHECY.
In this swan - song David clings to the Messinnie
promise as his greatest delight. He pictures the righteous,
God-fearing ruler shining forth like the dawn and spring-
ing up like the tender grass after a shower. He expresses
his confidence in the firm, sure and everlasting covenant
of God, that He will cause all his salvation and delight
to spring up in due time, and that He will utterly
destroy all the wicked adversaries.
The life and experience of David and Solomon his
SOD "become the typical frames of the Messianic idea,
as they fill up the outlines of the prediction of Nathan.
It matters little whether these are presented to us in
the words of David or Solomon, or of some other poet
of their circle or age. That David or Solomon is their
theme, and their experience the Messianic type, justifies
us in treating them together.
IV. THE CONQUERING KING.
43. Psalm CX. cites an utterance and oath of JahveJi
to the Messiah, enthroning him at his right hand as the
priest-king after the order of Melchizedeh He then stands
at his right hand as he goes forth at the head of a priestly
army to the conquest of the nations.
The 110th Psalm is in the form of an utterance from
Jahveh respecting the son of David. It is therefore a
prediction that unfolds the prediction of Nathan. It is
composed of two strophes of six pentameter lines each.
I. " Utterance of Jahveh to my Lord j 1 * sit enthroned at my right
hand
Till I make thine enemies a stool for thy feet ; '
The Psalmist recognizes the recipient of the utterance
of Jahveh as his Lord and Sovereign. The utterance was narle
directly to him ; as in Ps. ii., the Messiah himself cites a decree of
Jahveh.
THE MESSIANIC IDEA IN THE DAYIDIC PERIOD. 133
The rod of thy strength Jahveh sendeth out of Zion :
Rule in the midst of thine enemies. 1
Thy people are volunteers 2 in the day of thy host, in "beauty of
holiness.
From the womb of the morning thou hast the dew of thy young
men. 3
CI. Jahveh hath sworn, and he will not be sorry,
*Thou art a priest for ever after the order of Melchizedek.*
The Lord is on thy right hand. He doth smite (kings) in the
day of his wrath.
He judgeth among the nations. It is filled with dead bodies; 4
He doth smite the chiefs 5 [going] over 6 a wide land.
Of the brook on the way he drinketh, 7 therefore he lifteth his
head."
The first strophe cites an utterance exalting the
Messiah, to the right hand of God, to a throne of supre-
macy over all Ms enemies. He is then represented as
riding forth from Zion in his chariot, at the head of an
army of youthful volunteers, a multitude vast as the
dew-drops of the morn, in fulness and freshness of
youth, and in holy and beautiful attire.
The second strophe cites an oath of Jahveh making
1 Line 4 is a half line in order to a metrical pause.
2 TttinJ is used, as in Judg. v. 2, to indicate the heroic courage of
the people. They volunteer to follow their king into the battle.
There is no sufficient reason for thinking of the free-will offerings of
the priest code.
3 *]rrfp btt = dew of thy youth. The youth does not refer to the
age of the king, as some have supposed, but to the age of the volun-
teers. They are young men in holy attire. They spring forth at
his call as fresh aud numerous as the dew-drops at the break of day.
4 WIJ ybft' The verb is intransitive. Its subject is the battle-
field, which is sufficiently plain from the context.
5 E>fcO is collective, and parallel with D^D.
6 ^y is pregnant, implying the verb "j^n. It indicates the wide
extent of the battlefield and the victory.
7 This is a reminiscence of the victory of Gideon and his men at
the spting Haroil (Judg. vii ) The king presses on in pursuit of^hisf
foe^ and drinks of the brook while in movement, without halting.
He is eager to gain a complete victory. He lifts up his head in the
proud consciousness that it has been, gained.
134 MESSIANIC PROPHECY.
the Messiah a priest-king after the order of" Melchizedek
It represents Jaliveh on his right hand in the conflict,
We see him dashing in pieces the kings and the chiefs
of the enemy in order to exalt the Messiah to be chief
over all. The victorious march extends over a wide
country; the battlefield is filled with the slain. The
Messiah is wearied with the struggle, but he halts not
in his march of victory, drinking of the brook on the way
like the warriors of Gideon, and tarries not until his
exaltation over all has been accomplished.
This prediction combines priesthood and royalty in
the Messiah. It is thus an unfolding of the covenant
of Sinai. As the nation of Israel had then been consti-
tuted a kingdom of priests, a holy nation, so now by a
divine oath the Davidic monarch is constituted the priest-
king at the head of a kingdom of priests. Melchizedek
is the model for such a priest-king coming down from
primitive times. The prediction of Balaam is resumed,
and the conquering sceptre which dashes in pieces all
enemies is now in the hands of this priest -king, the
second David. Zion is the seat of his dominion over the
nations. The intimate relationship is represented as an
enthronement at the right hand of Jahveh, and also as
the presence of Jahveh at his right hand in the battle.
This idea was never realized in the history of Israel. It
belongs to the great High Priest after the order of
Melchizedek, who reigns on the heights of the heavenly
Zion until all things are subdued to His heavenly sceptre.
V. THE ENTHRONED MESSIAH.
44. Psalm IL presents the Messiah enthroned on Zion
at the right hand of Jahveh as His son } citing a diflint
decree entitling him to the position, with all its prerogative^
of universal and everlasting sovereignty.
THE MEtfSIANIC IDEA IN THE DAVIDIC PERIOD, 135
" Why do nations rage, 1
And peoples meditate a vain thing?
Kings of earth set themselves,
And rulers do take counsel together :
Against Jahveh, and against his anointed,
8t lying, l Let us break their bands asunder,
And let us cast away their cords from us.'
II. He that is throned in heaven laugheth :
The Lord derides them :
Then he speaks unto them in his anger,
And in his hot wrath troubles them,
*
Saying, ' Verily, I, even I, have set my king
On Zion, my holy mountain.'
III. Let me tell of a decree of Jahveh, 3
He said unto me, ' Thou art my son,
I, to-day, 4 have begotten thee.
Ask of me and I will give nations, 5
Thine inheritance and possession will be the ends of earth j
Thou shalt break them with an iron sceptre,
As a potter's vessel dash them in pieces.'
1 tWH is an Aramaic word only used here in Hebrew. It ia
kindred with fc?jn = to quake. It indicates the noisy demonstra-
tions, the tumult that precedes rebellion.
2 The second strophe is an antistrophe to the first, so arranged
that every line is in antithesis to its fellow, with the single exception
of the fifth. We should expect the object of the wrath of God to
be mentioned here to correspond with the previous strophe. In
view of the symmetry of the psalm in other respects, I cannot
escape the feeling that a line has been omitted by a later editor or
copyist
* rnPP pn Pi*. We disregard the Massoretic accents, and regard
pn as construct before mn 1 , and thus we avoid the awkward placing
of rnn 11 before the verb, which seems to be without force here, and it
also make the lines more symmetrical.
4 The day is the day of the installation. The begetting is the
establishment in the official sonship relation, as in the prediction of
Nathan (2 Sam. vii, 11-] 6) and the covenant with Israel (Ex.
iv. 22).
5 We follow the rhythm and disregard the Massoretic accents in
this line and the following.
136 MESSIANIC PEOPHECY.
IV. And now, ye kings, act wisely,
Be instructed, judges of earth.
Serve Jahveh with fear,
And reverence with trembling, render 1 sincere 2 homage,
Lest he be angry, and ye perish in the way ;
For soon his anger may be kindled.
Blessed are all who seek refuge in him."
The first strophe represents the nations as plotting to
throw off the yoke of the recently installed monarch, the
anointed son of Jahveh. In the antistrophe Jahveh is
seen quietly laughing at their uneasiness, deriding their
vain devices, speaking in anger to those who are rising
up in rebellion, and terrifying with his wrath the plotting
assembly, all culminating in the decisive word that God
had already installed the Messiah.
The second part of the psalm introduces the Messiah
himself as speaking ; telling of a decree of Jahveh which
1 We disregard the accents of lines 4 and 5, and attach
to the previous line, and thus make a better rhythm.
2 *n is rendered " son " in the Peshitto and modern Versions. But
the R.V. in the margin rightly calls attention to the renderings of
the ancient Versions. The Targuia renders, " receive instruction ; >;
the LXX. fy#5ff& vatl*l*f ; the Vulgate, apprehendite disdpUnam.
They take 13 as the Aramaic noun, meaning " instruction," "piety."
Aquilla, Symmachus and Jerome render, "worship in purity," and
take 13 as meaning "pure," "clear." The rendering "son" has
only the Peshitto in its favour. The word is only found once in
Hebrew, in Prov. xxxi. 2, which is distinguished by other
Araniaisms. The Peshitto's authority is weakened by the fact that
it follows its own dialect. Our psalm uses the Hebrew |3 for son
in ii. 7, Moreover, the absence of the article is hard to explain with
this meaning. The previous line exhorts to reverence Jahveh, and
the following context is referred more naturally toJEfim. The con-
text urges that we should have here some expression of reverence
and submission to Jahveh. Moreover, we should expect a kiss the
sceptre," rather than " kiss the son," The ancient Versions, with
the exception of the Peshitto, give strong external authority in
favour of the rendering to which the context tends. This is best
given by taking 13 as a proper Hebrew word, with the meaning
"pure," "sincere,' 3 and by translating "render sincere homage ,*'
for the kiss is the kiss of homage and not of affection. The rhythmisnj
arrangement that we have given favours this view.
THE MESSIANIC IDEA IN THE DAVIDIC PERIOD 137
entitled him to the rank of sonship and dominion over
the nations. The autistrophe of this part is a warning
to those inclined to rebellion, that they submit themselves
with sincere homage to the divinely-enthroned monarch.
The cited decree reminds us of the oracle of Ps. ex.
and the promise, 2 Sam. vii. ; but the contents of the
decree are somewhat different from either of these pre-
dictions. We have therefore another and an independent
divine communication. There is an advance upon
the conception of Ps. ex. There the Messiah was
called to the right hand of Jahveh, and rides forth to the
battle at the head of an army of priest - kings to the
victory over the nations. Here the Messiah is calmly
seated at the right hand of Jahveh in the relation of son-
ship, enthroned on Mount Zion, and rebuking his enemies
with a divine decree, which entitles him to his position,
with all its prerogatives of sovereignty. The relation of
sonship is emphasized. The subjugation of the rebellious
is represented as the inevitable result of his irresistible
power. The conquest of Ps. ex. is presupposed. 1
VI. THE RIGHTEOUS KING.
45. Psalm LXXII. represents the Messianic king ruling
in righteousness, mercy and peace, receiving the homage of
the nations, the source and object of universal blessing.
The psalm presents the aspirations of Israel for the
Messianic king, and, with a prayer for divine eudow-
1 The decree is cited by Paul in Acts xiii. 33 and Bom. i. 4, and
rightly applied to the enthronement of Jesus the Messiah at the
right hand of God in heaven at His ascension. In the Epistle to tha
Hebrews (i. 5) it is combined with "2 Sam. vii., and referred to the
enthroned Jesus. In Acts (iv, 25) the fruitless rebellion of the
nations is applied to the gathering together of Herod and Pilate,
the Gentiles and the people of Israel against the crown rights of
Jesus. These New Testament writers clearly discern the essential
features of the prediction as fulfilled in the antitype of Solomon
138 MESSIANIC PROPHECY.
menfcs, predicts the character of the monarch and his
reign. None but Solomon could present the type for
such an ideal. Each of the three strophes begins with a
prayer. They correspond with the prayer of Solomon
for wisdom at G-ibeon and at the dedication of the
temple. Never before or subsequently has there been
such a reign of peace and glory in Israel. The predic-
tions of the Messianic king were pointed in a more
peaceful direction by the reign of Solomon. We observe
in this psalm a further unfolding of the blessings of the
nations, which have been presented already in the
Abraharnic promise, but have assumed in the subsequent
predictions of Jacob, Balaam and the previous psalms the
form of subjugation and crushing. Here the sceptre of
iron is transformed into a sceptre of reconciliation and
peace.
L " O God, give thy judgments l to a king, and thy righteous-
ness to a king's son.
He will judge thy people with righteousness, and thine
afflicted with judgment.
The mountains will bear peace for the people, and the hills
in righteousness.
He will judge the afflicted of the people, save the sons of the
poor, and lie will crush oppressors.
They will fear thee as long as the sun, and before the moon
through all generations.
He will come down like rain upon the mown grass : as
showers will he water the land.
La his days will the righteous flourish ; and abundance of
peace till the moon be no more.
1 The Eevised Version neglects the jussives of vers. 8 anil 15
aixd renders them as futures. The margin renders them and the
common forms of the imperfect that follow, all alike as jussxves.
Both are wrong in neglecting the differences in form and meaning.
The strophes begin with the jussives of petition and then change
into the imperfects of prediction. The JRevised Version entirely
nusses the rhythm. The psalm is a hexameter with occasional
pentameters and tetrameters.
THE MESSIANIC IDEA. IN THE DAV1DIC PERIOD. 139
II, Yea, let him rule from sea to sea ; and from the river unto
the ends of the earth.
Before him they that dwell in the wilderness 1 will bow ;
his enemies will lick the dust.
Kings of Tarshisli and the rousts will render tribute,
Kings of Sheba and Seba will bring gifts, 2
Yea, all kings will do obeisance to him : all nations will
serve him. 3
He will have pity upon the weak and poor ; and the pel-sons
of the poor will he save ;
From oppression and from violence he will redeem their life ;
and precious will their blood be in his eyes.
Ill Yea, let him live ; and let them give him of the gold of Sheba L
And let them pray for him continually ; all the day bless him.
Let there be abundance of grain in the land, 4
On the top of the mountains it will rustle with its fruit like
Lebanon,
Yea, they will bloom out of the city as the grass of the earth.
Let his name be for ever ; before the sun let his name sprout
forth. 6
And all nations will bless themselves e with him ; they will
pronounce him happy."
= the animals or tribes of the dry and waterless wastes.
* "Ofe^tf, a noun, only used here and Ez. xxvii. 15, is formed by
prefix N from 13^. It means gift, hire, tribute.
3 There is an interpolation between the fifth and sixth lines, as
we can see by comparing Job xxix. 12
"W *
The clause with 13 is different from all the other clauses of the
previous and subsequent context, which tfre all clauses of direct
statement in future indicatives in the progressive parallelism.
4 Line 3 of strophe III. is a broken line in order to gain a
metrical pause. The Revised Version follows the accents and misses
the movement here and in the following line.
* p^, Hiph. of p. The Qen has py, Niph. The word is only
found here. It means to sprout^ produce fruit. Jinnon is 9
Talmudic name for the Messiah, based on this passage (Schottgeii,
tie Messia, p. 4) and Talmud, Synhed. 985.
6 D 1 ^ ^D ID lanDH 11 is based on the Abrahamic promise, Gen.
18, xxvi. 4. (See p. 89.)
140 MESSIANIC PROPHECY.
The reign of Solomon was marked by a multitude of
tributary gifts and voluntary presents sent by many
nations and presented by their princes to the wise and
great monarch. Egypt, Phoenicia, Sheba, Tarshish, and
possibly India honoured him with gifts. This made it
possible to see in him the reflection of the Messiah
receiving the grateful offerings of the nations. The
universality of the blessing is well brought out. It
attains a climax in the closing reiteration of the
Abrahamic blessing. There is also an unfolding of the
blessing of the holy land in the line of the prediction
of Jacob.
VIL THE BRIDAL OF THE MESSIAH,
46. Psalm XLV* represents the Messianic king in
Godlike majesty as a bridegroom espousing and rejoicing
over the nations as his brides.
The occasion for the composition of this psalm was
probably the marriage of Joram of Judah with Athalia
of Israel. 1 But it matters little if some other monarch
be regarded as ..the type. The Psalmist contemplates the
glories of the bridegroom, the. splendours of the bridal
ceremony, and the joys of the marriage. These mirror
to him the bridal of the Messiah with the nations.
There is an advance from Ps. ii., which presents the
absolute authority and permanence of the reign of the
Messiah over the 'nations, through Ps. Ixxii., which
describes the blessings of that reign, to Ps. xlv.,
which represents the relation of the Messiah to the
nations as a marriage relation. The psalm is com-
posed of three rapidly increasing strophes with refrains ;
the external form corresponds with the swell of the
description.
1 See Delitzseh, Psalmen, 4 Aufl. p. 359, Leipzig 1083.
THE MESSIANIC IDEA IN THE DAVIDIC PERIOD.
I, " My heart swells with a goodly matter s
1 am saying my work respecting a king t
My tongue is the pen of a ready writer,
Thou art fairer than the children of men ;
Grace has been poured out on thy lips ;
Therefore God hath blessed thee for ever.
II. Gird thy sword upon thy thigh,
O hero, 1 thy glory and thy majesty ;
In thy majesty prosper, ride on,
In behalf of faithfulness and meekness, righteousness $ a
That thy right hand may show thee wonders.
Thine arrows are sharp ;
Peoples fall under thee ;
Thou art in the midst s of the king's enemies.
Thy throne, divine one, 4 is for ever and ever :
A sceptre of equity is the sceptre of thy kingdom ;
Thou dost love righteousness and hate wickedness :
Therefore God, thy God, hath anointed thee.
1 The Massoretic accents are wrong. The rhythm, parallelism, and
assonance favour the arrangement
-nan
* p*TO"ni3X? is anomalous, nuj; is not a construct, but an absolute
shortened because of the MaTcJceph. p*J is therefore in apposition
with it. The LXX. inserts L
3 2^3 is not to be connected with arrows, but with the monarch,
who is represented as pressing into the midst of his enemies,
as in Ps. ex. 2, ^ mpa. Comp. Ex. xr. 8, D^zta-
4 Q^nijK "JKD3. The most natural interpretation is to take Cpn^K
as vocative, and conclude that the monarch is addressed as divine.
This is not strange to ancient poetry. The great kings reflect the
divine majesty, and in a sense partake of the divine nature. Comp.
Ps. viii. 6, Ixxxii 6, John x. 35, where DTl^K is used for the
exalted monarchs and heavenly intelligences. The Messianic king
is pre-eminently the son of God, and as such might with propriety
be addressed as D'Ttta, without any thought of confounding him
with the one God of Jewish faith. Hupfeld, Moll, et al, take ^DD
&s construct before DTlta, notwithstanding the suffix, and refer to
several passages where they find a corresponding usage. But these
may all be explained in another way, so that this usage is not
sufficiently sustained. Ewald, Hitzig, et al. t regard DT^tf as predi-
cate, the substantive being used as an adjective, and render, " Mj
throne is divine ; " but this lacks justification in Hebrew usage.
142 MESSIANIC PKOPHECY.
III. 0, oil of joy l above thy fellows,
Myrrh and aloes, cassia
All thy garments are from ivory palaces,
Whence 2 kings' daughters make thee glad.
Li thy precious things the queen doth stand,
At thy right liand in gold of Ophir.
Hearken, daughter, consider and incline thine ear f
And forget thy people and thy father's house ;
And let the king desire thy beauty
Since he is thy lord, do homage to him ;
And the daughter of Tyre will come with a gift,
The richest nations will court thy face.
All glorious is the king's daughter ;
The inner palace 8 is of tissue of gold :
1 "We divide the strophe here (a) because the refrain seems to be
bub a single line at the close of the three strophes ; (b) the strophes
thus gain the proper number of lines to make a regular proportion
in the increase, each strophe in turn doubling its predecessor in the
swell of the song ; (c) the anointing of the refrain is weakened by
the limitation of it to joy, for it was the anointing of the instal-
lation ; (d) the strophe appropriately begins with the theme that
characterizes it, namely, the joy of the bridegroom. Accordingly
the king is represented as himself the oil of joy. He is sur-
rounded with all the delightful odours and plants, so that he himself
concentrates them and embodies them (see Song of Songs L 3,
iv. 13 se<j.).
2 'OJD is explained (a) as an incorrect form of nj or UBD, and
thus parallel with the previous ). The LXX. renders l %v vvQpcwtiv
vs. This would favour a reading -E>D, for this song, like the Song
of Songs, belongs to the dialect of Samaria, where ~&5> is used for
"l^. This by mistake would be reduced to :. This gives the
proper sense. The ivory palaces are then the boxes that contained
the precious garments of the bridegroom, possibly made by the
hands of the princesses to gratify him. (b) A favourite interpretation
in recent times is to take *0 as a defective form of D^UD = stringed
instruments, and to think of the music of the marriage. So R.V.
after Ewakl, Hupfeld, Delitzsch, Eiehm, Perowne, et al. But thia
is nothing more than an attractive and fashionable theory, (c) The
Targum takes it as Minni= Armenia ; but there is nothing to sustain
this conjecture.
8 The B.Y. attaches flD^S to the king's daughter, and renders it
" within the palace," thinking that she had already entered. But
this is against the following context, which represents her as being
THE MESSIANIC IDEA IN THE DAVIDIC PERIOD. 143
Her clothing is of embroidery : l
She is conducted to the king :
The virgins follow after her,
Her companions are conducted to thee,
They are conducted with joy and exultation,
They are brought into the king's palace.
Instead of thy fathers may thy children be,
Whom thou wilt set as princes in all the earth,
Let me celebrate thy name in all generations.
Therefore peoples will praise thee for ever.*
The Messianic bridegroom is Godlike, but he is not
identified with God in this psalm. As the son of
God, the anointed, he bears the divine majesty and
reflects the divine glory. 2
VIII. THE ADVENT OF JAHVEH AS DELIVERER.
47. Jahveh conies in theophany for the deliverance
of Ms anointed, tJie subjugation of his enemies, and the
extension of his dominion.
Ps. xviii is one of the choicest hymns in the
Psalter. It is of eight strophes, of fourteen trimeter
lines each. It is probably Davidic in origin, as it seems
to reflect his historic experience. But his experience
is idealized, and therein the Messianic element appears.
conducted to the king. It is best therefore to discard the accents
and connect this word with the next line. The poet then describes
the interior of the palace as decorated with tissue of gold.
1 The lines now become dimeters to increase the vigour of the
description and make the movement more rapid and abrupt.
bin
rwnsn
* This is cited in Heb. i. 9, together with extracts from Ps. ii., ex.,
and 2 Sam. vii., to show the exalted nature of Christ's sonship and
His elevation above angels. The marriage of the son of David with
the daughter of the nations, represents the marriage of the Messiab
With His Church (John iii. 29 ; Eph. v. 25 ; Eev. xix. 7-9).
144 MESSIANIC PROPHECY.
The psalm is given in another text with some important
variations in 2 Sam. xxii. By a careful examination of
these two texts and their versions, we have adopted
the text that lies at the basis of the translation that
follows.
The adoption of David and his seed into the relation
of divine sonship secures them the favour, the everlasting
mercy, and occasional interpositions of God in their behalf.
The psalm depicts such tin interposition in the coming
of God in theophany to deliver the Psalmist from great
trouble. It then describes the exaltation of David, the
subjugation of his enemies, the extension of his rule
to distant nations, and the praise of God among them
for the wonders He has wrought.
"Thou hast delivered me l from the strivings of my people ;
Thou wilt set me 2 at the head of the nations :
A people I know not will serve me,
At the hearing of the ear will they obey me ; 8
Strangers will fawn 4 upon me,
Strangers will fade away from their strongholds, 4
Jaliveh liveth, and blessed be my rock ; 6
Yea, exalted be the God of my salvation :
The 'JSl who taketh vengeance for me,
1 The readings ^B^Tfl and *&y of Samuel are to be preferred on
account of their closer historical application.
2 The reading ^fc^rj of the psalm is to be preferred to ^"iDtST),
because it is more consistent with the context
8 This line is transposed with the following in Samuel : the paral-
lelism of the psalm is simpler.
4 The Hithpael ttprDTO of Samuel is to be preferred to the Piel of
the psalm.
5 The text of Samuel inserts VI) W by repetition from the
kindred letters (Dn)VUDD(lD) that follow. It gives no good sense,
and makes the line too long. The psalm by transposition of two
radicals reads unrw, and gives a good sense.- The line in both cases
is too long. The E. V. breaks up the line into two short lines, and
spoils the strophe. Both are alike insertions, and should be stricken
out.
6 Samuel inserts -fitf, which is possibly original
THE MESSIANIC IDEA IN TUB DAVIDIO PERIOD. 145
And who bringeth down peoples under me, 1
"Who bringeth me out from my enemies, 3
Yea, he will lift me up above those rising against me :
From the violent 3 thou wilt deliver me ;
Therefore I shall give thee thanks among the nations,
To thy name will I sing praises, Jahveh ; 4
Who magnifies the great salvation of his king,
And shows mercy to his anointed,
To David and to his seed for ever."
2 Sam. xxii. 44-51 ; Ps. xviii, 43-5a
IX. JAHVEH THE VICTORIOUS KING.
48. Psalm XXIV. represents Jahvek Salaofh entering
the holy city as the triumphant King of Israel.
The removal of the ark of the covenant from the
house of Obed-Edom to Jerusalem 5 by David, in a
festival procession of great magnificence, was a turning-
point in the history of Israel. It united the residence
of Jahveh, the great King of Israel, to the residence of
the dynasty of David, which had been selected by him
for the Messianic king. There can be little doubt that
the second half of the 24th psalm was composed with
this event in view, whether it belong to the first part of
the psalm or not. The psalm is antiphonal, with
responsive voices and a chorus.
1 The psalm reads "ilfPl, but it is an Aramaism, and is difficult
to explain with its 1 consec. The clause appears in Ps. xlvii. 4,
and may have been unconsciously assimilated by a copyist owing
to the similar letters of the original participle which is preserved in
*P"ID of Samuel. The context requires a participle.
3 The IK^ID of Samuel is better suited to the context.
8 DEn W<$ is not violent man, as if an individual were thought
of. But "& is a noun of relation, and the phrase means, violent
fellow, or the violent.
4 mif makes the previous line too long. 7 transposing it th
lines become correct trimeters.
* 2 Sam, vi ; 1 Chron. xv.
146 MESSIANIC PROPHECY.
r"Lift up your heads, ye gates ;
Chorus. -<Yea, lift yourselves, 3 ye everlasting doom:
(That the King of Glory may come in.
Inquiry. Who, then, 2 is the King of Glory 9
ttesvonse 5 Jahveh stron g and mighty,
^ * < Jahveh, mighty in battle.
f Lift up your heads, ye gates,
Chorus. < Yea, lift them, ye everlasting doors ;
( That the King of Glory may come in.
Inquiry. Who is he, 2 the King of Glory ?
p 5Jak v eh Sabaoth,
Mespowe.
Jahveh the triumphant King of Israel enters the city
that He has selected as His residence and everlasting
capital. He has conquered all His enemies, and is to
reign from the&ce over all, and manifest His glory to
the nations. 8
X. THE IDEAL MAN.
49. The ideal man in his humility is a little "below
the heavenly intelligences in dic/nity t 'but is exalted to
dominion over all creatures. (Psalm viii.)
is Niphal, aud is reflexive rather than passive. The gates
are personified, and called upon to rise up and extend themselves
in every way, so as to give worthy entrance to a monarch of such
majesty and glory.
2 nt is used to emphasize the interrogative, as frequently in
Hebrew. It is incorrectly rendered "this king" in A.V., and is
altogether ignored in B.Y. In ver. 10 it is enlarged to nt Kin *D-
This is incorrectly rendered by B.V. and A.Y., as if it were *D
rim "naan *]^D. The inquiry is, "Who is this one ? namely, the King
of Glory, the one you are praising so greatly.
5 The triumphant entrance of Jahveh into Zion is the type of the
ascension of the Messiah, Jesus, to the heavenly Zion after fik
tiiumphant resurrection.
THE MESSIANIC IDEA IN THE DAVIDIC PERIOD. 147
I. " Jahveh) our Lord,
How excellent is thy name in all the earth!
Thou whose glory doth extend x over the heavens,
Out of the mouth of little children and sucklings,
Thou dost establish strength because of thine adversaries,
To silence the enemy and the avenger.
When I see thy heavens, the work of thy fingers,
Moon and stars which thou hast prepared,
What is frail man, that thou shouldest be mindful of him ?
Or the son of man, that thou visitest him 1
II. When thou didst make him a little lower 2 than the divine beings/
With glory and honour crowning him ;
Thou madest him to have dominion over the works of thine hand%
All things thou didst put under his feet;
Sheep and oxen all of them,
And also beasts of the field,
1 njn is in form a cohortative imperative of jflj. Botteher regards
it as a permissive imperative, and renders, " mayest thou thyself set
thy glory in the heaven. n Gesenius renders, " which glory of thine
set thou above the heavens," But this is against the context, which
is a praise of God's glory as manifest, and not a petition that it
may be displayed. Kimchi, Delitzsch, and others take it as infin.
const, for the usual fin = run = rpHi like rm for JVn (Gen. xlvi.
3). The R.V. follows the Peshitto and Jerome, Hupfeld and
Perowne, in rendering " who hast set ; " as if the form were fifiD}.
But it is better to follow the LXX. !^5p0>j, with Ewald, Eiehm,
Hitzig, and read '"% as a cognate stem with run = stretch out,
extend.
2 imDnfl}. The i consec. imperf. cannot be rendered as in R.V.,
"For thou hast." It begins a new strophe, and is preceded by
imperfects, to which it cannot be in consecution. We regard it as
the protasis of a temporal clause with the historic imperfect in the
apodosis.
3 D s r6tfD is rendered by the ancient Versions and New Testament
citation (Heb. ii. 7), so also A. V. : u angels" This is not strictly
correct, because it would exclude the divine Being Himself. But it
is incorrect to think of the divine Being alone as in the E.V.
pTi^K refers to the divine beings, the godlike ones, the heavenly
intelligences, who reflect the divine majesty. Hupfeld and Heng-
stenberg render by the abstract "divinity ;" so Perowne, "little
lower than God, or little less than divine."' But this lacks sufficient
justification.
148 MESSIANIC PROPHECY,
Birds of heaven and fishes of the sea,
Those that pass through the paths of the
Jakveh, owr Lord,
How excellent is thy name in all the earth/"
This beautiful little psalm may be regarded as a
reminiscence of the original endowment of mankind as
given in the Poem of the Creation. 1 First, the humility
of man is presented over against the glory of God. In
dignity he was made to fall a little short of those divine
beings who are associated with God as heavenly intel-
ligences, or, as we would now say, the angels. He is
yet crowned with glory and honour, and with dominion
over all creatures. This dominion of man is his original
endowment, the ideal after which he is to strive all his?
life. It is the ideal of the human race as such. The
psalm presents that ideal manhood which is first realized
in the second Adam, who achieved the ideal for Himself
and the race. 3
XI. THE IDEAL MAN TKIUMPHANT IN DEATH.
50. Psalm XVI. is a typical Messianic psalm, present-
ing the ideal man enjoying the favour of God in a happy
lot in life, and in communion witJi God after departing
from life.
Psalm xvi. is composed of three strophes of eight
trimeter lines each.
1 See 28.
2 The Messiah at His advent seems to have kept this ideal in
mind in His favourite term for Himself, o vlo$ rov dvdpavov, used no
less than fifty different times in the Gospels (seventy-eight if we
count the parallel passages ; Keim, Jew von Nazara, iL 66). For
this term indicates in the usage of Jesus at once His humility and
His destiny as the second Adam.
THE MESSIANIC IDEA IN THE DAVIDIC PERIOD.
I " Preserve me, 'M, for I seek refuge in thee.
I say l to Jahveh, f Thou art my Lord : 2
Is not my good dependent on s tliee ?'
(I say) to the saints 4 which are in the land,
* My nobles, 5 in whom is all my delight.'
Their sorrows will be multiplied who exchange for another.
is pointed as 2 fern. perf. We must then supply the sub-
ject i^sj, as the Targum and margin of B.V. But this is awkward,
and is thought of only as the easiest way of explaining the Masao-
retic points. Disregarding them, we may take the form as the 1st
pers. perf., with final * elided, like the Aramaic rniDN- So LXX.,
Vulgate, and B.V. Gesenius, Hupfeld, Ewald, Perowne. Indeed n
occurs in two MSS., De Bossi, and also in Ps. cxl. 13 ; Job xlii. 2 ;
1 Kings viii. 48; Ezek. xvi. 59.
a 'O'lX is the divine name Lord. But the ancient Versions render
T -;
" My Lord ;" so B.V. The pointing should then be changed to ^tf.
Hupfeld thinks that the is to distinguish the form from ijhfcfc
T - -;
" my lords ; " but such a change is no more likely in this case than
in other emphatic plurals, and it runs the greater risk of being
mistaken for the divine name itself.
8 *?y is variously explained (a) by Ewald, Delitzsch and B.V.,
u owr beyond;" (fy by Biehm and Moll, "in addition to;" (c) by
Kimchi and Bashi, " incumbent upon" Hupfeld gives io the mean-
ing " only," but without sufficient authority in usage, and renders,
"my happiness rests only upon thee." Perowne changes Jo into
^3, and renders, "my happiness rests wholly upon thee." The LXX.
and Yulgate render, " since thou hast no need of my goods ; "
giving *?y the meaning of " for," " for the profit of," as if it were
^. The Peshttto renders, " my good is from thee ;" and Jerome,
" non est sine te. w We prefer to regard the clause as interrogative.
4 D^np^- Ewald gives 5? the force of "as for," "as regards;"
Hupfeld, Moll, and Perowne, " belonging to" It is best to regard
it as parallel with nin^, and thus the indirect object of mOK
6 *~\^# is regarded by Gesenius (Lehrg. 17 Qd) as a construct
for the absolute. But this is bad grammar. It is a construct before
the relative clause that follows, ii we retain the Massoretic points.
But it is better to point < n*-jK =" my nobles." The LXX., Vulgate
and Arabic Versions take the form as a verb, and are followed by
Schlirer, Diestel and Kamphausen, who read "Via*. The chiet
difficulty remains in the ^ and the non. The } is taken by De
IPO MKSSIANlfJ
I shall not offer their drink-offerings of blood, 1
And I shall not take their names upon my lips.
II. Jahveh is my portion, 2 my inheritance and my cup ~.
Thou maintainest 3 my lot.
The lines have fallen to me in pleasantness ; 4
Yea, I have a goodly heritage.
I shall bless Jahveh who doth counsel me :
Yea, in the dark night 4 my reins will teach me.
I have set Jahveh before me continually :
Since he is on my right hand, I shall not be moved.
III. Therefore my heart doth rejoice,
And my glory 5 exult,
Yea, my flesh dwells in trust ;
For thou wilt not abandon me myself to Sheol,
Wette and R.V. as introducing the apodosis; but it involves a
transfer of the ron, and if this is to be done it is still better to
transfer the i to D Wlpix However, we may take the ) as inten-
sive, " yea," " verily." The nDH is best taken as the representative
of the copula, if the present text is preserved.
1 DID- JD is the preposition expressing the source or material.
The drink-offerings are regarded as consisting of blood, because they
were offered with hands stained with bloodshed.
2 J"UD is probably an Ararnaism for VjOJD, as rpfiH for TOftf. It
is explained by Ewald as a construct of roiD ; so Hupfeld (see Pa.
xi. 6, Ixiii. 11 ; 2 Chron.xxxi. 4).
s ^Dlfi is usually taken as Hiph. of *p*, like the Arabic root,
meaning "ful> ample." But Hupfeld, Perowne, Delitzsch and
RV. regard it as an irregular participle of *\&r\~ hold fast, maintain.
Bottcher thinks that it is a diminutive of "pri = dear little posses-
sion. The LXX. favours the participle. But in this case the
pointing should be changed. Ewald takes it as a noun, with the
meaning possession. This is best, if the Massoretic points are
II J
followed.
4 D WJ is rendered by RV., after Ewald, Delitzsch, Perowne
and others, as Lovely places. But it is more properly, with Hupfeld,
Bottchpr and Moll, an abstract plural, meaning loveliness, sweetness,
So mW is not night seasons, but dark night, as in Song iii. 1.
5 mna is a synonym of fc?J (comp. Pa. viL 6), with reference tc
personal honour.
THE MESSIAKIO IDEA IN THE DA.VIDIC PERIOD. 151
Thou wilt not suffer thy favoured one l to see destruction ; a
Thou wilt make known to me the path to life,
Fulness of joys is in thy 3 presence,
Pleasures on thy right hand for evermore."
The Psalmist bases his hopes on having sought and
found refuge with God, from whom comes all his good
His delight is in the pious of the land, and he will not
compromise himself with other gods or with the offerings
of the wicked. His happy lot has been assigned him by
God, and he looks confidently into the future. He does
not expect to escape death, but he is assured that God
will nob forsake him when he departs to SheoL He will
not see destruction there, but will find a path of life and
will enjoy the presence of God, and will be placed at
His right hand for evermore. The Psalmist has no
thought of a resurrection, but of a blessed experience of
communion with God after death. This ideal is a Messi-
anic ideal, first to be attained by the man in whom alone
God is entirely well pleased. It was first through the
resurrection of Jesus Christ that the attainment of this
hope became possible and actual for the human race. 4
1 ?|TDn. Th'e Qeri is to be preferred in accordance with the
ancient Versions, the N. T. citations (Acts ii. 27, xiii. 35) and ancient
interpreters j so Delitzsch, Perowne and others. It is also most in
accordance with the context. The Kethibh spTDfl is the more difficult
reading, and on that account is preferred by Ewald, Hupfeld and
others. But this is the only reason in its favour. The external
and internal evidence outweighs this.
2 nnB> is rendered by the ancient Versions except the Targum,
and by tl*e t N. T. citation, Acts ii. 27, destruction, corruption, as a
segholate noun from nn^=to corrupt, destroy. But Gesenius,
Ewald, Hupfeld, Delitzsch and Perowne render pit, as if it were <i
noun from ni> = to sink down, and so parallel with *?\#w ; but this
derivation is not so easy, and the ancient authorities are to be
followed.
3 n^ = p* = in- association with the face or presence of Jahveh.
4 Accordingly Peter applies the passage directly to Jesus Christ,
Acts ii. 27, and Paul in Acts xiii. 35, and rightly ; for although t'lere
is no thought of a resurrextion from Sheol in the psalm, yet the
152 MESSIANIC PKOPHECT.
The Messianic idea in the Davidic period made a
marked advance hoth on the human and on the divine
sides. The ideal of the race is presented in the dignity
of nxan as falling a little short of heavenly intelligences,
and exalted to dominion over the creatures. The pious
man enjoys the special favour of God in this life, and is
assured of the continuance of that favour after death.
The Davidic king has become the especial channel of
the Messianic ideal. He has been exalted to the position
of divine sonship, has been enthroned on Mount Zion as
a priest-king, and has received authority to reign over
Israel and the nations. He conquers all enemies, espouses
them as his brides, and reigns in peace and righteousness
over them for ever. He is scourged by his divine Father
on account of sin, but will never be forsaken by the
divine mercy. He builds the temple of Jahveh, and
enjoys the divine presence in his capital. He has a
faithful priesthood associated with him.
The divine side of the Messianic idea has unfolded in
parallelism with the human side. Jahveh comes in
theophany to deliver His anointed and subdue his
enemies. He is a great conqueror, a King of Glory, who
battles at the right hand of the Messiah, and triumphs
over all foes. He ascends to Mount Zion to reign there
for ever. He is the all-knowing Judge who rights all
wrongs, and is especially gracious to the weak, the
afflicted, and the oppressed.
resurrection of Jesus Christ for the first time revealed fco man what
was that blHsfnl experience that the pious might expect to enjoy
with God after death. There is no thought of a personal Messiah
in the psalm ; yet in that David and none of his successors attained
the realization of this blessed hope, it led on to the Messiah who first
was able to attain it for Himself and His people.
CHAPTER VL
MESSIANIC IDEAS OF THE EARLIER PROPHETS.
THE Hebrew Scriptures contain a collection of sacred
writings named by the Kabbins, the later prophets, to
distinguish them from the earlier prophets, the historical
narratives of Joshua, Judges, Samuel and Kings. These
are prophets in the higher sense.
JOEL.
The earliest of these prophets was Joel, who prophesied
during the first part of the reign of Joash. 1 Many
recent critics of the school of Graf think that the
prophecy is post-exilic and the representation apocalyptic,
on account of the ritualistic tendencies of the prophet ;
but his intense yet classic style, the reference to the
Philistines and Arabians as the chief enemies, the general
and indefinite representation of the Messianic idea, as
well as his entire theological attitude, point to the earlier
times. The occasion of his prophecy was a fearful plague
of locusts which had come upon the land and laid it
waste. This was followed by a distressing drought,
consuming all that the locusts had left. The prophet
interprets these events as divine chastisements, heralding
still severer afflictions in the great and terrible day of
Jahveh. Hence he exhorts the people to turn to Jal iveh
with all their hearts, to call a solemn assembly by the
1 So Credner, Hitzig, Ewald, Keil, Delitzsch, Wiinsche.
148
154 MESSIANIC PROPHECY.
sound of the trumpet, and to fast and weep and pray
saying
" Spare thy people, Jahveh,
And give not thine heritage to reproach,
That the nations should rule over them ;
Wherefore should they say among the peoples,
Where is their God ? " Joel ii. 17
The prophet then assures them that Jahveh is jealous
for His land, that He pities His people, and that He will
do great things for them. The former prosperity will
return with the removal of the chastisements. He will
pour out His Spirit on all flesh, judge the nations in the
vale of judgment in the great and terrible day, and give
everlasting peace and prosperity to His people.
The style of Joel is classic and highly poetical. His
discourse " is like a rapid sprightly stream flowing into a
delightful plain." l
1. THE DAY OF JAHVEH.
51. Joel desanbes the advent of Jahveh "by His Spirit
in the outpouring of the manifold gifts of prophecy upon all
classes and conditions of men; in the display of wonders
on earth and in heaven heralding tJie approach of the great
and terrible day ; and in the deliverance in Jerusalem for
all who call upon Jahveh, and are called ty Him. All
nations are assembled in the vale of Jeho&haphat for
judgment This is represented as a great harvest accom-
panied with convulsions of nature. The people of God
become a fertile land, their enemies a desolate wilderness.
"And it will come to pass afterward,
I will pour out my Spirit upon all flesh ;
And your sons and your daughters will prophesy,
Your old men will dream dreams,
Your young men will see visions :
1 Wunsche, Joel, p. 88, Leipzig 1872.
MESSIANIC IDEAS OF THE EARLIER PROPHETS. 155
And also upon the bondmen and upon the bondwomen,
In those days I will pour out iny Spirit,
And I will put wonders in heaven,
And on earth l blood and fire and pillars of smoke,
The sun will change itself into darkness, and the moon into blood,
Before the coming of the great and the terrible 2 day of Jahveh,
And it will come to pass that whosoever will call on the name o*
Jahveh will be delivered ;
For in Mount Zion and in Jerusalem will be rescue,
According as Jahveh doth say,
And among the survivors 3 whom Jahveh is going to call" 4
Joel iii
Joel vividly describes the advent of Jahveh in the
outpouring of His Spirit on all flesh, and in providing
salvation for His people in the great and terrible day of
His wrath. Joel dwells on the former part of his theme
in the third chapter, the latter part being the dark back-
ground from which, after presenting it, he returns to the
scenes of the past and the present. He recalls the sad
features of the invasion of Judah by the Arabs and the
Philistines in the reign of Jehoram, when they carried
into captivity the children of Judah, and spoiled the land
of its riches. 5 From this sad scene he rises in the
assurance of divine retribution to his theme of the divine
judgment. He proclaims it at first with reference to
these nations individually, as an exact recompense ; and
then from these as types he rises in prophetic thought to
1 pSH is usually attached to the previous line ; but the paral-
lelism and rhythm are against it. There may be a reference to war
in the expressions of this line ; but if this be so, it is, in accordance
with iv. 9 seq., a reference to the war of Jahveh, in which the
theophany and convulsions of nature constitute the princijjaJ
features.
2 The LXX. read n&OD, and rendered by fatQavy, and is followed
by the New Testament in Acts iL 20.
3 The LXX. read Qni&a = evangelized ; but this is a later
wul is not well sustained.
4 The jop of Jahveh is antithetical to the &np of the peopl*.
* 2 Chron. xxi. 16.
156 MESSIANIC PROPHECY.
the judgment-seat of the world, and beholds all nations
assembled for judgment.
We have seen that Messianic prophecy has two lines
of development which run parallel with each other, and
never coincide under the Old Testament, the advent of
Jahveh, and the advent of the seed of the woman, who is
also the seed of Abraham and the seed of David. The
advent of Jahveh is now represented in two distinct
phrases : first, as an advent of grace and revival through
the outpouring of His Spirit, and then as an advent of
judgment in the outpouring of His wrath. In subsequent
prophecy these two phases generally appear apart, but
sometimes blend together, as in Chapter III., in sublime
mystery. Under the New Testament fulfilment, however,
the divine advent is resolved into two advents, the one at
Pentecost, the other at the judgment day at the end of
the world. 1
In the interpretation of this prophecy we are not to
limit its range to the era of the first advent, for the
advent of grace is an advent which continues until the
advent of judgment. The. time between the advents is
the last day of Old Testament prophecy. Hence the
mingling of the two in the predictions. 2
1 Peter (Acts ii.) claims that this prophecy was fulfilled in the
outpouring of the Holy Spirit on the day of Pentecost. And Paul
(Rom. x. 1 2, 13) applies our passage to the universal gospel call and
the calling upon God through faith in Jesus Christ and the confession
of His name. The description of the wonders reappears in Matt,
xxiv. 29, e.g. in the discourse of Jesus as premonitions of the
destruction of the world.
2 Thus the gifts of the Holy Spirit were striking and marvellous
on the day of Pentecost, when He descended in theophany to abide
with men ; and His gifts, the ##c/<rx#T# of Rom. xii. 6, 1 Cor. xiu
were peculiar to that age. Yet notwithstanding these gifts of the
Holy Spirit have disappeared for eighteen centuries as to their more
striking and miraculous forms, they are none the less present,
and have ever been present with increasing and not diminishing
fulness and efficacy, as to their substance and real intrinsic worth.
They are the more in accordance with the promise itse'f, that they
MESSIANIC IDEAS OF THE EARLIER PKOPHETS 157
The prediction of the great judgment is in the form ol
a proclamation of Jahveh, the King of Israel, to the
nations, calling them to the last conflict, which is to
decide the destiny of all. It is composed of thrco
strophes.
I. " Proclaim ye this among the nations ;
Consecrate war ; l arouse the heroes ;
Let all the men of war draw near, come up.
Beat your ploughshares into swords, and your pruning-knives
into spears :
Let the weak 2 say I am a hero.
Assemble 8 and come all nations,
have become so common and universal in their form as well as in
their substance ; for the Holy Spirit is the abiding Paraclete, as the
Saviour promised (John xiv. 16). Like the meek and lowly Jesus,
He prefers the quiet and unostentatious iinpartation of His gifts arid
graces, as He distributes appropriately to each individual of the
millions of Christian souls, marshals the forces of the Church in
her conflicts with Antichrist, and steadily and constantly advances
towards the completion of the work of grace for the world.
In the same way we are to interpret the wonders of heaven and
earth. We may think of the marvels of the theophanies at the
crucifixion, the resurrection and Pentecost, but guided by our
Saviour's interpretation of the fall of the tower of Siloam (Luke
xiii. 4, 5), and His reference to the destruction of Jerusalem (Matt.
xxiv.), we are to regard the great and the little convulsions of the
heavens and the earth as individually and collectively heralds of the
approaching convulsions of the judgment day. And thus guided by
St. Paul (Eom. x. 12), we see the deliverance on Mount Zion in the
redemption of Jesus, and think of the gospel call going forth through
the Spirit and Bride to the ends of the earth ; and of that constantly
increasing number from all parts of the world who confess the name
of Jesus, and find salvation through faith and the communion of
prayer.
1 War was consecrated by sacrifices ; see 1 Sam. vii. 8 ; Isa. xiii. 3 ;
Jer. li. 27.
* \thn is found only here in the nominal form. Job xiv. 10 has
the verbal form. These are the only two examples of the use of
this steza in Hebrew in the sense that is common to it in Aramaic.
8 g>iy is found only here. It is rendered by the LXX., Peshitto
and Targum, assemble, come together. This is favoured by the
parallelism. Most interpreters prefer to regard it as kindred
and render, hasten.
158 MESSIANIC PROPHECY.
From round about gather l thither,
Lead down, 2 Jahveh, thy heroes.
Let the nations arouse themselves to come up
Unto the valley of Jehoshaphat ; for there shall
To judge all nations from round about.
Put forth the sickle, for harvest is ripe :
Come, tread ye ; for the winepress is full,
The fats overflow ; for their wickedness is great.
II, Multitudes, multitudes in the valley of decision,
For near is the day of Jahveh in the valley of decision.
The sun and moon put on mourning,
And the stars withdraw their brightness,
And Jahveh roareth from Zion,
And from Jerusalem giveth his voice ;
So that heaven and earth quake :
But Jahveh is a refuge for his people,
And a stronghold for the sons of Israel
Then will ye know that it is I,
Jahveh, your God,
'Dweller in Zion my holy mountain*
And Jerusalem will be a holy place,
And strangers will no more pass through her.
III. And it will come to pass in that day,
The mountains will drip with new wine,
And the hills will flow with milk,
And all the brooks of Judah will flow with water. 3
And a fountain will issue from the house of Jahveh, 4
And water the vale of Shittim. 5
1 1S3P31 is Niphal perfect with Yav consec. But it is rendered
by the Versions as an imperative. This is favoured by the context
and the rhythm. Kimchi, Ewald and Wiinsche take the form as an
anomalous " imperative. But it is better to read an imperative at
once, rajpn without the V
a Jnrun is Hiph, imper. of nnj. The LXX. renders, o irpav$ s<rra
8 This representation of the wonderful fertility of the land is
based upon the earlier promises, Gen. xlix. ; Ex. iii. 8 ; Lev. xxvi.
4 The stream from the house of God is a familiar conception of
later prophecy, where it is more elaborate ; see Ps. xlvi. 4 ; Ezek.
ilvii. ; Zech. xiv. 8 ; Kev* xxii. 1.
* O'B^n, the acacias. This was the name of the waste sec tic
MESSIANIC IDEAS OF THE EARLIER PROPHETS. 159
Egypt will become. a desolation,
And Edom will become a desolate wilderness,
Because of violence l toward the children of Judah,
When they shed innocent 2 blood in their land.
But Judah will abide for ever,
And Jerusalem for generation after generation.
And I will cleanse 3 their blood that I have not cleansed,
For Jahveh is a dweller in Zion. " * Joel iv. 9-21
This is the classic passage referring to the divine
judgment which reappears in all subsequent Old Testa-
ment prophecy, and in the New Testament in the words
of our Saviour and John. We see first the assembly of
armed hosts of all nations before the throne in the valley
of decision. On the one side stand the armies of the
enemies. On the other side stand the armies of God,
the weakest of its warriors a hero. The judgment is not
so much a conflict of armies as a great harvest. There
is a reaping with the sickle of judgment, a treading of
grapes in the winepress. Multitudes are in great terror
and confusion, for all nature is in commotion. The
sun, moon and stars put on mourning. Heaven and
earth quake, and a terrible voice causes all nature to
tremble. Finally, we observe the result of this judgment.
The enemies have become a desolation, a desolate wilder-
on the east of the Jordan where the Israelites were seduced by the
Moabites, Num. xxy. 1. The prophet represents this stream as
crossing the Jordan in its influence. This is impossible in fact. It
is thus an evidence of the symbolical character of the representation
(see p. 50).
1 DDH. The construct is here the construct of the object violence
towards.
* fcOp3, for the usual ^ps, only here and Jonah i. 14, an Aramaism,
8 WpJ, Piel of npJ=to be pure ; Niph., to be innocent ; Piei, to
make pure, cleanse, and so to pronounce clean, acquit. The cleans-
ing away may be by ceremonies of atonement or by punishment.
The context is in favour of the latter.
4 JVV3 pB>, an appropriate close to the prophecy, to emphasize
this as the great central fact of consolation and confidence. Comp
TOP IW, Ezek. xlviii. 35.
160 MESSIANIC PROPHECY.
uess, while the condition of the people of God is as
an exceedingly fertile land. Jahveh dwells in Zion,
Jerusalem is holy, the land flows with wine and milk.
A fountain of living waters goes forth from the house of
God and quickens the most barren portions of the land,
so that there is everywhere life and prosperity, for God
dwells in Zion, the fountain source of every blessing to
His land and people. 1
AMOS.
The second Messianic prophet is Amos the herdsman
of Tekoa. Amos prophesied during the reign of Jeroboam
IL of Israel and TJzziah of Judah. Jeroboam II. was
the greatest of all the kings of the northern kingdom.
He conquered Damascus and all Syria to the Euphrates,
although he did evil in the sight of Jahveh, as did his
namesake the founder of the monarchy. 2 Uzziah of
Judah served Jahveh and prospered. He conquered
Edom and Arabia Petraea to the gulf of Elah and the
river of Egypt. 3
During these reigns the kingdoms of Israel and Judah
enjoyed a wider dominion than that of David. Israel
was never more prosperous ; but, alas ! this prosperity
was all external. The house of David was still bereaved
of the northern tribes, who were corrupt and hostile ; so
much so, that during the previous reign of Amaziah of
Judah they had broken down the wall of Jerusalem and
poiled the temple and the king's palace. 4 The breaches
had not been healed, but were growing wider and wider,
1 We are guided by our Saviour (Matt, xxiv.), in His prophecy of
the destruction of Jerusalem and the world, to refer the proph'icy
to the final judgment of the last great day (see also Rev. vi. 12(
xir. 14r-20, xvi. 16, xx. 11-15, xxii 1-3.
3 2 Kings xiv. 24, 25. * 2 Chron.
4 2 Kings xiv. 12-14 ; 2 Chron. xxv. 17-24.
MESSIANIC IDEAS OF THE EAKLIEE PROPHETS. 161
more and more incurable. Israel and Judah both feel
secure in their prosperity ; but the prophet sees the
internal corruption, and warns of the impending wrath of
Jahveh, 1 who will scourge them as Damascus, Gaza, Tyre,
Edom, Aminon, Moab, " for three transgressions and for
four." 2 Judah, and still more Israel, will be involved
in no less severe ruin. Fire will kindle in their walls
and devour their palaces. They have been warned by
famine, by drought, by locusts and mildew, by pestilence
and war, by earthquake and fire. The several charges
of the fourth chapter conclude with the warning, " Pre-
pare to meet thy God, Israel." In chap. vii. the
prophet sees a vision of locusts, then a terrible fire
devouring all before it. These are not to be. Jahveh
stands witli plumb-line over the wall. All the high
places and sanctuaries of Israel are to be made desolate.
Finally, in chap. ix. the prophet sees Jahveh stand-
ing over the altar of the temple court and commanding
His destroying angel to smite the altar and temple and
dash them in pieces upon the head of all the people.
None will escape the judgment, wherever they may hide,
in Sheol or heaven, in the bottom of the sea or woody
Carmel ; for before Him all nature trembles, the earth
melts, and becomes like Egypt in the overflow of the
Nile. There is to be a sifting as of corn in a sieve, but
not one grain of wheat will perish.
EL THE REBUILDING OF THE KTJINED HOUSE OF DAVID,
52. Amos predicts that Israel will be sifted among
the nations, but not a grain will be lost. The ruined house
of David will be restored to its former prosperity. It will
1 W. R. Smith, The Prophets of Israel^ Lecture III., Edinburgh
1882.
a The terrible refrain of the first and second chapteia
L
162 MESSIANIC PROPHECY.
take possession of the nations as its inheritance. The land
will become rich and fruitful as tJie everlasting abode oj
the people of God.
I, " For, lo ! I am going to give charge,
And sift the house of Israel among all nations, -
As grain is sifted in a sieve,
And not a grain falls to the ground.
All the sinners of my people will die by the sword,
Who are saying it will not come nigh,
The evil will not overtake us.
In that day I will raise up the fallen hut of David, 1
And wall up its breaches, 2 and raise up its ruins, 8
And build it as in days of old ;
In order that they may seek Jahveh, 4
The remnant of Edom and all nations,
Upon whom my name is called,
Is the utterance of Jahveh, doer of this.
IL Lo, days are coming, is the utterance of Jahveh,
When the ploughman will overtake the reaper,
And the treader of grapes, the sower of seed, 5
And the mountains will drip with new wine,
And all the hills will melt ;
1 TH rDO, booth or hut, indicating graphically the reduced con-
dition of the TTJ Jta of the prediction in 2 Sam. vii. (see 42).
2 jiT^lJD. The fern, plural suffix is from the resolution of the
house into its walls. It may contain a reference to the division of
the kingdoms,
3 no'nn, fern, noun, only here, from D*in 5 tear down.
4 The Hebrew text has DftK nnKBTriK 5h*. The LXX. (Alex,
. : v
codex), New Testament, Acts xv. 17, and Arabic Version read
JVKP nirV n WW. Some MSS. of LXX. read tns- The
Yul^ate, Peshitto and Targum support the Massoretic text. The
rhythm favours the LXX. so far as run* fitf 1BHT are concerned.
The pointing Diltf seems to us better suited to the context and the
dependence on previous predictions. The Messiah is called Bar
Nwphti (Talmud, Sanked. fol. 96. 2) on the basis of this passage.
* This is the same blessing as that attached to the sanctity codq
Lev. xxvi 5.
6 Compare Joel iv, 18,
MESSIANIC IDEAS OF THE EARLIER PKOPHETS. 163
And I will restore the prosperity 1 of my people Israel,
And they will build waste cities, and inhabit them ;
And planf vineyards, and drink their wine *,
And make gardens, and eat their fruit ;
And I will plant them upon their land,
And they will not again be thrust out from upon their land
"Which I have given them ;
Jahveh thy God doth say." Amos ix. 9-15.
The prophet takes up the human side of Messianic
prophecy, and views the Messianic blessings as resulting
from the restoration of the prosperity of the house of
David. The house of David appears to the prophet as
reduced from a palace to a hut, and then as in ruins ; so
far below the Davidic glory had his seed fallen. But
this condition is not to continue, the breaches are to be
walled up, the ruins are to be re-erected, they will be
rebuilt as in former times. The promises made to
Abraham, Israel and David are to be fulfilled. The
remnant of Edom, and all the heathen upon whom
Jahveh's name shall have been called, will seek Jahveh.
The blessings of the promised land, especially as presented
in the blessing of Jacob 2 and connected with the reign
of the Messianic king, 3 are to be fulfilled. Harvests
will follow one another in rapid succession, the land will
overflow with fruit, and the hillsides will be covered with
flocks and herds. The land becomes the abiding habitation
of the people under the protection of God. Thus the same
blessings are here ascribed to the restoration of the house
of David as in Joel accompany the advent of Jahveh *
The person of the Messiah does not appear in this
prophecy, but there is the generic reference to the house
of David and the people of Israel 5
1 HUB? 1^= restore prosperity ; nufi? is from 3i>, and not from
nw.
* Gen. xlix. * Ps. Ixxii * Joel iv. See p. 158.
5 J'wes in his discourse, Acts xv. 16, guides us to find the fuM]-
164 MESSIANIC PKOPHECY.
HOSBA.
The third Messianic prophet is Hosea, who prophesied
during the latter part of the reign of Jeroboam II. of
Israel and Uzziah of Judah, and also during the reign of
their immediate successors. 1
The brilliant period of Jeroboam II. was followed by
a sad decline into political and social ruin. There was
no truth, no mercy, no knowledge of God in the land of
Israel ; and so utterly had they apostatized that they
were abandoned by Jahveh to ruin. In this spirit
Hosea prophesied, being the Jeremiah of the northern
kingdom.
Hosea is really one of the greatest of the prophets of
Israel. Eated as such by the ancient synagogue, lie
stands first in the order of the twelve lesser prophets. His
style differs greatly from that of the classic Joel. He
is rude and rough, original in thought and expression,
obscure and difficult. Unusual words, constructions and
metaphors are frequent. He is bold and impetuous as a
mountain torrent, sublime in denunciation as a thunder-
storm, and yet tender and affectionate in his consolations
as the dew of the morning and the light of dawn. He
is fond of imagery, especially from the forest, mountain and
field ; and lives as a warm-hearted patriot in the earliest
scenes of Hebrew history, from which he draws frequent
illustrations of future blessedness. 2 " The address of the
prophet is like a wreath woven of the most different
flowers, comparisons entwined with comparisons, meta-
ment of this prophecy in the erection of the kingdom of Christ on
the day of Pentecost, and in the gathering in of the Gentiles by
apostolic labours.
1 The later title is apparently incorrect in extending his ^ pro-
phetic activity into the reign of Ahaz and Hezekiah. There is na
internal evidence for it. See W. E. Smith in Z.c., Lecture IV.
f Comp. "Wiinsche's Hosea, p. xxvii. seq.
MESSIANIC IDEAS OF THE EARLIER PROPHETS. 165
phors joined to metaphors. He breaks a flower, and
throws it away in order again at once to break another.
As a bee he flies from one bed of flowers to another in
order to suck honey from the most different kinds of
sap, ' a
HI. THE RESTORATION" OP ISRAEL.
53. Hosea predicts the restoration of Israel after dis-
cipline, (a) The children of Israel are guilty of whoredom
with Baal ; they receive the names, Jezreel (*M &catterefli) t
Lo-ruhamah (uncompassioned) and Lo-ammi (no people oj
mine}. They are to unite under one head, the second
David, to receive compassion, to ~be the children of the living
God, and to be planted in their land for ever, (b) Mother
Israel, guilty of adultery with Baal, is rejected by her
husband Jahveh. But after faithful discipline in the
wilderness she is restored to the land, where she is remarried.
The divine attributes become the bonds of union. All nature
responds to His will, and war is "brought to an end, (c)
Jahveh is faithful in love to unfaithful Israel. After
depriving her for a while of the benefits of civil and religious
institutions, she returns with penitence to Jahveh and the
second David, (d) Israel is to go into captivity, but will not
be abandoned. Jahveh will roar like a lion, and the people
will flock like birds from the lands of their exile and inhabit
their oivn land again, (e) Israel is to die of plague and
pestilence, and descend into Sheol ; but Jahveh will ransom
him from thence, (f) Israel is to become a very fruitful
land, blessed with the dew of the love of Jahveh.
The human and the divine lines of the Messianic
idea are in the prophecy of Hosea, yet they are distinct.
Hosua takes up the familiar Oriental idea that Israel is the
wife of Jahveh, and that all forsaking of Him and going
1 Eichhorn's Einl&itung, 4 Aufl. iv. p. 286,
166 MESSIANIC PROPHECY.
after idols Is adultery. 1 This idea he carries out trade*
three symbolic transactions, the deep fall of the adulterous
wife being described in order to set forth in the end the
grandeur of her restoration.
I. "And Jahveh said unto Hosea, Go take thee a woman of
whoredom 2 and children of whoredom : for the land is committing
great whoredom in departing from 3 Jahveh. So he went and took
Gomer, daughter of Diblaim ; and she conceived, and bare him a
son. And Jahveh said unto him, Call his name Jesre^. , for in a
little while I will visit the blood of Jezreel upon the house of
Jehu, and will cause the kiugdom of the house of Israel to cease.
And it will come to pass in that day, 4 I will break the bow of
Israel in. the vale of Jezreel. And she conceived again, and bare a
daughter. And He said to him, Call her name Lo-ruhamah : 5 foi
I will no more have compassion on the house of Israel ; for I will
entirely take them away. And I will have compassion on the
house of Judah, and save them by Jahveh their God, and I will
not save them by bow, nor by sword, nor by battle, by horses, nor
by riders. And she weaned Lo-ruhamah^ and conceived, and bare
a son. And He said, Call his name Lo-amtni: for ye are not my
people, and I will not be yours.
And the number of the children of Israel will be as the sand of
the sea, which cannot be measured nor numbered ; and it will
come to pass, in the place where it will be said to them, Ye are not
my people, it will be said to them, Sons of the living God. And
1 See "W. B. Smith in I.e. p. 170 seq., for a fine explanation of
the origin of this representation.
* D S 3W The abstract plural indicates that the whole bent of the
woman was harlotry.
3 *nriNO is pregnant, implying the verb *pn.
* tfinn DTO. The day of battle on which the fate of the kingdom
was decided in the plain of Jezreel, the historic battlefield of
Israel. We have no historic account of a battle with the Assyrians
here ; but such an one is not improbable.
5 nom tib may be taken as Pual part, with D elided, or as 3 f em.
sing, of the peri.
6 &WK KBtt. This verb is rendered by E.V. and many inter-
preters in the technical sense <c pardon," "that I should in any wise
pardon them ; " but the context favours the more common meaning^
"take away," which is followed by most interpreters.
MESSIANIC IDEAS OF THE EARLIER PROPHETS. 167
the children of Judah and the children of Israel will gathei them-
selves together, and appoint them one head, and go up from the
land : for great will be the day of Jezreel." Hos. i.-ii. 2.
The prophet is commanded to take a wife whose whole
bent is harlotry, and whose children inherit their mother's
evil propensities. It is doubtful whether the command
was designed to be actually obeyed. It seems altogether
unnecessary that the symbol should have taken form in
real life. The graphic representation in the language of
the prophet was sufficient. The representation is realistic
and intense with passion; but this only shows the
powerful imagination of the prophet and his descriptive
power under the influence of the prophetic spirit. 1
Whether real or ideal, the symbol is plain enough.
Israel is the adulterous wife, and the people are her
impure children. This section of the prophecy plays
upon the names of the three children, thereby contrasting
the chastisement with the restoration.
Jezreel, the first and most prominent name, means,
9 M scattereth and *M planteth. Thus Israel is to be
scattered in defeat and slaughter upon the battlefield of
the plain of Jezreel. Here the plain of Jezreel is the
scene of the judgment, as the vale of Jehoshaphat in
Joel. And the prophecy derives great force from
the play upon the names of these well - known
localities.
But Jezreel also means God soweth ; so in this place
He will gather them together again under one head.
Judah and Israel will march forth from the land of their
captivity in the days of Jezreel, will be planted or
1 W. E. Smith in I.e. p. 180, is not sufficiently considerate when
he says : " It is difficult to understand how any sound judgment can
doubt that Hosea's account of his married fife is literal history."
The representation of Dr. Smith is eloquent an 1 persuasive, but it
is not altogether convincing.
168 MESSIANIC PROPHECY.
sowed in Jezreel, and become multitudinous as the sand
of the sea-shore in fulfilment of the Abrahamic promise.
Zo-ruhamali means uncompassioned or she is not
compassioned. This was the condition of Israel when
abandoned by Jahveh, when His tender mercies gathered
about Judah alone. But in the Messianic time Lo~
ruhamah becomes Ruhamah, the compassioned. Israel and
Judah mutually recognize one another as sisters. The
sure mercies of David * flow upon them through the one
head, the Messiah of David's line, whom Israel and Judah
will jointly recognize and follow in marching up from
the land of their captivity.
Lo-ammi means no people of mine, because Israel had
been rejected by God, who refused any longer to be theirs.
But in the Messianic time they become Ammi my
people. Israel and Judah will mutually recognize their
brotherhood, and that each alike is the people of God.
Yes in the very place, that is Jezreel, where it was said
to them, Ye are no people of mine, it will be said to
them, "My people;" "The sons of the living God."
This portion of the prediction brings into view a
second David as the monarch under whom the restoration
is to take place.
II. There is another variation of the symbol in chap. ii.
In the first representation the stress was laid upon the
punishment of the children and their restoration. The
stress is now laid upon the mother herseli
L " Say ye to your brethren, Awn* ;
And to your sisters, Ruhamah.
Plead with your mother, plead ;
* 2 Sam. vii See p. 129.
1 The fulfilment of the prediction is found, according to Bom. ix.
25, 1 Pet. ii, 10, in the gathering together of the children of
by adoption under the one head, Jesus Christ.
MESSIANIC IDEAS OF THE EAKLIEK PKOPHfiTS, 169
If she will not be my wife,
I will not be her husband.
Then let her remove her whoredoms from her face,
And her adulteries from between her breasts ;
Lest I strip her naked,
And set her as the day when she was born, 1
And make her as a wilderness,
And set her like a dry land,
And slay her with thirst ;
And upon her children have no compassion ;
For they are children of whoredom.
II. Verily their mother played the harlot :
She that conceived them acted shamefully when she said,
I will 2 go after my lovers,
The givers of my bread and my water,
My wool and my flax, mine oil and my drinks.
Therefore, behold, I am going to hedge her 3 way with thorny
And wall up her wall,
That she may not find her paths.
When she would pursue her lovers,
She will not overtake them ;
When she would seek them, she will not find.
Then she will say, I will 2 go,
And I will return unto my former husband ;
For it was better for me then than now.
Ill, Indeed she did not know
That it was I who gave to her
The corn, and the new wine, and the new oil,
And silver I multiplied to her,
And gold which was used 4 for Baal.
Therefore I shall take again.
My corn in its time and my new wine in its season,
in, rare use of infin. Niph. with sufiix. It is passive.
* nSM) cohort, expresses resolution.
* The Massoretic text has *p-H, but this has nothing in its favour
eicept difficulty. LXX. Arabic, Peshitto read ro*n, her way.
4 1W, a relative clause. There is a transition from the mother Us
the people, in order to bring out the universality of the guilt.
170 MESSIANIC PROPHECY.
And pluck away ray wool and my flax,
Used for covering 1 her nakedness.
And now I will reveal her shame
In the eyes of her lovers,
Seeing that no one fl can deliver her from my hand,
And I will cause all her mirth to cease in her feasts,
Her new moons, and her sabbaths, and all her festivalft
IT. And I will lay waste her vine and her fig-tree,
Whereof she said,
They are a hire 3 for me
That my lovers gave to me ;
And I will make them a forest,
And the wild beasts of the field will devour them.
And I will visit upon her the days of Baalim,
When she used 4 to burn incense to them ;
When 5 she decked herself with her nose-rings and her jtvel^
And went after her lovers ;
And me she forgat, is the utterance of Jahveh.
Therefore, behold, I am going to allure her,
And bring her unto the wilderness,
And speak unto her heart. 6
V. And I will give to her her vineyards from thence,
And the vale of 'AMior for a door of hope.
And she will respond 7 there as in the days of her youth, 8
As in the day of her going up from the land of Egypt.
And it will come to pass in that day, is the utterance of Jahvefy
Thou wilt call me my husband,
is pregnant, implying a verb, therefore we render, "used
to cover."
2 W$ is here indefinite, " one," rt$.
3 njDK is only found here. It is a noun, from jflJj with the mean-
ing, hire.
4 TtDpfi is a frequentative imperf.
* ""lyfll is an emphatic change of tense to emphasize and give
direction to the specific charge.
fi i"Qir?JJ = unto her heart, to her very soul, or inner nature.
7 ruy may have either of the two meanings, to sing, as Jerome,
Saadia, De Wette, Umbreit, Wtinsche, et al.; or to respond, as
Ewald, Hitzig, Hengst, Keil, ISFowack. The latter is more suiled
to the context.
8 D'niJJJ is abstract plural, youth.
MESSIANIC IDEAS OF THE EARLIER PROPHETS. 171-
And thou wilt not call me any more my Baal, 1
And I will remove the names of Baalim from her mouth,
And they will not be remembered any more by their name ;
And I will conclude for them a covenant in that day,
With the wild beast of the field and with the bird of heaven,
And the creeping thing of the ground, and the bow and the
sword,
And the battle will I break from the land,
And I will cause them to dwell in confidence.
VI. Verily, 2 I will espouse thee to me for ever;
Verily, 2 I will espouse thee to me in righteousness,
And in justice, and in mercy, and in compassion ;
Verily, 2 I will espouse thee to me in faithfulness.
And thou wilt know that I am Jahveh ; 3
And it will come to pass in that day I will respond ;
I will respond to the heavens, is the utterance of JahveJi.
And they will respond to the earth ;
And the earth will respond to the corn,
And the new wine and the new oil,
And these will respond to Jezreel^
And I will sow her to me in the land,
And I will have compassion upon Lo-ruhamah,
And I will say to Lo-ammi, Thou art my people,
And he will say, My God." Hos. it. 3-25.
This section brings before us mother Israel guilty of
adultery with Baal. Her children are exhorted to plead
with har to forsake her adulteries. Yet she does not
There is here a play upon words. Jtyl was an ancient
divine name, meaning Lord, and synonymous with JHX. It was in
early times used of the true God, Jahveh ; but in the time of Hpsea
it had become so associated with the sun-god of the Canaanitea,
that it must be no longer used for the true God. It is probable
that pTK was used in Judah as ^#2, in Israel. ^JD = my lord, is used
ove** against 155^ my man, my husband,
9 The weak Vavs with the imperfects are intensive. It seems
difficult to give them any other meaning here.
8 The Massoretic text of the Western Jews is rrjiT Dtf riJTP, and
this is supported by the LXX. But the Babylonian codex reada
PlW MK *3 y and this is supported by the Vulgate, and seems best
suited to the contrast between ^jn and i^K above.
1 72 MESSIANIC PROPHECY.
i spent, and therefore is stripped of her gifts that she had
received of her husband Jahveh, and had attributed to
Baal. Jahveh hedges up her way and walls her in, so
that she cannot attain unto Baal. Then she repents
and returns unto her husband. He receives her again,
but first subjects her to discipline, as with Israel in the
wilderness. Here the prophet uses the exodus from
Egypt and the entrance into Canaan as the symbolic
framework for his Messianic prophecy. As at the early
marriage Jahveh led her forth from Egypt into the
wilderness, so now at the restoration she goes forth into
the wilderness. There her husband comforts her, and
gives her the vineyard of which he had stripped her.
From the wilderness he leads her back into her land by
the vale of Akhor. This vale had been the vale of
tribulation to ancient Israel through the sin of Achan, but
had become a door of hope, being the vale through which
they ascended to the capture of Ai, and thus obtained
a permanent lodgment in the midst of the land. 1 Thus
restored Israel will pass through the vale of tribulation,
and even there find a door of hope through which she
will enter into possession of her inheritance. She is
then reunited to her husband for ever. A covenant with
the animal kingdom is made, and the instruments of war
are destroyed. The covenant with the animal kingdom,
in accordance with Gen. i. and Ps. viii., is to bestow
upon Israel the original endowment and ideal inheritance
of mankind. The instruments of war are destroyed in
order to permanent peace. The divine attributes are the
holy bands which bind together in indissoluble union.
" All nature responds to the advent of Jahveh. It is
as if we heard the sublime harmonies of the powers of
nature as they act upon one another, sustained and
moved by the fundamental tone of the creating and
1 Josh. vii.~viiL
MESSIANIC IDEAS OF THE EARLIER PROPHETS. 173
shaping spirit." 1 The marriage of Jahveh to Israel ia
somewhat different from the marriage of the Messianic
king to the nations as we have observed it in Ps. xlv.
The marriage is a remarriage of an unfaithful wife. 2
III. The prophet, in the third section of his symbol,
lays sfciess upon the great love of Jahveh to His unfaithful
wife.
" And Jahveh said unto me, Go again, love a woman, beloved of a
friend and an adulteress, according to the love of Jahveh toward the
children of Israel ; though they are turning unto other gods, and
are lovers of raisin cakes. 3 And so I bought 4 her to me, for fifteen
pieces of silver and a homer and a half of barley, and said unto
her, Many days thou shalt abide for me ; thou shalt not commit
whoredom, and thou shalt not belong to any one. And I also will
(abide) for thee. For during many days the children of Israel will
abide, without a king and without a prince, and without a peace-
offering and without a pillar, and without an ephod or teraphim. 5
1 Umbreit, Cbmmentar u. d. Kleinen Fropheten, Hamburg 1877.
2 "We are then to think not of the bridal of the Messiah of the
New Testament, which is from another point of view like that of
Ps. xlv., but of the Church as the mother (Rev. xii.), as the woman
clothed with the sun, and with the moon under her feet, and having
upon her head a crown of twelve stars, who is persecuted by the
dragon and driven into the wilderness, yet is preserved by God for
eventual restoration ; for as Hengstenberg says : " The three
stations Egypt, the wilderness, and Canaan are ever present;
but we go from the one to the other only with the feet of the spirit,
and not as under the Old Covenant, at the same time with the feet
of the body."
a flB^tf = grape or raisin cake, used as HPOD by the worshippers
of Baal, and eaten in the sacrificial meals (comp. 1 Sam. xxv. 18).
* rTDN. The meaning "buy" is generally given to this form
n"d iu accordance with the context. The price is the price of a
slave (Ex. xxi. 32), half in money and half in barley. The wife of
Jahveh had become the slave concubine of Baal. There is here, as
in chap, ii., a reference to deliverance from bondage in which Egypt
is the basis of representation.
1 These things of which Israel would be deprived are arranged hi
three pairs, the one referring to the service of Baal, the other to the
Bervice of Jahveh. During her period of discipline, civil and
religious institutions would not be in her possession.
174 MESSIANIC PKOPHEC*.
Afterwards the children of Israel will return, and seek Jahveh theii
God and David their king ; and come trembling 1 unto Jahveh and
unto his goodness in the latter days." Hos. iii.
This passage emphasizes the love of Jahveh towards
Israel notwithstanding her unfaithfulness, a love which is
punitive and yet restorative. She is to abide many clays
alone as a widow away from her husband and away from
her lover Baal. This is interpreted to mean that Israel
will abide many days without a government and without
a worship of their own, without the king of David's line
and without a prince of any other line, without the
worship of Jahveh and without the worship of Baal.
Afterwards they will seek Jahveh their God and David
the Messianic king, and come trembling to Jahveh in
the latter days. It is evident that the prophet does not
identify the human Messiah, the second David, with
Jahveh, although they are closely united so that a
returning to the one is a returning to the other. 2
Hosea gives several fine pictures of the restoration, and
uses symbols of great strength and beauty. Chapter xi.
represents the deliverance from Egypt under the figure of
a father teaching his son to walk and drawing him on
with cords of love. But the son becomes rebellious
notwithstanding loving care, healing words, and tender
provisions for his support. On this account he is delivered
over to the Assyrian. The prophet then graphically
depicts the grief of the father and the resulting restora-
tion.
"How can I give thee up, Ephraim*;
Deliver thee over, Israel ?
How can I make thee as Admah,*
Set thee as Zeboim ?
1 "IMS is pregnant, so that KU is to be supplied.
* Compare Ps. ii. and ex. See pp. 132-137.
* These are the cities destroyed with Sodom (Gen. xiv. C),
MESSIA.NIC IDEAS OF THE EAULIER PBOPHLTS. 175
Mine heart is turned within me,
My compassions are kindled together.
I will not execute the heat of my anger,
I will not again destroy Ephraim :
For I am 'El, and not man ;
A Holy One in the midst of thee :
And I will not come to consume. 1
After Jahveh they will go,
As a lion will he roar :
When he roareth,
Then let 2 children come trembling from the seaward,
Come trembling like a bird from Egypt,
And as a dove from the land of Asshur ;
And I will cause them to dwell in their houses,
Is the utterance of Jahveh." Hos. xi. 8-11.
This prediction looks forward to a second deliverance
from captivity after the model of the Egyptian. But the
captivity is viewed as extending to Egypt, Assyria and
the seaward.
Chap. xiii. gives another representation of the punish-
ment and of the restoration. Israel has destroyed himself
by his 'iniquity. The kings, given by God to the people
reluctantly in accordance with their cravings, can no
longer save them. The time for punishment has come,
Israel is to die and be restored after he has descended
into Sheol.
might be brute, cattle, beast It would heighten the con-
trast of the previous line God and no man ; a holy God, and not a
beast to devour. A.V. and B.Y. render w w the city;" but this
would require the article and does not give good sense, -vy is taken
by many, De Wette, Henderson, Gesenius, and Ewald, as from "^y ==
to be hot, and so they get the meaning anger ; but this is question-
able, and is not in accordance with the parallelism. Many recent
interpreters, Steiner, Cheyne, et al. y think of nya, to consume, destroy.
and point it as infin. or participle. This is suited to the context and
seems to be best.
2 The weak i with the imperf. cannot be taken as the apodpsia,
for that would require 1 consec. of the perfect. We might take it as
in emphatic parallelism j but we would rather expect that the
trembling would be the result of the roaring, and not co-ordinate
with it. It is better therefore to take it as jussive.
176 MESSIANIC PROPHECY.
** JVom the power of Sheol I will redeem them,
From death I will ransom them.
"Where are thy plagues, Death ?
Where is thy pestilence, Sheol ?
Compassions will be hid from mine eyes." Hos. 2011. 14
Jahveh here summons death and Sheol to do then
worst, bring on their plagues and pestilences, and put
Israel to death. He will not interpose in His compassion
to save the nation. But after the nation has died and
has gone into the Sheol of the nations, then Jahveh will
redeem them by bringing them up from Sheol and by
imparting to them new life. The prophet thus predicts
a national resurrection. This is the first appearance of
the conception of a resurrection in the Old Testament
theology. It first emerges as a Messianic idea, in
connection with the restoration of the nation as a nation. 1
Chap. xiv. 2-10 represents the restoration in language
of tenderness and beauty. The Assyrian captivity is
coming. Nevertheless it will not totally destroy th
nation. The people are called to repentance and obedi-
ence, and receive the promise of divine love and revival.
The-poem is dramatic. "We have first an exhortation of
the prophet, then Ephraim addressing Jahveh in penitence,
and Jahveh responding with promises of blessing. This
is then continued in a conversation between Ephraim
and Jahveh. The prophet concludes with an exhortation.
(Prophet) "O return, Israel,
Unto 2 Jahveh thy God ;
JTor thou hast stumbled by thy iniquity.
1 The E.Y. correctly renders this passage and removes the erroia
of the A.V. The passage is quoted by Paul in 1 Cor. xv. 55 and
applied to the triumph of the individual believer over death. The
application was a proper one. It is not, however, an interpretation
of our passage, for it has in mind only the resurrection of Israel as a
nation, and has no^ reference to the resurrection of the body. Th*
pame idea of a national resurrection recurs in Ezek. xxxvii.
8 *jy fox the usual ^.
MESSIANIC IDEAS OF THE EARLIER PBOPEETS. 1*77
Take with you words,
.And return unto Jahveh ;
Say unto him everything. 1
(ftrad) Forgive iniquity and accept good 2 things j
And we will render the fruit 8 of our lips.
Asshur cannot save us,
Upon horses we will not ride,
And we will not say any more our god
To the work of our hands ;
Thou by whom the orphan receives compassion,
I will heal their apostasy,
I will love them freely ;
For my anger hath turned from him.
T will be as the dew to Israel ;
Let him bloom as the wild flower, 4
And let him strike his roots like Lebanon,
Let 5 his shoots grow,
And let his majesty be as the olive,
And let him have scent like Lebanon ;
1 ^3 is regarded by many interpreters as a rare use of the word
as an adv erb= altogether ; but Hebrew idiom would use the infin.
absolute for this purpose. It is taken by Vulgate, K.V., Henderson,
Gesenius, etc., as a rare example of the separation of this adjective
from its nouu = all iniquity ; but this is bad syntax, and it also
makes the line too long and the previous line too short, The
LXX. seems to have read instead of it the negative $b with 13. It
is best to attach it to the previous line, after Houbigant, Newcome,
et al. These make it qualify the subject of the verb, "all of you;"
but it is better to take it as the object, " all, werytMng" make a
complete confession. Compare p3 n&Jty, Isa. xiiv. 24.
3 ^110 is also taken as an adverb by A.V., Henderson, and many
others, "graciously" But it is better, with LXX. Vulg. R.V., and
most interpreters, to take it as an object of the verb. We should
then refer it to the good things to be offered as a sacrifice.
8 D'HS- Thus pointed it is bullock, as the lips are represented as
taking the place of bullocks, the latter being in explanatory appo-
sition ; so Vulgate, Ewald, B.V. But the margin of the R.Y. follows
the LXX. and Syriac. Newcome and Steiner rightly prefer it.
4 PUSW. The wild flower of Sharon, the anemone, the brilliant
scarlet. See Song of Songs ii. 1, 2.
5 7p is a jussive form, and this forces us to render it as jussive,
and make the context conform thereto.
178 MESSIANIC PROPHECY.
Let those who abide in his shadow return,
Let them quicken l the corn,
And let them bloom like the vine,
And their memory be as the wine of LeluiuoUL
Epkrairii* What have I to do any more with idols ?
(Jahveh) I have responded, and I shall 3 regard him.
(Ephraim,) I am like a green cypress.
(Jahveh) Of me is thy fruit found.
(Prophet) Whoso is wise, let him understand these things \
Understanding, let him know them :
That the ways of Jahveh are upright,
And the righteous walk therein,
But transgressors stumble therein,"
The restoration of Israel is here conceived as aucom*
panied with great prosperity, as in Joel and Amos. 4 The
land becomes exceedingly fertile like the slopes of
Lebanon. Corn and wine, the olive tree, aromatic plants,
and wild flowers abound. The people rejoice under the
love and blessing of Jahveh,, all the more that they have
been restored to favour after a season of discipline on
account of sin, and that in the experience of heartfelt
repentance they have found forgiveness.
Messianic prophecy in this period has advanced under
the experience of suffering on the part of Israel, and in
1 Quicken the corn, to make it live and grow, or cultivate it ; a
strange expression, justified by the symbolism of the passage.
a Epliraim is here introduced into the text by mistake. It
really belongs to the margin or the thought. So the Jewish inter-
preters Easchi, Aben Ezra, and Krmchi supply 11DK\ Cheyne,
jfowack, et aL follow the LXX., and regard all but the third member
of the verse as the words of Jahveh, and accordingly read *f? for
1^5. But these first lines are as \ve have given them, the first mid
third, words of Ephraim, the second and fourth, words of Jaliveh.
8 W1BW- The tense changes to contrast the response aJ ready
given with the promise of future watchful care.
4 See pp. 158 and 162.
MESSIANIC IDEVS OF THE EARLIER PROPHETS.
view of the impending exile of the northern kingdom.
Both lines of the Messianic idea assume a new form in
view of these circumstances. The advent of Jahveh has
two sides. It is on the one hand for the revival of
Israel, and on the other hand for the judgment of all the
nations that are hostile to His kingdom. It is especially
the restoration of Israel that is emphasized. The restora-
tion is represented as the remarriage of an adulterous
wife after a period of discipline ; as the recall from exile
of a rebellious son ; as the resurrection from the dead of
one upon whom the plagues of death have been heaped
by divine punishment ; as the bestowal of blessings upon
a repenting people ; as a revival through the outpouring
of the divine Spirit upon all classes and conditions of
men; and as the bestowal or wonderful fertility and
peace upon the holy land.
The house of David is to fall into ruins and then be
rebuilt, and gain its supremacy "over Israel and the
nations. The restored exiles are to return in allegiance
to David as well as to Jahveh, and are to unite under
His headship.
CHAPTEE VII.
ISAIAH AND HIS CONTEMPORARIES.
THE earlier prophets, whose predictions we have coa
sidered in the previous chapter, had the rival kingdoms
of Israel and Judah more or less in view. They accom-
panied the northern kingdom in its failures with theii
expostulations, rebukes, exhortations and promises. The
Assyrian period came, and this great world-power, after
conquering Syria, the earlier foe of Israel, finally over-
threw Israel herself and removed considerable numbers of
the people into captivity. The age of Hezekiah intro-
duces a new era of revival and prosperity for Judah,
after severe struggles and conflicts. Jtfdah is now alone
the kingdom of God without a rival. Jerusalem
becomes the centre of the kingdom of God as never
before. The Assyrian is the rod of chastisement. He
strives to reduce Judah to the same condition as Israel,
but in vain. For the struggle is now a struggle about
the holy standard itself, and Jahveh espouses the cause of
His suffering people. He raises up His greatest prophets.
He pours forth divine instruction in richness and fulness
transcending every previous period. Jahveh Himself
comes down in theophany as in days of old, and works
stupendous miracles in the destruction of the host of
Sennacherib and in the healing of Hezekiah. 1 A new
era began for Judah. A great revival took place.
Saered psalmody and wisdom were revived. Collection*
* 2 Kings xix.-xx. ; Isa. xxxvli.-xxxviii
180
ISAIAH AND HIS CONTEMPORARIES. 181
of psalms and sentences were made, and several great
prophets uttered prophecies which emphasized as never
before the spirituality of the true religion, and urged the
nation to move forward toward the realization of the
prophetic ideal.
The earliest of the prophecies of this period is probably
that little piece which was quoted by Isaiah and Micali
from an older prophet. 1 These two prophets use the
older prediction, and set it in the midst of other pre-
dictions. The variations between the two texts are slight
We give the original text so far as we can from a careful
criticism of the two passages.
I. THE EXALTATION OF THE HOUSE OF JAHVEH.
54. The temple mount is to be exalted above all
mountains as the throne of Jahveh, the goal of the pilgrim-
age of the nations, the source of instruction and judgment.
The reign of Jahveh will result in the destruction of the
weapons of war, and in universal peace and prosperity.
"And in the latter days it will come to pass.
That the mountain of the house of Jahveh will appear,
Established 2 on the top of the mountains, 8
And it will be exalted above the hills ;
1 laa. L 2-4 ; Micah iv. 1-4.
* Isa. ii. 2 destroys the rhythm by transposing p3J to the beginning
of the sentence, before nM\ n W means, to become, to come forth,
to appear.
8 B>fcTO = on the head or top of the mountains, that is, exalted
above them all, so that all mountains radiate from it to the several
*parts of the earth. It is thus rendered visible to all that they may
direct their pilgrimages thither. This physical transformation is in
tlie mind of Ezek. xl. 2 and Zech. xiv. 10. It is impossible in
fact, but this makes it all the more evident that the prediction is in
the symbolical form (see p. 50 seq.). It is against the context to
render, with Kleiner t and others, " as the chief of the mountains,"
as pre-eminent in estimation.
182 MESSIANIC PKOPHECY.
And peoples will How unto it. 1
And many nations will go and say,
Come and let us go up unto the mount of Jahveh,
Unto the house of the God of Jacob ;
That he may teach us of his ways,
And that we may walk in his paths ;
For out of Zion will go forth instruction,
And the word of Jahveh from Jerusalem.
And he will judge between the nations, 2
And admonish many peoples ;
And they will beat their swords into ploughshares,
And their spears into priming-hooks ; '*
Nation will not lift up sword against nation,
And they will not learn war any more.
And they will dwell each under his vine
And under his fig-tree, and none will make them afnv JL*
For the mouth of Jahveh Sabaoth hath spoken it.''
The prophet beholds the temple mount, which had
been highly exalted by the erection of the temple of
Solomon, despised and scorned by the proud hills of the
earth upon which the temples of other gods were situated. 5
He sees this temple mount rising from its degraded con-
1 Isaiah reads DW fe v6 nrm ; Micah, D'DJJ vby nim The
text of Micah is to be preferred. The preposition *?y is more suited
to the idea of the mountain ascent. There is a variation in the
terms D'W and avtf throughout, and this variation is not uniform,
but seemingly capricious. Thus Isaiah uses D^M in lines 5 and 13
for the D*D# of Micah, but the reverse is the case in lines 6 and 14.
But the LXX. of Isaiah in line 6 reads D^IJl, and this is doubtless
correct.
2 This line and the following are lengthened in Micah by the
addition of DW in the former and pirmy in the latter. The
shorter lines of Isaiah are more suited to the rhythm. Isaiah uses
DW p^DJ? for onOT p^H of Micah. These seem to be intentional
variations. But the simplicity of the text of Isaiah commends itself
us more likely to be that of tho original author.
8 There are several slight variations, e.g. *?$ in Isaiah ; *?$\ in
Micah (L 8); Dnimn in Isaiah for nrvnmn in Micah (1. 15);
KP* in Isaiah for igfip in Micah (1. 17) ; TID^ in Isaiah for
in Micah (I. 18).
4 Lines 19, 20 and 21 are only given by Micah.
* Comp. Ps. Ixviii. 15, 16.
I3AIA.H AND HIS CONTEMPORARIES. 183
dition, until it towers above the mountains as the central
mountain of the world, visible and accessible to all
nations who flow in streams of pilgrimage unto it. From
the presence of Jahveh goes forth instruction to guide
them so that they walk in the light of it. At the same
time judgment goes forth to destroy the instruments of
war, so that every one may abide in peace and safety.
Universal and everlasting peace is the goal of the
prediction.
It is vain to seek for any physical fulfilment of the
prediction. The sublime description transcends anything
that is physical or historical, and from this very fact
points to the ideal content which is realized in the
exaltation of Jesus Christ to be the heavenly temple, the
source of instruction, judgment and everlasting peace to
the world.
The higher criticism of Zechariah has shown that the
section chaps. ix.-xi. belongs to the age of Hezekiah.
It differs from the other parts of Zechariah (1) in
historical situation, which is in the last days of the
northern kingdom ; (2) in style and language, especially
in its poetical structure and spirit ; (3) in its theological
conception. There are several important Messianic ideas
in this beautiful trimeter poem. These are in many
respects presupposed in the corresponding predictions of
Isaiah and Micah. 1 It would seem that this section,
together with the section chaps. xii.-xiv., by a post-exilic
1 C. H. IL Wright, in his Zechariah and his Prophecies considered
in, relation to Modern Criticism, London 1879, does not succeed in
removing the objections to the traditional view. Stade in Zdtsclwift
f> alttest. Wissenschaft, 1882, rightly sees that Zech. xii.-xiv. is
post-exilic, but does not sufficiently estimate the differences between
tliis section and the one now under consideration. "We cannot enter
on the discussion here ; see Orelli in I.e. p. 251 seq. We put the
Messianic predictions in their historical order) and this presents ona
line of argument for the proper historic situation.
184 MESSIANIC PROPHECY,
author other than Zechariah, were appended to Zechariah
in order to make the four books of the prophets symme-
trical in length. The same was the case with the addi-
tions to Isaiah. 1 It should always be remembered that
the twelve lessei prophets were in ancient times treated
as a single book.
H. THE KING OF PEACE.
55. Zion rejoices at the advent of her king, who
comes meek and yet victorious, riding upon the foal of an
ass. He has destroyed the weapons of war, and reigns in
peace over the earth.
" Exult greatly, daughter of Zion ;
Shout for joy, daughter of Jerusalem :
Lo, thy king cometh to thee :
Kighteous and victorious 2 is he ;
Lowly, and riding upon an ass,
Even upon a colt, the foal of an ass.
And I will cut off the chariot from Ephraim,
And the horse from Jerusalem,
And the battle-bow will be cut off ;
And he will speak peace to the nations ;
And his rule will be from sea to sea,
And from the River unto the ends of earth."
Zech. ix. 9, 10,
This prediction presents the same essential idea as the
prophecy just considered, Micah iv. 15. The establish-
ment of universal peace is there attributed to the exalta-
tion of the temple, and here it is attributed to the victory
of the Messianic king ; but the theme of both predictions
1 See p. 192.
2 JftPfo is Niph. part, of y^, save, and is " one saved," e.g. by God
and hence triumphant, victorious, Isa. xlv. 17 ; Deut. xxxiii. 23.
"Having salvation 3 ' of the R.V. is hardly correct The margin,
* having victory," is better.
ISAIAH AND HIS CONTEMPORARIES. 185
is universal and everlasting peace. It is probable that
both pieces came from the same unknown prophet. The
king is here presented in somewhat different features
froin the king of the Psalter. 1 There the glory and
power of the king were emphasized. Here the king's
LumiliTjy and righteousness. He rides upon the ass, the
animal of peace, because the war-horses have been
destroyed. The representation is nearest to that of
Ps. Ixxii. We have here the original of the repre-
sentations of Isaiah and Micah. 2
III. RESTORATION THROUGH THE SEA TROUBLE.
56. Israel and Judah will le restored from exile to
their own land. Jalweh will briny them from Egypt and
Assyria "by means of great wonders, and they will dwell in
the lands of Cfilead and Lebanon, and walk in the name of
Jahveh.
This passage continues the previous prophecy, and
predicts the restoration of Israel and Judah after exile.
L "When 3 Jahveh Sabaoth hath visited
His flock, the house of Judah,
He will make them as his war-horse 4 in the battle ;
From him is the corner-stone, from him the tent-pin,
From him is the battle-bow,
From him comes forth every oppressor, together.
And they will become as heroes trampling under foot
In the mire of the streets, in the battle ;
And they will fight when J Jahveh is with them,
1 Pss. ex., ii., xlv. See 43, 44, 45, 46.
* Isa. ix. 1-7, xi. 1-9 ; Micah v. 2-5.
3 It is best to take 13 in both of these cases as having temporal
force rather than causal.
4 VTlH D1D=his majestic horse in the battle, reminds one of the
war-horse of Job xxxix. 20. CL EL H. Wright renders state horse,
The context favours war-horse.
186 MESSIANIC riiOPHECY.
And the riders on horses will be put to shame.
And I will strengthen the house of Judah,
And the house of Joseph will I save.
II. And 1 will restore l them, for I have compassion on them,
And will become as when I did not cast them off :
For I, Jahveh, am their God ; yea, T will answer them.*
And Ephraim will become like a hero,
And their heart will rejoice as with wine ;
And their sons will see and be glad ;
Let 3 their heart exult in Jahveh.
1 will hiss for them, and I will gather them ;
When I have redeemed them, they will multiply as they did
multiply ; 4
And I will scatter them 5 among the peoples,
And in the distant parts they will remember me,
And live with their sons, -and return.
III. And I will restore them from the laud of Egypt,
And from Assyria will I gather them ;
And unto the land of Gilead will they come,
And to Lebanon will I bring them ;
And room will not be found for them.
And he will pass through the fiea Trouble, 6
And smite the sea Billows,
And put to shame all the gulfs of the Nile ;
And the pride of Assyria will be brought low,
And the sceptre will depart from Egypt.
is a composite form which has arisen from a doubt
whether it was DTO^in from nfcv or DTm^n from life?. The
LXX. read the former, and is followed by the margin of E.V.
after Gesenius, Hengstenberg, Chambers, et al. The Yulgate
and Peshitto read the latter, and are followed by Ewald. This is
better, as at the beginning *f the next strophe.
2 The i used with DJJttO should be noted. It is the intensive 1.
^
. ; ^ :
8 73* is jussive in form and should have a jussive meaning. So
C. H. H. Wright properly renders it.
4 The multiplication of Israel in the future is based upon theii
multiplication in former days.
5 This expression reminds us of Hos. i. 6 seq.
6 Water is a frequent figure of trouble and distress talk foi
Individuals and nations, see Ps. Ixix. 2 and Isa. xviL 12*
ISAJAH AND HIS CONTEMPORARIES. 187
And I will strengthen them in Jahveh ;
And in his name will they walk about, is the utterance of
Jahveh." Zech. x. 3-12.
This is a prediction of an ultimate victory of the house
Df Juclah and the house of Joseph combined in a struggle
against their common enemies. Under the leadership of
Jahveh Sabaoth they become heroic, and like the war-
horse trample under foot all who resist them. Ephraim
is to go into exile and be scattered as seed in distant
parts, in Egypt and Assyria. He is to pass through the
sea which is called Trouble and Billows, but he will be
restored from Egypt and Assyria and will walk in the
name of Jahveh. 1
IV. THE EEJECTED SHEPHERD,
5 7. Tlu good Shepherd, Jahveh, rejects His flock Israel.
He has been estimated by them at the miserable price of a
slave. These poor wages are rejected, and the Shepherd's
staves, beauty and concord, are broken as a symbol of the
separation.
The previous context describes the evil shepherds
destroying the flock for their own advantage, and closes
with the resolution of Jahveh to act as the shepherd of
1 This piece is intermediate in its representations between Hosea
on the one side and Isaiah and Micah on the other. The reference
to the house of Judah and the house of Joseph is after the manner
of Hos. i, 6, 7. The scattering and multiplication of Israel is like
Hos. i. 4, 10, ii. 23. The sea Trouble resembles the Yale of the
Troubler of Hos. ii. 15. On the other hand, the reference to the
porthern frontier, Gilead and Lebanon, corresponds with the refer-
ence to the land of Zebulun and Naphtali, Perea and district of the
nations, in Isa. ix. 1. The restoration from Egypt and Assyria
resembles Hos. xi. 10, 11, but it is much nearer Isa. xi. 15, 16. The
walking in the name of Jahveh resembles Micah iv. 2-5. It seems
to us that essentially the same historic situation must be at the
basis of these predictions, and that our passage is interne diato
between Hosea and Isaiah,
188 MESSIANIC PROPHECY.
this most miserable flock, which is about to be led to
slaughter.
I. "And I took me two staves.
One I called Beauty, 1
And the other I called Concord ; 2
And I served as shepherd of the flock,
And destroyed the three shepherds in one month. J
And my soul became weary with them,
And their soul also loathed me.
And I said, I will not be your shepherd ;
The one about to die will die,
And the one to be destroyed will be destroyed,
And the rest will devour
Each the flesh of his companion.
II. And I took my staff Beauty,
And cut it asunder,
To break my covenant
That I had concluded with all peoples.
And it was broken in that day :
And the most miserable sheep knew it was M^
Those who regard me
That it was the word of Jahveh.
And I said unto them,
If it seem good to you,
Give me my hire ;
And if not, leave it.
HI, And they weighed my hire thirty silverlings*
And Jahveh said unto me,
Cast it out for the potter :
The lordly price
That I am prized at of them*
1 DJtt = beauty, loveliness, the endearing name of the relation of
the shepherd to the flock. It is purely ideal of what the relation
ought to be.
2 D^lfi is an abstract intensive plural, meaning, concord (so
Ewald renders, " Eintracht"). It is usually rendered- as 'bands or
bonds. Orelli renders " confederacy."
ISAIAH AND Hlfj CONTEMPORARIES. 189
And I took the thirty silverlings,
And cast it out
In the house of God for the potter.
And I cut asunder my second staff^
The Concord,
To break the brotherhood
Between Judah and Israel," Zecli. xi. 7 14.
This passage is given by the interpreters generally in
the prose form. They are led to do so on the theory
that we have here a narrative of what the prophet did
in obedience to the command. But the entire piece is a
poem of the trimeter movement and of the same
strophical organization. In fact, it was impossible for
the prophet to illustrate the command of Jahveh in
symbolic action. He could take the staves and then
break tliem. He might induce some one to give him the
thirty silverlings, and then could cast them away. But
these are a very small portion of the shepherd's com-
mission. He is to act as shepherd. He cuts off three
other shepherds, probably the kings of the time. He is
accepted as a shepherd for a season and then afterwards is
rejected, and the money is given him as his hire. The
shepherd of Israel is Jahveh the King, and can be no one
else. 1 This piece involves the coexistence of the two
kingdoms of Judah and Israel It relates to the final
ruin of the kingdom of Israel on account of their rejection
of the sovereignty of Jahveh. There is a striking
resemblance to Hosea in the silverlings, the price of a
slave. Hosea gives this as the price paid by Jahveh for
Israel when she was redeemed from her bondage as a
slave concubine. It is here the price that Israel pays
for the care that Jahveh had exercised over them. The
staff Beauty is the symbol of the estimation in which
Jahveh held His people. It is parallel with the faithful
1 See C. H. H, Wright in l.c. p. 304
190 MESSIANIC PROPHECY".
love of Jahveh as represented by Hosea. The staff
Concord is the symbol of the brotherly union between
Israel and Jtidah. Hosea represents that this brother-
hood will again be recognized in the final restoration.
The same conception recurs in Ezekiel. 1 The rejection
of the shepherd Jahveh, and of the people of Israel by
Jnhveh, is similar to the mutual rejection of husband and
wife in Hosea. 2
ISAIAH.
Isaiah is doubtless one of the greatest of the Old
Testament prophets. In a prophetic actiyity extending
through a long period of varied experiences and historical
changes, he has given us one of the grandest monuments
of inspired thought and utterance. Isaiah was a many-
sided man, indeed we might say all-sided, for his peculi-
arities consist not in individualities of style or thought,
but in that he combines in his fully rounded character
the excellences of all who had gone before him, adopting
and building into the system of his prophecy the best
thoughts of his contemporaries and predecessors, yet with
such an originality and appropriateness of setting that no
one could regard him as a copyist or a plagiarist. " He is
not the especially lyrical prophet, or the especially
elegiacal prophet, or the especially oratorical and horta-
tory prophet, as we should describe a Joel, a Hosea, a
Micah, with whom there is a greater prevalence of some
1 See 82,
2 This passage is applied to the betrayal of Jesus by Judas in
Matt, xxvii. 5. Jesus the Messiah is the divine Shepherd, who
was rejected and sold into bondage for this miserable price. The
correspondence, in fact, is not owing to the precision of the prophetic
prediction, but is owing to the correspondence in situation between
the* rejected Jahveh of the times of the decay of the northern kingdom
of Israel and the rejected Messiah of the New Testament. Thft
pirophecy of the rejected shepherd is here not direct prophecy bal
iimp\y and alone typical
ISAIAH AND HIS CONTEMPORARIES. 191
particular colour ; but, just as the subject requires, he
has readily at command every different kind of style and
every different change of delineation ; and it is precisely
this that, in point of language, establishes his greatness,
as well as in general forms one of his most towering points
of excellence. His only fundamental peculiarity is the
lofty majestic calmness of his style, proceeding out of the
perfect command which he feels that he possesses over
his subject-matter." l
The prophecies of Isaiah cover a wide range, both as
to subject-matter and as to form. His prophecies relate
to Israel, and the nations brought into relations with her.
They spring up out of the circumstances of the historical
present in order to leap forth into the most distant
future. No prophet sees more clearly and describes more
vividly the Messiah and His times.
The Book of Isaiah is a collection of several groups
of prophecies by Isaiah himself, to which have been
attached other anonymous prophecies, which are in his
spirit and style, from his own times and also from the
period of the exile. It is first necessary to eliminate those
that reflect the situation of the exile. These recognise
that Babylon is the great enemy, and that deliverance from
Babylon is the great Messianic blessing ; whereas Isaiah
is the great prophet of the Assyrian period. The sections
to be removed are (1) xii. xiv. 23 ; (2) xxiv.-xxvii. ;
(3) xxxiv.-xxxv. ; (4) the great prophecy contained in
chaps. xL-lxvi. It seems that these anonymous pro-
phecies were gathered about the name of Isaiah as the
sentences of wisdom were grouped about the name of
Solomon, the psalms about the name of David, and the
laws about the name of Moses. These pieces differ from
the writings of Isaiah in style, historic situation, theology
1 Ewald, Die Prophetm des alten Bwndes, i. p. 280, Gbttingen
1867-68,
192 MESSIANIC PKOPHECY,
and conception, although they resemble him in spirit, and
appropriate not a few of his ideas. 1
Limiting ourselves to the genuine prophecies of Isaiah,
they may be arranged in three groups. (1) Chaps, i xi.
These relate to divine judgments upon Judah and Israel,
There were two successive editings of this group by
Isaiah or his disciples. Chaps. ii.-v. were first published,
and then the larger collection. Chaps. vi.-xi, were
appended, and chap. i. was made the introduction to the
whole. (2) Chaps, xiv. 24 xxiii. This is a group of
messages against the surrounding nations: Philistia,
Moab, Damascus, Israel, Ethiopia, Egypt, Babylon, Edom,
Arabia, Tyre and the valley of vision (Jerusalem).
(3) Chaps, xxviii-xxxiii. give a group of woes upon
Israel and Judah in view of certain definite transgressions. 8
In the first group of the prophecies of Isaiah there
1 The unity of Isaiah is still stoutly defended by many scholars,
who prefer to adhere to the traditional view with all its difficulties,
rather than follow the me thods of the higher criticism, and accept
its results. The same essential principles are involved in the literary
analysis of Isaiah as in the literary analysis of the Pentateuch, the
Psalter, and the Book of Proverbs and the Wisdom literature
generally. Tradition has ascribed these groups of writings to the
four greatest names in Hebrew literary history. But literary and
historical criticism in all these cases has disclosed groups of writings
of different authors and different times. This literary analysis has
disturbed many traditional opinions that seem to have had no other
origin than pure conjecture ; but it has ena,bled us to understand
the historic origin of the several writings, has given the key to their
correct interpretation, and has shown the wondrous variety of form
and content in Hebrew literature. The development of the inspired
literature and theology is now beginning to disclose itself with a
wealth of meaning which was unknown to those who in an uncritical
age imposed their conjectures upon the word of God, and which
escapes those who allow themselves to be blinded by these human
conjectures and traditions to the real facts and truths of the
Scriptures themselves. We have no space here to discuss the
question. We shall arrange the writings in their historic order,
and let the development of the Messianic idea give its own testimony
See especially Chap. X.
* See W. E. Smith, Prophets of Israel, p. 210 seq.
ISAIAH AND HIS CONTEMPORAKIES. 193
is a considerable amount of Messianic material. The
first prediction is a quotation from the older prophet
that we have already considered l with the concluding
exhortation
"0 house of Jacob, come ye,
And let us walk in the light of Jahveh." Isa. ii. 5.
The Messianic idea of Isaiah is first opened up in
Chap. IV.
V. PURIFICATION OF ZION.
58. Jahveh will come to refine and purify His people,
so that the remnant will become holy and blessed. The
land will become wonderfully friiitful, and it will be
protected by the abiding presence of Jahveh.
"In that day the sprout of Jahveh will become splendid and
glorious,
And the fruit of the land will become majestic and illustrious
for the rescued of Israel.
And it will come to pass, that, as for the residue in Zion, and
the remainder in Jerusalem,
They will be called holy, 2 all who are inscribed unto life in
Jerusalem.
When Adofiay shall have washed away the filth of the daughters
of Zion,
And the blood of Jerusalem shall put away 3 from her midst by
the spirit of judgment, and by the spirit of burning.
Jahveh will create 4 upon all the established places of Mount
Zion, and upon her places of convocation,
A cloud by day, and smoke and brightness of flame of fire by
night:
* See 54.
4 & *1D&0 belongs to the style of Hosea, Isaiah, and the g] eat
prophet }f the exile, instead of the usual *]$> sop 1 *. See xix. 18.
3 nn for the usual rPW, used only here, Jer. li. 34, Ezek. xL 38,
and 2 Chron. iv. 6.
* a strong word, seldom used in pre-exilic literature.
194 MESSIANIC FKOPHECY.
For uj)on all the glory a canopy and a pavilion 1 'will appear
For a shade by day from heat, and for a refuge and shelter 2 from
storm and from rain." Isa. iv. 2-6.
This prediction is of great importance. It really
opens up two new phases of the Messianic idea It
lays stress upon the discipline of the people of God
themselves, and also upon a holy remnant to be redeemed
from the fiery trials about to destroy the nation as a
whole. A new line is opened for the doctrine of the
advent of Jahveh. There is a judgment, not upon the
nations as in Joel, 8 but upon perverse Israel after the
manner of Hosea. 4 Israel is disciplined and then
restored. The restoration is through a fiery trial It is
for the washing away of filth in order to purity, beauty
and holiness. The blessings of the advent are (1)
wonderful fruitfulness of the holy land, usually associ-
ated with the divine advent; 5 (2) the purity and
holiness of the people of God, a favourite conception
of Isaiah, which is dwelt upon in subsequent prophecy ;
(3) Jahveh dwelling with His people for ever. This
conception is always associated with the advent of
Jahveh. Here, however, the symbolism is taken from
the history of the exodus. 6 The pillar of cloud and
1 nap, for the dwelling-place of God, Ps. xviii. 12.
W)D a late word, only here for ino. "We would expect rM>
over against Dft but it was omitted probably in order to doubling
the epithets.
* See 51. * See 53.
5 There has been some dispute as to the meaning of " Sprout of
Jabveh ; " some refer it to the Messianic shoot of Isa. xi. 1, Jer.
xxiii. 5, and Zech. iii. 8, vi. 12 ; but the shoot in these cases is the
shoot of David and from the stump of Jesse. Here the shoot is the
shoot of JahveL. The parallelism " fruit of the land " favours the
reference of " Sprout of Jahveh " to the sprouting forth of the kind
under the reviving influence of Jahveh, as is usual in predictions
of the divine advent. The representation would then be essentially
the same as Joel iii 18 and Hos. ii. 22.
9 Ex, xiv. 19 seq.
ISAIAH AND HIS CONTEMPOEARIES. 195
Ere 1 is to be renewed. A divine canopy will protect
Israel from all harm.
VI. IMMAtfUEL.
59. A wonderful child will le l>orn of a young
wjman, and le named ImmanueL He is the sign and
pledge that Jahveh is with His people, and that He will
deliver them. Distress will continue in the land until His
maturity.
The invasion of Judah by the allied Syrians and
Israelites, and the great distress resulting therefrom, were
the occasion of the prediction of the wonderful child
ImmanueL Ahaz the king of Judah is challenged by
the prophet Isaiah to ask a sign from Jahveh, with the
range of choice from Sheol to heaven. When he declines
to ask, a sign is promised by Jahveh Himself.
"Hear now, house of David ; Is it too little for you to weary
men, that you should woary my God also? Therefore Jahveh 8
Himself will give you a sign ; Lo, young woman,* thou art pregnant,
1 See 51.
2 Kin is emphatic = himself. Some MSS-, followed by Lowth
and Cheyne, read niPP for ^1^. The divine name seems unnecessary.
3 ro^yn is a young, marriageable woman, whether virgin or not.
r6irn is the usual word for virgin and n^K for wife, but nE&y may
be either. The article is taken by some as designed to point out the
woman as a distinct and conspicuous one. But then the question
arises, What woman ? Some then think of the wife of the prophet
on the ground that his children were appointed to be signs to Israel
(Isa. viii. 18). Ewald takes the article as generic ; but there seemf>
to be no propriety for such a usage here. It is better to take the
article as the sign of the vocative, thou young woman. This is
favoured by the flfcnp, which is pointed as 2 fern. And it is thus
rendered by LXX. Aquilla and Symmachus. fl&Op is taken by
Gesen. 74. 1 ; Ewald, 194 ; Delitzsch, et aZ., as a secondary
form of the 3 fein. for the usual n&Op. But this is improbable. If
it were pointed $K"J!3, it might refer to Ahaz as subject ; but that if
196 MESSIANIC PROPHECY.
and about to "bear a son, and call his name Imman aeL 1 Cuids and
honey will he eat at 2 the time of his knowing to refuse 8 evil and
choose good. For before the boy knows to refuse evil and choose
good, the land, because of whose two kings thou art anxious, will be
abandoned." Isa. vii. 13 -16.
Under the solemn circumstances of this prediction one
would expect something more than the birth of a child in
the family of Ahaz or of Isaiah, or in some, unknown
household. The significance of the sign is in the child
and his name, and not in the mother. The Hebrew word
might mean a virgin, but it does not in itself convey the
idea of virginity. If the prophet wished to emphasize
virginity, he would doubtless have used another and a
more definite term. The child bears the significant name
Immanuel, 9 M is with us.
The child is a sign or pledge that God is with His
people. It was not so much to convince Ahaz that the
predicted events would surely follow in the captivity of
Syria and Samaria by the Assyrians, with the desolation
of the land of Judah ; but rather that, in the midst of
these calamities, God would abide with His people. The
child is not represented as the incarnate God, but as the
pledge of the divine deliverance. The deliverance was
unlikely. The Syriac and N. T. citation translate as if they
read &T)p. Prof. Toy prefers the participle fljop in accordance
with jYli*. This is better if the subject is to be the 3 fern. But
we should then have three participles in co-ordination.
1 i> 1JE>y is compounded of ta, the divine name, and ijoy = with
us, and thus the child's name is '1 is uith us. It does not affirm the
divinity of the child, but that the child bears this name as the sign
or pledge of the divine presence. Indeed iPPptft = strength of
Jahveh, is a similar use of the divine name. If Hezekiah were not
too old, he might be regarded as in the mind of the prophet at the
time.
8 injn?. The > denotes the point of time, Ewald, 2L7d, 2 ;
Lowth, Delitzsch, Diestel, Cheyne, et ol It can hardly express
purpose here.
8 D1&D and "lira. These infinitives absolute are used for tba
classic infills, construct, a usage which begins with Isaiah.
ISAIAH AND HIS CONTEMPORARIES. 197
not to be wrought at the birth of the child, for the
infancy was to pass in hardship. He would be com-
pelled to live upon curds and honey, the products of a
land that had become a wilderness, a place for shepherds
and their flocks. The affliction of the land was to con-
tinue until the maturity of Iminanuel. This pledge was
given in a period of impending distress. It remained a
predicted pledge until the birth of the Messiah. There is
no reason why we should seek a fulfilment of the sign in
the time of Ahaz. It is a sign which was expressly
assigned to the future. It mattei's little whether the
prophet or his hearers looked for a speedy fulfilment. It
was not for them to measure the times and intervals of
the divine plan of redemption. If they looked for the
birth of such a son in the time of Ahaz or Hezekiah, they
were disappointed. There is no historical evidence of any
such birth or of any such child. The names assigned to
the children of the prophet are plain enough, but there is
no connection of this name with any of his children. If,
however, any one should prefer to think that a child of'
the prophet or the royal house bore this name as a sign,
the prediction would then become typical and cease to
be direct prediction, but the Messianic idea would not be
lost. This Immanuel would be a type of the great
Immanuel, just as David and Moses and Solomon and
others have been such types of the Messiah.
The passage is a Messianic passage, and the prelude
to the predictions of the Messianic king which follow in
Isaiah and in Micah. Isaiah subsequently gives the
child to be born many sacred names ; and Micah points
to the mother in Bethlehem. 1 The affliction from the
Syrians was followed by an Assyrian period of affliction.
The Assyrian was followed by the Babylonian, the
Babylonian by the Greek, and the Greek by the Roman,
1 Isa. ix, 6, xi. 1 seq. ; Micah v. 3.
198 MESSIANIC PROPHECY.
These world - powers rose successively to afflict Israel
Isaiah predicts the approach of the Assyrian affliction, he
sees no farther. But he projects into the future the
divine pledge in the child Immanuel as a comfort to the
faithful remnant in Judah. This pledge remained as the
abiding prediction of comfort through all the subsequent
periods of affliction until the Messiah was born of the
Virgin Mary, 1
VH. THE PRINCE OF PEACE,
60. A great light was to shine upon the north-eastern
frontier of Israel, exalting the people as highly as they had
"been previously humiliated, as the first of the Israelites to
go into entile. A great deliverance will le wrought, tran-
scending that of Gideon in the day of Midian. A child of
the house of David will le born, and bear the names, Wonder-
ful Counsellor, Divine Hero, Distributor of Spoils, and
Prince of Peace. He will reign on the throne of David
in righteousness for ever. All military equipments will le
destroyed in order to universal peace.
The invasion of Israel and the carrying away into
captivity of the inhabitants of Galilee and Perea by
Tiglath Pilezer 2 is the historical basis of the prediction
of the Prince of Peace. A thick darkness overshadows
the land, and the people are plunged into despair ; they
are the first of the Israelites to go into captivity, and to
suffer its deep humiliation. They are accordingly the
first to be exalted, and their exaltation will be as higb
as their humiliation was deep.
" But she who now has trouble will not have gloom.
.As the former time brought into contempt the land of Zebulon ami
the land of Naphtali ;
* Matt. L 21 25. 2 Kings xv. 29.
ISAIAH AND HIS CONTEMPORARIES. 199
The last time will certainly l bring to honour the way of the sea,
beyond Jordan, the district of the nations.
The people that walk in darkness do see a great light :
Those dwelling in a land of dense darkness, light doth shine upon
them.
Thou hast increased the nation whose joy thou didst not 2 increase :
They rejoice before thee as the joy in the harvest,
According as men exult when they divide spoil.
For the yoke of his burden, and the staff of his shoulder,
The rod of the one oppressing him, thou hast broken off as in the
day of Midian.
For as regards every piece of armour 3 of the one arming himself
with clatter, and garment rolled in blood,
1 There is a contrast between an earlier affliction and a later
blessing, in the first line of the strophe. It is then expanded in
the two following lines. It is then still further expanded in the
remainder of the strophe. The movement of the poetry is hexa-
meter.
2 The E.V. follows the Qeri ft, but the A.V. translates the
Kethtbh &6* The Babylonian codex agrees with the Western codices
here. The Peshitto, Targum, and Saadia agree with the Qeri; but
Symmachus and ;the Yulgate are with the KethiWi. The LXX.
renders, TO srTisfbroj/ TGV "ha,w 6 x.&Tyj'/M'yss ett evtppGffuj/y rov. The
documentary evidence favours the Kelhibh^ and the Versions are
divided. Following the LXX., several modern critics change the
text to i^jn, Selwyn and Studer, or nS^n, as Krochmal, Kobertson
Smith and Cheyne. The Qeri is easy ; but the ^ would be in an
unnatural position, and apparently superfluous to the sense and the
rhythm. If we render, "Whose joy thou didst not increase/' as
Hitzig, Eeinke, Hengst. et aL, we have a contrast which is in accord
with viii. 23. Orelli follows the Kethibh, but takes HPID^n as
nominative of the clause. The $b is the more difficult reading, and
is to be preferred on that account. The three great piinciples of
textual criticism count for $&.
8 |1KD is only found here in Hebrew. The Versions and authori-
ties greatly diner. The LXX. renders archy, and thinks of a word
like the Syriac zayno, from zayen, to arm. This is followed by
Hitzig, Eeinke, Knobel, Diestel, et al. It has the oldest authority
in its favour, and is in accordance with the context. The Peshitto
reads it, however, pNfc? = tumult ; Saadia, the Vulgate and Targum
render in various ways, showing their doubt as to the form. Joseph
Kimchi suggested the meaning shoe, after the Aramic pp. This
has been followed by most recent interpreters. We prefer to
follow the LXX.
200 MESSIANIC PROPHECY,
be for burning, the fuel of fire.
For a child is born to us, a son is given to us ; and the mle is upon
his shoulder.
And his name is called Wonderful Counsellor, Divine Hero, Dis-
tributor of Spoils, 1 Prince of Peace ;
For the increase of his rule and for peace without end upon the
throne of David and over his kingdom,
To establish it, and to confirm it in justice and righteousness from
henceforth even for ever.
The zeal of Jahveh Sabaoth will do this.*' Isa. viii. 23-ix. 6.
The prophet sees a great light shining on the north-
eastern frontier of the land which had been the first to
suffer the humiliation of captivity. This indicates a
great deliverance, which transcends the victory gained by
Gideon over the Midianites in the plain of Jezreel. The
nation will reap the harvest of victory, and rejoice in the
division of the spoils. The victory will he so complete that
all the military equipments will be burned up in order
to the establishment of universal peace. The victory
has been gained by a prince of the house of David.
1 TJJ "OK is usually rendered " Everlasting Father/ 5 either think-
ing of the fatherly rule of the Messiah as an everlasting one
(Delitzsch, Cheyne and Orelli), or as attributing a divine attribute
to the Messiah, as the Everlasting One. Dathe and Chambers take
3N as a noun of relation as in Arabic, and render, possessor of the
attribute of eternity. But the Messianic king is not so closely
identified with Jahveh in the development of the idea. It is best
to take 2tf as a noun of relation, and with Hitzig, Knobel, Dicstel,
Kayser, Kuenen, et aL, think of *iy in the sense of booty, as in
Isa. xxxiii. 23, Gen. xlix. 27, Zeph. iii. 8 ; so that the meaning is,
owner, possessor, or distributor of booty. This is most suited to the
context, which lays great sti^ess upon the rejoicing in the spoils of
the victory. It is'best suited to the order of the Messianic titles. The
climax is the Prince of Peace, as parallel with the destruction c-f the
weapons of war. This is preceded naturally by Distributor of Booty,
as parallel with the joy in the division of the spoils above. The rise
in thought is then clear (1) the Wonderful Counsellor the planning
of the campaign and the direction of the battle; (2) the Divine Hero,
the warrior with divine majesty, valour and irresistible power, in
the conflict itself; (3) the Distributor of Booty after the conflict-
and (4) the Prince of Peace, in the everlasting reign of the Messiah
ISAIATI AND HIS CONTEMPORABIES. 201
Names of honour are heaped upon him to indicate his
glorious part in the conflict. The names are four (1)
He is a Wonderful Counsellor. The victory is due to
his wise plans and his marvellous skill in conducting the
battle. His wisdom in counsel shines like a great light
in the land he has delivered. (2) He is a Divine Hero,
a heroic *M. He has proved himself a hero, a valiant
warrior and irresistible conqueror. He has displayed
godlike prowess. He has carried on the campaign with
godlike majesty and glory. He has surpassed the mar-
vellous victory of Gideon. (3) He is a Distributor of
Spoil*. His victory has been so great, that the spoils are
vast. He distributes them to his people, and tliey
greatly rejoice in the rich rewards of the victory. (4)
He is above all a Prince of Peace. The victory has been
a decisive one ; so decisive, that all the armour has been
consumed with fire. There is no further need of
weapons. He is to reign as the Prince of Peace, and
secure everlasting peace.
This representation of the Prince of Peace is an
enlargement of Zech. ix. 1 The destruction of the
weapons of war is after the example of Hos. ii. 2 The
everlasting reign on the throne of David is in accordance
with the royal Messianic Psalms. 3 This Prince of Peace
is no other than Jesus Christ. 4
VIII. THE FRUITFUL SHOOT.
61. A twig comes forth from the stump of Jesse, a
tlioot from his roots bears fruit. The sevenfold gifts of the
divine Spirit rest upon him, endowing him to fulfil his
1 See p. 184. 2 See p. 171.
8 Ps. ii., ex., and especially Ixxii. See pp. 132-140.
4 The evangelist Matthew sees this great light shining in the
ministry of Jesus in Galilee, Matt. iv. 15, 16.
202 MESSIANIC PROPHECY.
work of judging the poor with spiritual discernment, and.
the wicked with the rod of his mouth. G-irded with right-
eousness and faithfulness, He establishes universal peace in
the earth, in which the animal kingdom shares. The
knowledge of Jakvch becomes universal The shoot "becomes
the standard about which the nat' ns rally. The strife "$
ISphraim and Judah will come to an end. A great
deliverance from Egypt and Assyria will take place, and
the people of God return to their land on a highway of
redemption,
The invasion of Judah by the Assyrians was the
occasion of the prediction of the wonderful shoot. The
Assyrian was the rod of Jahveh's anger. He continued
to afflict Judah until the nation became a mere stump in
the ground. Then Assyria, having served the divine
purpose, will perish. But the stump will put forth a
shoot that will be fruitful and abide for ever.
I. "And a twig will come forth, from the stump of Jesse,
And a shoot from his roots will be fruitful ;
And the spirit of Jahveh will rest upon him,
The spirit of wisdom and understanding,
The spirit of counsel and might,
The spirit of knowledge and the fear of Jahvelu 1
And not according to the sight of his eyes will he judge,
And not according to the hearing of his ears will he admonish ;
But he will judge in righteousness the weak,
And administer equity to the meek of the land,
1 The Massoretic text gives another line here. But it is doubtful,
Bickell suggests that it has arisen by repetition from the previous
line, an easy error of a scribe, as is manifest when the fines are
written one above the other
mrr nxT"i njn nn
If it be retained, it is the Hiph. infin. of nil, and is to be rendered,
" his scenting," or "smelling, will be of the fear of Jahveh." This use
of the form is unexampled, and Cheyne is probably correct in follow-
ing Bickell. The omission of this line makes tb- strophe consist ol
fourteen lines, a very common strophe for trimeters.
ISAIAH AND HIS CONTEMPORARIES. 203
And smite the terrible l with the sceptre of his mouth,
And with the breath of his lips will he slay the wicked
And righteousness will be the girdle of his loins,
And faithfulness the girdle of his waist.
II. And the wolf will dwell with the lamb,
And the leopard lie down with the kid,
And the calf and young lion and fatling together,
And a little child be leader over them,
And the cow and bear will graze :
Together will their young lie down,
And a lion like the ox will eat straw ;
And a suckling will play over the hole of the asp,
And over the light hole a of the great viper s
The weaned child will have stretched out his hand. 4
And they will not harm or destroy
In all my holy mountain.
For the earth will have been filled with knowing 5 Jahveh,
As the waters are covering the sea.
III. And in that day the root of Jesse will appear,
Which is about to stand as a banner of the peoples,
Unto him will nations resort ;
And the place of his resting will become glorious.
And it will come to pass in that day,
Adonay will a second time stretch forth his hand,
To get the remnant of his people,
1 Krochmal, Lagarde and Cheyne rightly regard pi# as the
correct reading instead of ptf. There seems to be no proper contrast
between the earth and the weak, as there is between the meek and
wicked. p"ij? would be the most suitable word over against the
is a noun formed by from 115?. It is the place of light,
or light hole.
3 s 3iyDV is, according to Tristram, the great viper.
4 rttn is only found here. It is probably equivalent to nT, to
put out the hand. The peri ect tense is singular in this connection.
It is explained by Ewald, Bottcher, et al., as an example of the
omission of i consec. of perfect ; by Driver as a prophetic perfect.
But it is better to regard it as a future perfect in order to bring out
the fact that the child will remain alive and unharmed after doing 1
this daring thing.
* H$n, fern, of jn ; for the proper infin. Jijn> see Hab. ii. 14.
204 MESSIANIC PROPHECY.
Which remain from Asshur,
And from Egypt, and from Pathros, and from dish,
And from Elam, and from Shiiiar, and from Hamath; 1
And will lift up a banner to the nations,
And collect the outcasts of Israel,
And the dispersed of Judah will he gather
From the four corneis of tne earth.
IV. And the jealousy of Ephraim will depart,
And the adversaries of Judah will be cut off;
Ephraim will not be jealous of Judah,
And Jndah will not distress Ephraim,
And they will fly upon the shoulders of the Philistines seawar^
Together they will spoil the sons of the East,
Edom and Moab will become a prize of their hand, 2
And the sons of Amraon will become their subjects,
And Jahveh will put under a ban the tongue of the Egyptian
sea,
And wave his hand over the river with his violent blast, 8
And smite it into seven channels,
And cause them to go over dryshod ;
And a highway will be for the remnant of the people who will
be left from Assyria,
As it was to Israel in the day of his going up from the land of
Egypt." Is xi.
The wonderful shoot springs from the stump of Jesse
and becomes exceedingly fruitful ; for he is endowed with
all the graces of the divine Spirit. These graces are
arranged in three pairs, with a single introductory one :
(1) Wisdom and understanding, the internal compre-
1 DTI "K!D1 seems to be a later addition. As Cheyne says : " The
fact that D"K and DTI ^K are specially characteristic of chaps.
xL-lxvi. renders it a little doubtful whether Isaiah himself wrote
the latter phrase in this verse, which indeed seems complete with-
out it. The earliest absolutely certain occurrences of D^K are in
Jer. ii. 10, xxxi. 10. Would Isaiah have used DTI VK as a technical
phrase in but one passage of his ' occasional prophecies' ? " (ii. p. 147).
2 m^Donly here and Esth. ix. 19, 22. The B of the object, that
upon which the hand is put, prize. So nyiD^lD, the audience,
1 Chron. xi. 25, hearers, subjects.
3 D" 1 ^ only here. It is a mistake for DJfJJ. LXX. has t
toot/a ; so Peshitto and Yulgate.
ISAIAH AND HIS CONTEMPORARIES. 205
hensive wisdom and the external practical discernment of
things ; (2) counsel and might, the counsel to devise the
plan and direct it, with the external might to carry jit
into execution ; (3) knowledge and the fear of Jahveh,
practical personal acquaintance with Jahveh, and the
reverential fear of Him which constitutes true religion.
These graces of the divine Spirit enable the Messiah to
reign in righteousness and peace. His rule is especially
to right the wronged, and to relieve the poor and the
afflicted. He judges not according to the eye or the ear,
but according to the piety and internal character of his
subjects.
The result of such a dominion is the establishment of
universal peace. The animal kingdom shares in this peace.
The enmity between the wild and the domestic animals
disappears. The enmity between man and the beasts of
prey departs. The enmity between man and the serpent
no longer continues. The little child has dominion over
the animals, and the babe sports with the serpent. The
curse of Eden is transformed into universal blessing.
The knowledge of Jahveh covers the earth as the waters
cover the sea, so that there is not only universal peace,
but universal personal acquaintance with God.
The second section of the prediction relates to the
establishment of peace between the nations. The root of
Jesse becomes the standard and rallying point. The
strife between the northern and southern kingdoms
departs. The nations that are not reconciled are reduced
to submission or destroyed. Grand highways of redemp-
tion are established, and the exodus from Egypt is tran-
scended by an exodus from all lands of the dispersion.
The holy land is restored to its destined glory. Thia
prediction is in all respects an expansion of the ideas of
Zech. x, 1
1 See 56.
206 MESSIANIC PROPHECY.
IX. UNION OF EGYPT AND ASSYRIA WITH ISRAEL.
62. Egypt and Assyria will le united with Israel a&
the people of God, speaking the holy language and serving
Jahveh with altar and sacrifice. ^Ethiopia and Tyre will
consecrate offerings to Jahveh.
The second section of Isaiah is a group of prophecies
against the nations. These were delivered at different
times and under various circumstances. There is one
striking Messianic prediction in this collection, and two
less important predictions. Ethiopia is to send a present
unto Jahveh * to Mount Zion. And the merchandise of
Tyre will be consecrated unto Jahveh. 2 But the most
significant prediction is with regard to the two rival
world-powers, Egypt and Assyria, who have been the
chief enemies of Israel in her history.
"In that day Egypt will become like women, and tremble, ai
fear because of the lifting up of the hand of Jahveh Sabaoth, which
he is about to lift up against them. And the land of Judah will
become a consternation to Egypt : 8 every time when one mentions
it unto him, they will fear because of the purpose of Jahveh Sabaoth
which he purposeth against them.
In that day there will be five cities in the land of Egypt speaking
the tongue of Canaan, and swearing allegiance to Jahveh Sabaoth :
one of them will be named the city of protection. 4
1 Isa. xviii. 7. 2 j ga
8 KJfT or rtin is only found here. It is kindred with jjfi = to
dance in^a circle, and so in.Ps, cvii. 27, to reel from drunkenness.
Here it is probably the reeling in terror as synonymous with inn
and "ina.
* tnnn "VJJ as pointed by the Massoretes means city of destruction.
So Peshitto, Aquilla, Theodotion, Cheyne, Orelli. The temples and
images of false gods are to be torn down and destroyed. However,
the Vulgate, Symmachus, Saadia, Talmud, Rashi, Yitringa, Hitzig,
N&gelsbach read Din = sun, and render, city of the sun Helio-
polis. The L3QL read p^v ~ righteousness, and is followed by
Geiger. Gesen., Bosenm., Rnobel, Ewald read Din well protected,
happy, after the Arabic stem. This, best suits the context.
ISAIAH AND HIS CONTEMPORARIES. 207
In that day there will be an altar for Jahveh in the midst of the
land of Egypt, and a pillar l at the side of its boundary for Jahveh ;
and it will become a sign and witness for Jahveh Sabaoth in the land
of Egypt : when they cry unto Jahveh, because of oppressors, that
lie will send 2 to them saviours, and strive and deliver them. And
Jahveh will be known to the Egyptians, and the Egyptians will
know Jahveh.
In that day it will come to pass that they will serve with peace-
offering and vegetable-offering, and vow vows unto Jahveh and
pay them ; and Jahveh will smite Egypt, continually smiting and
healing ; and they will return unto Jahveh, and he will be entreated
of them, and will heal them,
In that day there will be a highway from Egypt to Assyria, and
Assyria will come into Egypt, and Egypt into Assyria, and Egyptians
will serve with Assyrians. 8
In that day Israel will become a third to Egypt and Assyria, a
blessing in the midst of the earth, with which 4 Jahveh Sabaoth will
have blessed him, saying, Blessed be my people, Egypt, and the work
of my hands, Assyria, and my inheritance Israel." Isa. xix. 16-25.
Egypt was the ancient enemy of Israel from the
times of the exodus. Assyria was the great world-power
whose supremacy was at this time most to be dreaded.
The little kingdom of Judah was distracted by parties
which represented the interests of these two great rivals.
Judah was on the verge of ruin. But the kingdom of
Judah was the kingdom of God, and Jahveh gives the
victory. The prophet predicts the overthrow of Egypt
and its subsequent redemption. He rises far above the
strife of party and the war of nations, and points to that
1 The niVD to Jjihveh at the boundary is a memorial pillar or
pyramid.
2 niw expresses the purpose of the sign. The B.V. disregard Is
the weak i, and renders as if it were 1 consec. of the perfect.
8 The easiest rendering of "Wtf HX is as the definite accusativej
after the LXX., Targ., Peshitto, and Vulgate. But this is so against
the context that interpreters generally regard ritf as the preposition
of association with.
4 *"IB>& can hardly be, forasmuch as, as Cheyne supposes, or, so that
(Orelli). It goes back upon ro-Q of the previous line, as Ewald
interprets it.
208 MESSIANIC PKOPHECY.
golden age in which all strife and war will cease ; when
Egypt and Assyria and Israel will all be one people,
sharing the sacred names that are the peculiar inheritance
of Israel. They will worship Jahveh the God of Israel,
and they will all alike speak the sacred language of
Canaan. "Never had the faith of prophet soared so
high, or approached so near to the conception of a
universal religion, set free from every trammel of national
individuality." l Such an era never dawned for Assyria
or for Egypt. But these ancient nations were to tht?
prophet the enemies of the kingdom of God who were
first to be overthrown and then reconciled. They
represent the nations of the world which were eventually
to be incorporated in the kingdom of God. The predic-
tion can never be realized for these nations, because they
have ceased to exist ; but it will yet be realized in that
great peace of the world which is the hope of all the
nations of mankind.
X. THE COKNER-STONE OF ZIOK,
63. A corner-stone is laid in Zion that is worthy of
all confidence. It will abide firm in the overwhelming
storm.
The third section of the prophecies of Isaiah opens and
closes with Messianic features. The Assyrian invasion
brings upon Judah the severest affliction. It is like an
overwhelming flood that sweeps away everything in its
pathway. Those who trust in alliances to save them
will bo sorely disappointed. There is only one place of
refuge, and that is in the city of God. Its corner-stone
will be made firm and sure amidst all the troubles. If
will prove the only safe reliance.
1 W. B Smith, PiopJicte of Ixrad, p. 336.
ISATAH AND HIS CONTEMPORARIES 209
M Therefore hear the word of Jahveh, ye men of scorning,
Ye rulers of this people which is in Jerusalem ;
Since ye say, We have concluded a covenant with death,
And with Sheol have made an agreement, 1
The overflowing scourge when it passeth along 8 will not come
to us ;
For we have set lies our refuge,, and in falsehood have hidden
ourselves.
Therefore thus saith Adonay Jahveh,
Lo, 1 am about to lay s a foundation stone in Zion, a test stone ; 4
A precious corner foundation 5 is about to be laid, he who believeth
will not be ashamed. 6
And I will set justice for a line, and righteousness f pr a plummet ;
And hail will sweep away the refuge of lies,
And the ^ecret place of falsehood 7 waters will wash away,
And your covenant with death will be annulled, 8
And your agreement with Sheol will not stand.
The overflowing scourge when it passeth along, ye will be trodden
down by it."
Isa. xxvili. 14-18,
The conception of the firm abiding corner-stone of
Zion recurs in the later psalm.
* nin is usually taken as equivalent to filTH of ver. 18, and in the
sense suggested by the parallelism, that is, agreement.
2 The Qftri -QJP is correct.
8 ""IB*! implies a relative clause =/ am he who hath ; but the LXX
and Vulgate versions read, / will found. Hence it is better, witl
Stade, Cheyne, ct ai, to point "I?\
4 }n2l is test stone, and not ttwted cstone.
5 1D1D nip* 1 H3Q are combined by the construct states into one idea
*ro>O is Hoph. part, parallel with n?\
6 Mwssoretic text reads t?irp, haste away; but the LXX., Peshitto
and Targum W\3*> which is better. Cheyne's suggestion, WW = give
way, we cannot follow.
' It is necessary on account of the contrast with line 6 to supply
npjp, as Cheyne suggests.
8 "1S31 is unique here in the sense usually given to it, and JV"n is
fern. It is better, with the Targum, Hupf., Wellh., Cheyne, et a/., ta
read ">Sn (see Jer. xxxiii. 21).
210 "MESSIANIC PROPHECY.
" Tlie stone the builders refused
Has "become the head of the corner ;
It is from Jahveh this has happened,
It is wonderful in our eyes." x Ps. cxviii. 22, ?3
XI. ZION THE CITY OF THK GREAT KING.
84. Zion will become the quiet abode of Jahveh flu
glorious judge, warrior, and king, a place of streams where
"hostile fleets appear only to be shattered and to become the
spoil of the people of God.
The Assyrian troubles deepen the confidence of the
prophet and his disciples in Jahveh the great king of
Zion. This confidence reaches its climax in Isa. xxxiii.
The prophet sees that the storm has rolled away, the
invasion has ceased, Zion is safe, Jahveh reigns supreme
over all.
I. " Hear, ye that are far off, what I have done ;
And know, ye that are near, my might.
Sinners in Zion do fear ;
Trembling doth seisse the profane.
Who of us can abide with devouring fire ?
"Who of us can abide with everlasting burnings 1
One walking in perfect righteousness, 2 and speaking uprightly,
Refusing the spoil of oppressions,
Shaking his palms from holding a bribe,
Shutting his ears from hearing of bloodshed,
And closing his eyes from seeing evil;
He will dwell in the heights ;
The strong places of rocks will be his high place :
His bread will be given ; his water will be secured.
II. A king in his beauty thine eyes will behold :
Will see a land of remote places.
Thine heart will muse on terror ;
1 These two passages are frequently cited in the New Testament
(Matt. xxi. 42 ; Mark xii. 10 ; Luke xx. 17 ; Acts iv. 11; Rom.
ix. 33, x. 11 ; 1 Pet. iL 6, 7), and referred to the Messiah Himself,
is an emphatic plural.
ISAIAH AND HIS CONTEMPOIlARIEa 211
Where is the scribe, where is the weigher ?
Where is the counter of the towers ?
The people made strong thou wilt not see,
The people of lip too deep to be heard,
Of stammering tongue which cannot be understood,
Behold Zion, the city of our solemnities :
Thine eyes will see Jerusalem
A habitation, a quiet tent that cannot be packed up, 1
Whose stakes will not be removed for ever,
And none of its cords will be torn away,
Verily 2 Jahveh is there 3 in majesty.
FIL We have a place of rivers.
Channels extended on both sides ;
Ships of scourging 4 will not sail therein,
And the majestic ship will not sail over it.
For Jahveh is our judge,
Jahveh is our lawgiver,
Jahveh is our king,
He 1 will save us.
Thy ropes have broken in pieces ; they cannot repair them,
The base of the mast 5 they do not spread the flag.
Then the booty of prey was divided in abundance,
The lame have preyed upon prey.
The inhabitant will not say, I am sick,
The people who dwell therein are forgiven their iniquity."
Isa. xxxiii. 13-24
1 ]yy is used only here. It means to pack up for a journey.
2 DK *O is not out, as Oheyne, et aL It is strong asseveration,
as Proy. xxiii. 18. (See Delitzsch on this passage.)
8 D$ of the Massoretic text is suited to the previous context ; but
Oj? of LXX. and Peshitto is more suited to the following context,
and is followed by Lowth. We adhere to the Massoretic text, but
attach 13^ to the following line, which begins the next strophe.
4 t^{? has the same meaning here as in xxviii. 15.
5 We cannot agree with Delitzsch, Cheyne, et al., that the ship is
here Zion, over against the ships of the Assyrian, for the represen-
tation is rather of a shipwreck than of a victorious ship. It would
not accord with the previous representation of the glory and
security of Zion under the dominion of Jahveh. The feminine suffix
is entirely appropriate as a lively direct address to Assyria,. A.nd
then the appropriation of the spoil is entirely suited to the wrecking
of the attacking ships.
212 MESSIANIC PROPHECY.
This passage is an enlargement and development ol
the prediction of Isa. iv. 1 The passage begins with a
description of the true citizen of Zion. 2 Such an one
will see the king clothed in his beauty, and will enjoy
the happy land of the promise. All unrighteousness ot
speech and behaviour will be banished from the land.
Zion will be a quiet abode, a tent whose cords and
stakes will be immoveable ; a place of streams and broad
channels, like the great cities of the Nile and the
Euphrates. But no hostile ships will appear therein.
They will be broken up and become the prey of the
inhabitants of Zion. Its streams are streams of peace
and salvation. Jahveh, the glorious king, warrior, and
judge, reigns in Zion, supreme over all. 8 " The record of
the prophet's work closes with the triumphant strains of
the thirty-third chapter, written perhaps before the cata-
strophe of Sennacherib, but after the result was already
a prophetic certainty, because Judah had at length bent
its heart to obedience to Jehovah's word. In this most
beautiful of all Isaiah's discourses the long conflict of
Israel's sin with Jehovah's righteousness is left behind ;
peace, forgiveness, and holy joy breathe in every verse,
and the dark colours of present and past distress serve
only as a foil to the assiired felicity that is ready to dawn
on Jehovah's land." 4 This splendid ideal seems to the
prophet impending after the destruction of the Assyrian
invaders ; but it is an ideal that still awaits realization in
Him who is at once the Son of David and the Son of God,
in that glorious time when His reign of peace and righteoiis-
ness shall have attained its fruition at the end of the age.
1 See p. 193.
2 This is a variation of Pss. xv. and xxiv. 3-6.
3 The stream of Zion is another form of the river of God of
Joeliii. 18. Seep. 158.
4 W. B. Smith, Prophets of Israel, p. 354
TSAIAE AFI HIS CONTEMPORARIES. 213
There are two psalnxs of the Korahite Psalter which
describe the glories of Zion as the city of the great
king. These descriptions are ideal and not real. Like
Isa. xxxiii., they give a picture of what Zion is to be
after the destruction of the Assyrian invader. We place
thflm in this period because they reflect its historical
situation. They have many features of resemblance
with Isaiah. 1
65. Zion, the city of the great king Jahwh, is the
safe abode of the people of God. Its beauty and glory
reflect the majesty of God. Jahveh quiets the commotions
of the nations, rebukes the rebellious, and reigns over the
earth. The weapons of war are destroyed in order to the
establishment of universal peace.
1 "In this psalm there occur, moreover, very remarkable coinci-
dences, both of thought and expression, with those prophecies of
Isaiah which were uttered in prospect of the Assyrian invasion.
The prophet had compared the Assyrian army about to come to a
mighty river, the Nile or the Euphrates, overflowing its banks,
carrying desolation far and wide, rising till it had submerged all
but the most prominent objects. The Psalmist employs a like
image when he compares the enemies of his country to an angry sea,
its waves roaring, and the mountains trembling at the swelling
thereof. Isaiah had described the peace and safety of Jerusalem,
weak and defenceless as she seemed to all eyes but the eye of Faith,
under the emblem of her own gently-flowing stream of Siloam
(viii. 6). The poet also sings the praises of that stream, whose
channels make glad the city of God. Thus each has recourse to
similar metaphors, and each heightens their effect by contrast.
Again., the prophet had assured the house of David that it had a
better defence than that of chariots and horses ; had laughed to
scorn the power of the enemy, saying, 'Associate yourselves, and
ye shall be broken in pieces . . . take counsel together, and ye
shall come to nought ... for God is with us 3 (Immanu *M) ; and
had symbolized the promised deliverance by the birth of the Child,
Immanuel. The ever-reci%Ting thought of the psalm is, * God is
our refuge and defence ; ' * God is in the midst' of the Holy City ;
Jehovah (God) of Hosts is i&ith us (Immanu). The burden alike of
prophecy and psalm is Immanuel, God with us? Perowne, Book oj
Psalms, p. 394 seq., 6th ed. 1886,
214 MESSIANIC PROPHECT.
L "God is ours, 1 a refuge and strength,
A help in troubles ready to be found ;
Therefore we shall not fear though the earth change,
And though mountains be moved into the heart of the
Its waters roar, 2 be troubled, 8
Mountains shake with the swelling thereof.
Jahveh Sabaoth is with us ; 4
The God of Jacob is our refuge.
II. A river 6 (there is) whose streams make glad the city of God!,
The holy place of the tabernacles of 'Elyon.
God is in her midst ; she cannot be moved :
God will help her at the turn c of the morn.
Nations raged kingdoms were moved ;
Has he uttered his \oice, the earth melteth.
JoJwefo Sabaoth is with us ;
The God of Jacob is our refug*.
HI. Come, behold the doings 7 of Jahveh,
What wonders 8 he hath done in the earth.
He is causing wars to cease unto the ends of earth ;
The bow he breaketh, and cutteth the spear in sunder. 3
*Be still, and know that I am God :
1 *j _ ourgj belonging to us. It is stronger than our God, or 001
refuge. ....
2 ion* is concessive, carrying on the construct infinitive.
& -in -= boil, ferment, swell, heave, only found here in this sense.
It is used of wine in Ps. Ixxv. 9 ; and in the Poalal, Lam. i. 20,
ii. 11 ; and Job xvi 16.
4 The refrain at the close of this strophe has been omitted, and it
should be restored, as occasionally elsewhere in Hebrew poetry. ^
6 nrtt is emphatic in position, in strong contrast to the swelling,
raging sea.
G JTDSib = at the turning of the morning, towards morning after
fche night of trouble. Comp. Pss. xxx. 5, xc. 14.
7 TY&JJ)9 for the older ^jfQ.
8 m> is taken by Jerome, Calvin, A.Y. et al. as desolation* ,'
by LXX. Peshitto, Hupfeld, Ewald, Perowne, et al. as wonders or
terrible things.
9 The destruction of the instruments of war is, as in Hos. ii. 20 ;
Isa. ix. 4. We regard the clause E>&Q *pB>i rctay as a ^ later
marginal addition that has crept into the text. It is trimeter in tin
midst of tetrameters, and makes the strophe one line too long.
ISAIAH AJsTD HIS CONTEMPORARIES. 215
I shall be exalted among the nation^, I shall be exalted in
the earth.'
Jakveh Sabaoth is wth us ;
The God of Jacob is OUT refuge? Ps. xM
Ps. ?lviil describes the glories of Zion as tlie city
of the great King.
/. " Great is Jahveh, and highly to be praised,
In the city of our God, his holy mount.
Beautiful in elevation, the joy of the whole earth is Mount
Zion,
On the northern side, 1 the city of the great king,
God in her palaces is known for a refuge.
For, lo, the kings assembled, 2 they passed by together ;
They saw, so they were amazed ; they were dismayed, they
hasted away.
Trembling seized them, writhing as a woman in travail.
With the east wind thou breakext the ships of Tarshish, 8
As we have heard, so have we seen
In the city of Jahveh Sabaoth, in the city of our God :
God estdblisheth her for ever. 4
IL We have pondered thy mercy, God, in the midst of thy
temple.
As is thy name, God, so is thy praise,
Unto the ends of the earth thy right hand is full of righteous-
ness.
Let Mount Zion rejoice, the daughters of Judah exult,
Because of thy judgments, Jahveh.*
1 The northern side of Zion was pre-eminently the city or fortress
of the king.
2 The assembled nations before Jerusalem remind us of the
.Assyrian army as desciibed by Isa. x. 28-3-i and Micah v. 1-6.
A The reference to the ships of Tarshish is in accordance with
Isa. xxxiii. 21.
4 These three lines seem to us to be a refrain. It is possible that
the single line of refrain at the close of the second strophe should be
lengthened by the insertion of the first and second lines of this
refrain. The second strophe is just two lines short of the first.
8 The LXX. version reads niiT here. It is necessary to insert it
for the sake of the rhythm.
216 MESSIANIC PROPHECY.
Go about Zion, and encircle her, count her towers ;
Set thy mind upon her bulwarks, consider her palaces ;
That ye may tell it to the generation following
That God our God is thus : 1
For ever and ever he guideth ws. J> a Ps-
MlOAH.
Micah and Isaiah were contemporaries. They are
closely related in their range of ideas and the historical
situation that underlies them. The relation is close and
thoroughgoing, extending through the entire book of
Micah and the genuine predictions of Isaiah. They
were either in the relation of master and pupil or of
bosom friendship. The latter is probably the true
relation, although Isaiah represented the higher classes of
the capital and Micah the rural population. 3 They
co-operated in their work of strengthening the faithful in
Judah in the midst of the storms of disaster that came
upon the nation. Jeremiah represents that Micah
delivered his prophecy in the reign of Hezeldah, and that
he produced a profound impression. 4 This seems to
favour the opinion that Micah's prophetic activity began
a little later than Isaiah's, for his book of prophecy in
its present form,, is an organic whole. 5 The Messianic
i PIT is emphatic, and means thus and so this. e.g. all that the
psalm has described Jahveh to be.
9 HID ^ is a liturgical term, a shortened form of \J? HID *?y oi
Ps. ix. I. It does not belong to the text. It is rendered by the LXX.
as if it were ftiD^, and so parallel with d^W *]$ of the last line of
the refrain of the first strophe. But we have already had
.
3 See W. E. Smith, Prophets of Israel, p. 288 seq.
* Jer. xxvi. 18 refers to the passage Micah iii. 12, which is one
of the most striking predictions in the book.
5 It is possible that the present hook was a reissue of earliei
prophecies by the prophet himself ; that he worked them over and
organized them in their present form,
ISAIAH AND HIS CONTEMPORARIES. 217
prediction of Micah rises in three stages in chaps, iv.-v.
He first cites the production of an older prophet, that the
mountain of the house will be established on the top of
the mountains. 1 This was in order to relieve his own
prediction, that Jerusalem would become a heap of ruins,
and the mountain of the house a forest. 2 The second
stage of the prophecy resembles the prediction of Amos. 8
The tower of David has lost its ancient dominion, but it
will recover it again. The daughter of Zion is to pass
through the pangs of childbirth, and to be treated shame-
fully by the great ones of the earth. But the mind of
Jahveh is that the nations are to be gathered as sheave?
of the threshing-floor to be threshed out by the bullock
Zion, whose horns are of iron and whose hoofs are brass.
There is a mingling of symbols, the shepherd's tower, the
daughter of Zion, and the bullock. These combine in
representing that although Zion may be conquered for a
little season, she is ultimately to triumph over all. 4 The
highest stage of the prediction is reached in the representa-
tion of the Euler from Bethlehem.
XIL THE RULER FROM BETHLEHEM.
66. A rider will le lorn in little JBetklehem who will
lear the name of Peace. He will go forth to fulfil the
ancient promises, and become great unto the ends of the earth.
u And thou, Bethlehem Ephrathah, 6
Little to be among the thousands of Judah,
Out of thee 6 will come forth for me
1 Seep. 181. * Micah iii. 12.
* Seo p. 161. 4 Micah iv. 8-13.
* nmSK takes the place of the flock to-wer of the second section of
the prediction, and the mountain of the house of the first section.
It is a synonym of Bethlehem.
6 *JOD is emphatic in position. The subject is not expressed. II
is indefinite, to be defined by the following ^D.
218 MESSIANIC PEOPHECY.
One who is to become ruler in Israel ;
Whose goings forth are from of old, from ancient days. 1
Therefore he will give them up,
Until the time that one which travaileth 2 has brought forth :
Then the residue of his brethren will return,
Together with 3 the children of Israel.
And he will stand and act as shepherd in the strength of Jalrreh,
In the majesty of the name of Jahveh his God ;
And they will abide, 4 for now he will become great
Unto the ends of the earth.
And this one will be Peace." 5 Micah v. 1-4
The prophet sees Zion in great straits. She is besieged
and captured. Her ruler is treated shamefully. The
line of David returns to the original home of the family
at Bethlehem, Thence the royal house had issued from
a shepherd life to be the shepherds of Israel. Thither
they have returned, and thence they will reissue in
Messianic times. The prophet conceives of the restora-
tion of the ruined house of David as in the prediction of
Amos, 6 only he uses as a symbol the history of the
elevation of David to the throne. The ancient promises
will be fulfilled. The ideal king of the Davidic covenant 7
is parallel with NV, and therefore pnpD is parallel with
Only the former denote temporal origin, the latter local
origin. The reference is not to the eternal generation of the Messiah,
as some have hastily supposed, misled by the New Testament
doctrine of the Son of God ; but to the ancient promises of the
advent as evidences of the ancient purpose of God to raise up the
Messiah.
2 rn5>1* is the mother of the Messiah, which can hardly be other
than personal here. The article is omitted because the mother ia
emphatically indefinite. We are to think of the same mother as
the nE&tf of Isa. vii. 14, and the ^D is the same as the Prince of
Isa. xi.
8 ^"Py = together with^ and not unto, as Kleinert, et al.
*UOT. They will dwell, preg. m safety, as in Micah iv. 4;
Joel iv. 20 ; Amos ix, 15.
* Dl^ is a name given to the ^D. He has the same essential
attribute as the king in Zech. ix. 9 and the prince in Isa. ix. 6.
6 See p. 161. 7 See p. '126,
ISAIAH AKD HIS CONTEMPORARIES. 219
cannot fail those who hope for his appearance. He will
come forth from little Bethlehem and become a ruler
whose dominion wi]l extend to the ends of the earth.
The proud invader will be driven back. Under His
dominion Israel will become as refreshing dew in the
midst of the nations, realizing their everlasting priesthood ;
and they will ravage their enemies as a lion in the midst
of a flock, accomplishing their destiny as the kingdom
of God. But the aim of the advent is peace. The rulei
from Bethlehem will be Peace. That will be His most
characteristic feature' and work. And thus our prophet
is in accord with Isaiah and the other prophets I of the
epoch in looking forward through the storms of the time
to the realm of peace and the sway of a Prince of
Peace. 2
1 See pp. 184, 198.
* This prediction was cited by the Sanhedrin (Matt. ii. 5 seq.) in
response to the inquiry of the Eastern sages where the Messiah
v-aa to be born.
CHAPTER VIII.
JEREMIAH AND HIS CONTEMPORARIES.
THE brilliant period of Hezekiah was followed jy a sad
decline under Manasseh and Amon, whicli reduced the
Und so that it could not recover. Josiah, a noble king,
attempted a reform, and led the nation in a furthei
advance toward the Mosaic ideal. The Deuteronomic
corle was brought forth from the neglected temple, sacred
psalms again resounded in the house of Jahveh, and holy
prophets gathered about the king to encourage him in
his work. 1 But this revival separated the pious nucleus
from the mass of the people, who declined to follow in
the path of progress. The death of the heroic king in a
fruitless struggle at the ancient Megiddo brought events
to their crisis. 2 The prophets of Jahveh were unable to
prevent the reaction which brought in its train the sure
ruin of the nation, and severe afflictions to the pious
remnant. The great prophet of the age of Josiah was
Jeremiah; but he was sustained by lesser prophets,
Zephaniah, Habakkuk and others. The earliest of the
prophets of this period was Zephaniah, whose prediction
was given early in the reign of Josiah.
ZEPHANIAH.
" With the prophet Ssephanya we meet for the first
time a considerable diminution of prophetic originality \
i 2 Kings xxij. ; 2 Chron. xxxiv.
8 2 Bangs xxiii. 29, 30 ; 2 Clirou. xxxv. 20-25.
220
JEREMIAH AffD HIS CONTEMPORARIES, 221
he repeats a good deal almost verbally from older pro-
phets, and, on the other hand, the style is very ornate
and pointed, ii. 1, 2, iii. 11, 18. What is new is especially
the extended survey of all lands and nations, and the
general review of the spiritual affairs and prospects of
the whole earth, the destruction of Jerusalem being only
incidentally foretold. We see that the small separate
nation, with its ancient national distinctions, must neces-
sarily lose itself more and more in the general life of the
nations of the earth, whilst, nevertheless, the truths which
had lived in it remain the same and gain ever greater
validity in and through all nations." l
I. THE GREAT JUDGMENT OF JAHVEH.
67. Zephaniah predicts that a great and terrible day
of judgment is near upon Judah and Jerusalem and all
nations. But there will be a deliverance of the dispersed
righteous. Israel will again dwell in her land, Jahveh the
Saviour in her midst, rejoicing over her in love. Israel
will be renowned and praised in all the earth, and tlw
nations, even from the distant parts of Africa, will unite
in the worship of Jahveh.
It seems that Zephaniah had in mind the Scythian
invaders. Those mysterious hordes from the steppes of
the North filled the inhabitants of Asia with consterna-
tion. The prophet sees them as the instruments of the
wrath and judgment of Jahveh for the destruction of the
nations far and near,
"I will utterly consume everything from upon the face of the
ground ;
The utterance of Jahveh is, I will consume man and beast ;
1 Ewald, Com, on the Prophets of the 0, T. iii. p. 16, London
1878.
222 MESSIANIC PROPHECY.
consume the birds of heaven and the fish of the sea, and ilu
stumbling-blocks with the wicked ;
And cut off mankind from upon the face of the ground, is the utter-
ance of Jahveh." 1
This is a strong representation of the utter destruction
of everything. The day of Jahveh is at hand, and
universal ruin is impending. The judgment comes first
upon the idolaters of Jerusalem and Judah. Jahveh
will search Jerusalem with lamps in order to visit them
with punishment.
"Near is the great day of Jahveh, near and greatly hasting. 8
Hark ! the day of Jaliveh ; the hero is bitterly crying 8 there.
A day of overflowing wrath is that day, a day of distress and
trouble.
A day of waste and wasteness, a day of darkness and gloom,
A day of clouds and thick darkness, a day of the trumpet and alarm,'
Against the fenced cities and against the corner towers.
And I will bring distress upon mankind, and they will walk like
the blind,
Because they have sinned against Jahveh ;
And their blood will be poured out like dust, and their flesh 4 like
dung.
Neither their silver nor their gold will be able to deliver them, in
the day of the overflowing wrath of Jahveh,
And by the fire of his zeal all the earth will be devoured,
For a completion, 5 yea, a sudden destruction will he make of all the
inhabitants of the earth." Zeph. i. 14-18.
1 Zeph. i. 2, 3.
2 inD is infin. abs. PieL Knobel takes it as partic. with
omitted.
3 rnV is only found here in Kal, and in Isa. xlii. 13 in the
Hiphil. The cognate languages justify the meaning, cry aloud.
4 dZpn^J is only found here in this sense. It is used in Job xx.
23 for food.
s ni>mj is part. Niph. of $>m, and means, sudden destruction.
Comp. nvirw, Isa. xxviii. 22. nio is used here in the same sens*
as in Isa. xxviii. 22 and Jer. xxx. 11.
JEREMIAH AND HIS CONTEMPOSAKIES. 223
In view of this universal judgment, men are called to
penitence and seeking Jahveh.
"Gather yourselves together, yea, gather together, O shameless nation,
Before the decree come to the birth, like chaff the day has passed by,
Before the heat of the anger of Jahveh come upon you,
Before the day of the anger of Jahveh come upon you.
Seek ye Jahveh, all the meek of the earth who have wrought his
judgment ;
Seek righteousness, seek meekness : it may be ye will be hid in the
day of the anger of Jahveh." Zeph. ii. 1-3.
The prophet then describes the destruction of the cities
of the Philistines in rapid succession. Moab and Ammon
became like Sodom and Gomorrah. The Ethiopians will
be slain by the sword. Assyria will be overthrown, and
Nineveh become like a desert.
But this judgment has in -view a gracious purpose of
redemption, and this not only embraces Israel but also
the nations.
L " Therefore wait for me, is the utterance of Jahveh, for the day
of my rising up for booty : l
For my judgment is to collect nations, that I should gather
kingdoms ;
To pour upon them my indignation, all the heat of my anger ;
For with the fire of my zeal all the earth will be devoured.
For then I will turn unto 2 the peoples, the lip will be purilied,
That all of them may call on the name of Jahveh, and serve
him with one shoulder.
From beyond the rivers of Gush will be my incense ; 8 the
daughter of Phut will bring a Minchah. 4
1 Orelli, after the LXX. and Peshitto, reads nj = to testify. But
the Massoretic ij^> is best sustained.
2 It is rendered 'by R.V. "I will turn to the peoples a pure lan-
guage," but 5>K has the force of unto. Jahveh turns unto the
people in favour, after the judgment. fTYTO is then a participle
with verbal force.
8 "iny, incense, is parallel with nriJD, and cannot be rendered
suppliant. Ewald sees the correct meaning and reads W&=Libya,
parallel with Cush, instead of pa, which must refer to the dispersed
of Israel, and is not in accordance with the context. * See p. 8.
324 MESSIANIC PROPHECY.
IT. In that day thou wilt not 1 be ashamed of all thy deeds wherein
thoxi hast transgressed against me :
Tor then I will remove from thy midst thy proudly exulting!
ones,
And thou wilt not again be haughty any more in my holy
mountain.
And I will leave over in thy midst a meek and weak peoplt,
and they will seek refuge in the name of Jahveh.
The remnant of Israel will not do iniquity and will not speak
falsehood ;
And there will not be found a deceitful tongue in their mouth;
JPor they will feed as a flock and lie down, and there will be
none to terrify.
11. Sing, daughter of Zion, shout for joy, O Israel ;
Bejoice and exult with all thy heart, daughter of Jerusalem.
Jahveh hath removed thy judgments, hath cleared away thy
enemy :
The King of Israel, Jahveh, is in thy midst ; thou wilt not
fear evil any more. 2
In that day Jerusalem will be called 'Al-Tirati', Zion, 'Al-
yirpu-yadhayikhf
Jahveh thy God is in thy midst, a hero who saveth :
He rejoiceth over thee with joy, renews his love, 4 exults ovet
thee with singing.
1 The negative tfb is difficult, and yet is the best sustained. It
refers to a time when there will be no more shame for sin, because
there will be no more sin. Hitzig would read tff?, " Mayest thou
be ashamed." This would be more natural. But there is no neces-
sity for forsaking the Massorelic text and the Versions.
3 The LXX. reads f&on=$06, and so many Massoretic MSS., and
these are followed by Henderson, et al. But the Compl. and the
majority of the best Massoretic MSS. read Wfi, and so the
Vulgate. This is best suited to the context.
a *i$^n-^$= JFear not, is a name given to Jerusalem, and
*ji*P ^")i""?K = e not thine hands be slack^ a name given to Zion, as
Jerusalem is called in Jer. xxxiii. 16, *tf pltf HI ITS and in Isa. Ixii. 4,
Heplizibah and Beulak.
4 LXX. and Peshitto read tynrp, and are followed by Houbigant
iSTewcome, Ewald, et al. This is well sustained, and is more suited
to the context than the Massoretic W~\n\ be silent^ which is followed
by most interpreters.
JEREMIAH AND HIS CONTEMPORARIES. 225
FV. The afflicted l for the place of assembly I have collected. Of
thee they were, burdened with reproach for her sake. 3
Lo, I am about to deal with all who afflict thee at that tim*,
And I will save the halt, and the outcast will I gather,
And make them a praise and a name in all the earth where
they were shamed.
At that time will I bring you, and at the time will be my
gathering of you :
For I will make you a name and a praise among all the
peoples of the earth,
"When I restore your prosperity before your eyes, saith
Jahvek" Zeph. iii. 8-20.
This prediction of Zephaniah is remarkable for its
extension of redemption to the nations after the judgment.
It is a further unfolding of Isa. xix. 18--25. 3 As in
Isaiah, Egypt was to speak the language of Canaan, so
here the worship of Jahveh will become universal. All
nations will have their lips purified so as to call upon
the name of Jahveh. The nations that are especially
prominent in this worship, according to the conception
of the prophet, are the distant nations of Africa, the
Ethiopians and the Libyans. These will offer their
incense offerings and their vegetable offerings. This is
similar to the prediction of Isaiah, that there was to be
an altar in the land of Egypt.- The universal worship of
Jahveh in Messianic times is represented in the forms of
the ceremonial of the altar and the offerings of the Old
Testament dispensation. This representation is the
clothing of the ideal, and not the ideal itself. For in the
1 *W, const. Niph. part, n^ '= afflict; for the usual ^fa, see Lain.
i 4 (nVftO- Houbigant, Newcome, et aL follow the LXX. and read
yyft=thy afflicted ones. njriD is taken by LXX., Ewald, Henderson,
et aL as festival, as in Lam. i. 4, ii. 6. But it is better to think of
the place of assembling, parallel with Zion.
2 n *f}yxsf or h er sake^ that is, Zioris sake. But the Peshitto,
Targum, some M issoretic MSS. read sj^y, and these are followed
by Newcome.
See p. 206.
P
226 ' MESSIANIC PROPHECY.
times of the Messiah, universal worship rises above th
local altars and the ceremonial of sacrifice.
The prophet is also remarkable for the tenderness
with which he represents the relation of Israel and
Jahveh. He advances in the line of Hosea. 1 The union
is a marriage union. New names are given in the day of
restoration, and Jahveh rejoices as in a great marriage
festival. Here we have "one of the boldest, most
wondrous sayings of the Old Testament, which is not
presumptuous only because the seer was vouchsafed a
glimpse into the unfathomable decree of love revealed
in the New Testament." 2 Israel will no longer be
reproached and afflicted by the nations, but will be
honoured and praised by all the earth.
II. THE ADOPTION OF THE NATIONS IN ZION.
68. Psalm LXXZVIL describes the adoption of the
nations into the city of God and their enrolment among the
citizens of Zion.
This in some respects is the most remarkable of the
psalms. It may be compared with Ps. xlv. and Isa. xix,
18-25 in its attitude to the nations of the world. But
its outlook is wider even than Zeph. iii. 9, 10. The
mention of Babylon alongside of Egypt shows that we
have passed from the Assyrian period into the Babylonian.
It is nearer to the representation of Zephaniah, and it is
probable that it belongs to this general period, if not
later.
" His foundation s in the holy mountains Jahveh is loving,*
The gates of Zion are better than all the tabernacles of Jacob*
1 See p. 172. Orelli in I.e. p. 321.
9 1JVT1D* is only found here for ^TDID of Isa. xxviii. 16.
4 The characteristic tense of this piece is the participle. It must
be given its classic force, unless we regard the poem as post-exiliq
JEREMIAH AND HIS CONTEMPORARIES. 227
Glorious things are being spoken in 1 thee, city of God 1
I mention Bahab 2 and Babel as belonging to those who know
me;
Lo, Philistia and Tyre with Gush : e This one was born there.'
And as belonging to Zion, it is said, 'This one and that one
were 3 born in her.'
And 'Elyon, Jahveh he establisheth her.
He counteth in writing 4 up the peoples, 'this one was born
there.'
Yea, they are singing as well as dancing all who dwell in thee." 5
Delitzsch aptly names this psalm "the city of the
regeneration of the nations." 6 Perowne appropriatelj
says, " Foreign nations are here described, not as captives
or tributaries, not even as doing voluntary homage to the
greatness and glory of Zion, but as actually incorporated
and enrolled, by a new birth, among her sons. Even
the worst enemies of their race, the tyrants and oppressors
of the Jews, Egypt and Babylon, are threatened with no
curse, no shout of joy is raised in the prospect of their
overthrow, but the privileges of citizenship are extended
to them, and they are welcomed as brothers. Nay more,
God Himself receives each one as a child newly born
when the participles may represent the other tenses as in Aramaic.
This piece is a pentameter. ariK is correctly attached to the first
line by Hupfeld, Perowne, et aL
3 !p may be taken as of thee, with Perowne, E.V. et al. But it
is better, with Hupfeld, to render in thee.
2 im is a name of Egypt, as in Ps. Ixxxix. 11 and Isa. xxx. 7, on
account of her pride, as a sea monster.
8 For the thought, compare Isa. xix. 18-25 (see p. 206).
4 lira is infin. construct as RV. But Ewald, Hitzig, Belitzscli
follow the LXX. and Targum in regarding lTi3 = iri3 =book or
writing, for the usual laD- Jerome renders by participle.
5 The LXX. reads xarotxt'ct = pjflo. Hupfeld points
Bottcher "o^p. The latter is better. Ewald reads l ;tt#p=my arts.
l| 3 l| yD=fountains J springs, e.g. of life, is retained by Delitzsch, who
puts these words in the mouth of the singers. Perowne regards
them still as words of God. The E..Y. also retains this pointing.
6 Deiitech, Psalmen, p. 603.
3
228 MESSIANIC PBOPHECY.
into His family, acknowledges each as His son, and
enrolls him with His own hand in the sacred register of
His children." 1
The representation differs from Ps. xlv., in that thero
the union with the nations was through the bridal re-
lation established with them by the Messianic king.*
Here it is a divine adoption into the rank of sonship,
and an enrolment in the register of the citizens of Zion.
In Isa. xix. 18-25, Egypt and Assyria are united with
Israel as the people of God, and share alike the sacred
names expressing the covenant relation of Israel to God.
Here the still more sacred relation of sonship in the
original calling of Israel 4 is extended to them. Israel
was then the first-born son of Jahveh, and no other such
sons were mentioned. Here Jahveh enrolls many sons
in his family, and all distinctions between them have
passed away. In Zeph. iii. the nations are purified
to worship God with lip and with offerings, and the
distant nations of Africa are especially mentioned. 5
Here a family of nations is assembled from all parts,
including Babylon and Egypt, Philistia and Ethiopia.
In Zeph. iii. Jahveh was represented as reigning
over restored Israel. Here the nations who have been
assembled in Zion are represented as singing and dancing
in celebration of the festival of their adoption and
registration and union with one another and with Jahveh.
m. THE RESTORATION OF THE VINE ISRAEL.
69. The vine Israel has lecn ravaged ly the leasts of
the Nile and the Euphrates. Psalm LXXX. is a prayer
for restoration, and especially for support to the Messianic
son of man, the man of Jalweh's right hand.
1 Perowne, Bool- of Psalms, iL p. 133. 2 See p. 140.
* See p. 206. 4 See p. 100. * See p. 225.
JEREMIAH AND HIS CONTEMPORARIES. 229
Ps. Ixsx. probably belongs to the time of Josiah, when
Egypt was the chief enemy of Judah. It has four
strophes marked by refrains. The third strophe is a
double strophe with a double refrain. The other
strophes are of six trimeter lines, with a refrain of two
lines.
I. "Shepherd of Israel, 1 give ear,
Leader of Joseph like a flock ;
Enthroned a above the cherubim, shine forth. 8
Before Ephraim, and Benjamin, and Manasseh, 4
stir up thy strength,
And come for salvation to us.
Bloliim* restore us,
And lei tliy face shine that we may "be saved.
II. Jahveh, Elohim, Sabaoth.
How long dost thou smoke 6 during 7 the prayer of thy people ?
1 This is a reminiscence of Gen. xlix. 24. It is a favourite term
of the Psalms of Asaph. Comp. Pss. Ixxiv. 1, Ixxviii. 52, Ixxix. 13,
and also the group xcv.-c.
2 3Bfl is pregnant = enthroned, as the cherubim are here conceived
as constituting the throne of Jahveh, as in the tabernacle and the
temple.
s njPBin. This is a favourite idea of the Psalter of Asaph. See
Ps. 1. 2; Deut. xxxiii. 2-, Ps. Ixxxiv. 11.
4 The exclusive mention of the tribes in Middle Palestine may be
accounted for from that part of the blessing of Jacob upon which
the psalm is based. Perowno thinks of their association in the
order of the march from Sinai (Num. ii. 17-24). It may also be
from the feeling that Judah in her present crisis needs the aid of
these tribes. If the psalm was written after the exile of these
tribes, there still remained powerful remnants in the time of Josiah.
And these might be stirred up to espouse the cause of the national
God in the revival of the time of the heroic Josiah.
8 The refrains of the three strophes differ only in the divine
names, which increase from DT^K to ni&O DTI^K in the second
refrain, and filKny Dv6tf ffiiT in the fourth. The third refrain
uses the same divine names as the second refrain, but heaps up
imperatives of supplication.
8 ]ty is the smoking of the nostrils in anger. Comp. Pss. xviii. 8,
Ixxiv. 1.
. The 3 can hardly express hostility. It has rather
temporal force, in the time of, during.
230 MESSIANIC PKOPHECT.
Thou "hast given them the bread of tears l to eat,
And hast given them to drink out of tears as a measure ; *
Thou settest us as a strife to our neighbours,
And our enemies are mocking at us. 8
Elohim, Sdbaoth restore us,
And let thy face shine that we may be sayed.
III. A vine out of Egypt 4 thou removest,
Thou dravest out nations and so 6 didst plant it ;
Thou didst clear away before it, and cause it to take root.
And the land was filled with its roots. fi
The mountains were covered with its shadow,
And the cedars of 'El 7 with its boughs.
It put forth its branches unto the sea,
And unto the river its shoots.
Why hast thou broken dr^n its hedges,
So that all the passers-by are plucking it ? 8
br6. Comp. Ps. xlii. 4 ; Job iii. 24 ; Lam. iii. 15.
* niyD*D. 3 is used in a local sense. The tears constitute the cup
out of which the Psalmist drinks. The Hebrew says : drink in
a cup, where we would say : drink out of a. cup. "We might give 3
an instrumental force. As we say feed with food, the thirst might
be satisfied with tears. The latter view forces us to regard wfyty as
adverbial, as LXX. h [Asrpu. In the other case it is taken as in
apposition, a third measure.
8 IE& should be i^, as LXX. and Vulgate gave it. So
Ewald et al. A.V. and RV. have wrongly followed the Massoietic
texts.
4 This allegory of the vine is based upon the blessing of Joseph,
even in its phraseology (see p. 97).
* njnpFll. The 1 consec. expresses result.
6 We transpose fc6lom with rvgn^ on account of the rhythm.
T *?$ T1K as in *>tf mn, Ps. xxxvi. 7. Hupfeld thinks that the
idea that the cedars of Lebanon were covered by the boughs of
this vine is too enormous a figure, and insists upon the particle of
comparison. fk Its boughs are as those of the cedars of God ; *
so A.V^and RV. But the margin of RV. gives it correctly after
most critics. The parallelism is decidedly for it, and such enormous
figures are not unusual in Hebrew poetry. See Micah iv. 1 ;
Ezek. xvii. 22. See p. 50.
8 rn"^ is a rare form, only found here. It has 1 consec. perfect,
expressing the frequentative imperfect.
JEREMIAH AND HIS CONTEMPORARIES, 231
The boar out of the forest l is ravaging it, 8
And the beast s of the fields is feeding on it.
Elohim, Sabaoth turn noio y look from heaven,
See and visit this vine ; 4
And protect s that which thy right Jiand planted,
And be over the branch 6 tliou hast strengthened for thyse'tf,
IV. It is burnt with fire, it is cut down, 7
At the rebuke of thy face let them perish.
Let thy hand be over the man of thy right hand,
Upon the son of man thou hast strengthened for thyself :
And we will not depart from thee :
Quicken us, and on thy name we will call.
Jahveh, Elohim, Sabaoth restore us,
Let thy face shine that we may be saved. 9 *
This psalm uses the symbol of the vine to set forth
the original planting in the holy land, the present evil
condition of affairs and the future restoration. The
symbol was taken from the blessing of. Jacob, arid the
1 1JT 1 , with suspended y, is probably for IK*, as Hupfeld, Gratz,
et a?., referring to the Nile, and thereby indicating that Egypt is the
river swine, the hippopotamus who is ravaging Israel. This would
put the psalm in the time of Josiah, as the only period in the
history of Israel subsequent to the exodus when Egypt was the
chief enemy, except for the brtef period in the reign of Rehoboam.
2 FtiDD"V3 s a quadriliteral for DBS, only found here. Comp.
for the idea, Ps. Ixxxix. 40, 41.
3 H full-breasted beast. See Ps. 1. 11, where alone elsewhere
it has this sense. These animals from the forest probably refer to
the Edomites, Moabites, and other nations on the east of the Jordan.
4 The Psalmist heaps up the synonymous nife?, ttHH, H5O and
If this pointing be correct, it is an unusual form of the
cohort.-imperative ps for n3b* I n this case it would be better to
regard the pointing as incorrect. The A.V. and R.Y. follow the
chief Versions, except LXX., and legard it as a feminine noun, like
}3, with the meaning, stock, stem. Gratz would read n33, garden.
The context favours the imperative, and Perowne rightly adopts it.
6 }2L is used, after Gen. xhx. 22, as shoot.
7 HniDD fern. pass. part. HDD, an Aramaic word, only hei'e and
[aa. xxx iii. 12 in Hebrew.
232 MESSIANIC PROPHECY.
Psalmist makes free use of the original representation,
But there are two Messianic psalms in his mind. The
term " son of man " was derived from the ideal man of
Psalm viii and the " man of thy right hand " from tl^
conquering king of Psalm ex. 1 These two Messianic terms
are combined in their reference to the Messianic head of
Israel, who is to be the object of the divine favour in the
times of the restoration The Messiah is here viewed as
the head of a redeemed people rather than as himself
their Saviour. The divine advent assumes the most im-
portant position in the Messianic idea even when the
Messianic head of the nation is brought into view.
Eedemption is in the shining forth of the divine glory
from Zion. In this is the hope of Israel.
EASAKJCUK.
The prophet Habakkuk belongs to the Babylonian
period. He issued his prophecy somewhat later than
Zephaniah, probably in the reign of Jehoiakin. " Great
as Habaqq&q is in thought, he is no less so in larguage
and literary skill ; he is the last prophet belonging to
the age preceding the destruction of Jerusalem v-ho is
master of a beautiful style, of powerful description, and
an artistic power that enlivens and orvl^rs everything with
charming effect. We are still able to admire in him the
genuine type and full beauty of ancient Hebrew pro-
phecy he is its last pure light, and although he already
reproduces much from older books, he still maintains
complete independence." 2
Habakkuk complains to Jahveh, and calls upon the
everlasting and holy God to look upon the evil that the
Chaldeans are doing in their invasion, and to visit
1 See pp. 132 seq., 146 seq
8 Ewald, Prophet*, English edition, iii. p. 82.
JEREMIAH AND HIS CONTEMPORARIES. 233
with punishment. Jahveh responds to this complaint
with a grand lepresentation of tha just complaints of the
nations against the greedy and unscrupulous kingdom.
This response is introduced by a striking contrast between
the wicked kingdom and the righteous people of God.
" Behold a puffed up person, his soul is not upright in him ;
But a righteous man, by his faithfulness will he live." l
This gives the assurance that the faithful, righteous
people of Israel will live when the proud oppressor will
come to ruin. This piece concludes with an assurance of
the powerful presence of Jahveh Himself.
" Jahveh is in his holy temple :
Be silent before him, all the earth." 2
In the midst of the complaint of the nations the pro-
phet quotes, a prediction from Isa. xi.
u Woe to the one building a city with bloodshed.
And establishing a town with iniquity 1
Behold, is it not from Jahveh Sabaoth
That the peoples toil for the fire,
And the nations in vain become weary?
For the earth will be filled,
With knowing the glory of Jahveh,
As the waters cover over the sea " s
The prophet concludes with a sublime representation
of the advent of Jahveh for judgment and salvation.
IV. THE ADVENT OF JAHVEH IN GLORY.
70. HalaJcJmk describes the advent of Jahveh for the
redemption of his people and the destruction of their enemies.
1 Hab. ii. 4. 2 Hab. ii. 20.
3 Hab. ii. 12-14. The last verse is clearly a use of the older
Isaiah xi. 9. Hab. uses ^Df! for the n&6)D of Isaiah, njn$> for njn,
inserts TQD before nw, and uses QI *?y 1D3* for D'TOtD D^ 5 but
there is no change in the idea.
234 MESSIANIC PROPHECY.
L " Jahveh, I have heard the report of thee,
I fear, Jahveh, thy work. 1
In the midst of the years revive him, 3
In the midst of the years make known,
In rage remember compassion.
II Eloah cometh from Tern an,
And the Holy One from Mount Paran, 8
His splendour cloth cover the heavens,
And the earth is filled with his renown,
And brightness appeareth 4 like the light,
He has rays 5 of light (coming forth) from his hand%
And he makes 6 a hiding of his splendour.
III. Before him goeth pestilence,
And fever goeth forth at his feet ; f
He doth stand and measure 8 the earth,
He doth see and shake the nations.
Then the everlasting mountains are scattered*
The eternal hills sink down.
The ancient ways 9 are his.
IV. In trouble I see the tents of Gush,
The curtains of Midian's land are trembling.
Is it against rivers it doth burn, Jahveli ?
Or against rivers is thine anger,
1 We arrange the lines in accordance with the parallelism. "^ya
is Jahreh's work in theophany, His judgment, especially as iu ver.
16, the cause of fear to the Psalmist.
2 Wn. The suffix refers to Israel and not the work.
8 These are the places of theophany in Deut. xxxiii. 2 and Judg.
v. 4.
4 iTPm has here the meaning, become, appear.
5 D^lp = horns or rays of light, as in Ex. xxxiv. 29, 30.
6 0$ = there, is the Massoretic reading followed by Jerome and
RV. The verb Dfc> of the LXX. Aquilla, Sym. and Peshitto M
followed by Hitzig, and is the better reading.
r V^n^ at his feet, after him in his steps.
8 TWl is taken as Poel of *n = measure, by Vulgate, Ktmehi,
Steiner, et al. It is derived from lift = 1016 = totter, waver, bl
LXX., Targ., Delitzsch, Ewald, et al.
9 flota * ways, as in Prov. xxxi. 27.
JEREMIAH AND HIS CONTEMPORARIES, 23E
Or against the sea thine overflowing wrath,
That thou ridest upon thy horses, 1
Thy chariots for salvation ? 2
V. Thy low is made entirely bare ;
Sworn are the rods of thy word.
Thou cleavest streams to the earth.
Have they seen thee, the mountains writhe,
A flood of waters doth overflow,
A great deep doth utter its voice,
On high it doth lift its hands.
VI. Sun and moon stand in their boundary 5
In the light of thine arrows they move,*
At the shining of thy lightning-spear.
With indignation thou marchest through the earth,
With anger thou threshest the nations ;
Thou dost go forth for the salvation of thy people^
For the salvation of 4 thine anointed.
VII. Thou dost dash in pieces the chief away from the house of
the wicked,
Laying bare the foundation to the neck.
Thou dost pierce with his rods the chief,*
When his rulers 6 are rushing in to scatter me.
Their exultation is as it were to devour the afflicted in seoret,
Thou dost tread on the sea,
With thy horses, the foam of many waters.
1 The horses of Jahveh are to be compared with the cherubic
chariot of Ps. xviii. 10.
2 HJW 1 is usually taken as the absolute of the previous ^TIIDID.
But it is better to regard it as the accusative of purpose or of
direction,.
8 'D^n* is taken by some as a relative clause* But it is better to
think of the movement of the sun and moon in the light of the arrows
of the lightnings, over against the standing still of the sun in the
previous context.
4 It is better to read riK J?fcnn. The Massoretic yw with ns is
awkward.
5 The Massoretic accents are incorrect. We follow the paral-
lelism.
6 ina is used here as in Judg. v. 7, 11, dominion for the rulers,
chieftains.
236 MESSIANIC PROPHECY.
YIIL I hear, my belly is agitated,
At the sound my lips quiver,
KoUenness comes into my bones,
And beneath l me I am trembling :
When I am awaiting the day of trouble.
The coining to a people to crush him.
XX. For the fig-tree was not blooming,
And there was no produce in the vines,
The work of the olive failed.
And the fields did not yield food,
The flock was cut off from the fold,
And there were no cattle in the stalk.
2L Verily, I will exult in Jahveh,
I will rejoice in the God of my salvation j
Jahveh Adonay is my army.
He hath made my feet like hinds,
To cause me to ride upon the high places."
Hab. ill
This sublime piece of poetry is in the trimeter move*
ment. As in the previous prophecy, we have first the
prayer of the prophet for revival and mercy in the midst
of the display of wrath upon the wicked enemies. This
is followed by six strophes describing the advent in
theophany, after the manner of the blessing of Moses,
the song of Deborah and the song of David. 2 The poem
concludes with two strophes describing the terror of the
prophet in the first experience of the glories of the
theophany, and then a final strophe exhibiting his joy in
the experience of redemption. This advent of Jahveh in
the same advent which is ever looked for in the unfold-
ing of the divine side of Messianic prediction. Here the
redemption of his people is the chief object in the view of
the prophet, who advances from a condition of fear to joj
in the contemplation of it
1 Tinn beneath me, or the lower parts.
8 Deut. xxx Hi. ; Judg. v. ; Ps. xviii.
JEREMIAH AND HIS CONTEMPORARIES. 237
V. THE RIGHTEOUS JUDGE.
71. Psalm L. represents God as the righteous judge.
He comes in theophany for judgment. The righteous ant?
the wicked are alike warned to offer thank-offerings and
glorify God, lest they le destroyed ly the fire of His wrath.
Psalm 1. describes a theophany from Zion with devour-
ing firo and raging tempest for judgment upon the
righteous and the wicked. The ethical tone and high
spirituality of the psalm resemble Habakkuk, and the
advent is described in somewhat similar terms. It is an
advent of light and glory. The historical situation of the
psalm is somewhat doubtful, but it is quite well suited to
this period, and is best considered in connection with
Habakkuk. The righteous and the wicked are alike
warned against external sacrifices, and are exhorted to
sincere worship with thank-offerings and votive offerings,
The psalmist is remarkable for his breadth of view and
sublime representation of divine glory and power extend-
ing over the entire earth from sunrise to sunset. The
psalm is composed of three equal strophes, with a refrain
which is essentially the same in thought, and yet varies
somewhat in accordance with the strophe to which it
is attached. The refrain is missing from the first strophe.
And it is not easy to restore it in its original form.
L U9 EI Elohim l Jahveh doth speak,
And call the earth from the rising of the sun unto the going
down thereof.
Out of Zion, the perfection of beauty, God doth shine fortk.
Let our God come, and let him not keep silent 1 2
These three divine names are used side by side
as independent )>ames of God.
2 Knrv *?# must be rendered as jussive. The E..V. is in error in
rendering it as indicative, " shall not keep silence" Ewald renders
"darfwwkt; n Delitzsch " kann nicht."
238 MESSIANIC PROPHECY.
A fire devouretli before him, and round about him it is verj
tempestuous.
He calleth to tie heaven above and to the earth to judge his
people.
* Gather unto me my favoured ones, who have made a
covenant with me by a peace-offering/
The heavens do declare x his righteousness, that God is judge
Himself. 8
II. * hear, my people, and I will speak, Israel,
And I will testify unto thee, I, God, thy God.
Not for thy peace-offerings will I reprove thee, or thy whole
burnt-offerings which are continually before me,
I will not take from thy house a bullock, from thy folds he-
goats ;
For mine are all the wild animals 8 of the forest, beasts upon
mountains where thousands are. 4
I know all the birds of the mountains, and the wild beasts 5
of the fields are with me.
If I were hungry, I would not say it to thee ; for mine is the
world and its fulness. 6
Shall I eat the flesh of bulls, or drink the blood of goats ?
Offer unto God a thank-ofering, and pay unto 'Elyon thy vows,
And call upon me in the day of trouble, I will deliver thee, and
do thou glorify me. 3
HI. But unto the wicked God doth say, 'What shall be thine,
Declaring my statutes, thou hast taken my covenant in thy
mouth.
consec. iniperf. goes back upon the perfect with
which the Psalm begins. This is the strict classic style. It is
wrongly rendered by RV. " shall declare"
* The first strophe has eight lines, but the refrain has been
omitted by the copyist as in Ps. xlvi. at the close of the first
fitrophe.
* "ftp Wfl. The archaic ending for the sake of the rhythm.
4 ^l"! f r *k e USQa l *yi tending to Aramaism. The construct
may mean thousands of mountains, or mountains where thousands
are, as in margin of B.Y.
* *n> pf. Comp. Ixxx. 14, where pf is used in the same sense
for full- breasted animals. These are the only two passages where
it is so used. Is*u IXVL 11 uses the word for the breast of wo?nen,
6 n&6D1 ion as in Ps, xxiv. 1.
JEREMIAH AND HIS CONTEMPORARIES. 239
Seeing that tiou hatest instruction, them hast cast my words behind
tboe,
When ihou sawest a thief, thou didst run with him, and thy portion
was with adulterers ;
Thy mouth thou hast put forth to evil, and thy tongue frameth *
deceit ;
Thou sittest down, against thy brother speaketh, against thy
mother's son givest a thrust.
These hast thou done, and I have kept silence, 2 thou thoughtest
that I am altogether 3 such an one as thyself ;
I will reprove thee, and I will set it in order before thine eyes.
Now consider this.
Oh, forgetters of God, lest I tear thee in pieces, and there be none to
deliver, offer a thank-offering,
SJwuld he glorify me, and prepare his way, I will show him the
salvation of God. 9 " *
JEREMIAH.
Jeremiah is the second great prophet of the canon.
He was consecrated from the womb to the sad work of
blasting the false hopes of his people, and of tasting
with them the bitterness of their anguish. 5
Jeremiah is pre-eminently the prophet of sorrow. It
was a mournful task that was imposed upon him, with
iron will and bleeding heart to become the constant
bearer of evil" tidings to a perverse generation sinking
ever deeper and deeper into ruin. Jahveh made him
a strong city, an iron pillar and brazen walls against
only here in HiphiL It is found in Niph. Num. xxv.
8, 5, Ps. cvi. 28 m , and in Pual, 2 Sam. xx. 8. It is probably as
Gesenius renders, bind, fasten in Kal, and construct, frame in Hiph.
2 TlBpnni. The 1 conjunctive co-ordinates in order to the
emphatic contrast of the action of God with the acts of the wicked.
B PPHN nvn. The infin. construct is used for infin. absolute ; an
unusual combination. In Isaiah and later writers the, infin. abs.
is used for the construct, but not the reverse. It shows that
tihe distinction is passing out of use. In Aramaic it is lost altogether.
4 These Hues are wrongly pointed by the Massoretes. We have
here a refrain like the refraiu of the second stropbe.
Jer. i.
240 MESSIANIC PROPHECY.
the whole land, kings and princes, priests and people ; 3
and though they fought against him and persecuted him
with cruelty and bitterness, they could not prevail
against him, for Jahveh was with him, and he lived to
see his evil tidings fulfilled on the land and people, and
to accompany the last remnant in their flight from the
devastated city and land to Egypt. His own experience
is expressed in the words
" Oil that my head were waters, and mine eyes a fountain of tears,
That I might weep day and night for the slain of the daughter of
my people !
Oh that I had in the wilderness a lodging-place of wayfaring men,
that I might leave my people,
That I might go from them, for they are all adulterers, an assembly
of treacherous men." Jer. ix. 1, 2.
"Y&remya's literary style has still in these later
times much that is peculiar and even original, great
wealth of new figures with great delicacy of description,
a literary facility that readily adapts itself to the most
different subjects, combined with graphic transparency,
and with all this an unadorned simplicity which is very
unlike the greater artificiality of his contemporary
Habaqquq. Notwithstanding all this, his language
already bears the most unmistakeable marks of a declining
and depressed age : it no longer possesses such a prompt
and firm mastery of itself, the thoughts crumble under
the hand of the speaker ; an imposing arrangement and
a clearly cut conjunction of the sentences become rare,
each thought occurs in a more disconnected and detachbd
manner, is often drawn out to a great length, while it
is multiform and not finely articulated like a living
whole ; and this greater disjointedness, this longer,
slower movement becomes most perceptible when the
larger sections, the separate wholes, of his works ara
1 Jer. i. 18. 19.
JEREMIAH AND HIS CONTEMPORARIES. 241
examined. In certain passages it seems as if the author
were dimly conscious of this defect, the style becoming
suddenly unusually contracted, compressed and terse;
but this artificial terseness is not continued long." l
The prophet was associated with Josiah in the reforms
that were conducted on the basis of the Deuteronomic
code. It was natural therefore that he should be greatly
influenced by this code, and that his entire book should
be coloured by its language, style, and doctrines, and
that his spirit and temper should be greatly under its
power. 2
The prophecies of Jeremiah are divided into three
parts, with an introductory chapter giving the prophet's
call, and a concluding historical chapter. The first part
is a collection of discourses with reference to Judah,
accompanied with historical material (chaps, ii.-xxiv.).
The second part is a collection of prophecies of judgment
and of comfort (chaps, xxv.-xlv.). The third part is a
group of messages to the nations (chaps, xlvi. li.). 8
In Part I. we have two Messianic prophecies, the one
relating to the divine advent and the other to the
Messianic king.
1 Ewald, Prophets, iii. pp. 65, 66. See also Graf, Der Prophet
Jeremia, p. xxxh, Leipzig 1862.
8 Jeremiah was a priest, and yet he shows no acquaintance with
the priest's code. This seems to imply that he knew it not, whether
it was in existence or not. His code of Mosaic legislation was the
Deuteronomic code, and that was his ideal of reform, and the norm
of Israel's transgression.
8 In the LXX. parts ii. and iii. are transposed, and the order of
the messages differs. Moreover, there are numerous omissions of
greater or lesser extent, so that the LXX. is only seven-eighths of
the Massoretic text. Graf has shown that these omissions are
largely in the omission of unnecessary matter, belonging to the
diffuse style of the prophet, and are due to his tendency to repeat
himself ; and he pronounces a very unfavourable judgment against
the LXX. version of our prophet (see his Jeremiah, p. xli. seq.).
But the judgment of Ewald and other critics is more favourable to
fcke LXX. version It is clear from the Book of Jeremiah itself
242 MESSIANIC PROPHECY.
VI. JERUSALEM THE THEONE 0? JAHVEH.
72. Jahveh the Saviour marries his exiled
Selecting one from a city and two from a clan, he restore*
tJiem to Zion, setting over them shepherds after his own
heart. They will come together out of the land of the
north unto the inheritance of their fathers. New institution*
will be established. Entire Jerusalei-n will le called the
throne of JahveJi, and all nations will gather to it.
"Turn, turncoat children, 1 is the utterance of Jahveh ; for I am
lord 2 over you :
And I will take you one 3 from a city, and two from a clan, and bring
you to Zion,
And give you shepherds according to mine heart, and they will feed
you with knowledge and discretion.
And it will come to pass when ye increase and become fruitful ia
the laud, in those days, is the utterance of Jahveh,
They will not say any more : the ark of the covenant of Jahveh, and
it will not again come to mind,
And they will not remember it, and they will not visit it, and it
will not be made any more.
At that time they will call Jerusalem the throne of Jahveh.
And all nations will assemble * themselves unto it, to the name of
Jahveh, at Jerusalem.
that several editions of his prophecies were issued from time to
time under his direction, and by his pupil Baruch. It seems alto-
gether likely that the differences between the LXX. and the
Massoretic text rest upon differences in early Hebrew MSS,
The whole subject needs a fresh and thorough investigation. Id
seems to me that Ewald is correct in his opinion that the LX2L
Tersion is correct in its arrangement of parts ii. and iii. See Ewald,
Prophets, iii. p. 83.
1 D'OZl'ttJ' = part. Polel, with omitted, as in Hos. i. 6, mean*
turners, turncoats, apostates ; referring to Israel and Judah,
* T&JD mingles the idea of lord and husband. The 2 strengthens
the meaning of lordship. The perfect is the perfect of the state,
Ewald renders Schutzherr.
. The selection is complete, wherever one or two could be
found. None will be overlooked. It does not indicate the small
number of redeemed, but rather that the number is complete.
4 ttp3 is Niph. perf. of nip. It is only found here and in Gen, i. 9.
JEREMIAH AND HIS CONTEMPORARIES. 243
And they will not go anymore after the stubbornness 1 of their
evil heart.
In those days the house of Jndah will go with the house of Israel,
And they will come together out of the land of the north ^ unto th?
land that I gave their fathers for an inheritance."
Jer. iii. 14-18.
This prophecy dates from the reign of Josiah. It has
the same essential idea that we have found in Hosea * of
the marriage relation between Israel and Jahveh. Tht
people have been dispersed, and are widely scattered m
their exile, but they will not be overlooked Every one
will be remembered. Every city and tribe will be visited,
and even where there may be but one or two faithful
children, they will be recovered, and all will be brought
back to the inheritance of their fathers. This reminds
us of the prediction of Amos, that in the sifting of Israel
among the nations not a grain would be lost. 4 Israel
and Judah will again be united. But the most significant
feature of this prediction is its transformation of the
institutions of the old covenant. The ark of the covenant
was the most sacred of all the institutions of Israel. It
was the chest that contained the tables of the covenant.
Upon it was the cherubic throne, the place where God was
enthroned in theophanic glory. It was placed in the
throne-room of the temple, the centre and source of every
blessing to Israel. And yet in the new dispensation
that Jeremiah predicts, after the restoration from exile,
the ark of the covenant will cease to exist. The glories
of the ancient ark of the covenant will be forgotten. "No
other ark will be made to take its place. For something
higher and better will be given. The entire city of the
1 r\m& = hardness, stubbornness; a Deuteronomic expression.
2 Ewald inserts npisn ^3D1 after the LXX. This would force
us to break the line into two lines, and make them shorter than the
rhythm seems to require.
Hos. ii. Seep. 171. * Amos ix. 9. See p. 161.
MESSIANIC PROPHECY
new Jerusalem will assume its place. The whole city
will be the throne of Jahveh. His theophanic glory
will envelope it, and occupy all its streets and houses.
The whole city will be as holy as was the most
sacred part of the temple, and its inhabitants will enjoy
the privileges of its priesthood. The prophet doubtless
has the pillar of cloud and fire in mind, and his predic-
tion is an advance in the line of Isaiah. 1
TIL THE RIGHTEOUS BRANCH.
73. Jeremiah describes the Messiah as the righteous
branch. The name " Jahveh is our righteousness " is given
to him and to the New Jerusalem. The exodus from Egypt
will no more be remembered because of the greater exodus
from all countries of the dispersion and the restoration to
the, holy land. The Davidic monarchy and tlw Levitical
priesthood will be everlasting.
The Massoretic text gives two passages, the one from
part first of the collection (xxiii. 5-8), and the other
from part second (xxxiii. 14-22). These are essentially
the same, and yet they differ in certain important
particulars, showing that the second passage is an enlarge-
ment and an improvement upon the first. The second
passage is not found in the LXX. version. It was not in
the MSS. used by the Greek translator, but there are no
sufficient reasons for doubting its genuineness. We shall
place them side by side, that the points of resemblance
and difference may be manifest.
" Lo, days are coming, is the " Lo, days are coming, is the utter-
utterance of Jahveh, when ance of Jahveh, when I will acconi-
I will raise up for David a plish the good word f which I have
1 Isa. iv. 5, 6. See p. 194.
2 31 Bfi *mn. This seems to refer to the previous prediction, xxiii
ft, 6, and to show that we have here a new edition of it.
JEREMIAH AND HIS CONTEMPORARIES.
245
righteous Branch, 1 and he will
reign king, and prosper and
do justice and righteousness
in the earth.
In his days Judah will be
saved, and Israel will dwell in
confidence: and this is his name
vrhich they will call him,*
Jahveh is our righteousness.
Therefore, behold, days are
coming, is the utterance of
Jahveh, when they will not
say any more, as Jahveh
liveth who brought up the
children of Israel from the
land of Egypt ; but as Jahveh
liveth who led up and who
brought the seed of the house
of Israel from the land of the
spoken unto the house of Israel aiivi
concerning the house of Judah. In
those days and at that time, I will
cause to sprout for David a righteous
Branch ; l and he will do justice and
righteousness in the earth. In those
days Judah will be saved, and
Jerusalem will dwell in confidence ;
and this is what they will call her, 3
Jahveh is our righteousness.
For thus saith Jahveh, there will
not be cut off of David a man sitting
upon the throne of the house of
Israel ; or of the Levitical priests
there will not be cut off a man from
before rne, offering whole burnt-
offerings and burning the incense of
vegetable offerings and making peace
offerings always.
And the word of Jahveh came
unto Jeremiah, saying, Thus saith
Jahveh, If thou canst break my
covenant with the day and my cove-
nant with the night that there be no
day or night in their season, then
also my covenant with David my
servant might be broken that there
should be no son for him, reigning
on his throne ; and with the Levitical
riDV of xxxiii. 15 is but a slight variation of the p^v
of xxiii. 5, the construct relation being employed instead of the
adjective. The term is similar to the "iron and nvj of Isa. xi. 1
* IfrDp' 1 of xxiii. 6 has an indefinite subject = they will call him.
The nominal suffix is used instead of the proper verbal suffix 1 n "7*-
It is possible that it should be pointed as 3 pi. without suffix l5Op%
with the object understood. This would bring the passage into
closer relations to rh Kip** of xxxiii. 16, where the suffix certainly
refers to Jerusalem. Ewald thinks that the name is given in xxiii. 6
to the people, and would point ^"llp? as Mphal. In Ex. xvii. 15
Moses called the name of an altar he erected to Jahveh *&) WP =*
Jahveh is my banner.
246 MESSIANIC PKOPHECT.
north, and from all lands priests, ray ministers. In that the
whither I have dispersed host of heaven cannot be numbered
them ; and they will dwell and the sand of the sea cannot be
upon their own land." Jer. measured, so will I increase the seed
xxiii 5-& of David my servant, and the Levitea
who minister to me." Jer. xxxiii
14-22.
In these passages Jeremiah, takes up the prediction of
Isaiah with reference to the Messianic king and clothes
it with new ideas. 1 The name " Jahveh is our righteous-
ness " reminds us of " 'JSl is with us " of Isaiah. The
Messianic king bears this name as the sacred pledge to
Israel that their righteousness was to be found in Jahveh.
Accordingly, in the parallel passage, the same name is
given to the new Jerusalem, because it is to be the
throne of Jahveh. The reign of Jahveh and the king of
David's line is to be in the interests of righteousness.
The deliverance from the lands of the dispersion will so
transcend the exodus from Egypt that the latter will
pass out of remembrance of the people. The second
passage enlarges the prediction by embracing several
ancient covenants, the covenant with Noah as to the
perpetuity of the seasons, the covenant with Abraham as
to the numbers of his seed, the covenant with Phinehas
as to the perpetuity of the priesthood, and the covenant
with David as to the everlasting reign of his seed. 2 All
these covenants are alike inviolable, and are sure of
fulfilment notwithstanding the impending destruction of
Jerusalem and dispersion of the nation.
Till. THE KESTOKATION AND THE NEW COVENANT.
74. jRachel weeping for her children is comforted by the
promise that they will return from the land of the enemy
1 Isa. viL 14, xi. 2 seq. See pp. 195-205.
1 See pp. 78, 84, 109, 126.
.rEBEMUH AND HIS CONTEMPOKARIES. 247
Jahveh loves them with an everlasting love, and after He
has chastised them for their sins and 'brought them to repent-
ance He will restore them. A very great multitude of all
classes and conditions will return and will serve Jahveh
tJwir God and David their king. Jahveh will plant them
in their own land, and it will become wonderfully fruit-
ful, and the people will rejoice with great festivity. A new
covenant will be constituted, the divine instruction being
written upon the heart so that all will know Jahveh.
Jerusalem will be rebuilt, and with all its suburbs it will
become holy to Jahveh.
Towards the close of his prophetic activity Jeremiah
issued a little book of comfort, which embraces the chief
features of the Messianic idea that had been communi-
cated to him by the divine Spirit. This little book is in
the spirit of Hos. i.-iii. It is at the basis of the great
book of comfort, Isa. xl.-lxvi. It is a poem of the
hexameter movement, and is throughout a piece of rare
beauty and power,
I. " Verily, thus said Jahvek :
Hark ! we hear a trembling fear, and there is no peace.
Ask ye now, and see whether a male is about to bear a child :
"Why do I see every man with his hands on his loins, as a
woman in travail,
And all faces are turned into paleness 1
"Woe 1 for that day is greater than any like it :
And it is a time of distress to Jacob ; yet will he be saved
' from it.
And it will come to pass in that day, is the utterance of Jahveh
Sabaoth,
I will break his yoke from off thy neck, and thy bands tear off; 1
And foreigners will no more enslave them ; but they will serve
Jahveh their God, 2
1 Comp. Isa: x. 27.
* We disregard the accents and follow the rhythm in attaching
this clause to this line.
248 MESSIANIC PROPHECY.
And David their king whom I will raise up for them.
Therefore, thou my servant Jacob, fear not, is the utterance
of Jahveh, and be not terrified, Israel.
For, lo, I am about to save thee from afar, and thy seed from
the land of their captivity.
And Jacob will return, and be at rest, and be quiet, and there
will be none to make him afraid ;
For I will be with thee, is the utterance of Jahveh, to save thee
when I make a full end, 1
Among all nations whither I shall have dispersed thee, only
of thee I will not make a full end, 2
But I will chastise thee with judgment, and not altogether
acquit thee.
II. Verily ', thus saith Jahvek :
Thy bruise is ill, thy wound is incurable, there is none to
espouse thy cause.
For dressing s the wound, medicines, bandage thou hast none,
all thy lovers have forgotten thee ;
They seek thee not ; for I have wounded thee with the wound
of an enemy ;
With the chastisement of a cruel one on account of the
multitude of thine iniquities, because thy sins are strong
in number.
[Why criest thou because of thy bruise that thy sorrow is ill 1
Because of the multitude of thine iniquities, because thy sins
are strong in number I have done these things to thee. 4 ]
Therefore all who devour thee will be devoured, and all thine
adversaries, all of them, will go into captivity,
1 n^3 as in Zeph. i. 18.
2 We make both lines close with this word to bring out the
antithesis and the parallelism. The rhythm favours it, and we go
against the Massoretic points.
8 TltD^ = for dressing, binding up the wound. We agree with
Graf in attaching this word to the next clause with niKS"!, but vwe
cannot agree with him in his rendering, wound,
4 The LXX. omits this and the previous line. They are a repeti-
tion of the previous context, in the form of a question. Some think
that it belongs to the diffuse style of the prophet, and that it has
been omitted by the LXX. on that account. Possibly it was not in
the original Xext at all The strophe becomes more symmetrical
without it.
JEREMIAH AND HIS CONTEMPORARIES. 249
And tliy spoilers will become a spoil, and all who prey on thec*
will I give for a prey.
For I will put a bandage upon thee, and from thy wounds will 1
heal thee, is the utterance of Jahveh.
For an outcast they call thee, ' it is Zion who has no one seeking her.'
Thus saith Jakvek :
Lo, I am about to restore the prosperity of the tents of Jacob,
and upon his tabernacles I will have compassion ;
And the city will be built upon her hill, 1 and the palace according
to its plan will abide,
And praise will go forth from them, and the sound of merry-
makers :
And I will multiply them, and they will not be few ; and I will
glorify them, and they will not be small in number.
And their children will be as aforetime, and their congregation will
be established before me,
And I will visit upon all their oppressors, and their majestic one
will come forlh from themselves,
And their ruler from their midst will go forth, and I will bring
him near, and he will approach unto me.
For who is this who hath pledged his heart to approach unto me ? is
the utterance of Jahveh.
[And ye will become to me a people, and I will become to you a
God.]
Lo, a storm from Jahveh, hot anger is gone forth ;
A storm sweeping all before it, upon the head of the wicked it
whirls,
The heat of the anger of Jahveh will not turn until he has done it,
and until he has accomplished the plans of his heart.
In the last day ye will understand it, 2
1 rJjM-i is fern, of fa, hill, like the corresponding word in Arabic.
See Josh. xi. 13 ; Deut. xiii. 17.
2 Graf looks upon vers. 23, 24 with suspicion, because they are an
exact copy of xxiii. 19, 20 with the exception of the use of VJttnr
for ^innD, the insertion of pnn, and the omission of n^l. It is then
necessary to strike out tEie line of ver. 23, for it is impossible that
it shou 
